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Yehuda Leib HaLevi Ashlag (Baal HaSulam)

Table of Questions and Answers for the Meaning of the Words

Talmud Eser Sefirot
(The Study of the Ten Sefirot)
Part II

Table of Questions for the Meaning of the Words


What is Adam Kadmon



What is Slowly


What is Ohr Hozer



What is Connecting


What is Ohr Yashar



What are Mayim of Ohr


What is Ohr Makif



What is Malchut


What is Ohr Pnimi



What is From Above Downward


What is Orech



What is From Below Upward


What is Bina



What is Mesabev (Revolving)


What is Nonadhesive



What is a Masach


What is a Gevul



What is a Makif


What is a Gag



What is “Annulled”


What is a Guf



What is “Expands” (Extends)


What is a Galgal



What is Nefesh


What are GAR



What is NRNHY


What is Corporeality



What is a Neshama


What is In Passing



What is Sovev (Reason, Surrounds)


What is He’arah From Afar



What is a Sium


What is Hizdakchut Masach



What is Near


What is “Utterly Distant”



What is Aviut


What is Harkanat Rosh



What is Passing


What is Hitkalelut Sefirot



What are Elyon and Tachton


What is Hitkashrut



What is Atzmut


What is One Inside the Other



What is Pnimiut


What is Zivug de Hakaa



What are Pnimiut and Hitzoniut


What is Zeir Anpin (ZA)



What is a Tzinor


What are ZAT



What is Kav


What is Homer



What is Upright


What is Haya



What is a Ration


What is Hitzoniut



What is Karka


What is Hochma



What is a Rosh


What is Halon



What is Ruach


What is Yechida



What is “Spirituality”


What is Exit



What is “Far”


What is Descent



Beginning of Hitpashtut


What is Yashar



What is “At Once” (Immediately)


What is Keter



What is “The very last of them”

Table of Answers for the Meaning of the Words

1. Adam Kadmon (Part 2, Chap 1, Ohr Pnimi, 400)

Adam Kadmon is the first Olam that receives from Ein Sof. It is also called “One Kav” because it expands immediately after the Tzimtzum, Nimshach from Ein Sof almost as low as Olam ha Zeh.

The name Adam relates only to the Sefirot of Yosher in the first Olam, namely to the Light of Ruach, meaning a Light of bestowal. It does not relate to its Sefirot of Igulim, which only have the Light of Nefesh, meaning a Light of self-reception and therefore inability to bestow upon another. Adam Kadmon is the root of Adam in Olam ha Zeh.


2. Ohr Hozer (Part 2, Histaklut Pnimit, 79)

Ohr Hozer is the Light that is not taken in by Behina Dalet. It is the Light that is destined to fill Behina Dalet, which she still refuses to accept because of the Masach that stops it and pushes it backwards.

This act is called Zivug de Hakaa. Every vessel of reception in the Partzufim from the Tzimtzum onward expands from this Ohr Hozer, which they use instead of Behina Dalet that they used in Ein Sof.


3. Ohr Yashar (Part 2, Histaklut Pnimit, 94)

Ohr Yashar is the Ohr Elyon that extends from Ein Sof, which is poured to the Partzufim from the Tzimtzum onward. It is called by that name to indicate that it is not poured to the Kelim of Igulim, or to any degree that does not have any Aviut de Behina Dalet in it. It is only poured to the Sefirot of Yosher.

Ohr Yashar adheres to the rule that the giver only gives in the most Av, and the most Av is Behina Dalet.


4. Ohr Makif (Part 2, Chap 1, Ohr Pnimi, 40)

Ohr Makif is the Light that is meant to permeate the degree, but is detained because of some Gevul in it. That name has two meanings:

The 1st.

Distant He’arah.

The 2nd.

Guaranteed He’arah, meaning a He’arah that is guaranteed to finally permeate it, because the Ohrsurrounds it from all sides, giving her no escape route, until it is capable of receiving all of it.


5. Ohr Pnimi (Part 2, Chap 1, Ohr Pnimi, 40)

Ohr Pnimi is the Light that is clothed in the Kli.


