Igulim and Yosher. Chapter 2
(The Study of the Ten Sefirot)
Part II
Explains the Eser Sefirotde Yosher, their emergence and evolution and what they contain. This chapter contains seven issues:
1. The order of the emergence of Eser Sefirot de Yosher.
2. Five parts in the Neshama of the lower Adam: Nefesh, Ruach, Neshama, Haya, Yechida.
3. There is Ohr Makif, Ohr Pnimi, Kli Hitzon and Kli Pnimi in both Igulim and Yosher.
4. The Light of Igulim is the Light of Nefesh, and the Light of Yosher is the Light of Ruach. The Igulim were emanated first, and the Yosher next.
5. Arich Anpin of Igulim shines for Abba ve Imaof Igulim in the form of Halonot, from the Gimel Kavim – right, left and middle in him. The Light extends from them to all the Igulim, and therefore, every detail that is in the Yosher, also exists in the Igulim.
6. Adam Kadmon Nimshach from Ein Sof until the end of Atzilut, contains all the Olamot, and we are not permitted to delve in it.
7. We do not delve in the Igulim, but only in the Yosher;
The order of the emergence of Eser Sefirot de Yosher
1. Now we will explain the second feature of the Eser Sefirot, being the Light of Yosher, which islike three lines in the form of the Upper Adam. The Igulim expand from above downward through the aforementioned Kav, which also expands directly from above downward.
The Kav expands from the Rosh of the Upper Gag (1) of the highest Igul, and stretches below the bottom of the end of all the Igulim from above downward. It consists of Eser Sefirot, like a Tzelem (image) of a straight Adam (2).
That Adam stands upright (3), and consists of 248 organs (4) that appear like three lines: right, left and middle. Adam consists of Eser Sefirot in general. Each and every Sefira is divided into ten inner Sefirot and so on and so forth incessantly.
Ohr Pnimi
1. In each Olam or Sefira, the Keter is regarded as the Gag of that Olam or Sefira. Malchut in each Olam or Sefira is regarded as the Karka of that Olam or Sefira. The upper Igul is the Sefira of Keter, and the Gag of that Keter is the Keter of the Eser Sefirot of that Keter.
2. The clothing of the Mochin is called Tzelem (image, semblance). It comes from the word Tzel (Shade). The He’arah of Yosher, which consists of the first three Sefirot, is called Adam, because it receives GAR clothed in Tzelem. This is a long issue that here is not the place to elaborate on.
3. The Rosh of every Sefira and Partzuf consists of the first three Sefirot: Keter, Hochma, Bina, and the seven lower Sefirot: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut in each Sefira and Partzuf are regarded as the Guf of that Sefira and Partzuf.
When they are in the right order, meaning when the Lights of GAR are in the Kelim de GAR and the Lights of ZAT are in the Kelim de ZAT, the Partzuf is considered to be in an “upright” state. However, if the Lights of Guf are clothed in the Kelim de GAR instead of clothing the Lights that should clothe there, then that Partzuf is not considered to be “upright.”
It is so because in that state, the Rosh is not more important than the Guf, since even the Rosh uses only the Lights of the Guf. This state is called Harkanat Rosh, in which the Rosh is on the same level as the Guf.
4. There are 248 discriminations of Hesed in the upper Partzuf, from which extend 248 organs in the lower ones (elaborated in the Mishnah, Ohalot).
Five parts in the Neshama of the lower Adam: Nefesh, Ruach, Neshama, Haya, Yechida
2. There are five types of Light in the lower Adam (5): Nefesh, Ruach, Neshama, Haya, Yechida (6). They form five levels (7), one above the other. This is the meaning of the five repetitions of the verse, “Bless the Lord, O my soul, etc.” as mentioned in Masechet Berachot (page 10, 71), which represent the five features of the Neshama.
Ohr Pnimi
5. There is not an essence in all the worlds, both in the Upper Worlds, as well as in this world, that do not consist of the above Eser Sefirot, being the four above mentioned Behinot and their Shoresh. That is what he means by saying that these five Behinot are also found in the lower Adam of this world.
6. The Kelim in the Eser Sefirot are called: Keter, Hochma, Bina, Zeir Anpin, and Malchut, and the Lights in them are called: Yechida, Haya, Neshama, Ruach, Nefesh. It is written (Midrash Raba, 82, 26), that Ohr Yechida clothes the Kli de Keter, and Ohr Haya clothes the Kli de Hochma, Ohr Neshama clothes the Kli de Bina and Ohr Ruach clothes the Kli de Zeir Anpin. Ohr Nefesh clothes the Kli de Malchut.
