Table of Questions for Topics
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71.
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What is the origin of Kelim de Igulim?
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122.
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Why doesn’t the will to receive appear all at once?
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72.
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What are the Reshimot that stayed in the Igulim after the Tzimtzum?
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123.
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Why is the Aviut regarded as Pnimiut?
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73.
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Why are the Igulim located one inside the other?
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124.
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Why is the Pnimiut regarded as a vessel of reception?
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74.
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Why is there no state of one being inside the other in Ein Sof?
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125.
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What is the measurement for the greatness or the smallness of the Olamot?
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75.
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What is the root of all the Lights?
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126.
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Why does the Light also leave the first three Behinot during the Tzimtzum?
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76.
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What is the root of all the Kelim?
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127.
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What are the three distinctions in the Kelim?
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77.
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What is the origin of the Ohr Hozer?
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128.
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What are the two distinctions in a spiritual substance?
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78.
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Why do the Lights precede the Kelim?
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129.
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To which point is the Ne’etzal named after its Upper One?
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79.
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Why does Bina not come before Hochma?
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130.
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When is the Ne’etzal considered to be leaving Upper One into its own authority?
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80.
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What is the source for the controlling force in the Olamot?
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131.
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What does Lo Efshar mean?
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81.
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Where does the Masach come from?
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132.
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What does Lo ka Mekavein mean?
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82.
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How many reasons preceded the Masach?
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133.
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Why is Behina Aleph considered to be in a state of Lo Efshar and Lo ka Mekavein?
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83.
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What is the source of Kelim de Yosher?
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134.
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Why is Behina Bet considered to be in a state of Efshar and Lo ka Mekavein?
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84.
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Where do the Igulim get their Light?
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135.
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Why is Behina Gimel considered to be in a state of Lo Efshar and ka Mekavein?
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85.
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How do the Igulim receive Light from one another?
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136.
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Why is Behina Dalet considered to be in a state of Efshar and ka Mekavein?
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86.
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Why must the Igulim receive from Yosher?
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137.
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Why are not all the forms of the Ratzon worthy of being vessels of reception, but only Behina Dalet?
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87.
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What are the Halonot at the Gag and at the Karka of every Igul?
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138.
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Why does every Shinui Tzura in Behina Dalet become a new Ne’etzal?
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88.
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What made the Igulim become one under the other?
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139.
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Why is the Ohr Elyon incessant in the Ne’etzalim?
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89.
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Why do the Igulim need to be connected by the Kav?
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140.
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What is the difference between bestowal and reception in the Kelim?
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90.
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What is the difference between Sefirot de Yosher and Sefirot de Igulim?
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141.
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Why does the giver gives to the most Av, while the receiver receives in the most Zach?
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91.
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Why is the Tzimtzum not enough, and the Masach is also needed?
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142.
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How should we understand the novelty of Tzura in the expansion of the Ohr Elyon?
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92.
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What are Orot (Lights) deYosher?
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143.
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How is the Ne’etzal emanated from the Ohr Elyon?
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93.
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What is the difference between straight He’arah and rounding He’arah?
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144.
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What is the difference between the names of the names of the four Behinot and the names KHB ZON?
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94.
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What makes the Igulim better than the Yosher?
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145.
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What is the order of the entrance of the Lights into the Ne’etzal after the Tikun?
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95.
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What makes the Sefirot de Yosher better than the Sefirot de Igulim?
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146.
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What is the order of the growth of the Kelim in each Partzuf after the Tikun?
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96.
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In the Igulim, the outer the Igul, the better. Why?
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147.
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What is the first substance of every Ne’etzal?
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97.
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In Kelim de Yosher, the inner the Kli, the better. Why?
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148.
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What are the two Keters in each degree?
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98.
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Why is Olam Assiya more external than all other Olamot?
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149.
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When the Light moves from one place to another, it does not become absent in the first. How come?
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99.
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Who caused the appearance of the Masach?
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150.
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How are all the inferiors incorporated in every superior?
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100.
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When is the Masach formed?
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151.
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How are all the superiors incorporated in every inferior?
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101.
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Why does the quality of the Masach depend on the Aviut of Behina Dalet?
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152.
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What is the key to understanding the distinction between the Sefirot that are mingled with one another?
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102.
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What are the vessels of reception in the Light of the Kav?
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153.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Keter?
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103.
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What are the two kinds of Eser Sefirot in each Ne’etzal?
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154.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Hochma?
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104.
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Why is Ohr Hozer considered to be a vessel of reception?
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155.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Bina?
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105.
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What is the measurement for the amount of the Ohr Hozer?
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156.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Hesed?
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106.
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Why is Malchut regarded as Keter of the Ohr Hozer?
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157.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Gevura?
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107.
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Why do the Masach and the Aviut function as one?
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158.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Tifferet?
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108.
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Why are the Aviut and the Ohr Hozer interdependent?
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159.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Netzah?
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109.
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What purifies the Masach?
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160.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Hod?
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110.
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Why are Sefirot of Igulim regarded as Nefesh?
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161.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Yesod?
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111.
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Why are Sefirot of Yosher regarded as Ruach?
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162.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Malchut?
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112.
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What is the virtue of the first three Sefirot of Yosher?
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163.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Keter de Keter?
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113.
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How are the Sefirot of Yosher positioned in the Igulim?
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164.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Hochma of Keter?
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114.
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Why are the Igulim positioned in the place of GAR de Yosher?
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165.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Bina de Keter?
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115.
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What is the distance between each Igul?
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166.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Hesed de Keter of Keter?
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116.
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Why don’t the Igulim surround the ZAT de Yosher?
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167.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Gevura de Hochma de Netzah?
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117.
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Why is it forbidden to contemplate on the GAR of each degree?
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168.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Tifferet de Bina de Hod?
