{"id":15171,"date":"2026-01-14T19:44:44","date_gmt":"2026-01-14T19:44:44","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15171"},"modified":"2026-01-14T19:44:45","modified_gmt":"2026-01-14T19:44:45","slug":"kabbalistic-terms-glossary","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/kabbalistic-terms-glossary\/","title":{"rendered":"Kabbalistic Terms Glossary"},"content":{"rendered":"\n

\u0410<\/strong><\/h4>\n\n\n\n
ABYA, the impure worlds<\/strong><\/td>(\u05d0\u05d1\u05d9”\u05e2 \u05e9\u05dc \u05e7\u05dc\u05d9\u05e4\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>oppose the pure (holy) worlds of the ABYA<\/em>, but take the space from the  ZON de Atzilut<\/em> and below. The  Klipot<\/em> are beneath the holy, pure forces in the place of absolute emptiness, below the line of Sium<\/em> (end), under  Malchut<\/em>, which ends all pure desires  (Kedusha)<\/em>. After the Tzimtzum Aleph<\/em> their place was under the Partzuf AK<\/em> (below the legs of  Adam Kadmon<\/em>). However, after the  Tzimtzum Bet<\/em>, when the  Malchut Mesayemet<\/em> rose to Bina<\/em> in the  Guf de Partzuf Nekudot de SAG<\/em>, the  \u201cParsa<\/em>\u201d (limit of holiness) was formed there. \u201cThe place\u201d for the worlds of the  BYA <\/em>emerged under it. Since this place was free from holiness, it was completely occupied by the impure forces.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Achar Kach<\/strong><\/td>(\u05d0\u05d7”\u05db)<\/td>after that<\/td>\u2013<\/td>an effect of a certain cause.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Achiza<\/strong><\/td>(\u05d0\u05d7\u05d9\u05d6\u05d4)<\/td>a grip<\/td>\u2013<\/td>like a branch that sucks water from the root, the  Klipot<\/em> gather in the place of deficiency in holiness. The extent of the lack of holiness makes up \u201ca pipe\u201d, through which they suck (receive) power and life energy.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Achor be Achor<\/strong><\/td>\u05d0\u05d1”\u05d0<\/td>back to back<\/td>\u2013<\/td>the correction with the help of the light of Bina<\/em>. i.e.,  \u201cHafetz Hesed<\/em>\u201d. In the absence of the  Ohr Hochma<\/em>, the  Kli<\/em> is corrected by means of the  Ohr Bina<\/em>, which provides it with the sensation of perfection.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Achor be Panim<\/strong><\/td>(\u05d0\u05d1”\u05e4)<\/td>back to face<\/td>\u2013<\/td>the  Panim<\/em> (face)  de Malchut<\/em> is a reception of only the light of  Hochma<\/em>, which is possible only by dressing it in the light of Hassadim<\/em>. Hence,  ZA<\/em> corrects  Malchut<\/em> by way of a  Zivug de Achor be Panim<\/em>, passing the  Ohr Hassadim de Achoraim <\/em>to the  Panim de Malchut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Achor<\/strong>,  Achoraim<\/strong><\/td>(\u05d0\u05d7\u05d5\u05e8, \u05d0\u05d7\u05d5\u05e8\u05d9\u05d9\u05dd)<\/td>opposite side<\/td>\u2013<\/td>1) The  Kli<\/em> without the light of  Hochma<\/em>; 2) The  Kli<\/em> or its part, which does not work for the sake of reception or bestowal; 3) the part of the  Kli<\/em> below the  Chazeh<\/em> (chest) de Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Achoraim shel Nukva<\/strong><\/td>(\u05d0\u05d7\u05d5\u05e8\u05d9\u05d9\u05dd \u05e9\u05dc \u05e0\u05d5\u05e7\u05d1\u05d0)<\/td>the opposite side of the Nukva<\/em><\/td>\u2013<\/td>the  Sefirot NHY<\/em>(Netzah<\/em>,  Hod<\/em> and  Yesod<\/em>) of the  Nukva Mesayemet <\/em>of the world of Atzilut<\/em>; it borders on the  Klipot<\/em>, which stick to the  Achoraim<\/em> (the place where there\u2019s a lack of the  Ohr <\/em>Hochma<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
\u2013<\/strong><\/td>\u2013<\/td>\u2013<\/td>\u2013<\/td>\u2013<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

\u0412<\/strong><\/h4>\n\n\n\n
Bait, or Heichal<\/strong><\/td>(\u05d1\u05d9\u05ea, \u05d4\u05d9\u05db\u05dc)<\/td>house or palace<\/td>\u2013<\/td>the part of  Malchut<\/em> detached from the inner  Kelim<\/em>, which turned into the  Kli<\/em> for reception of the Surrounding Light  (<\/em>Ohr Makif<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Bassar<\/strong><\/td>(\u05d1\u05e9\u05e8)<\/td>flesh<\/td>\u2013<\/td>the  Behina Gimel<\/em> called  Zeir Anpin<\/em>. In the ten  Sefirot<\/em> that spread outwardly we distinguish:  Mocha<\/em> (brain),  Atzamot<\/em>(bones),  Gidin<\/em> (tendons),  Basar<\/em> (flesh) and  Or<\/em> (skin).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Beer<\/strong><\/td>(\u05d1\u05d0\u05e8)<\/td>a well<\/td>\u2013<\/td>the  Yesod de Nukva<\/em>, from which (like from a well) the Reflected Light rises.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Beit HaMikdash<\/strong><\/td>(\u05d1\u05d9\u05ea \u05d4\u05de\u05e7\u05d3\u05e9)<\/td>Temple<\/td>\u2013<\/td>Beria<\/em> of this world.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ben<\/strong><\/td>(\u05d1\u05df)<\/td>son<\/td>\u2013<\/td>the lower spiritual object as regards the upper.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Beria<\/strong><\/td>(\u05d1\u05e8\u05d9\u05d0\u05d4)<\/td>creation<\/td>\u2013<\/td>the creation of  \u201cYesh mi Ayn<\/em>\u201d (existence from absence). It manifests under the Parsa<\/em> as the  Aviut<\/em>, ‘desire to receive’.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Bet<\/strong><\/td>(\u05d1)<\/td> <\/td>\u2013<\/td>the second letter of the Hebrew alphabet; the numerical value: 2.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Beten<\/strong><\/td>(\u05d1\u05d8\u05df)<\/td>abdomen<\/td>\u2013<\/td>the lower third of the  Sefira Tifferet<\/em> in every  Partzuf<\/em>. This is where pregnancy and delivery take place.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Bina<\/strong><\/td>(\u05d1\u05d9\u05e0\u05d4)<\/td> <\/td>\u2013<\/td>research by means of a \u201ccause-and-effect\u201d method<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Binyamin<\/strong><\/td>(\u05d1\u05e0\u05d9\u05de\u05d9\u05df)<\/td> <\/td>\u2013<\/td>a screen lifting the Reflected Light from the  Yud de Zeir Anpin<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Birur<\/strong><\/td>(\u05d1\u05d9\u05e8\u05d5\u05e8)<\/td>test, selection<\/td>\u2013<\/td>separation, isolation of the  Behina Dalet<\/em>, which impedes reception the Supreme light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Birur and Tikkun<\/strong><\/td>(\u05d1\u05d9\u05e8\u05d5\u05e8 \u05d5\u05ea\u05d9\u05e7\u05d5\u05df)<\/td>selection and correction<\/td>\u2013<\/td>selection is a separation of 32  (Lamed Bet<\/em>) sparks,  Malchuyot<\/em> as waste  (Psolet<\/em>). 288  (Rapach<\/em>) sparks remain inside the system of holiness, which is corrected by the light of the the  Partzuf Aba<\/em>. A level, the  Partzuf<\/em> cannot exist without  Malchut<\/em>. So, thanks to the screen of  Partzuf Ima<\/em>the properties of  Bina-Ima<\/em> and  Malchut<\/em>get mixed. This is called \u201cinclusion of judgment in mercy\u201d. As a result of this, 32 new  Malchuyot<\/em> from  Bina-Ima<\/em> are added to 288 pure sparks, which brings the number of the lights to 320  (Shach<\/em>). Selection  (Birur<\/em>) of adequate properties \u201cfor the sake of bestowing upon the Creator\u201d is possible only if the light of Abba<\/em>is available: it does not shine in the Behina Dalet<\/em>, thus it gets separated from all the other adequate  Behinot<\/em>, properties. Then correction is carried out by the light of  Ima<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Bohu<\/strong><\/td>(\u05d1\u05d5\u05d4\u05d5)<\/td> <\/td>\u2013<\/td>Arich Anpin<\/em>, in which the Creator is revealed.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Bolet<\/strong><\/td>(\u05d1\u05d5\u05dc\u05d8)<\/td>protruding<\/td>\u2013<\/td>luminescence of the  Ohr Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Boreh<\/strong><\/td>(\u05d1\u05d5\u05e8\u05d0)<\/td>the Creator<\/td>\u2013<\/td>the name refers only to the creation of previously non-existent ‘desire to receive’.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Brit<\/strong><\/td>(\u05d1\u05e8\u05d9\u05ea)<\/td>union<\/td>\u2013<\/td>the place of the  Aviut<\/em> and a screen, where the interaction with the Supreme Light takes place.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
BYA of This world<\/strong><\/td>(\u05d1\u05d9”\u05e2 \u05e9\u05d1\u05e2\u05d5\u05dc\u05dd \u05d4\u05d6\u05d4):<\/td>the place of the Temple<\/td>\u2013<\/td>the world of  Beria<\/em>, the Land of Israel \u2013 the world of  Yetzira<\/em>, outside of Israel \u2013 the world of  Assiya<\/em>, desert \u2013 the place of the impure forces.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

\u0421<\/strong><\/h4>\n\n\n\n
Chaf, Kaf<\/strong><\/td>(\u05db, \u05da)<\/td> <\/td>\u2013<\/td>the eleventh letter of the Hebrew alphabet; the numerical value: 20.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Chama BeNartika<\/strong><\/td>(\u05d7\u05de\u05d4 \u05d1\u05e0\u05e8\u05ea\u05d9\u05e7\u05d4)<\/td> <\/td>\u2013<\/td>the  Sefirot NHY de Zeir Anpin<\/em>, dressed in the  Toch de Nukva<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Chazeh<\/strong><\/td>(\u05d7\u05d6\u05d4)<\/td>chest<\/td>\u2013<\/td>the end of the  Tzimtzum Bet<\/em>. Hence, there are the  Kelim de Panim<\/em>, the  GE<\/em>, face above the  Chazeh<\/em>. The  TB<\/em> has no power over them.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Chet<\/strong><\/td>(\u05d7)<\/td> <\/td>\u2013<\/td>the eighth letter of the Hebrew alphabet; the numerical value: 8.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

D<\/strong><\/h4>\n\n\n\n
Dadei Behema<\/strong><\/td>(\u05d3\u05d3\u05d9 \u05d1\u05d4\u05de\u05d4)<\/td>nipples of a beast<\/td>\u2013<\/td>nipples of a beast \u2013 luminescence of Malchut<\/em> without mitigation by the light of  Hassadim<\/em>, the lower third of the Sefirot Netzah<\/em> and  Hod<\/em> of the  Partzuf Atik<\/em>, positioned in the world of  Beria<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dadim<\/strong><\/td>(\u05d3\u05d3\u05d9\u05dd)<\/td>nipples<\/td>\u2013<\/td>mediator between the upper and the lower levels, when the upper affects the lower even before the lower can rise to it.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dalet<\/strong><\/td>(\u05d3)<\/td> <\/td>\u2013<\/td>the fourth letter of the Hebrew alphabet; the numerical value: 4.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dalet Tzurot<\/strong><\/td>(\u05d3’ \u05e6\u05d5\u05e8\u05d5\u05ea)<\/td>4 forms<\/td>\u2013<\/td>the  Aviut<\/em> or desire in the created being is called its material. The four levels of the  Aviut<\/em> are called \u201cthe  Dalet Tzurot<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dalet Yesodot<\/strong><\/td>(\u05d3’ \u05d9\u05e1\u05d5\u05d3\u05d5\u05ea)<\/td>4 foundations<\/td>\u2013<\/td>four properties of the  Aviut<\/em> in the  Kli de Malchut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dam<\/strong><\/td>(\u05d3\u05dd)<\/td>blood<\/td>\u2013<\/td>the  Aviut de Malchut<\/em>, governed by the TA<\/em>, which prevents the reception of the light. This makes  Malchut<\/em> \u201cbleed\u201d; it wishes to receive the light, hence it is called \u201cblood\u201d. When this  Aviut<\/em> refers to the  NHY<\/em>, it is called  \u201cDam BeMakor<\/em>\u201d (blood in the source). Its reception is forbidden. However, when this  Aviut<\/em>rises to  HaGaT<\/em>, which is not its place, it is mitigated (sweetened) there and turns to \u201cmilk\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dam Lida<\/strong><\/td>(\u05d3\u05dd \u05dc\u05d9\u05d3\u05d4)<\/td>birth blood<\/td>\u2013<\/td>when  MAN de Zeir Anpin<\/em> in the  AVI<\/em>rises,  MAN de Zeir<\/em>Anpin<\/em> and all the Partzufim<\/em> that would emerge from  ZA<\/em> in the future down to the last  Partzuf de Assiya<\/em>, simultaneously rise with it. During the months of pregnancy  (Ibur<\/em>) only  MAN de ZA<\/em> is purified. Its Partzufey de Ibur<\/em> are born on this  MAN<\/em>. During birth each  MAN<\/em> unrelated to  ZA<\/em>gets outside as  Dam Lida<\/em>. Birth blood is also called \u201cimpure blood\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dam Mitapech LeHalav<\/strong><\/td>(\u05d3\u05dd \u05de\u05ea\u05d4\u05e4\u05da \u05dc\u05d7\u05dc\u05d1)<\/td> <\/td>\u2013<\/td>See  Dam<\/strong><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dam Tameh<\/strong><\/td>(\u05d3\u05dd \u05d8\u05de\u05d0)<\/td>impure blood<\/td>\u2013<\/td>birth blood.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dibur<\/strong><\/td>(\u05d3\u05d9\u05d1\u05d5\u05e8)<\/td>speech<\/td>\u2013<\/td>the 10  Sefirot<\/em> of the light passing through the  Malchut de Rosh<\/em> called the Peh<\/em> (mouth) to the  Toch<\/em> (body). The inner  Partzuf<\/em> of the  Nukva<\/em> is called \u201cDibur<\/em>\u201d (speech). If it disappears and the  Nukva<\/em> is left only with the outer Partzuf<\/em>, it is called  \u201cIlem<\/em>\u201d (mute), since the inner  Partzuf<\/em> is the  Gar<\/em> and the outer is the  Vak<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dmut<\/strong><\/td>(\u05d3\u05de\u05d5\u05ea)<\/td>image<\/td>\u2013<\/td>Letters  Yud<\/em>,  Hey<\/em> and  Vav<\/em> of the Name HaVaYaH<\/em> constitute  \u201cTzelem<\/em>\u201d, while the last letter  Hey<\/em> of  HaVaYaH<\/em> is  Dmut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dofen<\/strong><\/td>(\u05d3\u05d5\u05e4\u05df)<\/td>side<\/td>\u2013<\/td>the  Aviut<\/em> of a screen is a vessel for reception of the light. It is called  \u201cDofen Kli<\/em>\u201d, because each  Kli<\/em> is made up of its sides  (Dfanot<\/em>). Four degrees of the Aviut<\/em> are four the  Klipot<\/em> (sides) in thickness of the  Dofen<\/em> dressed one on another inwardly and outwardly. The coarser property in  Dofen Kli<\/em> attracts more light and is regarded the inner part of the  Kli<\/em>, i.e., The  Behina Dalet<\/em> is more interior than the  Behina Gimel<\/em>, while the  Behina Gimel<\/em> is more interior than the  Behina Bet<\/em> etc.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dormita<\/strong><\/td>(\u05d3\u05d5\u05e8\u05de\u05d9\u05d8\u05d0)<\/td>sleep<\/td>\u2013<\/td>when the lower  Partzuf<\/em> rises to the upper as  MAN<\/em>, all lights disappear from it; the  Partzuf<\/em> is considered to be below and has just enough light to sustain life, which is regarded as a state of \u201cslumber\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Dvekut<\/strong><\/td>(\u05d3\u05d1\u05e7\u05d5\u05ea)<\/td>merging<\/td>\u2013<\/td>similarity of properties in two spiritual objects.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

