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Appendix A: Kabbalah Glossary

(Bnei Baruch)

2,000 Amma, Shabbat Zone

The actual place of the worlds is like the second Behina, prior to the sin: ZA is at the place of AA; Malchut—at the place of AVI; Beria—at the place of YESHSUT; and Yetzira—at the place of ZA. The first four Sefirot of Assiya are at the place of Nukva, clothing the world of Yetzira.

The last six Sefirot of Assiya are at the place of the six Sefirot of the world of Beria. The first six Sefirot of the place of the world of Beria, from Parsa to the Chazeh of the world of Beria, are called “Outskirts of the city.” They belong to the city — Atzilut — since this is where the bottom six of Assiya remained during the ascension. From Chazeh of Beria through Sium, twenty-four Sefirot remained in a space devoid of Light.

The Shabbat zone is the ten Sefirot from Chazeh de Beria through Chazeh de Yetzira, which is 2,000 Amma. Fourteen Sefirot from Chazeh de Yetzira through the Sium are called “the shell section.” The city is the world of Atzilut; Parsa—the edge of the city.

   

6,000 Years

The world of Assiya is called “2,000 years of Tohu,” since Tohu is Klipot, and the whole of the world of Assiya is in Klipot. The world of Yetzira is called “2,000 years of Torah,” since Yetzira is considered ZA, which is the written Torah (law). The world of Beria is called “2,000 years of the days of the Messiah,” since Beria is considered Bina (Ima), which is Leah, the mother of the Messiah, son of David, from whom the whole redemption comes.

   

A Place of Settlement

The place of BYA is divided into GE de BYA, the place of Kedusha, and the fourteen Sefirot of Mador ha Klipot. Similarly, this world is divided into a place of settlement, which includes BYA—the place of the Temple, Eretz Ysrael and abroad—and the place of ruin—the deserts, in which people do not settle.

   

A Tail to Lions

The Sium (end) of the Superior degree, which becomes the degree of “head to foxes,” the Rosh (head) of the lower degree.

   

A Vacant Place and a Space

When ZA rises to AA, which is its real place from the perspective of Nekudim, a vacant space remains in BYA, since there is no Light of the wholeness of Atzilut there, until at Gmar Tikkun, Atzilut will descend below the Parsa.

   

AA

Partzuf whose essence is Ohr Hochma. A diminutive illumination of Hochma is called ZA.

   

ABA (Achor be Achor)

Correction through the Light of Bina, Hafetz Hesed (delighting in mercy). When a Kli is deficient of Ohr Hochma, it receives a Tikkun through the Light of Bina, which provides it with wholeness.

   

Abdomen

The bottom third of Tifferet in each Partzuf. In Nukva, it is the place of conception and delivery.

   

Above

The lower one’s equivalence of form with its Upper One.

   

Abroad

Assiya of this world. Beria is the place of the Temple, and Yetzira is Eretz Ysrael.

   

Absence

Concealment of Ohr Hochma is called “absence”; presence of Ohr Hochma is called “presence.”

   

ABYA de Klipot

Stand opposite ABYA de Kedusha (holiness, purity), opposite ZON de Atzilut and below. The Klipot stand under the Kedusha, in the vacant space, under the Sium of the Kav, under the Malchut that ends the whole of Kedusha. After Tzimtzum Aleph, their place is under the Raglaim of AK.

In Tzimtzum Bet, the ending Malchut rose to Bina, in Guf de Nekudim de SAG, where the Parsa that ends the Kedusha was spread. Under the Parsa, a vacant place was made for the worlds BYA.

Since that place has no Kedusha, the Klipa took the whole of that place. The shattering occurred because Ohr Hochma came from Rosh de SAG and wanted to expand below the Parsa, through the Sium of Galgalta in all ten Sefirot, as prior to Tzimtzum Bet. This occurred because GE joined with AHP in both the Rosh and Guf of Partzuf Nekudim.

But before the Light traversed to the place of the vacant space, the Kelim broke and died, because the Parsa was not cancelled. The Light departed and rose, and the Kelim fell below the Parsa, mingling with the Klipot in the place of BYA. Kelim that fell under the Parsa are AHP of the Guf of Nekudim and not AHP of the Rosh. This is why the Klipot begin only from ZON de Atzilut downwards.

   

Achor/Achoraim

1. A Kli where no Ohr Hochma clothes.

2. A Kli or a part of a Kli that does not work to bestow or receive.

3. The part of the Kli below the Chazeh.

   

Achoraim de Nukva

Sefirot NHY of Nukva end the Atzilut; hence they are adjacent to the Klipot. The Klipot begin from them downwards. The Klipot grip primarily in the Achoraim, as long as Ohr Hochma is deficient there.

   

Adam Kadmon

The first world to emerge after Tzimtzum Aleph, which receives from Ein Sof and stretches from it through this world. It is called Kadmon (primordial) because Tzimtzum Aleph acts in it.

   

Addition of Shabbat

The ascent of the worlds from the fifth hour on the eve of Shabbat.

   

Afterwards

‘Before’ is the cause, ‘afterwards’ is its consequence.

   

Air (Avir)

Light of Ruach, Ohr Hassadim.

   

Aleph

Numeric value: one.

   

Armies of Malchut

Partzufim that stem from Malchut in the worlds BYA.

   

Ascent

Hizdakchut, because it rises in equivalence of form with Ein Sof. The rule is that all that is purer is Higher, and all that is coarser is lower.

   

Assembly of Israel (Knesset Ysrael)

Partzuf GAR of Malchut, which receives (assembles/gathers) Lights from GAR de ZA, called Ysrael.

   

Assiya

The ten Sefirot of the level of Malchut that she receives from ZA.

   

Atzmut

Ohr Hochma is called by that name because it is the livelihood and the essence (Atzmut) of the emanated.

   

Aviut

The measure of the will to receive with intense craving, which is the Kli for extension of Light. For this reason, it is called “internality of the Kli.”

   

Awzen

The level of ten Sefirot de Rosh in Behina Bet, which is Bina.

   

Ayin

Numeric value: seventy.

   

Back to Face (Achor)

A Tikkun for Nukva: the Panim of Malchut are only Hochma. Hence, she could not receive Ohr Hochma, since Ohr Hochma can only be received in Ohr Hassadim. For this reason, ZA corrects her through a Zivug Achor be Panim, which gives her Panim Ohr Hassadim from his Achoraim.

   

Bassar (Flesh)

Behina Gimel, called ZA, in the ten Sefirot, whose level is equal from within outwards: Mocha, Atzamot, Gidin, Bassar, and Or.

   

Before

‘Before’ is the cause and ‘after’ is its consequence.

   

Before and After

When speaking of relations of cause and consequence between two emanated beings, we refer to the cause as ‘before’ and to the consequence as ‘after.’

   

Beginning (Reshit)

Hochma de ZA.

   

Below

Of inferior degree compared to another.

   

Bet

Numeric value: two.

   

Bina

Observing of conducts of cause and consequence.

   

Birth

Recognition of the Aviut of ZA itself, which is different from the Aviut of Ima. It is regarded as born and departed due to the disparity of form, which is like relocation in corporeality.

   

Birth-Blood

When MAN of ZA rise to AVI, the MAN of all the Partzufim that will later emerge from ZA rise along with the MAN of ZA, through the last Partzuf in the world of Assiya. During the months of pregnancy, the MAN of ZA is sorted out from the rest of the MAN, its Ibur Partzufim emerge on the MAN of ZA, and then it is born. During delivery, all the MAN that does not belong to ZA exits in the form of birth-blood. The birth-blood is also called “impure blood.”

   

Blood (Dam)

Aviut in Malchut that is under Tzimtzum Aleph so as to not receive Light within it. In that state, Malchut is halted and stilled from receiving Light; hence she is called Dam [33]. When this Aviut is in NHY, it is called “blood at the source,” and it is under the prohibition on reception. But when this Aviut rises to HGT, not in her place, she is sweetened and becomes milk.

   

Blood at the Source

Dam (blood) — Aviut in Malchut that is under Tzimtzum Aleph so as to not receive Light within it. In that state, Malchut is halted and stilled from receiving Light; hence she is called Dam [34]. When this Aviut is in NHY, it is called “blood at the source,” and it is under the prohibition on reception. But when this Aviut rises to HGT, not in her place, she is sweetened and becomes milk.