6. Orech (Part 2, Chap 2, Ohr Pnimi, 4)

The distance between the two ends of a degree, from the finest to the coarsest (with the greatest Aviut), is called Orech, as so the imaginary corporeal Orech (length), implying the distance between the upper end and the lower end.


7. Bina (Part 2, Chap 1, Ohr Pnimi, 200)

Contemplating the conduct of cause and consequence in order to examine all the consequences that stem from something is called Bina.


8. Nonadhesive (Part 2, Chap 1, item 3)

Hishtavut Tzura between two spiritual objects is called, Dvekut. The Shinui Tzura between them makes them nonadhesive with each other.


9. Gevul (Part 2, Histaklut Pnimit, 79)

In each degree, the Masach measures and limits the degree of Ohr Hozer that it raises. That measure depends on the Aviut because the Masach of Behina Gimel limits (places a Gevul) the height of the degree so that it does not acquire the Light of Keter. The Masach of Behina Bet limits the Light of Hochma as well and so on.


10. Gag (Part 2, Chap 1, Ohr Pnimi, 1)

Gag is the Keter in each degree, and also in the Sefirot and the Olamot.


11. Guf (Part 2, Chap 1, Ohr Pnimi, 90)

The genuine vessels of reception in each degree, expanding by the power of the Ohr Hozer in the Masach, from it downward, are called the Guf of the degree, since they precede the Orot. It is unlike the Orot that expand for Zivug de Hakaa on the Masach, which precede the Kelim.


12. Galgal (Part 2, Chap 1, item, 2)

Sefirot of Igulim are called Galgalim (pl. for Galgal). That is because the Lights become round in them. This means that in those Sefirot it is impossible to distinguish Aviut or Zakut.


13. GAR (Part 2, Chap 1, Ohr Pnimi, 90)

GAR are the Lights that precede the Kelim that are clothed in Ohr Hozer. The Ohr Hozer ascends to them from the Masach. In other words, GAR are the first three Sefirot - Keter, Hochma, and Bina. They are called the Rosh of the Partzuf.


14. Corporeality

Anything that is perceived and sensed by the five senses, or which takes time and space, is called “Corporeal.”


15. In Passing (Part 2, Chap 1, Ohr Pnimi, 4)

The Orot that expand from Ein Sof to the lower Sefirot necessarily pass through the Upper Sefirot. A spiritual object does not become absent from a certain place once it moves to another; rather, it remains in both.

Thus, we distinguish two kinds of Ohr in every Sefira: The Ohr of its own essence, and the Ohr that remained in it “in passing.”


16. He’arah From Afar (Part 2, Chap 1, Ohr Pnimi, 40)

The He’arah that stays active in a Partzuf when it has no vessels of reception for that Light is called, “He’arah From Afar.” It means that when there is a great distance and difference between the Light and the vessels related to that Partzuf, the vessels cannot receive and clothe that Light. Instead, they receive from it He’arah from afar.


17. Hizdakchut Masach (Part 2, Histaklut Pnimit, 74)

Hizdakchut Masach is the Hizdakchut of the Aviut in Behina Dalet. The degree of Ohr Hozer that the Masach raises and puts over the Ohr Yashar depends on the measure of the Aviut in Behina Dalet, meaning the measure of the desire in her.

Therefore, once the degree is filled with the Light that it extended, the Ohr Makif intensifies and purifies the Masach to match the level of the desire. It is considered that she has been purified from her Aviut, or in other words, Hizdakchut Masach.


18. Utterly Distant (Part 2, Chap 1, item, 8)

When the Shinui Tzura is so great that it becomes complete Hofchiut Tzura, it is called “Utterly Distant.”


19. Harkanat Rosh (Part 2, Chap 2, Ohr Pnimi, 3)

Harkanat Rosh is when the Lights of ZAT operate in the Rosh, also known as GAR, because the Lights of GAR that should have been in the Rosh are not there. In other words, Harkanat Rosh means that the Rosh is lowered to the same level as the ZAT, called Guf.


