Endnotes
4
20.“You should know that after
acquiring knowledge of the subject of sefirot in general, we will examine
the peculiarity of each sefira. We will state that each sefira is
composed of ten sefirot, and even the ten sefirot within it are
themselves composed of ten sefirot, and so on ad infinitum. The
explanation of this matter is that there is no action of the Emanator which does
not take into account the entire reality and is not done for the need of all.
For each element of action examined we will state that there are
ten sefirot, since each action benefits all. Here, however, knowledge of
their blending will help, for the blend of the ten sefirot of chesed
is not like the blend of the ten sefirot of gevura. Chesed of
chesed is more lovingkindness than gevura of chesed . The
blends constantly change such that no one is like the other. Each action of the
Emanator has it's own specific consequences which emerges by it's own force.
These details lead to individual consequences, none of them like each other.
This is the source for the great detail of existing creations. All emerge
from the ten sefirot and yet in detail all are individual types according
to the essence of their root which produces them
— the act from which they were
born” From Kinat HaShem Tzvaot, p. 85.
21. This entire subject is taken from the
chapter,“ The Root of the Commandments and Prayer”
in the book Derech Mitzvotecha, by the author of the Tzemach Tzedek,
the grandson of the author of the Tanya, pp.229-231.
22. Ibid.,p. 24. There the author explains the
three types of chesed.
PART
THREE
1. Petach 24 explains,
“The ultimate will, which is the En Sof, includes various forces
without end or final purpose. But we are not discussing the endless or the
infinite; we are not interested in this. Our interest lies in the force among
these forces that is causative. Thus the tzimtzum was as if for the
purpose of creation, for if it were for another reason, it would have another
outcome. Since we see no other outcome, creation is truly a result of
tzimtzum.”
2. The Ramchal writes in Petach 27,“We
do not have the relationship with the Creator to know what was
done and the purpose, nor can we know how it was done. For example, we can learn
that there are sefirot from tzimtzum, but we cannot say how the tzimtzum
were achieved.”
3. Petach 30:“in the
tzimtzum were rooted the usual principles
of everyday life, which explains how it was possible for defects to appear.”
4,
Petach
41 in the author’s text: “Because of this, from the beginning the tzimtzum was
made so that there would be a place for evil.”
5. Petach 24:
“If this is
so, the tzimtzum is the existence of the revealed limit.”
6. Petach
24: “There is a topic that gives existence to it, and from another perspective negates it”
7. The
place referred to here is not a physical place not a place to put something.
This type of place has no relation to the sefirot, because they are Godly, and
therefore they have no physicality. The meaning, however, is that “it is called a
place because it fulfills the function of a place, that is, to contain
something.” The source of the idea with which we are dealing will later become
reality. That is to say, this is the root of a physical place. See this subject
in the book Nefesh HaChaim by Rabbi Chaim Volozhin, a student of the Vilna
Gaon section A.
PART FOUR
1.
Petach
27: “In the reshimu is rooted all that will be in the future, and that which
is not rooted there cannot come to be afterwards.” See also Petach
29: “The reshimu is the rule for all of the future. The reshimu
is the rule for what will come to be.”
2.
Petach
31: The first order which received the imparted light, to stand in the counsel
of the sefirot in the order of the image of man, is
called primordial man. We will see later that the reference is to the idea of
the sefirot and not to the reality of the sefirot. The reality of the
sefirot occurred in the world of emanation.
3. Petach
31: “This is
the order of the ineffable name HVYH, Blessed Be He forever and ever.”
4. Petach
40: “For emanation is repaired by tikkun, which is the root of the vessels,” And in the words of the Ramchal, “Emanation
is the preparation for
everything from The beginning from the perspective of all the levels and
their repair.”
5.
Klalei Chochmat HaEmet: “And it is said that from primordial man many worlds go out, an uncountable number. And from
among these we will describe
four worlds which spread out. These are called RaShRaD, which
are chochma, bina, tiferet, which includes ChaGaT
NeHiY and malchut.”
6. See
Petach 32 in the commentary of the Ramchal.
7. Petach 32. “...all
the worlds are only brilliance and the illumination of primordial man, while primordial
man is exalted above them and cannot be apprehended.”
S.
Petach
33. “The Ayin Bet according to his wisdom,”
9.
Petach 33. “The Samech Gimmel reveals the lights hidden in the Ayin Bet.”
10. Ibid. He states there “And this is emanation — it us revealed little by
little...up to the mouth, where it becomes
a vessel,”
11. We
quote this below from Petach 33, in the commentary of the Ramchal.
12.
Petach 35. “Even though it seems at first that there is no vesse1 there,
the truth is that there are things hidden in it like a certain vessel but since the light becomes ever more powerful, these vessels are not recognized
at all.”
13. Petach 33 in the commentary of the Ramchal.
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