7. You have already learned that the degrees are differentiated according to their Zakut and Aviut. The term “above” refers to a greater Zakut than the “lower” degree.
There is Ohr Makif, Ohr Pnimi, Kli Hitzon and Kli Pnimi in both Igulim and Yosher
3. Each of the Eser Sefirot of Igulim has all the above features, namely Orot and Kelim (8). The Ohris divided (9) into Ohr Pnimi and Ohr Makif, and the Kli is divided (10) into Hitzoniut and Pnimiut. The Eser Sefirot of Yosher in the image of Adam have all those features too.
Ohr Pnimi
8. The Orot are NRNHY and the Kelim are KHB ZON.
9. The spiritual division happened due to the Shinui Tzura that was renewed there (see Part 1, Chap 1, item 30). Higher than another means purer than another, and lower than another implies being more Av than another. It is in the Shinui Tzura of this Aviut that one is separated and exits from another, becoming lower than him.
It is known that the Lights pour down from any Elyon to its Tachton. Because of that, the lower must receive the Shefa in its highest and purest Behina (feature), while the Elyon pours the Shefa only from its lowest and most Av Behina.
Thus, the form of the Ohr that comes from the Elyon equalizes with the form of the Kli in the Tachton, since the coarsest, most Av feature in the Elyon is equal to the finest and most Zach Behinain the Tachton. It turns out, that the Tachton cannot receive all the Light that belongs to it, but only a very small part, as much as its purest Kli can receive. Its other Behinot, which are not that pure, must remain without their appropriate Light, because of their Shinui Tzura from the Upper that pours it to them.
For that reason, we find that the Ohr that belongs to the Tachton is divided into two Behinot:
1st. The small amount of Light that it receives from the Elyon inside its uppermost Kli. That kind of Light that it receives is called the Ohr Pnimi in the Tachton.
2nd. The full amount of Light that belongs to the Behinot that remain in the Tachton and cannot receive due to their Shinui Tzura from the Elyon. That full amount is regarded as remaining in the Elyon and not descending to the Tachton.
It is called Ohr Makif because it surrounds the Tachton, meaning shines on it from afar, though it is not clothed in it; rather it is a diminished and far He’arah.
This distant He’arah can purify the Aviut in the Tachton until all the Behinot in the Tachton equalize in form with the Elyon. Then it will be able to receive the full measure of the Light that belongs to it. This state is called Knisat Makifin (entrance of Ohr Makif). It means that the Surrounding Lights entered and clothed the Kelim de Tachton that have become purified, turning all of them into Ohr Pnimi.
10. Because the Lights were divided into Ohr Pnimi and Ohr Makif there are now two kinds of reception in the Kli. They are: reception inside the Kli, and reception in the Hitzoniut of the Kli (see Part 1, Table of Topics, item 102).
The Ohr Pnimi is received inside the Kli and the Ohr Makif that purifies it from its Aviut is considered receiving through the Hitzoniut of the Kli, meaning without clothing inside the Kli.
This division of the Kli to Pnimiut and Hitzoniut is determined according to the Aviut and Zakut in the Kli. That is because only its Aviut is worthy of receiving the Ohr Pnimi, because the vessel of reception of the Ne’etzal consists primarily of Behina Dalet.
Indeed, the first three Behinot are not qualified to receive, but cause Behina Dalet to appear. For that reason, each Kli is regarded to have its own four Behinot in the Kli, and the Light appears primarily in its Behina Dalet. That is why she is called the Pnimiut of the Kli and its interior, where the Shefa is found.
The three Behinot that only make Behina Dalet appear in the Kli, while they do not receive themselves, are regarded as revolving around Behina Dalet from the outside. It is like the thickness of a wall of a corporeal vessel that consists of four crusts, one surrounding the other. Everything is received only in the interior of the Kli, meaning in the in the interior crust, while the other three crusts of the walls of the Kli only strengthen the interior crust so that it has the strength to tolerate its filling.
We should understand spirituality in much the same way, namely that Behina Dalet is the primary feature that holds the Shefa in the Kli. The first three Behinot are the reasons for the appearance of the full power of Behina Dalet, until she is fitting to hold the Shefa, while for themselves they are not qualified to sustain the Ohr Pnimi.
They are called the Hitzoniut of the Kli because they are excluded from receiving the Ohr Pnimi. Behina Gimel is the Hitzoniut of Behina Dalet; Behina Bet is the Hitzoniut of Behina Gimel; Behina Aleph is the Hitzoniut of Behina Bet and surrounds all the other Behinot.
