{"id":11713,"date":"2025-12-12T11:08:01","date_gmt":"2025-12-12T11:08:01","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11713"},"modified":"2026-01-23T13:16:00","modified_gmt":"2026-01-23T13:16:00","slug":"part-4-table-of-questions-and-for-the-meaning-of-the-words","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-4-table-of-questions-and-for-the-meaning-of-the-words\/","title":{"rendered":"Part 4 – Table of Questions and for the Meaning of the Words"},"content":{"rendered":"\n

<\/p>\n\n\n\n

1. What is Descending Ohr Hozer<\/em><\/p>\n\n\n\n

2. What is Ohr Makif<\/em><\/p>\n\n\n\n

3. What is Ohr<\/em> that Comes on the Way Back<\/p>\n\n\n\n

4. What is Ohr Malchut<\/em><\/p>\n\n\n\n

5. What is Ohr Av<\/em> and Coarse <\/p>\n\n\n\n

5. What is Ohr Akudim<\/em><\/p>\n\n\n\n

6. What is Ohr Reshima <\/em><\/p>\n\n\n\n

7. What are Otiot<\/em><\/p>\n\n\n\n

8. Achoraim<\/em><\/p>\n\n\n\n

9. Achoraim <\/em>of Keter <\/em><\/p>\n\n\n\n

10. What is Aspaklaria de Lo Nahara<\/em><\/p>\n\n\n\n

11. What is Revocation <\/p>\n\n\n\n

12. What is Guf<\/em><\/p>\n\n\n\n

13. What is the Cause of the Kli<\/em><\/p>\n\n\n\n

14. What is a Wall <\/p>\n\n\n\n

15. What is Through the Achoraim<\/em><\/p>\n\n\n\n

16. What is Through the Sides <\/p>\n\n\n\n

17. What are Five Hassadim<\/em><\/p>\n\n\n\n

18. What are Five Ktzavot <\/em><\/p>\n\n\n\n

19. What is Limitation of the Ohr<\/em><\/p>\n\n\n\n

20. What is Potential Limitation <\/p>\n\n\n\n

21. What is Actual Limitation <\/p>\n\n\n\n

22. What is Histaklut Aleph<\/em><\/p>\n\n\n\n

23. What is Histaklut Bet<\/em><\/p>\n\n\n\n

24. What is Potential Hitlabshut<\/em><\/p>\n\n\n\n

25. What is Actual Hitlabshut<\/em><\/p>\n\n\n\n

26. What is Yearning to its Origin <\/p>\n\n\n\n

27. What is Return to the Maatzil<\/em><\/p>\n\n\n\n

28. What is Particular Hesed<\/em><\/p>\n\n\n\n

29. What is Half the thickness of the Wall <\/p>\n\n\n\n

30. What is Tabur<\/em><\/p>\n\n\n\n

31. What are Taamim<\/em><\/p>\n\n\n\n

32. What are Right and Left <\/p>\n\n\n\n

33. What are Potential Eser Sefirot<\/em><\/p>\n\n\n\n

34. What is a Kli<\/em> for Ohr Makif<\/em><\/p>\n\n\n\n

35. What is Kli Malchut<\/em><\/p>\n\n\n\n

36. What are the General Five Ktzavot<\/em><\/p>\n\n\n\n

37. What is Sustaining the Kli<\/em><\/p>\n\n\n\n

38. What is Upper Loven <\/p>\n\n\n\n

39. What is Maatzil<\/em><\/p>\n\n\n\n

40. What is Limited <\/p>\n\n\n\n

41. What is Beating and Striking on Each Other <\/p>\n\n\n\n

42. What is Mixed<\/p>\n\n\n\n

43. What are Receivers <\/p>\n\n\n\n

44. What is Origin of the Ohr<\/em><\/p>\n\n\n\n

45. What are Nitzotzot<\/em><\/p>\n\n\n\n

46. What are Falling Nitzotzot<\/em><\/p>\n\n\n\n

47. What are Nekudot<\/em><\/p>\n\n\n\n

48. What is Around <\/p>\n\n\n\n

49. What is Suffering <\/p>\n\n\n\n

50. What is End of the Ascent <\/p>\n\n\n\n

51. What is Thickness of the Wall <\/p>\n\n\n\n

52. What is Ascent of the Orot<\/em><\/p>\n\n\n\n

53. What is Ascent of Keter<\/em> to the Maatzil<\/em><\/p>\n\n\n\n

54. What is Ascent of Hochma<\/em> to the Maatzil<\/em><\/p>\n\n\n\n

55. What is Ascent of Bina<\/em> to the Maatzil<\/em><\/p>\n\n\n\n

56. What is Ascent of ZA<\/em> to the Maatzil <\/em><\/p>\n\n\n\n

57. What is Ascent of Malchut<\/em> to the Maatzil<\/em><\/p>\n\n\n\n

58. What is Peh <\/em><\/p>\n\n\n\n

59. What is Their Panim<\/em> were Turned Downward<\/p>\n\n\n\n

60. What is Their Panim<\/em> were Turned Upward <\/p>\n\n\n\n

61. What is Panim<\/em> and Achor<\/em><\/p>\n\n\n\n

62. What is Corruption in order to Correct <\/p>\n\n\n\n

63. What is Roshem Hotam<\/em><\/p>\n\n\n\n

64. What is Reshima<\/em><\/p>\n\n\n\n

65. What are\u00a0Tagin<\/em>
<\/p>\n\n\n\n

1. <\/strong>What is Descending  Ohr Hozer<\/em><\/strong><\/p>\n\n\n\n

During the Hizdakchut <\/em>from Behina<\/em> to Behina<\/em>, for example, from Behina Dalet <\/em>to Behina Gimel<\/em>, the He\u2019arat <\/em>Zivug<\/em> from Behina Gimel<\/em> descends into the (empty of Ohr<\/em>) Behina Dalet<\/em>. This He\u2019arah<\/em> is called \u201cDescending Ohr Hozer<\/em>\u201d.<\/p>\n\n\n\n