   

Blood Turned to Milk

Blood is the Aviut in Malchut. This Aviut is under Tzimtzum Aleph, so as to not receive Light within it. This “stills” Malchut from receiving Light; hence its name, Dam (from the word Domem—still). When this Aviut is in NHY, it is called “blood at the source,” and it is under the prohibition on reception. But when this Aviut rises to HGT, not in her place, she is sweetened and becomes milk.

   

Bohu

Called AA, in which there is attainment. Tohu is called Atik, and there is no attainment in it.

   

Borrowing

The Kelim of NHY de Ima, which she gives to ZA. ZA receives its Light in these Kelim.

   

Boundary (Gevul)

The Masach in a degree.

   

Brain (Moach)

The Sefira of Keter in ten Sefirot of equal level. A Kli for Light of Neshama that stands in GAR.

   

Breaking

Cancelling of the boundary in the Masach.

Also, the fall of the Kelim to the Klipot. The fall of the souls to the Klipot is called “the falling of organs.”

   

Breaking of a Kli

When the Kli is banned from receiving Light.

   

Breasts

In the Dadim (young breasts) there is Ohr Hassadim. When Ohr Hochma appears in them, they are called Shadaim (mature breasts).

   

BYA in this world

The place of the Temple — Beria; Eretz Israel—Yetzira; Abroad (outside of Israel) — Assiya; Ruin — Klipot.

   

Came Up in the Desire

Zivug on a Masach with Aviut Shoresh

   

Cancelled

When two spirituals are of completely equal form, without any disparity of form between them, they return to being one, and the small is “cancelled” in the big.

   

Cause

Causing a Zivug

   

Chaf

Numeric value: twenty

   

Chaf-Bet (22)

The twenty-two letters of the alphabet are Kelim in which the Light clothes. There are twenty-two primary discernments by which all the Partzufim are discerned.

   

Chaf-Zayin (27)

The twenty-seven letters of the alphabet—twenty-two letters of the alphabet plus the five final letters MANTZEPACH (Mem, Nun, Tzadi, Peh, Chaf). Using the five Behinot Sium of the Masach at the Rosh, Lights spread to the Guf and beget Kelim, meaning the rest of the twenty-two letters. They are called “the five outlets of the mouth,” of the Partzuf. They are written, but not pronounced.

   

Chair/Throne (Kisse)

The world of Beria. It comes from the word Kisui (covering) and Haalama (concealing), since the Ohr Hochma is concealed there. It is called Kisse also because Ohr Hassadim that passes through the Parsa is considered Ohr VAK, sitting, as opposed to the Ohr Hochma, which is GAR and standing.

   

Chazeh (Chest)

The Sium of Tzimtzum Bet. Hence, Tzimtzum Bet does not apply Above the Chazeh, in the Kelim de Panim.

   

Circling Light

Ohr Yashar (Direct Light) was crated during the Upper Light’s descent in the Kelim, precisely matching the craving in the Kelim, according to their Behina Dalet. This resembles a heavy object, falling directly to the earth. In Kelim that have no Aviut—craving—the Light is curved like a circle, since they have no gravitational power that attracts.

   

City

The state of the world of Atzilut when the worlds rise to it.

   

Cleaning Waste

The Aviut in the MAN of the lower one rises and is included in the Zivug of the Upper Partzuf, where it is sorted and corrected by obtaining the Masach from the Upper One. At that time, the lower one itself is worthy of a Zivug.

It all depends on the Zivug in the Upper One: if the Zivug is carried out on Aviut Aleph in the Masach, only Behina Aleph of the whole Aviut is sorted. The rest of the Behinot are not sorted, and depart as waste, since the Masach did not correct them. This is why this Zivug is called “cleaning waste.” Only the amount of waste that the Masach absorbs is corrected and worthy of Zivug.

   

Clinging of the Klipot

The Klipot cling to the Achoraim of Malchut, since she stops the Upper Light, so it is dark from her downwards. Hence, at the point of Sium in Malchut, there is equivalence with the Klipot. This is considered that the Klipot cling there.

   

Clothing

ZA that was separated from the Ohr Pnimi and became Ohr Makif. Also, each inferior Partzuf is regarded as “clothing” of its Superior.

   

Connecting

Malchut of the Upper One becomes Keter of the lower one. By doing so, she connects two degrees, since equivalence of form between them has now been made. Thus the connection between all the degrees is made.

   

Connection

The ten Sefirot of Ohr Hozer that rise from the Masach de Rosh upwards, clothe the ten Sefirot de Ohr Yashar, and connect to them, since there the Lights precede the Kelim.

   

Connection

A title for Tikkun Kavim is called by that name since all the Sefirot connect, until there is no oppositeness between them.

   

Connection of the Sefirot

Ascent of the lower Hey to the Eynaim connects the Sefirot to one another.

   

Corporeality

Everything that the five senses imagine and perceive, or what takes up time and space.

   

Covenant

The place of Masach and Aviut, where the Zivug with the Upper Light occurred.

   

Creation

Generation existence from existence, appearing below the Parsa, like Aviut and desire to receive.

   

Creator (Borreh)

This name relates only to the generation of the desire to receive, existence from absence.

   

Cutting/Clipping

Separation of the lower Hey from the Kelim that fell to BYA. The whole Tikkun depends on that.

   

Dadei Behama (Udders)

Illumination of Malchut without the sweetening of Rachamim. The bottom thirds of NH of Atik, which stand in the world of Beria.

   

Dadim (Breasts)

The medium between Upper and lower. The Upper One’s attitude towards the lower one, even when it is unworthy of rising to the Upper One.

   

Dalet

Numeric value: four.

   

Darkness

Behina Dalet in the will to receive, which does not receive Light by the force of the Tzimtzum.

   

Days of Old

Sefirot of Atik, in which there is Malchut of Tzimtzum Aleph, which was concealed form the rest of the Partzufim of Atzilut.

   

Death

Where there is departure of Light of Atzilut from the Kli, it is considered death. Ohr Hochma is called “Light of life,” Light of Haya, since there is no life to the Kli except in Ohr Hochma.

   

Death (the place of death)

The place below the Sium of the Upper Light, below the point of Tzimtzum, below the Parsa. The Kelim that fell below the Parsa are called “dead,” since they are separated from the Light of Life.

   

Death of the Melachim (Kings)

Since they cannot receive Ohr Hochma, they are separated from the line of the Upper Light, and this is considered that they have fallen into BYA and died, since the Light ends in Atzilut.

   

Decline

Decline from the degree: in the second Hitpashtut, when Ohr Hochma comes and clothes in the Kli of Keter. It follows that the degree of Keter descended to the degree of Hochma, Hochma to Bina, etc.

   

Departure from the Upper Light

The closer it is to the place of empty space, the farther it is considered to be from the Upper Light.

   

Descent to the Klipot

ZON rise to AVI to receive new Light, through the MAN that the souls raise to ZON. If the souls corrupt their actions, ZON lose the Light (Mochin). The Light comes to ZON only through the MAN of the souls, which causes the ascent of Kelim from BYA, which are sorted and clothe over the ZON.

But when the MAN departs, the Light departs, and ZON return to their place. At that time, the Kelim of NHY de ZA and the bottom nine of Nukva that rose from BYA and clothed ZON return to the Klipot.

   

Desert

(Also Ruin.) The place of Klipot in this world.

   

Diminution of the Moon

Malchut’s state in the world of Atzilut, where she cannot receive Lights due to absence of Tikkunim.

   

Dormita (Sleep)

When a Partzuf rises to its Superior, as in MAN, all its Lights leave it, and it is then considered that the Partzuf remained below with little livelihood. This livelihood is considered sleep.

   

Drop (as of water)

Intermittent extension of Light, and for brief periods.

   

Drop of Procreation

Ohr Hesed of Aba, which lowers the lower Hey from the Eynaim.

   

Dvekut (Adhesion)

Equivalence of form between two spirituals.

   

Earth (Soil)

Malchut of each degree or of a world.

   

Emanator (Maatzil)

Any cause, with respect to its consequence. Malchut de Rosh is considered Maatzil with respect to the Guf, and so is any Superior degree with respect to its inferior degree.

   

Embrace of the Left

Dispensing of force from ZA to Malchut, so she can bring down the lower Hey and raise the AHP.

   

Empty Avir

Ohr Hassadim before it clothes the Ohr Hochma.

   

Equivalence

When there is no distinction between the four degrees of the will to receive.

   

ET

Malchut is called ET, from Aleph to Tav [35].

   

Exedras

External rooms, NHY of ZA. When there is illumination of Hochma, there is a desire to disclose it. Disclosure of illumination of Hochma is called “external rooms.”

