Table of Questions for Topics
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55.
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What terms are absent in the wisdom of Kabbalah?
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81.
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Why did the Ohr leave the middle point and never returned?
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56.
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What is the ordinary language in the wisdom of Kabbalah?
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82.
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Why didn’t the Tzimtzum create a Sof?
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57.
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What separates and discriminates in the wisdom of Kabbalah?
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83.
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Why did the Ohr depart from all the Behinot during the Tzimtzum?
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58.
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What is the origin of the “will to receive?”
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84.
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Why weren’t the four Behinot mentioned as four degrees one below the other during the Tzimtzum and before the appearance of the Kav?
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59.
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What makes the Ohr exit the Maatzil and become a Ne’etzal?
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85.
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Why did Behina Dalet not become Av immediately at the Tzimtzum of the Ohr, and all four Behinot remained equal?
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60.
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What is the first substance of every Ne’etzal?
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86.
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Which Behina remains empty of Ohr?
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61.
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From which time is it regarded as a Ne’etzal?
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87.
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Why will Behina Dalet too be filled with Ohr?
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62.
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Has a spiritual that accepted a Shinui Tzura by which a part of it departed and became a different Behina lost anything because of that?
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88.
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What caused the creation of the Olamot?
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63.
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How and in whom are there many forms and changes in the Olamot?
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89.
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What is the desired purpose of Torah and good deeds?
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64.
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How are innovation and movement depicted in the Ohr?
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90.
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What is the power of the disclosure of the Holy Names?
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65.
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How are all the opposites and the multitude of forms that extend from Him to the Olamot contained in His simple unity?
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91.
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How do the Holy Names reveal?
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66.
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By whom and what is the KavNimshach from Ein Sof?
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92.
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What is Gmar Tikkun (End of Correction)?
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67.
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Has anything changed in Ein Sof after the Tzimtzum as well?
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93.
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What is the Shoresh of every corruption?
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68.
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When has the Aviut in Behina Dalet been uncovered?
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94.
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Why is it not possible to turn a Kli for reception into a Kli for bestowal except here in this world, and not in the Upper Worlds?
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69.
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What are the four Behinot in the will to receive?
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95.
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What are the two Behinot of the Ohr?
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70.
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What are the four Otiot of HaVaYaH?
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96.
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What does the Hitpashtut of the Ohr from the Maatzil contain?
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71.
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What is the Upper Rosh of the Kav that touches Ein Sof?
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97.
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Which Ohr appears with the intensification of the will to bestow?
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72.
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What is the single thought that contains all the forms and the opposites in the entire reality?
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98.
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Which two Orot are contained in every Ne’etzal?
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73.
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Where do the sages of the Kabbalah begin to study?
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99.
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Why is Ohr Hassadim inferior to Ohr Hochma?
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74.
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What are the two primary rudiments that contain everything?
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100.
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When is the Kli for reception completed?
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75.
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What is the meaning of “He is One and His Name One?”
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101.
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What is the difference between one who receives within and one who receives without, as in Ein Sof?
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76.
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What is the name “ Ein Sof?”
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102.
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What are Sefirot de Igulim?
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77.
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What extends from the will to receive that is contained in Ein Sof?
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103.
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Why are the degrees in Igulim not regarded as being one below the other before the appearance of the Kav?
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78.
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What is the reason for the Tzimtzum of the Ohr?
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104.
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Is there is evil in the will to receive by the nature of its creation?
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79.
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Which kind of reception would be regarded as bestowal?
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105.
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What does “Indirect Hamshacha” from the Maatzil mean?
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80.
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What is the purpose of the Tzimtzum?
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Table of Answers for Topics
55. What terms are absent in the wisdom of Kabbalah?
From the beginning to the end of the wisdom there is not even a single word that relates to any tangible or imaginary term, such as space, time, motion and so on.
Also, there is no absence in spirituality, and any change of form does not mean that the first form is absent. Instead, the first form remains in its place unchanged at all and the Shinui Tzura that has now been acquired is added to the first Tzura.
(The beginning of Ohr Pnimi)
56. What is the ordinary language in the wisdom of Kabbalah?
This language is a “Language of Branches” that points to their Upper Roots. That is because “You haven’t even a single blade of grass below that has not a root above.”
Therefore, the sages of the Kabbalah have put together a language that is equipped to imply through the branches and teach of the Upper Roots.
(Ohr Pnimi, page 1 and the beginning of Histaklut Pnimit, item 1)
57. What separates and discriminates in the wisdom of Kabbalah?
The Shinui Tzura distinguishes and departs the spirituals from one another.