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118.
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Is it is forbidden to delvein all Eser Sefirot of the GAR?
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169.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Netzah de Yesod de Keter?
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119.
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Why do we not contemplate on the Sefirot of Igulim?
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170.
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Which are the Behinot of Ohr Yashar and Ohr Hozer in Hod de Tifferet de Malchut?
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120.
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How are the Eser Sefirot divided among the five Behinot of the Ratzon?
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171.
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How are the Lights of Ohr Yashar and Ohr Hozer clothed in the Kelim?
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121.
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What exactly does it mean, “Ten and not nine, ten and not eleven?”
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172.
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What is the order of cause and consequence from Ein Sof through Malchut of Adam Kadmon?
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Table of Answers for Topics
71. What is the origin of Kelim de Igulim?
Ein Sof is the origin of Kelim de Igulim. That is because these Kelim were already contained in Ein Sof, but were not apparent there because “He is One and His name One.”
(Histaklut Pnimit, Part 2, item 52)
72. What are the Reshimot that remained in the Igulim after the Tzimtzum?
After the Tzimtzum, when Ohr Ein Sof left all four Behinot, there still remained a Reshimo in each and every Behina; a kind of Ohr Ein Sof that was there prior to the Tzimtzum.
(Ohr Pnimi, Part 2, Chap 2, item 80)
73. Why are the Igulim located one inside the other?
It shows that there is no other differentiation there besides that of cause and consequence (see answer 22).
(Histaklut Pnimit, Part 2, item 53)
74. Why is there no state of one being inside the other in Ein Sof?
Because there is whatsoever no recognition of a Kli in Ein Sof.
(Histaklut Pnimit, Part 2, item 53)
75. What is the root of all the Lights?
Ein Sof is the root to all the Lights in the Olamot.
(Ohr Pnimi, Part 2, Chap 1, item 4)
76. What is the root of all the Kelim?
The Igulim are the roots to all the Kelim in the Olamot.
(Ohr Pnimi, Part 2, Chap 1, item 80)
77. What is the origin of the Ohr Hozer?
Behina Dalet, called Malchut, is the origin of the Ohr Hozer.
(Histaklut Pnimit, Part 2, item 66)
78. Why do the Lights precede the Kelim?
Because in the beginning, the Lights came out in three Behinot one below the other. These three Behinot are not regarded as Kelim before Behina Dalet appears, which is in fact, the only Behina that is regarded as a Kli. Thus, the Kelim are a consequence of the Orot.
(Histaklut Pnimit, Part 2, item 5)
79. Why does Bina not come before Hochma?
Because in the creation of the Olamot from above downward, the complete always comes first and causes the appearance of the incomplete. This is the order by which the degrees hang down: each lower degree is inferior to its upper, until the lowest of all degrees appears, namely Olam ha Zeh.
(Ohr Pnimi, Part 2, Chap 1, item 200)
80. What is the source for the controlling force in the Olamot?
The Masach is the first origin of a controlling force in the Olamot.
(Ohr Pnimi, Part 2, Chap 1, item 2)
81. Where does the Masach come from?
It is a result of Tzimtzum Aleph.
(Ohr Pnimi, Part 2, Chap 1, item 2)
82. How many reasons preceded the Masach?
Two reasons preceded the Masach: the Tzimtzum and the entrance of the Light. That is because the Masach can only appear when the Ohr Elyon reaches Behina Dalet and touches it
(see answer 43)
83. What is the source of Kelim de Yosher?
The Igulim are the source of Kelim de Yosher, because Malchut of Igulim extended the Light of Kav, and her power created the Masach.
(Histaklut Pnimit, Part 2, item 56)
84. Where do the Igulim get their Light?
The Igulim get their Light from the Kelim de Yosher. They cannot draw Light by themselves from Ein Sof because they don’t have a Masach and Aviut.
(Ohr Pnimi, Part 2, Chap 1 item 30)
85. How do the Igulim receive Light from one another?
The force of the Masach creates an impact in the Igulim, but it doesn’t carry its Aviut with it. This impact of the Masach is called Halonot de Igulim.
(Ohr Pnimi, Part 2, Chap 2, item 70)
86. Why must the Igulim receive from Yosher?
Because there is no Masach in the Igulim.
(Ohr Pnimi, Part 2, Chap 1, item 30)
87. What are the Halonot at the Gag and at the Karka of every Igul?
(See answer 85)
88. What made the Igulim become arranged one below the other?
The Light of Kav that the Igulim received created in them a discrimination of degrees, one below the other. These became Halonot from the impact of the Masach. Consequently, all the degrees of the Kav were formed in Igulim as well.
(Ohr Pnimi, Part 2, Chap 2, item 90)
89. Why do the Igulim need to be connected by the Kav?
The Kelim de Igulim are on the same level as the Rosh of every Sefira in the Kelim de Yosher above the Masach. Because of that, they are considered to be in the place of the Rosh of the Sefira, and do not expand below the Rosh de Yosher.
The Kelim below the Rosh are below the Masach of Malchut de Rosh, controlled by Aviut. For that reason, they stand below the Igulim, because lower implies having greater Aviut.
The Igulim do not have a Masach and Aviut. Thus, the Guf of every Sefira is emptied from Igulim. In that state, all Eser Sefirot of Keter de Igulim clothe the Eser Sefirot de Rosh de Keter de Yosher, and the Eser Sefirot de Guf de Keter are vacant from Igulim. Also, Eser Sefirot de Hochma de Igulim clothe the Eser Sefirot de Rosh de Hochma de Yosher and so on by the same way.
It turns out, that Guf de Yosher separates each two Sefirot of Igulim, so that there is no connection between the Sefirot of Igulim. That is why they need to be connected by the Kav.