   

Existence

The presence of Ohr Hochma is called “existence.” Concealment of Ohr Hochma is called “absence.”

   

Exit

Change of form. When disparity of form occurs in a part of the Partzuf, it is considered that that part has departed the Partzuf and came out to a new authority of its own. Yet, this does not inflict any change in the first one.

   

Exit of Light through the Eynaim

When Malchut rises to NE and a Zivug is made on her, Light is emitted from the Zivug through the NE and not through the Peh.

   

Extended

Descent of Light by the force of the Aviut—the force of craving in the emanated—is called “extended” or “extension.”

   

External Kelim (Kelim de Achoraim)

Kelim below the Chazeh in the Partzuf.

   

Externality

The purest in the Kli, the Kli for the Ohr Makif.

   

Facing Down

When the Light is dispensed according to the measure of Aviut, to come and clothe in the Aviut.

   

Facing Upwards

During the Hizdakchut of the Masach. They are called by that name because they turn to a finer Aviut.

   

Fall

Descent of a degree to a lower one, because it has become like the lower one.

   

Fall of Organs

The fall of souls into the Klipot. In the Kelim, the fall into the Klipot is called “breaking.”

   

Fall of Organs of Adam ha Rishon

Prior to the sin, Adam ha Rishon had NRN of Atzilut. After the sin, all the organs of his soul fell, and only Light of Nefesh remained in the Kelim of the 100 Ketarim (plural for Keter).

   

Falling

When ZA is worthy, Tevuna rises to Ima, makes a Zivug on Aviut Bet, and gives to ZA. This is called “supporting the fallen,” ZON, since they give them GAR.

   

Far/Distant

A large measure of disparity of form. Also, diminutive illumination of Ohr Hochma. Near means extensive illumination of Ohr Hochma.

   

Female (Nukva)

Malchut of the world of Atzilut is called by that name because she receives Light from ZA through a Nekev (hole) in his Chazeh, where the Light is diminished.

   

Female Face

Kelim de Panim related to reception of Hochma.

   

Female Light

Light that receives from its adjacent Superior, and not as bestowal from Ein Sof. It is also called Ohr Malchut or Ohr Nefesh.

   

Filling

The measure of Aviut in the Masach is called by that name since this is the reason for the filling of the Kli.

   

Filling of HaVaYaH

The name HaVaYaH is ten Sefirot: Yod—Hochma, First Hey—Bina,Vav—ZA, lower Hey—Malchut. But this name does not indicate the level of the ten Sefirot. The level could be Nefesh, Ruach, Neshama, Haya, or Yechida.

The level is determined by its filling. The filling indicates the Light in the ten Sefirot of the HaVaYaH: the level of Nefesh of HaVaYaH is filled with Hey—Gematria BON; the level of Ruach with the filling of Aleph—Gematria MA; the level of Neshama with the filling of Yod, where only Vav is filled with Aleph—Gematria SAG; and the level of Haya is filled complete with Yod, including the Vav of HaVaYaH—Gematria AB.

   

Filling of Names

Indicates the level of the degree. The punctuation of the letters indicates the source of each particular degree in them, whether it is Hitkalelut with the Upper One, lower one, or itself.

   

Fillings

A Partzuf is ten empty Sefirot: Keter, Hochma, Bina, ZA, and Malchut. They are marked in the name HaVaYaH: Yod is Hochma, Hey is Bina, Vav is ZA, and Hey is Malchut. In Gematria, Yod-Hey-Vav-Hey = 10+5+6+5=26 (Chaf-Vav).

However, all that does not indicate their level: Nefesh, Ruach, Neshama, Haya, or Yechida. The level is determined by the filling of Light in the ten Sefirot.

At the level of Haya, it is filled entirely with Yod, including in the Vav of HaVaYaH. Its Gematria is Ayin-Bet (AB): Yod-Hey-Viv-Hey = (10+6+4) + (5+10) + (6+10+6) + (5+10) = AB = 72.

At the level of Neshama, it is filled with Yod, and only the Vav is filled with Aleph. Its Gematria is Samech-Gimel (SAG): Yod-Hey-Vav-Hey = (10+6+4) + (5+10) + (6+1+6) + (5+10) = SAG = 63.

At the level of Ruach, it is filled with Hey, and only the Vav is filled with Aleph. Its Gematria is Mem-Hey (MA): Yod-He-Vav-He = (10+6+4) + (5+1) + (6+1+6) + (5+1) = MA = 45.

At the level of Nefesh, it is filled with Hey, and only the Vav is without filling. Its Gematria is Bet-Nun (BON): Yod-Heh-Vv-Heh = (10+6+4) + (5+5) + (6+6) + (5+5) = BON = 52.

   

Firmament (Rakia)

Yesod de ZA is called by that name because it is the Sium of ZA—Upper Water—and the beginning of Nukva—lower water.

   

First Ibur

Zivug for the mere existence of the Partzuf.

   

Form

The four Behinot Aviut in Malchut, called Hochma, Bina, ZA, and Malchut are called “four forms.”

   

Four Forms

The Aviut or desire in the creature is considered its substance. The four Behinot in the Aviut are called “four forms.”

   

Four Rudiments

Dalet Behinot in the Aviut of Kli Malchut

   

From Above Downwards

Light that extends from pure to coarse, called Ohr Yashar.

Also, from Behina Aleph through Behina Dalet. Behina Dalet remained without Light, hence she is considered the lowest. Behina Aleph is Above them all since her desire is the smallest.

   

From Below Upwards

Light that extends from coarse to pure, called Ohr Hozer.

   

Full

When there is no deficiency and nothing to add to its completeness.

   

Gadlut (Greatness/Adulthood/ Maturity)

Ohr Hochma in the degree.

   

Galgalta

Partzuf Keter, the Kli that clothes the Light of Yechida.

   

GAR

Lights of Rosh that preceded the Kelim, which are the Sefirot KHB, called Rosh of the Partzuf.

   

GAR of the Guf

HGT

   

Gidin (Tendons)

Kli of Bina in ten Sefirot whose level is equal.

   

Gimel

Numeric value: three.

   

Giving Lights

From Sefira to Sefira, through Hizdakchut of the Masach, all the Lights come to Keter. When Behina Gimel de Keter purifies into Behina Bet, she gives Lights to Hochma. When Aviut Hochma purifies from Behina Bet to Behina Aleph, she gives Lights to the Kli of Bina, etc..

   

Great/Adult/Mature

Disclosure of Ohr Hochma. Absence of Ohr Hochma makes a Partzuf small.

   

Grip/Hold

As a branch wishes to suck through its grip, the Klipa grips to a place devoid of Kedusha. The lack is the hose through which it sucks strength and livelihood according to the measure of deficiency of Kedusha.

   

Guf (Body)

The real vessels of reception in each degree, which expand by the force of the Ohr Hozer in the Masach from it downwards. This is where the reception of Lights occurs in actual fact.

   

Hair (Se’arot)

Lights that the Moach cannot tolerate due to absence of Tikkunim. For this reason, they exit on Galgalta. They are also called “surplus of Mocha.”

   

Hakaa (Striking/Beating)

The encounter between the Upper Light and the Masach is comparable to the encounter of two hard objects, where one wishes to breach the bounds of the other, and the other resists and does not let the first enter.

   

HaVaYaH-ADNY

Zivug Panim be Panim of ZA and Nukva implied in the anagram YADONEHY. Yod of HaVaYaH, which is ZA, at the start of the anagram, implying the Hochma in ZA. Yod of ADNY, at the end of the anagram, implies the Hochma in Nukva.

   

Haya

Ohr Hochma

   

Head to Foxes

The Rosh of the lower degree. It is also a tail to lions—the Sium (end) of the Superior degree.

   

Hearing

The Light of Bina de Rosh.

   

Heart

Kli for the Light of Ruach; stands at HGT.

   

Het

Numeric value: eight.

   

Hevel

Ohr Hozer that rises from the Masach.

   

Hey

Numeric value: five.

   

Histaklut (Looking)

Hitpashtut of Light from Ein Sof to the Masach. A Light that comes from Ein Sof is always Ohr Hochma, or Ohr Eynaim, or vision, or Histaklut.

   

Histaklut Aleph (First Looking)

Hitpashtut of Light from Ein Sof to the Masach. A Light that comes from Ein Sof is always Ohr Hochma, or Ohr Eynaim, or vision, or Histaklut.