E<\/strong><\/h4>\n\n\n\n
Echad<\/strong><\/td>(\u05d0\u05d7\u05d3)<\/td>One<\/td>\u2013<\/td>The Supreme Light that emanates from the Creator and spreads down without any change.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Eden Elyon<\/strong><\/td>(\u05e2\u05d3\u05df \u05e2\u05dc\u05d9\u05d5\u05df)<\/td> <\/td>\u2013<\/td>Yesod<\/em> of the world of  Beria<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Eden Tachton<\/strong><\/td>(\u05e2\u05d3\u05df \u05ea\u05d7\u05ea\u05d5\u05df)<\/td> <\/td>\u2013<\/td>Yesod<\/em> of the world of  Assiya<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ein<\/strong><\/td>(\u05d0\u05d9\u05df)<\/td>non-existent<\/td>\u2013<\/td>concealment of the  Ohr Hochma.<\/em>Presence of the  Ohr Hochma<\/em> is called \u201c<\/em>Yesh<\/em>\u201d (existent).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Elohim <\/strong>Acherim<\/strong><\/td>(\u05d0\u05dc\u05d5\u05d4\u05d9\u05dd \u05d0\u05d7\u05e8\u05d9\u05dd)<\/td>\u201cother gods\u201d<\/td>\u2013<\/td>the  Klipot<\/em> attached to the opposite side of the  Nukva<\/em>, since there is no perfection in its selection and correction up to the Gmar Tikkun<\/em> (the End of Correction).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Elyon<\/strong><\/td>(\u05e2\u05dc\u05d9\u05d5\u05df)<\/td>supreme, upper one<\/td>\u2013<\/td>more important.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Emtzai<\/strong><\/td>(\u05d0\u05de\u05e6\u05e2\u05d9)<\/td> <\/td>\u2013<\/td>a means, which unites two remote ends, properties.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Eretz Edom<\/strong><\/td>(\u05d0\u05e8\u05e5 \u05d0\u05d3\u05d5\u05dd)<\/td> <\/td>\u2013<\/td>when  Malchut<\/em> is included in  Bina<\/em>, bina is called  \u201cEretz Edom<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Eretz Elyona<\/strong><\/td>(\u05d0\u05e8\u05e5 \u05e2\u05dc\u05d9\u05d5\u05e0\u05d4)<\/td>the Upper Land<\/td>\u2013<\/td>Bina<\/em><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Eretz Israel<\/strong><\/td>(\u05d0\u05e8\u05e5 \u05d9\u05e9\u05e8\u05d0\u05dc)<\/td> <\/td>\u2013<\/td>Yetzira<\/em> of This world.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Eretz Tachtona<\/strong><\/td>(\u05d0\u05e8\u05e5 \u05ea\u05d7\u05ea\u05d5\u05e0\u05d4)<\/td>the Lower Land<\/td>\u2013<\/td>Malchut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Et<\/strong><\/td>(\u05d0\u05ea)<\/td> <\/td>\u2013<\/td>Malchut<\/em> is called  \u201cEt<\/em>\u201d, because it includes all letters from  Aleph<\/em> to  Tav<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Et Ratzon<\/strong><\/td>(\u05e2\u05ea \u05e8\u05e6\u05d5\u05df)<\/td>time of desire<\/td>\u2013<\/td>time of a  Zivug<\/em> in  Gadlut<\/em>, when owing to the light  AB-SAG<\/em> \u201chair\u201d disappears and the light of  Hochma<\/em> shines.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Etz<\/strong><\/td>(\u05e2\u05e5)<\/td> <\/td>\u2013<\/td>Yesod de ZA<\/em>, middle line, the place of a Zivug.<\/em><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Etz HaChaim<\/strong><\/td>(\u05e2\u05e5 \u05d4\u05d7\u05d9\u05d9\u05dd)<\/td>tree of life<\/td>\u2013<\/td>a place from the  Chazeh<\/em> and above, where the light of  Hassadim<\/em> is concealed \u2013 the light of the opposite side of  Bina<\/em>; there are no  Klipot<\/em> there.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Etz HaDa’at<\/strong><\/td>(\u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea)<\/td>tree of knowledge<\/td>\u2013<\/td>a place from  Chazeh<\/em> and below called \u201cAssiya<\/em>\u201d.  Yesod<\/em>, i.e., the middle line called \u201ctree\u201d is most important.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Etz HaDa’at Tov VeRa<\/strong><\/td>(\u05e2\u05e5 \u05d4\u05d3\u05e2\u05ea \u05d8\u05d5\u05d1 \u05d5\u05e8\u05e2)<\/td>the tree of knowledge of good and evil<\/td>\u2013<\/td>stretches from the  Chazeh<\/em> down to  ZA<\/em>. There is some luminescence of  Hochma<\/em>there, hence the  Klipot<\/em> called \u201cthe evil\u201d stick to that place.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Evel<\/strong><\/td>(\u05d4\u05d1\u05dc)<\/td> <\/td>\u2013<\/td>the Reflected Light that rises from a screen.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Eyvarim<\/strong><\/td>(\u05d0\u05d9\u05d1\u05e8\u05d9\u05dd)<\/td>organs<\/td>\u2013<\/td>the  Sefirot de Guf<\/em> of  Partzuf<\/em>, parts of body of the  Partzuf<\/em>.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

G<\/strong><\/h4>\n\n\n\n
Gadlut<\/strong><\/td>(\u05d2\u05d3\u05dc\u05d5\u05ea)<\/td>big state<\/td>\u2013<\/td>A level\u2019s  Ohr Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gadol<\/strong><\/td>(\u05d2\u05d3\u05d5\u05dc)<\/td>big<\/td>\u2013<\/td>revelation of the light of  Hochma<\/em>. Lack of the light of  Hochma<\/em> makes the small Partzuf <\/em>(Katan<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gag<\/strong><\/td>(\u05d2\u05d2)<\/td>roof<\/td>\u2013<\/td>Keter<\/em> of each level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Galgalim<\/strong><\/td>(\u05d2\u05dc\u05d2\u05dc\u05d9\u05dd)<\/td>wheels<\/td>\u2013<\/td>the  Sefirot de Igulim<\/em> (circles), since, having neither the  Aviut<\/em> nor the Hizdakchut<\/em>, the lights that fill them take a circular form.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Galgalta<\/strong><\/td>(\u05d2\u05dc\u05d2\u05dc\u05ea\u05d0)<\/td> <\/td>\u2013<\/td>the  Partzuf Keter<\/em>. The  Ohr Hochma<\/em> fills its  Kli<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gan Eden<\/strong><\/td>(\u05d2\u05df \u05e2\u05d3\u05df)<\/td>Garden of Eden<\/td>\u2013<\/td>Malchut<\/em> of the world of  Atzilut<\/em>.  Eden<\/em>means  Hochma<\/em>,  Gan<\/em> is  Malchut<\/em>. Since the entire world of  Atzilut<\/em> is  Hochma<\/em>, the  Malchut de Atzilut<\/em> is called  \u201cGan Eden<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gan Eden Elyon<\/strong><\/td>(\u05d2\u05df \u05e2\u05d3\u05df \u05e2\u05dc\u05d9\u05d5\u05df)<\/td> <\/td>\u2013<\/td>in the world of  Beria <\/em>(Bina<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gan Eden Tachton<\/strong><\/td>(\u05d2\u05df \u05e2\u05d3\u05df \u05ea\u05d7\u05ea\u05d5\u05df)<\/td> <\/td>\u2013<\/td>the  Yesod de Malchut<\/em> in the world of Assiya<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gar<\/strong><\/td>(\u05d2”\u05e8)<\/td>the first three<\/td>\u2013<\/td>the lights of the  Rosh<\/em> (head), which precede the vessels. The  Sefirot <\/em>Keter<\/em>, Hochma<\/em> and  Bina<\/em> called \u201cthe  Rosh de Partzuf<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gar of Guf<\/strong><\/td>(\u05d2”\u05e8 \u05e9\u05dc \u05d2\u05d5\u05e3)<\/td>the first three Sefirot de Guf<\/em><\/td>\u2013<\/td>Hesed<\/em>,  Gvura<\/em> and  Tifferet<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gashmiut<\/strong><\/td>(\u05d2\u05e9\u05de\u05d9\u05d5\u05ea)<\/td>corporeality<\/td>\u2013<\/td>all that is perceived and felt by five senses, or whatever is determined by place and time.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gidin<\/strong><\/td>(\u05d2\u05d9\u05d3\u05d9\u05df)<\/td>tendons<\/td>\u2013<\/td>the  Kli de Bina<\/em> in the 10  Sefirot<\/em> of one level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gimel<\/strong><\/td>(\u05d2)<\/td> <\/td>\u2013<\/td>the third letter of the Hebrew alphabet; the numerical value: 3.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Guf<\/strong><\/td>(\u05d2\u05d5\u05e3)<\/td>body<\/td>\u2013<\/td>the place, where the light is received in a level. Owing to the dressing of the Reflected Light  (OH<\/em>) on the Direct Light (OY<\/em>) in the  Rosh<\/em>, both lights spread in the desire. This reception forms the  Guf<\/em>of the  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gvul<\/strong><\/td>(\u05d2\u05d1\u05d5\u05dc)<\/td>boundary<\/td>\u2013<\/td>a screen of a particular level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Gzar<\/strong><\/td>(\u05d2\u05d6\u05e8)<\/td>verdict<\/td>\u2013<\/td>separation of  Malchut<\/em> from the  Kelim<\/em>that fell into the worlds of the  BYA<\/em>. The entire correction is dependent on it.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n


H<\/strong><\/h4>\n\n\n\n
Habatat Panim<\/strong><\/td>(\u05d4\u05d1\u05d8\u05ea \u05e4\u05e0\u05d9\u05dd)<\/td>manifestation of face<\/td>\u2013<\/td>spreading of the  Ohr Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hachana Lekabel<\/strong><\/td>(\u05d4\u05db\u05e0\u05d4 \u05dc\u05e7\u05d1\u05dc)<\/td>readiness to receive<\/td>\u2013<\/td>a condition, when the  Partzuf<\/em> has a screen with the  Aviut<\/em> sufficient to attract the light and interact with it.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hafradat HaSigim<\/strong><\/td>(\u05d4\u05e4\u05e8\u05d3\u05ea \u05d4\u05e1\u05d9\u05d2\u05d9\u05dd)<\/td> <\/td>\u2013<\/td>separation of admixture.  Sigim<\/em> is Malchut<\/em> mixed with seven  Malachim<\/em>, which led to breaking of the world of the  Nikudim<\/em>. Hence, the correction consists in separating  Malchut<\/em> from all broken vessels. This happens owing to the light of  Hochma<\/em>, the  Ohr Aba<\/em>. This correction is called  \u201cHafradat HaSigim<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hagdala<\/strong><\/td>(\u05d4\u05d2\u05d3\u05dc\u05d4)<\/td>enlargement<\/td>\u2013<\/td>a transition from  Katnut<\/em> (small state) to  Gadlut<\/em> (big state).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Haka\u2019a<\/strong><\/td>(\u05d4\u05db\u05d0\u05d4)<\/td>stroke<\/td>\u2013<\/td>a contact between the light and the screen, similar to an interaction between two solid objects, when one wants to penetrate the other, which resists the penetration.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Halal<\/strong><\/td>(\u05d7\u05dc\u05dc)<\/td>space, emptiness<\/td>\u2013<\/td>the  Behina Dalet<\/em> without the light. Due to the  TA<\/em> it is still within the Creator, but as an empty space without the light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Halal Panui<\/strong><\/td>(\u05d7\u05dc\u05dc \u05e4\u05e0\u05d5\u05d9)<\/td>empty space<\/td>\u2013<\/td>by the power of the  TA <\/em>Malchut<\/em>restricts the reception of the Supreme Light. The boundary is above the point of This world. Owing to the  TB<\/em>, the limit of the spreading of the light rises from the  Sium de Galgalta<\/em> to the Chazeh de Nikudim<\/em>. From there and below an empty space was formed, the place where the future impure forces would emerge. But with the fall of the bestowing vessels (the  GE<\/em>) under the  Chazeh<\/em>, only the 14  Sefirot<\/em>remained to accommodate the impure forces in the place of the worlds of the BYA<\/em>.After the First Adam\u2019s Fall, the boundary of holiness descended to Bina de Malchut<\/em> of  Assiya<\/em> called \u201cthe Land of the lower Garden of Eden\u201d and an empty space was formed there. It turns out that by way of breaking the vessels and through First Adam\u2019s Fall the empty space shrank, since it descended from the  Parsa<\/em> to Bina<\/em> of the  Malchut de Assiya<\/em>, but then the  Klipot<\/em> found powers to build four worlds down to the  ZON de Atzilut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Halav<\/strong><\/td>(\u05d7\u05dc\u05d1)<\/td>milk<\/td>\u2013<\/td>the lights of  Hassadim<\/em>, <\/strong>which  Bina<\/em>gives to  ZA<\/em> after its birth (Zman HaYenika<\/em>, a biennial period feeding). In  ZA<\/em> the lights of  Hassadim<\/em> turn into Hochma<\/em>. This is called \u201cmilk turns to blood\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Halon<\/strong><\/td>(\u05d7\u05dc\u05d5\u05df)<\/td>window<\/td>\u2013<\/td>the power of the Reflected Lightthat allows receiving the light in the  Kli<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hamtaka<\/strong><\/td>(\u05d4\u05de\u05ea\u05e7\u05d4)<\/td>sweetening<\/td>\u2013<\/td>as a result of the  Shevira<\/em> (breaking of the vessels), the  Kelim<\/em> are in need of the light that would correct them, sweeten their bitterness (power of judgment-restriction), so that the outer forces wouldn\u2019t seize them.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Harchaka<\/strong><\/td>(\u05d4\u05e8\u05d7\u05e7\u05d4)<\/td> <\/td>\u2013<\/td>the correction of the  Kli<\/em> by way of refusing to receive the  Ohr Hochma<\/em>, preferring the reception of the  Ohr Hassadim<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hash\u2019ala<\/strong><\/td>(\u05d4\u05e9\u05d0\u05dc\u05d4)<\/td>borrowing<\/td>\u2013<\/td>the  Kelim NHY de Ima<\/em>, which it  (Ima<\/em>) passes to  Zeir Anpin<\/em>, whereupon  ZA<\/em>receives the light in these  Kelim<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hashva\u2019a Achat<\/strong><\/td>(\u05d4\u05e9\u05d5\u05d5\u05d0\u05d4 \u05d0\u05d7\u05ea)<\/td>equivalence of properties<\/td>\u2013<\/td>when there is no distinction in the four phases of the ‘desire to receive’.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
HaVaYaH-ADNY<\/strong><\/td>(\u05d9\u05d4\u05d5”\u05d4-\u05d0\u05d3\u05e0\u05d9)<\/td> <\/td>\u2013<\/td>A <\/strong>Zivug Panim be Panim<\/em> between  ZA<\/em>and the  Nukva<\/em> of the world of  Atzilut<\/em>, designated by a combination of their letters, where the first  Yud<\/em> means the Hochma de ZA<\/em> and the last \u2013 the Hochma de Malchut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hay<\/strong><\/td>(\u05d7\u05d9)<\/td>life, the numerical value: 18<\/td>\u2013<\/td>Yesod<\/em>, since it elevates the 9  Sefirot<\/em>of the Reflected Light and receives the 9  Sefirot<\/em> of the Direct Light in them.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Haya<\/strong><\/td>(\u05d7\u05d9\u05d4)<\/td> <\/td>\u2013<\/td>the light of  Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hazara LeMa\u2019atzil<\/strong><\/td>(\u05d7\u05d6\u05e8\u05d4 \u05dc\u05de\u05d0\u05e6\u05d9\u05dc)<\/td>back to the Creator<\/td>\u2013<\/td>spreading of the light during the weakening of a screen.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Heilot HaMalchut<\/strong><\/td>(\u05d7\u05d9\u05dc\u05d5\u05ea \u05d4\u05de\u05dc\u05db\u05d5\u05ea)<\/td>see also Tzvaot HaMalchut<\/strong><\/td>\u2013<\/td>the  Partzufim<\/em> that emerge from Malchut<\/em> of the worlds of the  BYA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hevdel<\/strong><\/td>(\u05d4\u05d1\u05d3\u05dc)<\/td>difference<\/td>\u2013<\/td>a screen\u2019s action, which divides the Partzuf<\/em>, so that no impure desires would stick to the light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hey<\/strong><\/td>(\u05d4)<\/td> <\/td>\u2013<\/td>the fifth letter of the Hebrew alphabet; the numerical value: 5.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hibuk Smol<\/strong><\/td>(\u05d7\u05d9\u05d1\u05d5\u05e7 \u05e9\u05de\u05d0\u05dc)<\/td>embrace from left<\/td>\u2013<\/td>spreading of the light from  ZA<\/em> to Malchut<\/em> so that it would elevate the AHP<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Histaklut<\/strong><\/td>(\u05d4\u05e1\u05ea\u05db\u05dc\u05d5\u05ea)<\/td>scrutinizing<\/td>\u2013<\/td>spreading of the light from the World of Infinity to the screen. The light of the World of Infinity is always the  Ohr Hochma<\/em>, the light for the eyes, for the sight.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Histaklut Aleph<\/strong><\/td>\u05d4\u05e1\u05ea\u05db\u05dc\u05d5\u05ea \u05d0’<\/td>scrutinizing<\/td>\u2013<\/td>See  Histaklut.<\/strong><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Histaklut Bet<\/strong><\/td>\u05d4\u05e1\u05ea\u05db\u05dc\u05d5\u05ea \u05d1’<\/td> <\/td>\u2013<\/td>spreading of the light from the World of Infinity to the screen, which rises from the  Tabur<\/em> to the  Peh<\/em>. On its way up the screen makes  Zivugim<\/em> that lead to the emergence of the Partzufey <\/em>Nekudot<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hitchadshut HaNeshamot<\/strong><\/td>(\u05d4\u05ea\u05d7\u05d3\u05e9\u05d5\u05ea \u05d4\u05e0\u05e9\u05de\u05d5\u05ea)<\/td>renewal of the souls<\/td>\u2013<\/td>spreading of the light of  Hochma<\/em> in the souls, as was during the  Gadlut de Nikudim<\/em>, but disappeared after the breaking of the vessels. The souls also were in this state before the sin of  Adam HaRishon<\/em>, but again lost it after the breaking of the souls into many fragments.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hitdabkut Klipot<\/strong><\/td>(\u05d4\u05ea\u05d3\u05d1\u05e7\u05d5\u05ea \u05e7\u05dc\u05d9\u05e4\u05d5\u05ea)<\/td>adhesion of the  Klipot<\/em><\/td>\u2013<\/td>the  Klipot<\/em> stick to the opposite side of Malchut<\/em>, because it limits the reception of the Supreme Light; below it is complete darkness. Therefore, the  Klipot<\/em> touch the bottom point of Malchut<\/em>, which is called  \u201cHitdabkut <\/em>Klipot<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hitkashrut<\/strong><\/td>(\u05d4\u05ea\u05e7\u05e9\u05d5\u05ea)<\/td>connection<\/td>\u2013<\/td>the 10  Sefirot<\/em> of the Reflected Light, which rise from the  Masach de Rosh<\/em>of  Partzuf<\/em>, dress onto the 10  Sefirot<\/em> of the Direct Light and connect with them, since the lights precede the vessels in the  Rosh de Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hitpashtut<\/strong><\/td>(\u05d4\u05ea\u05e4\u05e9\u05d8\u05d5\u05ea)<\/td>spreading<\/td>\u2013<\/td>the light spreading from the Creator to the created being in accordance with its \u201cdesire to receive\u201d the light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hitpashtut Aleph<\/strong><\/td>(\u05d4\u05ea\u05e4\u05e9\u05d8\u05d5\u05ea \u05d0’)<\/td> <\/td>\u2013<\/td>the light of the  Ta\u2019amim<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hitpashtut Bet<\/strong><\/td>(\u05d4\u05ea\u05e4\u05e9\u05d8\u05d5\u05ea \u05d1’)<\/td> <\/td>\u2013<\/td>the secondary entry of the light after purification  (Hizdakchut<\/em>) of the screen, because now there are vessels fit to receive the light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hitrachkut MiOhr Elyon<\/strong><\/td>(\u05d4\u05ea\u05e8\u05d7\u05e7\u05d5\u05ea \u05de\u05d0\u05d5\u05e8 \u05e2\u05dc\u05d9\u05d5\u05df)<\/td>distancing from the Supreme Light<\/td>\u2013<\/td>the closer an object is to spiritual emptiness, the farther it is from the Supreme Light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hitzoniut HaMalchut<\/strong><\/td>(\u05d7\u05d9\u05e6\u05d5\u05e0\u05d9\u05d5\u05ea \u05d4\u05de\u05dc\u05db\u05d5\u05ea)<\/td>the outer part of Malchut<\/em><\/td>\u2013<\/td>the purest part of the  Kli<\/em>, which is a vessel for the Surrounding Light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hochma<\/strong><\/td>(\u05d7\u05db\u05de\u05d4)<\/td>wisdom<\/td>\u2013<\/td>the knowledge of the final result of any existing phenomenon.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hochma Ila\u2019a<\/strong><\/td>(\u05d7\u05db\u05de\u05d4 \u05e2\u05dc\u05d0\u05d4)<\/td>the supreme wisdom<\/td>\u2013<\/td>the light of  Hochma<\/em> in  ZA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hochma Keduma<\/strong><\/td>(\u05d7\u05db\u05de\u05d4 \u05e7\u05d3\u05d5\u05de\u05d4)<\/td>preceding wisdom<\/td>\u2013<\/td>the light of  Hochma<\/em> in the  Partzuf Arich <\/em>Anpin<\/em>, which does not shine in the world of  Atzilut<\/em>. Only the light of Hochma shel Lamed-Bet Netivot<\/em>shines there.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hochma shel Lamed-Bet Netivot<\/strong><\/td>(\u05d7\u05db\u05de\u05d4 \u05e9\u05dc \u05dc”\u05d1 \u05e0\u05ea\u05d9\u05d1\u05d5\u05ea)<\/td>wisdom of 32 ways<\/td>\u2013<\/td>the light of  Hochma<\/em> received by  Bina<\/em>for  ZA<\/em>, which constitutes 22 letters of Bina<\/em> + the 10  Sefirot<\/em> of the  ZON<\/em> in Bina<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hochma Tata\u2019a<\/strong><\/td>(\u05d7\u05db\u05de\u05d4 \u05ea\u05ea\u05d0\u05d4)<\/td>the lower wisdom<\/td>\u2013<\/td>the light of  Hochma<\/em> in  Nukva<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Holam<\/strong><\/td>(\u05d7\u05d5\u05dc\u05dd)<\/td> <\/td>\u2013<\/td>the light above letters.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Homer<\/strong><\/td>(\u05d7\u05d5\u05de\u05e8)<\/td>material<\/td>\u2013<\/td>thickness of the  Partzuf<\/em> in the  Behina Dalet<\/em> (‘desire to receive’). It possesses length, width, depth and 6 ends: up, down, east, west, north and south.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hoshech<\/strong><\/td>(\u05d7\u05d5\u05e9\u05da)<\/td>darkness<\/td>\u2013<\/td>the  Behina Dalet<\/em> (‘desire to receive’) without the light because of  TA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hotem<\/strong><\/td>(\u05d7\u05d5\u05d8\u05dd)<\/td>nose<\/td>\u2013<\/td>the  Sefira<\/em> of the  ZA de Rosh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hotam<\/strong><\/td>(\u05d7\u05d5\u05ea\u05dd)<\/td>stamp<\/td>\u2013<\/td>the Reflected Light, rising up from a screen and dressing the 10  Sefirot <\/em>de Rosh<\/em> of the  Partzuf<\/em>.  \u201cNihtam<\/em>\u201d (imprint) is the same 10  Sefirot<\/em>passing from the  Rosh<\/em> to the  Guf<\/em> of the  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hurva<\/strong><\/td>(\u05d7\u05d5\u05e8\u05d1\u05d0)<\/td>ruins, desert<\/td>\u2013<\/td>the place of the  Klipot<\/em> of This world, a lifeless place.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Hutz LaAretz<\/strong><\/td>(\u05d7\u05d5\u05e5 \u05dc\u05d0\u05e8\u05e5)<\/td>abroad<\/td>\u2013<\/td>Assiya<\/em> of This world.  Beria<\/em> is the place of the Temple.  Yetzira<\/em> is the Land of Israel.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