20. Hitkalelut Sefirot (Part 2, Histaklut Pnimit, 97)

The Sefirot intermingle with one another “in passing” (see answer 15). Since the Eser Sefirot of Ohr Yashar extend from Keter through Malchut, it is impossible for them to appear in the degree, except by clothing in Eser Sefirot of Ohr Hozer. These Eser Sefirot of Ohr Hozer expand and ascend from Malchut to Keter.

Thus, there is not a single Sefira among them that does not have two inner Sefirot, one of Ohr Yashar and the other of Ohr Hozer. In addition, each Sefira contains eight other Sefirot that were incorporated in her in passing. Some of them passed through her on the way from above downward, and some passed through her on their way from below upward.


21. Hitkashrut (Part 2, Chap 1, Ohr Pnimi, 20)

The Hitlabshut of the Eser Sefirot of the Rosh of the degree in the Eser Sefirot of Ohr Hozer, which ascend from Malchut below, is called Hitkashrut. This is because here the Lights precede the vessels, and the Aviut does not ascend with this Ohr Hozer above its place, meaning above Malchut.

Thus, these Eser Sefirot of Ohr Hozer are not regarded as complete Kelim, worthy of clothing the Atzmut. For that reason, this Hitlabshut is identified by a lesser name, Hitkashrut. In other words, the Ohr Yashar connects and hovers over the Partzuf through these Eser Sefirot, although it doesn’t actually permeate them.

The Hitlabshut of Ohr Yashar in the Kelim happens only in the Ohr Hozer that expands below the Masach. It happens when the Aviut of Malchut de Rosh can expand and permeate the Eser Sefirot of Ohr Yashar that shine in her.


22. One Inside the Other (Part 2, Chap 2, Ohr Pnimi, 40)

One Inside the Other means that one is the cause for the other. The outer Igul is the reason, the cause for the Igul inside it. The inner Igul is the effect, the consequence that extends from the outer.

Thus, “One Inside the Other” indicates a modus operandi of cause and consequence, or cause and effect.


23. Zivug de Hakaa (Part 2, Histaklut Pnimit, 18)

The act of the Masach, which detains and conceals the Light from Behina Dalet and rejects the Light that belongs to her back to its root, is called Zivug de Hakaa. The name indicates that this act contains within it two opposites: on the one hand, it “strikes” the Light, meaning rejects and conceals its He’arah; on the other hand it “mates” with the Light, meaning it makes it reproduce and multiplies it commodiously.

Thus, this measure of Light that is rejected and concealed from Behina Dalet, becomes a great revealed Light that clothes the Ohr Yashar. Without it, it is utterly impossible for Ohr Ein Sof to clothe the Partzuf.


24. Zeir Anpin (ZA) (Part 2, Histaklut Pnimit, 13)

Zeir Anpin means “Small Face.” Ohr Hochma is called Ohr Panim, as it says, “A man's wisdom maketh his face to shine.” That is why the general Partzuf of Keter in Olam Atzilut is called Arich Anpin, meaning “Great Face,” for it consists primarily of Ohr Hochma.

Therefore, Behina Gimel, whose essence is only the Ohr Hassadim that extends from Bina, but which also has He’arat Hochma, though its essence is not of Hochma, is called “Diminished Face.” In other words, it is called Zeir Anpin, because the Light of its Panim is diminished and decreased compared to Behina Aleph.


25. ZAT - Seven Lower Sefirot (Part 2, Chap 1, Ohr Pnimi, 90)

The ten Sefirot that expand from the Masach downward are called Guf, or ZAT (see answer 11). When the entire Partzuf is sometimes regarded as having only ten Sefirot, the first three Sefirot (KHB) are at the Rosh of the Partzuf, and the ZAT, which are HGT NHYM are regarded as the Guf of the Partzuf.


26. Homer (Part 2, Histaklut Pnimit, 40)

The Aviut in the Partzuf that comes from the desire of Behina Dalet is called the Homer of the Partzuf. This name is borrowed from a fictitious corporeal substance that consists of the three dimensions: length, width and depth, and the six directions: up and down, east, west, north and south.


