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Talmud 10 Sefirot

Talmud 10 Sefirot

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Published by: bgeller4936 on Aug 24, 2009
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Talmud Eser Sefirot
Kabbalist Yehuda Ashlag
Preface to the Wisdom of Kabbalah
Part 1:
Tzimtzum and Kav
Table of Questions
Table of Topics
Histaklut Pnimit
Part 2:
Talmud Eser Sefirot (Part 2)
Table of Questions
Table of Topics
Histaklut Pnimit
Part 3:
Talmud Eser Sefirot (Part 3)
Table of Questions
Table of Topics
Histaklut Pnimit
Part 4:
Talmud Eser Sefirot (Part 4)
Table of Questions
Table of Topics
Histaklut Pnimit
Part 5:
Talmud Eser Sefirot (part 5)
Table of Questions
Table of Topics
Additional explanation
Part 6:
Talmud Eser Sefirot (Part 6)
Table of Questions
Table of Topics
Histaklut Pnimit
Part 7:
Talmud Eser Sefirot (Part 7)
Table of Questions
Kabbalistic Dictionary
Preface to the Wisdom of Kabbalah
Three Main Concepts
1) Rabbi Hanania ben Akashia said, “The Creator wished to reward Israel, so He gave themthe Torah and the Commandments...” In Hebrew “to award” (“Lizkot”) is similar to the word “to purify” (“Lezakot”). Midrash “Bereshit Rabbah” says, “The Commandments are givenonly to purify Israel with their help”. Here two questions arise:-What is the privilege that the Creator awarded to Israel?-What is this “impurity” and “coarseness” that is in us and from which we have to purifyourselves with the help of the Torah and the Commandments?
These matters have been discussed in my books “Panim Meirot uMasbirot” and “The Studyof the Ten Sefirot”. Let us review them briefly.The Creator’s intention was to give pleasure to created beings. For this, He prepared anenormous desire in the souls to receive this pleasure contained in the shefa (the abundancewhich the Creator wants to bestow upon us). the 'desire to receive' is a vessel for thereception of the delight contained in the shefa.The greater the 'desire to receive', the more pleasure enters the vessel. These two notionsinterconnect in such a way that it is impossible to separate them.It is only possible to point out that the pleasure refers to the shefa (i.e., to the Creator)while the 'desire to receive' refers to the Creation.Both of these notions come directly from the Creator and are included in the Thought of Creation. While the abundance descends directly from the Creator, the 'desire to receive' it,also included in the shefa, is the root, the source of created beings.The 'desire to receive' is something essentially new, something that never existed before,because there is no trace of 'desire to receive' in the Creator. It turns out that the 'desire toreceive' is the essence of the creation, from beginning to end, the only “material” thecreation is made of. All of the various created beings are merely different “portions” of the'desire to receive'. Moreover, all events that happen to them are the changes that happen tothis 'desire to receive'.Everything that fills the created beings and satisfies their 'desire to receive' comes directlyfrom the Creator. Therefore, everything that exists around us actually comes out of theCreator, either directly as abundance, or indirectly as, for example, the 'desire to receive',that does not exist in the Creator Himself, but was created by Him for delighting Hiscreatures.2) Therefore, the 'desire to receive' in all its variety was included in the Thought of Creationfrom the very beginning. It was inseparably linked to the delight that the Creator preparedfor us. the 'desire to receive' is a vessel, while the shefa is the light that fills the vessel.These lights and vessels are the only components of the spiritual worlds. They areinseparably connected to one another. Together they descend from above, level by level.The farther away from the Creator these levels are, the greater and coarser the 'desire toreceive' becomes. On the other hand, the greater and coarser the 'desire to receive'becomes, the more remote it is from the Creator. This happens until it comes to the lowestpoint where the 'desire to receive' reaches its maximum size. This condition is desirable andnecessary for the beginning of the ascension toward the correction.This place is called “the world of Assiya”. In this world the 'desire to receive' is defined as “man’s body”, while the light is called “man’s life”. The difference between the upper worldsand this world (Olam Hazeh) is that in the upper worlds the 'desire to receive' is not yetcoarse enough, and is not yet separated completely from the light. In our world, the 'desireto receive' reaches its final development and receives completely separated from the light.3) The above-mentioned descending order of the development of the 'desire to receive' isdivided into four levels (Behinot). This order is encoded in the mystery of the Creator’sName. The Universe submits to the order of these four letters, HaVaYaH (Yud-Hey-Vav-Hey). These letters correspond to the ten Sefirot: Hochma, Bina, Tifferet (or Zeir Anpin),Malchut and their root. Why are there ten? It is because the Sefira Tifferet includes 6Sefirot: Hesed, Gvurah, Tifferet, Netzah, Hod and Yesod.The root of all these Sefirot is called Keter, but often it is not included in the Sefirot count;hence, one says HuB-TuM. These four Behinot correspond to the four worlds: Atzilut, Beria,Yetzira, and Assiya. The world of Assiya also includes this world (“Olam Hazeh”). There is nosingle created being in this world whose root is not in the world of Infinity, in the plan of thecreation. The plan of the creation is the Creator’s desire to please all the created beings.It includes both the light and the vessel. The light comes directly from the Creator, whilethe desire to receive pleasure was created by the Creator anew out of nothing. For the'desire to receive' to reach its final development, it must pass together with the light