(Part 4, Chap 4, item 32)<\/p>\n\n\n\n

2. <\/strong>What is  Ohr Makif<\/em><\/strong><\/p>\n\n\n\n

The collective of the Ohr<\/em> rejected from Tabur<\/em> down of each Partzuf <\/em>because of the Zivug <\/em>de <\/em>Hakaa <\/em>in the Masach<\/em> on the Malchut <\/em>of the Rosh <\/em>de <\/em>Partzuf <\/em>is called Ohr <\/em>Makif<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 15, item 6)<\/p>\n\n\n\n

3. <\/strong>What is <\/strong>Ohr<\/em> that Comes on the Way Back<\/strong><\/p>\n\n\n\n

The four levels, Hochma<\/em>, Bina<\/em>, ZA<\/em>, Malchut<\/em> that emerge by the Zivug<\/em> during the Hizdakchut<\/em>, is called \u201cOhr<\/em> that Comes on the Way Back\u201d. This is because the Orot<\/em> then gradually depart and the Zivugim<\/em>are performed only because the Ohr Elyon <\/em>does not stop shining even for a minute.<\/p>\n\n\n\n

Hence, it is found to be mating with the Masach <\/em>in the degrees it reaches on the path of its Hizdakchut<\/em>. For that reason these are not regarded as Orot <\/em>Rachamim<\/em>, called Ohr Yashar<\/em>, but as Behinat <\/em>Din<\/em>, called Ohr Hozer<\/em>.<\/p>\n\n\n\n

4. <\/strong>What is  Ohr <\/em><\/strong>Malchut<\/em><\/strong><\/p>\n\n\n\n

The force of the Masach <\/em>and the Ohr Hozer <\/em>in it, which exist in Kli <\/em>Malchut<\/em>, is called Ohr <\/em>Malchut<\/em>. The Zach <\/em>Ohr<\/em> of the Reshimo <\/em>de <\/em>Malchut <\/em>is called Ohr <\/em>Malchut <\/em>as well.<\/p>\n\n\n\n

(Part 4, Chap 4, item 32)<\/p>\n\n\n\n

5. <\/strong>What is  Ohr <\/em>Av<\/em> and Coarse<\/strong><\/p>\n\n\n\n

After the departure of the Eser <\/em>Sefirot <\/em>de <\/em>Ohr Yashar <\/em>from the Eser <\/em>Sefirot <\/em>de <\/em>Ohr Hozer <\/em>that clothed them, the Ohr Hozer <\/em>remained below, as \u201cOhr Av<\/em> and Coarse\u201d, as they are empty of Ohr<\/em>. Then their Aviut<\/em> appears and they become distinguishable as a Kli<\/em>. However, before the Ohr Yashar <\/em>departs from the Ohr Hozer<\/em>, they are seemingly mixed in one another.<\/p>\n\n\n\n

(Part 4, Chap 6, item 2)<\/p>\n\n\n\n

6. <\/strong>What is  Ohr <\/em>Akudim<\/em><\/strong><\/p>\n\n\n\n

Hitpashtut Aleph<\/em> from Malchut <\/em>de <\/em>Rosh <\/em>de <\/em>AK <\/em>from above downward to Malchut <\/em>de <\/em>Guf <\/em>de <\/em>AK<\/em> is called Akudim<\/em>. This is because all the Eser <\/em>Sefirot <\/em>are tied there in a single Kli<\/em> (of Malchut<\/em>), as the other nine Sefirot <\/em>did not have Kelim<\/em> yet. It is regarded as Ohr Yashar <\/em>and Rachamim<\/em>, called \u201cThe First Ohr<\/em>\u201d.<\/p>\n\n\n\n

(Part 4, Chap 3, item 9)<\/p>\n\n\n\n

7. <\/strong>What is  Ohr <\/em>Reshima<\/em><\/strong><\/p>\n\n\n\n

After their departure, the Orot <\/em>de <\/em>Akudim <\/em>left Reshimot <\/em>behind them, in the places they were, which are Ohr Yashar<\/em>, as is their collective Ohr<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 2)<\/p>\n\n\n\n

8. <\/strong>What are  Otiot<\/em><\/strong><\/p>\n\n\n\n

See item Falling Nitzotzot<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 11)<\/p>\n\n\n\n

9. <\/strong>Achoraim<\/strong><\/em><\/p>\n\n\n\n

The part of the Kli<\/em> that is not intended for reception or bestowal is called Achoraim<\/em>. See item \u201cThrough the Achoraim<\/em>\u201d.<\/p>\n\n\n\n

(Part 4, Chap 3, item 6)<\/p>\n\n\n\n

10. <\/strong>Achoraim <\/strong><\/em>of  Keter<\/em><\/strong><\/p>\n\n\n\n

When Masach de <\/em>Behina Dalet <\/em>purified and the level of Keter<\/em> departed from there, it left Behina Dalet <\/em>in the dark, without Ohr<\/em>. That force of Din<\/em> is called Achoraim<\/em>, and it remains engraved there in Kli <\/em>de <\/em>Behina Dalet<\/em> until it receives its correction. The same is true for all the levels.<\/p>\n\n\n\n

(Part 4, Chap 3, item 6)<\/p>\n\n\n\n

11. <\/strong>What is  Aspaklaria de <\/em><\/strong>Lo Nahara<\/em><\/strong><\/p>\n\n\n\n

Malchut <\/em>is called Aspaklaria de <\/em>Lo Nahara<\/em> for two reasons:<\/p>\n\n\n\n

1. Since Ohr <\/em>Malchut <\/em>did not leave a Reshima<\/em> after its departure, as did the other Orot<\/em>.<\/p>\n\n\n\n

2. Because the Orot<\/em> were switched in Hitpashtut <\/em>Bet<\/em>. Ohr <\/em>Hochma <\/em>came in Kli <\/em>de <\/em>Keter<\/em>, Ohr <\/em>Bina<\/em> in Kli <\/em>de <\/em>Hochma <\/em>etc. Finally, Ohr <\/em>Malchut <\/em>came in Kli <\/em>de <\/em>ZA<\/em>, and Kli <\/em>Malchut <\/em>remained without Ohr<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 4, item 30)<\/p>\n\n\n\n

12. <\/strong>What is Revocation<\/strong><\/p>\n\n\n\n

After the Ohr<\/em> departs from the Kli<\/em>, and before it receives its correction, to become fitting for clothing the Ohr<\/em> once more, that state is regarded as \u201cRevocation\u201d of the Kli<\/em>, like a Kli<\/em> that is no longer used.<\/p>\n\n\n\n