(Ohr Pnimi, item 30)
58. What is the origin of the “will to receive?”
The will to bestow in the Ohr Elyon necessitates the existence of the will to receive in the Ne’etzal.
(Histaklut Pnimit, item 11)
59. What makes the Ohr exit the Maatzil and become a Ne’etzal?
This renewed Ohr left the Maatzil and became a Ne’etzal because of the Tzura of the will to receive that was renewed with the Ohr Elyon, since it wants to bestow.
(Histaklut Pnimit, item 11 & item 15)
60. What is the first substance of every Ne’etzal?
The new Tzura that emerged existence from absence, meaning the “will to receive” that is in every essence, is the “first substance” of every Ne’etzal and every essence. Moreover, everything that exists in the Ne’etzal or in the essence that is more than that substance, is regarded as Ohr and Shefa that extends from the Ohr Elyon “existence from existence” and not at all as a Ne’etzal and a creature.
It is not surprising that a Tzura becomes a substance, because it is so in corporeality as well. Our conduct is to regard the first Tzura of the essence as the first substance. That is because there is no attainment whatsoever in any matter in the entire reality, since our senses perceive only incidents in the matter, which are forms that incarnate and manifest in the first substance.
(Histaklut Pnimit, item 35)
61. From which time is it regarded as a Ne’etzal?
It stops being a Maatzil and becomes a Ne’etzal right at the beginning of the formation of the will to receive in the Ne’etzal, called Behina Aleph in the Ratzon.
(Ohr Pnimi, Part 1, Chap 2, item 3)
62. Has a spiritual that accepted a Shinui Tzura by which a part of it departed and became a different Behina lost anything because of that?
There is no absence or loss in spirituality. The part that departs because of the Shinui Tzura does not diminish or lessen the Ohr Elyon in any way; rather, it is like lighting one candle from another; the first is not lessened whatsoever. Thus, any Shinui Tzura is an addition to the first.
(Histaklut Pnimit, Part 2, regarding the Hitkalelut of Eser Sefirot in every Sefira)
63. How and in whom are there many forms and changes in the Olamot?
All the changes and the multiplications are carried out only by the impact of the Ohr on the Kelim that receive it. However, the Ohr Elyon in and of itself remains in complete rest, meaning unchanged and without any Hidush.
(Ohr Pnimi, Part 1, Chap 2, item 1)
64. How are innovation and movement depicted in the Ohr?
There is no movement, meaning Hidush, in the Ohr Elyon. Instead, the part that the Ne’etzal receives from the Ohr Elyon is what becomes “innovated” and multiplies (like lighting a candle from another without the first lessening), according to the Hidush of the forms in the Kelim.
Each receives according to the degree of its own desire, which changes from one another and hangs down from one another incessantly and immeasurably.
(Ohr Pnimi, Part 1, Chap 2, item 1)
65. How are all the opposites and the multitude of forms that extend from Him to the Olamot contained in His simple unity?
See Histaklut Pnimit item 18 and item 29.
66. By whom and what is the Kav Nimshach from Ein Sof?
The Masach is a detaining force that was placed on Behina Dalet after the Tzimtzum to prevent her from receiving insides. That is what caused the emergence of the Kav from Ein Sof, because the Ohr Elyon is never subject to change, and shines after the Tzimtzum as it did before the Tzimtzum.
However, now the above Masach caused the Ohr Elyon to be received only in the three Behinot of the Ratzon whose measure is very small compared to the reception in Behina Dalet in Ein Sof. For that reason it received only a thin Kav of Ohr compared to the measure of the Ohr in Ein Sof.
(Ohr Pnimi, Part 1, Chap 2, item 1)
67. Has anything changed in Ein Sof after the Tzimtzum as well?
Although Behina Dalet in Ein Sof restricted herself, still there is no issue of putting on a Tzura or taking one off in the absence of the first, as it is in corporeality. Instead, there is an issue of a new Tzura that is added to the first, without the first Tzura changing at all, as there is not absence in anything spiritual.
Thus, this entire Hidush of the departure of the Ohr and the detaining force that was performed in Behina Dalet to avoid receiving Ohr inside her is regarded as a new and distinguished Olam. It is added to Ohr Ein Sof, which remained as it was without any change. You should infer from that regarding every Hidush Tzura in spirituality.
(Ohr Pnimi, Part 1, Chap 2, item 1)
68. When has the Aviut in Behina Dalet been uncovered?
When the Kav that comes from Ein Sof was detained from shining in Behina Dalet by the Masach. Because she remained without Ohr, the Aviut in her became apparent.
