AA – Arich Anpin – the Partzuf of Hochma, the central, initial Partzuf in the world of Atzilut, from which all the other Partzufim originate.
Aba – Father – the Partzuf of Hochma.
Ima – Mother – the Partzuf of Bina.
ZA – Zeir Anpin – Son (with regard to AVI).
ZON – ZA and Nukva – Malchut.
Nukva, Malchut – a Sefira (singular for Sefirot) or Partzuf that receives from all the preceding Partzufim (plural for Partzuf). Malchut of the world of Atzilut is the sum of all the creatures, all human souls. For this reason it is called Knesset Israel (The Assembly of Israel).
Israel – the property of “bestowal,” altruism. This is the property of the Creator, the property of Bina. Israel derives from the Hebrew words Yashar – straight, and El – the Creator. Thus, Israel is the property of aspiring to attain equivalence of form with the Creator. The “nations of the world” are the aspiration to selfish reception of pleasure. Naturally, these two properties are present in everyone, and Kabbalah is the method for the development of the property of Israel within man, with the purpose of attaining the Creator in this life.
Kli (vessel) egoistic desires and aspirations are not considered a Kli. A Kli is the corrected desires, suitable for reception of Light. These are altruistic desires with a screen that has transformed them from egoism into altruism.
The human heart that receives all sensations is called the Kli (vessel) of reception of sensations. The spiritual vessel, the only vessel that The Zohar speaks of, is the desire to bestow upon the Creator: to hand over all of man’s desires to the Creator, as though saying that he agrees with all his heart to relinquish all of himself for His sake. Such a complete and true intention is called “Lishma” (for the Creator’s sake).
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SEFIROT
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SEFIROT THE CREATOR’S NAMES
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KETER
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EKYEH=Aleph-Hey-Yod-Hey
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HOCHMA
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YAH=Yod-Hey
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BINA
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HaVaYaH with Nikud Elokim
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HESED
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EL=Aleph-Lamed
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GEVURA
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ELOKIM=Aleph-Lamed-Hey-Yod-Hey
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TIFFERET
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HaVaYaH with Nikud of Shvah-Holam-Kamatz
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NETZAH and HOD
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TZEVAOT
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YESOD
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SHADDAY=Shin-Dalet-Yod or EL=Aleph-Lamed CHAI=Chet-Yod
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MALCHUT
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ADNI=Aleph-Dalet-Nun-Yod
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Mittuk (sweetening/mitigation) of a restriction law. Restriction is a ban for Malchut to receive Light. This ban is lifted when Malchut is corrected by the properties of Bina.
Zivug – coupling – is translated as a sexual union between a man and a woman in this world. Since spiritual actions are absolutely detached from the way we would normally perceive them, I have chosen to use the Hebrew term Zivug, as it is more abstractedly perceived by people with no knowledge of Hebrew. This will help prevent confusions based on previously existing conceptions. The spiritual Zivug is an aspiration of the Upper One (ZA – male part) to pass the Light (pleasure) to the lower one (Malchut – female part). In doing so, both desires are completely selfless, as in the example of the guest and the host.
PBP – Panim be Panim (face to face). This state occurs when a Zachar (male Sefira), or Aba (father), passes Ohr Hochma (Light of Wisdom) to the female Sefira, or Ima (mother), for the subsequent transfer to the children ( ZON). The same relationships of ABA (see below) and PBP also transpire between their children, ZON ( ZA and Malchut).
ABA – Achor be Achor, back to back (pronounced Ach be Ach). If Partzuf Aba(Hochma) has Ohr Hochma, but is unwilling to pass it on to Partzuf Ima (Bina), and if Ima also does not want to receive it, such a relationship between them is called back to back. The same relationship can exist between ZA and Malchut.
Hesed – mercy, compassion, altruism, Ohr Hassadim (the Light of mercy, compassion, and altruism). It appears only within a Kli (desire) that wishes to give selflessly and be similar to the Creator. This is the property of the Sefira or Partzuf of Bina. Bina of the world of AK (Adam Kadmon) is called SAG. Bina of the world of Atzilut is called Ima, the Supernal Mother, YESHSUT, and AVI. The Light of Bina is the pleasure of being similar to the Creator’s properties; hence, this Light (sensation) is the most reliable protection from the impure forces. And the Kli that possesses the properties of Bina is unable to transgress, as its desire is solely to bestow.
KHB – Keter-Hochma-Bina (pronounced Kahab). These are the first three Sefirot that form the Rosh (head) of the Partzuf. The Rosh decides how much pleasure the Partzuf can accept not for its own sake but for the sake of the Creator. This Light descends from the Rosh to the Guf (body).