(Part 4, Chap 4, item 7)<\/p>\n\n\n\n

13. <\/strong>What is <\/strong>Guf<\/em><\/strong><\/p>\n\n\n\n

The Hitlabshut <\/em>of the Orot<\/em> in the Kelim<\/em> should first be in \u201cpotential\u201d and then in \u201cactual\u201d. Behinat <\/em>Hitlabshut Eser <\/em>Sefirot <\/em>in potential is called Rosh<\/em>, and the actual Behinat <\/em>Hitlabshut Eser <\/em>Sefirot<\/em>, is called Guf<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 1, Ohr <\/em>Pnimi<\/em> item 30)<\/p>\n\n\n\n

14. <\/strong>What is the Cause of the  Kli<\/em><\/strong><\/p>\n\n\n\n

Hitpashtut Ohr<\/em> and its consequent Histalkut<\/em> cause the Kli<\/em> to be.<\/p>\n\n\n\n

(Part 4, Chap 1, item 9)<\/p>\n\n\n\n

15. <\/strong>What is a Wall<\/strong><\/p>\n\n\n\n

The Ohr<\/em> is limited and measured only by the measure of the Aviut<\/em> in the Masach<\/em>; the greater the Aviut<\/em>, the greater the level of the Ohr<\/em>. Thus, the Aviut<\/em> is regarded as the Kli<\/em> and the receptacle for the Ohr<\/em>.<\/p>\n\n\n\n

Because of that, the Aviut<\/em> is regarded as the wall of the Kli<\/em>, as the entire Kli<\/em> is but its walls. The four Behinot<\/em> in the Aviut<\/em> are as four layers in the thickness of the wall, clothing one another.<\/p>\n\n\n\n

They are regarded as Pnimiut <\/em>and Hitzoniut<\/em>. The greater Aviut<\/em> in the wall of the Kli<\/em> that extends and measures the Shefa<\/em> is regarded as the Pnimiut <\/em>of the Kli<\/em>, and the other, purer Behinot<\/em>, are regarded as the Hitzoniut <\/em>of the Kli<\/em>.<\/p>\n\n\n\n

If there is Aviut <\/em>de <\/em>Behina Dalet <\/em>there, then it is the Pnimiut <\/em>of the Kli<\/em>, Behina Gimel <\/em>is Hitzon<\/em> to it, and Behina Bet <\/em>is Hitzon<\/em> to Behina Gimel<\/em>, and Behina Aleph <\/em>is Hitzon<\/em> to Behina <\/em>Bet<\/em>. All of them together are called \u201cWall\u201d.<\/p>\n\n\n\n

(Part 4, Chap 5, item 3)<\/p>\n\n\n\n

16. <\/strong>What is <\/strong>Through the  Achoraim<\/em><\/strong><\/p>\n\n\n\n

The outer Behinot<\/em> in the wall of the Kli<\/em> (see \u201cWall\u201d) are also called \u201cThe Achoraim <\/em>of the Kli<\/em>\u201d. It is so because only the inner side of the Kli<\/em> is considered luminous, since the Ohr<\/em> is limited and tied to it.<\/p>\n\n\n\n

However, the Hitzoniut<\/em>, which does not serve in the Hamshacha <\/em>of the Ohr<\/em> is regarded as none-luminous and is called Achoraim<\/em>. Hence, the levels that emerge over the Masach <\/em>during its Hizdakchut<\/em> are considered to be emerging \u201cThrough the Achoraim<\/em>\u201d.<\/p>\n\n\n\n

It is so because these emerge on three Behinot<\/em> that are purer than Behina Dalet<\/em>, Hitzon<\/em> to her. Hence they are found to be emerging through the Hitzoniut <\/em>and the Achoraim <\/em>of Behina Dalet<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 6)<\/p>\n\n\n\n

17. <\/strong>What is Through the Sides<\/strong><\/p>\n\n\n\n

The Ohr <\/em>Hassadim <\/em>has two sides to it: right and left. Plentitude of Hassadim <\/em>is called \u201cRight\u201d, and meagerness of Hassadim <\/em>is called \u201cLeft\u201d. They are called \u201cSides\u201d to indicate that they are both of equal degree. They are like two sides of the same level.<\/p>\n\n\n\n

As there are important corrections in the multiplicity of Hassadim<\/em>, so there are important corrections in the meagerness of Hassadim<\/em>. The place where the Shefa<\/em> manifests in the joining of the two sides together is called \u201cThrough the Sides\u201d.<\/p>\n\n\n\n

(Part 4, Chap 5, item 1)<\/p>\n\n\n\n

18. <\/strong>What are Five <\/strong>Hassadim<\/em><\/strong><\/p>\n\n\n\n

The five Behinot <\/em>KHB<\/em>, ZA<\/em> and Malchut <\/em>are sometimes regarded as \u201cFive Hassadim<\/em>\u201d. It means that in a place where there is no Ohr <\/em>Hochma <\/em>in GAR <\/em>KHB<\/em>, but merely Ohr <\/em>Hassadim<\/em>, the five Behinot<\/em> are then called five Hassadim<\/em>: HGT<\/em>, Netzah <\/em>and Hod<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 6, item 8)<\/p>\n\n\n\n

19. <\/strong>What are Five <\/strong>Ktzavot<\/em><\/strong><\/p>\n\n\n\n

The above Five Hassadim<\/em> (item 18), called HGT <\/em>NH<\/em>, are in fact, the five Behinot <\/em>KHB<\/em>, ZA<\/em> and Malchut<\/em>. However, because the first three Behinot<\/em> do not have Ohr <\/em>Hochma<\/em>, but merely Ohr <\/em>Hassadim<\/em>, they are called HGT <\/em>NH<\/em>. It designates the three Behinot <\/em>KHB <\/em>de <\/em>ZA<\/em> as merely in Ohr <\/em>Hassadim<\/em>, his own Behina<\/em> is called Netzah<\/em>, and the Hitkalelut <\/em>of Malchut <\/em>in ZA<\/em> is called Hod<\/em>.<\/p>\n\n\n\n