27. Haya (Part 2, Chap 2, Ohr Pnimi, 6)

Haya is Ohr Hochma, as it says, “Wisdom gives life to its owner.”


28. Hitzoniut (Part 2, Histaklut Pnimit, 6)

The purer part of each Kli is regarded as its Hitzoniut. The Hitzoniut is the Kli for the Ohr Makif that shines in it from afar.


29. Hochma (Part 2, Chap 1, Ohr Pnimi, 200)

Knowing the definite result of every detail in the entire reality is called Hochma.


30. Halon (Part 2, Chap 2, Ohr Pnimi, 70)

There is power that comes from the Aviut in the Masach, either in the ten Sefirot of the Rosh of the degree, or in the ten Sefirot of Igulim. That power of Aviut, which operates in them along with the Ohr Hozer that ascends to them from the Masach, is called Halon.

The Ohr Hozer was rejected from Behina Dalet because of its Aviut. Then the Ohr Hozer became a vessel of reception for the Ohr Elyon instead of Behina Dalet, which was the vessel of reception in Ein Sof. This is because the Ohr Hozer actually consists of Aviut of Behina Dalet, because she extended it to her from Ein Sof.

However, this Aviut is apparent only in the Kelim de Guf, for they expand below the Masach, meaning below Behina Dalet of Eser Sefirot de Rosh. That is why Aviut of Behina Dalet in the Masach controls them. It is also because of that they are considered complete Kelim, for Hitlabshut Ohr Elyon in them.

However, the ten Sefirot of Rosh are necessarily above their Behina Dalet. Thus, Ohr Hozer ascends to them from below and the Aviut of Behina Dalet in the Masach cannot incorporate there and transcend its place along with the Ohr Hozer, and reach its upper nine Sefirot.

Therefore, the Ohr Hozer does not become complete Kelim there, but only a Shoresh to the Kelim. Because of that, Hitlabshut of Ohr Hozer in that manner is considered only as Hitkashrut.

Having said that, this Ohr Hozer is considered as a power of Aviut with regards to the nine Sefirot of the Rosh. That is because it did become a force of Hitkashrut, which can still attach them to the Ne’etzal.

This force is called Halon, because when the Ohr Hozer and Ohr Yashar enter in order to illuminate the pure Kelim de Igulim, which do not have even a trace of Aviut, the force of Aviut in the Ohr Hozer is much lower than them. For that reason it lowers and lessens the walls of the Kelim de Igulim as it permeates them.

It is like a hole in a room: although it is a hole in the wall of the room, it is also an entrance to the light of the sun. By the same token, the hole in the wall of the Kelim de Igulim, which happened because of the Aviut in the Ohr Hozer, is not at all considered as a demerit, but as a Halon. Without it they would not receive any Light, for they can only do it through the Kav and the force of the Masach in it.


31. Yechida (Part 2, Chap 2, Ohr Pnimi, 6)

The Light that is clothed in Sefirat (Sefira of) Keter is called Yechida.


32. Exit/Departure (Part 2, Histaklut Pnimit, 59)

A Shinui Tzura that happens in a spiritual object is called “an exit from it.” That is because the Shinui Tzura that is created in a part of the Partzuf is considered as though this part departed from the Partzuf. It is as one lights one candle from another without the first extinguishing, for there is no absence in spirituality.

It turns out that when the part begins to change its Tzura, it also begins to separate from the Partzuf, and depart into a new authority of its own.

Thus, Shinui Tzura and “exit” are in fact, one and the same thing.


33. Descent (Part 2, Chap 1, Ohr Pnimi, 5)

Hitabut (increasing the Aviut) is regarded as a “descent,” meaning a decline from a degree. Hizdakchut (Purification) is regarded as an “ascent,” for it is increase in the Hishtavut Tzura with Ein Sof.

This is the rule: The greater the Zakut the higher the degree; and the greater the Aviut the lower the degree.