(Ohr Pnimi, Part 2, Chap 1, item 3)
90. What is the difference between Sefirot de Yosher and Sefirot de Igulim?
The difference between them is only in the Masach: it exists in Yosher and does not exist in Igulim.
(Ohr Pnimi, Part 2, Chap 1, item 2)
91. Why is the Tzimtzum not enough, and the Masach is also needed?
(See answer 43)
92. What are Orot de Yosher?
They are considered as Light of Ruach.
(Ohr Pnimi, Part 2, Chap 2, item 30)
93. What is the difference between straight He’arah and rounding He’arah?
(See answer 34)
94. What makes the Igulim better than the Yosher?
From the perspective of the Kelim, the Igulim are finer than the Yosher, because there is no Masach and Aviut in the Igulim, whereas there is a Masach and Aviut in the Yosher.
Another reason is that Kelim de Igulim came before Kelim de Yosher.
(Ohr Pnimi, Part 2, Chap 1, item 2)
95. What makes the Sefirot de Yosher better than the Sefirot de Igulim?
From the perspective of the Orot, the Yosher is better than the Igulim, because Sefirot of Yosher extend Ohr Elyon and pour it to the Igulim.
The Lights of Yosher are considered as Lights of Ruach and the Lights of Igulim are regarded as Lights of Nefesh.
(Ohr Pnimi, Part 2, Chap 2, item 30)
96. In the Igulim, the outer the Igul, the better. Why?
Outer implies purer. Thus, the outer the Igul, the finer it is and the greater is its Hishtavut Tzura with Ein Sof.
(Histaklut Pnimit, Part 2, item 7)
97. In Kelim de Yosher, the inner the Kli, the better. Why?
Inner means having greater Aviut, meaning having a greater desire. Because of that, the measure of the Light that it extends is indeed great too, and so is the measure of the Ohr Hozer that is pushes back.
(Histaklut Pnimit, Part 2, item 5)
98. Why is Olam Assiya the outermost of all other Olamot?
Because its Behina Dalet hasn’t any Aviut, fitting for Hamshacha of Ohr Elyon. In that regard it is considered the most Zach of all the Olamot (See answer 55).
(Histaklut Pnimit, Part 2, item 13)
99. Who caused the appearance of the Masach?
When the Ohr Elyon reached and touched Behina Dalet in order to expand in it, it made the force of the Masach appear immediately, block it and push that Light backwards.
(Histaklut Pnimit, Part 2, item 18)
100. When is the Masach formed?
When the Ohr Elyon reached Behina Dalet and touched it in order to expand in it. Then the power of the Tzimtzum was awakened, which is a Masach that stops it and pushes it backwards.
(Histaklut Pnimit, Part 2, item 56)
101. Why does the quality of the Masach depend on the Aviut of Behina Dalet?
Because the Ohr Hozer that the Masach raises is only that same amount of Light that wanted to expand according to the measure of the Aviut in Behina Dalet. The meaning of “Aviut in Behina Dalet” is the measure of desire and Hamshacha of Ohr Elyon.
If there is a great Aviut, meaning Behina Dalet of Behina Dalet, the Light that wants to expand to Behina Dalet is also great. If the Aviut is small, meaning only Behina Aleph of Behina Dalet, then the Light that wants to expand in Behina Dalet is also very small.
Consequently, the measure of the degree of Ohr Hozer in the Masach and the measure of Aviut in Behina Dalet are one and the same thing.
(Histaklut Pnimit, Part 2, item 60)
102. What are the vessels of reception in the Light of the Kav?
Even though the Light of the Kav has but three Behinot, still, its vessels of reception come only from Behina Dalet. However, Behina Dalet itself does not receive Light.
(Histaklut Pnimit, Part 2, item 16)
103. What are the two kinds of Eser Sefirot in each Ne’etzal?
There are two directions of Eser Sefirot in each degree:
1. From above downward, beginning in Keter and ending in Malchut. Those are called Eser Sefirot de Ohr Yashar.
2. From below upward, beginning in Malchut and ending in Keter. This direction is called Eser Sefirot de Ohr Hozer.
(Histaklut Pnimit, Part 2, item 104)
104. Why is the Ohr Hozer considered to be a vessel of reception?
Because this Light belongs entirely to Behina Dalet. It would have qualified to clothe in Behina Dalet, if the Masach had not pushed it back, thus turning it to a vessel of reception instead of Behina Dalet.
(Histaklut Pnimit, Part 2, item 21)
105. What is the measurement for the amount of Ohr Hozer?
The amount of Light that should have clothed Behina Dalet had the Masach not pushed it backwards.
(Histaklut Pnimit, Part 2, item 60)
106. Why is Malchut regarded as the Keter of the Ohr Hozer?
Because Ohr Hozer is nothing more than a Light that was meant to be in Behina Dalet, which is Malchut. Because Malchut did not receive this Light within her, this light became clothing and a receptacle for all nine Sefirot above her.
Consequently, Malchut is the origin for every Eser Sefirot of Ohr Hozer and is therefore regarded as the Keter de Ohr Hozer.
(Histaklut Pnimit, Part 2, item 102)
107. Why do the Masach and the Aviut function as one?
(See answer 101)
108. Why are the Aviut and the Ohr Hozer interdependent?
(See answer 101)
109. What purifies the Masach?
The Aviut in a Masach is the amount of the desire in it. Therefore, acquiring and clothing Ohr Pnimi in a Partzuf intensifies the Ohr Makif and purifies the Aviut in the Masach.
(Histaklut Pnimit, Part 2, item 74)
110. Why are Sefirot of Igulim regarded as Nefesh?
Since there is no Masach and Aviut in Sefirot of Igulim, they do not have a Kli in which to extend the Ohr Elyon. Instead, they receive their Lights through the Kelim de Yosher. Because of that their Lights are regarded as Lights of Nefesh. This means that there is no bestowal in this Light, but only for their own needs.