They are called \u201cfive Ktzavot<\/em>\u201d to show that each tip indicates a unique Behina<\/em> in the five Behinot <\/em>KHB <\/em>ZON <\/em>de <\/em>Ohr Yashar<\/em>, contained in ZA<\/em>. However, Yesod <\/em>ZA<\/em> is not a unique tip, for there are no more than five Behinot <\/em>de <\/em>Ohr Yashar<\/em>. Instead, Yesod <\/em>ZA<\/em> is Behinat <\/em>Hitkalelut <\/em>of all five Ktzavot <\/em>together.<\/p>\n\n\n\n

Thus, there are twice these five Behinot<\/em> in ZA<\/em>: the first is in particular, where each Behina<\/em> is separated in and of itself, regarded as a unique tip. These are called HGT <\/em>NH<\/em>. The second is in general, where they are called mingled together and mixed in one another, called Yesod <\/em>ZA<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 6, item 8)<\/p>\n\n\n\n

20. <\/strong>What is Limitation of the  Ohr<\/em><\/strong><\/p>\n\n\n\n

All the measures and the amounts and the multiplication of forms in the Ohr<\/em> come from the Aviut<\/em> in the Masach <\/em>and from its Hizdakchut<\/em>. In that state it generates levels of various forms, hence the name \u201cLimitation of the Ohr<\/em>\u201d.<\/p>\n\n\n\n

(Part 4, Chap 1, item 5)<\/p>\n\n\n\n

21. <\/strong>What is Potential Limitation<\/strong><\/p>\n\n\n\n

The detaining force in the Masach <\/em>of Malchut <\/em>de <\/em>Rosh<\/em>, which detains the Ohr Elyon <\/em>from spreading in Malchut<\/em>, that detainment is only \u201cin potential\u201d, not \u201cin actual\u201d. Even the Hitlabshut <\/em>of the first nine Sefirot <\/em>there is only \u201cpotential\u201d Hitlabshut<\/em>. Both the Hitlabshut <\/em>and the rejection of the Ohr<\/em> manifest in actual only in the Guf<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 12, item 3)<\/p>\n\n\n\n

22. <\/strong>What is Actual Limitation<\/strong><\/p>\n\n\n\n

The limitation of the Masach <\/em>in Malchut <\/em>de <\/em>Rosh<\/em> is only in \u201cpotential\u201d. It doesn\u2019t appear in actual except in Masach de <\/em>Guf<\/em>, called Tabur<\/em> (see item 26).<\/p>\n\n\n\n

(Part 3, Chap 12, item 3)<\/p>\n\n\n\n

23. <\/strong>What is  Histaklut <\/em>Aleph<\/em><\/strong><\/p>\n\n\n\n

See Part 3, Table of Questions, item 36.<\/p>\n\n\n\n

24. <\/strong>What is  Histaklut <\/em><\/strong>Bet<\/em><\/strong><\/p>\n\n\n\n

See Part 3, Table of Questions, item 37.<\/p>\n\n\n\n

25. <\/strong>What is Potential  Hitlabshut<\/em><\/strong><\/p>\n\n\n\n

See \u201cPotential Limitation\u201d.<\/p>\n\n\n\n

26. <\/strong>What is Actual  Hitlabshut<\/em><\/strong><\/p>\n\n\n\n

Every thing done in Zivug <\/em>de <\/em>Hakaa <\/em>of the Ohr Elyon <\/em>in the Masach <\/em>of Malchut <\/em>de <\/em>Rosh<\/em>, meaning the rejection of the Ohr<\/em> from Malchut <\/em>down and the clothing of the Ohr<\/em> to the nine Sefirot <\/em>from Malchut <\/em>up, doesn\u2019t actually appear there. It only appears in the Masach <\/em>of Malchut <\/em>de <\/em>Guf<\/em>, called Tabur<\/em>. The Ohr<\/em> is rejected from Tabur<\/em> down, and clothes in the nine Sefirot <\/em>from Tabur<\/em> up.<\/p>\n\n\n\n

(Part 4, Chap 1, Ohr <\/em>Pnimi<\/em> item 30)<\/p>\n\n\n\n

27. <\/strong>What is Yearning to its Origin<\/strong><\/p>\n\n\n\n

When the Ohr<\/em> yearns for Hishtavut Tzura<\/em>, to be as Zach<\/em> as the Maatzil<\/em>, and hence wants to depart from the Hitlabshut <\/em>in the Kelim<\/em>, this Histalkut <\/em>is called \u201cYearning to its Origin\u201d. This extends by the Hakaa<\/em> of Ohr Pnimi <\/em>and Ohr Makif <\/em>on each other.<\/p>\n\n\n\n

You must understand that it does not refer to the Atzmut <\/em>of the Ohr Elyon<\/em>, but to the Eser <\/em>Sefirot <\/em>de <\/em>Ohr Yashar<\/em>, which already bear a reciprocal relationship between the Ohr<\/em> and its Levush<\/em>, hence the name Sefirot<\/em>. Indeed, we have no uttering and speech in the Atzmut <\/em>of the Ohr Elyon<\/em>, for there is no attainment in the Ohr<\/em> without a Levush <\/em>or a Kli<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 10)<\/p>\n\n\n\n

28. <\/strong>What is Return to the  Maatzil<\/em><\/strong><\/p>\n\n\n\n

The Histalkut <\/em>of the consequential Ohr<\/em> from the Hizdakchut <\/em>of the Masach <\/em>is called \u201cReturn to the Maatzil<\/em>\u201d to Malchut <\/em>de <\/em>Rosh<\/em>, the Maatzil <\/em>of the Eser <\/em>Sefirot<\/em> called Guf<\/em>. They are renewed and expand a second time by their ascent there, by way of Hitpashtut <\/em>Bet<\/em>. Similarly, any new Hitpashtut <\/em>that emerges solely by the return of the Orot<\/em> to the Maatzil <\/em>is in order to create a new Partzuf<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 1)<\/p>\n\n\n\n

29. <\/strong>What is Particular <\/strong>Hesed<\/em><\/strong><\/p>\n\n\n\n

See \u201cFive Hassadim<\/em>\u201d and Five Ktzavot <\/em>where HGT <\/em>NH <\/em>de <\/em>ZA<\/em> are five Behinot <\/em>KHB <\/em>ZON <\/em>de <\/em>Ohr Yashar<\/em>, which are merely five Hassadim <\/em>due to the lack of Ohr <\/em>Hochma <\/em>in GAR <\/em>de <\/em>ZA<\/em>.<\/p>\n\n\n\n