HBD – Hochma-Bina-Daat (pronounced Habad). This is the same as Keter-Hochma-Bina (the Rosh ofthe Partzuf). Sefira Daat is not a Sefira, but the request (also known as MAN) of ZON(Zeir Anpin and Nukva). Daat is the appeal of ZON to Bina regarding their desire to receive Ohr Hochma from her. This prayer of ZON is called MAN, for it ascends to Bina and evokes in Bina(Ima – their mother) the desire to bestow upon her children – ZON. MAN in Bina is called Sefira Daat. This is not a Sefira like the other ten Sefirot; it is rather a request. However, to stress this state, we use the name HBD instead of KHB.
HGT – Hesed-Gevura-Tifferet (pronounced Hagat). These are the Sefirot of the Guf (body), similar to the Sefirot of the Rosh: Hesed is tantamount to Keter, Gevura is tantamount to Hochma,and Tifferet is tantamount to Bina.They are called GE (see below) of the body.
NHYM – Netzah-Hod-Yesod-Malchut (pronounced Nehim). These Sefirot receive from the Sefirot HGT(GE). Since they receive and have the will to receive, they are called AHP of the body.
GE – Galgalta-Eynaim (skull and eyes). Sefirot Keter-Hochma-and GAR of Bina. These Sefirot do not have the will to receive and wish only to bestow. Hence, they cannot become egoistic.
NRN – Nefesh-Ruach-Neshama (pronounced Naran). This is the Light that fills the small Partzuf. Katnut (small state) is when the Partzuf has the strength (a screen) only to bestow, but is unable to receive for the Creator’s sake, despite its desire to do so. In this case, the Partzuf has only Ohr Hassadim (Light of Mercy), but not Ohr Hochma (Light of Wisdom). This is why it is considered a small Partzuf, without strength and reason, similar to a child in our world.
AHP – Awzen-Hotem-Peh (ear-nose-mouth), pronounced Ahap. These are Sefirot ZAT of Bina-ZA-Malchut, which possess a will to receive. Therefore, in the absence of a proper screen (resistance to that desire), they become egoistic. A Partzuf without a screen on its AHP is called Katan (small) and its state is called Katnut (smallness, incompleteness). It is like a child in our world, as this Partzuf, too, has no strength (screen), and can therefore have only Ohr Hassadim without Ohr Hochma).
Gadlut – big state. A Partzuf with a screen (strength to resist its egoistic nature) to not only refrain from receiving for its own sake, but to receive not for its own sake (as in the example of the guest and the host. In this case, the Partzuf fills all of its desires (all ten Sefirot) with the Lights of Hassadim and Hochma.
First Big State – Gadlut Aleph, the attainment of the Light of Neshama.
Second Big State – Gadlut Bet, the attainment of the Light of Haya.
Ohr Hochma – Light of wisdom. This Light fills the Kelim (vessels/desires) of reception. It comes only if there is a screen on altruistic reception.
Ateret Yesod – literarily “foreskin,” the place of union between Israel and the Creator. After the second restriction, it is forbidden to make a Zivug (spiritual coupling) on Malchut herself due to the absence of the screen. However, a Zivug can be made on the properties that Malchut received from ZA, called Ateret Yesod. Just as the desires of Malchut herself are cut off, the foreskin is circumcised, and the desires that remain within her are those received from ZA, called Ateret Yesod. On these desires, Malchut can make a Zivug with ZA, and receive the Light of Hochma. Naturally, this is not the same Light of Hochma that Malchut would receive if she were able to make a Zivug on her desires, that is, on herself, on her own properties, called “the central point of creation,” the truly egoistic desires. Malchut will be able to do that only after 6,000 years, at the end of correction. But before that happens, these desires are called the mark of union with the Creator, since a Zivug on Ateret Yesod brings her closer to the Creator.
Ateret Yesod is also Malchut de Malchut that remains after the circumcision, the removing of the Orla (foreskin). This is the corrected part of Malchut, her unification with Sefira Yesod, upon which a Zivug can be made while still during the 6,000 years, thus bringing Malchut to the end of correction.
NRNHY– Nefesh-Ruach-Neshama-Haya-Yechida (pronounced Naranhay).This Light fills the big Partzuf, consisting of GE and AHP.
Ohr (Light) – pleasure, the sensation of the Creator. Ohr should always be interpreted as the same concept, for although the term is used in general, all of its synonyms are implied!
Kli (vessel) – desire, creature. Like Ohr, the word Kli is used in general, but all of its synonyms are implied!
Gematria – numerical value of a letter, or a combination of letters and words. This is a special way of recording spiritual information.
