vit o'Di^i^n mwibnn nvi niDbni ramtnn niDbn tin© ,qisia bDi ni'Dbn ':'n 'i ©'© pinn nN nvr hd n:n (: ni©'ibnn ,nbvnbi n:nn n"iNi o"v niNSi' mmtnn niDbni© lonnn n:ni .nn''onn .iib n'©-i© mibD ,"üntt o"v" niNip: nn© /p'bvn unt o"vb t'bDi nniNn ni©ibnn nirnii i:»m ,qisian qm o"vn niu©ann nunbi n©ni
.nnirn o"vn© ."qioi o"v"i "lim o"v" niN"ip:n ,o"v b© ni:'ni 'ib nipbnnn qin o"vn ibNi di'üt o"vni .n'bDi nniNn b© ni©ibnn nipn n©© ,-iiiun iv nan impn lim bDb nn''on niDbnn i©N /[©ma© ,i'bn ni'o iv nunbi mion impn ,qisian qioi n© poa: D"vi ,hn ni© bipb n'lNi n:'N© ,nnsv nn:'nib nv'Jn© iv nvaoi ni'ao ^ .qiSian #
'bi ip'ii 'i:a bbn nunbi n©n© ,"qis-ian b© pb:n niviSN ni'o" n:iDn nt poan n:'nn n'bbD: nn':© 'D ."©ni" n'Nip:n ,d'©-© o"vnn n'D©n: ibbn o"v ':'n 'i© ,vini .hn .■p'bvn "iiNb ©'ibni nbivn ,n"iNn Nin© ,n©ibn nD n© ©' 'D .mmtnn niDbni nNDrn Jiitn n©v: t"'v© ,"iiNn bipn Nb© ,niDbnn bv lonn b© iiD'vn nD n© ©' dj n'u©ann©D NbN .Nnbvi n'©n© pi ©Nini nnn ibbn nmD 'n ."itin hn nbvnn iv nunbi nan© ,pm o"vi bviab nst ,n©ibnn nD Nin© ,'Nn nD n:n ,nunb nbvnbn ,ni'oi qioi o"vi bviab nst ,hn bipbn niDbnn bv iiD'vn nD Nin© ,'in nDi .-inun
ibiD niNip: ,-iiiun iv nan© ,iim o"vn© .n"'n: n"jn Tnn n'Nip: ibbn o"v ':'n 'n
."n"'n:" n©i ibiD niNip: ,nunbi inun© qioi o"vni ."n"jn" n©i
50) As was stated above, there are two kinds of Malchut in each Partzuf: Malchut that makes a Zivug and Malchut that prevents the light from entering. Because of the Zivug de Haka'a that occurs on the Masach of the first Malchut, the 10 Sefirot of the Reflected Light emerge. They rise and dress onto the Upper Light, dividing it into ten Sefirot de Rosh, i.e., purely the roots of the Kelim.
Then this Malchut expands downwards from the Masach via the ten Sefirot, spreading by the ten Sefirot de Guf, which means dressing of the light in the finished Kelim.
The ten Sefirot de Guf are divided into two parts: the Toch and the Sof. The position of the ten Sefirot de Toch is from the Peh to the Tabur, where the lights dress in the Kelim. From the Tabur down to the "Sium Reglav" is the place of the ten Sefirot de Sof and Sium. It means that here Malchut restricts the reception of the light in each Sefira, having reached the maximum corresponding to the particular size of the Masach, until it reaches Malchut de Malchut, which is totally unfit to receive the light.
This stage is called "the toe-tips of the Partzuf". From that point and below there is an empty space devoid of the light ("Halal Panuy"). Both kinds of ten Sefirot de Toch and Sof descend from the ten Sefirot de Rosh and are included in Malchut Mizdaveget, since it has power to dress the Ohr Hozer on the Ohr Elion.
There is also the force of the Masach that prevents the light from entering Malchut and raises the Ohr Hozer. These two forces are merely the roots, the germs of the Kelim. Then the first force of dressing the light from the Peh to the Tabur in the Toch of the Partzuf is activated, while the second restricting force starts acting in the ten Sefirot de Sof and Sium, from the Tabur down to the Sium Reglav.
If we examine the entire Partzuf, i.e., the Rosh, Toch and Sof as a single whole like the common ten Sefirot, it turns out that the Rosh corresponds to the Sefirot Keter, Hochma and Bina - KaHaB, Gimel Rishonot, Gar (the three first Sefirot). Toch, i.e., the area from the Peh to the Tabur corresponds to the Sefirot Hesed, Gevura, and Tifferet (HaGaT). Sof, i.e., the area from the Tabur and below corresponds to the Sefirot Netzah, Hod, Yesod and Malchut (NHYM).
As it was said, the science of Kabbalah operates with its own special language of formulas, definitions, symbols, and graphs. The light is the sensation of the most exquisite pleasure. Then this sensation is graded into different parts according to its quantity and the quality. This is the source of the five lights of NaRaNHaY; each of them in turn consists of its own five lights.
They depend on the sensation, the desire, the quality, and property of this desire, its intention and its selective abilities. Then the text describes the connection between the receiver's properties (the Kli, sensor) and the perceptible information that it feels. In other words, all the perceptible information becomes strictly scientific, which allows one to describe these feelings.