However, Yesod <\/em>de <\/em>ZA<\/em> is not counted among the five Hassadim <\/em>because there are no more than five Behinot<\/em>. Rather, Yesod<\/em> is Behinat <\/em>Hitkalelut <\/em>of the five Behinot<\/em> together and the mixture in one another. It is not a particular tip that could be regarded as a particular Hesed<\/em> among the five Hassadim<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 6, item 8)<\/p>\n\n\n\n

30. <\/strong>What is Half the thickness of the Wall<\/strong><\/p>\n\n\n\n

See \u201cWall\u201d. The Hitzoniut <\/em>and Pnimiut <\/em>in the wall of the Kli<\/em> are regarded as two halves in the walls of the Kli<\/em>, meaning half the more Av<\/em> \u201cthickness of the Wall\u201d. It is called the Pnimiut <\/em>of the Kli<\/em> and serves with the Ohr <\/em>Pnimi<\/em>. The half of the Aviut<\/em> in the wall, which is not that Av, is called the Hitzoniut <\/em>of the Kli<\/em>, serving for the Ohr <\/em>Makif<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 5, item 3)<\/p>\n\n\n\n

31. <\/strong>What is  Tabur<\/em><\/strong><\/p>\n\n\n\n

Malchut <\/em>de <\/em>Guf<\/em>, where the limitation and the actual rejection of the Ohr<\/em> begin is called Tabur<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 1, item 8)<\/p>\n\n\n\n

32. <\/strong>What are  Taamim<\/em><\/strong><\/p>\n\n\n\n

Hitpashtut Ohr <\/em>from above downward, meaning from Peh <\/em>de <\/em>AK<\/em> to Tabur<\/em>, is called Taamim<\/em>, after the verse, \u201ceven as the palate tasteth its food.\u201d<\/p>\n\n\n\n

(Part 4, Chap 3, item 11)<\/p>\n\n\n\n

33. <\/strong>What are Right and Left<\/strong><\/p>\n\n\n\n

See item 17 \u201cThrough the Sides\u201d.<\/p>\n\n\n\n

34. <\/strong>What are Potential  Eser <\/em><\/strong>Sefirot<\/em><\/strong><\/p>\n\n\n\n

The Sefirot <\/em>do not manifest in the Eser <\/em>Sefirot <\/em>of the Rosh<\/em>, but are merely as Eser <\/em>Sefirot <\/em>in potential, meaning Shoresh<\/em>. It is like a seed which is the Shoresh <\/em>of the tree while the tree does not manifest in it, see Part 2, Table of Questions, item 55.<\/p>\n\n\n\n

(Part 4, Chap 1, item 5)<\/p>\n\n\n\n

<\/a>35. <\/strong>What is a  Kli<\/em> for  Ohr Makif<\/em><\/strong><\/p>\n\n\n\n

Half the thickness of the outer wall in the Kli<\/em> serves for the Ohr <\/em>Makif<\/em>, see item 30 \u201cHalf the thickness of the Wall\u201d.<\/p>\n\n\n\n

(Part 4, Chap 5, item 3)<\/p>\n\n\n\n

36. <\/strong>What is  Kli <\/em><\/strong>Malchut<\/em><\/strong><\/p>\n\n\n\n

Behina Dalet <\/em>de <\/em>Ohr Yashar<\/em>, being the Behinat <\/em>Aviut<\/em> over which there was the Tzimtzum <\/em>so she would not receive in her great measure, is called Kli <\/em>Malchut<\/em>.<\/p>\n\n\n\n

(Part 3, Chap 1, item 2)<\/p>\n\n\n\n

37. <\/strong>What are the General Five <\/strong>Ktzavot<\/em><\/strong><\/p>\n\n\n\n

Yesod <\/em>de <\/em>ZA<\/em> has all five collective Ktzavot <\/em>HGT <\/em>NH<\/em> of ZA<\/em>, see item 19 \u201cFive Ktzavot<\/em>\u201d.<\/p>\n\n\n\n

(Part 4, Chap 6, item 8)<\/p>\n\n\n\n

38. <\/strong>What is Sustaining the  Kli<\/em><\/strong><\/p>\n\n\n\n

Minute He\u2019arah<\/em> that is not enough for relief but only to keep the Tzura<\/em> of the Kli<\/em> in tact, this He\u2019arah<\/em>is called \u201cSustaining the Kli<\/em>\u201d.<\/p>\n\n\n\n

(Part 4, Chap 2, item 8)<\/p>\n\n\n\n

39. <\/strong>What is <\/strong>Upper  Loven<\/em><\/strong><\/p>\n\n\n\n

Before the Ohr<\/em> clothes the Kelim<\/em>, it is called \u201cUpper Loven<\/em>\u201d. It means that there are no shades in it, for all the shades come only from the Kelim<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 1, item 3)<\/p>\n\n\n\n

40. <\/strong>What is  Maatzil<\/em><\/strong><\/p>\n\n\n\n

Malchut <\/em>of the Rosh<\/em> is regarded as the Maatzil <\/em>with respect to Eser <\/em>Sefirot <\/em>called Guf<\/em>. Also, every Upper degree is regarded as the Maatzil<\/em> of its inferior degree.<\/p>\n\n\n\n

(Part 4, Chap 3, item 4)<\/p>\n\n\n\n

41. <\/strong>What is Limited<\/strong><\/p>\n\n\n\n

When the Ohr<\/em> is caught and depends on the measure of the Aviut<\/em> in the Kli<\/em> and cannot expand there more or less than the measure of Aviut<\/em> in it, is regarded as being \u201cLimited\u201d inside the Kli<\/em>, see item 20 \u201cLimitation of the Ohr<\/em>\u201d.<\/p>\n\n\n\n