   

Histaklut Bet (second looking)

Hitpashtut of Light of Ein Sof to the Masach that rises from Tabur to Peh and makes Zivugim along its way, generating Partzufim of Nekudot.

   

Hitpashtut (Expansion)

Light that is emitted from the Emanator and comes to the emanated through the extension of the emanated being’s will to receive, which extends the Hitpashtut to itself according to the measure of its craving for the Light.

   

Hitpashtut Aleph (First Expansion)

Lights of Taamim

   

Hitpashtut Bet (Second Extension)

The second entrance of Lights, after the Hizdakchut of the Masach. Then there are already Kelim, according to the rule, “the expansion of the Light and its departure makes the Kli fit for its task.”

   

Hochma

The Light of Atzmuto of the emanated.

Also, knowing the purposeful result of all the details in reality.

   

Hochma of the Thirty-Two Paths

Ohr Hochma that Bina receives for ZON, including Bina’s twenty-two Otiot, and the ten Sefirot for ZON in Bina.

   

Holam

The Lights above the Otiot.

   

Hose/Conduit (Tzinor)

Kelim de Yosher are called by that name because they extend and limit the Light within their boundaries.

   

Hotem (Nose)

Sefira ZA de Rosh.

   

House (Bait)

Or Heichal (hall) — Behinat Malchut that was separated from the inner Kelim and became a Kli for the Ohr Makif.

   

Hurva (Ruin)

The place of the Klipot in this world (deserts, too).

   

Ibur

Zivug of Katnut

   

Idrin

Internal rooms, HGT of ZA, filled with Ohr Hassadim, not disclosing illumination of Hochma. This is why they are called “inner.”

   

Image (Demut)

Tzelem (also image) means clothes of Mochin of ZA, and Demut means clothes of Mochin of Nukva. The Otiot Yod, Hey, Vav of the Name HaVaYaH are Tzelem, and the last Hey of HaVaYaH is the Demut.

   

Impure Blood

Also known as “birth-blood.”

   

In the Future

Lights of Upper Bina are called by that name since they are set in ZA for the future. The Lights of Tvuna enter ZON permanently, and are therefore called “the next world.”

   

Internal (Pnimi)

Partzufim of Ibur, Yenika, and Mochin clothed in a way that the bigger one is also more internal.

   

Internal Zivug of Atzilut

The inner Kelim of Atzilut are KHB, called Mocha, Atzamot, Gidin, with Lights of NRN. The Lights Haya and Yechida clothe into the Light of Neshama. The Kelim ZA and Malchut were separated from the Partzuf, hence they are called Bassar and Or. These are not real, complete Kelim, but only surround the Kelim of the Guf from without. They receive their Lights — Ruach and Nefesh—from the inner Kelim.

For this reason, there are Lights Ruach-Nefesh in the inner Kelim, and Lights Ruach-Nefesh in the outer Kelim. Souls of people are BON of the Zivug of the inner Kelim, and the souls of angels are born of the Zivug of the outer Kelim. Hence, souls of people are considered the internality of the worlds, as they emerge on the inner Kelim of the Partzuf, and the angels are considered the externality of the worlds, since they emerge from the outer Kelim of the Partzuf.

   

Internality

The Aviut in the Masach is called by that name because this is the place for giving of abundance.

   

Jerusalem

The external Yesod of Malchut.

   

Kamatz (a punctuation mark)

Kmitza (condensing) of Lights. This indicates the ten Sefirot de Rosh, which are condensed in the Kelim de Guf prior to their clothing. The Hitpashtut of Lights in the Guf is called Patach (opened), since it opens an entrance to the Light.

   

Katnut (Smallness)

The two Partzufim Ibur and Yenika in each Partzuf are called by that name since they lack Rosh or Mochin.

   

Kelim de Achoraim (External Kelim)

Kelim below the Chazeh in the Partzuf.

   

Kelim de Panim

Kelim Above the Chazeh in the Partzuf.

   

Keter

Placement of the root of the degree. It comes from the word Machtir, meaning encircles, as it is purer than the whole degree, and hence surrounds the Partzuf from Above.

   

Kisse Din

Malchut of Mochin de Ima, which clothes in Malchut of the world of Beria. It is called Techelet (azure) and Sandalfon.

   

Kisse Rachamim (Throne of Mercy)

The Upper nine of Mochin de Ima.

   

Kissing (Neshikin)

Zivug of two internal Partzufim of ZA and Nukva, also called “ Zivug of voice and speech.”

   

Kista de Hayuta (Cista (Chest) of Life-Force)

A Reshimo of past Light. This is what remains in the Partzuf in its place, as it rises to the Upper One for MAN, and has “departure of Mochin.”

   

Kli

The will to receive in the emanated being.

   

Kli for Ohr Makif

The outer, purer half of the wall in the Kli. The inner, coarser half of the wall in the Kli, serves as a Kli for the Ohr Pnimi.

   

Kli for Ohr Pnimi

The inner, coarser half of the wall in the Kli. The Kli for the Ohr Makif is the outer, purer half of the Kli.

   

Kli Malchut

Behina Dalet of the Ohr Yashar, on which there was the Tzimtzum Aleph so as to not receive Light.

   

Kli that Raises MAN

AHP of the Upper One during Gadlut.

   

Klipat Noga (The Noga Shell)

Nitzotzin that contain both good and bad. When Noga receives Light in her good part, she gives of the Light to her bad part, too.

   

Klipot (Shells)

A contradicting desire to the Upper One, who is only about bestowal, a desire to only receive. Hence, they are separated from the Life of Lives and are considered “dead.”

   

Kof

Numeric value: 100.

   

Lamed

Numeric value: thirty.

   

Lamed-Bet (32) Gods of the Act of Creation

Thirty-two paths of Hochma, which come from Bina, called Elokim (God). It sorts Reish-Peh-Het (288) out of the Shin-Chaf (320) Nitzotzin, which are the Upper nine, leaving Malchut below, as waste.

   

Land of Edom (Eretz Edom)

Malchut included in Bina is called “the land of Edom.”

   

Land of Israel (Eretz Ysrael)

Yetzira of this world

   

Length

The distance between two edges of a degree, from the purest Behina (Highest) to the coarsest (lowest).

   

Light of Atzilut

Ohr Hochma

   

Light of Beria

Ohr Hassadim, without Ohr Hochma

   

Light of Reshimo

What remains in the Kli after the departure of Light from the Kli.

   

Light that is limited in the Kli.

When the Light is gripped and dependent upon the measure of Aviut in the Kli, so it cannot expand there more, or less, than the measure of Aviut in the Kli.

   

Line (Kav)

Indicating a distinction of “from Above downwards,” which did not exist previously, as well as that its illumination is smaller than the previous value.

Also, ten Sefirot de Yosher are called Tzinor (hose), from the perspective of the Kelim, and Kav, from the perspective of the Lights.

   

Live/Animate

Yesod, because it elevates nine Sefirot of Ohr Hozer and receives nine Sefirot of Ohr Yashar in them.

   

Liver

In internal Kli with the Light of Nefesh.

   

Long

Abundance of Hochma. Short—scarcity of Hochma. Wide—abundance of Hassadim; narrow—scarcity of Hassadim.

   

Looking in the Face

Bestowing Ohr Hochma.

   

Lower Eden

Yesod of the world of Assiya

   

Lower Garden of Eden

Yesod de Malchut in the world of Assiya.

   

Lower Hochma

Hochma in Nukva.

   

Lower Ima

Malchut de Atzilut

   

Lower land

Malchut

   

Luck (Mazal)

Yesod. It is called Mazal because it gives off Ohr Hochma intermittently, like drops.

   

MA

HaVaYaH filled with Alephs: Yod-He-Vav-He. All the levels that emerge in Atzilut, emerge at the level of MA. Atzilut is considered the new MA with respect to the Lights—the Nitzotzin and the Kelim of Nekudim that connect to it. They are considered older than it, since they have already been used in the previous Partzuf of Nekudim.

   

Magnification

Transition from a state of Katnut into a state of Gadlut.

   

Malchut

The last Behina. It is called by that name because assertive and firm guidance extends from her, in complete governance.

   

Malchut Has No Light

The Masach is purified and only Aviut Shoresh remains, insufficient for a Zivug. Hence, she can only receive from the Zivug made in ZA.

   

Malchut’s Armies

Partzufim that emerge from Malchut in the worlds BYA.

   

Male (Zachar)

A Partzuf that receives the complete Lights from its Superior, as they were in the Upper One.

