Kabbalah Library
The Science of Kabbalah (Pticha)
Kabbalistic Terms Glossary
А
| ABYA, the impure worlds | (אבי”ע של קליפות) | – | oppose the pure (holy) worlds of the ABYA, but take the space from the ZON de Atzilut and below. The Klipot are beneath the holy, pure forces in the place of absolute emptiness, below the line of Sium (end), under Malchut, which ends all pure desires (Kedusha). After the Tzimtzum Aleph their place was under the Partzuf AK (below the legs of Adam Kadmon). However, after the Tzimtzum Bet, when the Malchut Mesayemet rose to Bina in the Guf de Partzuf Nekudot de SAG, the “Parsa” (limit of holiness) was formed there. “The place” for the worlds of the BYA emerged under it. Since this place was free from holiness, it was completely occupied by the impure forces. | |
| Achar Kach | (אח”כ) | after that | – | an effect of a certain cause. |
| Achiza | (אחיזה) | a grip | – | like a branch that sucks water from the root, the Klipot gather in the place of deficiency in holiness. The extent of the lack of holiness makes up “a pipe”, through which they suck (receive) power and life energy. |
| Achor be Achor | אב”א | back to back | – | the correction with the help of the light of Bina. i.e., “Hafetz Hesed”. In the absence of the Ohr Hochma, the Kli is corrected by means of the Ohr Bina, which provides it with the sensation of perfection. |
| Achor be Panim | (אב”פ) | back to face | – | the Panim (face) de Malchut is a reception of only the light of Hochma, which is possible only by dressing it in the light of Hassadim. Hence, ZA corrects Malchut by way of a Zivug de Achor be Panim, passing the Ohr Hassadim de Achoraim to the Panim de Malchut. |
| Achor, Achoraim | (אחור, אחוריים) | opposite side | – | 1) The Kli without the light of Hochma; 2) The Kli or its part, which does not work for the sake of reception or bestowal; 3) the part of the Kli below the Chazeh (chest) de Partzuf. |
| Achoraim shel Nukva | (אחוריים של נוקבא) | the opposite side of the Nukva | – | the Sefirot NHY(Netzah, Hod and Yesod) of the Nukva Mesayemet of the world of Atzilut; it borders on the Klipot, which stick to the Achoraim (the place where there’s a lack of the Ohr Hochma). |
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В
| Bait, or Heichal | (בית, היכל) | house or palace | – | the part of Malchut detached from the inner Kelim, which turned into the Kli for reception of the Surrounding Light (Ohr Makif). |
| Bassar | (בשר) | flesh | – | the Behina Gimel called Zeir Anpin. In the ten Sefirot that spread outwardly we distinguish: Mocha (brain), Atzamot(bones), Gidin (tendons), Basar (flesh) and Or (skin). |
| Beer | (באר) | a well | – | the Yesod de Nukva, from which (like from a well) the Reflected Light rises. |
| Beit HaMikdash | (בית המקדש) | Temple | – | Beria of this world. |
| Ben | (בן) | son | – | the lower spiritual object as regards the upper. |
| Beria | (בריאה) | creation | – | the creation of “Yesh mi Ayn” (existence from absence). It manifests under the Parsa as the Aviut, ‘desire to receive’. |
| Bet | (ב) | – | the second letter of the Hebrew alphabet; the numerical value: 2. | |
| Beten | (בטן) | abdomen | – | the lower third of the Sefira Tifferet in every Partzuf. This is where pregnancy and delivery take place. |
| Bina | (בינה) | – | research by means of a “cause-and-effect” method | |
| Binyamin | (בנימין) | – | a screen lifting the Reflected Light from the Yud de Zeir Anpin. | |
| Birur | (בירור) | test, selection | – | separation, isolation of the Behina Dalet, which impedes reception the Supreme light. |
| Birur and Tikkun | (בירור ותיקון) | selection and correction | – | selection is a separation of 32 (Lamed Bet) sparks, Malchuyot as waste (Psolet). 288 (Rapach) sparks remain inside the system of holiness, which is corrected by the light of the the Partzuf Aba. A level, the Partzuf cannot exist without Malchut. So, thanks to the screen of Partzuf Imathe properties of Bina-Ima and Malchutget mixed. This is called “inclusion of judgment in mercy”. As a result of this, 32 new Malchuyot from Bina-Ima are added to 288 pure sparks, which brings the number of the lights to 320 (Shach). Selection (Birur) of adequate properties “for the sake of bestowing upon the Creator” is possible only if the light of Abbais available: it does not shine in the Behina Dalet, thus it gets separated from all the other adequate Behinot, properties. Then correction is carried out by the light of Ima. |
| Bohu | (בוהו) | – | Arich Anpin, in which the Creator is revealed. | |
| Bolet | (בולט) | protruding | – | luminescence of the Ohr Hochma. |
| Boreh | (בורא) | the Creator | – | the name refers only to the creation of previously non-existent ‘desire to receive’. |
| Brit | (ברית) | union | – | the place of the Aviut and a screen, where the interaction with the Supreme Light takes place. |
| BYA of This world | (בי”ע שבעולם הזה): | the place of the Temple | – | the world of Beria, the Land of Israel – the world of Yetzira, outside of Israel – the world of Assiya, desert – the place of the impure forces. |
С
| Chaf, Kaf | (כ, ך) | – | the eleventh letter of the Hebrew alphabet; the numerical value: 20. | |