I<\/strong><\/h4>\n\n\n\n
Ibur<\/strong><\/td>(\u05e2\u05d9\u05d1\u05d5\u05e8)<\/td>conception<\/td>\u2013<\/td>A  Zivug de Katnut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ibur Aleph<\/strong><\/td>(\u05e2\u05d9\u05d1\u05d5\u05e8 \u05d0’)<\/td> <\/td>\u2013<\/td>A  Zivug<\/em> on the conception of  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ibur Bet<\/strong><\/td>(\u05e2\u05d9\u05d1\u05d5\u05e8 \u05d1’)<\/td> <\/td>\u2013<\/td>A  Zivug<\/em> for reception of the additional light of  Hochma<\/em> in  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Iburo Shel Yir<\/strong><\/td>(\u05e2\u05d9\u05d1\u05d5\u05e8\u05d5 \u05e9\u05dc \u05e2\u05d9\u05e8)<\/td>conception of a city<\/td>\u2013<\/td>the first six  Sefirot<\/em> of  Beria<\/em> that protrude from the world of  Atzilut<\/em> like a pregnant woman\u2019s belly.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ihud<\/strong><\/td>(\u05d9\u05d7\u05d5\u05d3)<\/td>unity<\/td>\u2013<\/td>two different properties that became similar in their corrected intentions.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ihut Makom<\/strong><\/td>(\u05d0\u05d9\u05db\u05d5\u05ea \u05de\u05e7\u05d5\u05dd)<\/td> <\/td>\u2013<\/td>place quality. Place quantity is a number of levels in this place. Place quality is the importance of the level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ilem-Dibur<\/strong><\/td>(\u05d0\u05dc\u05dd-\u05d3\u05d9\u05d1\u05d5\u05e8)<\/td>mute-speaking<\/td>\u2013<\/td>the 10  Sefirot<\/em> of the light, which pass through the  Malchut de Rosh<\/em> into the Toch de Partzuf<\/em> called the  \u201cPeh<\/em>\u201d (mouth). The inner  Partzuf de Nukva<\/em> is called  \u201cDibur<\/em>\u201d (speech). If it disappears, leaving the  Nukva<\/em> only with the outer Partzuf<\/em>, then the  Nukva<\/em> is called  \u201cIlem<\/em>\u201d (mute), because the inner  Partzuf<\/em> is the Gar<\/em> and the outer \u2013 the  Vak<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ima Tata\u2019a<\/strong><\/td>(\u05d0\u05de\u05d0 \u05ea\u05ea\u05d0\u05d4)<\/td>the lower Mother<\/td>\u2013<\/td>Malchut<\/em> of the world of  Atzilut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Israel<\/strong><\/td>(\u05d9\u05e9\u05e8\u05d0\u05dc)<\/td>or Moshe and Israel<\/td>\u2013<\/td>the  Gar de Zeir Anpin<\/em> or inner  Partzuf<\/em>.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

K<\/strong><\/h4>\n\n\n\n
Kaf, Chaf<\/strong><\/td>(\u05db, \u05da)<\/td> <\/td>\u2013<\/td>the eleventh letter of the Hebrew alphabet; the numerical value: 20.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kaf-Bet<\/strong><\/td>(\u05db”\u05d1)<\/td> <\/td>\u2013<\/td>22 letters of the Hebrew alphabet. The letters are the  Kelim<\/em>, which the light dresses in. There are 22 basic letters (beside 5 ending letters called Mantzepach<\/em>), which define all the Partzufim<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kaf-Zayin<\/strong><\/td>(\u05db”\u05d6)<\/td> <\/td>\u2013<\/td>27 letters of the Hebrew alphabet. 22 basic letters and 5 ending letters (Mantzepach<\/em>). Owing to the 5 ending (limiting) properties in a screen, the lights spread from the  Rosh<\/em> of the Partzuf<\/em> to its  Guf<\/em> giving birth to the Kelim<\/em>, i.e., the other 22 letters.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kamatz<\/strong><\/td>(\u05e7\u05de\u05e5)<\/td> <\/td>\u2013<\/td>accumulation of the light, pointing at the 10  Sefirot de Rosh<\/em> before they dress in the  Guf<\/em> of the  Partzuf<\/em>. Spreading of the light in the  Guf<\/em> is called \u201caperture\u201d, letting the light in.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kamut Makom<\/strong><\/td>(\u05db\u05de\u05d5\u05ea \u05de\u05e7\u05d5\u05dd)<\/td>place quantity<\/td>\u2013<\/td>a number of levels in a particular place. Place quality of is the importance of the level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Karka<\/strong><\/td>(\u05e7\u05e8\u05e7\u05e2)<\/td>ground<\/td>\u2013<\/td>Malchut<\/em> of any level or world.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Katnut<\/strong><\/td>(\u05e7\u05d8\u05e0\u05d5\u05ea)<\/td>small state<\/td>\u2013<\/td>the  Partzufim de Ibur<\/em> (conception) and Yenika<\/em> (feeding), hence they have neither the  Rosh<\/em> nor the light of the Mochin<\/em> (brain).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Katzar<\/strong><\/td>(\u05e7\u05e6\u05e8)<\/td>short<\/td>\u2013<\/td>a decreased amount of the  Ohr Hochma<\/em>.  \u201cRahav<\/em>\u201d (broad) suggests spreading of the  Ohr Hassadim<\/em>.  \u201cTzar<\/em>\u201d (narrow) means the restriction of the Ohr Hassadim<\/em>. Spreading of the  Ohr Hochma<\/em> I called \u201clength\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kaved<\/strong><\/td>(\u05db\u05d1\u05d3)<\/td>liver<\/td>\u2013<\/td>the inner  Kli<\/em> with the light  Nefesh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kelim Hitzoniim<\/strong><\/td>(\u05db\u05dc\u05d9\u05dd \u05d7\u05d9\u05e6\u05d5\u05e0\u05d9\u05d9\u05dd)<\/td>the outer Kelim<\/em><\/td>\u2013<\/td>the  Kelim<\/em> of the opposite side (\u05db\u05dc\u05d9\u05dd \u05e9\u05dc \u05d0\u05d7\u05d5\u05e8\u05d9\u05d9\u05dd) \u2013 the  Kelim<\/em> below the  Chazeh de Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kelim shel Achoraim<\/strong><\/td> <\/td> <\/td>\u2013<\/td>See  Kelim Hitzoniim<\/strong><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kelim shel Panim<\/strong><\/td>(\u05db\u05dc\u05d9\u05dd \u05e9\u05dc \u05e4\u05e0\u05d9\u05dd)<\/td> <\/td>\u2013<\/td>the  Kelim<\/em> above the  Chazeh de Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kesher<\/strong><\/td>(\u05e7\u05e9\u05e8)<\/td>connection<\/td>\u2013<\/td>the name of the correction of the Kelim<\/em>, because the  Sefirot<\/em> are connected to such an extent that there\u2019s no opposition between them.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kesher Sefirot<\/strong><\/td>(\u05e7\u05e9\u05e8 \u05e1\u05e4\u05d9\u05e8\u05d5\u05ea)<\/td>connection between the  Sefirot<\/em><\/td>\u2013<\/td>the rise of  Malchut<\/em> to the  Eynaim<\/em>(eyes) connects the  Sefirot<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Keter<\/strong><\/td>(\u05db\u05ea\u05e8)<\/td>crown<\/td>\u2013<\/td>the root  (Shoresh<\/em>) of any level. Being the purest part, it surrounds the Partzuf<\/em> from above.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kisseh<\/strong><\/td>(\u05db\u05e1\u05d0)<\/td>throne<\/td>\u2013<\/td>the world of  Beria<\/em>. The word derives from  \u201cKissui<\/em>\u201d (cover) and  \u201cAlama<\/em>\u201d (concealment), because the light of Hochma<\/em> is concealed there. It is also called  \u201cKisse<\/em>\u201d, since the light of Hassadim<\/em> passing through the  Parsa<\/em> is considered the light of the  Vak<\/em>. It means a sitting position as regards the Ohr <\/em>Hochma<\/em> \u2013 the light of the  Gar<\/em>(standing position).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kisseh Din<\/strong><\/td>(\u05db\u05e1\u05d0 \u05d3\u05d9\u05df)<\/td>throne of judgment<\/td>\u2013<\/td>Malchut<\/em> filled with the light of the Partzuf Ima<\/em> dressed in the  Malchut de Beria<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kisseh HaKavod<\/strong><\/td>(\u05db\u05e1\u05d0 \u05d4\u05db\u05d1\u05d5\u05d3)<\/td>throne of honor<\/td>\u2013<\/td>the 10  Sefirot<\/em> of the light  de Partzuf Ima<\/em>, which spread in the world of Beria<\/em>: the  Gar<\/em> is called  \u201cKisse<\/em>\u201d; the  Vak<\/em>is called \u201csix ascents (steps) to the throne\u201d.  Malchut<\/em> that dresses in the Malchut<\/em>de<\/em>Beria<\/em> is called  \u201cDin<\/em>\u201d (judgment),  Tchelet<\/em> or  Sandalfon<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kisseh Rachamim<\/strong><\/td>(\u05db\u05e1\u05d0 \u05e8\u05d7\u05de\u05d9\u05dd)<\/td>throne of mercy<\/td>\u2013<\/td>the first nine  Sefirot<\/em> of the  Partzuf Ima<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kista <\/strong>DeHayuta<\/strong><\/td>(\u05e7\u05d9\u05e1\u05d8\u05d0 \u05d3\u05d7\u05d9\u05d5\u05ea\u05d0)<\/td>a pocketful of life-force<\/td>\u2013<\/td>a micro dose of the light left in the Partzuf<\/em>, which rises with  MAN<\/em> to the upper  Partzuf<\/em>. The light of the  Mochin<\/em>disappears from it at this time.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kli <\/strong>(pl. Kelim)<\/strong><\/td>(\u05db\u05dc\u05d9)<\/td>vessel<\/td>\u2013<\/td>a will to receive in the creation.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kli HaMa\u2019ale MAN<\/strong><\/td>(\u05db\u05dc\u05d9 \u05d4\u05de\u05e2\u05dc\u05d4 \u05de”\u05df)<\/td>the  Kli<\/em>raising  MAN<\/em><\/td>\u2013<\/td>the  AHP<\/em> of the upper  Partzuf<\/em> during Gadlut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kli LeOhr Makif<\/strong><\/td>(\u05db\u05dc\u05d9 \u05dc\u05d0\u05d5\u05e8 \u05de\u05e7\u05d9\u05e3)<\/td>the vessel for the Surrounding Light<\/td>\u2013<\/td>the outer  Dofen<\/em> (side) of the  Kli<\/em>, i.e., its purer part.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kli LeOhr Pnimi<\/strong><\/td>(\u05db\u05dc\u05d9 \u05dc\u05d0\u05d5\u05e8 \u05e4\u05e0\u05d9\u05de\u05d9)<\/td>the vessel for the Inner Light<\/td>\u2013<\/td>the inner part of  Dofen<\/em> (side) of the  Kli<\/em>, i.e., its coarser part. The vessel for the Surrounding Light is a half of the outer Dofen<\/em> (side) of the  Kli<\/em>, i.e., its purer part.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Klipat Noga<\/strong><\/td>(\u05e7\u05dc\u05d9\u05e4\u05ea \u05e0\u05d5\u05d2\u05d4)<\/td> <\/td>\u2013<\/td>the property of the light sparks, in which good and evil are mixed. When Noga<\/em> receives the light in its good part, it also shines in the bad part.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Klipot<\/strong><\/td>(\u05e7\u05dc\u05d9\u05e4\u05d5\u05ea)<\/td>impure forces<\/td>\u2013<\/td>the egoistic desires opposite to the Supreme Light, which wishes only to bestow. Hence, they are detached from life and are called \u201cdead\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Knafaim<\/strong><\/td>(\u05db\u05e0\u05e4\u05d9\u05d9\u05dd)<\/td>wings<\/td>\u2013<\/td>Malchut<\/em> of the  Partzuf Ima<\/em> is always in Katnut<\/em> (the small state), separating and protecting the  ZON<\/em> from the outer Kelim<\/em>, since only a small luminescence of  Hochma<\/em> passes through it. The Parsa<\/em> below the world of  Atzilut<\/em> is also Malchut<\/em> of the  Partzuf Ima<\/em> and is called \u201cNa\u2019al<\/em>\u201d (shoe), protecting \u201clegs\u201d of the ZON<\/em>. However, no light of  Hochma<\/em>passes through it.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Knesset Israel<\/strong><\/td>(\u05db\u05e0\u05e1\u05ea \u05d9\u05e9\u05e8\u05d0\u05dc)<\/td>assembly of Israel<\/em><\/td>\u2013<\/td>the  Partzuf Gar de Malchut<\/em>, receiving (Knesset<\/em>) the lights from the  Gar de Zeir Anpin<\/em> called  Israel<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Koach<\/strong><\/td>(\u05db\u05d5\u05d7)<\/td>strength<\/td>\u2013<\/td>a potential quality similar to that of a seed growing into a tree.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Koach HaKlipa<\/strong><\/td>\u05db\u05d5\u05d7 \u05d4\u05e7\u05dc’\u05e4\u05d4<\/td>power of dark forces<\/td>\u2013<\/td>the dressing of the lights that exit their vessels, due to the admixture of evil in them, fall into the impure forces and strengthen them.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kol ve Dibur<\/strong><\/td>(\u05e7\u05d5\u05dc \u05d5\u05d3\u05d9\u05d1\u05d5\u05e8)<\/td>voice and speech<\/td>\u2013<\/td>a  Zivug<\/em> of the two inner  Partzufim<\/em> \u2013  ZA<\/em>and the  Nukva<\/em>; also called  Neshika<\/em>(\u201ckiss\u201d).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kotel<\/strong><\/td>(\u05db\u05d5\u05ea\u05dc)<\/td>The Wailing Wall<\/td>\u2013<\/td>the screen of the opposite side of the Partzuf Ima<\/em>, which repels the  Ohr Hochma<\/em> by the power of its state \u201cHafetz Hesed<\/em>\u201d, preventing it from entering the  ZON<\/em>, because they are in Katnut<\/em> (small state).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Kuf<\/strong><\/td>(\u05e7)<\/td> <\/td>\u2013<\/td>the nineteenth letter of the Hebrew alphabet; the numerical value: 100.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