   

Male Face

Bestowal of Hochma.

   

MAN

What causes the Zivug.

Also, the GE of the lower one were attached in the same degree with the AHP of the Upper One, which were fallen in them in the state of Katnut. Hence, as a result of the Dvekut during the time of Katnut, when the Upper One came by Gadlut, because its AHP rose and became a new NHY, within its AHP are the GE of the lower one. Like the Masach and Reshimot de AB, included in Rosh de Galgalta and generating AB, this is what happened in Tzimtzum Bet, through the Ibur, except the Zivug is on Yesod.

   

MANTZEPACH

Behinot Masach and Aviut of the Partzuf that remained in it from the time of its Katnut. MAN of the lower one are attached to the AHP of Partzuf Nukva, in the MAN of Nukva herself, which remained for her from her Ibur. From the Masach of her Ibur, the lower one receives the level of Ibur. Hence, MAN of the Ibur was included in the MANTZEPACH of Nukva, as she raises them to ZA. At that time, an Ibur was made on his MAN, and he receives his level.

   

Masach

The force of Tzimtzum that rises in the emanated with respect to the Upper Light, stopping it from descending into Behina Dalet. Thus, the minute it reaches and touches Behina Dalet, that force immediately awakens, strikes, and repels it. And this force is called Masach.

   

Mayin Nukvin

As Nekudot de SAG expanded below the Tabur, two Reshimot were joined—of the first five of SAG, and of the lower Hey from Galgalta. The Masach is an inclusion of two females: Bina and Malchut. This is why the Masach is called Mayin Nukvin, as from here onwards there are always two females included in its Masach.

   

Mazla (Aramaic: luck)

Se’arot Dikna are called by that name because their Lights drip like drops until they join the great Lights in the worlds.

   

Me (Ani)

Malchut, when revealed, is called Ani. And when concealed, she is called Hu (he).

   

Mem

Numeric value: forty.

   

Metzach

Bina de Keter.

   

Metzach of the Desire

During the Zivug of Gadlut, when Ohr Hochma shines through the Light of AB-SAG, the Se’arot depart and the time of good will appears.

   

MI

Bina

   

Middle Point

Behina Dalet in Ein Sof is called by that name because it is in unity with the Light of Ein Sof.

   

Middle/Medium

Connecting and deciding between two remote edges

   

Milk

Lights of Hassadim, which Bina gives to ZA after its birth. These Lights return to being Hochma, and this is called “milk that becomes blood.”

   

Mochin

Lights of GAR or Lights of Rosh.

   

Mochin de Gadlut

The Mochin that ZA receives through its ascent to MAN after nine years. It is called Ibur Gimel, as well as Mochin of procreation, since ZON make a Zivug Panim be Panim and can procreate souls.

   

Mochin de Holoada (procreation)

The Mochin that ZA receives through its ascent to MAN after nine years. At that time, ZON make a Zivug Panim be Panim and can procreate souls. It is also called Mochin de Gadlut and Ibur Gimel.

Also, it is Light of Haya that ZA receives from AVI at the level of AB. Through these Mochin, ZA begets the GAR of the souls.

   

Months of Conception

(Also: the time of conception). Time and space are initiations of form. A Partzuf is completed through many Zivugim and Lights, which are seven, nine, or twelve months, according to the number of Light that join the completion.

   

Moshe and Israel

GAR de ZA.

   

Motion

Any regeneration of form from a previous form.

   

Motrey (Surplus) of Mocha

Lights that the Moach cannot tolerate due to absence of Tikkunim. Hence, they exit on Galgalta. They are also called Se’arot (hair).

   

Muteness-Speech

Ten Sefirot of Light that traverse from Malchut de Rosh, called Peh, into the Toch. The inner Partzuf of Nukva is called “speech.” If it departs, and she remains with only the outer Partzuf, it is then considered “muteness,” since the inner Partzuf is GAR and the outer is VAK.

   

Name

A description of how the Light, implied in a name, is attained. The name of each degree describes the manners of attainment in that degree.

   

Narrow

Scarcity of Hassadim. Wide—abundance of Hassadim. Scarcity of Hochma is called “short,” and abundance of Hochma is called “long.”

   

Near

Proximity of form to one’s friend.

   

Nefesh

Light that the Partzuf receives from its adjacent Superior and not as bestowal from Ein Sof. It is called “female Light.”

   

Nehiro

Ohr Yashar

   

Nehiro Dakik

Fine and small illumination, which revives the Klipot.

   

Nekuda

Malchut in which there is no Zivug, and which does not raise Ohr Hozer, remains dark, without Light, because of the Tzimtzum made in the middle point.

   

Nekudot

Four levels that emerge on the Zivug in the Masach during its Hizdakchut. Lights of Tabur—Nekudot Above the Otiot—Holam. Lights of Yesod—Nekudot inside the Otiot—Melafom. Light of Sium Raglaim—Nekudot below the Otiot.

   

Neshama

Light that clothes in the Kli of Bina is called Neshama, from the word Neshima (breathing), because ZA receives the Light of the spirit of life from Bina by rising and falling, as in breathing.

   

Nesira (Sawing Off)

Separation of Nukva from ZA.

   

New Light

Any Light emerging from the correction of the Kelim in the world of Atzilut.

   

New Souls

1) Completely new, extending from Hochma de Ohr Yashar. These do not come into the world of Tikkun. 2) Regeneration of souls, which come from Hochma of the thirty-two paths, from Bina included in Hochma. However, they are new with respect to ZON, since they come from the new MA (and only souls of BON are old).

In them, too, there are two Behinot: 1) New souls of Panim be Panim, applied during the Temple, when ZA was permanently at the level of AB, and Beria, considered the souls, was in Atzilut. For this reason, the souls, too, where in the world of Atzilut, and were regarded as Panim be Panim. 2) After the ruin, when Beria descended to its place under the Parsa, and does not have Light of Atzilut, but of Achor be Achor. Hence, with respect to Achor be Achor, these souls are considered new.

   

Next World

Lights of Tevuna, which come in ZON permanently. In the future—Lights of Upper Bina. They are called by that name since they are set in ZA for the future.

   

Nikvey (Holes of) Awzen, Hotem, Eynaim

In Tzimtzum Bet, Malchut rose to the Sefira Hochma in each Sefira, and made holes in the Hotem, Awzen, and Eynaim. Prior to Malchut’s ascent, there was only one hole in each Sefira, in the Peh.

   

Nikvey Eynaim

Behina Aleph in the Rosh, since Hochma is called Eynaim, and by the force of the ascent of the lower Hey to the Eynaim, a Nukva was made in Hochma, too.

   

Nitzotzin

The Reshimot that remained of the Lights of Nekudim after their departure from the broken Kelim. There are two kinds of Lights in them: 1) Ohr Yashar, pure, called “lights,” which remained in Atzilut, and 2) Ohr Hozer, coarse, called Nitzotzin, which descended to BYA with the Kelim.

   

Nourishments

These must be from a Higher degree, since they provide strength to permanently rise and clothe the Upper One.

   

NRNHY

The Kelim of the ten Sefirot are called KHB ZON. The Lights of the ten Sefirot are called Nefesh, Ruach, Neshama, Haya, and Yechida. The Kelim are regarded as being from Above downwards, and the Lights—from below Upwards, in order of strength.

   

Nukva

The height of its growth: in the future, she will be Panim be Panim with ZA, in one Keter. Its greatest diminution—a point under Yesod de ZA.

   

Nun

Numeric value: fifty.

   

Ohr

Everything received in Behina Dalet; includes everything but the will to receive.

   

Ohr Eynaim

Light that emerges on the Masach in NE in Behinat Aviut Aleph.

Also, Hitpashtut Light from Ein Sof to the Masach. A Light that comes from Ein Sof is always Ohr Hochma, Ohr Eynaim, Histaklut, or vision.

   

Ohr Hochma

Light that extends from the Creator to the creature, the entirety and the sustenance of the emanated being.

   

Ohr Hozer (Reflected Light)

Light that was not received in Behina Dalet and was repelled by the Masach. After Tzimtzum Aleph, it serves as a vessel of reception in all the Partzufim, instead of Behina Dalet. Also, Light that extends from coarse to pure, called “from below Upwards.”

   

Ohr Makif

Any Light that is repelled from reception in the Sof of the Partzuf, due to the weakness of the Masach. Surrounds the Partzuf and pressures the Masach in order to be clothed within it in the future.

