The Beginning of Wisdom

The Beginning of Wisdom
A Compendium of Primary Kabbalistic Principles
Translated by Rabbi Amiram Markel & Michoel Tzvi Wolkenfeld
Copyright 2 ! " 2 # Torah Tr$e %$daism& 'nc( )ro$ght to yo$ by http*++,,,(Tr$e-abbalah(com
.The )eginning of Wisdom.
Table of Contents
Chapter One (p.3-7)
The matter of the Sefirot& their names and /.d0s cond$ct to,ard the ,orlds(
Chapter Two (p.8-12)

The si1 h$ndred and thirteen 2#345 limbs and organs of man and their spirit$al co$nterparts& as ,ell as the s$b6ect of the Partzufim.
Chapter Three (p.13-20)

The matter of the 7ivine names and the principles pertaining to them(
Chapter Four (p.21-23)

Matters corresponding to the Sefirot and their interrelationships(
Chapter Five (p.2 -2!)

The matter of lights and vessels& the development of the ,orlds& the concept of enclothing& inner light& encompassing light& and rebo$nding light(
Chapter "i# (p.27-31)

The ,orld of Tohu.Chaos& the ,orld of Tikkun-Repair& The connection of the three $pper Sefirot ,ith the seven lo,er ones& Yisrael Saba& Tevunah& The seven Repairs& and the thirteen Repairs of the )eard(
Chapter "even (p.32-3 )

The 6oining & $nion of Mercy . 2 Rachamim5 ,ith %$dgement . 2Din5& the si1 Sefirot of Zeir Anpin ,ith Malchut& /.d& )lessed be 8e ,ith the ,orlds& & the feminine ,aters ,ith the masc$line ,aters(
Chapter $i%ht (p.3&- 0)

The stages of cond$ct $ntil eternity& A am !a mon and his )ranches& and the emanations of his ears& nose& and mo$th& the ,orld of )$ndles& Tzimtzum& and the Ray(
Chapter 'ine (p. 1- 7)

Within ,hich is e1plained the Worlds of "ri#ah . Creation& Yetzirah . 9ormation and Asi#ah . Action: ;alaces and <o$ls(
Chapter Ten (p. 8-&0)