Parsa – firmament, the division between the world of Atzilut and the worlds BYA. The Parsa divides the ten Sefirot into two parts: the altruistic Kelim of bestowal (GAR, KHB, and GE) and the Kelim of reception (ZON or Bina- ZA- Malchut), for Bina deliberately fell into ZA(AHP) with the purpose of correcting him. Malchut, which ascends above Bina and stands below Hochma, is called Parsa or “firmament,” and separates GE from AHP.
ZAT, ZAK – the seven Sefirot Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut (HGT NHYM).
VAT, VAK – the six Sefirot Hesed, Gevura, Tifferet, Netzah, Hod, Yesod (HGT NHY, pronounced Hagat Nehy).
De – the preposition ‘of’ in a possessive meaning. For example, Malchut de Atzilut means Malchut of the world of Atzilut.
English translation – Whenever it says so in parenthesis, this refers to the books of the Torah (Pentateuch), Neviim (Prophets), and Ketuvim (Writings/Hagiographa), published by Mosad HaRav Kook, in Hebrew with English translation. For example, (Yeshayahu, 11:9; English translation p. XXX, 9) means that if you open page XXX in the book of Prophets, what you are looking for will be in sentence number nine. When the original source is indicated, it is recommended to refer to it there and then to read at least the passage that the quoted saying is ascribed to. This will help you to see even more clearly that the Torah, using an allegorical, figurative language, speaks only of the spiritual world and man's ascension to it, and not at all about history or about our world.
Garments – attributes, desires, Kelim. Generally, the garments in question are those that Malchut receives from Bina.
Huppah – a wedding baldachin, a canopy under which a marriage ceremony takes place.
Nartik – the covering of ZA; same as the Huppah.
Adornments – the Light of Hassadim, Light of Bina, which she passes into Malchut. This corrects Malchut, and enables her to receive the Light of Hochma in the Light of Hassadim.
Orla – foreskin on the Sefira Yesod, the place of the Zivug between ZA and Malchut. The Orla must be removed, for during the 6,000 years, it is impossible to make a Zivug (intention) on Malchut herself and receive for the Creator’s sake. Only a Zivug on the union of Malchut with ZA can be made. This is called Ateret Yesod, the part of the Sefira Yesod that remains after the cutting off of the Orla. Orla is also MalchutdeMalchut, or the impure forces.
Ima – Mother – Bina with regard to Malchut, who is the daughter.
Daughter – Malchut with regard to Bina, mother.
Kodesh ha Kodashim – Holy of Holies – the Light of GAR – Neshama-Haya-Yechida.
Question – the sensation of lack of the Light of Hochma in Malchut.
Sela – rock or truth. The name of Malchut.
Shechina – Divinity – the sensation (appearance, vision) of the Creator to those who attain Him. Malchut in the state of reception of the Light (the Creator) is called Shechina. The sensation of the Creator, the place where one experiences the Creator is called Shechina.
Techum – zone – the distance beyond the bounds of which one is forbidden to go on Shabbat (the Sabbath). Techum Shabbat constitutes the maximal distance within which one can move about during Sabbath.
Sigim – dross – impure desires that exist within pure desires. Man’s work is to separate the two, and to gradually correct the Sigim. The term Sigim comes from SAG, for they appeared as a result of the breaking of the Kelim of the world of Nekudim, which refer to the system of the Partzufim of Partzuf SAG. The term Sigim found its way from Kabbalah into spoken Hebrew.
SHACH – Shin-Chaf – 300 + 20 = 320 fragments of the broken vessel.
RAPACH – Reish-Peh-Chet – 200 + 80 + 8 = 288 fragments of the broken vessel, which one can and must be corrected during the 6,000 years, by climbing the 6,000 steps of the spiritual ladder.
Lev ha Even – Stony Heart – Lev = Lamed-Bet = 30 + 2 = 32 fragments into which Malchut had broken. These fragments of Malchut cannot be corrected and made altruistic; one can only refrain from using these desires. Lev ha Even is corrected only after the 6,000 years, that is, after the Creator Himself corrects the 288 fragments within man. It becomes completely altruistic and receives the name Lev Basar (heart of flesh).
Lo Lishma – not for the sake of the Creator. Since nothing exists in creation but the Creator and man, if something is not done “for the sake of the Creator,” it is done “for one’s own sake.” Thus, Lo Lishma denotes man’s egoistic intention.
Lishma – for the Creator’s sake. Man’s selfless intention to act only to please and bring joy to the Creator.
Four angels that participate in the creation of man – the four basic properties of nature: mercy – Hesed, justice – Tzedek, truth – Emet, and peace – Shalom.
Eretz Israel – Land of Israel – Yetzira of this world. Yerushalaim (Jerusalem) is Ateret Yesod in Malchut.