   

Ohr Malchut

Light that the Partzuf receives from its adjacent Superior, and not as bestowal from Ein Sof. It is also called Ohr Nefesh or “Female Light.”

   

Ohr Nefesh

Light that receives from its adjacent Superior, and not as bestowal from Ein Sof. It is also called “Female Light” or Ohr Malchut.

   

Ohr Panim

Ohr Hochma

   

Ohr Pnimi

Light clothed in a Kli.

   

Ohr Yashar

Light that extends from Ein Sof to the Partzufim. It does not affect the Igulim (circles), but only the Sefirot of Yosher (directness), according to the desire in them: the Giver gives to a coarser desire, to Behina Dalet.

Also, Light that extends from pure to coarse, called “from Above downwards.”

   

Old Light

Light that remained in the world of Nekudim after the breaking of the vessels.

   

One

Upper Light that spreads from Atzmuto, from Above downwards, without any change in form.

   

Opening of the Eyes

Illumination of Hochma.

   

Organs

Sefirot de Guf.

   

Oscillating

VAK is called by that name because until the Partzuf achieves GAR, it oscillates between Din and Rachamim.

   

Other Gods

The grip of the Klipot on the Achoraim de Nukva, since she is not entirely sorted prior to Gmar Tikkun.

   

Otiot

Kelim

   

Outskirts of the City

The first six Sefirot of the world of Beria, protruding from the world of Atzilut downwards.

   

Panim

The place in the Kli that is intended to receive or to bestow.

   

Parsa

A boundary that divides the Partzuf into vessels of bestowal and vessels of reception.

   

Partitions

The Guf of the Partzuf.

   

Partzuf

Ten Sefirot one below the other, which come through Malchut’s ascension to the Emanator.

   

Patach (a punctuation mark)

Hitpashtut of Lights in the Guf is called by that name because it opens an entrance for the Light. Kamatz is Kemitza (condensing) of Lights, indicating the ten Sefirot de Rosh, which are condensed prior to their clothing in the Kelim de Guf.

   

Patriarchs (Avot)

The Sefirot HGT with respect to the Sefirot NHY, which are their offspring.

   

PBP (Panim be Panim)

When Nukva receives Upper Light from the male’s Panim into her Kelim de Panim.

   

Peh

Numeric value: eighty.

   

Peh

Malchut de Rosh.

   

Permanent Zivug

Zivug of AVI in their place.

   

Place

The will to receive in the emanated.

Also, time, space, and motion are all one issue.

   

Preparation to Receive

When there is a Masach in the Partzuf in the right measure for Zivug and extension of Light.

   

Primordial Hochma

Hochma in AA, which does not shine in Atzilut. Rather, only Hochma of the thirty-two paths shines.

   

Proliferation of Light

Many Reshimot that were not regenerated in a Zivug, and hence, demand their correction and rise to MAN for a new Zivug.

   

Protruding

Illumination of Hochma.

   

Punctuation of Otiot (Letters)

Indicates the source of each degree within them, whether it is from Hitkalelut with the Upper One, with the lower one, or herself. The filling of the names indicates the level of the degree.

   

Quantity of the Place

Quantity of the place is the number of degrees in that place. The quality of the place is the importance of the degree in that place.

   

Rachel

Nukva de ZA, from his Chazeh down.

   

RADLA

Ten Sefirot of the Rosh de Atik are called Reisha de Lo Etyada(RADLA) because they use Malchut de Tzimtzum Aleph.

   

Regeneration of Souls

Bestowal of Ohr Hochma to the souls, as they had had during the Gadlut of the world of Nekudim, and which was removed by the shattering. It is also as they had had the second time, prior to the sin of Adam ha Rishon and the second departure through the falling of the organs of the soul.

   

Reish

Numeric value: 200.

   

Removal/Distancing

A Tikkun in which the Kli distances itself from receiving Ohr Hochma and instead chooses Ohr Hassadim.

   

Reshimo

What the Ohr Hozer leaves after its departure. This is the nucleus and the root of the birth of another Partzuf off it.

   

Residue/Remainder (She’er)

A Zivug to revive the worlds.

   

Return to the Emanator

Departure of Light in the Hizdakchut of the Masach to Malchut de Rosh, the Emanator of the ten Sefirot de Guf.

   

Revival of the Dead

Return from BYA to the world of Atzilut is given that name because exit from the world of Atzilut is called “death.”

   

Rib

Nukva’s name when she is attached Achor be Achor to the Achoraim of Chazeh de ZA, since she is attached to its Guf, and they serve one Keter.

   

Roof

Keter in each degree.

   

Rosh (Head)

The part in the emanated that is the most equal to the form of the Shoresh. It is also the ten Sefirot of the Upper Light that expand to the Masach in Malchut, to raise Ohr Hozer.

It is called by that name because they precede the Masach and the Ohr Hozer. Also, it is ten Sefirot de Ohr Yashar that clothe in the ten Sefirot de Ohr Hozer.

   

Round

When there is no distinction of Above and below between the four Behinot in the desire. For this reason, the four Behinot are called “four round Igulim (circles)” one inside the other, as there is no Above and below among them.

   

Ruach

Ohr Hassadim. It is a Light that clothes in Kli de ZA, since its conduct is to rise to Bina to suck Light from her and descend in order to give it to Malchut.

   

Said to His world, “Enough! Spread no further.”

Malchut, which ends the Hitpashtut of Upper Light in the Chazeh of the world of Yetzira, places this boundary there.

   

Samech

Numeric value: sixty.

   

Seal (Hotam)

Ohr Hozer that rises from the Masach upwards, clothing the ten Sefirot de Rosh. Nechtam (imprint)—the same ten Sefirot as they go from the Rosh to the Guf.

   

Sealed

The same ten Sefirot that go from the Rosh to the Guf, since a seal is Ohr Hozer that rises from the Masach upwards, clothing the ten Sefirot de Rosh.

   

Second Ibur

Zivug for adding Ohr Hochma in the Partzuf.

   

Sefira

Ten Sefirot de Ohr Yashar clothed in ten Sefirot de Ohr Hozer, which emerge on one Zivug, are called “one Sefira,” after the highest Sefira in the level, although it contains ten Sefirot in length and thickness.

   

Segol

An indication that there are three Nekudot HBD when HB are Panim be Panim.

   

Separating the Sigim (Dross)

Sigim are lower Hey that was mingled in the seven Melachim and caused the breaking of the world of Nekudim. Hence, the Tikkun is the need to remove the lower Hey from all the broken Kelim. This is done by Ohr Hochma, Light of Aba. This Tikkun is called “separation of the Sigim.”

   

Separation

Two degrees without equivalence of form between them, from any side.

   

Shabbat Zone

An end on the Upper Light by the force of Malchut.

   

Shin

Numeric value: 300.

   

Shoresh (Root)

All the Behinot in Keter; ten Sefirot de Rosh.

   

Short

Scarcity of Hochma. Wide—abundance of Hassadim. Narrow—scarcity of Hassadim. Long—abundance of Hochma.

   

Side-lock

Malchut. She is called by that name because she is the last of the Sefirot.

   

Sigim (Dross)

Lower Hey that mingled with the seven Melachim (kings) and caused the breaking of the world of Nekudim.

   

Simple

Without distinction of degrees and sides.

   

Sium Kelim de Panim

Chazeh

   

Sium of Tzimtzum Bet

The Parsa that ends Atzilut.

   

Sium Raglaim de Adam Kadmon

The point of Sium of this world. This is the end of the line of Ein Sof and the middle point of all the worlds.

   

Sium Raglaim de Atzilut

Bina of NHY de Adam Kadmon.

   

Sleep

ZA, while raising MAN. It is also called Dormita.

   

Slow

Gradual extension of Lights by way of cause and consequence.

   

Slumber

When a Partzuf ascends for MAN, its place is considered to be in a state of slumber, without Mochin. It remains with Kista de Hayuta (cista (chest) of life-force).

   

Smell

The Light in ZA de Rosh, called Hotem (nose).

   

Sof (or Sium)

Done by the repelling force in Behina Dalet. The Upper Light stops shining there because she does not receive it. Behina Dalet is called Sium (end) because it stops receiving the Upper Light, and by so doing, ends the degree.

   

Son

A lower one, with respect to the Upper One.