Within ,hich the matter of Sitra Achera and the complete repair in the time to come are e1plained(
Chapter one
3( <ince /.d is not confined to time and space or any other limitations& -abbalah refers to 8im as A#n Sof . The 'nfinite( As 8e is infinite and bo$ndless& so is the po,er of 8is Will( 2( The prohibition against the contemplation of /.d0s essence is ,idely kno,n( Whatever is related abo$t /.d pertains only to 8is Will and providence& ,hich are manifest by 8is actions( This general r$le applies to all -abbalah& as stated by Rabbein$ Moshe Chaim =$zzatto in his book Adir )amarom& >'t is self evident that any e1pression regarding the ?manator& )lessed )e 8e& refers only to 8is actions rather than 8is essence(> 4( There are ten Sefirot by ,hich /.d& )lessed )e 8e& creates and cond$cts the ,orlds( They Are* 3( !eter . Cro,n& 2( $hochmah . Wisdom& 4( "inah . @nderstanding& !( $hesse . -indness& A( %evurah . Might& #( Tiferet . )ea$ty& B( &etzach . Cictory& D( 'o . Ma6esty& E( Yeso . 9o$ndation& 3 ( Malchut . -ingdom( !( The Sefirot are those divine fac$lties ,hich /.d $tilizes to create and cond$ct the ,orlds( A( /.d governs the ,orld ,ith three general modes of cond$ct: ;$re -indness . $hesse & ;$re %$dgment . Din& and the median cond$ct of Mercy . Rachamim( #( !eter infl$ences great and $nbo$nded kindness and mercy ,itho$t discerning the merit of the recipient( This is beca$se !eter represents /.d0s $ltimate intention in creation& that is to benefit All& as the Talm$d states on the verse& >' ,ill be gracio$s to ,homever ' ,ill be gracio$s&> . even to the $n,orthy( B( Chochmah& too& is free of %$dgement& infl$encing the ,orld ,ith great kindness incl$ding the $n,orthy& b$t& not to the e1tent of -eter( The F$ality of )inah is kindness as ,ell& yet to a lesser degree( This is beca$se 6$dgements begin to arise in )inah& as mentioned in the blessing* >Who gives the rooster the $nderstanding 2)inah5 to discern 2%$dgement5 bet,een day and night&> . 9or sometimes& in order to prevent anarchy& /.d e1cercises 6$dgement $pon the ,orld& so that evil& tho$gh a necessary component in creation for the p$rpose of choise& not be left
.The )eginning of Wisdom. $nchecked( This 6$dgement& in tr$th& is a kindness to the ,orld( Moreover& kindness may be the motivating factor of severity& as script$re states& >9or ,hom the =.rd loves& 8e corrects&> and& >As a man chastens his son so does the =.rd yo$r /.d chasten yo$(> D( -eter& Chochmah& and )inah are called the first or $pper three sefirot( When any of these are revealed& it is a time of great mercy and good,ill to,ard the ,orld( They reflect /.d0s $ltimate intention in the ,orld& $nobstr$cted by the deeds of man( E( Chesed is ;$re -indness& tho$gh only to the meritorio$s& as is the re,ard of the righteo$s in /an ?den( /ev$rah is ;$re %$dgement and retrib$tion to the g$ilty& as is the p$nishment of the ,icked in /enhenom( Tiferet is the median cond$ct of Mercy& bet,een Chesed and /ev$rah& b$t inclines more to,ard -indness than %$dgement( 3 ( Getzach is -indness tempered ,ith %$dgement& for e1ample& sometimes the righteo$s s$ffer in this ,orld for their fe, errors& to be $ltimately re,arded in the ,orld to come . the seemingly negative being $ltimately positive( 33( 8od is %$dgement tempered ,ith -indness& for e1ample& sometimes the ,icked prosper in this ,orld for their fe, virt$es& to be $ltimately destroyed in the ,orld to come& as script$re states& >8e pays his enemy $p front to destroy him&> . the seemingly positive being $ltimately negative( Hesod is the median cond$ct bet,een Getzach and 8od& tempered by both& b$t inclining more to,ard %$dgment than -indness( The ,orld is generally cond$cted thro$gh this fac$lty( 32( The si1 sefirot 2Chesed& /ev$rah& Tiferet& Getzach& 8od& and Hesod5 are collectively called the <ystem of %$stice in that they are responsive to h$man deeds& for even Chesed& ,hich is p$re kindness& applies only to the meritorio$s( 34( -eter is called Arich Anpin . ;atient& beca$se it represents $nF$alified mercy& ,hich ,ill only be f$lly realized in the ,orld to come( 2This gives the righteo$s the opport$nity to acF$ire greater merit& and the ,icked the chance to repent(5 The si1 sefirot are called Zeir Anpin . <hort Tempered& beca$se they represent the F$alified system of 6$stice by ,hich the ,orld is presently being cond$cted( 3!( Malch$t is the medi$m for 7ivine providence thro$gh ,hich the kingdom of /.d and his presence . Shechinah( ,ill be realized and accepted by All( This sefirah has a d$al f$nction: it is a cond$it that accepts mans good deeds and prayers& and responds by transmiting divine infl$ence $pon them( 3A( The term <efirot means G$mbers . Mispar( The concept of sefirot can therefore be applied to many matters( ?verything that e1ists can be divided into ten sefirot( 3#( <cript$re states* >All the hosts of heaven stand by 8im to 8is right and to 8is left(> The sages asked& >And are there right and left aboveI Rather& the right for virt$e and the left for g$ilt(> Therefore& a sefirah ,hich infl$ences -indness to the ,orthy is
.The )eginning of Wisdom. allegorically considered >right> and one ,hich infl$ences %$dgement $pon the g$ilty is allegorically considered >left>( 3B( A diagram of the sefirot conveying this concept ,o$ld therefore appear th$s* -eter in the top center position& since it is the root of all( @nder it& Chochmah to the right and )inah to the left& since in )inah descernments begin to arise( @nder them Chesed to the Right and /ev$rah to the left& ,ith the median cond$ct of Tiferet centered belo,( )elo, them& Getzach to the right and 8od to the left& ,ith the median cond$ct of Hesod centered belo,( @nder Hesod& in the center& Malch$t ,hich recieves from All( 3D( This diagram is allegorically called the Ten @pright <efirot . )sser Sefirot D*Yosher. 3E( There is also a diagram of concentric circles in ,hich -eter encompasses Chochmah& ,hich in t$rn encompasses )inah& etc(& ,ith Malch$t at its center( This diagram is called the Ten <efirot of Circles . )sser Sefirot D*+,ulim( 't conveys principles in the development of the ,orlds one from the other& and indicates that the more essential the cond$ct& the more all encompassing it is( )$t& ,hen the s$b6ect is the divine system of cond$ct& the F$ality of its vario$s modes and their interrelationships& the diagram of the ten $pright sefirot is $sed( 2The /R>A states that the circ$lar sefirot indicate general providence and the $pright sefirot& individ$al providence(5 2 ( Malch$t is more severe than the si1 sefirot of Jeir Anpin& ,hich represent the system of 6$stice( 9or since Malch$t is called >Righteo$s %$dgement>& it is more e1acting( Knly at times& thro$gh the merit of mankind does Malch$t 6oin Chesed 2-indness5 res$lting in Rachamim 2Mercy5( 23( A general cond$ct ,hich is an e1pression of 6$dgement& s$ch as Malch$t& is allegorically considered female( This is one reason that Malch$t is often called &ukve 29emale5( 22( )inah is some,hat severe relative to Chochmah& since discernments begin to arise in it( Therefore& it too& is considered female( Accordingly& in kabbalistic terminology& ,hen the 6$dgemental aspect of a partic$lar sefirah is mentioned& the feminine gender is $sed( 9or e1ample& >Arich Anpin and his 9emale>& refers to -eter& ,hich is the F$ality of absol$te mercy& and the potential 6$dgement dormant in it( /ev$rah and 8od& tho$gh they are e1pressions of 6$dgement& are not generally considered female( This is beca$se they are integral components in the re,ard and p$nishment of the <ystem of %$dgement . Zeir Anpin& and do not f$nction independently of it( 24( The sefirot have both revealed and concealed aspects( The revealed is considered e1ternal& and the concealed& internal( An e1ample of the concealed aspect is a kindness done in secrecy in ,hich the kindness or goodness is not recognized& as stated in ;roverbs* >/ood is a revealed reb$ke coming from a hidden love&> and as stated in Talm$d& >The recipient of a miracle does not recognize it as s$ch(>
2!( <ometimes instead of -eter& 7aat is en$merated amongst the sefirot( The /R>A e1plained that the incl$sion of -eter reflects the inner aspect& ,hile the incl$sion of 7aat& reflects the e1ternal aspect( 2A( This is beca$se the F$ality of -eter . /reat Mercy is not presently revealed( 't ,ill only be f$lly realized in the ,orld to come( This is indicated by the divine name ?.8.?.H.?.8 . >' ,ill be&> in the f$t$re tense& meaning& >' am destined to be> . after the si1 tho$sandth year of creation( <ince the cond$ct to,ard the ,orld is preparatory to /. d0s $ltimate intent of benefiting all& -eter& tho$gh concealed& is its $nderlying and motivating force& as stated in the Talm$d& >?verything that the Mercif$l Kne does is for the good(> 9or this reason& -eter is only co$nted in respect to the hidden inner aspect b$t regarding the e1ternal aspect& 7aat is co$nted instead& since it represents that min$te revelation of -eter in this ,orld& on a lesser level( 't is& therefore& centered $nder Chochmah 2,hich is free of %$dgement5 and )inah 2in ,hich discernments begin to arise5 being a median cond$ct bet,en them( 2#( All that is revealed and is kno,n to $s of -eter is that this ,orld is preparatory to its revelation in the ,orld to come( Accordingly& -eter is the root of all present cond$cts since it ,as /.d0s original intent to reveal -eter thro$gh them . >The last deed being in the first tho$ght(> 2B( This e1plains the above statement that -eter is co$nted regarding the inner aspect& b$t regarding the e1ternal aspect& 7aat is co$nted instead& and -eter is only considered the root( -eter is therefore called A#n . Gothingness and Ra#sha D*A#n . The ;rimal Gothingness& beca$se ,e comprehend almost nothing of it( Accordingly& the /R>A states that& >revelation begins ,ith Chochmah(> The order of the sefirot ,o$ld then be* Chochmah& )inah& 7aat& Chesed& etc( 2D( Th$s& since the revealed aspect begins ,ith Chochmah and )inah& they are called 9ather and Mother . Abba -*+ma( for since discernments begin to arise in )inah& it is considered female( 2E( The sefirot can therefore be categorized into five general modes of cond$ct 2Partzufim5* Arich Anpin . ;atient& for -eter& Abba . 9ather& for Chochmah& +ma . Mother& for )inah& Zeir Anpin . <hort Tempered& for the si1 sefirot Chesed& /ev$rah& Tiferet& Getzach& 8od& and Hesod 2,hich collectively constit$te the <ystem of %$stice& and& &ukvah . The 9emale& for Malch$t( 4 ( <ometimes the ten sefirot are categorized as the five kindnesses and the five severities( The five kindnesses are* -eter&
.The )eginning of Wisdom. Chochmah& Chesed& Tiferet& 2since it inclines to,ard kindness5& and& Getzach( The five severities are* )inah& /ev$rah& 8od& Hesod 2since it inclines to,ard 6$dgement5& and Malch$t( 43( The si1 sefirot of Zeir Anpin are called -av !itzvot 2The <i1 Corners5& corresponding to the si1 directions in the ,orld* Chesed . corresponds to so$th& /ev$rah . to the north& Tiferet . to the east& Getzach . to $p& 8od . to do,n& and Hesod . to the ,est( 42( /.d formed all the limbs and organs of man corresponding to the s$pernal cond$cts( ?ach of man0s limbs hints at a divine cond$ct( <ince there are ten general sefirot& so too& in man& there are ten general corresponding parts* The 8ead . corresponds to the first three sefirot& The <k$ll and Membrane . to -eter& The Right 8emisphere of the )rain . to Chochmah& The =eft 8emisphere of the )rain . to )inah& 2The Cerebell$m . to 7aat5 The Right Arm and 8and . to Chesed& The =eft Arm and 8and . to /ev$rah& The Torso . to Tiferet& The Right =eg and 9oot& to Getzach& The =eft =eg and 9oot& to 8od& The Male Krgan 2,hich carries the sign of the 8oly Covenant . )rit -odesh5 . To Hesod and the /lans 2Ateret 8abrit5 . to Malch$t( 44( -abbalah sometimes refers to the sefirot by the names of their corresponding limbs in man( 9or e1ample& -eter is called %ul,alta - <k$ll: Chochmah and )inah are called Mochin . The )rains: Chesed is called The Right Arm& etc(( Kbvio$sly& these names are allegorical( 't sho$ld not& /.d 9orbid& enter ones mind that any image or form e1ists& for this ,o$ld certainly be an absol$te error& constit$ting a complete denial of Torah(
Chapter Two
2Within ,hich is e1plained the matter of the si1 h$ndred and thirteen 2#345 limbs and organs of man and their spirit$al co$nterparts& as ,ell as the s$b6ect of the Partzufim.5 4!( Above& the limbs of man and their spirit$al co$nterparts ,ere categorized in a general ,ay( More specifically& the cond$cts are f$rther s$bdivided( ?very general sefirah of -eter contains ten sefirot& -eter of -eter& Chochmah of -eter& )inah of -eter& etc(& $ntil Malch$t of -eter( <o& also the general sefirah of Chochmah contains ten sefirot( -eter of Chochmah& Chochmah of Chochmah& etc(& this principle applies to all the sefirot( 4A( ?ach partic$lar sefirah contains ten f$rther s$bdivisions( -eter of -eter contains -eter of -eter of -eter& Chochmah of -eter of -eter& )inah of -eter of -eter& etc(& $ntil Malch$t of -eter of -eter( All the partic$lar sefirot are s$bdivided in this manner( 4#( Man0s limbs and organs too& are s$bdivided corresponding to the s$bdivisions of their spirit$al co$nterparts( 4B( The <k$ll and it0s Membrane ,hich correspond to -eter& has ten components corresponding to the ten sefirot of -eter( ?tz Chaim categorizes them as follo,s* The <k$ll corresponds . to -eter of -eter& The Right ?ar . to Chochmah of -eter& The =eft ?ar . to )inah of -eter& 2The 9orehead . to 7aat of -eter5& The Right ?ye . to Chesed of -eter& The =eft ?ye . to /ev$rah of -eter& The Gose . to Tiferet of -eter& The @pper =ip . to Getzach of -eter& The =o,er =ip . to 8od of -eter& The Tong$e . to Hesod of -eter& The Mo$th . to Malch$t of -eter( <efer Hetzira states that there are seven components in the head( These are called the <even /ates or Krifices( According to the /R>A& they correspond to the seven sefirot* The Right ?ye . to Chesed& The =eft ?ye . to Getzach& The Right ?ar . to /ev$rah& The =eft ?ar . to 8od& The Right Gostril . to Tiferet& The =eft Gostril . to Hesod& and The Mo$th . to Malch$t( 4D( -abbalah sometimes refers to the s$bdivisions of -eter by the names of their
.The )eginning of Wisdom. corresponding parts in the head( 9or e1ample* Peh . Mo$th& refers to Malch$t of -eter( This e1plains ,hy Malch$t is sometimes called Peh . Mo$th& and sometimes Atara /lans( The term Peh . Mo$th& may refer to the partic$lar sefirah of Malch$t of -eter& ,here as Atara . /lans& may refer to the general sefirah of Malch$t( This principle applies to all the general and partic$lar sefirot( 4E( ?ach sefirah contains the three general modes of cond$ct* ;$re -indness& ;$re %$dgement& and the median cond$ct of Mercy( 9or e1ample* the sefirah of Chesed contains -indness of Chesed& %$dgement of Chesed& and Mercy of Chesed( The sefirah of /ev$rah contains -indness of /ev$rah& %$dgement of /ev$rah& and Mercy of /ev$rah( This principle applies to all the sefirot( ! ( ?ach of man0s limbs contains three components corresponding to these three general modes of cond$ct* The Arms . ,hich correspond to Chesed and /ev$rah& each contain a hand& forearm& and $pper arm( The Torso . ,hich corresponds to Tiferet& contains the chest& heart area and navel area( The =egs . ,hich corresponds to Tezach and 8od& each contain a thigh& calf and foot& etc(( !3( The general modes of cond$ct as they e1ist in the sefirot are sometimes allegorically called by the names of their corresponding limbs in man* The Right 8and . corresponds to -indess of Chesed& The Right 9orearm . to %$dgement of Chesed& The Right @pper Arm . to Mercy of Chesed& The =eft 8and . to -indness of /ev$rah& The =eft 9orearm . to %$dgement of /ev$rah& The =eft @pper Arm . to Mercy of /ev$rah& The Chest . to -indness of Tiferet& The Gavel Area . to %$dgement of Tiferet& The 8eart . to Mercy of Tiferet& The Right Thigh . to -indness of Getzach& The Right Calf . to %$dgement of Getzach& The Right 9oot . to Mercy of Getzach& The =eft Thigh . to -indness of 8od& The =eft Calf . to %$dgement of 8od& The =eft 9oot . to Mercy of 8od& etc( !2( Therefore& ,hen the term $hazeh . Chest& is $sed in -abbalistic literat$re& it refers to -indness of Tiferet( Taboor . Gavel& refers to %$dgement of Tiferet& Right 8and to -indness of Chesed& the =eft Thigh to -indness of 8od& etc((( !4( Altho$gh -eter is absol$te mercy& it is the root of all s$bseF$ent cond$cts ,hich are preparatory to it& as stated& >The last deed ,as in the first tho$ght&> and therefore& possesses the potential F$alities of -indness& %$dgement& and Mercy( 'n -eter
.The )eginning of Wisdom. these are called the Three >8eads> or >)eginnings(> !!( These three heads constit$te the highest of the ten sefirot of -eter( They are called %ul,alta - <k$ll& Moach . )rain& and Avira . /aseo$s Membrane& that is& -eter of -eter& Chochmah of -eter& and the median cond$ct bet,een them( !A( They are also called .hr !a mon . The ;rimal =ight& .hr Tzach . The )rilliant =ight& and .hr Metzuchtzach . The Radiant =ight( The Johar sometimes refers to -eter of -eter as Atika !a isha . The Transcendent 8oly Kne& and to Chochmah of -eter as $hochmah Stima*ah . The 8idden Chochmah& Mocha Stima*ah . The 8idden )rain& or "otzinah D*!ar enuta . The )lack 9lame( )eca$se -indness and %$dgement are the more essential cond$cts 2Mercy& being conditioning of the t,o5 sometimes only they are en$merated( 9$rthermore& sometimes only one head is en$merated& since %$dgement too& is $ltimately for good( !#( The three elements Air& Water& and 9ire& correspond to Mercy& -indness& and %$dgement& ,hich are signified by the letters Alef& Mem& and <hin( Alef . corresponds to -eter 2or 7aat5& Mercy and Air& Mem . to Chochmah& -indness and Water& and& <hin . to )inah& %$dgement and 9ire( <ince Alef& Mem& and <hin are the so$rce of all s$bseF$ent cond$cts& they are called >The Three Mothers(> !B( There are a total of si1 h$ndred thirteen 2#345 cond$cts& corresponding to the si1 h$ndred thirteen parts in man* T,o h$ndred fo$rty.eight 22!D5 organs and three h$ndred si1ty.five 24#A5 sine,s( !D( The entire creation& consisting of both the $pper spirit$al ,orlds and the lo,er ,orlds& is made $p of these si1 h$ndred thirteen 2#345 components& each of ,hich has it0s co$nterpart in man( Man& therefore& is a microcosm of the entire creation& the s$m total of ,hich can be conceived as one great stat$re( !E( <ince each part of creation has it0s special F$ality& each receives a $niF$e infl$ence from /.d res$lting in si1 h$ndred and thirteen 2#345 different infl$ences( These differences do not arise in the giver& ,ho is $nchanging& b$t rather in the recipients d$e to their limitations( A ( Accordingly& a cond$ct ,hich infl$ences the entire Creation& is considered to consist of si1 h$ndred thirteen 2#345 components( 8o,ever& one ,hich infl$ences a portion of creation consists of the n$mber of corresponding parts in that portion( A3( The si1 h$ndred thirteen 2#345 components in their entirety are allegorically called >Man>& and are considered to be one f$ll stat$re . Partzuf( Knly a cond$ct ,hich infl$ences all the components of Creation is called by this term( A2( There are five general Partzufim& each of ,hich infl$ences the entire
