Yedid Nefesh - Song of the Soul

Endnotes 3

PART TWO

CHAPTER 1
1.    See Part 1, note 8.
2.   Later we shall deal extensively with the subject of tzimtzum, which brought the limited will into being, since prior to the tzimtzum there was only simple will, the unlimited will. The subject of tzimtzum is the “revelation of an action negated by the infinite. The highest will, which is the En Sof, contains all sorts of infinite, endless powers. However, we are not speaking of the limitless — for we have no relation with it — but of the force which is among His powers.” Limited will is one of His infinite powers, and what distinguishes this force from among other powers of the Creator, may He be blessed, is that “it caused us.” That is, the ten sefirot are, in fact, among the Creator’s infinite number of powers, but this force brings into being and vitalizes all the worlds with which we deal (Kalach Pitchei HaCMochma, petach 24).
3.  Kalach Pitchei HaCMochma, petach 25 “ This is what kabbalists call emanated light.”
4.   We can understand the sefirot in a general way from the following selection (from Klalei Chochmat HaEmet, quoted in the book Choker U’Mekubal,p.50. “Unity and simplicity, a matter unique to Him, may He be blessed, is the root of all the varied influences flowing from Him to different situations and events. All of them are, in fact, only a revelation of this truth. Since they are so numerous and variable, and the Lord, may He be blessed, wanted to work gradually, this matter cannot be revealed until the end. We see that from what is in Him, may He be blessed, in one reality of unity and perfection, He created beings and varied realties appropriate to them in a most gradual progression. It is, therefore, asserted that His simplicity is the root of all the sefirot, and on it rests the existence of the world. For all the generalities and particulars that are drawn from him depend on His unity and simplicity. This simplicity is called the En Sof, and It is within and encompasses each sefira and entirety surrounds the totality of sefirot.” Prophetic revelations, achievements of the righteous, their basking in the glory of the Divine Presence, and all revelations of holiness and devotion which they merit — “their entirety is called sefirot. In these terms they are referred to as lights, characteristics, forces or roots.” 5. Ibid.
6. “Anyone who wishes to understand the sefirot must examine man's soul”
(Choker U’Mekubal,) p. 5).
7.    See note 4 above.
CHAPTER 2
8.   From Kalach Pitchei HaChochma, petach 27:“ For knowing what is done only pertains to us, while how it was done is impossible to know.” Thus, our concern is not the essence of creation, but that reality is created from the sefirot.
CHAPTER 3
9.    Rabbi Moshe Chaim Luzzatto in his book Choker U’Mekubal, chapter 14. p.42 divides the ten sefirot as follows:
Roots:                                                         Keter

Bina Chochma

Primary: Chesed Gevura

Tiferet

Secondary: Hod Netzach

Yesod

General, all-inclusive, revealing its powers in the worlds below it:

Malchut

10. To understand the subject of linear and cyclical sefirot, see Kalach Pitchei HaChochma,
petach 13. Further on we shall elaborate on this subject.
11. Sefer Haklalim by Rabbi Moshe Chaim Luzzatto, klal 6: “Guiding Power is the maintenance of all reality.” Cited in the book Daat Tevunot by Rabbi Moshe Chaim Luzzatto, p. 70.
12. From Kinat Hashem Tzvaot, by Rabbi Moshe Chaim Luzzatto, p. 86.
13. For detailed explanation of types of Guiding Power and an explanation of events over the expanse of the history of the Jewish people according to Kabbalah, see Daat Tevunotby Rabbi Moshe Chaim Luzzatto, Part 1 pp. 129-163.
14. From Introduction to the Books of Rabbi Moshe Chaim Luzzatto by
Rabbi Chaim Friedlander. p. 11.
15. From Kuntres Klalei Hachochma, based on the commentary of the Vilna Gaon to Sefer HaYetzira. This anonymous book was written by a man who, due to his humility and righteousness, did not want to be publicized.
16. “Therefore, for the connection of the Emanator who wishes to communicate with His creatures — one action, one sefira, one spark, one light is called.” From Kinat Hashem Tzvaot by Rabbi Moshe Chaim Luzzatto, p. 82. Also see Kalach Pitchei HaChochma, petach 11, pp. 22-23.
17.Kinat Hashem Tzvaot , p. 82.
18. “Since the Emanator, Blessed Be He, produces consequences of these actions in man or the world, material things emerge only when they draw from the action of the Emanator. Therefore, when He works through lovingkindness, water (cool and wet) emerges in the material world. When He works through judgment, fire (hot and dry) emerges in the material world. When He uses mercy as the central characteristic, air emerges (warm and moist). These are the elements of nature, which build all types of things together with earth, which, in turn, emerges from general Guiding Power. From these roots or actions, abundance is drawn to the branches which are its consequences in this world” (from Kinat Hashem Tzvaot , p. 83).
19. In Kalach Pitchei HaChochma, petach 51 it states, “The root of creatures is only in the seven lower sefirot, which are the seven days of creation. The three primary sefirot are only crowns on the seven lower sefirot, leading and repairing them.” And in his commentary, Rabbi Moshe Chaim Luzzatto explains,“ The seven lower sefirot are the progenitors, for out of lovingkindness water and wisdom always emerge, out of gevura fire and wealth, out of yesod children, and out of tiferet life. But the greater or lesser degree of these is according to the three primary sefirot. If they shine brightly, the consequences mentioned above will emerge strongly and with proper tikkun (repair). If they shine only a little, the consequences will be weak and in disrepair.”

Endnotes 3