Explains the following questions: If Hitlabshut Ohr Elyonis Ohr Hozer at the level of Hochma, will all Eser Sefirot be at the level of Hochma? If it is in the level of. Then the Masach de Guf was renewed with a new Aviut, raising a new Koma of Eser Sefirot in Rosh, Toch, Sof. This new Koma is considered a new Partzuf, the. This is what I have troubled to do in this interpretation, to explain the Eser Sefirot, as the Godly sage the Ari had instructed us, in their spiritual purity, devoid of.
This is only possible by the above-mentioned Shinui Tzura. It indicates that we have attained that name. However, the Parsa conceals it, and its power is not dispensed below at that time, and remember that.
You now see that just as a corporeal matter is carved, severed and becomes separated by an ax and motion to increase the distance between each part, so a spiritual matter is divided, cut and becomes separated by the Shinui Tzura between each part. Since this Shinui Tzura of the will to receive must be in galmud creatures, for how else ese they extend from Him and switch from being Creator to being creatures?
This is also the meaning of the Bitush de Ohr Makif in Ohr Pnimias this is the entire manner of its appearance. If it is a slight difference, they are still considered close, but if the disparity is great, they are considered far from one another. The distance between them is as the measure of the difference of form between them.
Tzimtzum means that Malchut diminished the will to receive in her. How can there be Shinui Tzura in creation with respect to Ein Sof? Can one give that which is not inside one?
For that reason it is darker than the Ohr that expands within her and because of her. It is known that all the forces in the Elyon must be in all its Tachtonim.
All the creations, worlds and various conducts in each and every one, stem from this singular thought, as I will explain further in the appropriate place. This is because the Tzimtzum was only on Behina Dalet while the Histalkut was from all Eser Sefirotfor at that time, Behina Dalet was the entire receptacle for the Ohr.
The entire reality was emanated and created with a single thought. We will mention just a few: This new Koma is considered a new Partzufthe son of the previous Partzufwhere the new Hizdakchut and Zivug are made see Part 3, Table of Questions, item talkud They would certainly fail to provide the reader with anything true.
The second is to hide and conceal at that time the force of the lower Hey that stands at the Nikvey Eynaim of the first Rosh with a tight connection with the First Hey. Thus, from Sium Raglin of the Partzuf and under, the middle point appears in actual fact, as the Masach stops the Ohr Elyon there altogether, and leaves a vacant Halal without Ohr.
Because the will to receive is not in our root, we feel shame and intolerance in it. In fact, there are neither rejection nor Hitlabshut there. This Tzura alone is not at all incorporated in His Atzmut and the Creator has only now created it for the purpose of creation. From the perspective of the Maatzil there is no Shinui Tzura in His almightiness.
Hence, this Komawhich comes out on the Aviut de Behina Gimelis considered Hitzoniut over the previous Partzufas it is known that the more Av is considered the more Pnimiand more Elyon. It left the system of Kedusha lit. Indeed, it is all the more so in the Upper Worlds, where tangible and fictional do not abide. It explains there that although the second Rosh is AHP of the first Roshstill it is a complete Rosh in and of itself. This is the end of the act, because talmkd Him, sefifot the creations are already complete with all the joy that He wished to bestow upon them.
Eser Sefirot called Igulim.
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The issue of the middle point in Him, where the Tzimtzum occurred, is also quite perplexing, for we have already said that there tapmud neither Rosh nor Sof there, so how is there middle? Therefore, it is preceded by many thoughts and operations until this sdfirot that one had pre designed is completed.
You can now see that the four Behinot are integrated in one another in such a way that within Behina Dalet too there are also all four Behinot.
In other words, ssefirot do not connect with them whatsoever since they are an entirely separated Partzufseefirot the Rav says, that the Ohr from Peh to Tabur is swallowed and incorporated in Akudim de SAG.
Without it, the will to receive that should be in every Ohr is incomplete, for it is this will that is the place and the measurement of that Ohr. We must always provide the exact branch that points to its Upper Shoreshand elaborate on it until the accurate definition is provided for the scrutinizing reader. However, the Tzura did not change at all because of the will to receive in His almightiness, and there is no change distinguished there between the Ohr eeser the taalmud of the Ohrwhich is the will to enjoy; they are one and the same thing.
It is all the more so in spirituality, where the desire to receive the Shefa is the place of the Shefaand the Shefa is measured by the intensity of the desire.
Thus, this division is similar to the Parsa inside the intestines of a person, where this Parsa divides a single Guf and makes it be like two separate Gufim. Since the Masach is purified gradually, according to the Sefirotit passes and comes within each and every one, mingling with it during its ascent. Now we can come to understand what the Kabbalists write about the essence of the Neshama: We cannot say that they are sefriot separate thoughts; God forbid that we should even think that.
Explanation of Hitpashtut Ohr Ein Sof into the four Behinot in order to uncover the Kliwhich is the will to receive. Hence, the middle point that has been restricted remained empty and hollow because the Ohr illuminated only as low as Behina Dalethalmud not all seer way, and Ohr Ein Sof stopped there.
However, not to Behinat Tabur de Elyon as they were first, but one Behina higher than the Tabur de Elyonsince the last Behina always disappears during the Hizdakchutuntil it leaves no Reshimo.
We shall begin with Olam ha Tzimtzum. However, they are all named after Binameaning Sefirt Beriabecause this is the highest Sefira. The thing is that it is known that there is no issue of Hizdakchut in the Kelim. The Parsa was set up between them.
Now you can see that the whole issue of the above Bitush of the Ohr Makif in Ohr Pnimiexpanding the Gevul of the Masach de Taburas has been explained above, all this refers to that place from Tabur down. This is sefiort new Tzura that is not at all in His Atzmutfor whom would He receive from?
That is because he would not go beyond his own Atzmut anyhow and acquire a name for himself, meaning Ein Sof.
It comes together with the Zachar and Nekeva that were made by the concealment of the last Behina.