.The )eginning of Wisdom. Creation* -eter . Arich Anpin& Chochmah . Abba& )inah . 'ma& Jeir Anpin . The <ystem of %$stice& and& Malch$t . G$kvah( A4( The f$nction of Malch$t is to reveal /.d0s kingdom and presence in the ,orld( When this is f$lfilled thro$gho$t Creation& Malch$t is considered to be a complete stat$re . Partzuf( 8o,ever& ,hen man0s transgressions ca$se the concealment of /.d0s kingdom from this ,orld as stated& >' ,ill s$rely conceal my co$ntenance on that day&> Malch$t cannot be considered complete& b$t rather a lesser aspect( This is comparable to the ,a1ing and ,aning of the moon( A!( The apparent m$ltiplicity of /.d0s infl$ence in the ,orld is the res$lt of the ,orld0s limitations and characteristics& and in no ,ay reflect any limitations in 8im( The divine infl$ence given in them is in accordance ,ith the n$mber of their parts& even tho$gh one infl$ence ,o$ld be s$fficient& as stated in ;irke Avot that the ,orld co$ld have been created ,ith one $tterance( Man too& ,as created ,ith the n$mber of his organs and sine,s corresponding to the m$ltiplicity of ,orlds& each organ corresponding to one ,orld( <imilarly& the so$l of man has fac$lties corresponding to the organs of the body ,ithin ,hich it resides( )eca$se of this correlation of man& his so$l& and the ,orlds& the sefirot are allegorically called >Man(> AA( Therefore& d$e to this correlation& the ,orlds and cond$cts are sometimes allegorically called by the names of their corresponding organs in man( A#( The h$man so$l& too& possesses si1 h$ndred and thirteen 2#345 parts& corresponding to the si1 h$ndred thirteen 2#345 organs( AB( <o too& the Mitzvot of the Torah n$mber si1 h$ndred thirteen 2#345& corresponding to the organs& parts of the so$l& ,orlds& and cond$cts( When a person f$lfills a Mitzva& he increases sanctity in those organs of his body ,hich correspond to that Mitzva& ,hich in t$rn ca$ses a degree of perfection in the corresponding parts of his so$l& and creation( When performed by an individ$al only that specific portion of Creation ,herein his so$l is rooted is affected( 8o,ever& ,hen performed comm$nally& the Mitzvah affects the entire corresponding part of creation( Accordingly& ,hen man takes the initiative in performing a Mitzvah& /.d responds in kind by besto,ing blessings thro$gh the cond$ct ,hich corresponds to that Mitzvah( Conversely& the transgression of a Mitzvah ca$ses a blemish in all its corresponding parts( AD( 9$rthermore& all man0s organs& nat$ral characteristics& and life stages s$ch as* ?mbryonic 2+bur/( 'nfancy 2Yenika5& Childhood 2!atnut5& and& Ad$lthood 2%a lut5& etc( hint at great matters in /.d0s cond$ct( These cond$cts are called by the names of the stages corresponding to them( /enerally& everything that is fo$nd in man hints at /.d0s hidden cond$ct to,ard Creation( 'n addition& this principle applies to the passage of time
33
.The )eginning of Wisdom. in general( AE( An alternate method of en$merating the t,o h$ndred fo$rty.eight 22!D5 cond$cts& corresponding to the t,o h$ndred fo$rty.eight 22!D5 organs is given in ?tz Chaim* each of the three modes of cond$ct: -indness& %$dgement and Mercy& is s$bdivided to the fo$rth po,er as follo,s* Three times Three L Gine Three times Gine L T,enty <even Three times T,enty <even L ?ighty Kne Three times ?ighty Kne L T,o 8$ndred 9orty.Three The n$merical val$e of the name ACRAM 25( With the addition of the five inner aspects& 2i(e( the five -indnesses5 the total eF$als t,o h$ndred and forty.eight& the n$merical val$e of the name ACRA8AM 2 5(
32
Chapter Three
2'n ,hich is e1plained the matter of the 7ivine names and the principles pertaining to them5 # ( Midrash Rabba states& >/.d said to Moshe& >Ho$ ,ish to kno, my nameI ' am called according to my deeds( ' may be called ?l <haddai& Tzvaoth& ?lokim or H8C8( When ' 6$dge the creat$res& ' am called ?lokim& ,hen ' battle the ,icked& ' am called ?l <haddai& and ,hen ' have mercy $pon my ,orld& ' am called H8C8>( The name H8C8 al,ays denotes the attrib$te of mercy& as stated& >H8C8& H8C8 is a mercif$l and gracio$s /.d(> This is the meaning of >' ,ill be as ' ,ill be>& that is >' ,ill be called according to my deeds>( 2The sages stated that the names of the angels too& correspond to their mission& and differ accordingly(5 #3( =ike,ise& the names of the <efirot reflect their specific cond$ct& and differ accordingly( #2( The Ancients& therefore& mention ten $nerasable names& corresponding to the vessels of the ten general sefirot thro$gh ,hich /.d relates to his ,orld& as follo,s: -eter corresponds to ?heyeh Chochmah to Hah )inah to H8C8 ,ith the vo,el points of ?lokim 27aat to ?8C?5 Chesed to ?l /ev$rah to ?lokim Tiferet to H8C8 Getzach to H8C8 Tzvaoth 8od to ?lokim Tzvaoth Hesod to <haddai or ?l Chai and Malch$t to Adonai #4( 'n addition& the name H8C8 also all$des to all the ten <efirot& as follo,s: The tip of the Hod corresponds to -eter& the body of the Hod to Chochmah the first 8ey to )inah the vav to the si1 <efirot of Jeir Anpin and the final 8ey to Malch$t( #!( H8C8 indicates that /.d ,as& is& and ,ill be& and is the so$rce of all being( 't all$des to the manner in ,hich the ,orld is presently cond$cted( -eter 2or ?heyeh5& tho$gh the $nderlying and motivating factor in the ,orld& is e1eedingly hidden& and ,ill only be revealed in the ,orld to come( 9or this reason& it is merely hinted at in the name H8C8& by the t$p of the Hod(
34
.The )eginning of Wisdom. #A( ?heyeh represents -eter and Arich Anpin( ,hich is great and $nF$alified mercy& ,hereas H8C8 represents Tiferet and Zeir Anpin& ,hich is the system of 6$stice and F$alified mercy( Het ?tz Chayim states that ?heyeh is a greater severity then H8C8( That is& since ?heyeh is presently ,ithheld and ,ill only be revealed in the ,orld to come& the ,orld as it is today receives greater mercy from H8C8 than from ?heyeh ,hich is almost entirely concealed& 'ts very concealment is its severity( ##( There are ten vo,els& corresponding to the inner lights of the ten <efirot( ?ach <efira posseses the name H8C8 ,ith different vo,el points& as follo,s: -amatz 2 5 for -eter& ;atach 2 5 for Chochmah& Tzeirei 2 5 for )inah& <egol 2 5 for Chesed <hvah 2 5 for /ev$rah Cholem 2 5 for Tiferet Chirik 2 5 for Getzach -oobootz 2 5 for 8od <hoorook 2 5 for Hesod and Malch$t ,itho$t vo,els #B( The vessel of 7aat is ?8C8 2 "5 ,hich combines the first t,o letters 2 "5 of ?heyeh and the last t,o letters 2 "5 of H8C8( The vo,els of the H8C8 of 7aat ,hich represents its inner light& are in accordance ,ith the pron$nciation of each partic$lar letter& as follo,s: Cholem for the Hod 2 5 Tzeirei for the 8ey 2 5 -amatz for the Cav 2 5 and Tzeirei for the final 8ey 2 5 The name H8C8 ,ith these vo,el points is called >The 'neffable Game> 2 5( #D( The 7ivine names may be e1panded by spelling o$t their individ$al letters as follo,s: Alef 2"5 )eit 2"5 /immel 2"5 etc( The letters 8ey 25 and Cav 25 each have three possible spellings: 8H 2"5 8A 2"5 88 2"5 CHC 2"5 CAC 2"5 CC 2"5
H8C8 may therefore be e1panded into several possible spellings depending on the variant spellings of the letters 8ey 25 and Cav 25(
3!
.The )eginning of Wisdom. #E( There are fo$r general e1pansions of H8C8: The first is HK7 8H CHC 8H 2 " " " "5 and is e1panded ,ith Hods( This is the name of B2.A>C 2"5 ,hich is its n$merical val$e( The second is HK7 8H CAC 8H 2 " " " "5 and is e1panded ,ith Hods and an Aleph( This is the name of #4.<A>/ 2"5 ,hich is its n$merical val$e( The third is HK7 8A CAC 8A 2 " " " "5 and is e1panded ,ith Alephs( This is the name of !A.M>A8 2"5 ,hich is its n$merical val$e( The last is HK7 88 CC 88 2 " " " "5( This is the name of A2.)>AG 2 "5 ,hich is its n$merical val$e( 't is called )an 2 "5 tho$gh the proper grammatical form is Gav 2"5& the greater val$e preceding the lesser( This is to avoid the conf$sion of Av 2"5 ,ith Gav 2"5( B ( The e1pansions of H8C8& 2Av.B2& <ag.#4& Mah.!A& and )an.A25 correspond to the five <tat$res 2Partzufim/ ,hich are represented by the name H8C8: Av.B2 corresponds to -eter and Chochmah& represented by the tip and body of the Hod 25( <ag.#4 corresponds to )inah& represented by the first 8ey 25( Mah.!A corresponds to the si1 <efirot of Jeir Anpin represented by the Cav 25( And )an.A2 corresponds to Malch$t& represented by the final 8ey 25( B3( The letters Hod 2 5& Aleph 25& and 8ey 25& represent the three modes of cond$ct& -indness& mercy and 6$dgement( Av.B2 represents -eter and Chochmah& beca$se it is filled entirely ,ith Hods& and is p$re -indness( <ag.#4 is filled ,ith Hods e1cept for the Aleph in the Cav( This indicates that it is mostly kindness ,ith a portion of mercy( 't therefore represents )inah( The Aleph appears in the Cav of <ag.#4 beca$se the Cav as ,ell represents the F$ality of mercy( B2( Mah.!A is mercif$l and inclines to,ard kindness 2as does the <efirah of Tiferet5 beca$se it is filled entirely ,ith Alephs( 't therefore corresponds to Jeir Anpin& the F$alified system of 6$stice( )an.A2 is %$dgement( This is beca$se it is filled ,ith 8eys and its Cav is empty( 't therefore& represents Malch$t& ,hich is >Righteo$s %$dgement> and may be severe( B4( Th$s& Av.B2 is entirely kindness& <ag.#4 is kindness ,ith a degree of mercy& Mah.!A is mercif$l and leans to,ard kindness& and )an.A2 is entirely 6$dgement( B!( ?ach of these e1pansions& Av& <ag& Mah& and )an may be s$bdivided as follo,s: Av of Av& <ag of Av& Mah of Av and )an of Av etc( This principle applies to all
3A
.The )eginning of Wisdom. fo$r names( BA( These s$bdivisions may also be f$rther s$bdivided as follo,s: Av of Av of Av& <ag of Av of Av& Mah of Av of Av& )an of Av of Av( This applies to all the s$bdivisions( B#( Torah script is comprised of fo$r elements( Cantillations& vo,els& cro,nlets and letters& corresponding to Av& <ag& Mah& and )an as follo,s: Av corresponds to Cantillations <ag to Co,els Mah to Cro,nlets and )an to =etters ( <ometimes the names Av& <ag& Mah& and )an are called by these corresponding co$terparts( BB( As Av& <ag& Mah& and )an are s$bdivided& so too are these& as follo,s: Cantillations of Cantillations& Co,els of Cantillations& Cro,nlets of Cantillations& and =etters of Cantillations etc( This principle applies to all fo$r elements( BD( <ometimes the letters and the cro,nlets are considered to be one& since they are connected ,hen ,ritten in the Torah& so that only three elements are en$merated( BE( The name ?heyeh also has three e1tensions representing kindness& mercy& and 6$dgement( The first is filled ,ith Hods as follo,s: A=?;8..8H..HK7..8H 2 " " " "5 and represents kindness of ?heyeh( 't is called the name of 3#32 "5 ,hich is its n$merical val$e( The second is filled ,ith Alephs as follo,s: A=?;8..8A..HK7..8A 2 " " " "5 and represents mercy of ?heyeh( 't is called the name of 3!42"5( The third is filled ,ith 8eys as follo,s: A=?;8..88..HK7..88 2 " " " "5 and represents 6$dgement of ?heyeh( 't is called the name of 3A32"5( D ( The name of ?lokim also has three e1tensions representing kindness& mercy& and 6$dgement( The first is filled ,ith Hods as follo,s: A=?;8..=AM?7..8H..HK7..M?M 2 " " " " "5 and represents an inclination to,ard kindness in ?lokim( The second is filled ,ith Alephs as follo,s: A=?;8..=AM?7..8A..HK7.. M?M 2 " " " " "5 and represents an inclination to,ard mercy in ?lokim(
3#
.The )eginning of Wisdom. The third is filled ,ith 8eys as follo,s: A=?;8..=AM?7..88..HK7..M?M 2 " " " " "5 and represents the total 6$dgement of ?lokim( D3( The e1tended names may be f$rther e1tended by spelling o$t each letter of the e1tention as follo,s: The 'neffable Game . H.8.C.8 Game of B2.Av . HK7..8H..CHC..8H ?1tention of ?1tention . HK7.CHC.7A=?T..8H.HK7..CHC.HK7.CHC.. 8H.HK7 This principle applies to all the divine names( D2( There is another aspect of the 7ivine names called Ribuah.sF$aring ,hereby after each consec$tive letter the name reverts to its beginning& for e1ample the sF$are of H.8.C.8 is: H 25 H>8 2"5 H>8>C 2""5 H>8>C>8 2"""5 The sF$are of <haddai is: <8 25 <8M7 25 <8M7MH 2"5 This principle applies to all the 7ivine names and indicates 6$dgement( A sF$ared name reflects the aspect of the >back>( D4( The principle of Ribuah.sF$aring also applies to all the e1tended names& for e1ample: the sF$are of the name of B2.Av is: HK7. 2"5 HK7>8H. 2"-"5 HK7>8H>CHC. 2"-"-"5 HK7>8H>CHC>8H. 2"-"-"-"5 D!( The letters of the divine names may also be arranged in all their possible combinations( This is called Tziruf.Combinations 25( To ill$strate& the name HK7.. 8?H..CAC 2''5 has si1 possible combinations corresponding to the si1 <efirot& as follo,s: Chesed corresponds to H>C>8 2''5 /ev$rah to 8>C>H 2''5 Tiferet to C>H>8 2''5 Getzach to H>8>C 2''5 8od to 8>H>C 2''5 and Hesod to C>8>H 2''5 This order follo,s the principle that more essential F$ality takes precedence in the order of the letters( Chesed and Getzach& ,hich are in the right col$mn& begin ,ith Hod& representing kindness( /ev$rah and 8od& ,hich are in the left col$mn& begin ,ith 8ey&
3B
.The )eginning of Wisdom. representing 6$dgement( Tiferet and Hesod& ,hich are in the middle col$mn& begin ,ith Cav& representing mercy( <ince Chesed is a higher level of kindness than Getzach& the Cav representing mercy& precedes the 8ey& ,hich represents 6$dgement( Getzach& being a lo,er level is the reverse( <ince /ev$rah is more severe in 6$dgement than 8od& the Cav& representing mercy& precedes the Hod ,hich represents -indness( 8od& being less severe is the reverse( <ince Tiferet inclines to,ard kindness& the Hod precedes the 8ey( The reverse is tr$e of Hesod( DA( A name consisting of fo$r letters ,o$ld normally have t,enty.fo$r possible combinations 2 5& b$t since H.8.C.8 has t,o like letters& only t,elve combinations are possible( ?lokim& ,hich has five letters& has one h$ndred t,enty possible combinations( These are called >The one h$ndred t,enty combinations of ?lokim> 2" 5 D#( The general principle of combinations 2 5 is that the closer the resemblance of the letters to the tr$e config$ration of the name& the more they indicate mercy& the more reversed they are& the more 6$dgement( DB( The divine names may also be inter,oven this is called Shiluv.,eaving 2 5 in ,hich the letters of one name are co$pled ,ith those of another& in alternating order( 9or e1ample& the names of H.8.C.8 and Adonai2A.7.G.H5 may be inter,oven as follo,s: A(5 H080C08 A070G0H L H0A08070C0G080H 2 ''' ''' = '''''''5 or )(5 A070G0H H080C08 L A0H07080G0C0H08 2 ''' ''' = '''''''5 The inter,eaving of t,o names indicates that t,o modes of 7ivine cond$ct are acting as one( The first letter of the ,eaving. Shiluv indicates ,hich cond$ct is the more essential& to ill$strate& in e1ample 2A5 H080C08 ,hich represents mercy is the more essential ,hereas in e1ample 2)5 A070G0H ,hich represents Malch$t and 6$dgement is the more essential( DD( %$st as the letters have n$merical val$es& so do the vo,els( The vo,els are composed of lines and points( A point& ,hich resembles the letter Hod& has the n$merical val$e of ten( A line& ,hich resembles the letter Cav& has the n$merical val$e of si1( The n$merical val$es of the vo,els are therefore: -amatz 2 5 L 3# . -eter ;atach 2 Tzeirei 2 <egol 2
5 L # . Chochmah 5 L 2 . )inah 5 L 4 . Chesed
<hvah 2 5 L 2 . /ev$rah Cholem 2 5 L 3 . Tiferet Cheerik 2
5 L 3 . Getzach
3D
.The )eginning of Wisdom. -oobootz 2
5 L 4 . 8od
<hoorook 2 5 L 3 . Hesod Go Co,el . Malch$t DE( There is a 7ivine name of seventy.t,o ,hich is comprised of seventy.t,o three letter $nits( These are derived from the intert,ining of the letters in three )iblical verses 2?1od$s 3!*3E . 235 each of ,hich contains seventy t,o letters( The first letter of each of the seventy.t,o $nits are the letters of the first verse in their nat$ral order( The middle letters of each of the $nits are the letters of the second verse& back,ards& and the last letters& are the ltters of the third verse& again in nat$ral order( This name generally indicates the aspect of kindness( 'n =$rianic -aballah >The name of seventy.t,o> $s$ally refers to the e1tention of H080C08 that has the n$merical val$e of B2.Av 2 "5 rather than this name( E ( The 7ivine names reflect /.d0s actions to,ard the ,orld( When in <cript$re& one name is $sed and another is then introd$ced in its stead or added to it& this indicates a change of 7ivine infl$ence to,ard the ,orld( This comes abo$t either thro$gh /.d0s initiative or as a response to Mans deeds( When& for instance& the name ?lokim is $sed and is then e1changed for H080C08& it indicates that the 7ivine infl$ence changed from %$dgement to Mercy( E3( /.d infl$ences the ,orld in accordance ,ith its needs and as a response to Mans actions( When Man acts meritorio$sly& /.d responds ,ith kindness and revelation& and if& /.d forbid& Man acts other,ise& /.d responds in kind( These different infl$ences res$lt from the needs of the recipients& and in no ,ay indicate a change in the /iver& ,ho is $nchanging( E2( /.d infl$ences the ,orld in a m$ltit$de of ,ays& each of ,hich has its o,n specific name( ?very ,ord in the Torah is a 7ivine name( the entire Torah being one great name of /.d( E4( )eca$se each name represents a specific 7ivine action or aspect& it is important to have the proper intentions and concentration ,hen $ttering them d$ring prayer( Knes prayers th$s become more proper and acceptable before Almighty /.d& as stated in <cript$re& >' ,ill $plift him& for he kno,s my name>( All this& of co$rse& is in accordance ,ith the righteo$sness of the individ$al and the degree of his $nderstanding of these matters( E!( 'f a 7ivine cond$ct is destined to be revealed only in the ,orld to come& the letters of its name are regarded as being hidden( 8o,ever& if a cond$ct is presently revealed to a degree& the letters of its name are considered to be partially revealed( EA( ?ach <efirah has many titles by ,hich it is called corresponding to the vario$s facets of its cond$ct(
3E