| Chama BeNartika | (חמה בנרתיקה) | – | the Sefirot NHY de Zeir Anpin, dressed in the Toch de Nukva. | |
| Chazeh | (חזה) | chest | – | the end of the Tzimtzum Bet. Hence, there are the Kelim de Panim, the GE, face above the Chazeh. The TB has no power over them. |
| Chet | (ח) | – | the eighth letter of the Hebrew alphabet; the numerical value: 8. |
D
| Dadei Behema | (דדי בהמה) | nipples of a beast | – | nipples of a beast – luminescence of Malchut without mitigation by the light of Hassadim, the lower third of the Sefirot Netzah and Hod of the Partzuf Atik, positioned in the world of Beria. |
| Dadim | (דדים) | nipples | – | mediator between the upper and the lower levels, when the upper affects the lower even before the lower can rise to it. |
| Dalet | (ד) | – | the fourth letter of the Hebrew alphabet; the numerical value: 4. | |
| Dalet Tzurot | (ד’ צורות) | 4 forms | – | the Aviut or desire in the created being is called its material. The four levels of the Aviut are called “the Dalet Tzurot”. |
| Dalet Yesodot | (ד’ יסודות) | 4 foundations | – | four properties of the Aviut in the Kli de Malchut. |
| Dam | (דם) | blood | – | the Aviut de Malchut, governed by the TA, which prevents the reception of the light. This makes Malchut “bleed”; it wishes to receive the light, hence it is called “blood”. When this Aviut refers to the NHY, it is called “Dam BeMakor” (blood in the source). Its reception is forbidden. However, when this Aviutrises to HaGaT, which is not its place, it is mitigated (sweetened) there and turns to “milk”. |
| Dam Lida | (דם לידה) | birth blood | – | when MAN de Zeir Anpin in the AVIrises, MAN de ZeirAnpin and all the Partzufim that would emerge from ZA in the future down to the last Partzuf de Assiya, simultaneously rise with it. During the months of pregnancy (Ibur) only MAN de ZA is purified. Its Partzufey de Ibur are born on this MAN. During birth each MAN unrelated to ZAgets outside as Dam Lida. Birth blood is also called “impure blood”. |
| Dam Mitapech LeHalav | (דם מתהפך לחלב) | – | See Dam | |
| Dam Tameh | (דם טמא) | impure blood | – | birth blood. |
| Dibur | (דיבור) | speech | – | the 10 Sefirot of the light passing through the Malchut de Rosh called the Peh (mouth) to the Toch (body). The inner Partzuf of the Nukva is called “Dibur” (speech). If it disappears and the Nukva is left only with the outer Partzuf, it is called “Ilem” (mute), since the inner Partzuf is the Gar and the outer is the Vak. |
| Dmut | (דמות) | image | – | Letters Yud, Hey and Vav of the Name HaVaYaH constitute “Tzelem”, while the last letter Hey of HaVaYaH is Dmut. |
| Dofen | (דופן) | side | – | the Aviut of a screen is a vessel for reception of the light. It is called “Dofen Kli”, because each Kli is made up of its sides (Dfanot). Four degrees of the Aviut are four the Klipot (sides) in thickness of the Dofen dressed one on another inwardly and outwardly. The coarser property in Dofen Kli attracts more light and is regarded the inner part of the Kli, i.e., The Behina Dalet is more interior than the Behina Gimel, while the Behina Gimel is more interior than the Behina Bet etc. |
| Dormita | (דורמיטא) | sleep | – | when the lower Partzuf rises to the upper as MAN, all lights disappear from it; the Partzuf is considered to be below and has just enough light to sustain life, which is regarded as a state of “slumber”. |
| Dvekut | (דבקות) | merging | – | similarity of properties in two spiritual objects. |
E
| Echad | (אחד) | One | – | The Supreme Light that emanates from the Creator and spreads down without any change. |
| Eden Elyon | (עדן עליון) | – | Yesod of the world of Beria. | |
| Eden Tachton | (עדן תחתון) | – | Yesod of the world of Assiya. | |
| Ein | (אין) | non-existent | – | concealment of the Ohr Hochma.Presence of the Ohr Hochma is called “Yesh” (existent). |
| Elohim Acherim | (אלוהים אחרים) | “other gods” | – | the Klipot attached to the opposite side of the Nukva, since there is no perfection in its selection and correction up to the Gmar Tikkun (the End of Correction). |
| Elyon | (עליון) | supreme, upper one | – | more important. |
| Emtzai | (אמצעי) | – | a means, which unites two remote ends, properties. | |
| Eretz Edom | (ארץ אדום) | – | when Malchut is included in Bina, bina is called “Eretz Edom”. | |
| Eretz Elyona | (ארץ עליונה) | the Upper Land | – | Bina |
| Eretz Israel | (ארץ ישראל) | – | Yetzira of This world. | |
| Eretz Tachtona | (ארץ תחתונה) | the Lower Land | – | Malchut. |
| Et | (את) | – | Malchut is called “Et”, because it includes all letters from Aleph to Tav. | |
| Et Ratzon | (עת רצון) | time of desire | – | time of a Zivug in Gadlut, when owing to the light AB-SAG “hair” disappears and the light of Hochma shines. |
| Etz | (עץ) | – | Yesod de ZA, middle line, the place of a Zivug. | |
| Etz HaChaim | (עץ החיים) | tree of life | – | a place from the Chazeh and above, where the light of Hassadim is concealed – the light of the opposite side of Bina; there are no Klipot there. |
| Etz HaDa’at | (עץ הדעת) | tree of knowledge | – | a place from Chazeh and below called “Assiya”. Yesod, i.e., the middle line called “tree” is most important. |