Outside all of them there is yet another external Behina, without any Aviut, which is the root of all four Behinot in the Kli. Know, that this totally pure Behina is the vessel of reception for the Ohr Makif. The reason for it is that its wondrous purity enables it to receive the He’arah of the Ohr Makif, although it comes from afar.
We now learned about the division of the Kli. Its Pnimiut, meaning its most Av Behina, namely Behina Dalet in the Kli, receives the Ohr Pnimi. Its Hitzoniut, meaning its purest Behina, Behinat Shoresh in the Kli, receives the Ohr Makif from afar. We should also not ask why Behina Dalet is not worthy of receiving because of the power of the Tzimtzum and the Masach in her, as we are concerned only with the Ohr Hozer that rises from Behina Dalet (see Histaklut Pnimit).
The Light of Igulim is the Light of Nefesh, and the Light of Yosher is the Light of Ruach. The Igulim were emanated first, and the Yosher next
4. The difference between the Igulim and the Yosher relates to the fact that the Eser Sefirot of Igulim (20) are regarded as Light of Nefesh. They have Ohr Pnimi and Ohr Makif, Pnimi and Hitzon. They consist of Eser Sefirot of Kelim, each consisting of Pnimiut and Hitzoniut. There are also Eser Sefirot of Orot, where each Ohr consists of Ohr Pnimi and Ohr Makif.
However, the Eser Sefirot of Yosher are regarded as the Light called Light of Ruach (30), which is a higher degree than the degree of Nefesh. They too consist of Ohr Pnimi and Ohr Makif, and have Eser Sefirot of Kelim, in each of which there are Pnimiut and Hitzoniut. Obviously, the Nefesh was emanated first, and the Ruach next.
Ohr Pnimi
20. All the Sefirot that can only receive Orot and have no ability to bestow upon others, the Ohr in them is called Ohr Nefesh. It has already been explained that all the Light in Igulim must be received from the Light of the Kav (see Part 2, Chap 1, item 30).
The reason is that the Ohr Elyon cannot permeate the Kelim except by a Zivug with the Masach that raises Ohr Hozer. That is because this Ohr Hozer connects the Light with the Kelim (see Part 2, Chap 1, item 30).
Consequently, the Ohr Elyon does not connect with the Kelim that do not have that Masach and they cannot pour it unto others from above downward. Instead, they can only receive Ohr from the previous degree, from below upward, for their own sustenance. This Ohr is called Ohr Nefesh.
Thus, because there is no Masach in the above Kelim de Igulim, the Ohr Elyon cannot permeate them, and they must receive Ohr from the Kav, but even that is for their mere sustenance, and not to bestow. For that reason, the Light in the Igulim is called Ohr Nefesh.
30. Eser Sefirot of Ruach are regarded as bestowing. For that reason, the Light of Ruach is denoted as Ohr Zachar, meaning it bestows. However, the Eser Sefirot of Nefesh are called Ohr Nekeva, meaning they receive and cannot bestow.
For that reason, the Eser Sefirot of the Light of Kav are regarded as Eser Sefirot of Ruach, indicating that they are regarded as Ohr Zachar, namely bestowing, as we’ve explained above. The Ruach is regarded as higher than the Nefesh because it bestows upon the Nefesh.
Arich Anpin of Igulim shines for Abba ve Ima of Igulim in the form of Halonot, from the Gimel Kavim – right, left and middle in him. The Light Nimshach from them to all the Igulim, and therefore, every detail that is in the Yosher, also exists in the Igulim
5. Even when the Eser Sefirot are regarded as Igulim (40) one within the other, they already have all the forms of reception of the Shefathat exist in the Kavof the Yosher (50). It is so because Igul Keter (called Arich Anpin after the Tikun (60) has one Nekev and Halon (70) on the right hand side of the Igul (80). From there the Ohr of Arich comes to Igul Abba and shines to it (90).
There is yet another Halon on the left hand side of the Igul of Arich. The Light reaches the left hand side of Igul Abba, which is inside it, punctures it and makes a Halon in it (100).
The Light Nimshach from there to Igul Ima inside Igul Abba and shines in it. Thus, the Light that passes in the left of Igul Abba is not for Abba himself; it only passes there (200), but the He’arah is primarily for Ima.
It turns out that Arich Anpin shines for Abba ve Ima together, just like their Yosher. Even though they are one Igul within the other, they still have straight Kavim (300) right, left and middle, in the Halonot in them.