.The )eginning of Wisdom. E#( <efer Hetzirah categorizes the letters of the 8ebre, alphabet into three categories( The first category is comprised of the letters Aleph 2 5 Mem 25 and <hin 2 5( These are called >The three Mothers> and correspond to the first three <efirot as follo,s: Aleph 25 corresponds to air& and -eter 2or 7aat5& Mem 25 corresponds to ,ater& and Chochmah& <hin 25 corresponds to fire& and )inah( They also represent the horizontal >pipes> connecting the <efirot( EB( The second category is comprised of the seven letters: They represent the vertical >pipes>( )eit 25 /immel 25 7alet 25 Chaf 25 ;eh 25 Raish 25 Tav 25 These are called the do$ble letters since they can be read hard or soft as indicated by the presence or absence of a 7agesh 2 5( Tho$gh Raish 2 5 is not ,ritten ,ith a 7agesh& it is nonetheless prono$nced hard or soft& and altho$gh /immel 2 5 and 7alet 2 5 may posses a 7agesh& their proper pron$nciation has been lost( These seven do$ble letters represent the seven lo,er <efirot& Chesed& /ev$rah& Tiferet& Getzach& 8od& Hesod& and Malch$t& and are therefore prono$nced hard and soft corresponding to Chesed 2-indness5 and Rachamim 2Mercy5( The third category consists of the t,elve remaining letters& ,hich represent the diagonal >pipes>( 8ey 25 Cav 25 Jayin 25 Chet 25 Tet 25 Hod 25 =amed 25 G$n 25 <amech 25 Ayin 25 Tzaddik 25 -of 25 The t,enty.t,o letters represent t,enty.t,o primary creative forces ,hich are e1pressions of the ten <efirot( All s$bseF$ent cond$cts and forces arise thro$gh combinations of these( There are t,o h$ndred& thirty one possible t,o letter combinations( These are called >The t,o h$ndred& thirty.one /ates>( T,o h$ndred& thirty.one $nits are in for,ard order& indicating kindness& and t,o h$ndred& thirty.one $nits are in reverse order& indicating 6$dgement(
Chapter Four
2Which e1plains matters corresponding to the <efirot and their interrelationships5( ED( There are five general levels of the so$l: Gefesh& R$ach& Geshamah& Chaya& and Hechidah( ?ach of these s$bdivided into five s$bseF$ent levels as follo,s: Gefesh of Gefesh& R$ch of Gefesh& Geshama of Gefesh& Chaya of Gefesh& and Hechida of Gefesh( This principle applies to all five general levels( These five levels correspond to the <efirot as follo,s: Gefesh corresponds to Malch$t& R$ach to the si1 <efirot of Jeir Anpin& Geshama to )inah& Chaya to Chochmah& and Hechidah to -eter( EE( <ometimes the <efirot are allegorically called by the names of these corresponding levels of the so$l( 3 ( There are many $nits of seven ,hich correspond to the seven lo,er <efirot thro$gh ,hich the ,orld is cond$cted( 2The three $pper <efirot being presently concealed5: Chesed corresponds to Wisdom /ev$rah to Wealth& Tiferet to Kffspring& Getzach to =ife& 8od to 7ominion& Hesod to ;eace& and Malch$t to /race( 3 3( There are seven directions: <o$th corresponds to Chesed& Gorth to /ev$rah& ?ast to Tiferet& @p to Getzach& 7o,n to 8od& West to Hesod& and Center to Malch$t( There are seven heavenly bodies: The moon corresponds to Chesed Mars to /ev$rah The <$n to Tiferet Cen$s to Getzach Merc$ry to 8od <at$rn to Hesod and %$piter to Malch$t( There are seven orifices in the head:
23
.The )eginning of Wisdom. The right eye corresponds to Chesed& The right ear to /ev$rah& The right nostril to Tiferet& The left eye to Getzach& The left ear to 8od& The left nostril to Hesod& and the mo$th to Malch$t( There are seven heavens: Aravot 25 corresponds to the three $pper <efirot& -eter& Chochmah& and )inah( Ma0on 2 5 to Chesed& Mechon 25 to /ev$rah& Jev$l 25 to Tiferet& <hechakim 25 to Getzach and 8od& Rakiah 25 to Hesod& and Ceelon 25 to Malch$t& There are seven days in the ,eek: <$nday corresponds to Chesed& Monday to /ev$rah& T$esday to Tiferet& Wednesday to Getzach& Th$rsday to 8od& 9riday to Hesod& and <habbos to Malch$t( There are seven ,ildernesses ,ithin ,hich the children of 'srael so6o$rned: The ,ilderness of ?itam 2 5 corresponds to Chesed& The ,ilderness of <hor 2 5 to /ev$rah& The ,ilderness of <in 2 5 to Tiferet& The ,ilderness of ;aran 2 5 to Getzach& The ,ilderness of Tzin 2 5 to 8od& The ,ilderness of -adm$t 2 5 to Hesod& The ,ilderness of <inai 2 5 to Malch$t( There are seven ,eeks of the Kmer& seven years of the <hemitah& and seven <hemitot of the Hovel( 3 2( Accordingly there are seven metals ,hich correspond to these <efirot: <ilver corresponds to Chesed& /old to /ev$rah& )ronze to Tiferet& Tin to Getzach& =ead to 8od& Merc$ry to Hesod& and 'ron to Malch$t( ?verything that e1ists& has a correlation to one or more of the <efirot( This incl$des animal& vegetable and mineral& as ,ell as the seF$ence of time( ?ach milleni$m in history corresponds to a specific <efirah( <ince the mitzvot also correspond to the 7ivine
22
.The )eginning of Wisdom. cond$cts& each one affects its respective <efirah( 3 4( Thro$gh the contemplation of three matters: the order of the ,orlds& the concept of time& and the nat$re of Man& one may arrive at an $nderstanding of the 7ivine cond$cts( 'n <efer Hetzirah these are called >World>& >Hear>& and ><o$l>& 2 "or 5( 23 !& 3 A& and 3 # are charts of all the above5(
24
Chapter Five
2Within ,hich is e1plained the matter of lights and vessels& the development of the ,orlds& the concept of enclothing& inner light& encompassing light& and rebo$nding light(5 3 B( Altho$gh the 7ivine cond$cts are beyond grasp and definition& they are allegorically called >lights>2 5 since there is nothing higher or more ethereal in empirical e1perience( 3 D( When reference is made to a >radiance> 25 of a partic$lar light& this refers to a limited revelation of that <efirah( 3 D)( The <efirot develop one from the other in a descending order( This is called >The process of development> 25( -eter gives rise to Chochmah& ,hich gives rise to )inah etc(& $ntil Malch$t& the one cond$ct necessitating the ne1t( Thro$gh the contemplation of this process one can attain a deeper $nderstanding of /.d0s cond$ct to,ard the ,orld( 9or e1ample& tho$gh /ev$rah is the cond$ct of 6$dgement and p$nishment& ,e kno, that it arises from Chesed( 't therefore is $ltimately an act of kindness rather than a desire for vengeance on the part of /.d( 'ts tr$e p$rpose is to deter Mankind from sin& as <cript$re states& >/.d does it that people may fear 8im> and >That those ,ho remain ,ill hear of it and fear(> 9$rthermore& the individ$al e1periencing the affliction also benefits& as stated& >8appy is the man afflicted of /.d(> Also& >9or /.d reb$kes those 8e loves>( and >As a man chastises his son> etc( )$t since the ,orld cannot ,ithstand absol$te 6$dgement& the intermediate cond$ct of mercy 2Tiferet5 arises( This principle applies to all the <efirot& ,hich develop one from the other in a similar fashion( 3 E( 8o,ever& ,hen one cond$ct preceeds another in the process of development and the second cond$ct is the essential one& the priar cond$ct is considered to be preparatory to and as s$ch stemming from the latter& essential cond$ct& >The last deed being the first in tho$ght>( <ince this ,orld and the f$lfillment of the mitzvot in it& is preparatory to /.d0s $ltimate intent& it is considered to be secondary to& and therefore stemming from the ,orld to come( 33 ( )eca$se -eter& Chochmah& and )inah are the essential cond$cts of the ,orld to come& the si1 <efirot of the <ystem of %$stice. Zeir Anpin& ,hich are preparatory to their $ltimate f$lfillment are th$s considered to have arisen from them( Chochmah and )inah are the primary revealed cond$cts& 2-eter being totally hidden5 and are allegorically called 9ather.Abba and Mother.+mma& since they give rise to the cond$ct of the system of %$stice& thro$gh ,hich this ,orld f$nctions& as <cript$re states& >9or all 8is ,ays are %$st(> 333( ?arly ,ritings sometimes refer to a primary cond$ct by the term >Ca$se> 2 5 and to a secondary cond$ct by the term >?ffect> 25(
2!
.The )eginning of Wisdom. 332( Another aspect of the <efirot is that of >?nclothing> 2 5 ,hereby one cond$ct is concealed in and acts thro$gh a second cond$ct& ,hich is the e1ternal e1pression of the inner& motivating one( The revealed cond$ct is considered to be the garment of the cond$ct concealed ,ithin it( <cript$re th$s states& >/ood is a revealed reb$ke coming from a hidden love>& for e1ample& a father ,ho p$nishes or disciplines his child does so o$t of great love of the child and for his $ltimate betterment& by correcting the negative characteristics he sees in him( 'f he did not care for the child& he ,o$ld not be moved to discipline him& b$t to the cas$al observer it might seem a cr$elty( The love and kindness of the father is enclothed& so to speak& ,ithin the e1ternal e1pression of p$nishment and discipline( 332)( <ometimes in /.d0s relationship to 'srael& the cond$ct of kindness is enclothed in that of 6$dgement& for their $ltimate good& as <cript$re states& >As a man chastens his son& so does the =.rd yo$r /.d chasten yo$>( <o too& concerning the s$ffering of the righteo$s& the sages stated& >8appy are the righteo$s ,ho /.d did not co$ntenance in this ,orld>( <cript$re describes p$nishment as concealment of /.d0s co$ntenance& as it is ,ritten& >' shall s$rely conceal my co$ntenance on that day>( 334( The concept of enclothing may be f$rther e1panded& in that a specific part of one cond$ct may be enclothed in a specific part of another& all of ,hich indicate s$blime matters in /.d0s cond$ct( 33!( 9or e1ample& Chesed of Arich Anpin 2-eter5 ,hich is great mercy& is enclothed ,ithin Abba 2Chochmah5& /ev$rah of Arich Anpin is enclothed in +mma 2)inah5& and Tiferet& Getzach& 8od& and Hesod of Arich Anpin are enclothed in Zeir Anpin etc( as follo,s: Arich Anpin $hesse %evurah Tiferet( &etzach( Yeso Malchut $n(lothin% $hochmah "inah 'o ( Si0 Sefirot of Zeir Anpin Malchut Partzuf Abba +mma Zeir Anpin &ukvah
The $pper three <efirot of Arich Anpin& are absol$tely concealed and beyond grasp and as s$ch can not be enclothed in the lesser <efirot( 33!)( 8o,ever& the general principles is that the lo,est level of the higher aspect is enclothed in the highest level of the lo,er aspect& for e1ample: the Malch$t of Chesed is enclothed ,ithin the -eter of /ev$rah etc( This principle applies to the <efirot as ,ell as the ;artz$fim and Worlds( 33A( The concept of enclothing is related to that of lights and vessels in that a vessel limits and conceals the light and revelation ,ithin it in proportion to its density and+or lack of transparency( =ight represents revelation 2,hich is chesed5 ,hereas vessels represent concealment 2,hich is 6$dgement and restriction5 as <cript$re states&
2A
.The )eginning of Wisdom. >8e set darkness as 8is hiding place>( 33#( -abbalah speaks allegorically of three kinds of light: The first is revelation ,hich is beyond grasp and cannot be contained ,ithin the vessel( 't& therefore& is described as encompassing the vessel from a distance and is called& >7irect encompassing light> 2 5 The second is that light ,hich is grasped and contained ,ithin the vessel( 't is called& >'nner =ight> 2 5( The final light is called& >Rebo$nding encompassing light>& 2 5 in that it enters the vessel b$t cannot be contained ,ithin it& d$e to the limitations of the vessel( This light therefore rebo$nds and encompasses the vessel closely( 33B( The /R>A applies this principle to the relationship bet,een the $pper three <efirot and the seven lo,er <efirot of Jeir Anpin and G$kvah( )eca$se discernments begin to arise in )inah& its light may be enclothed ,ithin the seven lo,er <efirot as an inner light 2Khr ;nimi " 5( Gonetheless& d$e to the limitations of the recieving vessels& 2rather than any limitation in )inah itself5& only a fraction of its light is enclothed ,ithin them( <ince Chochmah is not as absol$te a kindness and mercy as -eter& its light may penetrate their vessels momentarily& b$t rebo$nds instantly d$e to their inability to grasp it( 't therefore represents the ?ncompassing Rebo$nding light 2Khr Makif 8achozer " 5( -eter is absol$te and $nF$alified -indness and Mercy and therefore it represents the 7irect encompassing light 2Khr Makif 8ayashar " 5( 't cannot be grasped at all ,ithin the seven lo,er <efirot and as s$ch& is beyond comprehension and e1ceedingly hidden( 33D( ?ach ;artz$f posseses five distinct F$alities* three types of light: The encompassing direct light 2Khr Makif 8ayashar . 5& The encompassing Rebo$nding light 2Khr Makif 8achozer " 5& and the inner light 2Khr ;nimi " 5& and t,o aspect of vessels: the internal 25& and the e1ternal 25(
2#
Chapter "i#
2Within ,hich is e1plained the ,orld of Tohu.Chaos& the ,orld of Tikkun-Repair& The connection of the three $pper <efirot ,ith the seven lo,er ones& Hisroel <aba& Tev$nah& The seven Repairs& and the thirteen Repairs of the )eard(5 33E( The <ages noted& >At first the ,orld ,as created thro$gh the attrib$te of %$dgement& /.d sa, that the ,orld co$ld not ,ithstand this so 8e 6oined the attrib$te of Mercy to it(> 9or this reason the Torah begins ,ith the name ?lokim 2 5& signifying %$dgement& and only later& in order to soften its nat$re the name H080C08& ,hich signifies mercy is $sed& as is ,ritten >Kn the day that H080C08 ?lokim made ?arth and 8eaven>( The primary and fi1ed nat$re of the ,orld is that of %$dgement since it ,as originally created thro$gh this attrib$te( Mercy& ho,ever& is added to the ,orld to soften its nat$ral harshness in accordance to the degree of Mans righteo$sness( Conversly& to the degree of his transgressions& it is ,ithdra,n& res$lting in a regression to its primary nat$re( NA( The nat$re of the ,orld 2'aTeva . Gat$re L D#5 is basically severe since its so$rce is in the divine name )lokim L D#(O )( This is the concept of Shituf.%oining in ,hich t,o cond$cts act in partnership th$s tempering each other( 32 ( As e1plained previo$sly the name of )an.A2& indicates absol$te 6$dgement& and the name of !A& mercy( As s$ch the <efirot ,ere first ordered thro$gh this aspect of )an.A2( )eca$se the cond$ct of 6$dgement in and of itself co$ld not bring abo$t /.d0s $ltimate intent in Creation& 9la,s res$lted( 3 These fla,s are allegorically described as the shattering and fall of the vessels( This stage of creation is refered to as the World of &eku im.;oints or Tohu.Chaos& d$ring ,hich the light and revelation intended for the $ltimate good ,as ,ithdra,n( This is all$ded to in the verse >And these are the kings that reigned in the land of ?dom before there reigned any king of the children of 'srael(> ) om.2red5& indicates %$dgement all$ding to the named of )an.A2& the World of TohuChaos( ?ach of the kings of ?dom indicates one of the <efirot of Toh$ as follo,s: )ela ben )eor . 7aat Hovav & Ch$sham . Chesed & /ev$rah 8adad ben )adad . Tiferet <amlah . Getzach <ha$l . 8od )aal Chanan ben Achbor . Hesod and 8adar . Malch$t Concerning each these kings 2,ith the e1ception of 8adar&5 <cript$re states their demise& th$s all$ding to the shattering of their vessels( This ,as not the case ,ith 8adar . Malch$t& for at that stage the attrib$tes of Mercy& all$ded to by the name of !A ,as introd$ced in order to bring abo$t the event$al Tikkun . Repair( What is meant here by death is not a total cessation b$t rather a descent to a lesser state of being as e1plained in the Johar& 'dra Raba >They ,ere n$llified and ,ithdre, from that state of being& not that they ,ere totally n$llified b$t rather& ,henever there is a descent from a higher to a lo,er
3
>9la,s Res$lted> . 'ntentionally in order to bring abo$t the <itra Achara . ,hich ,o$ld create the possibility of free choice th$s making man a free agent(
2B
.The )eginning of Wisdom. level& it is allegorically considered a death(> This concept is also e1plained in Johar on the verse >And the king of ?gypt died(> <$ch is also the case ,henever a person falls from his level of spirit$al a,areness( This concept of death applies ,hen an inner aspect is ,ithdra,n from an e1ternal one& the inner aspect symbolizing the so$l and the e1ternal& the body( Therefore ,hen a cond$ct descends to a lo,er level ,ithin ,hich the higher aspect is no longer enclothed& it is considered similar to death(2 323( After the shattering of these vessels& the aspect of Mercy. Rachamim& ,hich is the cond$ct of Mah.!A& ,as introd$ced and s$perimposed $pon that of A2& in order to soften its severity and to lead to the event$al rectification and complete goodness ,hich is /.d0s $ltimate intent in Creation( This process is called the ,orld of Tikkun - Repair 2 5( 322( This repair& comes abo$t thro$gh the $nion of Mah.!A & )an.A2 and is a grad$al process ,hich is effected by three factors: mans deeds& /.d0s <$pernal intervention& and the vario$s stages of time in /.d0s $ltimate plan( 324( The principle of rectification also applies to the si1 sefirot of Zeir Anpin. Thro$gh the merit of Mankind the three $pper 'ntellect$al <efirot 2-eter& Chochmah& and )inah5 . great mercies& are invested ,ithin Zeir Anpin& th$s affecting its mat$ration& res$lting in /oodness and )lessing to the ,orld( This is all$ded to in the verse >7o not come in %$dgement ,ith yo$r servant(> 2Mishpat L %$stice L Jeir Anpin5( This concept is also called Shituf-%oining( -eter& Chochmah& and )inah 6oin Jeir Anpin( 32!( 8o,ever& ,hen )inah is 6oined ,ith Jeir Anpin& only Malch$t of )inah& its tenth part& does so( 't therefore recieves a distinct designation as a seperate <tat$re. Partzuf containing ten sefirot& and is called Tevunah 25( 32A( The three lo,er <efirot of Tev$nah& Getzach& 8od& and Hesod& ,hich represent -indness& %$dgement& and Mercy& become invested as an .hr Pnimi.inner light ,ithin the si1 sefirot of Jeir Anpin( ?ach of these sefirot consists of ten s$bdivisions& totalling E . the n$merical val$e of the letter Tza ik 25( 32#( Chesed& /ev$rah& and Tiferet of Tev$nah become an .hr $hozerRebo$nding encompassing light& relative to Zeir Anpin( They too consist of ten s$bdivisions totalling 4 & the n$merical val$e of the letter 1ame 25( The fo$r $pper <efirot of Tev$nah: -eter& Chochmah& )inah& and 7aat& are .hr Yashar. a 7irect encompassing light from a distance& in relation to Zeir Anpin& ,hich consists of a total of ! s$bdivisions& the n$merical val$e of the letter Mem 25( All these aspects together make $p the ,ord TJ?=?M . 25 . 'mage( 32B( 'n that Mans nat$re and characteristics ,ere created in a manner ,hich hints at the s$pernal Cond$cts& his so$l consists of three components corresponding to
2
The intellect$al <efirot of Toh$ ,ere not shattered( This is ,hy ?sav0s . 2Toh$5 head is b$ried in Maarat 8aMachpela(
2D