L<\/strong><\/h4>\n\n\n\n
Lamed<\/strong><\/td>(\u05dc)<\/td> <\/td>\u2013<\/td>the twelfth letter of the Hebrew alphabet; the numerical value: 30.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Lamed Madregot BeGuf shel Nukva<\/strong><\/td>(\u05dc\u05de\u05d3 \u05de\u05d3\u05e8\u05d2\u05d5\u05ea \u05d1\u05d2\u05d5\u05e3 \u05e9\u05dc \u05e0\u05d5\u05e7\u05d1\u05d0)<\/td> <\/td>\u2013<\/td>30 levels: conception, feeding and adulthood of the opposite side of the  AHP de Nukva<\/em>, where every period consists of the 10  Sefirot<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Lamed-Bet Elokim DeMa\u2019ase BeReshit<\/strong><\/td>(\u05dc”\u05d1 \u05d0\u05dc\u05d5\u05e7’\u05dd \u05d3\u05de\u05e2\u05e9\u05d4 \u05d1\u05e8\u05d0\u05e9’\u05ea)<\/td> <\/td>\u2013<\/td>32 channels, through which the light of Hochma<\/em> comes to  Bina <\/em>(\u201cElokim<\/em>\u201d). It selects 288 sparks (the nine upper  Sefirot<\/em>) out of 320, leaving  Malchut<\/em> (32 sparks) below as waste.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Le\u2019at<\/strong><\/td>(\u05dc\u05d0\u05d8)<\/td>slowly, gradually<\/td>\u2013<\/td>spreading of the light in a level according to cause and effect.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
LeAtid Lavo<\/strong><\/td>(\u05dc\u05e2\u05ea\u05d9\u05d3 \u05dc\u05d1\u05d5\u05d0)<\/td>in the distant future<\/td>\u2013<\/td>the light of  Tvunah<\/em> may be in  ZA<\/em>, and so be called \u201cthe world to come\u201d. The light of Ima, which  ZA<\/em> receives on a still higher level, is called \u201c  LeAtid Lavo<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Lemala<\/strong><\/td>(\u05dc\u05de\u05e2\u05dc\u05d4)<\/td> <\/td>\u2013<\/td>comparison of properties of the upper and the lower spiritual objects.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Lev<\/strong><\/td>(\u05dc\u05d1)<\/td>heart<\/td>\u2013<\/td>the  Kli<\/em> of the light  Ruach<\/em> in the  Sefirot HaGaT<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Levush<\/strong><\/td>(\u05dc\u05d1\u05d5\u05e9)<\/td>clothes<\/td>\u2013<\/td>the properties of  ZA<\/em> (free of the Inner Light), which turns into the  Kli<\/em> for the Surrounding Light. Moreover, each upper Partzuf<\/em> is dressed on the lower.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Lida<\/strong><\/td>(\u05dc\u05d9\u05d3\u05d4)<\/td>birth<\/td>\u2013<\/td>the emergence of the  Aviut<\/em> in the  Guf de ZA<\/em>, which differs from the  Aviut de Ima<\/em>. It is considered the birth and separation from  Ima<\/em> due to the difference of properties and is similar to changing place in the material world.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Loven Elyon<\/strong><\/td>(\u05dc\u05d5\u05d1\u05df \u05e2\u05dc’\u05d5\u05df)<\/td> <\/td>\u2013<\/td>the light prior to entering the  Kli<\/em>, since all hues are distinguished only by the  Kli<\/em>.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

M<\/strong><\/h4>\n\n\n\n
MA<\/strong><\/td>(\u05de”\u05d4)<\/td> <\/td>\u2013<\/td>HaVaYaH<\/em> filled with the light of \u201cAlephim<\/em>\u201d \u05d9\u05d5\u05d3-\u05d4\u05d0-\u05d5\u05d0\u05d5-\u05d4\u05d0.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ma\u2019atzil<\/strong><\/td>(\u05de\u05d0\u05e6\u05d9\u05dc)<\/td>the Creator<\/td>\u2013<\/td>each cause with regard to its effect. The Malchut de Rosh<\/em> is considered the Creator as regards the  Guf de Partzuf<\/em>. The same applies to any upper level with regard to the lower.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Machtzevet HaNeshama<\/strong><\/td>(\u05de\u05d7\u05e6\u05d1\u05ea \u05d4\u05e0\u05e9\u05de\u05d4)<\/td> <\/td>\u2013<\/td>will to receive in the souls, which separates them from the Supreme Light. It is a transition from the world of Beria<\/em> to the world of  Atzilut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Makom<\/strong><\/td>(\u05de\u05e7\u05d5\u05dd)<\/td>place<\/td>\u2013<\/td>the will to receive (filling, delight) in the created being. Place, time and movement constitute one notion.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Makom Ahizat HaKlipot<\/strong><\/td>(\u05de\u05e7\u05d5\u05dd \u05d0\u05d7’\u05d6\u05ea \u05d4\u05e7\u05dc’\u05e4\u05d5\u05ea)<\/td>aplace of attachment of the impure forces<\/td>\u2013<\/td>lack of holiness and correction<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Makom BYA<\/strong><\/td>(\u05de\u05e7\u05d5\u05dd \u05d1\u05d9”\u05e2)<\/td> <\/td>\u2013<\/td>a place under the  Parsa<\/em>. Emerges during the  TB<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Makom HaHerayon<\/strong><\/td>(\u05de\u05e7\u05d5\u05dd \u05d4\u05d4\u05e8\u05d9\u05d5\u05df)<\/td>a place of pregnancy<\/td>\u2013<\/td>the lower third of the  Sefira Tifferet<\/em> of the  Partzuf Abba ve Ima<\/em>, when it joins the  YESHSUT<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Makom Hosheh<\/strong><\/td>(\u05de\u05e7\u05d5\u05dd \u05d4\u05d7\u05d5\u05e9\u05da)<\/td>a dark place<\/td>\u2013<\/td>the  Sefira Malchut<\/em>, which limits the Partzuf<\/em> by the power of the  Tzimtzum<\/em>, creating a dark place outside.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Makom Panui ve Halal<\/strong><\/td>(\u05de\u05e7\u05d5\u05dd \u05e4\u05e0\u05d5\u05d9 \u05d5\u05d7\u05dc\u05dc)<\/td>empty space<\/td>\u2013<\/td>when  ZA<\/em> rises to the  AA<\/em>, which is its real place, since the  AA<\/em> dresses onto the ZA de Nikudim<\/em>, the place of the worlds of the  BYA<\/em> remains empty of the light of Atzilut<\/em>. During the  Gmar Tikkun Atzilut<\/em>descends under the  Parsa<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Makom Yishuv<\/strong><\/td>(\u05de\u05e7\u05d5\u05dd \u05d9\u05e9\u05d5\u05d1)<\/td>a place of settlement<\/td>\u2013<\/td>the place of the worlds of the  BYA<\/em> is divided into the  GE <\/em>(holiness) and the 14  Sefirot<\/em> of the  Mador HaKlipot<\/em>. Similarly, This world is divided into \u201ca place of settlement\u201d including the worlds of the  BYA<\/em>: the Temple, the Land of Israel, abroad and the deserts unpopulated by man.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Makor HaOrot<\/strong><\/td>(\u05de\u05e7\u05d5\u05e8 \u05d4\u05d0\u05d5\u05e8\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>the  Malchut de Rosh<\/em>, since it produces the Reflected Light (the  Ohr Hozer<\/em>) dressed on the Direct Light (the  Ohr Yashar<\/em>) and filling the  Toch<\/em> of the Partzuf<\/em> with the Inner Light (the  Ohr Pnimi<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Malchut<\/strong><\/td>(\u05de\u05dc\u05db\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>the last phase called so, because it emanates absolute rule and power.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Malchut Ein La Ohr<\/strong><\/td>(\u05de\u05dc\u05db\u05d5\u05ea \u05d0\u05d9\u05df \u05dc\u05d4 \u05d0\u05d5\u05e8)<\/td> <\/td>\u2013<\/td>Malchut<\/em> without the light \u2013 as a result of the weakening of the screen, it retains only the smallest  Aviut<\/em>(Shoresh<\/em>), insufficient for a  Zivug<\/em>, hence it can receive the light only from a  Zivug<\/em> made in  ZA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Malchut Mesayemet<\/strong><\/td>(\u05de\u05dc\u05db\u05d5\u05ea \u05d4\u05de\u05e1\u05d9\u05d9\u05de\u05ea)<\/td>limiting Malchut<\/em><\/td>\u2013<\/td>Malchut de Guf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Malchut Mizdaveget<\/strong><\/td>(\u05de\u05dc\u05db\u05d5\u05ea \u05d4\u05de\u05d6\u05d3\u05d5\u05d5\u05d2\u05ea)<\/td>Malchut that makes a  Zivug<\/em><\/td>\u2013<\/td>Malchut de Rosh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Maleh<\/strong><\/td>(\u05de\u05dc\u05d0)<\/td>full<\/td>\u2013<\/td>there is no deficiency in it and nothing can be added to its perfection.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
MAN<\/strong><\/td>(\u05de”\u05df)<\/td> <\/td>\u2013<\/td>the cause of a  Zivug<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
MAN<\/strong><\/td>(\u05de”\u05df)<\/td> <\/td>\u2013<\/td>the  GE <\/em>(altruistic vessels) of the lower Partzuf<\/em> that merged with the  AHP<\/em> of the upper during  Katnut<\/em>. Being one with the upper  Partzuf<\/em> in  Katnut<\/em>, the  GE <\/em>of the lower rises together with the  AHP<\/em> in Gadlut<\/em>, which turns into the new  NHY<\/em>. The  Partzufim<\/em> of the  TB<\/em> are born similar to the way the  AB<\/em> is born from the interaction of the screen and the Reshimot<\/em> of the future the  Partzuf <\/em>AB<\/em> in the  Rosh de Galgalta<\/em>. The difference lies in the fact that a  Zivug<\/em> is made on Yesod<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
MANTZEPA\u201dCH<\/strong><\/td>(\u05de\u05e0\u05e6\u05e4”\u05da)<\/td> <\/td>\u2013<\/td>properties of a screen and the  Aviut<\/em> of the  Partzuf<\/em>, left in it from  Katnut<\/em>.  MAN<\/em>of the souls is merged with the  AHP<\/em> of the  Partzuf Nukva<\/em>, from which the lower one will be conceived. Hence,  MAN<\/em> of conception is included in  MANTZRPA\u201dCH<\/em>of  Nukva<\/em>, which elevates it to  ZA<\/em>. A conception of the new  Partzuf<\/em> of the soul is made on this  MAN<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Masach<\/strong><\/td>(\u05de\u05e1\u05da)<\/td>screen<\/td>\u2013<\/td>the force of Restriction, which emerges in the created being with regard to the Supreme Light, preventing it from entering the  Behina Dalet<\/em>. This means that the instant the light touches the Behina Dalet<\/em> this power snaps into action, strikes the light and hurls it back. This force is called \u201ca screen\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mata<\/strong><\/td>(\u05de\u05d8\u05d4)<\/td>below<\/td>\u2013<\/td>a qualitative diminution with regard to the upper one.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mayin Nukvin<\/strong><\/td>(\u05de\u05d9\u05d9\u05df \u05e0\u05d5\u05e7\u05d1\u05d9\u05df)<\/td>female waters<\/td>\u2013<\/td>during the spreading of the  Partzuf Nekudot de<\/em>SAG<\/em> under the  Tabur<\/em> two kinds of the  Reshimot<\/em> joined:  Hey Rishona<\/em> (the first letter  \u201cHey<\/em>\u201d) of the Name  HaVaYaH<\/em>,  Bina<\/em> of the  Partzuf SAG<\/em>and the last  Hey<\/em> of the Name  HaVaYaH<\/em>, Malchut<\/em> of the  Partzuf Galgalta<\/em>. Hence, the screen that included two  Nukvot <\/em>(<\/em>Bina<\/em> and  Malchut<\/em>) is called  \u201cMayin Nukvin<\/em>\u201d. Now each  Zivug<\/em> it makes includes two  Nukvot<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mazal<\/strong><\/td>(\u05de\u05d6\u05dc)<\/td>luck<\/td>\u2013<\/td>Yesod<\/em>, because it dispenses the  Ohr Hochma<\/em> in drops, intermittently.  Mazal<\/em>derives from the word  \u201cNozel<\/em>\u201d (dripping).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mazla<\/strong><\/td>(\u05de\u05d6\u05dc\u05d0)<\/td> <\/td>\u2013<\/td>beard hair, since its light drips until it is accumulated in the most powerful light available in the worlds.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mechaber<\/strong><\/td>(\u05de\u05d7\u05d1\u05e8)<\/td>unite<\/td>\u2013<\/td>Malchut<\/em> of the upper one turns to  Keter<\/em>of the lower uniting the two levels, making them equal. Thus, all levels become equal.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mechitzot<\/strong><\/td>(\u05de\u05d7\u05d9\u05e6\u05d5\u05ea)<\/td>partitions<\/td>\u2013<\/td>body of the  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mem<\/strong><\/td>(\u05de)<\/td> <\/td>\u2013<\/td>the thirteenth letter of the Hebrew alphabet; the numerical value: 40.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Meshulash<\/strong><\/td>(\u05de\u05e9\u05d5\u05dc\u05e9)<\/td>triangle<\/td>\u2013<\/td>the level possessing only the three first properties (desires).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Metaltelin<\/strong><\/td>(\u05de\u05d8\u05dc\u05d8\u05dc\u05d9\u05df)<\/td>flipping<\/td>\u2013<\/td>the  Vak<\/em>. Until the  Partzuf<\/em> reaches Gadlut<\/em>, it is between judgment and mercy, being intermittently in one of the states, which is called \u201cflipping\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Metzah<\/strong><\/td>(\u05de\u05e6\u05d7)<\/td>forehead<\/td>\u2013<\/td>Bina<\/em> of the  Sefira <\/em>Keter<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Metzah HaRatzon<\/strong><\/td>(\u05de\u05e6\u05d7 \u05d4\u05e8\u05e6\u05d5\u05df)<\/td> <\/td>\u2013<\/td>during a  Zivug<\/em> in  Gadlut<\/em>, when owing to the light  AB-SAG<\/em>Ohr Hochma<\/em> shines, the  Partzufey Searot<\/em> disappear and the \u201c<\/em>Et <\/em>Ratzon<\/em>\u201d (time of desire) manifests.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mezonot<\/strong><\/td>(\u05de\u05d6\u05d5\u05e0\u05d5\u05ea)<\/td>sustenance<\/td>\u2013<\/td>provides power for rising to a higher level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mi<\/strong><\/td>(\u05de\u05d9)<\/td>who<\/td>\u2013<\/td>Bina<\/em><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Midbar<\/strong><\/td>(\u05de\u05d3\u05d1\u05e8)<\/td>desert<\/td>\u2013<\/td>the place of the impure forces of This world.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Milemala Lemata<\/strong><\/td>(\u05de\u05dc\u05de\u05e2\u05dc\u05d4 \u05dc\u05de\u05d8\u05d4)<\/td>top-down<\/td>\u2013<\/td>from the  Behina Aleph<\/em> to the  Behina Dalet<\/em>. Since the  Behina Dalet<\/em> remained empty, it is considered the lowest, while the  Behina Aleph<\/em> is the highest, since its desire is the purest.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Milemala Lemata<\/strong><\/td>(\u05de\u05dc\u05de\u05e2\u05dc\u05d4 \u05dc\u05de\u05d8\u05d4)<\/td>top-down<\/td>\u2013<\/td>the light spreading from a pure property to a coarse one is called \u201cthe Direct Light\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Milemata Lemala<\/strong><\/td>(\u05de\u05dc\u05de\u05d8\u05d4 \u05dc\u05de\u05e2\u05dc\u05d4)<\/td>bottom-up<\/td>\u2013<\/td>the light spreading from a coarse property to a pure one is called \u201cthe Reflected Light\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Milluy<\/strong><\/td>(\u05de\u05d9\u05dc\u05d5\u05d9)<\/td>filling<\/td>\u2013<\/td>a degree of the  Aviut de Masach<\/em>, since the  Kli<\/em> is filled according to it.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Milluy shel HaVaYaH<\/strong><\/td>(\u05de\u05d9\u05dc\u05d5\u05d9 \u05e9\u05dc \u05d4\u05d5\u05d9”\u05d4)<\/td> <\/td>\u2013<\/td>the Name  HaVaYaH<\/em> constitutes ten Sefirot<\/em>:  Yud<\/em>–  Hochma<\/em>, the first  Hey-Bina<\/em>,  Vav<\/em>–  Zeir <\/em>Anpin<\/em> and the second Hey<\/em>–  Malchut<\/em>. This, however, does not point to their height, which may be Nefesh<\/em>,  Ruach<\/em>,  Neshama<\/em>,  Haya<\/em> or Yechida<\/em>. It is determined by their filling. The level of  Nefesh<\/em> is filled with HaVaYaH<\/em> (with infill of  \u201cHey<\/em>\u201d),  Gematria<\/em>of the  BON<\/em>;  Ruach<\/em> \u2013 with infill of \u201cAleph<\/em>\u201d,  Gematria <\/em>MA<\/em>;  Neshama<\/em> \u2013 with infill of \u201c  Yud<\/em>\u201d and  Vav<\/em> with infill of Aleph<\/em>,  Gematria of<\/em> the  SAG<\/em>;  Haya<\/em> \u2013 with infill of \u201c  Yud<\/em>\u201d in all letters, Gematria<\/em> of the  AB.<\/em><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Milluy Shemot<\/strong><\/td>(\u05de\u05d9\u05dc\u05d5\u05d9 \u05e9\u05de\u05d5\u05ea)<\/td>filling of names<\/td>\u2013<\/td>points to the height of the level. Dots above and under the letters designate the root of each particular level and determines whether it is included in the upper, in the lower or just exists by itself.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Milluyim<\/strong><\/td>(\u05de\u05d9\u05dc\u05d5\u05d0\u05d9\u05dd)<\/td>an infill<\/td>\u2013<\/td>the  Partzuf<\/em> consists of 10 empty  Sefirot: Keter, Hochma, Bina,<\/em>ZA<\/em> and  Malchut<\/em>. They are denoted by the letters HaVaYaH<\/em>:  Yud<\/em>–  Hochma<\/em>,  Hey-Bina<\/em>,  Vav<\/em>– Zeir <\/em>Anpin<\/em> and  Hey<\/em>–  Malchut<\/em>. The Gematria<\/em> of  Yud-Hey-Vav-Hey<\/em> equals 10+5+6+5=26. But it does not reflect their height:  Nefesh, Ruach, Neshama, Haya<\/em> and  Yechida<\/em>. The height is determined by the filling of the ten Sefirot<\/em> with the light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mita<\/strong><\/td>(\u05de\u05d9\u05ea\u05d4)<\/td>death<\/td>\u2013<\/td>a place below the spreading of the Supreme Light, i.e., below the point of the Restriction  (Tzimtzum<\/em>), under the Parsa<\/em>. Hence, the  Kelim<\/em> that fell under the  Parsa<\/em> are called \u201cdead\u201d, since they are detached from the light of life.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mita<\/strong><\/td>(\u05de\u05d9\u05ea\u05d4)<\/td>death<\/td>\u2013<\/td>the light of  Atzilut<\/em> exiting the  Kli<\/em> in any place is considered death. That is why the light of Hochma is called \u201cthe light of life\u201d, because it provides the  Kelim<\/em>with life force.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mitat Malachim<\/strong><\/td>(\u05de\u05d9\u05ea\u05ea \u05d4\u05de\u05dc\u05db\u05d9\u05dd)<\/td>death of the angels<\/td>\u2013<\/td>unable to receive the  Ohr Hochma<\/em>, they get isolated from the Supreme Light, fall to the worlds of the  BYA<\/em> and die, since the light stops spreading in the world of Atzilut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mitbatel<\/strong><\/td>(\u05de\u05ea\u05d1\u05d8\u05dc)<\/td>self-elimination<\/td>\u2013<\/td>when the properties of two spiritual objects completely coincide, so that there\u2019s not a slightest distinction between them, they turn into one, and the smaller object eliminates itself before the bigger one.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Miuchad<\/strong><\/td>(\u05de\u05d9\u05d5\u05d7\u05d3)<\/td>Uniting<\/td>\u2013<\/td>ultimately turns into the One. The One is the Supreme Light that brings numerous levels to unity, equality.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Miut Yareach<\/strong><\/td>(\u05de\u05d9\u05e2\u05d5\u05d8 \u05d9\u05e8\u05d7)<\/td>lunar diminution<\/td>\u2013<\/td>the state of Malchut of the world of Atzilut, when it is unable to receive the light, due to the lack of correction.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Moach<\/strong><\/td>(\u05de\u05d5\u05d7)<\/td>brain<\/td>\u2013<\/td>the  Sefira Keter<\/em> of 10  Sefirot<\/em> of the same degree. The vessel of the  Ohr <\/em>Neshama<\/em> in the  Gar<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mochin<\/strong><\/td>(\u05de\u05d5\u05d7\u05d9\u05df)<\/td>brain<\/td>\u2013<\/td>the light of the  Gar<\/em> or the light of the Rosh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Mochin shel Gadlut<\/strong><\/td>(\u05de\u05d5\u05d7\u05d9\u05df \u05e9\u05dc \u05d2\u05d3\u05dc\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>the light received by  ZA<\/em> during raising MAN<\/em> after 9 years-levels. This is called \u201cIbur Gimel<\/em>\u201d (the third conception), or the  \u201cMochin shel Tolada<\/em>\u201d, since the  ZON<\/em>make a  Zivug<\/em> \u201cface to face\u201d and give birth to the souls.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Moshe and Israel<\/strong><\/td>(\u05de\u05e9\u05d4 \u05d5\u05d9\u05e9\u05e8\u05d0\u05dc)<\/td> <\/td>\u2013<\/td>the  Gar de ZA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Motrei Mocha<\/strong><\/td>(\u05de\u05d5\u05ea\u05e8\u05d9 \u05de\u05d5\u05d7\u05d0)<\/td>excessive light in the brain<\/td>\u2013<\/td>the lights that the brain cannot bear due to the lack of correction, hence they get outside the  Partzuf Galgalta<\/em>. They are also called \u201chair\u201d.a) The level of  Haya<\/em> is completely filled with  \u201cYud<\/em>\u201d \u2013 the  Gematria AB<\/em>:b) The level of  Nefesh<\/em> is determined by HaVaYaH<\/em> filled with  \u201cHey<\/em>\u201d \u2013 the Gematria <\/em>BON<\/em>:c) The level of  Neshama<\/em> is filled with \u201cYud<\/em>\u201d, except for the letter  Vav<\/em> filled with  \u201cAleph<\/em>\u201d \u2013 the  Gematria SAG<\/em>:d) The level of  Ruach<\/em> is filled with \u201cAleph<\/em>\u201d \u2013 the  Gematria MA<\/em>:<\/a><\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