34. Yashar (Part 2, Chap 1, Ohr Pnimi, 5)

When the Ohr Elyon descends to the Kelim that contain Aviut Dalet, namely a desire, for she extends it through her desire, it is considered that the Ohr comes Yashar (straight) down. This means that the Light that descends in Yosher is absolutely proportional with the Aviut and the desire.

For example, when a heavy object falls to the ground, it falls in a completely Yashar (straight) line. Moreover, it falls at great speed because of the earth’s gravitating force that pulls it down. However, when something light falls, and the gravitating force does not affect it, it floats about in midair until it slowly rests on the ground.

Here too, in the Kelim that do not have Aviut, such as Kelim de Igulim, it is considered that the Light permeates them by the power of the Sefirot of Yosher. It becomes round because there isn’t any Aviut there, meaning a desire that would draw it.

However, in the Kelim de Yosher, where there is Aviut that draws the Light with great power, the Light comes down very fast and with accurate straightness, like a straight line.


35. Keter (Part 2, Chap 1, Ohr Pnimi, 200)

The impact of the Shoresh on a degree is called Keter (Crown). It comes from the word Machtir (Crowning), meaning surrounding. Because it is purer than the entire degree, it orbits around and above the entire Partzuf.


36. Slowly (Part 2, Chap 1, Ohr Pnimi, 200)

A gradual extension of Lights by way of cause and effect is called “slowly.”


37. Connecting (Part 2, Chap 1, Ohr Pnimi, 30)

Malchut of the Elyon becomes a Keter for the Tachton. Therefore, it is Malchut that connects every Elyon with its Tachton. This connection means that a Hishtavut Tzura occurred between them.

That is how the connection between every two degrees occurs, from Olam Adam Kadmon through the end of Assiya. This is also the conduct in the Kelim de Yosher, called Kav, but not in the Kelim de Igulim.

Thus, the connection between the Igulim is done entirely by the Kav.


38. Mayim of Ohr (Part 2, Chap 1, Ohr Pnimi, 90)

A Light that descends from its degree is called Mayim, or Mayim of Ohr.


39. Malchut (Part 2, Chap 1, Ohr Pnimi, 200)

The last Behina is called Malchut because the authority that extends from it is firm and in full control, as is the fear of the King.


40. From Above Downward (Part 2, Histaklut Pnimit, 102)

A Light that expands in the vessels gradually from Zakut to Aviut is called “From Above Downward.” This Light is called Ohr Yashar.


41. From Below Upward

A Light that extends gradually, from greater Aviut to greater Zakut, up to the greatest Zakut, is called “From Below Upward.” This Light is called Ohr Hozer.


42. Mesabev (Revolving)

That which causes the appearance of a degree is called its “Cause.” This comes from the term “Cause and Effect.” The Cause is the reason for something and the Effect is what that Cause or Reason produce.


43. Masach (Part 3, item 2)

A Masach is a force of Tzimtzum that awakens in the Ne’etzal toward the Ohr Elyon. It wishes to stop it from descending to Behina Dalet and is awakened as soon as the Light touches Behina Dalet. When the Light reaches it, it immediately strikes it and pushes it backwards, and this force is called Masach.

You must understand the difference between the Masach and the Tzimtzum in the Ne’etzal: they are two completely separate matters. The force of Tzimtzum that was performed on Behina Dalet is aimed toward the Kli in the Ne’etzal, being the will to receive.

It means that because of the desire to equalize the Tzura with the Maatzil, he detained himself from receiving while yearning to recieve. That is because that desire in him, called Behina Dalet, is a superior force that the Ne’etzal cannot revoke or diminish even a little. However, he can prevent himself from receiving despite the great desire for it.

This force of detainment is always placed on Behina Dalet in the Ne’etzal, except when it extends a new Light. In that event, he is compelled to revoke the force of detainment, meaning the Tzimtzum, and the desire for the Ohr Elyon appears in him. That gives him the power to draw the Light to himself.

Here the Masach begins to act in the Ne’etzal. This is because any desire draws the entire Ohr Elyon, as it was in Ein Sof, since it is a superior force that the inferior cannot diminish, causing the Light to come down in order to fill Behina Dalet.