.The )eginning of Wisdom. TJ?=?M: The Geshama ,hich is enclothed ,ithin him& The Chaya ,hich encompasses above him closely& and the Hechidah ,hich encompasses above him at a distance( This is the meaning of the verse >/.d made man in his 'MA/? . TZ)1)M(> -abbalah sometimes refers to the corresponding <$pernal Cond$cts by these names(4 32D( When Mankind is meritorio$s& there is a Shituf-%oining of Tevunah itself ,ith Zeir Anpin& 8o,ever ,hen this is not the case& only Malch$t of Tev$nah& ,hich is its tenth part 6oins Zeir Anpin( 't is considered to be a distinct Partzuf.<tat$re and is called the <econd Tevunah 2 5(! 32E( The concept of Tev$nah only applies to the 6oining of )inah ,ith Jeir Anpin( Kther,ise& )inah is simply refered to as 'mma( 34 ( 'f mankind acheives greater merit& then a %oining. Shituf is effected bet,een the level of Malch$t of Chochmah& and Jeir Anpin( This too becomes a distinct Partzuf called Yisrael Saba 2 5& and similarly to Tev$nah& 6oins in an aspect of Tzelem( that is& one inner light and t,o encompassing ones( )$t ,hen mankind is not so meritorio$s& only the Malch$t of Yisroel Saba infl$ences Jeir Anpin( This is called the <econd Yisroel Saba 2 5& and also infl$ences Jeir Anpin thro$gh the three aspects of Tzelem( Certainly& the infl$ence of Chochmah is higher than that of )inah and reF$ires greater merit(A 343( 7aat may also effect Jeir Anpin and ,ith even greater merit an infl$ence from -eter may be achieved( 342( ?ssentially Jeir Anpin consists of # <efirot: Chesed& /ev$rah& Tiferet& Getzach& 8od& and Hesod& b$t beca$se the merits of Mankind 2 Mi1emata 1eMaala " from belo, to above5& and Rectification 2Mi1eMaala 1emata " from above to belo,5& This temporal ,orld also recieves infl$ence from Chochmah& )inah& and 7aat or -eter by their 6oining ,ith Jeir Anpin th$s increasing its stat$re to a cond$ct of ten <efirot( Jeir Anpin is then considered to posses a -eter& Chochmah and )inah in addition to its essential <efirot( This matter applies after Tikk$n( 344( 9or this reason Jeir Anpin is generally considered to consist of # <efirot for being that they preceded Tikk$n they are essential and constant& ,hereas that ,hich iss$es after Tikk$n may change( 34!( Chochmah& )inah& and 7aat are called 'ntellect( Therefore their addition to the cond$ct of Jeir Anpin is regarded as an infl$ence of >'ntellect>( =ike,ise& 6$st as Man0s body is of this ,orld and his so$l& ,hich transcends the ,orld& resides in his brain& so too the 6oining of a higher cond$ct to a lo,er one is allegorically called an >'nfl$ence of 'ntellect>(
4
!
'n act$ality the so$l consists of A levels 2GaRaG>C8aH5 Malch$t of Malch$t of )inah A Malch$t of Malch$t of Chochmah(
2E
34A( 't is ,ritten& >May the po,er of /.d be magnified(> When /.d& )lessed )e 8e& infl$ences kindness& miracles and goodness to,ards the ,orld this is allegorically considered to be a magnification of his po,er since ,e only speak of 8is actions& as mentioned above( Conversely& ,hen /.d cond$cts the ,orld ,ith severity and ,ithholds his infl$ence and revelation& 8is name is not magnified b$t is rather diminished( This is called !atnut.<mallness or 'mat$rity( 2<ymbolized by the stages of childhood in h$man developement(5 When )inah 6oins and infl$ences the ,orld& it is called %a lut Rishon. The 9irst or 'nitial Mat$ration 2Magnification5 And ,hen there is a f$rther 6oining and infl$ence of Chochmah& it is called %a lut Sheini.The <econd or /reater Mat$ration( 34#( All the stages of life& ?mbryonic& 'nfancy& Childhood& Ad$lthood etc(& hint at the divine cond$cts( The ?mbryonic stage& in ,hich the embryo is concealed and totally dependant on its mother for s$stinance& is comparable to a time of severity& in ,hich the ,orld lacks merit and divine revelation as stated& >' ,ill s$rely hide My face on that day>( 't then is s$stained sole thro$gh /.d0s grace and the merit of the ;atriarchs( This connection bet,een the ?mbryonic stage and /.d0s cond$ct is hinted at in the script$ral verse& >%$st as yo$ kno, not ,hat is the ,ay of the ,ind or ho, the bones gro, in the ,omb>( The ?gyptian bondage as ,ell as o$r present state of e1ile constit$tes s$ch a period( The state of the %e,ish people d$ring the e1od$s ,as comparable to infancy marking the birth of the nation( 8o,ever since they did not yet receive Torah and Mitzvot& they lacked meritorio$s actions( 'n like manner there is a relationship bet,een all of Mans life stages and /.d0s actions( 34B( Revelation begins ,ith Chochmah and therefore all s$bseF$ent cond$cts are incl$ded potentially ,ithin it( These are the thirty.t,o general paths or ,ays of /.d all$ded to in the verse& >;lease make yo$r ,ays kno,n to me>( <efer Hetzirah therefore states that& >/.d engraved Thirty.T,o ,ondro$s paths of Chochmah>& ,hich correspond to the 3 sefirot and the 22 letters of the 8ebre, Alpha.)et& each of ,hich indicates a seperate cond$ct( 34D( -eter also infl$ences Jeir Anpin thro$gh its t,o heads& -eter of -eter ,hich is the %ul,alta-<k$ll& and Chochmah of -eter ,hich is the Mocha.)rain( 34E( There are seven infl$ences.Tikkunim of -eter of -eter& the first head& ,hich are allegorically refered to by the follo,ing terms* 3( <k$ll.%ul,alta 2( The Crystal 7e,.Talla D*" ulcha 4( /aseo$s Membrane.!rooma D*Avirah !( The White 8air of the 8ead.Amar &akki A( The ;rimordial 7esire or Will.Ra*ava D*Ra*avin 2,hich is revealed in prayer5 also allegorically called >The 9orehead of Will>.Metzach Ratzon #( Conscio$s <$pervision.Ash,acha P*!icha- Also called. The ?ye.Ai#na B( The T,o Gostrils.Tra#n &ukvin D*Par ashka. Also called. The Gose. $hutmah All these terms indicate types of infl$ences from -eter of -eter and as s$ch are
.The )eginning of Wisdom. e1ceedingly hidden( D*%al,alta( They are collectively called The <even of The <k$ll. Shiva
3! ( Chochmah of -eter& ,hich is the second head& and is called& The 8idden )rain.Mocha Stima*ah( possesses thirteen infl$ences.Tikk$nim that infl$ence do,n,ard( These are the thirteen attrib$tes of Mercy ,hich ,ere given over to Moshe( They are* 3( )-1 . )enevolent /.d 2( Rachum . Compassionate 4( -*$hanun . and /racio$s !( )rech . =ong 2slo,5 A( Apa#im . <$ffering 2to anger5 #( -*Rav $hesse . and Abo$nding in -indness B( -*)met . and Tr$th D( &otzer $hese . 8e ;reserves -indness E( 1*Alaphim . for t,o tho$sand generations 3 ( &oseh Avon . ;ardoning 'niF$ity 33( -aPeshah . and Transgression 32( -*$hata*a . and <in 34( -*&akeh . and 8e Cleanses( 3!3( There are thirteen corresponding phrases in Micha 2B*3D.2 5( They are* 3( Mi )-l !amocha . Who is a /.d like yo$ 2( &os*eh Avon . Who pardons iniF$ity 4( -*.ver Al Peshah . and forgives transgression !( 1*She*erit &achalato . for the remnant of 8is 8eritage A( 1o 'echezik 1a*a Apo . 8e does not maintain 8is ,rath forever #( !i $hafetz $hese 'u . for 8e desires to do -indness B( Yashuv Yerachamenu . 8e ,ill again sho, $s mercy D( Yichbosh Avonoteinu . 8e ,ill s$ppress o$r iniF$ities E( -etashlich "iMtzulot Yam !ol $hatotam . and yo$ ,ill cast all their sins into the depths of the sea 3 ( Titen )met 1*Yaakov . /ive tr$th to %acob 33( $hese 1*Avraham . -indness to Abraham 32( Asher &ishbata 1aAvoteinu . ,hich yo$ s,ore to o$r fathers 34( M*Yimei !e em . from the days of old( 3!2( &otzer $hese is called the $pper Mazal and -*&akeh is called the lo,er Mazal and as s$ch they sometimes infl$ence 6ointly( These t,o are the more essential of the thirteen attrib$tes( They are called Mazal in that they are good infl$ences ,hich descend from /.d and are non.reactive to h$man deed& as is ,ritten& >' ,ill be gracio$s to ,homever ' ,ill be gracio$s>( The ,ord MAJA= is related to Gozel ,hich means to flo, do,n( Concerning this the sages stated >;rocreation& 8ealth& and =ivelihood are not determined by merit& b$t rather by Mazal( 3!4( As stated previo$sly the characteristics of Man hint at the s$pernal cond$cts( <o too the h$man beard hints at these attrib$tes( They are therefore called& >the thirteen
43
.The )eginning of Wisdom. infl$ences of the beard . H$d /imel Tik$nei 7ikna>( )eca$se hair is t$b$lar& infl$ence from the brain is dra,n do,n thro$gh them( 9$rthermore& in that they are very narro, this infl$ence is e1eedingly constricted and hidden( This is so beca$se the infl$ence comes thro$gh Chochmah of -eter ,hich is some,hat less mercif$l in comparison to -eter of -eter( As a res$lt& it is possible to percieve matters pertaining to a persons tho$ghts by observing his hair( 8o,ever& these matters are very hidden and only perceptable to those ,ho are greatly versed in physiognomy 2Chochmat 8a;artz$f5 as e1plained in Johar(
42
Chapter "even
2Within ,hich is e1plained the 6oining & $nion of Mercy . 2Rachamim5 ,ith %$dgement . 27in5& the si1 sefirot of Jeir Anpin ,ith Malch$t& /.d& )lessed be 8e ,ith the ,orlds& & the feminine ,aters ,ith the masc$line ,aters(5 3!!( The cond$ct of Jeir Anpin is also termed 'srael 2 5& and the cond$ct of Malch$t is also termed Rachel 2 5( Jeir Anpin posseses a secondary F$ality termed %acob 25& and Malch$t too posseses a secondary F$ality termed =eah 25 3!A( The /R>A e1plains that the reason for these t,o aspects of Rachel and =eah in Malch$t is beca$se there are t,o aspects of /.d0s -ingdom( Kne aspect is o$r acceptance of the yoke of his kingdom ,illingly and faithf$lly ,itho$t the force of miracles& as stated& ><ay Malch$yot before me in order that yo$ coronate me as yo$r -ing(> This is the $ltimate goal of o$r service of /.d and is termed Rachel( The second aspect is the revelation of 8is -ingdom by force of miracles as in the e1od$s from ?gypt and as ,ill be in the time to come( This aspect displays /.d0s splendor& yet he is called& >8$mble> for& >Wherever 8is greatness is& so is 8is h$mility(> This is termed =eah( There are also t,o aspects of Jeir Anpin( K$r adherance and ackno,legment of /.d0s e1istance on the basis of faith& is termed %acob. Yaakov& that is& that ,e recognize and believe that /.d is the so$rce of all re,ard and p$nishment& tho$gh it is not readily apparant( The second aspect represents the revelation of /.d as the so$rce of everything& and is termed 'srael.Yisrael( The essential F$ality in Jeir Anpin is that of . Yisrael . revelation& ,hile the essential aspect in malch$t is that of Rachel . acceptance( 3!#( As is kno,n& Avraham Avin$ personifies the attrib$te of Chesed . -indness& Hitzchak Avin$ that of /ev$rah . %$dgement& and Haakov Avin$& the median attrib$te of Tiferet . Mercy( Chesed is therefore sometimes termed Avraham& /ev$rah is termed Hitzchak& and Tiferet is termed Hisrael or Haakov( <ince the generation of the e1od$s lived in a mirac$lo$s fashion& $niF$e to history& the aspect of =eah is sometimes termed Dor 'aMi bar . The generation of the ?1od$s( 3!B( The ,orld is generally cond$cted thro$gh the attrib$te of Malch$t ,hich is more severe than Jeir Anpin( As s$ch it is called &ukvah . 9emale& and represents an e1acting %$dgement( Jeir Anpin& ,hich is the cond$ct of %$stice& Represents a more lenient& mercif$l 6$dgement( 'f the ,orld is meritorio$s& Jeir Anpin 6oins ,ith Malch$t affecting /oodness( 'f not& Jeir Anpin seperates& and the ,orld is cond$cted solely thro$gh the severity of Malch$t( 't all depends on Mans deeds( This is in accordance ,ith the statement >The ,orld ,as originally created ,ith 6$dgement( /.d& seeing that it ,o$ld not ,ithstand& added the F$ality of Mercy>( 3!D( This is the matter of Zivu, . %oining mentioned in -abbalistic literat$re s$ch as the Zivu,.6oining of Zeir Anpin to Malchut& that is& the s$peraddition of the mercies of Jeir Anpin to the %$dgement of Malch$t( This is accomplished thro$gh the prior 6oining of the cond$cts of Chochmah and )inah ,ith those of Jeir Anpin( As a res$lt& Jeir
44
.The )eginning of Wisdom. Anpin gains a greater degree of Mercy and in t$rn 6oins ,ith Malch$t affecting kindness and goodness to,ards the ,orld( 3!E( 'ncl$ded in the f$nction of Malch$t is to manifest /.d0s -ingdom in the ,orld & to sanctify 8is great name( <ince Man ,as given free choice& it is his responsibility& thro$gh his deeds& to lovingly recieve the yoke of /.d0s -ingdom and properly serve him& thereby <anctifying & /lorifying 8is name( This ca$ses rectification thro$gho$t all ,orlds and dra,s do,n /.d0s <hechinah . ;resence and <anctity in them& th$s bringing abo$t the optimal revelation of 8is -ingdom( The reverse is tr$e if man acts rebelio$sly( 'n this respect& all ,orlds may be considered branches of Malch$t& since it reveals /.d0s -ingdom ,hich is /.d0s $ltimate goal in creation( This is accomplished thro$gh the @nion bet,een the mercies of Jeir Anpin & The %$dgement of Malch$t 2G$kvah5 and is determined by the deeds of man( 3A a( The principle of Zivu,.@nion implies a 6oining of a cond$ct of Mercy ,ith one of %$dgement& and represents the @nion of the names of !A & A2( As s$ch& Zivu, is not limited to Jeir Anpin and G$kvah b$t applies to other cond$cts as ,ell( 3A b( The 6oining of t,o cond$cts res$lts in a third median cond$ct ,hich tho$gh a synthesis of the t,o& is $niF$ely different from them( Nfor e1ample K1ygen P 8ydrogen L ,aterO This Concept is e1plained in Gefesh 8aChaim& >Concerning the concept of Jiv$g: certainly it is to be taken allegorically and all$des to $nion in spirit$al terms( 't is similar to a person ,ho combines t,o 'deas in his mind arriving at a third( 3A c( Tho$gh a synthesis of the t,o& it is never the less ne, and different( 3A3( The basis of Jiv$g is the revelation and connection of the Creator to 8is ,orlds or the lack thereof& all of ,hich depends on the deeds of Man( 3A2( There are fo$r spirit$al Worlds: ?manation . Atzil$t Creation . )riah 9ormation . Hetzirah Action . Asiyah( The first and highest of the created ,orlds is )riah& since Atzil$t& being an emination of /.d is in a sense an e1tension of 8im( The ,orld of )riah is 9eminine relative to Atzil$t( )efore the sin of Adam the t,o ,ere in a state of Jiv$g& ,hich is the $nion of the Male & 9emale aspect& in ,hich the one gives & the other recieves( Adams sin res$lted in their seperation( This is the meaning of the statement in the Johar that the Matronita seperated from her h$sband( 3A2b( )riah is called Matronita . Mother since it is the highest and first of the created ,orlds ,hich iss$e from her( <imilarly the Torah often compares the relationship of /.d and the %e,ish people to that of Man and Wife( Nfootnote* Chochmah corresponds to Atzil$t& )inah corresponds to )riah&
4!
.The )eginning of Wisdom. Jeir Anpin corresponds to Hetzirah& G$kvah corresponds to Asiya(O 3A4( The $nion and 6oining of Mercy ,ith %$dgement& or the connection of /.d ,ith the ,orlds& depends on and is initiated by the merits of Mankind( This $nion in t$rn ca$ses a precipitation of infl$ence from above& as script$re states& >Tr$th spro$ts from the earth 2i(e( from belo,5 and /.d ,ill give goodness 2i(e( responding from above5>( The merit and a,akening from belo, is called Ma#im &ukvim . 9eminine Waters ,hereas the infl$ence from above ,hich follo,s& is called Ma#im D*$hurin . Masc$line Waters( 3A!( The ,orld of )riah ,hich is the Matronita is sometimes called Malch$t( 3AA( When as a res$lt of Man0s deeds Malch$t is in a diminished state and the <hechinah is concealed from Mankind& it is similar to a solitary point( Conversely& ,hen the <hechinah is revealed thro$gho$t the #34 components of creation& Malch$t is concidered to be a complete Partzuf . <tat$re comprising #34 parts( There are several aspects in man that correlate to the vario$s states of Malch$t( The /lans all$des to Malch$t in its diminished state( 3AAb( The state in ,hich Adam and ?ve ,ere originally attached to each other back to back& all$des to Malch$t in a f$ller state affecting the entire creation as a Partzuf . <tat$re( Their seperation and relating face to face as ,ell as their previo$s state of attachment parallel the $nion and seperation of the ,orld of )riah . Matronita ,hich is the ,orld of seperation . .lam 'aPiru ,ith that of Atzil$t( 9$rthermore& there are many profo$nd concepts ,hich are all$ded to in these matters(
4A
Chapter $i%ht
2Within ,hich is e1plained the stages of cond$ct $ntil eternity& Adam -admon and his )ranches& and the emanations of his ears& nose& and mo$th& the ,orld of )$ndles& Tzimtz$m& and the Ray(5 3A#( There are t,o general stages in time: This ,orld . .lam 'aZeh and the World to Come . .lam 'a"ah( This ,orld ,ill end$re si1 millenia corresponding to the divine cond$cts& Chesed& /ev$rah& Tiferet& Getzach& 8od& and Hesod& in that order( The era of Moshiach& ,hich $shers in the perio$s of Malch$t is a transitional stage( 't ,ill begin d$rring the latter part of the si1th milleni$m 2and ,ill concl$de ,ith the ress$rection of the dead5( The seventh milleni$m marks the beginning of the ,orld to come and corresponds to Malch$t( 't ,ill be of a higher order than the preceding si1( 7$ring this stage the ,orld ceases to e1ist in its present form and ,ill be in a state of desolation for 3 years& as script$re states >A song for the day of <abbath>( That is& a <abbath of eternal rest( 7$ring this period the righteo$s ,ill hover over the ,orld like the ministering angels( 3A#b( The eighth milleni$m& corresponding to )inah ,ill be higher still and represent the rene,al of the ,orld and the final and eternal ress$rection& as stated >The 8oly Kne )lessed )e 8e ,ill rene, 8is ,orld after the seventh milleni$m>( The ninth and tenth millenia correspond to Chochmah and -eter and represent higher levels( The concl$sion of the tenth milleni$m marks the beginning of the eternal cond$ct ,hich trancends time& and represents the $ltimate goodness( 8o,ever& since death ceases from the seventh milleni$m on& these stages are also considered to be aspects of the eternal cond$ct( 3AB( The eternal cond$ct& follo,ing the concl$sion of the tenth milleni$m is totally beyond o$r comprehension( 't is the c$lmination and $ltimate p$rpose of all creation and is called A am !a mon . ;rimordial Man: A am - Man& beca$se it embodies and f$lfills all #34 components of creation and is therefore a f$ll stat$re( !a mon ;rimordial& beca$se it is /.d0s original and essential intent in the creation of the ,orld& all other cond$cts being merely preperatory to its f$lfilment as stated >The last deed ,as first in tho$ght>( 3AD( Any intended cond$ct ,hich is preceded by one or more preperatory ones is considered to be their ca$se( Therefore& all cond$cts from the beginning of creation to the concl$sion of the tenth milleni$m are considered to be ca$sed by and branches of Adam -admon( 3AE( Within the frame,ork of time& there are si1 basic stages or branches( The first stage ,as the creation of the ,orld thro$gh the name of A2.)an& representing strict 6$dgement( This ,as also the ,orld of Tohu . Chaos or &eku im - ;oints( The second stage ,as the introd$ction of the name !A.Mah representing mercy( This is the ,orld of Tikkun . Repair( The last fo$r stages are the seventh thro$gh tenth millenia of the ,orld to come( All these stages are branches of Adam -admon( 4#
3# ( The fo$r e1pansions of the name H.8.C.8 correspond to the elements of Torah <cript and the millenia as follo,s: AC.B2 <A/.#4 MA8.!A )AG.A2 Taamim " Cantillations &eku im " Co,els Ta,in " Cro,nlets .ti#ot " =etter Tenth Milleni$m Ginth& ?ighth& and <eventh Milleni$m Tikkun Tohu