| Etz HaDa’at Tov VeRa | (עץ הדעת טוב ורע) | the tree of knowledge of good and evil | – | stretches from the Chazeh down to ZA. There is some luminescence of Hochmathere, hence the Klipot called “the evil” stick to that place. |
| Evel | (הבל) | – | the Reflected Light that rises from a screen. | |
| Eyvarim | (איברים) | organs | – | the Sefirot de Guf of Partzuf, parts of body of the Partzuf. |
G
| Gadlut | (גדלות) | big state | – | A level’s Ohr Hochma. |
| Gadol | (גדול) | big | – | revelation of the light of Hochma. Lack of the light of Hochma makes the small Partzuf (Katan). |
| Gag | (גג) | roof | – | Keter of each level. |
| Galgalim | (גלגלים) | wheels | – | the Sefirot de Igulim (circles), since, having neither the Aviut nor the Hizdakchut, the lights that fill them take a circular form. |
| Galgalta | (גלגלתא) | – | the Partzuf Keter. The Ohr Hochma fills its Kli. | |
| Gan Eden | (גן עדן) | Garden of Eden | – | Malchut of the world of Atzilut. Edenmeans Hochma, Gan is Malchut. Since the entire world of Atzilut is Hochma, the Malchut de Atzilut is called “Gan Eden”. |
| Gan Eden Elyon | (גן עדן עליון) | – | in the world of Beria (Bina). | |
| Gan Eden Tachton | (גן עדן תחתון) | – | the Yesod de Malchut in the world of Assiya. | |
| Gar | (ג”ר) | the first three | – | the lights of the Rosh (head), which precede the vessels. The Sefirot Keter, Hochma and Bina called “the Rosh de Partzuf”. |
| Gar of Guf | (ג”ר של גוף) | the first three Sefirot de Guf | – | Hesed, Gvura and Tifferet. |
| Gashmiut | (גשמיות) | corporeality | – | all that is perceived and felt by five senses, or whatever is determined by place and time. |
| Gidin | (גידין) | tendons | – | the Kli de Bina in the 10 Sefirot of one level. |
| Gimel | (ג) | – | the third letter of the Hebrew alphabet; the numerical value: 3. | |
| Guf | (גוף) | body | – | the place, where the light is received in a level. Owing to the dressing of the Reflected Light (OH) on the Direct Light (OY) in the Rosh, both lights spread in the desire. This reception forms the Gufof the Partzuf. |
| Gvul | (גבול) | boundary | – | a screen of a particular level. |
| Gzar | (גזר) | verdict | – | separation of Malchut from the Kelimthat fell into the worlds of the BYA. The entire correction is dependent on it. |
H
| Habatat Panim | (הבטת פנים) | manifestation of face | – | spreading of the Ohr Hochma. |
| Hachana Lekabel | (הכנה לקבל) | readiness to receive | – | a condition, when the Partzuf has a screen with the Aviut sufficient to attract the light and interact with it. |
| Hafradat HaSigim | (הפרדת הסיגים) | – | separation of admixture. Sigim is Malchut mixed with seven Malachim, which led to breaking of the world of the Nikudim. Hence, the correction consists in separating Malchut from all broken vessels. This happens owing to the light of Hochma, the Ohr Aba. This correction is called “Hafradat HaSigim”. | |
| Hagdala | (הגדלה) | enlargement | – | a transition from Katnut (small state) to Gadlut (big state). |
| Haka’a | (הכאה) | stroke | – | 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. |
| Halal | (חלל) | space, emptiness | – | the Behina Dalet without the light. Due to the TA it is still within the Creator, but as an empty space without the light. |
| Halal Panui | (חלל פנוי) | empty space | – | by the power of the TA Malchutrestricts the reception of the Supreme Light. The boundary is above the point of This world. Owing to the TB, the limit of the spreading of the light rises from the Sium de Galgalta to the Chazeh de Nikudim. 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) under the Chazeh, only the 14 Sefirotremained to accommodate the impure forces in the place of the worlds of the BYA.After the First Adam’s Fall, the boundary of holiness descended to Bina de Malchut of Assiya called “the Land of the lower Garden of Eden” and an empty space was formed there. It turns out that by way of breaking the vessels and through First Adam’s Fall the empty space shrank, since it descended from the Parsa to Bina of the Malchut de Assiya, but then the Klipot found powers to build four worlds down to the ZON de Atzilut. |
| Halav | (חלב) | milk | – | the lights of Hassadim, which Binagives to ZA after its birth (Zman HaYenika, a biennial period feeding). In ZA the lights of Hassadim turn into Hochma. This is called “milk turns to blood”. |
| Halon | (חלון) | window | – | the power of the Reflected Lightthat allows receiving the light in the Kli. |
| Hamtaka | (המתקה) | sweetening | – | as a result of the Shevira (breaking of the vessels), the Kelim are in need of the light that would correct them, sweeten their bitterness (power of judgment-restriction), so that the outer forces wouldn’t seize them. |
| Harchaka | (הרחקה) | – | the correction of the Kli by way of refusing to receive the Ohr Hochma, preferring the reception of the Ohr Hassadim. | |
| Hash’ala | (השאלה) | borrowing | – | the Kelim NHY de Ima, which it (Ima) passes to Zeir Anpin, whereupon ZAreceives the light in these Kelim. |
| Hashva’a Achat | (השוואה אחת) | equivalence of properties | – | when there is no distinction in the four phases of the ‘desire to receive’. |