N<\/strong><\/h4>\n\n\n\n
NaRaNHaY<\/strong><\/td>(\u05e0\u05e8\u05e0\u05d7”’)<\/td> <\/td>\u2013<\/td>the  Kelim<\/em> of the 10  Sefirot<\/em> called the KaHaB ZON<\/em>. The lights of the 10  Sefirot<\/em>are called:  Nefesh, Ruach, Neshama, Haya<\/em> and  Yechida<\/em>. The  Kelim<\/em> are called top-down and the lights \u2013 bottom-up in accordance with the order of their growth.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nefesh<\/strong><\/td>(\u05e0\u05e4\u05e9)<\/td> <\/td>\u2013<\/td>the light received by the  Partzuf<\/em> from the one above and not from the World of Infinity. It is also called \u201cthe light of the Nekeva<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nefila<\/strong><\/td>(\u05e0\u05e4\u05d9\u05dc\u05d4)<\/td>fall<\/td>\u2013<\/td>descent of a level due to acquiring the properties of the lower level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neiro Dakik<\/strong><\/td>(\u05e0\u05d4\u05d9\u05e8\u05d5 \u05d3\u05e7\u05d9\u05e7)<\/td>minute light<\/td>\u2013<\/td>tiny, weak luminescence, which enlivens and sustains the  Klipot<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nekeva, Nukva<\/strong><\/td>(\u05e0\u05e7\u05d1\u05d0)<\/td> <\/td>\u2013<\/td>Malchut<\/em> of the world of  Atzilut<\/em>. It is called so, because it receives the light from  ZA<\/em>through  Nekev<\/em>, an opening in its  Chazeh<\/em>, which diminishes the light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nekuda<\/strong><\/td>(\u05e0\u05e7\u05d5\u05d3\u05d4)<\/td>point<\/td>\u2013<\/td>Malchut<\/em>, on which no  Zivug<\/em> is made. Black and empty, it does not raise the Reflected Light because of the  TA<\/em> that took place in the central point.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nekuda Emtzait<\/strong><\/td>(\u05e0\u05e7\u05d5\u05d3\u05d4 \u05d0\u05de\u05e6\u05e2\u05d9\u05ea)<\/td>central point<\/td>\u2013<\/td>the  Behina Dalet<\/em> of the World of Infinity merged with the light of Infinity.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nekudot<\/strong><\/td>(\u05e0\u05e7\u05d5\u05d3\u05d5\u05ea)<\/td>points, dots<\/td>\u2013<\/td>four levels emerging during a  Zivug<\/em>between the Supreme Light and a screen (as it loses strength). The lights of the Tabur<\/em> \u2013 dots above the letters \u2013 the Holam<\/em>; the lights of the  Sefira Yesod<\/em> \u2013 dots inside the letters \u2013  Melaphon<\/em>; the light of the  Sium <\/em>Reglaim<\/em> \u2013 dots under the letters.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neshama<\/strong><\/td>(\u05e0\u05e9\u05de\u05d4)<\/td>soul<\/td>\u2013<\/td>the light dressed in the  Kli de Bina<\/em>. It is called \u201cbreath\u201d (\u201cLinshom\u201d, \u201cto breathe\u201d), because  ZA<\/em> receives the light of \u201clife spirit\u201d from  Bina<\/em> by way of ascending and descending, as if breathing.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neshamot Adam HaRishon<\/strong><\/td>(\u05e0\u05e9\u05de\u05d5\u05ea \u05e9\u05dc \u05d0\u05d3\u05dd \u05d4\u05e8\u05d0\u05e9\u05d5\u05df)<\/td>the First Man\u2019s Souls<\/td>\u2013<\/td>these are the lights of the  NaRaN de BYA<\/em>, which rose to the world of  Atzilut<\/em> before the Fall.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neshamot Bnei Adam<\/strong><\/td>(\u05e0\u05e9\u05de\u05d5\u05ea \u05d1\u05e0\u05d9 \u05d0\u05d3\u05dd)<\/td>human souls<\/td>\u2013<\/td>the inner  Kelim <\/em>KaHaB <\/em>de Atzilut<\/em> called Mocha<\/em>,  Atzamot<\/em> and  Gidin<\/em> with the lights of  NaRaN<\/em>. The lights  Haya<\/em> and  Yechida<\/em>dress in the light of  Neshama<\/em>. The  Kelim ZA<\/em> and  Malchut<\/em> got separated from the Partzuf<\/em>, hence they are called  \u201c<\/em>Bassar<\/em>\u201d and  \u201cOr<\/em>\u201d, i.e., they are not the real (corrected)  Kelim<\/em>, but only dress onto the  Guf<\/em> from outside. The lights  Ruach<\/em>and  Nefesh<\/em>, which fill them, are received from the inner  Kelim<\/em>. Therefore, there are  Ruach<\/em> and  Nefesh<\/em> in both the inner and the outer  Kelim<\/em>. Human souls are born as a result of the interaction between the inner  Kelim<\/em>. The interaction between the outer  Kelim<\/em> gives birth to the souls of angels. The souls are considered the inner part of the worlds, since they are born out of the inner  Kelim<\/em>of the  Partzuf<\/em>. Angels are considered the outer part of the worlds, since they are brought forth by the outer  Kelim<\/em> of the Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neshamot Hadashot<\/strong><\/td>(\u05e0\u05e9\u05de\u05d5\u05ea \u05d7\u05d3\u05e9\u05d5\u05ea)<\/td>new souls<\/td>\u2013<\/td>1) really new souls \u2013 the light of  Hochma <\/em>de <\/em>Ohr Yashar<\/em>. These souls don\u2019t enter the world of Correction. 2) Renewed souls that emerged from  Hochma<\/em> of 32 ways, from  Bina<\/em> included in  Hochma<\/em>. With regard to the  ZON<\/em>, they are new, since they come from the  Partzuf MA Hadash<\/em> (only the old souls of the  BON<\/em>). There are also two distinctions in them:a) New souls refer to the state  \u201cPanim be Panim<\/em>\u201d (at the time), when  ZA<\/em> was constantly on the level of the  AB<\/em>;  Beria<\/em>that determines the souls\u2019 properties was in  Atzilut<\/em>, therefore the souls were also in Atzilut<\/em> and were considered to be in the state of \u201cface to face\u201d.b) After destruction of the Temple  Beria<\/em>descended under the  Parsa<\/em> and lost the light of  Atzilut<\/em>. It is in the state of \u201cback to back\u201d, so the souls are considered to be in the same state.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neshamot Malachim<\/strong><\/td>(\u05e0\u05e9\u05de\u05d5\u05ea \u05de\u05dc\u05db\u05d9\u05dd)<\/td>the souls of angels<\/td>\u2013<\/td>See  Neshamot Bnei Adam<\/strong>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neshikin<\/strong><\/td>(\u05e0\u05e9\u05d9\u05e7\u05d9\u05df)<\/td>kiss<\/td>\u2013<\/td>A  Zivug<\/em> between the two inner  Partzufim<\/em>\u2013  ZA<\/em> and the  Nukva<\/em>; also called \u201csound and speech\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neshirat Evarim<\/strong><\/td>(\u05e0\u05e9\u05d9\u05e8\u05ea \u05d0\u05d9\u05d1\u05e8\u05d9\u05dd)<\/td> <\/td>\u2013<\/td>the downfall of the souls to the impure forces. With regard to the  Kelim<\/em> such a fall is called breaking.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Neshirat Evarim Adam HaRishon<\/strong><\/td>\u05d4\u05d0\u05d3\u05dd \u05d4\u05e8\u05d0\u05e9\u05d5\u05df\u05e0\u05e9’\u05e8\u05ea \u05d0’\u05d1\u05e8’\u05dd<\/td>fall-off of the First Man\u2019s organs<\/td>\u2013<\/td>before the Fall of  Adam HaRishon<\/em> had the lights of the  NaRaN <\/em>de Atzilut<\/em>; after the Fall all parts of its soul fell off \u2013 only the light of  Nefesh<\/em> was left in the  Kelim<\/em> of the 100  Ketarim<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nesira<\/strong><\/td>(\u05e0\u05e1\u05d9\u05e8\u05d4)<\/td> <\/td>\u2013<\/td>separation of the  Nukva<\/em> from the  ZA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Netinat Orot<\/strong><\/td>(\u05e0\u05ea\u05d9\u05e0\u05ea \u05d0\u05d5\u05e8\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>passing the light from one  Sefira<\/em> to another as the screen loses its strength. All lights emanating from  Partzuf<\/em> come to Keter<\/em>: as the screen rises from the  Tabur<\/em>to the  Peh<\/em>, all lights gradually rise to Keter<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nihtam<\/strong><\/td>(\u05e0\u05d7\u05ea\u05dd)<\/td>imprint<\/td>\u2013<\/td>the same 10  Sefirot<\/em> that pass from the Rosh<\/em> to the  Guf<\/em>.  Hotem<\/em> (stamp) is the Reflected Light, which rises from a screen and dressing the 10  Sefirot de<\/em>Rosh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nikud Otiot<\/strong><\/td>(\u05e0\u05d9\u05e7\u05d5\u05d3 \u05d4\u05d0\u05d5\u05ea\u05d9\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>points to the source of each particular Sefira<\/em>: whether it emerged as an inclusion in the upper or the lower one, or by itself. The infill of a name (Gematria<\/em>,  Milluy<\/em>) designates a level\u2019s height.<\/td><\/tr>
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Nikuy Psolet<\/strong><\/td>(\u05e0\u05d9\u05e7\u05d5\u05d9 \u05e4\u05e1\u05d5\u05dc\u05ea)<\/td>purifying the waste<\/td>\u2013<\/td>the  Aviut<\/em> in  MAN<\/em> of the lower  Partzuf<\/em>rises and gets involved in a  Zivug<\/em> of the upper. The screen of the upper  Partzuf<\/em>analyses and corrects it there. The lower one can now make its own  Zivug<\/em>. Everything depends on a  Zivug<\/em> of the upper the  Partzuf<\/em>: if it is made on the Aviut Aleph<\/em> of the screen, only the Behina Aleph<\/em> gets purified, while the remaining  Behinot<\/em> are rejected as waste, since the screen was unable to correct them. Hence, this  Zivug<\/em> is called \u201ca purification of the waste\u201d. Only the amount of waste included in the screen gets corrected and can make a  Zivug<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nikvey Awzen, Hotem, Eynaim<\/strong><\/td>(\u05e0\u05e7\u05d1\u05d9 \u05d0\u05d5\u05d6\u05df, \u05d7\u05d5\u05d8\u05dd, \u05e2\u05d9\u05e0\u05d9\u05d9\u05dd)<\/td> <\/td>\u2013<\/td>during the  TB Malchut<\/em> of each of the 5 Sefirot de Rosh<\/em> of  Hochma<\/em> rose and made an opening in them: in the  Hotem<\/em>(nose), the  Awzen<\/em> (ear) and the  Eynaim<\/em>(eyes). Before the rise of  Malchut<\/em> there was only one opening in the  Rosh<\/em> of each Sefira<\/em> \u2013 the  Peh<\/em> (mouth).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nikvey Eynaim<\/strong><\/td>(\u05e0\u05e7\u05d1\u05d9 \u05e2\u05d9\u05e0\u05d9\u05d9\u05dd)<\/td>pupils of eyes<\/td>\u2013<\/td>Behina Aleph de Rosh<\/em>.  Hochma<\/em> is called \u201ceyes\u201d. Owing to the rise of  Malchut<\/em> to the  Eynaim<\/em>,  Hochma<\/em> appeared in the Nukva<\/em> as well.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nimshach<\/strong><\/td>(\u05e0\u05de\u05e9\u05da)<\/td>attraction<\/td>\u2013<\/td>descent of the light through the power of the  Aviut<\/em>, i.e., desire in the creation is called \u201cspreading\u201d or \u201cattraction\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nitzutz<\/strong><\/td>(\u05e0\u05e6\u05d5\u05e5)<\/td>a spark (pl. Nitzutzim<\/em>)<\/td>\u2013<\/td>the Reflected Light.  Nitzutzin<\/em> (\u05e0\u05e6\u05d5\u05e6\u05d9\u05df) \u2013 sparks-reminiscences left from the lights of the  Partzuf Nikudim<\/em> after they disappeared from the broken vessels. There are two kinds of light in them: 1) the Direct Light (pure) called \u201cthe lights\u201d left in the world of  Atzilut<\/em>; 2) the Reflected Light (coarse) called \u201csparks\u201d, which descended to the worlds of the BYA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Noflim<\/strong><\/td>(\u05e0\u05d5\u05e4\u05dc\u05d9\u05dd)<\/td>fall<\/td>\u2013<\/td>when  ZA<\/em> is worthy of receiving the light, Tvunah<\/em> rises to  Ima<\/em>, makes a  Zivug<\/em> on the  Aviut Bet<\/em> and passes the light to  ZA<\/em>. This is called \u201cto support the falling  ZON<\/em>\u201d, since they receive the light from the  Gar<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nogeah<\/strong><\/td>(\u05e0\u05d5\u05d2\u05e2)<\/td>touch<\/td>\u2013<\/td>transformations that take place between the levels, although insufficient for the separation from the root.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nukva<\/strong><\/td>(\u05e0\u05d5\u05e7\u05d1\u05d0)<\/td> <\/td>\u2013<\/td>the  Nukva<\/em> grows so as to be face to face with  ZA<\/em> in full height in one  Keter<\/em>. The smallest state of the  Nukva<\/em> is a point below the  Yesod de ZA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Nun<\/strong><\/td>(\u05e0)<\/td> <\/td>\u2013<\/td>the fourteenth letter of the Hebrew alphabet; the numerical value: 50.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