At the very moment when the Light touches Behina Dalet, the Masach awakens, strikes the Light and pushes it backwards. As a result, he receives only the Light of three Behinot, but not the Light of Behina Dalet.

Evidently, the Masach operates only when the Light comes, and after the Tzimtzum is temporarily revoked in order to extend a new Light, as was explained. However, the act of the Tzimtzum and detainment from receiving Light is indeed incessant.

Thus you see, that the Tzimtzum and the Masach are two completely separate discriminations. Indeed, you should also know that the Masach is a result of the Tzimtzum.


44. Makif (Part 2, Chap 1, Ohr Pnimi, 40)

See answer No. 4.


45. Annulled (Part 2, Chap 1, Ohr Pnimi, 10)

When two spiritual entities become completely equal in their Tzura, without any differences between them, they literally become one. In that state, the smaller becomes annulled in the greater.


46. Extends (Part 2, Chap 1, Ohr Pnimi, 90)

A descent of Light by the power of Aviut, meaning the desire in the Ne’etzal is called “Extension.”


47. Nefesh (Part 2, Histaklut Pnimit, 95)

A Light that does not come to a Partzuf as bestowal from Ohr Ein Sof, but is rather received from a higher adjacent degree, is called Ohr Nefesh, or Ohr Nekeva (female).


48. NRNHY (Part 2, Histaklut Pnimit, 87)

The Kelim in the Eser Sefirot are called KHB ZON. The Lights in the Eser Sefirot are called Nefesh, Ruach, Neshama, Haya, Yechida. The reason the Lights are named from below upward, meaning NRNHY, and not from above downwards, meaning YHNRN, is that this is the order by which the Lights enter the Partzuf. Nefesh enters first, then Ruach, Neshama and so on. This order is opposite to the order of the Kelim, where Keter comes first, then Hochma, Bina, Zeir Anpin and finally Malchut.


49. Neshama (Part 2, Chap 2, Ohr Pnimi, 6)

The Light that clothes the Kli de Bina is called Neshama. It comes from the Hebrew word neshima (breathing), since the Neshama is the origin of Zeir Anpin, which is considered as Light of Ruach and breaths its sustenance from there. It does that by way of ascent and descent, as it is written, “And the living creatures ran and returned…” and also, “and breathed into his nostrils the breath of life.”


50. Sovev (Reason, Surrounds)

That which makes a degree appear is considered the “Reason” for it.


51. Sium (Part 2, Chap 1, Ohr Pnimi, 7)

Behina Dalet is called Sof, or Sium, because it stops the Ohr Elyon from expanding in it. By that it ends the degree.


52. Near (Part 2, item 2)

Similarity of Tzura with another is called nearness.


53. Aviut (Part 2, Histaklut Pnimit, 5)

A great will to receive, a great desire, is called a great Aviut. Little desire is called a small Aviut. The Aviut is the Kli for drawing the Shefa in every Partzuf. For that reason it is called the “Pnimiut (inner part) of the Kli.”


54. Passing (Part 2, Chap 2, Ohr Pnimi, 4)

The He’arah of the inferior degree must pass through its superior. Thus, because the inferior degree is a result and a consequence of the superior, it is considered to be passing through it.

Because it passes through the superior, it is imprinted there. In the superior degree, the name of the He’arah that passes through it is Ohr Over (Passing Light).

The Ohr Over does not move from there, but an extension of it exits and comes to its place, meaning to the inferior. It is like lighting a candle from another candle, when the second does not diminish the light of the first.

Any shift from one degree to another happens this way, because Light does not leave its first place when it moves to another, as corporeal objects do.


55. Elyon and Tachton (Part 2, Histaklut Pnimit, 86)

There are two primary distinctions in each Partzuf: The Kli for drawing the Shefa, and the Kli for receiving the Shefa in it. These distinctions are completely opposite to each other, because the amount of Shefa depends on the measure of the Aviut of the Kli Hamshacha.