3#3( As previo$sly stated each of the fo$r e1pansions of H.8.C.8 have lo,er s$bdivisions ,hich correspond to the fo$r elements of Torah script( AC is divided into the cantillations& vo,els& cro,nlets and letters all of ,hich pertain to the tenth milleni$m( 'n <A/& cantillations ,hich is the first of its fo$r s$bdivisions& corresponds to the ninth& eighth and seventh millenia as follo,s* The $pper cantillations 2those appearing above a letter5 correspond to the ninth milleni$m( The middle cantillations 2those appearing ne1t to a a letter s$ch as a ><of ;as$k>5 correspond to the eighth milleni$m and the lo,er cantillations 2those appearing $nder a letter5 correspond to the seventh milleni$m( The remaining three s$bdivisions ,hich are the vo,els& cro,nlets and letters of <A/ 6oin ,ith and infl$ence this ,orld& i(e(& the names of MA8 . !A and )AG . A2( The fo$r s$bdivisions of MA8 . !A correspond to Tikkun& and the fo$r s$bdivisions of )AG . A2 correspond to Tohu( 3#2( <ince the ninth& eighth and seventh millennia correspond to the $pper& middle and lo,er cantillations they are sometimes all$ded to by these terms( 3#4( The si1 above mentioned cond$cts are branches of Adam -admon( They are allegorically called after those areas of the head from ,hich infl$ence emanates( )eca$se the cond$ct of AC 2the tenth milleni$m5 is above comprehension it is allegorically compared to the sk$ll 2,hich is sealed5& and its hair( The remaining cond$cts correspond to five areas of the sk$ll from ,hich infl$ence emanates( They are* the eyes . sight the ears . hearing the nose . smell the mo$th . speech( @nder special conditions& infl$ence may emanate from the forehead& ,hich constit$tes the fifth area& s$ch as the rays of light ,hich emanated from the forehead of Moshe Rabbein$& or as is stated in Midrash concerning ;inchas that d$ring a state of divine inspiration his face shone like flames of fire(# 3#!( These five branches or cond$cts ,hich emanate from Adam -admon may therefore be ordered as follo,s: The ninth milleni$m corresponds to the ears and hearing( The eight milleni$m corresponds to the nose and smell( The seventh milleni$m corresponds to the mo$th and speech( The name of A2.)an ,hich is 2orl of Tohu and
#
The hair comes o$t from the sk$ll& ,hich is sealed& yet originates in the brain& tho$gh its connection ,ith the brain is not physically apparent(
4B
.The )eginning of Wisdom. the cond$ct of %$dgement& corresponds to the eyes and sight( The name of !A.Mah ,hich is the ,orld of Tikkun and the cond$ct of Mercy& corresponds to the radiance of the forehead(B 3#A( We see from this that the temporal cond$cts ,hich are branches of the eternal one of Adam -admon may therefore be catagorized in this fashion( Tenth Milleni$m . /eneral name of B2 . /eneral cantillations . above comprehension Ginth Milleni$m . Game of B2 of #4 first aspect . $pper cantillations of vo,els . hearing . ears ?ight Milleni$m . Game of B2 of #4 second aspect . middle cantillation of vo,els . smell . nose <eventh Milleni$m . Game of B2 of #4 third aspect . lo,er cantillation of vo,els . speech . mo$th %$dgement of this ,orld . /eneral Game of A2 . /eneral =etters . <ight . ?yes The s$peraddition of Tikkun to this ,orld . /eneral name of !A . general cro,nlets . Radiance of the 9orehead( 3##( /emara& <anhedrin states that in the seventh millenni$m the& >8oly Kne )lessed )e 8e ,ill make ,ings for the Righteo$s>( Tho$gh this ,ill be a period of great spirit$ality& the ,orld ,ill not yet be rene,ed( 3##b( This stage is called the World of Aku im . The )$ndled World& in ,hich the lights of all ten <efirot are b$ndled together in only one vessel comprable to a mo$th( NThese lights emanate from the >mo$th> of Adam -admon(O The concept of the spreading forth and ,ithdra,al of the lights ,hich is called >/oing and not /oing> 2Mati -31o Mati . 5 also applies to this level( 3#B( 8o,ever in regard to the remaining millennia 2eighth& ninth and tenth5 in ,hich /.d rene,s his ,orld& only lights e1ist and there is no concept of >vessels> ,hatsoever( 3#D( The ,orld of Tikk$n is called the ,orld of ><treaks> 2Klam 8a)r$dim5( <ince the intended goal of creation is to achieve Klam 8abba . The ,orld of Ak$dim& concept$ally the order of these stages is Klam Ad$dim& Gek$dim and )r$dim( 8o,ever in order to bring this abo$t the order in time is reversed so that the ,orld of Toh$ 2Gek$dim5 preceeds that of Tikk$n 2)r$dim5 ,hich preceeds and brings abo$t /.d0s $ltimate intention Klam 8abba 2Ak$dim5( This is in keeping ,ith the statement >The first in tho$ght is the last in deed>( 3#E( Adam -admon ,hich is the eternal cond$ct& also posseses ten sefirot( Malch$t of Adam -admon is considered to be a distinct partz$f . <tat$re and is called Atik . Ancient or Reisha 70=o 'tHada . The @nkno,able 8ead(
B
%$st as the radiance of the forehead is a s$pernat$ral occ$rance and is not part of the essential nat$re of a h$man being& so too the infl$ence of Mercy ,as s$peradded to the primary nat$re of the ,orld& ,hich is %$dgement(
4D
3B ( The f$lfillment of every Mitzva leaves an eternal impression and is established for ever( The c$lmination of all the Mitzvot& ,ill ca$se complete repair and absol$te perfection . The ?ternal Cond$ct( Atik is the link bet,een the temporal and the eternal( 't $plifts the deeds of this ,orld and establishes them for eternity( 3B3( Malch$t of Adam -admon& i(e( Atik& is enclothed ,ithin the cond$ct of -eter 2Arich Anpin5( Thro$gh this the absol$te Chessed of Adam -admon becomes the inner& g$iding force of Arich Anpin( The seven lo,er sefirot of Atik become enclothed ,ithin Arich( 3B2( As previo$sly mentioned there are seven repairs of -eter of -eter called Tik$nei 70/algalta . the seven repairs of the sk$ll( These arise from the cond$ct of Atik thro$gh the enclothing of its seven lo,er sefirot ,ithin Arich( As a res$lt Atik is enclothed ,ithin the ,hole of Atzil$t( 3B4( When considering the ,orld of Atzil$t in general& Atik and Arich are not differentiated from each other b$t act together as aspects of -eter of Atzil$t( As s$ch& they are called Atika -adisha since >8e is called according to his deeds>& as mentioned above( ?arly -abbalistik literat$re refers to Adam -admon as Tzachtzech$t . The )rilliant World( 3B!( 'n so far as all the cond$cts of all the ,orlds are relative to this ,orld& they have bo$nds and limitations( ?ven tho$gh /.d in 8is omnipotence co$ld have created bo$ndless ,orlds& 8e did not desire this& b$t rather chose to set aside 8is infinite po,er ,ithin creation and create finite ,orlds( 3BA( As mentioned previo$sly& /.d is named according to 8is actions& therefore ,hen his cond$ct changes& 8is name changes accordingly( This is allegorically described as one name being ,ithdra,n and replaced by another( Th$s ,hen /.d acts in a limitless fashion he is called Ayn <of . The 'nfinite( When it arose in 8is ,ill to create limited ,orlds& it is allegorically considered that he ,ithdre, 8is limitless cond$ct . Ayn <of from that >;lace> ,herein those ,orlds ,ere destined to be& th$s giving them the possibility of e1istance( This is called Tzimtz$m 8a0Ayn <of )or$ch 8$ . The constriction of the limitless( This ,ithdra,al of the infinite cond$ct& ,hich is the $ltimate goodness& res$lted in a condition of severity . 7in proportional to the degree of its ,ithdra,al( 8o,ever the ,ithdra,al ,as not absol$te& b$t rather a resid$e . Reshim$ of his previo$s cond$ct remained( /.d then dre, into this resid$e . Reshim$ a limited revelation of 8is goodness according to the capacity of the ,orlds to recieve( This revelation is the attrib$te of Mercy and is called -av . a >Ray> or >Thread>( All the cond$cts came abo$t thro$gh this Ray( 3B#( All the divine cond$cts $nfolded from this Ray in the follo,ing order: 3( Adam -admon . The ?ternal Cond$ct: 2( 8is )ranches . i(e(: A( AC . <k$ll & 8air
4E
.The )eginning of Wisdom. )( <A/ . ?ars . 8earing& Gose . <mell& Mo$th . <peaking 2World of Ak$dim . )$ndles5 C( )AG . ?yes . <ight& The ,orld of Toh$& The ,orld of ;oints 27in . %$dgement5 7( MA8 . Radiance of the 9orehead& The ,orld of Tikk$n 2The %oining of the cond$ct of mercy . MA8 ,ith %$dgement . )AG(5 4( The ,orld of Atzil$t . ;artz$fim A( Atik . Malch$t of Adam -admon )( -eter . Arich Anpin 3( The <even Repairs of the <k$ll 2check5 2( The Thirteen Repairs of the )eard( C( Chochmah . Abba 2Hisroel <aba . Malch$t of Abba5 7( )inah . 'ma 2Tev$nah . Malch$t of 'ma5 ?( Jeir Anpin . Chessed& /ev$rah& Tiferet& Getzach& 8od& Hesod& 3( Hisrael& 2( Haakov 9( G$kvah . Malch$t . 3( Rachel& 2( =eah All of these levels are e1plained at length in ?tz Chaim( 3BB( The above mentioned levels refer to the ,orld of Atzil$t and higher( Tho$gh en$merated here in a general ,ay they are elaborated $pon e1tensively in ?tz Chaim( Gone.the.less it m$st be clearly $nderstood that all the ,ritings of the AR'>JA= are altogether allegorical( 3BD( Concerning this Rabbi Chaim Cital ,rote& >This is clear that s$pernally there is neither body nor any attrib$te of corporeality& /.d forbid( All these images and forms are not act$al& b$t are merely to enable comprehension& so that man co$ld have some $nderstanding of these s$pernal concept$al matters& ,hich are beyond his intellect$al scope( Therefore permission ,as given to speak in s$ch a manner tho$gh certainly it is not th$s& as script$re emphatically states >neither did yo$ behold any image(> This principle also applies to the form of the 8ebre, letters ,hich also symbolize the s$pernal cond$cts( Certainly no letters or vo,els act$ally e1ist s$pernally( They are merely symbolic( 3BE( As the RaM>C8a= states& >This is certain& that all these matters of form and corporeality ,hich ,e mention in regard to the sefirot& are not possible by any stretch of the imagination& for that ,o$ld be a total denial of /.d0s $nity( /.d forbid& as script$re e1plicitly states >Ho$ did not behold any images>( Accordingly& the RaM>)aM e1plains that the prophets recieved divine comm$nication thro$gh allegorical vision s$ch as the
.The )eginning of Wisdom. Almond branch ,hich %eremiah beheld& that is& ,hen /.d )lessed )e 8e& desired to comm$nicate 7ivine concepts to the prophets& 8e ,o$ld do so thro$gh the prophetic vision& $tilizing e1amples that ,o$ld enable the mind of the prophet to grasp these concepts( 'n no ,ay did the ob6ect of the vision act$ally materialize( 3BEb( 't ,as merely a vehicle to convey the idea( 2Gonetheless not all allegories mentioned in -abbalah are prophetic in origin(5 3D ( These allegories ho,ever are not arbitrary b$t reflect act$al parallels bet,een the 7ivine Cond$cts of Atzil$t and the created realms ,hich res$lt from them( To ill$strate& the e1ample of the concentric circles 2'g$lim5 parallels the spherical nat$re of the heavens& signifying general providence& ,hereas the e1ample of the $pright sefirot 2Hosher5& parallels the nat$re of Man& signifying individ$al providence( 3D b( These allegories& therefore& arise from the fact that matters ,ithin Man& the @niverse& or the Torah res$lt from and th$s hint at the divine cond$cts( The Mitzvot too& correlate ,ith cond$cts& and as s$ch may be $nderstood thro$gh these allegories( Th$s it is evident that the allegories ,ere 7ivinely inspired along ,ith their inner $nderlying meanings( 8o,ever& ca$tion m$st be taken ,hen st$dying ?tz Chaim& since as in all the ,ritings of the AR'>JA=& only the Allegory is converged ,itho$t any e1planation of the $nderlying meaning& as stated in Gefesh 8aChaim& >As is kno,n& all the ,ords of the AR'>JA= concerning the esoteric ,isdom& are allegory>( 3D3( The RaM>C8a= in Choker @0Mek$bal s$ggests that ,hen st$dying -abbalah one sho$ld first learn the Allegory alone and only later attempt to fathom its meaning( 'n -lach ;itchei Chochmah 8e refers to the allegory as >The prophetic vision>& and to the meaning as >The interpretation>& since both ,ere received by 7ivine inspiration( The >interpretation> is fo$nd in short in his book Choker @mek$bal and in some parts of -lach ;itchei Chochmah( Gonetheless it is inc$mbent on the reader to discern bet,een those parts that are the >vision> and those that are the >interpretation>( 'f one ,ishes to learn the allegory directly from ?tz Chaim& it is advisable that he first learn only those sections entitled Mahad$ra Tinyana 2<econd ?dition5 and skip all else to the book( 3D3b( after ,hich he may ret$rn and repeat the book in its entirety( Go,& -abbalistic ,ritings pertaining to the three lo,er ,orlds& )riyah& Hetzirah and Asiyah& may not be entirely allegorical& for since they are created realms& act$al conditions may be ascribed to them(
!3
Chapter 'ine
2Within ,hich is e1plained the Worlds of )riyah . Creation& Hetzirah . 9ormation and Asiyah . Action: ;alaces and <o$ls(5 3D2( To this point ,e have disc$ssed /.d0s cond$cts& the ,ays in ,hich 8e desires to act& as ,ell as 8is ,ill& providence and names& all of ,hich are discernable thro$gh 8is actions( All the above constit$tes the World of Atzil$t . ?manation( 't is called >World> merely to bring it closer to h$man grasp( 8enceforth ,e ,ill disc$ss the created realms( 3D4( The created realms are the ,orlds of )riyah . Creation& Hetzirah . 9ormation& and Asiyah . Action( When Atzil$t is en$merated they constit$te the fo$r general ,orlds of Atzil$t& )riyah& Hetzirah& and Asiyah( 3D!( )riyah is the 8ighest of the created realms and is divided into seven ;alaces . 'eichalot as follo,s: 3( The 8oly of 8olies . !o shei !o oshim& 2( Will . Ratzon( 4( =ove . Ahavah( !( Merit . Zechut( A( )rilliance . &o,ah& #( The Midst of the 8eavens . )tzem 'aShama#im( and B( The <apphire <tone . 1evenat 'aSapir( These palaces are the abode of the entities ,hich are called spirits . Roochin& =ights . &ehorin and the 8oly Chayot . $ha#ot 'a!o esh( each ,ith its specific f$nction all this is e1po$nded $pon at length in the Johar and ;ardes Rimonim( 3DA( The components of the created ,orlds correspond to and f$nction as cond$its for the 7ivine cond$cts of Atzil$t( As e1plained in Johar the seven palaces of the ,orld of )riyah correspond to the ten sefirot as follo,s: 3D#( The first palace in ascending order is The <apphire <tone . 1evenat 'aSapir( 't corresponds to the sefirot of Hesod & Malch$t( 'n this palace are angels ,ho scr$tinize ascending so$ls and prayers& ,ether to admit or re6ect them and ,ho note the special merit of those ,ho st$dy Torah after midnight etc( This is the palace of Hosef 8aTzaddik( 3DB( The second palace is called The Midst of the 8eavens . ?tzem 8a<hamayim( 't corresponds to the sefirah of 8od( 'n this palace are angels ,ho comfort the so$ls of those ,ho died by the hands of the co$rt . "eit Din( since their sins ,ere attoned for thro$gh their death& and ,ho engrave the memory of those ,ho died at the hands of the Gations& to avenge their blood( Also& they scr$tinize the deeds of the righteo$s to a hairs breadth( 9$rthermore& they facilitate the genero$s re,ard of those ,ho p$rs$e ,isdom and the p$nishment of those ,ho rebel against their teachers or e1ploit the sages& etc( This is the palace of the prophets . 'eichal 'a&evi*im.
!2
3DD( The third palace is called )rilliance . &o,ah( 't corresponds to the sefirah of Getzach( 'n this palace are angels ,ho oversee ,ar & healing( Kn the day of attonement they facilitate the 6$dgement of all matters ,ith the e1ception of >=ife> 2,hich is 6$dged in the palace of Merit . Zechut5 and seal all 6$dgements after the minchah service( 9$rthermore& they may also impose a spirit$al ban on those deserving it( 'n addition they implement good re,ard to those ,ho rise early to attend the morning services and ,ho pray ,ith a proper intent& as ,ell as all matters pertaining to ,alking& s$ch as r$nning to perform a mitzvah& visiting the sick and dra,ing them to,ard /.d and )ringing ones children to Cheder& etc( The second & third palaces are called the palaces of the prophets( 3DE( The fo$rth palace is called Merit . Zechut( 't corresponds to the sefirot of /ev$rah and is the residence of the s$pernal co$rt ,hich 6$dges the ,orld . "eit Din Shel Ma*al( 2't is called Merit . Jech$t since in %$dgement ones merits sho$ld be considered before his fa$lts(5 'n this palace are angels ,ho bless those ,ho sanctify the <habbos and c$rse those ,ho desecrate it& /.d forbid( 'n addition testimony is given by the angels here concerning Mans deeds( This is the palace of Hitzchak( 3E ( The fifth palace is called the ;alace of =ove . Ahavah corresponding to the cond$ct of Chessed( 'n this palace are angels ,ho teach merit concerning 'srael& and initiate love bet,een 'srael & /.d( These angels g$ard those ,ho serve /.d ,ith love and ,ho perform acts of loving kindness( They are g$ardians of the secrets of the Torah( This palace ho$ses so$ls before they enter the ,orld& and is called The ;alace of Avraham( 3E3( The si1th palace is the palace of Will corresponding to the cond$ct of Tiferet( 'n this palace are the fo$r archangels: Michael to the right& so$th& corresponding to Chessed( /avriel to the left& north& corresponding to %$dgement( Refael& for,ard& east& and is an intermediate cond$ct bet,een Chessed & 7in( @riel back,ard& ,est& and is sometimes called G$riel( This too is an intermediate cond$ct& therefore ,hen it inclines to,ard Chessed it is called @riel& b$t ,hen it inclines to,ard 7in it is called G$riel( The Acronym for these angels is A(R(/a(Ma(G( 2p$rple5( 3E2( ?ach one of these fo$r angels has t,o additional angels $nder him totalling t,elve& three on each side& corresponding to the encampent of the 32 tribes in the desert( There are many $nits of 32 that correspond to these angels& some of ,hich are: The t,elve simple letters& The t,elve constellations& The t,elve months of the year& The t,elve ho$rs of the 7ay etc(
!4
.The )eginning of Wisdom. 3E4( These fo$r angels are the fo$r faced angels of ?zekiels Cision as follo,s: 9or,ard 9ace of Man Rephael 2@riel5 'ntermediate Cond$ct ?ast =eft 9ace of K1 /avriel /ev$rah Gorth )ack,ard 9ace of ?agle @riel 2Rephael5 'ntermediate Cond$ct West Right 9ace of =ion Michael Chessed <o$th
3E4b( This palace contains si1 additional palaces each of ,hich has its specific angels( This is the ;alace of Haakov( 3E!( The seventh palace is called the 8oly of 8olies . !o esh !o oshim( This palace corresponds to the cond$cts of -eter& Chochmah and )inah( This level is e1tremely hidden and is beyond the grasp of the lo,er realms( 8ere the righteo$s so$ls of %an ) en find delight and pleas$re in /.d( <ince the beings of this palace are closer to /.d than any other creat$res& it is called The Throne of /lory . !isseh 'a!avo ( The above mentioned si1 palaces of the palace of Will are called the si1 steps of the throne( 'n general the ,orld of )riyah is called the ,orld of the throne( 3EA( The Tabernacle . Mishkan corresponded to the palaces of Will & 8oly of 8olies( Within the Tabernacle ,ere ten articles ,hich corresponded to the ten sefirot as follo,s: The Cher$bs& the Ark.cover and the Ark corresponded to -eter& Chochmah and )inah and to the palace of the 8oly of 8olies( Kn the so$th ,as the Candleabra . Menorah corresponding to Chessed( Kn the north ,as the Table . Shulchan corresponding to /ev$rah( 'n the middle ,as the /olden Alter . Mizbeach 'azahav corresponding to Tiferet( The Washstand and its )ase corresponding to Getzach & 8od( The <acrafisial Alter . Mizbeach 'a.lah corresponding to Hesod and the Co$rt . $hatzer and the 8angings . !la*im corresponding to Malch$t(