\u041e<\/strong><\/h4>\n\n\n\n
Ohr (pl. Orot)<\/strong><\/td>(\u05d0\u05d5\u05e8)<\/td>light<\/strong><\/td>\u2013<\/td>all that is inside the  Behina Dalet<\/em>, beside the desire to receive pleasure.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Atzilut<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05d0\u05e6\u05d9\u05dc\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>the light of  Hochma<\/em> (wisdom).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Beria<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05d1\u05e8\u05d9\u05d0\u05d4)<\/td> <\/td>\u2013<\/td>the light of  Hassadim<\/em> (mercy) without the light of  Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Eynaim<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05e2\u05d9\u05e0\u05d9\u05d9\u05dd)<\/td>the light of the eyes<\/td>\u2013<\/td>the light emerging as a result of interaction between the Direct light and the screen standing in the  Nikvey Eynaim<\/em>,  NE <\/em>(Aviut Aleph<\/em>). The  Ohr <\/em>Eynaim<\/em> spreads from the World of Infinity to the screen. Such light is always the  Ohr Hochma<\/em> or the  Ohr Eynaim<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Hadash<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05d7\u05d3\u05e9)<\/td>new light<\/td>\u2013<\/td>any light that emanates as a result of correction of the vessels in the world of  Atzilut<\/em> (the light felt in the corrected vessels in  Atzilut<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Hochma<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05d9\u05e9\u05df)<\/td>the light of Hochma<\/em>, the light<\/em> of mercy<\/td>\u2013<\/td>the light emanating from the Creator to the creation, the essence and life of all that exists.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Hozer<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05d7\u05d5\u05d6\u05e8)<\/td>OH<\/em>, the Reflected Light<\/td>\u2013<\/td>the light rising from a coarser vessel to a purer one called the top-down emanation of the light. The Reflected Light is rejected by the  Behina Dalet<\/em>with the help of a screen.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Makif<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05de\u05e7\u05d9\u05e3)<\/td>the  OM<\/em>, the Surrounding Light<\/td>\u2013<\/td>any light rejected by a screen due to its weakness and inability to receive the light in the  Sof<\/em> of the  Partzuf<\/em>. The OM<\/em> surrounds the  Partzuf<\/em> and presses on the screen intending to be received in the future.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Malchut<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05de\u05dc\u05db\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>See  Ohr Nefesh.<\/strong><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Mit\u2019agel<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05de\u05ea\u05e2\u05d2\u05dc)<\/td>rounded light<\/td>\u2013<\/td>the Direct Light descends to the  Kli<\/em> in accordance with its desire, the  Behina Dalet<\/em>, which resembles a heavy object falling to the ground. The  Kelim<\/em>without the  Aviut<\/em> (i.e., a strong desire) don\u2019t have power to attract the light, so it becomes rounded.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Mugbal BeKli<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05de\u05d2\u05d1\u05dc \u05d1\u05db\u05dc\u05d9)<\/td>the light limited by the vessel<\/td>\u2013<\/td>when the light can spread in the vessel according to the degree of the Aviut de Kli<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Nefesh<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05e0\u05e4\u05e9)<\/td>the light of Nefesh<\/em><\/td>\u2013<\/td>the light received by the  Partzuf<\/em> from the upper level and not from the World of Infinity. It is also called the  \u201cOhr Nekeva<\/em>\u201d or the  \u201c<\/em>Ohr Malchut<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Nekeva<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05e0\u05e7\u05d1\u05d0)<\/td> <\/td>\u2013<\/td>See  Ohr Nefesh.<\/strong><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Panim<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05e4\u05e0\u05d9\u05dd)<\/td>light of face<\/td>\u2013<\/td>the light of  Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Pnimi<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05e4\u05e0\u05d9\u05de\u05d9)<\/td>the  OP<\/em>, the Inner Light<\/td>\u2013<\/td>the light dressed in the  Kli<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Reshimo<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05e8\u05e9\u05d9\u05de\u05d5)<\/td>the light of reminiscence<\/td>\u2013<\/td>that, which is left in the  Kli<\/em> after the light exits it.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Yashan<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05d9\u05e9\u05df)<\/td> <\/td>\u2013<\/td>the light that remained in the world of the  Nikudim<\/em> after breaking of the vessels.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ohr Yashar<\/strong><\/td>(\u05d0\u05d5\u05e8 \u05d9\u05e9\u05e8)<\/td>the Direct Light<\/td>\u2013<\/td>the light descending from the World of Infinity to the spiritual objects, worlds and the  Partzufim<\/em>, not felt by the Kelim de Igulim<\/em> (the circular vessels without an anti-egoistic screen), only by the  Kelim de Yosher<\/em>(Kelim<\/em> with a screen, the corrected desires). The Ohr Yashar <\/em>(OY<\/em>) is the light received by a coarser vessel from a purer one. This is called the top-down emanation of the light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Olam<\/strong><\/td>(\u05e2\u05d5\u05dc\u05dd)<\/td>world<\/td>\u2013<\/td>the name  \u201c<\/strong>world\u201d starts from the Partzuf BON<\/em> of the world of  Adam <\/em>Kadmon<\/em>, because  ZA<\/em> and  Malchut<\/em> of the inner vessels of the  Behina Dalet<\/em>disappeared, turning into the  Kelim<\/em> for the  Ohr Makif<\/em>. In this case they are called the  Heichalot<\/em> (palaces).  Olam <\/strong>means \u201cconcealed\u201d  (\u201cAlama<\/em>\u201d – concealment).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Olam HaBah<\/strong><\/td>(\u05e2\u05d5\u05dc\u05dd \u05d4\u05d1\u05d0)<\/td>the future world<\/td>\u2013<\/td>the lights of  Tvunah<\/em> that constantly spread in the  ZON<\/em>.  \u201cLe Atid Lavo<\/em>\u201d (in the future) means the lights of the upper  Bina<\/em>, since they are to enter  ZA<\/em>in the future.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Olamot VeNeshamot<\/strong><\/td>(\u05e2\u05d5\u05dc\u05de\u05d5\u05ea \u05d5\u05e0\u05e9\u05de\u05d5\u05ea)<\/td>the worlds and the souls<\/td>\u2013<\/td>the  AVI<\/em> make two  Zivugim<\/em>: 1) \u201cback to back\u201d to enliven the worlds with the light of  Hassadim<\/em>; 2) \u201cface to face\u201d to give birth to the souls. The first, outer Zivug<\/em> produces \u201cgarments\u201d, the second, inner  Zivug<\/em> spreads the Ohr<\/em>Hochma<\/em> and gives birth to the souls. Hence there are three Partzufim<\/em>: the outer and intermediate of the first  Zivug<\/em> and the inner of the second.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Orech<\/strong><\/td>(\u05d0\u05d5\u05e8\u05da)<\/td>length<\/td>\u2013<\/td>distance between the two opposite ends of the level, from the purest (the uppermost) property to the coarsest (the lowest).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Otiot<\/strong><\/td>(\u05d0\u05d5\u05ea\u05d9\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>the  Kelim<\/em> (the vessels).<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

P<\/strong><\/h4>\n\n\n\n
Panim<\/strong><\/td>(\u05e4\u05e0\u05d9\u05dd)<\/td>face<\/td>\u2013<\/td>a place for reception or bestowal in the Kli<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Panim be Panim<\/strong><\/td>(\u05e4\u05e0\u05d9\u05dd \u05d1\u05e4\u05e0\u05d9\u05dd)<\/td>face to face<\/td>\u2013<\/td>when the  Nukva<\/em> receives the Supreme Light from the face of the  Zachar<\/em> to its own face.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Panim Lemala<\/strong><\/td>(\u05e4\u05e0\u05d9\u05dd \u05dc\u05de\u05e2\u05dc\u05d4)<\/td>face up<\/td>\u2013<\/td>the weakening of the screen; directed to the smaller  Aviut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Panim Lemata<\/strong><\/td>(\u05e4\u05e0\u05d9\u05dd \u05dc\u05de\u05d8\u05d4)<\/td>face down<\/td>\u2013<\/td>when the light spreads according to the Aviut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Panui<\/strong><\/td>(\u05e4\u05e0\u05d5\u05d9)<\/td>vacant<\/td>\u2013<\/td>a place ready to be corrected.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Parsa<\/strong><\/td>(\u05e4\u05e8\u05e1\u05d0)<\/td>boundary<\/td>\u2013<\/td>a partition dividing the  Partzuf<\/em> into the vessels of reception and the vessels of bestowal.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Partzuf<\/strong><\/td>(\u05e4\u05e8\u05e6\u05d5\u05e3)<\/td> <\/td>\u2013<\/td>the 10  Sefirot<\/em> one under another, which emerged due to the rise of  Malchut<\/em> to the Creator.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Pashut<\/strong><\/td>(\u05e4\u05e9\u05d5\u05d8)<\/td>simply<\/td>\u2013<\/td>no difference in levels and sides.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Pe\u2019ah<\/strong><\/td>(\u05e4\u05d0\u05d4)<\/td>Malchut<\/em><\/td>\u2013<\/td>because it is the last  Sefira<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Peh<\/strong><\/td>(\u05e4\u05d4)<\/td> <\/td>\u2013<\/td>Malchut de Rosh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Perud<\/strong><\/td>(\u05e4\u05e8\u05d5\u05d3)<\/td> <\/td>\u2013<\/td>two levels having no common properties.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Petah<\/strong><\/td>(\u05e4\u05ea\u05d7)<\/td>opening<\/td>\u2013<\/td>spreading of the light in the  Guf<\/em>, which lets it in.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Pey<\/strong><\/td>(\u05e4)<\/td> <\/td>\u2013<\/td>the seventeenth letter of the Hebrew alphabet; the numerical value: 80.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Pnei Nekeva<\/strong><\/td>(\u05e4\u05e0\u05d9 \u05e0\u05e7\u05d1\u05d0)<\/td>woman\u2019s face<\/td>\u2013<\/td>Kelim<\/em> for the reception of the  Ohr Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Pnei Zachar<\/strong><\/td>(\u05e4\u05e0\u05d9 \u05d6\u05db\u05e8)<\/td>man\u2019s face<\/td>\u2013<\/td>spreading of the light of  Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Pnimi<\/strong><\/td>(\u05e4\u05e0\u05d9\u05de\u05d9)<\/td>inner<\/td>\u2013<\/td>the  Partzufim<\/em> of conception, feeding and maturity dress ontoe into another so that the biggest of them is the innermost.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Pnimiut<\/strong><\/td>(\u05e4\u05e0\u05d9\u05de\u05d9\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>the  Aviut<\/em> of the screen, since it is a place where the light spreads.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Psolet<\/strong><\/td>(\u05e4\u05e1\u05d5\u05dc\u05ea)<\/td>waste<\/td>\u2013<\/td>the  Kelim<\/em> left after their selection.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ptihat Eynaim<\/strong><\/td>(\u05e4\u05ea\u05d9\u05d7\u05ea \u05e2\u05d9\u05e0\u05d9\u05d9\u05dd)<\/td>open eyes<\/td>\u2013<\/td>the light of the eyes, the light of  Hochma<\/em>.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