(Histaklut Pnimit, Part 2, item 95)
111. Why are Sefirot of Yosher regarded as Ruach?
Because the Kelim de Yosher have a Masach and Aviut, they are qualified to extend Ohr Elyon and pour it unto others, and a Light that contains an aspect of bestowal in it is called “a Light of Ruach” or “Ohr Zachar.”
(Ohr Pnimi, Part 2, Chap 2, item 30)
112. What is the virtue of the first three Sefirot of Yosher?
GAR are clean with respect to the Aviut of the Masach because the Masach and Malchut are their last Behina. The Aviut never ascends to them, because Aviut can never transcend its own location, not even a bit.
Know, that the first three, namely KHB, are the Rosh of a degree that consists of complete Eser Sefirot (See answer 13).
(Ohr Pnimi, Part 2, Chap 1, item 90)
113. How are the Sefirot of Yosher positioned in the Igulim?
Each and every Sefira is considered to have a Rosh, called GAR, and a Guf, called ZAT (See answer 64). The Sefira of Keter has GAR and ZAT; so does Hochma, and so does Bina, and so on.
The position of every Eser Sefirot, GAR and ZAT of Igulim, is only in the place of the Rosh and GAR de Yosher. That is because Eser Sefirot of Igulim of the Sefira of Keter, revolve only around GAR de Keter de Yosher. However, ZAT de Keter are vacant from Igulim (see item 89).
Also, every Eser Sefirot of Hochma de Igulim revolve solely around GAR de Hochma de Yosher and ZAT of Hochma de Yosher are vacant from Igulim. So are the rest as well.
(Ohr Pnimi, Part 2, Chap 1, item 90)
114. Why are the Igulim positioned in the place of GAR de Yosher?
Because both haven’t any of the Aviut of the Masach.
(Ohr Pnimi, Part 2, Chap 1, item 90)
115. What is the distance between each Igul?
It is as the measure of ZAT of the Sefira of Yosher that separates between each two Igulim. ZAT de Keter de Yosher separate between the Eser Sefirot of Igul Keter and Igul Hochma; ZAT de Sefira of Hochma de Yosher separate between the Eser Sefirot of Igul Hochma and Igul Bina and so on.
(Ohr Pnimi, Part 2, Chap 1, item 90)
116. Why don’t the Igulim surround the ZAT de Yosher?
(See answer 89)
117. Why is it forbidden to contemplate on the GAR of each degree?
Because the Lights came before the vessels (See answer 13) and the Ohr Hozer that ascends from below upward and clothes them is not considered as actual vessels, but only as roots of vessels. We do not have attainment in the Light without a Kli.
(See answer 21)
118. Is it forbidden to delve in all Eser Sefirot of the GAR?
There are inner GAR and ZAT even n the GAR of the degree, and engaging in the ZAT of the GAR is also permitted.
(Ohr Pnimi, Part 2, Chap 2, item 5)
119. Why do we not contemplate on the Sefirot of Igulim?
Because they are GAR. In fact, all Eser Sefirot of Igulim are positioned in the place of GAR de Yosher.
(See answer 13)
120. How are the Eser Sefirot divided among the five Behinot of the Ratzon?
The root of the four Behinot is called Keter. Behina Aleph is called Hochma, and Behina Bet – Bina. Behina Gimel is called Tifferet, or Zeir Anpin, and it consists of six Sefirot of its own: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod. Behina Dalet is called Malchut.
121. What exactly does it mean, “Ten and not nine, ten and not eleven?”
It means that Behina Dalet, meaning Malchut, does not receive anything from the Ohr Elyon after the Tzimtzum. However, because of the virtue of the Ohr Hozer in her, it is regarded just as important as all other Sefirot. That is why it says “ten and not nine.”
It says “ten and not eleven,” to indicate that you should not think that there is any form of reception of Ohr Elyon in Behina Dalet. If there were, Malchut would be regarded as two Sefirot: Malchut of Ohr Yashar and Malchut of Ohr Hozer. That would bring the number of Sefirot to eleven. For that reason the text warns us, “ten and not eleven,” because Malchut receives nothing from the Ohr Yashar.
122. Why doesn’t the will to receive appear all at once?
Because it is opposite from the Shoresh. The only form of the Shoresh is that of bestowal; and that of Behina Dalet is only of reception.
Two opposites cannot stem from one another by way of cause and consequence. It is only possible to do it gradually, slowly, because the Shoresh is only the cause of the closest Behina to it, namely, Behina Aleph.
After that Behina Bet comes from Behina Aleph, and from Behina Bet comes Behina Gimel, and only then Behina Dalet can appear.
(Histaklut Pnimit, Part 2, item 5)
123. Why is Aviut regarded as Pnimiut?
Because Aviut is the Kli of Hamshacha and the primary vessel of reception, using the Ohr Hozer that ascends from it. For that reason, Aviut in the Kli is also regarded as its Pnimiut. The lesser the Aviut, the greater the Hitzoniut, and that which is completely Zach is regarded as the most Hitzon (See answer 55).
(Histaklut Pnimit, Part 2, item 5)
124. Why is Pnimiut regarded as a vessel of reception?
It can be compared to a wall of a Kli that is made of four crusts, one around the other. Consequently, the Shefa in the Kli touches only the Pnimi, meaning the innermost crust in the Kli.
(Histaklut Pnimit, Part 2, item 5)
125. What is the measurement for the greatness or the smallness of the Olamot?
It is as the measurement of the Ohr Hozer that the Masach in that Olam or degree raises.
(Histaklut Pnimit, Part 2, item 55)
126. Why does the Light also leave the first three Behinot during the Tzimtzum?
It is because the vessels of reception of all four Behinot are actually only Behina Dalet. The other three Behinot do not have any form of reception and Hamshacha in them.