(Part 4, Chap 5, item 3)<\/p>\n\n\n\n

42. <\/strong>What is Beating and Striking on Each Other<\/strong><\/p>\n\n\n\n

When Orot<\/em> of opposite nature from each other come to clothe a single carrier, such as Ohr Makif <\/em>and Ohr <\/em>Pnimi<\/em>, the same measure of the Aviut<\/em> in the Masach<\/em> extends and increases the Ohr <\/em>Pnimi<\/em>, and rejects and detains the Ohr Makif <\/em>from clothing in the Partzuf<\/em>.<\/p>\n\n\n\n

Since both come to clothe in the Partzuf<\/em>, they strike and beat on each other until the Ohr Makif <\/em>overpowers and purifies the detaining Aviut<\/em> in the Masach<\/em>. Then the Ohr Pnimi <\/em>departs from there and the Ohr Makif <\/em>acquires exterior Kelim<\/em> in the Partzuf<\/em>, which shines within them.<\/p>\n\n\n\n

(Part 4, Chap 1, item 3)<\/p>\n\n\n\n

43. <\/strong>What is Mixed<\/strong><\/p>\n\n\n\n

When Orot<\/em> cleave to one another for the purpose of equalizing their Tzura<\/em> to one another, it is called \u201cConnecting the Orot<\/em>\u201d. However, if there is Shinui Tzura <\/em>between them, but they connect because of some connection between them, which equalizes them, it is called \u201cMixed\u201d together.<\/p>\n\n\n\n

It is so because the Shinui Tzura <\/em>between them does not let them cleave to actually become one, but there necessarily remains a difference between them. However, the equivalence of level that they\u2019ve acquired mixes them together in each other until they become indistinguishable.<\/p>\n\n\n\n

Such are the Ohr Yashar <\/em>clothed in Ohr Hozer<\/em>: since the Ohr Yashar <\/em>cannot shine at all, but only according to the measure of the Ohr Hozer<\/em>, they are regarded as mixed together. It is so because the Aviut<\/em> in the Ohr Hozer <\/em>has the same merit and importance as the purity in the Ohr Yashar<\/em>. Thus, the Aviut<\/em> and the Zakut<\/em> are mingled in one another so that the Shinui Tzura <\/em>between them is indistinguishable.<\/p>\n\n\n\n

(Part 4, Chap 6, item 2)<\/p>\n\n\n\n

44. <\/strong>What are Receivers<\/strong><\/p>\n\n\n\n

The Eser <\/em>Sefirot <\/em>de <\/em>Guf<\/em> are always called \u201cReceivers\u201d, for the Ohr<\/em> reaches them from above downward.<\/p>\n\n\n\n

(Part 4, Chap 3, item 3)<\/p>\n\n\n\n

45. <\/strong>What is Origin of the  Ohr<\/em><\/strong><\/p>\n\n\n\n

Malchut <\/em>de <\/em>Rosh<\/em> is regarded as the \u201cOrigin of the  Orot<\/em>\u201d since she raises  Ohr Hozer<\/em>,
clothes the  Eser <\/em>Sefirot<\/em> and brings them into the  Partzuf<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 6, item 15)<\/p>\n\n\n\n

46. <\/strong>What are <\/strong>Nitzotzot<\/em><\/strong><\/p>\n\n\n\n

He\u2019arot<\/em> (pl. for He\u2019arah<\/em>) that tend to go out and are about to be reawakened and ignited once more and shine as in the beginning, are called Nitzotzin<\/em>. It is so because they resemble the Nitzotzin <\/em>that remain after a fire, or those that come from under the hammer in the hands of a craftsman. Though they seem to be put out, they might still be ignited to a great and terrible flame. Such He\u2019arot<\/em> do not occur but only in Ohr Hozer<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 10)<\/p>\n\n\n\n

47. <\/strong>What are Falling <\/strong>Nitzotzot<\/em><\/strong><\/p>\n\n\n\n

During the Hizdakchut <\/em>of the Masach <\/em>the He\u2019arat <\/em>Zivug<\/em> descends from the Upper Behina<\/em> to the lower Behina<\/em>, which is empty of her Ohr<\/em>. Such was when the Masach <\/em>purified from Behina Gimel <\/em>to Behina Bet <\/em>and Behina Gimel <\/em>became emptied from her Ohr<\/em>. Then the He\u2019arat <\/em>Zivug<\/em> descended from Behina Bet <\/em>into empty Behina Gimel<\/em>. Because the Reshima<\/em> that remains in Behina Gimel <\/em>is opposite from the descending He\u2019arah<\/em> they strike and beat on each other.<\/p>\n\n\n\n

However, the descending Ohr Hozer <\/em>overpowers the Reshima<\/em>, whose Zivug<\/em> had stopped, and the Ohr Hozer <\/em>descends into the Kli<\/em>. The Reshima<\/em> cannot be together with it and departs from there. Thus, the He\u2019arat <\/em>Zivug<\/em> that descends into the empty Kli<\/em> is called \u201cFalling Nitzotzot<\/em>\u201d.<\/p>\n\n\n\n

This is because soon the Zivug<\/em> from Behina Bet <\/em>stops too and rises to Behina Aleph<\/em>, the He\u2019arot<\/em>quench and the Reshima<\/em> descends and returns to her Kli<\/em>. Now there is no merit in the descending Ohr Hozer <\/em>over the Reshima<\/em> since both are after the Histalkut <\/em>of the their Zivug<\/em>.<\/p>\n\n\n\n

Since the Ohr <\/em>Reshima<\/em> is far more valuable than the descending Ohr Hozer<\/em>, the Reshima<\/em> overcomes them now and revokes the He\u2019arah<\/em> of the falling Nitzotzin <\/em>into her Kli<\/em>, to be able to clothe there. This matter is called Hakaa<\/em> and Betisha<\/em> (female for Bitush<\/em>), for at one time the descending Ohr Hozer <\/em>overpowers, and another time the Reshima<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 11)<\/p>\n\n\n\n

48. <\/strong>What are  Nekudot<\/em><\/strong><\/p>\n\n\n\n

The four levels that come out by Zivug <\/em>de <\/em>Hakaa <\/em>during the Hizdakchut <\/em>of the Masach<\/em> are called Nekudot<\/em>. They are also called Ohr Hozer<\/em>, and they are Din<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 11)<\/p>\n\n\n\n