The Light Nimshach from there in Eser Sefirot of Igulim, through completely straight Kavim, in every detail in the Eser Sefirot of the straight Kav of Ruach.
Ohr Pnimi
40. Meaning the five degrees KHB ZON do not extend in Yosher, meaning one below the other, from Zach to Av, but the five degrees are equal, and not one below the other, namely with greater Aviut. Of course, there is a differentiation of cause and effect between them, because they do stem from one another.
For example, Hochma came from Keter, Bina from Hochma and Zeir Anpin from Bina, and Malchut from Zeir Anpin (see Ohr Pnimi, Part 1, Chap 1, item 50). However, that above differentiation of cause and effect is defined by their being one inside the other.
In that state, each reason causes its consequence: Hochma is caused by Keter and Bina is caused by Hochma etc. Thus, one within the other means that one is the result of the other. However, there is no differentiation of up or down between them whatsoever (see Part 1, Chap 1, item 100)
50. Because that is the impression of the Light from the Kli it is clothed in. Even when it leaves there to go to another, it does not change its conduct from the previous Kli. Thus, while the Light in the Kav was in Yosher, it extended and descended, one below the other, meaning gained Aviut in a gradual order because of the Masach that is found there (see Part 2, Chap 1, item 6).
Therefore, even after it had left there and came to the Eser Sefirot of Igulim, which do not have a Masach, and after it was compelled to become round in them, it still did not change its conduct of Hitpashtut from degree to degree. For example, when the Light of Kav comes to the Sefira of Keter, it becomes round there, meaning adopts the shape of the Kli, in which case there is no distinction of above and below.
However when the Light expands from the Igul of Keter to the Igul of Hochma, it does not become round, but Nimshach in Yosher, distinguishing between above and below. Consequently, the Sefira of the Igul of Hochma stands below the Igul of Keter and consists of greater Aviut, because their form is not the same.
In much the same way, when Ohr moves from Hochma to Bina, it Nimshach in Yosher. It is therefore considered that Bina is below Hochma, meaning with more Aviut, and this is also the rule for all the Sefirot.
The Eser Sefirot of Igulim are of equal form, without discriminations of above and below in the Kelim. However, there is still is a discrimination of above and below in them because they do receive the Shefa by means of the Eser Sefirot of the Kav of Yosher.
60. After the four Olamot ABYA were formed, each Sefira became a complete Partzuf with Rosh, Toch, Sof. Because of that they were given different names: the Partzuf that originated from Keter was named Arich Anpin, the Partzuf that originated from Hochma was named Abba, and the Partzuf that originated from Bina was named Ima. The Partzuf that was made from the six Sefirot HGT NHY was named Zeir Anpin and the Partzuf that originated from Malchut was named Nukva. The explanation to these names will be explained in its place.
70. You already know that because of the Light of the Eser Sefirot of the Kav that is received in the Igulim, all the Behinot of Yosher are necessarily imprinted in the Igulim as well (see item 50). This Behina in the Kav, which is called Masach, whose Ohr Hozer connects the Ohr Elyon in the Kelim, is imprinted in the Igulim as well, but without its Aviut.
This is because this Aviut cannot rise from a lower degree to a higher one whatsoever, because of the fact that the Upper does not have the same Aviut as the lower, and that is what makes it “Upper.” Only the “gap” that the Masach creates in the lower degree (in the Eser Sefirot of Yosher) rises from the Masach of the Kav de Yosher and is imprinted in the Igulim.
This “gap” from the Masach is called Halon. As a window is placed in a room to bring the light in to that room, so this Masach reveals the ability of the Ohr Hozer to connect the Light with the Ne’etzal. Thus, if the Masach disappeared, the Light would also disappear from the Ne’etzal and he would remain in the dark, as if the window had been shut.
Thus, when we refer only to the gap that the Masach created, excluding its Aviut, we refer to it as a Halon or Nekev.
80. This means that it was imprinted in the right and left that operated in the Eser Sefirot of Yosher.
90. The above-mentioned Halon created a discrimination of Hamshacha and descent of Light there. It means that it gradually gained Aviut, and thus each lower degree became more Av than its preceding.
The text “From there the Ohr of Arich comes to Igul Abbaand shines to it,” means that because of the Halon the Light received Aviut and descended to Abba of Igulim. In other words, Hochma was lowered and is no longer equal to Keter de Igulim, as it was before they received the Light of Yosher through the Halon. The same principal applies in Bina below Hochma.
100. This Halon was made in the Sefirot together with the descent of the Light to it from the upper Igul. It means that then this Light imprinted in it the Masach that is contained in it. That is why it is considered that the Light punctured it and made a Halon in it.