   

Sorting and correcting

Sorting means the lowering of the thirty-two Nitzotzin, thirty-two Malchuts as waste, so only 288 remain for the construction of Kedusha. It is corrected by the illumination of Aba, and this is called “sorting the Lights.” But without Malchut, there is no degree. Hence, Hitkalelut of both the first Hey and the lower Hey are received from the Masach of Ima, and this is called “the association of the quality of Malchut with the quality of Rachamim.

From this Hitkalelut, thirty-two new Malchuts are completed, to complete the 320 Nitzotzin. This sorting is made possible only through the Light of Aba, since it does not shine for Behina Dalet, and thus the waste is sorted out. But the Tikkun is through the Light of Ima. Sorting means to sort out the parts of Behina Dalet, which obstruct the reception of the Upper Light.

   

Souls of Angels

The inner Kelim of Atzilut are KHB, called Mocha, Atzamot, and Gidin, with Lights of NRN. Lights of Haya and Yechida clothe within the Light of Neshama.

The Kelim ZA and Malchut were separated from the Partzuf, hence they are called Bassar and Or. These are not real, complete Kelim, but only surround the Kelim of the Guf from without. The Lights within them are Ruach and Nefesh, and they receive from the inner Kelim.

There are Lights of Ruach-Nefesh in the inner Kelim, and Lights of Ruach-Nefesh in the outer Kelim. Souls of people are born from the Zivug of the inner Kelim, and souls of angels are born from the Zivug of the outer Kelim.

The souls are considered the internality of the worlds, since they emerge on the inner Kelim of the Partzuf. Angles are considered the externality of the worlds, since they emerge from the outer Kelim of the Partzuf.

   

Souls of People

The inner Kelim of Atzilut are KHB, called Mocha, Atzamot, and Gidin, with Lights of NRN. Lights of Haya and Yechida clothe within the Light of Neshama.

The Kelim ZA and Malchut were separated from the Partzuf, hence they are called Bassar and Or. These are not real, complete Kelim, but only surround the Kelim of the Guf from without. The Lights within them are Ruach and Nefesh, and they receive from the inner Kelim.

There are Lights of Ruach-Nefesh in the inner Kelim, and Lights of Ruach-Nefesh in the outer Kelim. Souls of people are born from the Zivug of the inner Kelim, and souls of angels are born from the Zivug of the outer Kelim.

The souls are considered the internality of the worlds, since they emerge on the inner Kelim of the Partzuf. Angles are considered the externality of the worlds, since they emerge from the outer Kelim of the Partzuf.

   

Space/Void

Behina Dalet, which is emptied of Light due to Tzimtzum Aleph is not absent from the emanated, but there is an empty space in it, without Light

   

Spark (Netzitzo)

Ohr Hozer

   

Speech

Ten Sefirot of Light that pass through Malchut, from her and down into the Guf.

Also, ten Sefirot of Light that pass from Malchut de Rosh, called Peh, into the Toch. The inner Partzuf of Nukva is called “speech.” If it departs, and she remains with only the outer Partzuf, then it is called “muteness” because the inner Partzuf is GAR and the outer is VAK.

   

Spiritual Zivug

A Zivug that stems from Rosh SAG to Rosh de Nekudim, which corrects the GAR of Partzuf Nekudim, but does not expand to the Guf of Nekudim. It is also called Zivug de Neshikin(Zivug of kisses).

   

Spirituality

Devoid of any corporeal state, such as time, space, and motion.

   

Square

Zivugim made on Malchut during her Hizdakchut from Behina Dalet to Behina Gimel, from Behina Gimel to Behina Bet, and until she arrives at the Peh. They are given that name after the four kinds of purification of the Masach.

   

Strength

A discernment that is like the seed from which a tree will grow.

   

Substance/Matter (Homer)

The Aviut in a Partzuf of Behina Dalet in the desire. It also has length, width, depth, and six edges—above, below, east, west, north, and south.

   

Sucking of the Klipot

The substance of the Klipot is complete evil; they cannot receive any Light. But during the breaking of the vessels, vessels of bestowal fell into the Klipot and have become their soul and livelihood.

   

Suffering

Where the Kli is worthy of clothing Light, but does not clothe it due to its own choice.

   

Sweetening/Mitigation

If the Kelim are flawed by the breaking, they need the Light to “sweeten” their bitterness, their Din (judgment) forces, so there will not be a grip for the externals in them.

   

Taamim

Hitpashtut of light from Above downwards, from Peh to Tabur.

   

Tabur

Malchut de Guf, from which the actual limitation and rejection of Light begins.

   

Tabur of the Heart

The place of the Chazeh (chest).

   

Tav

Numeric value: 400.

   

Tefillin

Tzitzit (Zizith) is Se’arot de ZA, which shine in Rosh de Nukva, which educes Behinat Tefillin in her Metzach.

   

Temple (Beit ha Mikdash)

Beria of this world

   

Tet

Numeric value: nine.

   

The End of All

Behina Dalet in Behina Dalet, the coarsest, is called Sof (end) because all the degrees come only to correct her.

   

The Force of the Klipa

Clothes of Lights depart their Kelim due to a mixture of evil in them, and fall to the Klipot with the residue of Light. This adds strength to the Klipa.

   

The Garden of Eden

Malchut de Atzilut. Eden is Hochma, and Garden is Malchut. The whole of the world of Atzilut is Hochma. This is why Malchut of Atzilut is called “Garden of Eden.”

   

The Mating Malchut

Malchut de Guf.

   

The Origin of the Souls

The will to receive that was imprinted in the souls, which separates them from the Upper Light. The transition between the world of Atzilut and the world of Beria.

   

The Place of BYA

Prepared during Tzimtzum Bet.

   

The Place of Conception

The bottom third of the Sefirot Tifferet de AVI, while they are one Partzuf with YESHSUT.

   

The Place of Darkness

The Sefira of Malchut, which ends the Partzuf due to the force of Tzimtzum in her, makes darkness from her outwards.

   

The Place of Lights

Malchut de Rosh. It is called by that name since it creates Ohr Hozer, which clothes the Light and brings it into the Guf.

   

The Place where the Klipot Grip

A place of deficiency in Kedusha (Holiness).

   

The quality of the place

The quantity of the place is the number of degrees that exist in that place. The quality of the place is the importance of the degree present in the place.

   

The Soul of Adam ha Rishon

Prior to the sin — NRN from BYA in Atzilut. After the sin—Light of Nefesh remained in Kli de Keter of each of the Sefirot de BYA, except for AVI of Beria.

   

The Sun in Its Sheath

NHY of ZA that clothe within Nukva.

   

Thirty Degrees in Guf de Nukva

Ibur, Yenika, Mochin in Achor de Nukva, in each of which are ten Sefirot.

   

Throne

Ten Sefirot of Light of Ima, which spread in the world of Beria: GAR is called Kisse, VAK is called “six rungs of the throne.” Malchut that clothes in Malchut of Beria is called Din, Techelet (azure), and Sandalfon.

   

Through the Sides

Limited bestowal.

   

Time

A certain amount of Behinot (discernments) that stem from one another by way of cause and consequence.

   

Time of Good Will

During the Zivug on Gadlut, Ohr Hochma shines through the Light of AB- SAG, the Se’arot depart, and the Metzach of the desire appears.

   

Toes

The Sium of every Partzuf.

   

Tohu

Bohu is called AA, where there is attainment. Tohu is called Atik, where there is no attainment.

   

Torah

Light of ZA.

   

Touching (Tangential)

Insufficient disparity of form of a degree to separate it from the root between two degrees.

   

Trail

Yesod de Aba is given that name because it is long and narrow.

   

Tree

Yesod de ZA, the middle line, the place of Zivug.

   

Tree of Knowledge (Etz haDaat)

The place from Chazeh downwards, called Assiya. Its primary part is Yesod, which is a middle line, called Etz (tree).

   

Tree of Knowledge of Good and Evil

From Chazeh de ZA downwards, since there is illumination of Hochma there. Hence, in that place there is a hold for the Klipot, called “evil.”

   

Tree of Life (Etz Chaim)

The place from the Chazeh Upwards. There are covered Hassadim there, the Light of Achoraim de Bina, and hence, no hold for the Klipot.

   

Triangle

A degree with only the first three Behinot in the desire.

   

Tzadi

Numeric value: ninety.

   

Tzelem

Ohr Hozer that rises on the Hitkalelut MAN of the lower one in the Masach and Aviut of the Upper One, clothing the ten Sefirot of Ohr Yashar. This Ohr Hozer belongs to the Upper One, but since the Upper One makes a Zivug for the needs of the lower one, on the Aviut of the lower one, this Ohr Hozer descends to the lower one along with the Ohr Yashar. To receive it, the lower one must diminish it by three degrees, called Mem-Lamed-Tzadi, or as it reads from below Upwards Tzelem(Tzadi-Lamed-Mem).