49. <\/strong>What is Around<\/strong><\/p>\n\n\n\n

Each Partzuf <\/em>is divided into two, from Malchut <\/em>de <\/em>Guf<\/em> up, where all the Orot<\/em> stand, hence called Panim<\/em>, and a second part from Malchut <\/em>de <\/em>Guf<\/em> down, where the Ohr Yashar <\/em>is rejected and does not shine, hence named Achor<\/em>. However, there is a Behinat <\/em>He\u2019arah<\/em> that passes from the side of the Panim<\/em> of the Partzuf <\/em>and shines to the Achor<\/em> side of the Partzuf<\/em>.<\/p>\n\n\n\n

This mode of He\u2019arah<\/em> is called \u201cAround\u201d, for the part of the Partzuf <\/em>from Tabur<\/em> down cannot receive the Ohr<\/em> in Yosher<\/em>. It can be received from \u201cAround\u201d, which is considered a special correction that will be explained in its place.<\/p>\n\n\n\n

(Part 4, Chap 5, item 1)<\/p>\n\n\n\n

50. <\/strong>What is Suffering<\/strong><\/p>\n\n\n\n

\u201cSuffering\u201d means a place where the Kli<\/em> is fitting to clothe the Ohr<\/em> but does not clothe it because of its own choice. This is a very subtle matter, said only about the Eser <\/em>Sefirot <\/em>de <\/em>Rosh<\/em>, where there is no actual Halbasha<\/em> (see Potential Hitlabshut<\/em>).<\/p>\n\n\n\n

It is unthinkable that the Kelim<\/em> are more worthy of clothing the Orot<\/em> than the Kelim<\/em> of the Rosh<\/em>; still there is no Halbasha <\/em>in the Rosh<\/em>, only in the Guf<\/em>. This is because Ohr Hozer de <\/em>Rosh<\/em> does not tolerate Behinat <\/em>Halbasha <\/em>since it stands from below upward. This stance designates resistance for Halbasha<\/em>, for it does not tolerate the Halbasha<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 1, item 5)<\/p>\n\n\n\n

51. <\/strong>What is End of the Ascent<\/strong><\/p>\n\n\n\n

When the Masach <\/em>begins to purify from Behina<\/em> to Behina<\/em>, such as from Behina Dalet <\/em>to Behina Gimel<\/em>, we can discern there the continuation of the Hizdakchut<\/em>, meaning before it reaches the point of Aviut<\/em>in Behina Gimel<\/em>. In that state the Partzuf <\/em>is without any Ohr<\/em>, as the Zivug<\/em> in Behina Dalet <\/em>has already stopped, but has not yet reached the Zivug <\/em>de <\/em>Behina Gimel<\/em>.<\/p>\n\n\n\n

We should distinguish the Behinat<\/em> \u201cEnd of the Ascent\u201d, meaning after the Hizdakchut <\/em>of the entire Aviut <\/em>de <\/em>Behina Dalet <\/em>is completed, and reached the Aviut <\/em>de <\/em>Behina Gimel<\/em>. In that state the Ohr Elyon<\/em>, which does not stop shining for a minute, mates in her and generates a new level of Hochma<\/em>. Now the Ohr<\/em> returns to expand in the Partzuf <\/em>as before, but on the level of Hochma<\/em>, lower than the previous level.<\/p>\n\n\n\n

(Part 4, Chap 6, item 21)<\/p>\n\n\n\n

52. <\/strong>What is Thickness of the Wall<\/strong><\/p>\n\n\n\n

The entire substance of the receptacle of the Kli<\/em> is the Aviut<\/em> in it. Hence, the four Behinot<\/em> of Aviut<\/em> are considered to be revolving around each other and making the walls of the Kli<\/em> together. The more Av<\/em>than the other is more internal (see item 30 \u201cHalf the thickness of the Wall\u201d).<\/p>\n\n\n\n

(Part 4, Chap 5, item 3)<\/p>\n\n\n\n

53. <\/strong>What is Ascent of the  Orot<\/em><\/strong><\/p>\n\n\n\n

See item 28 \u201cReturn to the Maatzil<\/em>\u201d.<\/p>\n\n\n\n

(Part 4, Chap 2, item 4)<\/p>\n\n\n\n

54. <\/strong>What is Ascent of  Keter<\/em> to the  Maatzil<\/em><\/strong><\/p>\n\n\n\n

Meaning through the Hizdakchut <\/em>of the Masach <\/em>from Behina Dalet <\/em>to Behina Gimel<\/em>.<\/p>\n\n\n\n

(There)<\/p>\n\n\n\n

55. <\/strong>What is Ascent of <\/strong>Hochma<\/em> to the  Maatzil<\/em><\/strong><\/p>\n\n\n\n

Meaning by the Hizdakchut <\/em>of the Masach <\/em>from Behina Gimel <\/em>to Behina Bet<\/em>.<\/p>\n\n\n\n

(There)<\/p>\n\n\n\n

56. <\/strong>What is Ascent of <\/strong>Bina<\/em> to the  Maatzil<\/em><\/strong><\/p>\n\n\n\n

Meaning by the Hizdakchut <\/em>of the Masach <\/em>from Behina Bet <\/em>to Behina Aleph<\/em>.<\/p>\n\n\n\n

(There)<\/p>\n\n\n\n

57. <\/strong>What is Ascent of <\/strong>ZA<\/em> to the  Maatzil<\/em><\/strong><\/p>\n\n\n\n

Meaning by the Hizdakchut <\/em>of the Masach <\/em>from Behina Aleph <\/em>to Behinat Keter<\/em>.<\/p>\n\n\n\n

(There)<\/p>\n\n\n\n

58. <\/strong>What is Ascent of <\/strong>Malchut <\/em>to the  Maatzil<\/em><\/strong><\/p>\n\n\n\n

Meaning through the Hizdakchut <\/em>from Behinat <\/em>Keter<\/em> to Behinat <\/em>Malchut <\/em>de <\/em>Rosh<\/em> where there is nothing of the Behinat <\/em>Aviut<\/em>from above downward. Then her Tzura<\/em> is equalized with that of Malchut <\/em>de <\/em>Rosh<\/em> and she is incorporated there.<\/p>\n\n\n\n