Consequently, when Behina Dalet restricted herself from receiving, the first three Behinot also remained without vessels of reception, and their Lights departed too.
(Histaklut Pnimit, Part 3, items 24, 27)
127. What are the three discriminations in the Kelim?
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1st. discrimination:
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The Atzmut of the substance of the Kli, meaning the measure of its Aviut.
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2nd. discrimination:
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The force of the Tzimtzum that is placed on Behina Dalet in the Aviut of the Kli.
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3rd. discrimination:
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The Masach (See answer 43).
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There are two inner distinctions that we must make regarding the first discrimination:
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A.
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The first substance, meaning the one that is regarded as Malchut of the previous degree. This Malchut is regarded as the reason, her Maatzil. This is especially true before the Light reached the emanated degree.
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B.
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The second is the substance of the emanated degree itself, after all the Light that is intended to reach that degree has actually reached it.
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(Histaklut Pnimit, Part 2, item 24)
128. What are the two discriminations in a spiritual substance?
1. What is regarded as the Malchut of the Upper One.
2. What is regarded as the substance of the emanated degree itself.
(See answer 127)
129. To which point is the Ne’etzal named after its Elyon?
As long as the emanated degree does not receive the Light that is intended for it, it is named after the next degree above it.
(See answer 127)
130. When is the Ne’etzal considered to be leaving the Elyon into its own authority?
When the emanated degree acquires its own Light. From that moment it is no longer considered a part of Malchut de Elyon, called Maatzil, and has its own authority.
(See answer 127)
131. What does Lo Efshar mean?
A state of “having to receive” is called Lo Efshar. It relates primarily to Ohr Hochma or He’arat Hochma, considered the essence and the sustenance of the Partzuf. In other words, it is something that the Partzuf cannot be separated from, like one who must sustain oneself.
(Histaklut Pnimit, Part 2, item 46)
132. What does Lo ka Mekavein mean?
A great desire is called ka Mekavein (Aiming). When one wants something very much, we say that one aims one’s heart to extend it unreservedly, because the intention and the desire are felt within the heart.
However, it is so only when the Ohr is absent. When there is Ohr, it is called Lo ka Mekavein.
(Histaklut Pnimit, Part 2, item 43)
133. Why is Behina Aleph considered to be in a state of Lo Efshar and Lo ka Mekavein?
Because Behina Aleph is meant to receive only Ohr Hochma, being the very essence and sustenance of the Partzuf. It is regarded as Lo Efshar because it is compelled to receive its sustenance and essence, and compelled reception is not regarded as reception.
It is also not considered to have any desire for Ohr Hochma because desire appears only when the Ohr is absent, and there is a yearning to have it, but not when it is filled with this Ohr.
(Histaklut Pnimit, Part 2, item 43)
134. Why is Behina Bet considered to be in a state of Efshar and Lo ka Mekavein?
Behina Bet is an increase in the desire to bestow, by which she extends Ohr Hassadim. She does not have to overcome herself at all, and it is Efshar for her to be completely separated from it, hence the name Efshar.
However, it is still regarded as Lo ka Mekavein because this above mentioned yearning must only be for Ohr Hochma, not for Ohr Hassadim. It is so because Ohr Hassadim is not regarded as Aviut, since the Tzimtzum was only on Ohr Hochma, and not at all on Ohr Hassadim. Hence, the desire for Ohr Hassadim is not regarded as an aim.
(Histaklut Pnimit, Part 2, item 43)
135. Why is Behina Gimel considered to be in a state of Lo Efshar and ka Mekavein?
Behina Gimel is about Hamshacha of Hochma into the Ohr Hassadim that Bina extended. This Hamshacha is called Lo Efshar, because He’arat Hochma is a must reception for the Partzuf.
It is called ka Mekavein because this Hamshacha was made when the He’arat Hochma was absent, resulting in the presence of the desire.
136. Why is Behina Dalet considered to be in a state of Efshar and ka Mekavein?
He’arat Hochma alone is quite sufficient for her sustenance. Because there was already He’arat Hochma in Behina Gimel, there was no need for a new overpowering to draw Ohr Hochma. For that reason, this Hamshacha is considered as Efshar, meaning it was possible to become separated from it.
She is regarded as ka Mekavein because she lacks the Atzmut of this Ohr Hochma that she extended, and therefore has a great desire when extending it.
137. Why are not all the forms of the Ratzon worthy of being vessels of reception, but only Behina Dalet?
Because a Kli is not complete before it has a desire to receive. That desire to receive does not appear, unless two conditions are met: Efshar and ka Mekavein.
(See answer 136)
138. Why does every Shinui Tzura in Behina Dalet become a new Ne’etzal?
The rule is that the Ohr Elyon does not stop shining for the Ne’etzalim even for a moment. Wherever there is an able Kli of Hamshacha, the Ohr Elyon immediately shines.
Therefore, after the Hamshacha of Behina Dalet in Behina Dalet was completed, it created a new form of Kli de Hamshacha, with Aviut Gimel in Behina Dalet, and it too was immediately filled with the Ohr Elyon.
After that, when a new form of Aviut emanated once more, this time of Aviut Bet in Behina Dalet, it too was instantly filled with the Ohr Elyon, and so it always is.
139. Why is the Ohr Elyon incessant in the Ne’etzalim?
Because the Ohr Elyon is always in a state of complete rest, without any Hidush Tzura. In spirituality, Hidush is regarded as motion, and any Hidush Tzura in the Hitpashtut of the Ohr Elyon is done by the force of Hamshacha that appears in the Ne’etzal alone (See Part 1, answer 64).