| HaVaYaH-ADNY | (יהו”ה-אדני) | – | A Zivug Panim be Panim between ZAand the Nukva of the world of Atzilut, designated by a combination of their letters, where the first Yud means the Hochma de ZA and the last – the Hochma de Malchut. | |
| Hay | (חי) | life, the numerical value: 18 | – | Yesod, since it elevates the 9 Sefirotof the Reflected Light and receives the 9 Sefirot of the Direct Light in them. |
| Haya | (חיה) | – | the light of Hochma. | |
| Hazara LeMa’atzil | (חזרה למאציל) | back to the Creator | – | spreading of the light during the weakening of a screen. |
| Heilot HaMalchut | (חילות המלכות) | see also Tzvaot HaMalchut | – | the Partzufim that emerge from Malchut of the worlds of the BYA. |
| Hevdel | (הבדל) | difference | – | a screen’s action, which divides the Partzuf, so that no impure desires would stick to the light. |
| Hey | (ה) | – | the fifth letter of the Hebrew alphabet; the numerical value: 5. | |
| Hibuk Smol | (חיבוק שמאל) | embrace from left | – | spreading of the light from ZA to Malchut so that it would elevate the AHP. |
| Histaklut | (הסתכלות) | scrutinizing | – | spreading of the light from the World of Infinity to the screen. The light of the World of Infinity is always the Ohr Hochma, the light for the eyes, for the sight. |
| Histaklut Aleph | הסתכלות א’ | scrutinizing | – | See Histaklut. |
| Histaklut Bet | הסתכלות ב’ | – | spreading of the light from the World of Infinity to the screen, which rises from the Tabur to the Peh. On its way up the screen makes Zivugim that lead to the emergence of the Partzufey Nekudot. | |
| Hitchadshut HaNeshamot | (התחדשות הנשמות) | renewal of the souls | – | spreading of the light of Hochma in the souls, as was during the Gadlut de Nikudim, but disappeared after the breaking of the vessels. The souls also were in this state before the sin of Adam HaRishon, but again lost it after the breaking of the souls into many fragments. |
| Hitdabkut Klipot | (התדבקות קליפות) | adhesion of the Klipot | – | the Klipot stick to the opposite side of Malchut, because it limits the reception of the Supreme Light; below it is complete darkness. Therefore, the Klipot touch the bottom point of Malchut, which is called “Hitdabkut Klipot”. |
| Hitkashrut | (התקשות) | connection | – | the 10 Sefirot of the Reflected Light, which rise from the Masach de Roshof Partzuf, dress onto the 10 Sefirot of the Direct Light and connect with them, since the lights precede the vessels in the Rosh de Partzuf. |
| Hitpashtut | (התפשטות) | spreading | – | the light spreading from the Creator to the created being in accordance with its “desire to receive” the light. |
| Hitpashtut Aleph | (התפשטות א’) | – | the light of the Ta’amim. | |
| Hitpashtut Bet | (התפשטות ב’) | – | the secondary entry of the light after purification (Hizdakchut) of the screen, because now there are vessels fit to receive the light. | |
| Hitrachkut MiOhr Elyon | (התרחקות מאור עליון) | distancing from the Supreme Light | – | the closer an object is to spiritual emptiness, the farther it is from the Supreme Light. |
| Hitzoniut HaMalchut | (חיצוניות המלכות) | the outer part of Malchut | – | the purest part of the Kli, which is a vessel for the Surrounding Light. |
| Hochma | (חכמה) | wisdom | – | the knowledge of the final result of any existing phenomenon. |
| Hochma Ila’a | (חכמה עלאה) | the supreme wisdom | – | the light of Hochma in ZA. |
| Hochma Keduma | (חכמה קדומה) | preceding wisdom | – | the light of Hochma in the Partzuf Arich Anpin, which does not shine in the world of Atzilut. Only the light of Hochma shel Lamed-Bet Netivotshines there. |
| Hochma shel Lamed-Bet Netivot | (חכמה של ל”ב נתיבות) | wisdom of 32 ways | – | the light of Hochma received by Binafor ZA, which constitutes 22 letters of Bina + the 10 Sefirot of the ZON in Bina. |
| Hochma Tata’a | (חכמה תתאה) | the lower wisdom | – | the light of Hochma in Nukva. |
| Holam | (חולם) | – | the light above letters. | |
| Homer | (חומר) | material | – | thickness of the Partzuf in the Behina Dalet (‘desire to receive’). It possesses length, width, depth and 6 ends: up, down, east, west, north and south. |
| Hoshech | (חושך) | darkness | – | the Behina Dalet (‘desire to receive’) without the light because of TA. |
| Hotem | (חוטם) | nose | – | the Sefira of the ZA de Rosh. |
| Hotam | (חותם) | stamp | – | the Reflected Light, rising up from a screen and dressing the 10 Sefirot de Rosh of the Partzuf. “Nihtam” (imprint) is the same 10 Sefirotpassing from the Rosh to the Guf of the Partzuf. |
| Hurva | (חורבא) | ruins, desert | – | the place of the Klipot of This world, a lifeless place. |
| Hutz LaAretz | (חוץ לארץ) | abroad | – | Assiya of This world. Beria is the place of the Temple. Yetzira is the Land of Israel. |
I
| Ibur | (עיבור) | conception | – | A Zivug de Katnut. |
| Ibur Aleph | (עיבור א’) | – | A Zivug on the conception of Partzuf. | |
| Ibur Bet | (עיבור ב’) | – | A Zivug for reception of the additional light of Hochma in Partzuf. | |
| Iburo Shel Yir | (עיבורו של עיר) | conception of a city | – | the first six Sefirot of Beria that protrude from the world of Atzilut like a pregnant woman’s belly. |
| Ihud | (יחוד) | unity | – | two different properties that became similar in their corrected intentions. |