(There)<\/p>\n\n\n\n

59. <\/strong>What is  Peh<\/em><\/strong><\/p>\n\n\n\n

Malchut <\/em>de <\/em>Rosh<\/em>, where the Aviut <\/em>de <\/em>Masach <\/em>operates from below upward is called Peh<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 1, item 3)<\/p>\n\n\n\n

60. <\/strong>What is Their  Panim <\/em><\/strong>were Turned Downward<\/strong><\/p>\n\n\n\n

When the Ohr<\/em> is poured to seize and clothe according to the measure of the Aviut<\/em> in the Masach<\/em>, this is called \u201cTheir Panim<\/em> were Turned Downward\u201d. It is so because the Orot<\/em> are turned to come and clothe the Aviut<\/em>, which is called \u201cDownward\u201d.<\/p>\n\n\n\n

(Part 4, Chap 3, item 3)<\/p>\n\n\n\n

61. <\/strong>What is Their  Panim <\/em><\/strong>were Turned Upward<\/strong><\/p>\n\n\n\n

During the Hizdakchut <\/em>of the Masach<\/em>, when the Zivugim<\/em> are made on constantly purer Behinot<\/em>, until the Zivug<\/em> stops altogether, this is called \u201cTheir Panim<\/em> were Turned Upward\u201d. It means that they depart and turn themselves from the Aviut<\/em> to the Zakut<\/em>. It is so because from above downward means from Zakut<\/em> to Aviut<\/em>, and from below upward means from Aviut<\/em> to Zakut<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 3)<\/p>\n\n\n\n

62. <\/strong>What is  Panim<\/em> and  Achor<\/em><\/strong><\/p>\n\n\n\n

The Hitlabshut <\/em>and the rejection that occur in the Zivug <\/em>de <\/em>Hakaa <\/em>in Malchut <\/em>de <\/em>Rosh<\/em> do not appear there, but in Malchut <\/em>de <\/em>Guf<\/em>, called Tabur<\/em>. The Hitlabshut <\/em>is performed from Tabur<\/em> up and the rejection of the Ohr<\/em> is performed from Tabur<\/em> down. Hence, the place of the Hitlabshut <\/em>in the Guf<\/em> is called Panim<\/em>, and the place from which the Ohr<\/em> is rejected is called Achor<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 5, item 1)<\/p>\n\n\n\n

63. <\/strong>What is Corruption in order to Correct<\/strong><\/p>\n\n\n\n

\u201cCorruption in order to Correct\u201d means that toward he who does not know the great correction that is performed here, he regards it as corruption. Had he known the operation carried out by this, he would consider this corruption only as correction, that there was never any corruption here.<\/p>\n\n\n\n

This is like a fool who sees a tailor taking a nice piece of cloth and cuts it into pieces and shreds. Because he doesn\u2019t know the act being carried out here, he thinks for himself that the tailor is corrupting such a beautiful piece of cloth. Had he known the operation, he certainly wouldn\u2019t have suspected that there is even a trace of corruption here, but only correction here from start to finish.<\/p>\n\n\n\n

(Part 4, Chap 4, item 8)<\/p>\n\n\n\n

64. <\/strong>What is  Roshem <\/em>Hotam<\/em><\/strong><\/p>\n\n\n\n

Several discernments were made in the Ohr<\/em> by Hitlabshut <\/em>of the Ohr<\/em> in the Kli<\/em>, out of the correlation between the Ohr<\/em> and the Kli<\/em>. If the Ohr<\/em> departs from there, there still remain all the forms and the discernments that were there prior to the Histalkut<\/em>, none missing.<\/p>\n\n\n\n

This remaining is called \u201cRoshem Hotam<\/em>\u201d. This is the nature of the Hotam<\/em>, that if put on wax, it leaves its entire form there, in every detail and Otiot<\/em> without missing anything.<\/p>\n\n\n\n

(Part 4, Chap 2, item 2)<\/p>\n\n\n\n

65. <\/strong>What is  Reshima<\/em><\/strong><\/p>\n\n\n\n

See item 64 \u201cRoshem Hotam<\/em>\u201d. Know, that this Reshima<\/em> that the Orot<\/em> leave of themselves after their departure is the nucleus and the Shoresh<\/em> for the birth of the second Partzuf<\/em> off it. Every consequence is born and emerges by its cause. By that manner all the He\u2019arot<\/em> (pl. for He\u2019arah<\/em>) in the Olamot<\/em>extend to the Tachtonim<\/em>.<\/p>\n\n\n\n

For themselves, they switch from the cause to the consequence that is born from them like the Nitzotz<\/em> of Neshama <\/em>that passes from father to son and remains fixed in the son\u2019s Neshama<\/em>, never to move from there.<\/p>\n\n\n\n

This has been explained in Part 4, chapter 2, Ohr Pnimi <\/em>item 3. Study it there well, and remember it, for it is the key to understand the cause that obligates the consequence to hang down from its cause in every concatenation of the emergence of the Partzufim<\/em> and the Olamot<\/em> from one another, from Rosh<\/em> to Sof<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 2, item 2)<\/p>\n\n\n\n

66. <\/strong>What are  Tagin<\/em><\/strong><\/p>\n\n\n\n

See item 47 \u201cFalling Nitzotzot<\/em>\u201d. It explains there that the Ohr Hozer <\/em>that descends into the empty Kli<\/em>comes from the He\u2019arat <\/em>Zivug<\/em> performed in the Upper Behina<\/em>, and the Reshima<\/em> in that Kli<\/em> is from after the Histalkut <\/em>of the Zivug<\/em>. Hence the Ohr Hozer <\/em>overpowers the Reshima<\/em>, descends into the Kli<\/em>, and the Reshima<\/em> must rise from there over the Kli<\/em>. Thus, this He\u2019arah<\/em> that the Reshima<\/em> shines into the Kli<\/em> while being above the Kli<\/em>, is called Tagin<\/em>.<\/p>\n\n\n\n

(Part 4, Chap 3, item 11)<\/p>\n","protected":false},"excerpt":{"rendered":"

1. What is Descending Ohr Hozer 2. What is Ohr Makif 3. What is Ohr that Comes on the Way Back 4. What is Ohr […]<\/p>\n","protected":false},"featured_media":0,"parent":16173,"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":[25],"class_list":["post-11713","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | Part 4 - 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