200. Has already been thoroughly explained above (Part 2, Chap 1, item 4).
300. The Light descends from Igul to Igul by way of Hamshacha in Yosher, in straight lines. However, this is not regarded as an actual Tikun of Gimel Kavim that descends from the Masach and has the Ohr Zachar with which to bestow upon others. These Kavim of Igulim have no power for bestowal because they come down as Halonot. The Halonot suffice only for receiving the Light for themselves, but not to pour it to others. This is the rule: “Without a Masach, there is no Ohr Zachar, only Ohr Nekeva, meaning Ohr Nefesh.”
Adam Kadmon Nimshach from Ein Sof to the end of Atzilut, contains all the Olamot, and we are not permitted to delve in it
6. This Adam Kadmon (400) attaches one end with the other (1), the upper end with the lower end in the entire Halal of Atzilut. All the Olamot are contained in that Adam, but we have no permission whatsoever to delve and speak of this Adam’s Pnimiut and Atzmut (2).
Ohr Pnimi
400. We should not wonder at the use of the name Adam. It is written (Midrash Raba, Bereshit 27): “Rabbi Yudan said: ‘Great is the power of prophets who resemble a form with its Maker, as it is written: ‘And I heard the voice of a man between the banks of Ulai etc.’ ‘and upon the likeness of the throne was a likeness as the appearance of a man upon it above.’” The reason will be explained in its appropriate place.
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It means that it connects everything from Ein Sof, the purest of all the Olamot down to the middle point, the most Av Behina in all the Olamot. Thus, the entire reality before us, the upper and the lower, is all but the branches that concatenate from it, hang down from it and clothe it. That is why it connects all of them.
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The Pnimiut, meaning the Ohr Ein Sof that is clothed in Him, and His Atzmut, is considered the Behinat GAR in Him. It has already been explained (Introduction toTalmud Eser Sefirot, item 27) that we have no permission to speak of any Behina of GAR in any degree or Partzuf, even in Olam Assiya. However, we are indeed permitted to engage in the ZAT, even the ZAT de GAR de Adam Kadmon.
The Igulim came out first, and Yosher next. We do not delve in the Igulim, but only in the Yosher.
7. In the beginning, the Eser Sefirot came out through the Igul (3), one within the other. Afterwards, while inside the Igulim, the Yosher expanded as one Adam, in the length of all the above-mentioned Igulim (4). Still, we have no dealings with the Igulim (5) but only with the Yosher.
Ohr Pnimi
3. It has already been explained that the Igulim appeared immediately after the Tzimtzum and the departure of the Light. After that the Yosher appeared in such a way that the Igulim were regarded as the cause and the reason for the Light of Kav. Because of that they are also considered to be preceding it.
4. Meaning, from the top end to the bottom end. Observe, for example, an imaginary corporeal length. Doing that will bring you to know its spiritual root. We understand an imaginary length by three features: its top end, its bottom end, and the distance between them.
You can distinguish a spiritual length precisely by the same way: first, you find its bottom end, the most Av, of which is there is lower in Aviut. From knowing the bottom end, you will immediately find the top end too, because the measure of the Aviut at the bottom, is also the measure of the level of the Ohr Hozer (see Histaklut Pnimit, item 86).
For example, the Aviut of Behina Dalet of Behina Dalet reaches the level of Keter de Keter; Aviut of Behina Gimel in Behina Dalet reaches only as high as Keter de Hochma, and Behina Bet in Behina Dalet reaches only as high as Keter de Bina etc. Thus, by knowing the bottom end, the top end immediately becomes known as well.
Once you know both ends of the degree, you naturally know the distance between them too. That is because a spiritual distance means a Shinui Tzura between two features.
The measure of the Shinui Tzura determines the distance between them. For example, if the bottom end is Behina Aleph in Behina Dalet, then the top end reaches only as high as Keter de ZA. In that instance, the distance is not so great.
But if the bottom end is Behina Bet, then the top end will be the degree of Keter de Bina. Thus, the distance would be of two levels of Aviut, which are Behina Aleph and Behina Bet.
If the bottom end consists of Aviut of Behina Gimel of Behina Dalet, then the top end would be Keter de Hochma. In this case, the distance would be that of three levels of Aviut, and so on by the same way.
5. This is because the Igulim surround the first three Sefirot of Yosher (see Part 2, Chap 1, item 90). It is known that their Kelim are far better than the GAR de Yosher. However, you already know that we are forbidden to study and speak of the GAR. For that reason we have no permission to study the Igulim.