| Ihut Makom | (איכות מקום) | – | place quality. Place quantity is a number of levels in this place. Place quality is the importance of the level. | |
| Ilem-Dibur | (אלם-דיבור) | mute-speaking | – | the 10 Sefirot of the light, which pass through the Malchut de Rosh into the Toch de Partzuf called the “Peh” (mouth). The inner Partzuf de Nukva is called “Dibur” (speech). If it disappears, leaving the Nukva only with the outer Partzuf, then the Nukva is called “Ilem” (mute), because the inner Partzuf is the Gar and the outer – the Vak. |
| Ima Tata’a | (אמא תתאה) | the lower Mother | – | Malchut of the world of Atzilut. |
| Israel | (ישראל) | or Moshe and Israel | – | the Gar de Zeir Anpin or inner Partzuf. |
K
| Kaf, Chaf | (כ, ך) | – | the eleventh letter of the Hebrew alphabet; the numerical value: 20. | |
| Kaf-Bet | (כ”ב) | – | 22 letters of the Hebrew alphabet. The letters are the Kelim, which the light dresses in. There are 22 basic letters (beside 5 ending letters called Mantzepach), which define all the Partzufim. | |
| Kaf-Zayin | (כ”ז) | – | 27 letters of the Hebrew alphabet. 22 basic letters and 5 ending letters (Mantzepach). Owing to the 5 ending (limiting) properties in a screen, the lights spread from the Rosh of the Partzuf to its Guf giving birth to the Kelim, i.e., the other 22 letters. | |
| Kamatz | (קמץ) | – | accumulation of the light, pointing at the 10 Sefirot de Rosh before they dress in the Guf of the Partzuf. Spreading of the light in the Guf is called “aperture”, letting the light in. | |
| Kamut Makom | (כמות מקום) | place quantity | – | a number of levels in a particular place. Place quality of is the importance of the level. |
| Karka | (קרקע) | ground | – | Malchut of any level or world. |
| Katnut | (קטנות) | small state | – | the Partzufim de Ibur (conception) and Yenika (feeding), hence they have neither the Rosh nor the light of the Mochin (brain). |
| Katzar | (קצר) | short | – | a decreased amount of the Ohr Hochma. “Rahav” (broad) suggests spreading of the Ohr Hassadim. “Tzar” (narrow) means the restriction of the Ohr Hassadim. Spreading of the Ohr Hochma I called “length”. |
| Kaved | (כבד) | liver | – | the inner Kli with the light Nefesh. |
| Kelim Hitzoniim | (כלים חיצוניים) | the outer Kelim | – | the Kelim of the opposite side (כלים של אחוריים) – the Kelim below the Chazeh de Partzuf. |
| Kelim shel Achoraim | – | See Kelim Hitzoniim | ||
| Kelim shel Panim | (כלים של פנים) | – | the Kelim above the Chazeh de Partzuf. | |
| Kesher | (קשר) | connection | – | the name of the correction of the Kelim, because the Sefirot are connected to such an extent that there’s no opposition between them. |
| Kesher Sefirot | (קשר ספירות) | connection between the Sefirot | – | the rise of Malchut to the Eynaim(eyes) connects the Sefirot. |
| Keter | (כתר) | crown | – | the root (Shoresh) of any level. Being the purest part, it surrounds the Partzuf from above. |
| Kisseh | (כסא) | throne | – | the world of Beria. The word derives from “Kissui” (cover) and “Alama” (concealment), because the light of Hochma is concealed there. It is also called “Kisse”, since the light of Hassadim passing through the Parsa is considered the light of the Vak. It means a sitting position as regards the Ohr Hochma – the light of the Gar(standing position). |
| Kisseh Din | (כסא דין) | throne of judgment | – | Malchut filled with the light of the Partzuf Ima dressed in the Malchut de Beria. |
| Kisseh HaKavod | (כסא הכבוד) | throne of honor | – | the 10 Sefirot of the light de Partzuf Ima, which spread in the world of Beria: the Gar is called “Kisse”; the Vakis called “six ascents (steps) to the throne”. Malchut that dresses in the MalchutdeBeria is called “Din” (judgment), Tchelet or Sandalfon. |
| Kisseh Rachamim | (כסא רחמים) | throne of mercy | – | the first nine Sefirot of the Partzuf Ima. |
| Kista DeHayuta | (קיסטא דחיותא) | a pocketful of life-force | – | a micro dose of the light left in the Partzuf, which rises with MAN to the upper Partzuf. The light of the Mochindisappears from it at this time. |
| Kli (pl. Kelim) | (כלי) | vessel | – | a will to receive in the creation. |
| Kli HaMa’ale MAN | (כלי המעלה מ”ן) | the Kliraising MAN | – | the AHP of the upper Partzuf during Gadlut. |
| Kli LeOhr Makif | (כלי לאור מקיף) | the vessel for the Surrounding Light | – | the outer Dofen (side) of the Kli, i.e., its purer part. |
| Kli LeOhr Pnimi | (כלי לאור פנימי) | the vessel for the Inner Light | – | the inner part of Dofen (side) of the Kli, i.e., its coarser part. The vessel for the Surrounding Light is a half of the outer Dofen (side) of the Kli, i.e., its purer part. |
| Klipat Noga | (קליפת נוגה) | – | the property of the light sparks, in which good and evil are mixed. When Noga receives the light in its good part, it also shines in the bad part. | |
| Klipot | (קליפות) | impure forces | – | the egoistic desires opposite to the Supreme Light, which wishes only to bestow. Hence, they are detached from life and are called “dead”. |