R<\/strong><\/h4>\n\n\n\n
Rachel<\/strong><\/td>(\u05e8\u05d7\u05dc)<\/td> <\/td>\u2013<\/td>Nukva<\/em> of  ZA<\/em> located from its  Chazeh<\/em>and below.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Rachok<\/strong><\/td>(\u05e8\u05d7\u05d5\u05e7)<\/td>far<\/td>\u2013<\/td>the maximal transformation of properties. Small luminescence of the Ohr <\/em>Hochma<\/em>. \u201cNear\u201d means a great amount of the  Ohr Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Radl\u201da<\/strong><\/td>(\u05e8\u05d3\u05dc”\u05d0)<\/td> <\/td>\u2013<\/td>the 10  Sefirot<\/em> of the  Partzuf Atik<\/em> called \u201cunattainable head\u201d, because they use Malchut<\/em> of the  TA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Rahav<\/strong><\/td>(\u05e8\u05d7\u05d1)<\/td>broad<\/td>\u2013<\/td>spreading of the light of  Hassadim<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Rakia<\/strong><\/td>(\u05e8\u05e7\u05d9\u05e2)<\/td>firmament<\/td>\u2013<\/td>the  Yesod de ZA<\/em>, since it is its end, the upper waters, and the beginning of the  Nukva<\/em>, the lower waters.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Reach<\/strong><\/td>(\u05e8\u05d9\u05d7)<\/td>smell<\/td>\u2013<\/td>the light in  ZA de Rosh<\/em> called  \u201cHotem<\/em>\u201d (nose).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Resh<\/strong><\/td>(\u05e8)<\/td> <\/td>\u2013<\/td>the twentieth letter of the Hebrew alphabet; the numerical value: 200.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Reshimo<\/strong><\/td>(\u05e8\u05e9\u05d9\u05de\u05d5)<\/td>reminiscence<\/td>\u2013<\/td>that, which the light leaves behind after its disappearance, which is the root of a new  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Reshit<\/strong><\/td>(\u05e8\u05d0\u05e9\u05d9\u05ea)<\/td>in the beginning<\/td>\u2013<\/td>Hochma de Zeir Anpin<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ribuah<\/strong><\/td>(\u05e8\u05d9\u05d1\u05d5\u05e2)<\/td>a square<\/td>\u2013<\/td>the  Zivugim<\/em> made by  Malchut<\/em> as it rises from the  Behina Dalet<\/em> to the Behina Gimel<\/em> to the  Behina Bet<\/em> etc., until it reaches the  Peh<\/em>. The name also derives from the four kinds of weakening of the screen.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ribui Ohr<\/strong><\/td>(\u05e8\u05d9\u05d1\u05d5\u05d9 \u05d0\u05d5\u05e8)<\/td>a large amount of the light<\/td>\u2013<\/td>a large number of the  Reshimot<\/em>, which were not renewed during a  Zivug<\/em>, hence they require correction and raise  MAN<\/em> to a new  Zivug<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Riyah<\/strong><\/td>(\u05e8\u05d0\u05d9\u05d4)<\/td>sight<\/td>\u2013<\/td>spreading of the light from the World of Infinity to a screen. The light descending from the World of Infinity is always the  Ohr Hochma<\/em> or the  Ohr Eynaim<\/em>, or the sight, or the  Ohr Hochma de Rosh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Rosh<\/strong><\/td>(\u05e8\u05d0\u05e9)<\/td>head<\/td>\u2013<\/td>the part of the creation most similar to the root. The 10  Sefirot<\/em> of the Supreme Light spreading to the screen of  Malchut<\/em> so as to raise the Reflected Light are also called so, because they precede the screen and the  Ohr Hozer<\/em>. The 10  Sefirot<\/em> of the Direct Light dressed in the 10  Sefirot<\/em> of the Reflected light have the same name.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Rosh Shualim<\/strong><\/td>(\u05e8\u05d0\u05e9 \u05dc\u05e9\u05d5\u05e2\u05dc\u05d9\u05dd)<\/td>\u201chead of a fox\u201d<\/td>\u2013<\/td>the  Rosh<\/em> of the lower level. It is simultaneously considered \u201ca lion\u2019s tail\u201d \u2013 the end of the upper level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ruach<\/strong><\/td>(\u05e8\u05d5\u05d7)<\/td>spirit<\/td>\u2013<\/td>the light of  Hassadim<\/em>, which fills the Kli<\/em> of  ZA<\/em>. Its nature consists in rising to  Bina<\/em>, receiving the light and descending to  Malchut<\/em> so as to pass the light to it.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Ruchaniut<\/strong><\/td>(\u05e8\u05d5\u05d7\u05e0\u05d9\u05d5\u05ea)<\/td>spirituality<\/td>\u2013<\/td>abstract from all material notions, i.e., from categories of time, place, imagination, movement.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

S<\/strong><\/h4>\n\n\n\n
Said to the world: \u201cStop spreading\u201d<\/strong><\/td>(\u05d0\u05de\u05e8 \u05dc\u05e2\u05d5\u05dc\u05de\u05d5 \u05d3\u05d9 \u05d5\u05dc\u05d0 \u05ea\u05ea\u05e4\u05e9\u05d8\u05d5 \u05d9\u05d5\u05ea\u05e8)<\/td> <\/td>\u2013<\/td>Malchut<\/em> blocks the light from spreading in the  Chazeh<\/em> of the world of  Yetzira<\/em> and makes the boundary there.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Salik Beruta<\/strong><\/td>(\u05e1\u05dc\u05d9\u05e7 \u05d1\u05e8\u05e2\u05d5\u05ea\u05d0)<\/td> <\/td>\u2013<\/td>a  Zivug <\/em>on the  Masach de Aviut Shoresh.<\/em><\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Samech<\/strong><\/td>(\u05e1)<\/td> <\/td>\u2013<\/td>the fifteenth letter of the Hebrew alphabet; the numerical value: 60.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Samuch<\/strong><\/td>(\u05e1\u05de\u05d5\u05da)<\/td>near<\/td>\u2013<\/td>similarity of the properties.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sandalphon<\/strong><\/td>(\u05e1\u05e0\u05d3\u05dc\u05e4\u05d5\u05df)<\/td> <\/td>\u2013<\/td>Malchut<\/em> of the light of the  Partzuf Ima<\/em>dressed in  Malchut<\/em> of the world of  Beria<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Searot<\/strong><\/td>(\u05e9\u05e2\u05e8\u05d5\u05ea)<\/td>hair<\/td>\u2013<\/td>the light, which brain is unable to endure for the lack of correction, absence of a screen. Hence, it gets outside of the Partzuf Galgalta<\/em>. It is also called \u201cexcessive brain\u201d  (\u201cMotrei Mocha<\/em>\u201d).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sefira<\/strong><\/td>(\u05e1\u05e4\u05d9\u05e8\u05d4)<\/td> <\/td>\u2013<\/td>the 10  Sefirot<\/em> of the Direct Light dressed in the 10  Sefirot<\/em> of the Reflected Light born in one  Zivug<\/em> are called \u201cone  Sefira<\/em>\u201d after the uppermost  Sefira<\/em>, despite the fact that it includes the 10  Sefirot<\/em> in height and width.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Segol<\/strong><\/td>(\u05e1\u05d2\u05d5\u05dc)<\/td>violet<\/td>\u2013<\/td>a hint at three points of  HaBaD<\/em>, where Hochma <\/em>and Bina are positioned face to face.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shadayim<\/strong><\/td>(\u05e9\u05d3\u05d9\u05d9\u05dd)<\/td>breasts<\/td>\u2013<\/td>nipples are the source of the  Ohr Hassadim<\/em>; now the  Ohr Hochma<\/em> shines there as well.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shana<\/strong><\/td>(\u05e9\u05d9\u05e0\u05d4)<\/td> <\/td>\u2013<\/td>the world of  Assiya <\/em>is called \u201c2000 years of  Tohu<\/em>\u201d, since  Tohu <\/em>means the  Klipot<\/em>; the entire world of  Assiya <\/em>is in the  Klipot<\/em>. The world of  Yetzira <\/em>is called \u201c2000 years of the  Torah<\/em>\u201d, because  Yetzira <\/em>is the property of  ZA <\/em>(the written  Torah<\/em>). The world of  Beria <\/em>is called \u201c2000 years of Mashiach\u2019s <\/em>coming\u201d. Beria is the property of  Bina (Ima<\/em>), the source of deliverance called  \u201cLeah<\/em>,  Mashiach<\/em> Ben-David\u2019s mother\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shem<\/strong><\/td>(\u05e9\u05dd)<\/td>name<\/td>\u2013<\/td>a formula, which explains how the light designated by it gets revealed on this particular level, because each level is characterized by its own way (name) of attainment.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shemiya<\/strong><\/td>(\u05e9\u05de\u05d9\u05e2\u05d4)<\/td>hearing<\/td>\u2013<\/td>the light in the  Sefirat Bina de Rosh<\/em> (in head of the  Partzuf<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shena<\/strong><\/td>(\u05e9\u05d9\u05e0\u05d4)<\/td>sleep<\/td>\u2013<\/td>when the  Partzuf<\/em> ascends with  MAN<\/em>, it is considered to be sleeping in its permanent place, i.e., instead of the  Ohr Hochma<\/em> (which is gone now) it retains just a sustaining luminescence.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shevira<\/strong><\/td>(\u05e9\u05d1\u05d9\u05e8\u05d4)<\/td>breaking<\/td>\u2013<\/td>disappearance of a screen\u2019s boundary.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shevira<\/strong><\/td>(\u05e9\u05d1\u05d9\u05e8\u05d4)<\/td>breaking<\/td>\u2013<\/td>the downfall of the  Kelim<\/em> into the impure forces. The process is also called the \u201c<\/em>Neshirat Evarim<\/em>\u201d (the \u201cfall-off of organs\u201d).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shin<\/strong><\/td>(\u05e9)<\/td> <\/td>\u2013<\/td>the twenty-first letter of the Hebrew alphabet, the numerical value: 300.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shoresh<\/strong><\/td>(\u05e9\u05d5\u05e8\u05e9)<\/td>root<\/td>\u2013<\/td>all properties of  Keter<\/em>, the 10  Sefirot <\/em>de Rosh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Shvirat Kli<\/strong><\/td>(\u05e9\u05d1\u05d9\u05e8\u05ea \u05db\u05dc\u05d9)<\/td>breaking of a vessel<\/td>\u2013<\/td>when the  Kli<\/em> is unable to receive the light.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sigim<\/strong><\/td>(\u05e1\u05d9\u05d2\u05d9\u05dd)<\/td> <\/td>\u2013<\/td>Malchut<\/em>, mixed with seven  Malachim<\/em>, which caused the breaking of the world of the  Nikudim<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sium Kelim shel Panim<\/strong><\/td>(\u05e1\u05d9\u05d5\u05dd \u05db\u05dc\u05d9\u05dd \u05e9\u05dc \u05e4\u05e0\u05d9\u05dd)<\/td>end of the vessels of \u201cface\u201d<\/td>\u2013<\/td>the level of  Chazeh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sium Ragley Adam Kadmon<\/strong><\/td>(\u05e1\u05d9\u05d5\u05dd \u05e8\u05d2\u05dc\u05d9 \u05d0\u05d3\u05dd \u05e7\u05d3\u05de\u05d5\u05df)<\/td> <\/td>\u2013<\/td>end of legs of the world of  Adam Kadmon<\/em>\u2013 the point of This world, where the line of the Supreme Light ends; the position of the Central point of all worlds.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sium Ragley Atzilut<\/strong><\/td>(\u05e1\u05d9\u05d5\u05dd \u05e8\u05d2\u05dc\u05d9 \u05d0\u05e6\u05d9\u05dc\u05d5\u05ea)<\/td> <\/td>\u2013<\/td>end of legs of the world of  Atzilut<\/em> \u2013 the Bina de Gufa<\/em> of the  Partzuf Nekudot de SAG<\/em> (the middle of  Tifferet<\/em> in its  Guf<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sium shel Tzimtzum Aleph<\/strong><\/td>(\u05e1\u05d9\u05d5\u05dd \u05e9\u05dc \u05e6\u05d9\u05de\u05e6\u05d5\u05dd \u05d0’)<\/td>End of the First Restriction<\/td>\u2013<\/td>located above the point of This world.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sium shel Tzimtzum Bet<\/strong><\/td>(\u05e1\u05d9\u05d5\u05dd \u05e9\u05dc \u05e6\u05d9\u05de\u05e6\u05d5\u05dd \u05d1’)<\/td>End of the Second Restriction<\/td>\u2013<\/td>the  Parsa<\/em> below the world of  Atzilut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sof, or Sium<\/strong><\/td>(\u05e1\u05d5\u05e3 \u05d0\u05d5 \u05e1\u05d9\u05d5\u05dd)<\/td>end, ending<\/td>\u2013<\/td>the refusal of the  Behina Dalet<\/em> to receive the light. The  Behina Dalet<\/em> is called \u201cend\u201d, because it blocks the reception of the light, thus ending the level.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sovel<\/strong><\/td>(\u05e1\u05d5\u05d1\u05dc)<\/td>suffer<\/td>\u2013<\/td>when the  Kli<\/em> is free to receive the light, but chooses not to.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Sovev<\/strong><\/td>(\u05e1\u05d5\u05d1\u05d1)<\/td> <\/td>\u2013<\/td>a cause of a  Zivug<\/em>.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

T<\/strong><\/h4>\n\n\n\n
Ta\u2019amim<\/strong><\/td>(\u05d8\u05e2\u05de\u05d9\u05dd)<\/td>tastes<\/td>\u2013<\/td>top-down spreading of the light from the  Peh<\/em> to the  Tabur<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tabur<\/strong><\/td>(\u05d8\u05d1\u05d5\u05e8)<\/td>navel<\/td>\u2013<\/td>the  Malchut de Guf<\/em>, from which the actual rejection of the light starts.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tabur Lev<\/strong><\/td>(\u05d8\u05d1\u05d5\u05e8 \u05dc\u05d1)<\/td> <\/td>\u2013<\/td>the place of the  Chazeh<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tachlit Kulam<\/strong><\/td>(\u05ea\u05db\u05dc\u05d9\u05ea \u05db\u05d5\u05dc\u05dd)<\/td>the ultimate purpose<\/td>\u2013<\/td>being the coarsest of all, the  Behina Dalet<\/em> is called the  \u201cSof<\/em>\u201d (end). All the Madregot<\/em> (levels, worlds etc.) were created only in order to correct and fill it.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tardema<\/strong><\/td>(\u05ea\u05e8\u05d3\u05de\u05d4)<\/td>slumber<\/td>\u2013<\/td>The state of  ZA<\/em> while raising  MAN<\/em>. It is also called  \u201cDormita<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tav<\/strong><\/td>(\u05ea)<\/td> <\/td>\u2013<\/td>the twenty-second letter of the Hebrew alphabet; the numerical value: 400.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tchelet<\/strong><\/td>(\u05ea\u05db\u05dc\u05ea)<\/td>light blue<\/td>\u2013<\/td>Malchut<\/em> of the light of the  Partzuf Ima<\/em>dressed in  Malchut<\/em> of the world of Beria<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Techiyat Metim<\/strong><\/td>(\u05ea\u05d7\u05d9\u05d9\u05ea \u05de\u05ea\u05d9\u05dd)<\/td>resurrection of the dead<\/td>\u2013<\/td>return from the  BYA<\/em> to  Atzilut<\/em>, since exiting  Atzilut<\/em> is called \u201cdeath\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tefillin<\/strong><\/td>(\u05ea\u05e4\u05d9\u05dc\u05d9\u05df)<\/td> <\/td>\u2013<\/td>Tzitzit<\/em> is hair of  ZA<\/em> that shines in the Rosh de Nukva<\/em> and creates the  Tefillin<\/em>on its  Metzah<\/em> (forehead).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tehum Shabbat<\/strong><\/td>(\u05ea\u05d7\u05d5\u05dd \u05e9\u05d1\u05ea)<\/td> <\/td>\u2013<\/td>the boundary set by the power of Malchut<\/em> for the spreading of the Supreme Light in the  Chazeh de Yetzira<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tenuah<\/strong><\/td>(\u05ea\u05e0\u05d5\u05e2\u05d4)<\/td>movement<\/td>\u2013<\/td>any renewal of spiritual form (properties) with regard to the previous form (properties).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Terem ve Achar Kach<\/strong><\/td>(\u05d8\u05e8\u05dd \u05d5\u05d0\u05d7\u05e8 \u05db\u05da)<\/td> <\/td>\u2013<\/td>when the relation between cause and effect is discussed, cause is called \u201cTerem<\/em>\u201d and effect \u2013  \u201cAchar Kach<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tet<\/strong><\/td>(\u05d8)<\/td> <\/td>\u2013<\/td>theninth letter of the Hebrew alphabet; the numerical value: 9.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tipa<\/strong><\/td>(\u05d8\u05d9\u05e4\u05d4)<\/td>a drop<\/td>\u2013<\/td>intermittent reception of the light, on and off.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tipat HaHolada<\/strong><\/td>(\u05d8\u05d9\u05e4\u05ea \u05d4\u05d4\u05d5\u05dc\u05d3\u05d4)<\/td> <\/td>\u2013<\/td>the lightof  Hesed <\/em>of the  Partzuf Abba <\/em>lowering the screen from the eyes.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tohu<\/strong><\/td>(\u05ea\u05d5\u05d4\u05d5)<\/td> <\/td>\u2013<\/td>the  Partzuf Atik<\/em> unattainable by the lower  Partzufim<\/em>.  Bohu<\/em> (\u05d1\u05d5\u05d4\u05d5) is the Partzuf <\/em>Arich Anpin <\/em>(AA<\/em>), which can be attained.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tohu<\/strong><\/td>(\u05ea\u05d5\u05d4\u05d5)<\/td> <\/td>\u2013<\/td>the unattainable  Atik<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Torah<\/strong><\/td>(\u05ea\u05d5\u05e8\u05d4)<\/td> <\/td>\u2013<\/td>the light of  ZA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tosefet Shabbat<\/strong><\/td>(\u05ea\u05d5\u05e1\u05e4\u05ea \u05e9\u05d1\u05ea)<\/td> <\/td>\u2013<\/td>the descent ofthe Supreme Light causing the ascent of the worlds at the fifth hour of the sixth day  (Erev Shabbat<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzadi<\/strong><\/td>(\u05e6)<\/td> <\/td>\u2013<\/td>the eighteenth letter of the Hebrew alphabet; the numerical value: 90.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzar<\/strong><\/td>(\u05e6\u05e8)<\/td>narrow<\/td>\u2013<\/td>the abatement of the  Ohr Hassadim<\/em>. Rahav<\/em>(wide) means spreading of the Ohr <\/em>Hassadim<\/em>. Restriction of the  Ohr Hochma<\/em> is called \u201cshort\u201d. Spreading of the  Ohr Hochma<\/em> is called \u201clong\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzela<\/strong><\/td>(\u05e6\u05dc\u05e2)<\/td> <\/td>\u2013<\/td>the name of the  Nukva<\/em>, when it is attached \u201cback to back\u201d to the opposite side of the  Chazeh de ZA<\/em>. Since it is attached to the  Guf de ZA<\/em>, both of them use the same  Keter<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzelem<\/strong><\/td>(\u05e6\u05dc\u05dd)<\/td> <\/td>\u2013<\/td>dressing of the light of the  Mochin de ZA<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzelem<\/strong><\/td>(\u05e6\u05dc\u05dd)<\/td> <\/td>\u2013<\/td>the Reflected Light that rises owing to the inclusion of the lower one\u2019s  MAN<\/em>into the upper one\u2019s screen and the Aviut<\/em>. The 10  Sefirot<\/em> of the Direct Light are dressed on it. This light refers to the upper one, but since it makes a Zivug<\/em> for the lower one\u2019s sake (on its Aviut<\/em>); the Reflected Light descends with the light that refers to the lower one. However, in order to receive it, the lower one has to consecutively diminish the light by three levels called  \u201cM-L-Tz<\/em>\u201d, or, if read bottom-up by the lower one \u2013  \u201c<\/em><\/strong>Tze-Le-M<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzere<\/strong><\/td>(\u05e6\u05d9\u05e8\u05d9)<\/td> <\/td>\u2013<\/td>the name of  Hochma<\/em> and  Bina<\/em>, when Bina<\/em> constitutes the opposite side of Hochma<\/em> and has no point of  Da\u2019at<\/em>, which leads to a  Zivug<\/em> with  Hochma<\/em>. Bina<\/em> is also called  \u201cTzere<\/em>\u201d, since all parts of  ZA<\/em> take their form thanks to its Aviut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzimtzum<\/strong><\/td>(\u05e6\u05d9\u05de\u05e6\u05d5\u05dd)<\/td>a restriction<\/td>\u2013<\/td>overcoming one\u2019s desire. One restricts reception despite the passionate ‘desire to receive’.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzimtzum Aleph<\/strong><\/td>(\u05e6\u05d9\u05de\u05e6\u05d5\u05dd \u05d0’)<\/td> <\/td>\u2013<\/td>a restriction imposed on  Malchut<\/em> (the Behina Dalet<\/em>), hence the line of the World of Infinity ends in  Malchut<\/em> of the NHY<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzimtzum Bet<\/strong><\/td>(‘\u05e6\u05d9\u05de\u05e6\u05d5\u05dd \u05d1’)<\/td> <\/td>\u2013<\/td>a restriction of the  NHY<\/em> of the world of AK <\/em>(Behina Bet<\/em>), hence the line of the World of Infinity ends in  Bina <\/em>de <\/em>NHY <\/em>of the world of  AK<\/em>, where the place of the BYA<\/em> starts. The Second Restriction is a merging of two properties: mercy (of Bina<\/em>) and judgment (of  Malchut<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzinor<\/strong><\/td>(\u05e6\u05d9\u05e0\u05d5\u05e8)<\/td>pipe<\/td>\u2013<\/td>the  Kelim de Ohr Yashar<\/em> (the Direct Light), since they confine the light within their limits.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzion<\/strong><\/td>(\u05e6\u05d9\u05d5\u05df)<\/td> <\/td>\u2013<\/td>inner  Yesod<\/em> of the  Nukva<\/em>.  \u201cTzion<\/em>\u201d derives from  \u201cYetzia<\/em>\u201d (exit).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tziporney Raglaim<\/strong><\/td>(\u05e6\u05d9\u05e4\u05d5\u05e8\u05e0\u05d9 \u05e8\u05d2\u05dc\u05d9\u05d9\u05dd)<\/td>toe-nails<\/td>\u2013<\/td>end of any  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzitzit<\/strong><\/td>(\u05e6\u05d9\u05e6\u05d9\u05ea)<\/td> <\/td>\u2013<\/td>the hair of  ZA<\/em> that shines in the  Rosh de Nukva<\/em> and creates the  Tefillin<\/em> on its Metzah<\/em> (forehead).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzura<\/strong><\/td>(\u05e6\u05d5\u05e8\u05d4)<\/td>form<\/td>\u2013<\/td>four degrees of the  Aviut<\/em> in the  Masach<\/em>of  Malchut<\/em> called  \u201cHochma<\/em>\u201d,  \u201cBina<\/em>\u201d, \u201cZA<\/em>\u201d and  \u201cMalchut<\/em>\u201d (four forms).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Tzvaot Malchut<\/strong><\/td>(\u05e6\u05d1\u05d0\u05d5\u05ea \u05de\u05dc\u05db\u05d5\u05ea (\u05d2\u05dd \u05d7\u05d9\u05dc\u05d5\u05ea<\/td> <\/td>\u2013<\/td>the  Partzufim<\/em>, which emerge from Malchut<\/em> in the worlds of the  BYA<\/em>.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