This Hitpashtut of the Ohr Elyon is like lighting one candle from another; while the first is not lessened whatsoever. Thus, only that part of the Hitpashtut Ohr Elyon that the Ne’etzal received is regarded as Hidush Tzura with a correlation between the Kli and the Light that is clothed in it. However, the Ohr Elyon itself is not decreased in any way because of this Hitpashtut that occurred the Ne’etzal.
140. What is the difference between bestowal and reception in the Kelim?
They are complete opposites. That is because there must be a large measure of Aviut in the Partzuf for bestowal of the Ohr Elyon, the largest possible measure. In that state, the Kli extends the greatest and most complete Light.
On the other end of the scale is the Hitlabshut of the Ohr Elyon in the Kelim. That is because the complete and greatest Light clothes only the purest Kli that can exist in reality.
Hence, we must always distinguish between two matters in each Partzuf:
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A.
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The bestowal measured in the excessive Aviut is regarded as Pnimi and Hitzon.
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B.
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The Behina of reception and Hitlabshut in the Kelim is regarded Elyon and Tachton.
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Thus, the greatest Partzuf in reality should also be the most internal, meaning the most Av of all the Partzufim in reality. At the same time, it should be higher than all the Partzufim in reality, meaning more Zach than all other Partzufim in reality. This is so because they are two separate Kelim, one to extend the Light, and the other to receive it.
(See answers 55 and 141)
141. Why does the giver gives to the most Av, while the receiver receives in the most Zach?
Because the Ohr Elyon is only captured in the Partzuf to the extent of the Ohr Hozer that rises from the Masach in the Partzuf. Its measure depends on the measure of the Aviut in Behina Dalet (See answers 101 and 2).
For that reason, the giver needs the excessive Aviut in the inferior. The receiver, however, needs the purest Kli, so that the Light may clothe it. In other words, it needs to have Hishtavut Tzura between the Ohr and the Kli. Otherwise, the Shinui Tzura separates the Ohr from the Kelim.
(See answers 16 and 140)
142. How should we understand the Hidush Tzura in the expansion of the Ohr Elyon?
(See answer 139)
143. How is the Ne’etzal emanated from the Ohr Elyon?
The Ohr Elyon necessarily contains a will to bestow. This will is regarded as the last Behina that is contained in the Ohr Elyon. This part, meaning the above will to bestow, is inverted and becomes a Hamshacha of Ohr de Behina Aleph.
This Hamshacha of Light is certainly a Hidush Tzura in the above will to bestow. Because of that it is considered to have been divided, exited the will to bestow and become the Behina Aleph of the will to receive.
This means that it was no longer a Maatzil and instead became a Ne’etzal, because Shinui Tzura separates and distances spiritual objects from one another. However, this discrimination of a “part” in this case, does not decrease anything from the whole. Instead, is like a candle that Lights another candle, without the first decreasing in any way.
144. What is the difference between the names of the four Behinot and the names KHB ZON?
When we discern only the substance in the Kelim, we define them as “four Behinot.” When we want to include the Reshimot in each and every Kli as well, we define them as KHB ZON.
145. What is the order of the entrance of the Lights into the Ne’etzal after the Tikun?
First, the smaller Lights enter, then the greater Lights; Nefesh enters first, then Ruach and so on until Yechida.
(See answer 48)
146.What is the order of the growth of the Kelim in each Partzuf after the Tikun?
First the more important Kelim grow, then the smaller Kelim. Keter grows first, then Hochma etc. until the Kli of Malchut, which comes last.
147. What is the first substance of every Ne’etzal?
Malchut de Elyon becomes the Keter of the Tachton. In other words, the will to bestow in the Upper One becomes the first substance in the lower one.
(See answer 143)
148. What are the two Ketarim (pl. for Keter) in each degree?
The Shoresh of the four Behinot is called Keter of the Eser Sefirot de Ohr Yashar in the degree. Malchut of the degree is regarded as the Keter of the Eser Sefirot of Ohr Hozer in the degree.
149. When the Light moves from one place to another, it does not become absent in the first. How come?
This is simple; if it had been interchangeable, it would not have been eternal.
150. How is every Elyon incorporated with its Tachtonim (pl. for Tachton)?
It is incorporated through the Eser Sefirot of Ohr Yashar because all the Lights come only from Ein Sof. Consequently, the Tachton must pass through all its Elyonim (pl. for Elyon) in a form cause and consequence, until it reaches the last consequential, the one the Light is intended for.
The Light does not become absent from place A when passing to place B. Hence, all the Lights that pass through the Elyon become fixed in it.
151. How is every Tachton incorporated with its Elyonim?
It is incorporated through the Eser Sefirot of Ohr Hozer, where Malchut is regarded as the Shoresh and the Keter (See answer 148). All the parts of Ohr Hozer that clothe its Elyonim pass through her on their way up. For that reason, every Tachton is regarded as consisting of all the parts of Ohr Hozer that belong to the Sefirot above it.
152. What is the key to find the differences between the Sefirot that are intermingled with each other?
The two directions of Eser Sefirot of Ohr Yashar and Eser Sefirot of Ohr Hozer in each degree create the Hitkalelut of the Sefirot in one another. They mingle in such a way that each Sefira consist of all other ten, and those ten mingle with all other ten, and so on and so forth incessantly (See answer 20).
We must find the key to easily unearth the changes in the order of the particular Eser Sefirot that come in a Sefira only by means of Hitkalelut, are not from its Atzmut. Hence, remember these three concepts that you may always use them.
For example, if you want to know the Eser Sefirot contained in Bina, the first thing to know is that there are two Sefirot in her Atzmut: Bina de Ohr Yashar and Hod de Ohr Hozer. Second, count the Sefirot from her downward through Yesod, which are the Ohr Yashar in her, meaning HGT NHY that travel through her from above downward. The third: Count the Sefirot from her upward, through Keter, which are two: Yesod and Malchut, and know her Sefirot of Ohr Hozer, traveling in her from below upward.