| Knafaim | (כנפיים) | wings | – | Malchut of the Partzuf Ima is always in Katnut (the small state), separating and protecting the ZON from the outer Kelim, since only a small luminescence of Hochma passes through it. The Parsa below the world of Atzilut is also Malchut of the Partzuf Ima and is called “Na’al” (shoe), protecting “legs” of the ZON. However, no light of Hochmapasses through it. |
| Knesset Israel | (כנסת ישראל) | assembly of Israel | – | the Partzuf Gar de Malchut, receiving (Knesset) the lights from the Gar de Zeir Anpin called Israel. |
| Koach | (כוח) | strength | – | a potential quality similar to that of a seed growing into a tree. |
| Koach HaKlipa | כוח הקל’פה | power of dark forces | – | 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. |
| Kol ve Dibur | (קול ודיבור) | voice and speech | – | a Zivug of the two inner Partzufim – ZAand the Nukva; also called Neshika(“kiss”). |
| Kotel | (כותל) | The Wailing Wall | – | the screen of the opposite side of the Partzuf Ima, which repels the Ohr Hochma by the power of its state “Hafetz Hesed”, preventing it from entering the ZON, because they are in Katnut (small state). |
| Kuf | (ק) | – | the nineteenth letter of the Hebrew alphabet; the numerical value: 100. |
L
| Lamed | (ל) | – | the twelfth letter of the Hebrew alphabet; the numerical value: 30. | |
| Lamed Madregot BeGuf shel Nukva | (למד מדרגות בגוף של נוקבא) | – | 30 levels: conception, feeding and adulthood of the opposite side of the AHP de Nukva, where every period consists of the 10 Sefirot. | |
| Lamed-Bet Elokim DeMa’ase BeReshit | (ל”ב אלוק’ם דמעשה בראש’ת) | – | 32 channels, through which the light of Hochma comes to Bina (“Elokim”). It selects 288 sparks (the nine upper Sefirot) out of 320, leaving Malchut (32 sparks) below as waste. | |
| Le’at | (לאט) | slowly, gradually | – | spreading of the light in a level according to cause and effect. |
| LeAtid Lavo | (לעתיד לבוא) | in the distant future | – | the light of Tvunah may be in ZA, and so be called “the world to come”. The light of Ima, which ZA receives on a still higher level, is called “ LeAtid Lavo”. |
| Lemala | (למעלה) | – | comparison of properties of the upper and the lower spiritual objects. | |
| Lev | (לב) | heart | – | the Kli of the light Ruach in the Sefirot HaGaT. |
| Levush | (לבוש) | clothes | – | the properties of ZA (free of the Inner Light), which turns into the Kli for the Surrounding Light. Moreover, each upper Partzuf is dressed on the lower. |
| Lida | (לידה) | birth | – | the emergence of the Aviut in the Guf de ZA, which differs from the Aviut de Ima. It is considered the birth and separation from Ima due to the difference of properties and is similar to changing place in the material world. |
| Loven Elyon | (לובן על’ון) | – | the light prior to entering the Kli, since all hues are distinguished only by the Kli. |
M
N
| NaRaNHaY | (נרנח”’) | – | the Kelim of the 10 Sefirot called the KaHaB ZON. The lights of the 10 Sefirotare called: Nefesh, Ruach, Neshama, Haya and Yechida. The Kelim are called top-down and the lights – bottom-up in accordance with the order of their growth. | |
| Nefesh | (נפש) | – | the light received by the Partzuf from the one above and not from the World of Infinity. It is also called “the light of the Nekeva”. | |
| Nefila | (נפילה) | fall | – | descent of a level due to acquiring the properties of the lower level. |
| Neiro Dakik | (נהירו דקיק) | minute light | – | tiny, weak luminescence, which enlivens and sustains the Klipot. |
| Nekeva, Nukva | (נקבא) | – | Malchut of the world of Atzilut. It is called so, because it receives the light from ZAthrough Nekev, an opening in its Chazeh, which diminishes the light. | |
| Nekuda | (נקודה) | point | – | Malchut, on which no Zivug is made. Black and empty, it does not raise the Reflected Light because of the TA that took place in the central point. |
| Nekuda Emtzait | (נקודה אמצעית) | central point | – | the Behina Dalet of the World of Infinity merged with the light of Infinity. |
| Nekudot | (נקודות) | points, dots | – | four levels emerging during a Zivugbetween the Supreme Light and a screen (as it loses strength). The lights of the Tabur – dots above the letters – the Holam; the lights of the Sefira Yesod – dots inside the letters – Melaphon; the light of the Sium Reglaim – dots under the letters. |
| Neshama | (נשמה) | soul | – | the light dressed in the Kli de Bina. It is called “breath” (“Linshom”, “to breathe”), because ZA receives the light of “life spirit” from Bina by way of ascending and descending, as if breathing. |
| Neshamot Adam HaRishon | (נשמות של אדם הראשון) | the First Man’s Souls | – | these are the lights of the NaRaN de BYA, which rose to the world of Atzilut before the Fall. |
| Neshamot Bnei Adam | (נשמות בני אדם) | human souls | – | the inner Kelim KaHaB de Atzilut called Mocha, Atzamot and Gidin with the lights of NaRaN. The lights Haya and Yechidadress in the light of Neshama. The Kelim ZA and Malchut got separated from the Partzuf, hence they are called “Bassar” and “Or”, i.e., they are not the real (corrected) Kelim, but only dress onto the Guf from outside. The lights Ruachand Nefesh, which fill them, are received from the inner Kelim. Therefore, there are Ruach and Nefesh in both the inner and the outer Kelim. Human souls are born as a result of the interaction between the inner Kelim. The interaction between the outer Kelim 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 Kelimof the Partzuf. Angels are considered the outer part of the worlds, since they are brought forth by the outer Kelim of the Partzuf. |