!!
.The )eginning of Wisdom. 3E#( All the above mentioned concerns the ,orld of )riyah( The ne1t ,orld& in descending order is the ,orld of Hetzirah . 9ormation( This ,orld is comprised of seven abodes( Within the highest of these& so$ls reside( The remaining si1 are the abode of the angels( These angels act as messengers in o$r ,orld( <imilar to the ,orld of )riyah& these abodes correspond to the sefirot& as s$ch the cond$ct of these angelic agents is determined by the abode from ,hich they originate( 3EB( The ,orld of Hetzirah is called the ,orld of Angels( The chief angel of this ,orld is Metatron . The ;rince of the 9ace 2<ar 8a;anim5( @nder him are ten categories of angels as follo,s: 3( Chayot 2( Kphanim 4( <eraphim !( Cher$bim A( Arelim #( Tarshishim B( Chashmalim D( ?lim E( Malachim 3 ( 'shim As in the ,orld of )riyah& the Chayot 8a-odesh& the fo$r faced angels of ?zekiels vision also e1ist here& since ?zekiels vision ,as percieved on the level of Hetzirah( 3ED( The fo$rth ,orld is called the ,orld of Asiyah( 'n this ,orld the angels are of a lesser order than in the previo$s ,orlds( The chief angel of Asiyah is <andalfon( Within this ,orld are B firmaments . Raki*im that are mentioned in the Johar and Talm$d as follo,s: 3( Aravot 2( Ma0on 4( Machon !( Jev$l A( <hechakim #( Rekiah B( Ceelon The Kphanim . Wheels that are mentioned in ?zekiel e1ist on this level( 9$rthermore& o$r physical ,orld and all that e1ists ,ithin it is incl$ded as the final level of Asiyah( 3EE( The overseers& angels & firmaments of the ,orld of Asiyah correspond to the ten sefirot as follo,s: Aravot corresponds to -eter& Chochmah & )inah Ma0on corresponds to Chessed Machon to /ev$rah Jev$l to Tiferet <hechakim to Getzach & 8od Rekiah to Hesod & Ceelon to Malch$t(
!A
.The )eginning of Wisdom. ?arth is incl$ded as the final level of Malch$t( 2 ( Rekiah 2Hesod5 of Asiyah has ten s$bdivisions ,hich correspond to the s$n& moon& constellations and planets( 2 3( The ,orlds of )riyah& Hetzirah and Asiyah are act$al creations and thier components are considered sefirot only in the sense that they correspond to the ten sefirot of Atzil$t( They are therefore allegorically refered to as the Ten <efirot of )riyah& the Ten <efirot of Hetzirah etc( 2 2( /.d relates to 8is ,orlds thro$gh 8is Ten 7ivine cond$cts( These cond$cts are not manifested eF$ally since each ,orld recieves according to its specific F$alities and capacity( The apparent differences& therefore& are a res$lt of the recieving levels rather than any change ,ithin the /iver& /.d forbid( The cond$cts as they relate to each specific level are termed accordingly& s$ch as the Ten <efirot of )riyah& the Ten <efirot of Hetzirah etc( 8o,ever& there are act$ally only ten general cond$cts and any s$bdivisions are merely levels ,ithin them( 9or e1ample& Chessed of )riyah& Chessed of Hetzirah etc( are only levels ,ithin the general cond$ct of Chessed( 2 2b( <ince both the 7ivine cond$cts as they relate to each ,orld and the components of the created ,orlds are termed <efirot& it is inc$mbent $pon the reader& ,hen st$dying -abbalist =iterat$re& to discern bet,een them( 2 4( As stated above& /.d is called according to 8is actions( As s$ch& the 7ivine cond$cts as they are manifest ,ithin each ,orld have specific 7ivine names( The Angels too are named accordingly as stated in script$re& >9or my name is ,ithin 8im>( 2 !( /enerally& the ,orld of )riyah is infl$enced by the cond$ct of )inah& corresponding to 'ma and the first 'e# of the 7ivine Game 2H..8..C..85( The ,orld of Hetzirah is primarily infl$enced by the cond$ct of the si1 sefirot 2Chessed& /ev$rah& Tiferet& Getzach& 8od& Hesod5 corresponding to Zeir Anpin and the -av of the 7ivine name( The ,orld of Asiyah is primarily infl$enced by the cond$ct of Malch$t& corresponding to &ukvah and the last 'e# of the Game( 2 A( The ,orld of Atzil$t& like,ise corresponds to Abba and the Yu of the 7ivine name& so that the fo$r ,orlds together constit$te the 7ivine name and its corresponding Parzufim . <tat$res as follo,s: Abba +ma Zeir Anpin &ukvah Atzilut "ri#ah Yetzirah Asi#ah Yu 'e# -av 'e#
2 #( Act$ally& all the infl$ence from Atzil$t comes to the created ,orlds thro$gh Malch$t& its lo,est sefirah( Therefore the above mentioned statement that the ,orld of )riyah is infl$enced by )inah& refers to )inah of Malch$t of Atzil$t rather than the
!#
.The )eginning of Wisdom. general )inah of Atzil$t( The same principle applies to Hetzirah and Asiyah ,hich are infl$enced by Jeir Anpin of Malch$t of Atzil$t and Malch$t of Malch$t of Atzil$t( Accordingly& all the created realms are considered to be ,ithin the domain of Malch$t( 2 #b( ?verything that e1ists in the World of )riyah has its corresponding cond$ct in Atzil$t( )eca$se the concept of t,elve e1ists in Malch$t of Atzil$t& it also manifests as t,elve components ,ithin )riyah( 2 B( As stated previo$sly& the World of )riyah ,as created ,ith all its components corresponding to the 7ivine cond$cts( As s$ch& -abbalistic literat$re allegorically states that the ,orld of )riyah >evolved> from the ,orld of Atzil$t& in that it follo,s the pattern of Atzil$t( 9or e1ample& since it ,as /.d0s ,ill to incl$de 8is kindness in the cond$ct of the World& 8e created the ;alace of =ove . 'eichal 'a*Ahava in )riyah& and since it ,as also 8is ,ill to incl$de %$dgement . Din& 8e created the ;alace of Merit . 'eichal Zechut& ,ithin ,hich the ,orld is 6$dged( This principle applies to all the components of )riyah( 2 Bb( Th$s it can be said that the palace of =ove >evolved> from the sefirah of Chessed& and the palace of Merit& from that of /ev$rah etc( 8o,ever& obvio$sly there is no developmental progression of >evol$tion> bet,een Atzil$t and the created realms ,hatsoever& b$t rather& all creation ,as bro$ght in to being e1 nihilo( Any other consideration ,o$ld be erroneo$s( 2 D( The 8$man <o$l consists of five 2A5 levels corresponding to the five ;artz$fim and the letters of /.d0s name as follo,s: The thorn of the Hod H$d 9irst 8ey Cav =ast 8ey Adam -admon Atzil$t )riyah Hetzirah Asiyah Hechidah Chayah Geshamah R$ach Gefesh
The /R>A ,rote that the levels of the Gefesh and R$ach are predominant in Man& especially R$ach ,hich is his essential identity( 't is the R$ach that recieves re,ard and p$nishment& is cognigant& posseses fac$lties and is conscio$s of the senses( @pon its depart$re death res$lts( The Geshamah is a higher level ,hich is generally beyond o$r concio$sness( 't is the so$rce of 7ivine g$idance and inspiration( 'n this sense it is sometimes refered to as a persons Mazal or Malach since it infl$ences him from above( Kccasionally one may e1perience an inspirational flash from the Geshamah level ,hich g$ides him and elevates his a,areness( Therefore& the term R$ach refers to Mans essential identity& ,hereas Geshamah refers to that ,hich g$ides him from above(D 2 E( The ,orld of )riyah is on the highest spirit$al level of the created realms and is the closest to /.dliness 2i(e( Atzil$t5( 't recieves 7ivine infl$ence directly from
D
9or this reason the term Geshamah may often incl$de ,ithin it& both Chaya and Hechidah
!B
.The )eginning of Wisdom. Atzil$t ,itho$t any intermediary level( 'n )riyah the spirit$al entities themselves may be either of the aspects of R$ach or Gefesh( Those of R$ach are called Ruchin 2spirits5 and those of Gefesh are called &ehorin 2lights5( <ince the aspect of Geshamah comes to )riyah directly from Atzil$t their Geshamah is considered to be act$al /.dliness( 23 ( The beings in the ,orld of Hetzirah receive their Geshamah thro$gh )riyah( As a res$lt they receive only a min$te portion from Atzil$t itself( This portion is called $ha#ah . =iving( 233( The beings in the ,orld of Asiyah recieve their Geshamah thro$gh Hetzirah( Knly those individ$als ,ho have special merit may recieve a min$te infl$ence from )riyah( This infl$ence is called >Chayah>( Those ,ho are even more meritorio$s may f$rther recieve an infl$ence from Atzil$t( This infl$ence is called Hechidah 2@niF$e5( To s$mmarize* the level of /.dliness in Asiyah is called Hechidah that of Hetzirah is called Chayah& and that of )riyah is called Geshamah& all of ,hich is e1plained by the /R>A in <ifra 70Tzni$ta( 232( The /R>A states in his comments on Johar . 8eichalot that in all ,orlds the /.dly aspect 2,hich is received from above& similar to prophetic inspiration5 is called Geshamah( This in no ,ay contradicts his above statement( 'n <ifra 70Tzni$ta he deals ,ith each ,orld specifically& as it relates to other ,orlds& ,hereas here he is refering to all the created ,orlds collectively as they relate to Atzil$t( Knly that ,hich comes from Atzil$t 2i(e( Chaya of Hetzirah & Hechidah of Asiyah5 is tr$ly considered Geshamah( All other levels of the created ,orlds 2i(e( Geshamah of Hetzirah & Chayah of Asiyah etc(5 come from R$ach and Gefesh of )riyah and th$s cannot be regarded as Geshamah( 234a( The /R>A ,rote& >Ho$ sho$ld kno, ,ith certainty that Moshe Rabbein$& percieved only on the level of )riyah in the palace of Will& as stated by Rabbi Moshe Cordovero and the Ari>Jal( The remaining prophets perceived on the level of Hetzirah( 7aniel perceived the pinnacle of Asiyah ,hich is the floor of Hetzirah& since he ,as an intermediate level bet,een the prophets & s$bseF$ent generations( <ince then& ,ith each generation perception has diminished& $ntil in these latter generations ,e perceive only on the level of the >heels> of Asiah( 234b( <ince each ,orld contains ,ithin itself aspects of all other ,orlds& it is possible thro$gh allegory to comprehend on o$r level matters concerning Adam -admon& Atzil$t& )riyah& Hetzirah and Asiyah& tho$gh ,e have no direct perception of them( ?ven the prophet ?zekiel ,ho received his prophecy o$tside of the =and of 'srael d$ring the end of the first Temple& spoke in riddles& the depth of ,hich ,e cannot fathom& so too the prophecy of Jechariah ,as in the form of sealed visions( We ,ill not f$lly $nderstand the meaning of thier ,ords $ntil ,e are divinely enlightened 2in the Messianic era5(
!D
Chapter Ten
2Within ,hich the matter of <itra Achera and the complete repair in the time to come are e1plained(5 23!( Go,& 6$st as /.d& blessed be 8e& created the ,orlds of )riyah& Hetzirah and Asiyah as instr$ments to affect goodness and holiness& so too 8e created entities ,hich are instr$mental in affecting the ecil ,hich 8e deems neccasary in the ,orld( NThis is in order to bring abo$t the conditions of free choice(O These forces are generally termed Sitra Achera& that is& the >Kther <ide>& the side of evil& /.d forbid( ?ven tho$gh /.d0s ,ill is good& 8e created evil as a temporary e1istance in order to bring abo$t the $ltimate good( The very e1istance of evil therefore is soley to realize this goodness& as stated& >?verything that /.d does is for 8is sake>( 23A( The agents of Sitra Achara have three f$nctions( The first is to sed$ce man to sin thro$gh ,hich he becomes imp$re& as stated in /emara 2Homa5& >When man acts imp$rely belo,& 8e is made imp$re from above(> These forces from ,hich the Yetzer 'ara - ?vil inclination stems& dra, man to,ard sin by ca$sing it to appear s,eet and pleasant& as stated& ><,eet is stolen ,ater>( The Johar refers to this as >The pleas$re ,ith imp$rities>( Gone the less the p$rpose in their creation is to merit the righteo$s( Thro$gh conF$ering the evil inclination& ,hich seemsI ins$rmo$ntable& the righteo$s are re,arded in direct proportion to their effort& as stated& >According to the diffic$lty is the re,ard>( All this is e1plained at length in the Johar thro$gh the allegory of the king ,ho sent a harlot to sed$ce his son( 8e stip$lated to her that if she s$cceeds all the goodness that ,o$ld have rightly been given to his son ,o$ld be hers instead( )$t& if he sh$nned her advances the prince ,o$ld recieve great re,ard and she too ,o$ld be re,arded since thro$gh her great efforts he merited this goodness( Thro$gho$t& the fathers0 intent ,as for the good of his son& and even the 8arlot& tho$gh she appeared in the g$ise of a temptress& ,as the kings agent and secretly desired the princes s$ccess( 23#( The second f$nction of the Sitra Achara is to acc$se and s$mmons a so$l to 6$dgement& /.d forbid& as stated in the Johar& >/.d made it& that they fear 8im . that 8e created an acc$ser ,ho demands 6$dgement& and that the concept of p$nishment e1ists& so that there ,ill be a fear of /.d in the ,orld( 23B( The third f$nction is to mete o$t p$nishment $pon the sinners& either in this ,orld or in %ehenom( All this is to f$lfill /.d0s desire to cond$ct the ,orld thro$gh 6$stice as stated& >for all 8is ,ays are 6$st>( All the above fall into the category of Sitra Achara and are called !elipot . 8$sks( 8oliness . !e usha is called Pri . 9r$it and they are as h$sks s$rro$nding the fr$it( 23D( There are fo$r general !elipot ,hich are all$ded to in ?zekiels vision& as ,ritten& >And ' sa, and behold a storm ,ind coming from the north& a great clo$d& and a roaring fire encompassed by a glo,>( They are also all$ded to in ?liyah$0s vision& Ruach . Wind& Ra*ash . ?arthF$ake& )sh . 9ire& ,ithin ,hich /.d ,as not revealed pl$s a !ol Dmama Daka . a still small voice(
!E
23E( Kf these fo$r& three are completely evil( The fo$rth& ,hich is !elipat &o,ah . the glo,ing h$sk& may be transformed to goodness( The "rit Milah . Circ$mcision consists of three steps corresponding to the three imp$re !elipot( They are the removal of the foreskin . Arlah& the p$lling back of the remaining skin . Priah& and the letting of a drop of blood . Tipat Dam( 'n addition the verse in /enesis refering to Tohu . formless& -ohu - emptiness& $hoshech . darkness& and Ruach )lokim . the spirit of /.d& corresponds to these fo$r -elipot( 22 ( /.d created everything ,ith its co$nterpart( Therefore 6$st as 8e created the three holy levels of )riyah& Hetzirah and Asiyah& so too 8e created the )riyah& Hetzirah and Asiyah of -elipah as their co$nterparts( 223( 'n respect to the >created> realms of holiness only three levels e1ist( 8o,ever they have the benifit of /.ds infl$ence and revelation ,hich rests $pon them from 8is 7ivine cond$cts& i(e( Atzil$t( The Sitra Achara on the other hand does not recieve s$ch infl$ence from above( 223b( Rather& an additional ,orld of Sitra Achara called Atzil$t of -elipah ,as created as a co$nterpart to Atzil$t of -ed$sha& so that <itra Achara & -ed$sha ,o$ld have the same n$mber of corresponding parts( 8o,ever& $nlike Atzil$t of -ed$sha& ,hich represents /.d0s 7ivine cond$cts& Atzil$t of -elipah is merely a created ,orld and as s$ch they are not comparable( 222( Tho$gh the order of the levels of -elipah correspond to those of -ed$sha& Atzil$t of -elipah being itself created does not stand above the created realms of -ed$sh( Rather it is opposite the 8oly of 8olies of the ,orld of )riyah& since no created thing can rise higher than that level( 224( 9$rthermore& the seven palaces of )riyah of -ed$sha have their co$nterparts in <itra Achara( They are called >the seven imp$re palaces>( Their names in rising order are: )or . the pit <hachat . death 7$ma . silence Chova . debt <heol . the grave Tzalmavet . the shado, of death ?retz Tachteet . the nether,orld 224b( These in t$rn correspond to the seven names of the Hetzer 8ara as follo,s: Rah . The evil one Tameh . The imp$re one <oneh . The enemy ?ven Michshol . The st$mbling block Arel . The $ncirc$mcised one
.The )eginning of Wisdom. <atan . <atan Tzafoni . The northerner The Johar e1plains at length the specific p$rpose of each of these( /enerally the agents of -elipah have the opposite f$nction to those of -ed$sha( 'n addition <itra Achara also consists of ten sefirot ,hich are called >the ten sefirot of -elipah> or >the s$bstit$te palaces>( 22!( )eca$se /.d desired to cond$ct the ,orld ,ith 6$dgement as ,ell as kindness& 8e created the <itra Achara( As s$ch& the <itra Achara is considered to have come o$t of the attrib$te of 6$dgement since that is its sole p$rpose& ,itho$t ,hich it ,o$ld not have been created( 22A( As stated above& initially /.d manifested the attrib$te of total 6$dgement& represented by the name of A2 . )an( 8e then 6oined to it the attrib$te of mercy represented by the name of !A . Mah& in order to bring abo$t its rectification( <ince <itra Achara comes abo$t soley from the 6$dgement of )an . A2& the grad$al rectification bro$ght abo$t thro$gh Mah . !A diminishes its f$nction so that $ltimatly ,ith the final rectification& <itra Achara ,ill cease to e1ist( ;art ,ill be transformed into holiness and the remainder ,ill be obliterated( 22#( The e1istance of the Hetzer 8ara and the <itra Achara is only nessecary d$ring the si1 millenia of this ,orld ,hich follo, the cond$ct of the si1 sefirot . Chessed& /ev$rah& Tiferet& Getzach& 8od & Hesod as stated in Talm$d& >Ho$ have given $s the Hetzer 8ara for the sole p$rpose of earning merit(> 8o,ever& beginning ,ith the seventh milleni$m ,hich is the ,orld to come and is a time of re,ard& 2and certainly after the tenth milleni$m& ,hich is the eternal cond$ct of Adam -admon5 its p$rpose ,ill be abrogated & the Talm$d states& >'n the f$t$re the 8oly Kne )lessed )e 8e shall sla$ghter 2abrogate5 the Hetzer 8ara>( 22#b( This is f$rther s$pported by the script$ral verses& >' ,ill ,ithdra, the imp$re spirit from the earth> and& >' shall remove the heart of stone from yo$r flesh>( 'n addition& concerning the ,orld to come script$re states& >And ' shall give yo$ a heart of flesh and ' shall instill a ne, spirit in yo$r midst and ca$se yo$ to ,alk in my stat$tes>& and& >8ashem shall be -ing $pon the entire earth& on that day& 8ashem shall be one and 8is name one(> ?ven in this ,orld the <itra Achara may be abrogated on a specific spirit$al level by the complete rectification of that level( 't then only e1ists on a lesser level( )$t concerning the ,orld to come it is stated& >7eath shall be s,allo,ed forever>& and the ,orld ,ill be perfected in /.d0s -ingdom( This ,ill constit$te complete rectification in ,hich >/.d ,ill be one and 8is name one>( May it be /.d0s ,ill that ,e merit this speedily in o$r days thro$gh -indness and Mercy . Amen(
A3