Now calculate: the two Sefirot of her Atzmut, and the six Sefirot of Ohr Yashar and the two of Ohr Hozer, add up to ten. This is how you should calculate in every Sefira, and you will know all her instances with a single scan.
153. Which are the Behinot of Ohr Yashar and Ohr Hozer in Keter?
Nine of Ohr Yashar, from Keter to Yesod, and one of Ohr Hozer - Malchut.
154. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hochma?
There are eight of Ohr Yashar, from Hochma to Yesod. They clothe the purer Kelim, meaning Ohr Hochma in Kli de Keter. There are also two of Ohr Hozer, Yesod and Malchut, which clothe the Kelim of Yesod and Malchut.
155. Which are the Behinot of Ohr Yashar and Ohr Hozer in Bina?
There are seven of Ohr Yashar from Bina downward. Here too, the Light of Bina clothes the Kli de Keter etc. through the Light of Yesod that clothes the Kli de Netzah. There are also three of Ohr Hozer, Hod, Yesod and Malchut, in the Kelim of Hod, Yesod and Malchut.
156. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hesed?
There are six of Ohr Yashar from Hesed to Yesod, and four of Ohr Hozer, from Netzah to Malchut. Ohr Hozer of Netzah clothes the Kli de Netzah etc.
157. Which are the Behinot of Ohr Yashar and Ohr Hozer in Gevura?
There are five of Ohr Yashar, from Gevura to Yesod, and five of Ohr Hozer, from Tifferet to Malchut. They clothe as above, meaning Ohr Yashar in the purer Kelim and the Ohr Hozer, each in its proper Kli.
158. Which are the Behinot of Ohr Yashar and Ohr Hozer in Tifferet?
There are four of Ohr Yashar from Tifferet to Yesod, and six of Ohr Hozer, from Gevura to Malchut.
159. Which are the Behinot of Ohr Yashar and Ohr Hozer in Netzah?
There are three of Ohr Yashar from Netzah to Yesod and seven of Ohr Hozer,
from Hesed to Malchut.
160. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hod?
Two of Ohr Yashar, Hod and Yesod, and eight of Ohr Hozer, from Bina to Malchut.
161. Which are the Behinot of Ohr Yashar and Ohr Hozer in Yesod?
One of Ohr Yashar – Yesod, and nine of Ohr Hozer – Hochma through Malchut.
162. Which are the Behinot of Ohr Yashar and Ohr Hozer in Malchut?
In Malchut there are Eser Sefirot of Ohr Hozer without any Ohr Yashar.
163. Which are the Behinot of Ohr Yashar and Ohr Hozer in Keter de Keter?
Nine of Ohr Yashar, from Keter to Yesod, and one of Ohr Hozer – Malchut.
164. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hochma of Keter?
Eight of Ohr Yashar, from Hochma to Malchut, and two of Ohr Hozer – Yesod and Malchut.
165. Which are the Behinot of Ohr Yashar and Ohr Hozer in Bina de Keter?
Seven of Ohr Yashar from Bina to Malchut, and three of Ohr Hozer, from Hod to Malchut.
166. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hesed de Keter of Keter?
Six of Ohr Yashar, from Hesed to Yesod, and four of Ohr Hozer, from Netzah to Malchut.
167. Which are the Behinot of Ohr Yashar and Ohr Hozer in Gevura de Hochma de Netzah?
First, we must understand the inner Eser Sefirot contained in the general Netzah. They are: three of Ohr Yashar - the Light of Netzah clothing the Kli de Keter de general Netzah, the Light of Hod in Kli de Hochma de general Netzah, and the Light of Yesod in Kli de Bina.
Now, take the inner Hochma of the general Netzah. The inner Hochma too is necessarily made of Eser Sefirot, by the eight Sefirot of Ohr Yashar that pass through her from above downward, even in those that have only Ohr Hozer. That is because when the Sefirot were mixed, the Sefirot of Ohr Yashar always shine into the Sefirot that have Ohr Hozer.
However, the eight Sefirot of Ohr Yashar that passed from Hochma downward, are not regarded as Ohr Hochma, but as Ohr Hod. That is because Ohr Hod is clothed in the Kli de Hochma in the general Netzah.
Thus, in the Eser Sefirot of Hochma de Netzah, there are now only passing Lights of Ohr Yashar from Hochma de Hod downward. Hochma de Hod stands in that Kli de Keter, Bina de Hod in Hochma, and Hesed de Hod in Bina. Gevura de Hod stands in Hesed, and Tifferet de Hod in Gevura. Thus we find that there is Ohr Yashar from the Light of Tifferet de Hod in Gevura de Hochma de Netzah.
Now we shall take that Gevura de Hochma de Netzah, which was also made of ten inner Sefirot: Ohr Yashar that travels through her from above downward, and Ohr Hozer that travels through her from below upward. In that Gevura there are five Sefirot of Ohr Yashar from Gevura downward. However, this is not really the Light of Gevura, but the five lower Behinot of Ohr Tifferet de Hod, which clothe the purer Kelim.
It turns out, that Ohr Gevura de Tifferet de Hod clothes the Kli de Keter of Gevura de Hochma de Netzah. Also, Ohr Tifferet de Tifferet de Hod, clothes Kli de Hochma of the Gevura de Hochma de Netzah.
The Light of Netzahde Tifferet de Hod in Kli de Bina of Gevura de Hochma de Netzah, and Ohr Hod de Tifferet de Hod, clothes the Kli de Hesed of Gevura de Hochma de Netzah. Ohr Yesodde Tifferet de Hod clothes Kli de Gevura of Gevura de Hochma de Netzah.
There are five other Sefirot de Ohr Hozer that clothe according to the Kelim, as they always do.