| Neshamot Hadashot | (נשמות חדשות) | new souls | – | 1) really new souls – the light of Hochma de Ohr Yashar. These souls don’t enter the world of Correction. 2) Renewed souls that emerged from Hochma of 32 ways, from Bina included in Hochma. With regard to the ZON, they are new, since they come from the Partzuf MA Hadash (only the old souls of the BON). There are also two distinctions in them:a) New souls refer to the state “Panim be Panim” (at the time), when ZA was constantly on the level of the AB; Beriathat determines the souls’ properties was in Atzilut, therefore the souls were also in Atzilut and were considered to be in the state of “face to face”.b) After destruction of the Temple Beriadescended under the Parsa and lost the light of Atzilut. It is in the state of “back to back”, so the souls are considered to be in the same state. |
| Neshamot Malachim | (נשמות מלכים) | the souls of angels | – | See Neshamot Bnei Adam. |
| Neshikin | (נשיקין) | kiss | – | A Zivug between the two inner Partzufim– ZA and the Nukva; also called “sound and speech”. |
| Neshirat Evarim | (נשירת איברים) | – | the downfall of the souls to the impure forces. With regard to the Kelim such a fall is called breaking. | |
| Neshirat Evarim Adam HaRishon | האדם הראשוןנש’רת א’בר’ם | fall-off of the First Man’s organs | – | before the Fall of Adam HaRishon had the lights of the NaRaN de Atzilut; after the Fall all parts of its soul fell off – only the light of Nefesh was left in the Kelim of the 100 Ketarim. |
| Nesira | (נסירה) | – | separation of the Nukva from the ZA. | |
| Netinat Orot | (נתינת אורות) | – | passing the light from one Sefira to another as the screen loses its strength. All lights emanating from Partzuf come to Keter: as the screen rises from the Taburto the Peh, all lights gradually rise to Keter. | |
| Nihtam | (נחתם) | imprint | – | the same 10 Sefirot that pass from the Rosh to the Guf. Hotem (stamp) is the Reflected Light, which rises from a screen and dressing the 10 Sefirot deRosh. |
| Nikud Otiot | (ניקוד האותיות) | – | points to the source of each particular Sefira: whether it emerged as an inclusion in the upper or the lower one, or by itself. The infill of a name (Gematria, Milluy) designates a level’s height. | |
| Nikuy Psolet | (ניקוי פסולת) | purifying the waste | – | the Aviut in MAN of the lower Partzufrises and gets involved in a Zivug of the upper. The screen of the upper Partzufanalyses and corrects it there. The lower one can now make its own Zivug. Everything depends on a Zivug of the upper the Partzuf: if it is made on the Aviut Aleph of the screen, only the Behina Aleph gets purified, while the remaining Behinot are rejected as waste, since the screen was unable to correct them. Hence, this Zivug is called “a purification of the waste”. Only the amount of waste included in the screen gets corrected and can make a Zivug. |
| Nikvey Awzen, Hotem, Eynaim | (נקבי אוזן, חוטם, עיניים) | – | during the TB Malchut of each of the 5 Sefirot de Rosh of Hochma rose and made an opening in them: in the Hotem(nose), the Awzen (ear) and the Eynaim(eyes). Before the rise of Malchut there was only one opening in the Rosh of each Sefira – the Peh (mouth). | |
| Nikvey Eynaim | (נקבי עיניים) | pupils of eyes | – | Behina Aleph de Rosh. Hochma is called “eyes”. Owing to the rise of Malchut to the Eynaim, Hochma appeared in the Nukva as well. |
| Nimshach | (נמשך) | attraction | – | descent of the light through the power of the Aviut, i.e., desire in the creation is called “spreading” or “attraction”. |
| Nitzutz | (נצוץ) | a spark (pl. Nitzutzim) | – | the Reflected Light. Nitzutzin (נצוצין) – sparks-reminiscences left from the lights of the Partzuf Nikudim after they disappeared from the broken vessels. There are two kinds of light in them: 1) the Direct Light (pure) called “the lights” left in the world of Atzilut; 2) the Reflected Light (coarse) called “sparks”, which descended to the worlds of the BYA. |
| Noflim | (נופלים) | fall | – | when ZA is worthy of receiving the light, Tvunah rises to Ima, makes a Zivug on the Aviut Bet and passes the light to ZA. This is called “to support the falling ZON”, since they receive the light from the Gar. |
| Nogeah | (נוגע) | touch | – | transformations that take place between the levels, although insufficient for the separation from the root. |
| Nukva | (נוקבא) | – | the Nukva grows so as to be face to face with ZA in full height in one Keter. The smallest state of the Nukva is a point below the Yesod de ZA. | |
| Nun | (נ) | – | the fourteenth letter of the Hebrew alphabet; the numerical value: 50. |
О
| Ohr (pl. Orot) | (אור) | light | – | all that is inside the Behina Dalet, beside the desire to receive pleasure. |
| Ohr Atzilut | (אור אצילות) | – | the light of Hochma (wisdom). | |
| Ohr Beria | (אור בריאה) | – | the light of Hassadim (mercy) without the light of Hochma. | |