   

Tzere (a punctuation mark)

Implying HB when Bina is in Achoraim to Hochma, and they have no point of Daat under them, to bring them into Zivug. Bina, too, is called Tzere, since all the organs of ZA receive their form through her Masach de Aviut.

   

Tzimtzum

Who conquers his desire, detains himself, and does not receive, despite the great desire to receive.

   

Tzimtzum Aleph

Tzimtzum of Malchut; Tzimtzum on BehinaDalet. Hence, the line of Ein Sof stops at Malchut de NHY.

   

Tzimtzum Bet

Tzimtzum NHY de Adam Kadmon; Tzimtzum on Behina Bet. For this reason, the line of Ein Sof stops at Bina of NHY de AK, from which the place of the worlds BYA was made. Tzimtzum Bet is the association of Midat ha Rachamim, Bina, with Midat ha Din, Malchut.

   

Tzitzit

Se’arot de ZA, which shine in Rosh de Nukva, which educes Behinat Tefillin in her Metzach.

   

Unification (Yhud)

Two different Behinot that have equalized their forms to one another.

   

Unique

The Upper Light that produces a multiplicity of degrees, for equalizing them. United—when in the end everything becomes unique.

   

United

When, in the end, everything becomes one. One—the Upper Light that brings equivalence to the multitude of degrees.

   

Upper

More important.

   

Upper Eden

Yesod of the world of Beria.

   

Upper Garden of Eden

In the world of Beria, which is Bina.

   

Upper Land

Bina. Malchut is the lower land. When Malchut is included in Bina, Bina is called Eretz Edom.

   

Upper Whiteness

Before it is clothed in a Kli, the Light is white, since all the colors come only from the Kelim.

   

Vacant

A place that is ready to undergo corrections.

   

Vacant Space

By the force of Tzimtzum Aleph, Malchut ends the Upper Light. This Sium stands above the point of this world. Through Tzimtzum Bet, the place of Tzimtzum rose from Sium Galgalta to the Chazeh of Partzuf Nekudim. And form there down, an empty place was made, and the place of the Klipot.

Yet, by the fall of vessels of bestowal below the Chazeh of the place of BYA, only fourteen Sefirot remained for Mador ha Klipot. Through the sin of Adam ha Rishon, the point of Sium of Kedusha descended to Bina of Malchut of the world of Assiya, called “the lower Garden of Eden,” from which the place of the empty space was made. It follows that the space was diminished by the breaking of the vessels and the sin of Adam ha Rishon, since it descended from the place of Parsa to Bina of Malchut of Assiya. But the Klipot obtained the strength to build four worlds.

   

VAK and Nekuda of the Klipot of Atzilut

Prior to the sin of Adam ha Rishon, once all the worlds rose to Atzilut, there were fourteen Klipot in the fourteen Sefirot of Mador ha Klipot (the shell section). They did not have a Partzuf, only VAK for ZA of the Klipa, and Nekuda for the Nukva of the Klipa.

   

Vav

Numeric value: six.

   

Vision (Re’iah)

Hitpashtut of Light from Ein Sof to the Masach. A Light that comes from Ein Sof is always Ohr Hochma or Ohr Eynaim, or Re’iah (vision), or Histaklut, Ohr Hochma de Rosh.

   

Voice and Speech

Zivug of the two internal Partzufim of ZA and Nukva. It is also called Zivug de Neshikin (kissing).

   

Wall

The Aviut of the Masach is the Kli that receives Light. It is called “the wall of the Kli” because the whole Kli is only its walls. The four Behinot of Aviut are four layers in the thickness of the wall, positioned one atop the other and considered internality and externality.

The thickest Behina in the wall of the Kli extends more abundance and is considered the internality of the Kli. The rest of the Behinot, the purer ones, are considered the externality of the Kli, where Behina Dalet is the internal, compared to Behina Gimel, Behina Gimel is internal compared to Behina Bet, etc..

   

Wall

A Masach of Achoraim of Ima, which detains the Ohr Hochma from reaching ZON, when they are in Katnut, by the force of being Hafetz Hesed (delighting in mercy).

   

Waste

The Sigim left after the scrutinies.

   

Well (of water)

Yesod de Nukva, from which Ohr Hozer rises, as though from a well.

   

Wheels

Sefirot de Igulim (circles) are called by that name because the Lights in them becomes round, since there is no purity and Aviut (coarseness) there.

   

Wide

Abundance Of Hassadim. Narrow—scarcity of Hassadim. Scarcity of Hochma is called “short,” and abundance of Hochma is called “long.”

   

Window

The force of the Ohr Hozer that opens the reception of Light in the Kli.

   

Wings

Malchut de Ima is always in Katnut, interrupting ZON from the external ones. By doing so, she guards ZON, since only illumination of Hochma passes through her. Parsa, below Atzilut, is also made of Malchut deIma, and she is called “shoe,” protecting ZON’s feet. No illumination of Hochma passes through her.

   

World (Olam)

The name Olam begins with Partzuf BON of the world of Adam Kadmon, since ZA and Malchut of the inner Kelim of Behina Dalet disappeared and became Kelim for Ohr Makif, called Levush and Heichal.

Also, Olam means He’elem (concealment).

   

Worlds and Souls

AVI make two Zivugim: 1) Achor be Achor, to revive the worlds with Ohr Hassadim; 2) Panim be Panim, to procreate souls. A Levush extends from the first, external Zivug, and from the second, internal Zivug, extends Ohr Hochma to the souls. This is why there are three Partzufim: external and medium—from the first Zivug, and internal—from the second Zivug.

   

Yaakov (Jacob)

VAK of ZA, external Partzuf.

   

Yashar (Straight)

Descent of Upper Light in the Kelim precisely according to the craving in the Kelim, according to their Behina Dalet, like a heavy object that falls straight to the ground. In Kelim without Aviut—craving—the Light is circled, since they have no attracting, pulling force.

   

Yechida

The Light clothed in the Sefira of Keter.

   

YESHSUT

ZAT, AHP, or AVI. When AVI make a Zivug Panim be Panim, AVI and YESHSUT are regarded as one Partzuf. When AVI make a Zivug Achor be Achor, YESHSUT depart AVI into a separate Partzuf.

   

Yod

Numeric value: ten

   

Yod-Aleph (11) Signs of the Incense.

Sparks of Light that remained to revive the stony heart.

   

Yosef (Joseph)

Yesod de ZA.

   

Yotzer (creating)

Bestowal of Light upon the worlds; includes everything besides the will to receive.

   

Ysrael (Israel)

(Also: Moshe (Moses) and Israel.) GAR of ZA or inner Partzuf.

   

Zayin

Numeric value: seven.

   

Zeir Anpin

It means “small face,” since the majority of ZA is Ohr Hassadim, and its minority— Ohr Hochma. Ohr Hochma is called Panim (face). Hence, Keter is called Arich Anpin, which means “long face,” having Ohr Hochma.

   

Zion (Tzion)

The inner Yesod of Nukva is called Tzion (Zion), from the word Yetzia (exit).

   

Zivug de Guf

A complete ZivugZivug AVI to give the souls Light and procreation for ZON.

   

Zivug de Hakaa (Coupling of Striking)

The Masach’s action of repelling the Light from Behina Dalet to its root. There are two opposite matters in this act: Hakaa (striking) of the Light, and a subsequent Zivug with it, which induces its acceptance in the Kli, since the Light rejected from Behina Dalet becomes Ohr Hozer, which becomes the clothing Kli, which discloses the Light in the Partzuf.

   

Zivug de Neshikin

A Zivug that stems from Rosh SAG to Rosh de Nekudim, which corrects the GAR of Partzuf Nekudim, but does not expand to the Guf of Nekudim. It is also called “a spiritual Zivug.”

   

Zivug de Yesodot (plural for Yesod)

Corrects the ZAT of the Partzuf. Also called “lower Zivug” and Zivug of the Guf.

   

[33] There is similarity in sound between the Hebrew words Dam (blood) and Domem (still), hence the connection.

[34] There is similarity in sound between the Hebrew words Dam (blood) and Domem (still), hence the connection.

[35] In Hebrew, the letter combination Aleph-Tav is pronounced ET. Aleph is the first letter of the Hebrew alphabet, and Tav is the last.

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