through the four worlds of Atzilut, Beria, Yetzira, and Assiya (ABYA). Then the developmentof the creation is completed with the creation in it of the light and the vessel, called “thebody” and “the light of Life”.4) The necessity to develop the 'desire to receive' on four levels (Behinot) through the fourworlds of ABYA is caused by the existing rule, according to which only the spreading of thelight followed by its subsequent expulsion make the vessel fit for use.An explanation: when the vessel is filled with the light, they are inseparably connected. Thevessel is in fact non-existent; it abolishes itself as the flame of a candle disappears in theflame of a torch.The desire is satisfied, so it ceases to exist. It can reappear only after the light exits from it,stops filling it. The reason for this self-annihilation of the vessel lies in its total contrast withthe light. The light comes directly from the Creator’s essence, from the Thought of Creation.This light is a 'desire to bestow' and has nothing to do with a 'desire to receive'. The vesselis absolutely opposite to it; it is a huge 'desire to receive' the light.The vessel is a root, a source of something very new, non-existent before the creation. Thevessel has no 'desire to give'. Since the light and the vessel are inseparably connected, the'desire to receive' is annulled by the light. The vessel acquires a certain form only after theexpulsion of the light from it. Only then, the vessel starts craving for the light. Thispassionate desire determines the necessary form of 'his 'desire to receive'. When the lightreenters the vessel, they become two separate objects – the vessel and the light, or bodyand life. Take a good note of it, because these are most profound notions.5) As stated above, the creation develops according to four phases, Behinot, encoded in thename HaVaYaH and called Hochma, Bina, Tifferet and Malchut. Behina Alef (1) is called “Hochma”, which contains both the light and the vessel made of the 'desire to receive'. Thisvessel contains the entire light called Ohr Hochma (the light of wisdom) Ohr Haya (the lightof life), because it is the entire light of life inside the creation.Nevertheless, Behina Alef is still regarded as the light and the vessel in it has notmanifested yet, existing potentially. It is still inseparably connected with the light in thestate of self-abolishment. Afterwards, Behina Bet (2) comes into being, because by the endof its development Hochma wished to acquire the equivalence of properties with the lightthat is inside it. The 'desire to bestow' upon the Creator has awakened in it.The nature of the light is a pure 'desire to give'. As an answer to the awakening of thatdesire, the Creator sent a new and different light called “Ohr Hassadim” (the light of mercy). Hence, Behina Alef almost completely got rid of Ohr Hochma, given by the Creator.Ohr Hochma may only be present in the proper vessel, i.e., the 'desire to receive'. Both thelight and the vessel in Behina Bet are totally different from those in Behina Alef, since thevessel in Behina Bet is the 'desire to bestow' and the light is Ohr Hassadim. Ohr Hassadim isthe pleasure of being like the Creator.The 'desire to bestow' leads to the equivalence of properties with the Creator that, in thespiritual worlds, leads to merging with him. Then Behina Gimel emerges. After the lightinside the creation passes to the level of Ohr Hassadim in the almost complete absence of Ohr Hochma ( as we know Ohr Hochma is the principal life force in the creation), Behina Betfelt its deficiency. At the end of its development, it attracted a portion of the Ohr Hochma sothat it could start shining inside its Ohr Hassadim.It turns out that this awakened desire leads to a situation where Behina Dalet feels thepassionate desire that Behina Alef had. Moreover, now, after expelling the light once, thecreation knows how bad it feels, so it desires this light much more than at the earlier stageof Behina Alef.Therefore, the emanation of the light and its subsequent expulsion create a vessel. If thevessel now receives the light again, it will precede the light. Therefore, the Behina Dalet is afinal phase in the creation of the vessel called Malchut.6) The four above-mentioned phases correspond to the ten Sefirot of which every createdbeing consists. These four phases correspond to the four worlds of ABYA, which include the

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