(Ohr Pnimi, Part 1, Chap 2, item 3)
69. What are the four Behinot in the will to receive?
First the Ohr from the Maatzil expands as Ohr Hochma, being the general sustenance that belongs to that Ne’etzal. Inside it there is Behina Aleph in the will to receive, called the Hitpashtut Aleph or Behina Aleph.
After that the will to bestow increases in that Ohr, which in turn draws Ohr Hassadim from the Maatzil. This is called Hitgabrut Aleph, or Behina Bet.
Afterwards that Ohr Hassadim performs a great Hitpashtut, namely with He’arat Hochma. This is called the Hitpashtut Bet
or Behina Gimel.
After that the will to receive that is included in the Ohr from Hitpashtut Aleph intensifies, and completes the measure of the will to receive. This is called Hitgabrut Bet or Behina Dalet.
(Ohr Pnimi, Part 1, Chap 1, item 50)
70. What are the four Otiot of HaVaYaH?
The Yod of HaVaYaH is the first Hitpashtut of the Ohr, called Behina Aleph (see item 69). The first Hey of HaVaYaH is the first Hitgabrut in the Ohr, called Behina Bet. The Vav is the second Hitpashtut or the Ohr, called Behina Gimel, and the last Hey of HaVaYaH is the second Hitgabrut in the Ohr, called Behina Dalet.
(Histaklut Pnimit, item 31)
71. What is the Upper Rosh of the Kav that touches Ein Sof?
See item 49.
72. What is the single thought that contains all the forms and the opposites in the entire reality?
It is the thought “to delight His creatures.”
(Histaklut Pnimit, item 22)
73. Where do the sages of the Kabbalah begin to study?
The Kabbalah speaks only of the Hitpashtut of the Ohr from His Atzmut, though in His Atzmut we haven’t any word or uttering.
(Ohr Pnimi, Part 1, Chap 1, item 2)
74. What are the two primary rudiments that contain everything?
The first rudiment is that the entire reality before us is already set and exists in Ein Sof in its utter perfection. This is called Ohr Ein Sof.
The second rudiment is the five Olamot called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, which hang down from Malchut de Ein Sof after the Tzimtzum. Anything that exists in the second rudiment extends from the first rudiment.
(Ohr Pnimi, Part 1, Chap 1, item 3 and Histaklut Pnimit, item 5)
75. What is the meaning of “He is One and His Name One?”
“He” indicates the Ohr in Ein Sof. “His Name” implies the will to receive in Ein Sof, called Malchut de Ein Sof. “One” indicates that there is no Shinui Tzura whatsoever detected there between the Ohr, which is “He” and the Kli, which is “His Name.” Rather, it is all Ohr.
(Ohr Pnimi, Part 1, Chap 1, item 30 and Histaklut Pnimit, item 13)
76. What is the name “Ein Sof?”
Before the Tzimtzum, the name Ein Sof implies that there is no Sof or a Sium (suffix) there whatsoever, since Behina Dalet too receives the Ohr. Thus, in that place there is no reason to stop the Ohr and form a Sof and Sium.
(Ohr Pnimi, Part 1, Chap 1, item 20)
77. What extends from the will to receive that is contained in Ein Sof?
The creation of the Olamot and their entire contents. It restricted itself in Behina Dalet in order to uncover the Olamot down to Olam ha Zeh, where it is possible to turn the Tzura of reception into a Tzura of bestowal.
(Ohr Pnimi, Part 1, Chap 1, item 90 and Histaklut Pnimit, item 17)
78. What is the reason for the Tzimtzum of the Ohr?
Malchut de Ein Sof regarded the Hishtavut Tzura with her Maker as embellishment, which could only be achieved by the creation of the Olamot. That is why she restricted herself.
(Ohr Pnimi, Part 1, Chap 1, item 40 and Part 1, Chap 1, item 90)
79. Which kind of reception would be regarded as bestowal?
Reception only because it gives contentment to the giver.
(Ohr Pnimi, Part 1, Chap 1, item 90)
80. What is the purpose of the Tzimtzum?
To turn the form of reception into the form of bestowal.
(Ohr Pnimi, Part 1, Chap 1, item 90)
81. Why did the Ohr leave the middle point and never returned?
See Ohr Pnimi Part 1, Chap 1 item 40 and Histaklut Pnimit item 22.
82. Why didn’t the Tzimtzum create a Sof?
The Tzimtzum was not because of the Shinui Tzura that appeared in the will to receive that wanted to correct it. It was only because of the embellishment, without any necessity and coercion.