Neither psychology nor psychiatry can graduate it all, for they lack this mathematical data. Each person reacts in his own way in a certain situation; there is no common approach. In Kabbalah, the desire created by the Creator reveals itself completely. Everything is most accurately defined and described. Kabbalah provides the general method of attainment of the entire Universe.
When man is on a certain spiritual level, he can qualitatively and quantitatively measure his own actions, vis-à-vis someone else who has already mastered and described this level.
Each fragment of the Universe includes some other fragment in one of its Sefirot. So each person in one of his private sensations can feel someone else, i.e., include that person in himself or be included in the other. Thus, through self-knowledge and learning about his source with the help of Kabbalah, man gets to know other people and the entire Universe.
The desire, Behina Dalet, is positioned in the area from the Peh to the Sium, i.e., these are the Toch and the Sof of the body of the spiritual Partzuf. Depending on its screen, it divides itself into two parts. First, it pushes away the light and refuses to receive it in any of its desires. At this time, the Ohr Hassadim spreads inside Malchut. Then the desire to receive a portion of the light for the sake of the Creator spreads through it.
What does this reception for the sake of the Creator mean? Let us take an example from our world. Suppose you would like to do something really nice for a certain person. If he finds out that you did something for him, you will definitely derive some benefit from it; say respect etc. In the spiritual world, neither I, nor someone I want to please, must know about it. Otherwise it will not be true giving.
Let us assume that man wishes to absorb everything. Later he refused to receive anything for himself, and afterwards feels the "desire to give" everything to someone else to please him. This last stage is called Bina. When man is in this state, the Ohr Hassadim (pleasure from giving) enters him.
0 However, the one he wished to please says, "If you really want to ^
please me, start receiving." Now you, as it were, should act in defiance of your previous "desire to give" and start receiving for his sake. This is extremely difficult to do. You cannot use all your "desire to give" on receiving for someone's sake.
It is very difficult to receive for someone else's sake. You have to act in accordance with your innate egoism, i.e., to receive, but with an intention opposite to egoism - receive for the sake of the giver. Hence, it can only be done gradually.
We see it in the example of Galgalta, which accepted the light only in the Toch, leaving the Sof empty; then the light of the Hassadim filled it.
"Halal Panuy" constitutes those egoistic desires that have no screen. However, they will manifest only after the Breaking of the Kelim.
Galgalta acts according to the law of TA. Later on, we will study the structure of the Partzufim in compliance with the law of TB (Tzimtzum Bet). All elements created there will be reflected in the structure of man's soul.
■psm Nin nb® 'bin® ,nninn tin bv NbN n'n Nb msnsn piv '3 ,nvib ®' tiv (Ni msns m® n'n Nb nnom tin bv biN .pnni msnsn n®vi ni® ,i"'ni3 "irnin bipb h'ni ,b'SNnnn nnsn 'ii'®i ni'iv m® n I'N® ,v'3®nb ps-in Nin ib® 'bin '3 ,bb3
'bi Tin' tm®ipn ^noni nnin nniNn 'i ibN D'Nsni fpbvn tint o"vi® '3b t"dvi D'bDi ni®ibnni d'ní®d p'3b ,inii3n '3b ü®3nnn inN tin nni'nb ,Dn'i'i ®i3n m® .msns n®vi Nb i'bv® '"3VN ,ni3bnn bv po3i mom tin m nin ,msnsn inN
,in®n qN d® ü®3nnb biD' nninn tin tn® ,mpni ü®3nn mom tin n'n dn '3 niDin n'n nnom "iiNn '3 /p'bvn uní ni'i® n®vi nn'n ,nn''onn niDbni ii''m nmb ip'ii 'ii3 bbn ni'nib nn''onn niDbn n®vi p'3bi .nninn "iiNn nmb m3nb
.DHom iiNn ib'3Ni
51) One also has to know that TA was referred exclusively to the Ohr Hochma, which was in the Kli, the "desire to receive", which ended in the Behina Dalet. A Tzimtzum was made and the Masach was created on this specific Behina. The Ohr Hassadim, however, was not restricted at all, since its Kli is the "desire to bestow", which has no Aviut, and whose properties do not differ from those of the Creator, hence require no correction.
As was already stated, the Creator's light is one and indivisible; the Ohr Hochma and the Ohr Hassadim are inseparably connected and spreading together, filling the vessels. According to its inner properties, the Kli distinguishes various kinds of pleasure in the light - the Ohr Hochma (pleasure from the direct reception of the light) and the Ohr Hassadim (pleasure from the equivalence of the vessel's inner properties with those of the Creator).
Therefore when, after TA, the light exits from the Kelim, the Ohr Hassadim stops spreading in Malchut as well as the Ohr Hochma, while there was no Restriction on the Ohr Hassadim. If the Ohr Hassadim had been able to enter Malchut, which resisted the light of Hochma, the light would have been shattered in it, for the Ohr Hassadim would have had to completely separate from the Ohr Hochma. Nevertheless, since that is impossible, Malchut Mesayemet is left quite empty of even the light of the Hassadim.
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