{"id":11449,"date":"2025-12-10T18:47:31","date_gmt":"2025-12-10T18:47:31","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11449"},"modified":"2026-01-26T08:52:40","modified_gmt":"2026-01-26T08:52:40","slug":"association-judgment-mercy","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/association-judgment-mercy\/","title":{"rendered":"195. The Association of the Quality of Judgment with Mercy"},"content":{"rendered":"\n

Concerning the association of the quality of judgment with mercy, by which the lower one became worthy of Mochin<\/em>, and concerning the AHP<\/em> of the upper that fell into the lower one.<\/p>\n\n\n\n

It is known that the main work is the choice, meaning \u201cchoose life,\u201d so there will be Dvekut<\/em> [adhesion], which is Lishma<\/em> [for Her sake]. By this, one is rewarded with Dvekut<\/em> with the Life of Lives. When there is open Providence, there is no room for choice. For this reason, the upper one raised the Malchut<\/em>, which is the quality of judgment, to the Eynaim<\/em> [eyes]. This created a concealment, meaning that it seemed to the lower one that there was a drawback in the upper one, that there was no Gadlut<\/em> [greatness\/adulthood] in the upper one.<\/p>\n\n\n\n

Subsequently, the qualities of the upper one are placed within the lower one, meaning they are deficient. It follows that these Kelim<\/em> [vessels] have equivalence with the lower one, namely that as there is no vitality to the lower one, so there is no vitality in the upper qualities. In other words, he feels no taste in Torah and Mitzvot<\/em> [commandments] for they are lifeless.<\/p>\n\n\n\n

At that time, there is room for choice, for the lower one to say that this whole concealment that he feels is because the upper one restricted himself for the sake of the lower one. This is called \u201cWhen Israel are in exile, the Shechina<\/em> [Divinity] is with them,\u201d that whatever taste he feels, so he says. That is, it is not his fault that he does not feel the taste of vitality. Rather, in his view, there really is no vitality in spirituality.<\/p>\n\n\n\n

If a person overcomes and says that the bitter taste he finds in these nourishments are only because he does not have the proper Kelim<\/em> to receive the abundance because his Kelim<\/em> are to receive and not to bestow, and he is sorry that the upper had to hide himself, for which the lower one can slander, this is regarded as MAN<\/em> that the lower one raises.<\/p>\n\n\n\n

By this, the upper raises his AHP<\/em>. \u201cRaising\u201d means that the upper one can show the lower one the merit and the pleasure that exists in the Kelim<\/em> of AHP<\/em> that the upper one can reveal. Thus, from the perspective of the lower one, it follows that he raises the Galgalta<\/em> Eynaim<\/em> of the lower one, and by this itself, the lower one sees the merit of the upper one. It follows that the lower one ascends together with the AHP<\/em> of the upper one.<\/p>\n\n\n\n

Thus, when the lower one sees the greatness of the upper one, by this itself the lower one grows.<\/p>\n\n\n\n

However, initially, the lower one is fit to receive only Katnut<\/em> [smallness\/infancy]. When Gadlut<\/em> in the upper one appears to the lower one, a dispute between right and left emerges in the lower one, meaning between faith and knowledge.<\/p>\n\n\n\n

However, the upper is also diminished later by the lower one. This is regarded as Masach<\/em> de<\/em> Hirik<\/em>, meaning that for the lower one to be able to receive the degrees of the upper one, the lower one must receive knowledge only to the extent of the faith, and not more. This is regarded as the lower one restricting the left line of the upper one, meaning that the lower one is the cause.<\/p>\n\n\n\n

At that time, the lower one can exist because he comprises knowledge and faith together. This is called \u201cthree lines,\u201d and specifically in this manner, the lower one acquires wholeness.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Concerning the association of the quality of judgment with mercy, by which the lower one became worthy of Mochin, and concerning […]<\/p>\n","protected":false},"featured_media":0,"parent":6246,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[26],"class_list":["post-11449","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\nKabbalah | 195. 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