The Beginning of Wisdom

Caricato da

Informazioni sul documento

Copyright

Formati disponibili

Condividi questo documento

Condividi o incorpora il documento

Opzioni di condivisione

Hai trovato utile questo documento?

Questo contenuto è inappropriato?

Copyright:

Formati disponibili

The Beginning of Wisdom

Caricato da

Copyright:

Formati disponibili

The Beginning of Wisdom

A Compendium of Primary Kabbalistic Principles

Translated by Rabbi Amiram Markel & Michoel Tzvi Wolkenfeld

Copyright 2 ! " 2 # Torah Tr$e %$daism& 'nc( )ro$ght to yo$ by http*++,,,(Tr$e-abbalah(com

.The )eginning of Wisdom.

Chapter Two (p.8-12)

Chapter Three (p.13-20)

Chapter Four (p.21-23)

Chapter Five (p.2 -2!)

Chapter "i# (p.27-31)

Chapter "even (p.32-3 )

Chapter $i%ht (p.3&- 0)

Chapter 'ine (p. 1- 7)

Chapter Ten (p. 8-&0)

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

5 L # . Chochmah 5 L 2 . )inah 5 L 4 . Chesed

<hvah 2 5 L 2 . /ev$rah Cholem 2 5 L 3 . Tiferet Cheerik 2

.The )eginning of Wisdom. -oobootz 2

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

.The )eginning of Wisdom.

Potrebbero piacerti anche