168. Which are the Behinot of Ohr Yashar and Ohr Hozer in Tifferet de Bina de Hod?
Initially, Bina de Hod has only Ohr Hozer, and not any Ohr Yashar. However, the Ohr Yashar of the adjacent degree, namely Ohr Yesod, shines in it. Consequently, this Bina is mingled with the Lights that pass through her, which are seven Lights of Ohr Yashar, from Bina downward.
Because her Light is but the Light of Yesod de Ohr Yashar, the Ohr Yashar in her begins from Bina de Yesod downward. Ohr Bina de Yesod clothes the Kli de Keter, and Ohr Hod de Yesod clothes the Kli de Tifferet of Bina de general Hod.
Later on, when you take the specific Tifferet of Bina de Hod, which also consists of Eser Sefirot, you will have there four of Ohr Yashar from Tifferet downward, which clothe in the higher Kelim.
This is the order of the clothing in the higher Kelim: Tifferet de Yesod of Yesod in Kli de Keter; Netzah de Yesod of Yesod in Kli de Hochma; Hod de Yesod of Yesod in Kli de Bina, and Yesod de Yesod of Yesod in Kli de Hesed.
In addition, there are six Behinot of Ohr Hozer that travel through her from below upward. Those travel from Gevura to Malchut, and clothe according to the Kelim as they always do.
169. Which are the Behinot of Ohr Yashar and Ohr Hozer in Netzah de Yesod de Keter?
Initially, there is only Ohr de Yesod in Kli de Keter in the Eser Sefirot of Yesod de Keter, and the rest are but Ohr Hozer. Also, in Netzahde Yesod of Keter there is only Ohr Hozer.
However, Ohr de Yesod de Ohr Yashar that stands at Keter shines there, and Netzahde Yesod of Keter is regarded as Ohr Yashar de Yesod.
When it consists of Eser Sefirot, it has three Lights NHY de Ohr Yashar from it down to Yesod. They pass from above downward below Yesod de Ohr Yashar.
Netzahde Yesod clothes the Kli de Keter, Hod de Yesod clothes the Kli de Hochma, and Yesod de Yesod clothe the Kli de Bina. The seven Lights of Ohr Hozer clothe the Sefirot HGT NHYM according to the Kelim.
170. Which are the Behinot of Ohr Yashar and Ohr Hozer in Hod de Tifferet de Malchut?
There is only Ohr Hozer there, because anything that extends from Malchut has only Ohr Hozer.
171. How are the Lights of Ohr Yashar and Ohr Hozer clothed in the Kelim?
This is the rule: The more important Lights clothe the purer Kelim; the less important clothe the lesser Kelim.
Thus, in the Sefira of Keter, Malchut of Ohr Hozer clothes Malchut de Keter.
In Hochma, the eight Sefirot of Ohr Yashar, being Hochma, Bina and HGT NHY, are clothed in the Kelim of KHB HGT, Netzah and Hod, while Yesod and Malchut of Ohr Hozer are clothed in Yesod and Malchut there.
In Bina, the seven Sefirot or Ohr Yashar, being Bina and HGT NHY are clothed in the Kelim KHB HGT, Netzah, while Hod, Yesod and Malchut of Ohr Hozer are clothed in the Hod, Yesod and Malchut there. this is also how it continues.
172. What is the order of cause and consequence from Ein Sof to Malchut of Adam Kadmon?
There are ten reasons here, which are as follows:
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1st. Reason:
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The first and foremost reason is Ein Sof. It is the reason for the four Behinot, in a way that they will become apparent once the Light is restricted.
In Ein Sof Himself there is no form of a Kli, for it is all Ohr. Indeed, only from the Tachton, meaning from the Olam Tzimtzum, can the Elyon be studied.
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2nd. Reason:
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The first three Behinot that are emanated from one another are regarded as the reason for the appearance of the possibility of a desire for Hishtavut Tzura in Behina Dalet, called Malchut de Ein Sof.
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3rd. Reason:
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Malchut de Ein Sof is the reason for Keter de Olam Tzimtzum. The reason for that is that desire to want Hishtavut Tzura that Malchut de Ein Sof acquired is regarded as Shinui Tzura in Malchut de Ein Sof. For that reason it is separated from Malchut de Ein Sof and acquires its own name outside that Malchut, namely – Keter de Olam Tzimtzum.
(See answer 32)
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4th. Reason:
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This Keter is the reason for the Tzimtzum Aleph because it expanded once more down to its Behina Dalet (See answer 38), and then restricted that will to receive and the Light departed.
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5th. Reason:
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The Light that departed after the Tzimtzum is the reason for the appearance of the Kelim of the Eser Sefirot de Igulim.
(See answer 72)
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6th. Reason:
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The Kli de Malchut de Igulim, meaning Behina Dalet in them, is the reason for the Hamshacha of the Ohr Elyon once more from Ein Sof.
(See answers 83 and 138)
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7th. Reason:
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The Ohr Elyon that was extended once more is the reason for the appearance of the force of the Masach in the Kli of Malchut.
(See answer 43)
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8th. Reason:
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The Masach is the reason for the Eser Sefirot of Ohr Hozer that ascend from it to Keter de Ohr Yashar. They are called Rosh de AK.
(See answer 101)
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9th. Reason:
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The Ohr Hozer that ascends from the Masach is the reason for the appearance of the Kelim de Yosher. In other words, it renders force of Hitpashtut in the Behina Dalet so that she may expand by herself to Eser Sefirot from within her down to Malchut de Malchut.
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10th. Reason:
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The above Behina Dalet that received the force of Hitpashtut by means of the Ohr Hozer is the reason for the Eser Sefirot de Kelim de Adam Kadmon. These Sefirot are called the Guf of Adam Kadmon down to his Malchut.
(See answer 11)
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