83. Why did the Ohr depart from all the Behinot during the Tzimtzum?
Because there is no partial in spirituality.
(Ohr Pnimi, Part 1, Chap 1, item 70)
84. Why weren’t the four Behinot mentioned as four degrees one below the other during the Tzimtzum and before the appearance of the Kav?
Before the He’arah of the Kav Behina Dalet did not regard herself as Av and low (see item 83). For that reason there is no issue of the impact she has on the degrees.
(Ohr Pnimi, Part 1, Chap 1, item 90)
85. Why did Behina Dalet not become Av immediately at the Tzimtzum of the Ohr, and all four Behinot remain equal?
Because the Tzimtzum did not occur due to a Shinui Tzura.
(Ohr Pnimi, Part 1, Chap 1, item 90)
86. Which Behina remains empty of Ohr?
Only Behina Dalet.
(Ohr Pnimi, Part 1, Chap 2, item 3)
87. When will Behina Dalet too be filled with Ohr?
When the vessels of reception acquire the Tzura of bestowal.
(Ohr Pnimi, Part 1, Chap 1, item 40)
88. What caused the creation of the Olamot?
The will that is necessarily there had a desire to embellish itself and resemble the Tzura of the Ohr completely, and that became the “cause” for the creation of the Olamot.
(Ohr Pnimi, Part 1, Chap 1, item 90)
89. What is the desired purpose of Torah and good deeds?
To make the vessels of reception work in order to bestow.
(Histaklut Pnimit, item 22)
90. What is the power of the disclosure of the Holy Names?
Their power is specifically to turn the Tzura of reception into bestowal?
(Ohr Pnimi, Part 1, Chap 1, item 90)
91. How do the Holy Names reveal?
By labouring in Torah and good deeds.
(Ohr Pnimi, Part 1, Chap 1, item 40)
92. What is Gmar Tikkun (the end of correction)?
The turning of the Tzura of reception into a Tzura of bestowal.
(Ohr Pnimi, Part 1, Chap 1, item 40)
93. What is the Shoresh of every corruption?
The Shinui Tzura of the will to receive from the Maatzil.
(Histaklut Pnimit, item 18)
94. Why is it not possible to turn a Kli for reception into a Kli for bestowal except here in this world, and not in the Upper Worlds?
Corruption and correction in the same carrier exist only in this world.
(Histaklut Pnimit, item 20)
95. What are the two Behinot of the Ohr?
Ohr Hochma and Ohr Hassadim.
(Ohr Pnimi, Part 1, Chap 1, item 50)
96. What does the Hitpashtut of the Ohr from the Maatzil contain?
The will to bestow and the will to receive.
(Ohr Pnimi, Part 1, Chap 1, item 50)
97. Which Ohr appears with the intensification of the will to bestow?
Ohr Hassadim.
(Ohr Pnimi, Part 1, Chap 1, item 50)
98. Which two Orot are contained in every Ne’etzal?
Ohr Hochma and Ohr Hassadim.
(Ohr Pnimi, Part 1, Chap 1, item 50)
99. Why is Ohr Hassadim inferior to Ohr Hochma?
Because it is extended by the intensification of the Ratzon of the Ne’etzal.
(Ohr Pnimi, Part 1, Chap 1, item 50)
100. When is the Kli for reception completed?
When Behina Dalet of the Ratzon appears, which is the great will to receive.
(Ohr Pnimi, Part 1, Chap 1, item 50)
101. What is the difference between one who receives within and one who receives without, as in Ein Sof?
The one who receives within can only hold within a limited amount of Ohr, because of the limitation of the Kli. When receiving without, the Kli does not limit the Ohr that it holds and it is without Kitzba.
(Ohr Pnimi, Part 1, Chap 1, item 50)
102. What are Sefirot de Igulim?
When there is no differentiation of above and below among the four Behinot in the Ratzon, they are regarded as four Igulim one within the other, like onionskins.
(Ohr Pnimi, Part 1, Chap 1, item 100)
103. Why are the degrees in Igulim not regarded as being one below the other before the appearance of the Kav?
Because the Tzimtzum did not occur because of the inferiority of the Shinui Tzura.
(Ohr Pnimi, Part 1, Chap 1, item 100)
104. Is there evil in the will to receive by the nature of its creation?
There is no wanting in it by the nature of its creation, nor would it appear in it had it not been restricted.
(Histaklut Pnimit, item 19)
105. What does “Indirect Hamshacha” from the Maatzil mean?
See Histaklut Pnimit, item 19.