Y<\/strong><\/h4>\n\n\n\n
Ya\u2019akov<\/strong><\/td>(\u05d9\u05e2\u05e7\u05d1)<\/td> <\/td>\u2013<\/td>the  Vak<\/em> of  Zeir Anpin<\/em> or the outer Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yamey Kedem<\/strong><\/td>(\u05d9\u05de\u05d9 \u05e7\u05d3\u05dd)<\/td>past days<\/td>\u2013<\/td>the  Sefirot<\/em> of the  Partzuf Atik<\/em>, since Malchut<\/em> of the  TA<\/em> is concealed from all the other  Partzufim<\/em> of  Atzilut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yarchey Ibur<\/strong><\/td>(\u05d9\u05e8\u05d7\u05d9 \u05e2\u05d9\u05d1\u05d5\u05e8)<\/td>months of conception or months of pregnancy<\/td>\u2013<\/td>time and place constitute a renewal of form, quality. The  Partzuf<\/em> perfects itself by way of numerous  Zivugim<\/em> and the lights in the process of 7, 9 or 12 months of pregnancy in accordance with the number of the lights necessary to completely feel the  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yashar<\/strong><\/td>(\u05d9\u05e9\u05e8)<\/td>straight<\/td>\u2013<\/td>the descent of the Supreme Light into the  Kelim<\/em> in precise correspondence with their desire, which resembles a heavy object falling to the ground. the Kelim<\/em> without the  Aviut<\/em> (i.e., a strong desire) don\u2019t have power to attract the light, so it becomes rounded.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yechid<\/strong><\/td>(\u05d9\u05d7\u05d9\u05d3)<\/td>One<\/td>\u2013<\/td>the Supreme Light leading to the unity of all properties.  Miuchad<\/em> means that in the  Gmar Tikkun<\/em> everything becomes one.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yechida<\/strong><\/td>(\u05d9\u05d7\u05d9\u05d3\u05d4)<\/td> <\/td>\u2013<\/td>the light in the  Sefirat Keter<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yenikat Klipot<\/strong><\/td>(\u05d9\u05e0\u05d9\u05e7\u05ea \u05e7\u05dc\u05d9\u05e4\u05d5\u05ea)<\/td>attachment of the impure forces<\/td>\u2013<\/td>the substance of the  Klipot<\/em> is absolute evil; hence they cannot receive any light. However, when the vessels got broken, the  Kelim<\/em> of bestowal (the  GE<\/em>) fell into the impure forces of the  AHP<\/em>and became their soul and life.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yerida<\/strong><\/td>(\u05d9\u05e8\u05d9\u05d3\u05d4)<\/td>descent (from a level)<\/td>\u2013<\/td>it occurs during the second spreading of the light, when the  Ohr Hochma<\/em> comes and dresses in the  Kli Keter<\/em>. The level of Keter<\/em> turns out to have descended to the level of  Hochma<\/em>,  Hochma<\/em> \u2013 to  Bina<\/em>, etc.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yerida <\/strong>le Klipot<\/strong><\/td>(\u05d9\u05e8\u05d9\u05d3\u05d4 \u05dc\u05e7\u05dc\u05d9\u05e4\u05d5\u05ea)<\/td>descent to the impure forces<\/td>\u2013<\/td>as a result of  MAN<\/em> raised by the souls to the  ZON<\/em>, the  ZON<\/em> rise to the  AVI<\/em> to receive the new light. If the souls\u2019 actions (properties) deteriorate, the ZON<\/em> lose the  Ohr Hochma<\/em>, because the light comes to  ZON<\/em> only as a result of MAN<\/em> raised by the souls, when the Kelim<\/em> rise from the worlds of the  BYA<\/em>, go through selection and dress in the ZON<\/em>. If  MAN<\/em> disappears, the light exits and the  ZON<\/em> return to their place. The Kelim NHY<\/em> of  ZA<\/em> and the 9 lower  Sefirot<\/em>of the  Nukva<\/em>, which rose to the  BYA<\/em> and dressed in the  ZON<\/em>, descend (fall) into the  Klipot<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yesh<\/strong><\/td>(\u05d9\u05e9)<\/td>existing<\/td>\u2013<\/td>the presence of the  Ohr Hochma<\/em> is called  \u201cYesh<\/em>\u201d. The disappearance of the Ohr Hochma<\/em> is called  \u201cAin<\/em>\u201d (absence).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yetzia le Hutz<\/strong><\/td>(\u05d9\u05e6\u05d9\u05d0\u05d4 \u05dc\u05d7\u05d5\u05e5)<\/td>getting outside<\/td>\u2013<\/td>transformation of properties in a certain part of the  Partzuf<\/em> leads to its coming out of that  Partzuf<\/em> and becoming independent. At that, no changes take place in the first  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yetziat Ohr Derech Eynaim<\/strong><\/td>(\u05d9\u05e6\u05d9\u05d0\u05ea \u05d0\u05d5\u05e8 \u05d3\u05e8\u05da \u05e2\u05d9\u05e0\u05d9\u05d9\u05dd)<\/td>the light emanating from the eyes<\/td>\u2013<\/td>when  Malchut<\/em> rises to the  Nikvey Eynaim <\/em>(NE<\/em>) and makes a  Zivug<\/em>, the light of this  Zivug<\/em> shines through the pupils of the eyes and not through the mouth.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yir<\/strong><\/td>(\u05e2\u05d9\u05e8)<\/td>city<\/td>\u2013<\/td>the state of the world of  Atzilut<\/em>, when the worlds ascend to it.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yirushalayim<\/strong><\/td>(\u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd)<\/td>Jerusalem<\/td>\u2013<\/td>the outer  Yesod de Malchut<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yosef<\/strong><\/td>(\u05d9\u05d5\u05e1\u05e3)<\/td> <\/td>\u2013<\/td>Yesod<\/em> of  Zeir Anpin<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yotzer<\/strong><\/td>(\u05d9\u05d5\u05e6\u05e8)<\/td> <\/td>\u2013<\/td>spreading of the light in the worlds, which includes everything, but the will to receive.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yud<\/strong><\/td>(\u05d9)<\/td> <\/td>\u2013<\/td>the tenth letter of the Hebrew alphabet; the numerical value: 10.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Yud-Aleph Simaney Ketoret<\/strong><\/td> <\/td>11 parts of incense burning<\/td>\u2013<\/td>sparks of the light left for the resurrection of the  Lev HaEven<\/em> (stony heart).<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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

Z<\/strong><\/h4>\n\n\n\n
Zachar<\/strong><\/td>(\u05d6\u05db\u05e8)<\/td>male essence<\/td>\u2013<\/td>the upper  Partzuf<\/em> gives the same light it has to the lower one.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zanav LeArayot<\/strong><\/td>(\u05d6\u05e0\u05d1 \u05dc\u05d0\u05e8\u05d9\u05d5\u05ea)<\/td>lion\u2019s tail<\/td>\u2013<\/td>end of the upper level, which turns into the  Rosh<\/em> of the lower level called \u201cfox\u2019s head\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zayin<\/strong><\/td>(\u05d6)<\/td> <\/td>\u2013<\/td>the seventh letter of the Hebrew alphabet; the numerical value: 7.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zeir Anpin<\/strong><\/td>(\u05d6\u05e2\u05d9\u05e8 \u05d0\u05e0\u05e4\u05d9\u05df)<\/td> <\/td>\u2013<\/td>the literal meaning is \u201csmall face\u201d, since the essence of  ZA<\/em> is the light of Hassadim<\/em> and a little light of  Hochma<\/em>. The  Ohr Hochma<\/em> is called \u201cface\u201d, therefore  Keter<\/em> is called the  \u201cArich Anpin<\/em>\u201d (big face), because it is filled with the light of  Hochma<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zivug Gufani<\/strong><\/td>(\u05d6\u05d9\u05d5\u05d5\u05d2 \u05d2\u05d5\u05e4\u05e0\u05d9)<\/td>bodily Zivug<\/em><\/td>\u2013<\/td>coition of  Abba <\/em>and  Ima<\/em> for passing the light to the souls  (ZON<\/em>).<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zivug Haka\u2019a<\/strong><\/td>(\u05d6\u05d9\u05d5\u05d5\u05d2 \u05d4\u05db\u05d0\u05d4)<\/td>an impact coition<\/td>\u2013<\/td>a screen\u2019s action directed at pushing the light away from the  Behina Dalet<\/em> and returning it to the root, the source. There are two opposite actions present in this phenomenon: rejection of the light and consecutive interaction with it, which leads to reception of the light in the  Kli<\/em>, because the rejected light turns into the Reflected Light, i.e., into the  Kli<\/em>that reveals the light in the  Partzuf<\/em>.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zivug Pnimi Shel Atzilut<\/strong><\/td>(\u05d6\u05d9\u05d5\u05d5\u05d2 \u05e4\u05e0\u05d9\u05de\u05d9 \u05e9\u05dc \u05d0\u05e6\u05d9\u05dc\u05d5\u05ea)<\/td>the inner Zivug<\/em> in the world of  Atzilut<\/em><\/td>\u2013<\/td>the inner  Kelim de <\/em>Atzilut<\/em> are the  KaHaB<\/em>called  \u201cMocha<\/em>\u201d (brain),  \u201cAtzamot<\/em>\u201d (bones) and  \u201cGidin<\/em>\u201d (tendons), filled with the lights:  Nefesh<\/em>,  Ruach<\/em> and  Neshama.<\/em>Having no  Kelim<\/em> of their own, the lights Haya<\/em> and  Yechida <\/em>dress in the light of Neshama<\/em>. This is because the  Kelim<\/em> of ZA<\/em> and  Malchut<\/em> that must be filled with the lights  Haya<\/em> and  Yechida<\/em> got separated from the  Partzuf<\/em>. Other  ZA<\/em>and  Malchut<\/em> called  \u201cBassar<\/em>\u201d (flesh) and \u201cOr<\/em>\u201d (skin) are used instead of them. These are not real complete vessels, but only dress the  Guf<\/em> from outside. They receive the lights  Ruach<\/em> and  Nefesh <\/em>that fill them from the inner  Kelim<\/em>. That is why  Ruach<\/em> and  Nefesh<\/em> fill both the inner and outer  Kelim<\/em>. A  Zivug<\/em> on the inner Kelim<\/em> creates human souls and a  Zivug<\/em>on the outer  Kelim<\/em> creates the souls of angels. Hence, born from the inner Kelim<\/em> of the  Partzuf<\/em>, the human souls are considered inner, while the souls of angels born from the outer  Kelim<\/em> of the Partzuf<\/em> are regarded outer.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zivug Ruchani<\/strong><\/td>(\u05d6\u05d9\u05d5\u05d5\u05d2 \u05e8\u05d5\u05d7\u05e0\u05d9)<\/td> <\/td>\u2013<\/td>A  Zivug<\/em> that comes from the  Rosh de SAG<\/em> to the  Rosh <\/em>de Nikudim<\/em> and corrects the  Gar de Nikudim<\/em>, but does not spread to the  Guf de Nikudim<\/em>. It is also called \u201ccoition by a kiss\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zivug Shel Neshikin<\/strong><\/td>(\u05d6\u05d9\u05d5\u05d5\u05d2 \u05e9\u05dc \u05e0\u05e9\u05d9\u05e7\u05d9\u05df)<\/td>coition by a kiss<\/td>\u2013<\/td>Zivug<\/em> that comes from  Rosh de <\/em>SAG<\/em> to Rosh de Nikudim<\/em> and corrects  Gar de Nikudim<\/em>, but does not spread to  Guf de <\/em>Nikudim<\/em>. It is also called \u201cthe spiritual coition\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zivug Shel Yesodot<\/strong><\/td>(\u05d6\u05d9\u05d5\u05d5\u05d2 \u05e9\u05dc \u05d9\u05e1\u05d5\u05d3\u05d5\u05ea)<\/td>coition of bodies<\/td>\u2013<\/td>corrects the  Zat<\/em> of the seven lower Sefirot<\/em> of the  Partzuf<\/em>. It is also called \u201cthe lower  Zivug<\/em>\u201d and \u201cbodily  Zivug<\/em>\u201d.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zivug Tadir<\/strong><\/td>(\u05d6\u05d9\u05d5\u05d5\u05d2 \u05ea\u05d3\u05d9\u05e8)<\/td>permanent Zivug<\/em><\/td>\u2013<\/td>coition of  Abba <\/em>and  Ima<\/em> in their places.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
Zman<\/strong><\/td>(\u05d6\u05de\u05df)<\/td>time<\/td>\u2013<\/td>a certain number of properties, which develop one out of another as cause and effect.<\/td><\/tr>
 <\/td> <\/td> <\/td> <\/td> <\/td><\/tr>
ZON Shel Klipah<\/strong><\/td>(\u05d6\u05d5”\u05df \u05e9\u05dc \u05e7\u05dc\u05d9\u05e4\u05d4)<\/td> <\/td>\u2013<\/td>only the  Kelim<\/em> of the seven lower  Sefirot<\/em>got broken.<\/td><\/tr><\/tbody><\/table><\/figure>\n","protected":false},"excerpt":{"rendered":"

\u0410 ABYA, the impure worlds (\u05d0\u05d1\u05d9”\u05e2 \u05e9\u05dc \u05e7\u05dc\u05d9\u05e4\u05d5\u05ea)   \u2013 oppose the pure (holy) worlds of the ABYA, but take the […]<\/p>\n","protected":false},"featured_media":0,"parent":15047,"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 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