The greatest Light in the Partzuf is called Yechida. That Light needs the Kli with the greatest Aviut to extend it, meaning from Behina Dalet of Behina Dalet. It is the opposite from the vessel of reception because the greatest Light, meaning Yechida,
clothes only the most Zach Kli.

Hence, when discerning a Kli for Hamshacha of Shefa, we discern them under the names Pnimiut and Hitzoniut. The more interior the Kli, the more Av it is and extends a greater level. Conversely, the more exterior is more Zach, extending a smaller level.

When discerning the vessels for reception of Orot in the Partzuf, we refer to them as Elyon and Tachton. The more Elyon is more Zach, and a greater level is clothed in it. Conversely, the more Tachton is more Av, and a smaller level clothes it.


56. Atzmut (Part 2, Chap 2, Ohr Pnimi, 2)

Ohr Hochma is called Atzmut (Selfness). It is the essence and the sustenance of the Ne’etzal.


57. Pnimiut (Part 2, Histaklut Pnimit, 86)

The Aviut in the Partzuf is regarded as its Pnimiut, because it is the place of the Hamshacha of the Shefa.


58. Pnimiut and Hitzoniut

See answer No. 55


59. Tzinor (Part 2, Chap 1, Ohr Pnimi, 2)

The Kelim de Yosher are called Tzinorot, because they extend and limit the Light within them like a tube that bounds the water that travel through it.


60. Kav (Part 2, Chap 1, Ohr Pnimi, 2)

From the perspective of their Kelim, the Eser Sefirot of Kelim de Yosher are called Tzinor, and from the perspective of the Light inside them, they are called Kav. The Eser Sefirot of Olam Adam Kadmon are called “one Kav,” but in the Eser Sefirot of Olam Atzilut there are three Kavim.


61. Upright (Part 2, Chap 2, Ohr Pnimi, 3)

When Lights of Rosh cloth the Kelim of Rosh, it is considered that the Partzuf is standing upright.


62. Kitzba (Part 2, Chap 1, Ohr Pnimi, 70)

The Ohr Hozer measures itself and “rations” the Ohr Elyon. That is because the only way for the Light to be in the Ne’etzal is if it is clothed in Ohr Hozer.


63. Karka (Part 2, Chap 2, Ohr Pnimi, 1)

The Malchut of every degree of every world is regarded as its Karka.


64. Rosh (Part 2, Chap 6)

The nine Sefirot of Ohr Elyon that expand to Zivug de Hakaa on the Masach in Malchut so as to raise Ohr Hozer, are regarded as the Rosh of the degree. That is because these Lights come before the Masach and the Ohr Hozer, and the Aviut of the Masach cannot rise to them.


65. Ruach (Part 2, item 4)

The Light clothing the Kli of Zeir Anpin is called Ruach. It is called by that name because it rises to Bina, sucks Shefa and descends to Malchut, to pour it unto her. In that, it is like the wind that goes back and forth (see answer 49).


66. Spirituality

The term “Spirituality” as it is expressed in books of Kabbalah, means that it is devoid of any corporeal contingency, meaning time, space, imagination, and so on. Sometimes, this term indicates only the Ohr Elyon in the Kli, although a Kli is also completely spiritual in every way.


67. Far (Part 2, Chap 1, Ohr Pnimi, 40)

The term “Far” indicates a great measure of Shinui Tzura.


68. Beginning of Hitpashtut (Part 2, Chap 1, Ohr Pnimi, 7)

The root of every expansion of Light is called “Beginning of Hitpashtut,” or Keter.


69. At Once (Part 2, Chap 1, Ohr Pnimi, 6)

A Light that comes down, but not by the gradual order of the four Behinot, because it has only one of them, is regarded as descending “at once.” If it comes down in a gradual order, it is regarded as descending “slowly.”


70. The very last of them (Part 2, Chap 1, Ohr Pnimi, 7)

The last Behina (discrimination) in all the degrees, meaning Behina Dalet of Behina Dalet, is called “The very last of them.” It is so because it has the greatest Aviut, called Sof, and all the degrees appear only in order to correct that Behina.

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