| Ohr Eynaim | (אור עיניים) | the light of the eyes | – | the light emerging as a result of interaction between the Direct light and the screen standing in the Nikvey Eynaim, NE (Aviut Aleph). The Ohr Eynaim spreads from the World of Infinity to the screen. Such light is always the Ohr Hochma or the Ohr Eynaim. |
| Ohr Hadash | (אור חדש) | new light | – | any light that emanates as a result of correction of the vessels in the world of Atzilut (the light felt in the corrected vessels in Atzilut). |
| Ohr Hochma | (אור ישן) | the light of Hochma, the light of mercy | – | the light emanating from the Creator to the creation, the essence and life of all that exists. |
| Ohr Hozer | (אור חוזר) | OH, the Reflected Light | – | 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 Daletwith the help of a screen. |
| Ohr Makif | (אור מקיף) | the OM, the Surrounding Light | – | any light rejected by a screen due to its weakness and inability to receive the light in the Sof of the Partzuf. The OM surrounds the Partzuf and presses on the screen intending to be received in the future. |
| Ohr Malchut | (אור מלכות) | – | See Ohr Nefesh. | |
| Ohr Mit’agel | (אור מתעגל) | rounded light | – | the Direct Light descends to the Kli in accordance with its desire, the Behina Dalet, which resembles a heavy object falling to the ground. The Kelimwithout the Aviut (i.e., a strong desire) don’t have power to attract the light, so it becomes rounded. |
| Ohr Mugbal BeKli | (אור מגבל בכלי) | the light limited by the vessel | – | when the light can spread in the vessel according to the degree of the Aviut de Kli. |
| Ohr Nefesh | (אור נפש) | the light of Nefesh | – | the light received by the Partzuf from the upper level and not from the World of Infinity. It is also called the “Ohr Nekeva” or the “Ohr Malchut”. |
| Ohr Nekeva | (אור נקבא) | – | See Ohr Nefesh. | |
| Ohr Panim | (אור פנים) | light of face | – | the light of Hochma. |
| Ohr Pnimi | (אור פנימי) | the OP, the Inner Light | – | the light dressed in the Kli. |
| Ohr Reshimo | (אור רשימו) | the light of reminiscence | – | that, which is left in the Kli after the light exits it. |
| Ohr Yashan | (אור ישן) | – | the light that remained in the world of the Nikudim after breaking of the vessels. | |
| Ohr Yashar | (אור ישר) | the Direct Light | – | the light descending from the World of Infinity to the spiritual objects, worlds and the Partzufim, not felt by the Kelim de Igulim (the circular vessels without an anti-egoistic screen), only by the Kelim de Yosher(Kelim with a screen, the corrected desires). The Ohr Yashar (OY) is the light received by a coarser vessel from a purer one. This is called the top-down emanation of the light. |
| Olam | (עולם) | world | – | the name “world” starts from the Partzuf BON of the world of Adam Kadmon, because ZA and Malchut of the inner vessels of the Behina Daletdisappeared, turning into the Kelim for the Ohr Makif. In this case they are called the Heichalot (palaces). Olam means “concealed” (“Alama” – concealment). |
| Olam HaBah | (עולם הבא) | the future world | – | the lights of Tvunah that constantly spread in the ZON. “Le Atid Lavo” (in the future) means the lights of the upper Bina, since they are to enter ZAin the future. |
| Olamot VeNeshamot | (עולמות ונשמות) | the worlds and the souls | – | the AVI make two Zivugim: 1) “back to back” to enliven the worlds with the light of Hassadim; 2) “face to face” to give birth to the souls. The first, outer Zivug produces “garments”, the second, inner Zivug spreads the OhrHochma and gives birth to the souls. Hence there are three Partzufim: the outer and intermediate of the first Zivug and the inner of the second. |
| Orech | (אורך) | length | – | distance between the two opposite ends of the level, from the purest (the uppermost) property to the coarsest (the lowest). |
| Otiot | (אותיות) | – | the Kelim (the vessels). |
P
| Panim | (פנים) | face | – | a place for reception or bestowal in the Kli. |
| Panim be Panim | (פנים בפנים) | face to face | – | when the Nukva receives the Supreme Light from the face of the Zachar to its own face. |
| Panim Lemala | (פנים למעלה) | face up | – | the weakening of the screen; directed to the smaller Aviut. |
| Panim Lemata | (פנים למטה) | face down | – | when the light spreads according to the Aviut. |
| Panui | (פנוי) | vacant | – | a place ready to be corrected. |
| Parsa | (פרסא) | boundary | – | a partition dividing the Partzuf into the vessels of reception and the vessels of bestowal. |
| Partzuf | (פרצוף) | – | the 10 Sefirot one under another, which emerged due to the rise of Malchut to the Creator. | |
| Pashut | (פשוט) | simply | – | no difference in levels and sides. |
| Pe’ah | (פאה) | Malchut | – | because it is the last Sefira. |
| Peh | (פה) | – | Malchut de Rosh. | |
| Perud | (פרוד) | – | two levels having no common properties. | |
| Petah | (פתח) | opening | – | spreading of the light in the Guf, which lets it in. |
| Pey | (פ) | – | the seventeenth letter of the Hebrew alphabet; the numerical value: 80. | |
| Pnei Nekeva | (פני נקבא) | woman’s face | – | Kelim for the reception of the Ohr Hochma. |
| Pnei Zachar | (פני זכר) | man’s face | – | spreading of the light of Hochma. |
| Pnimi | (פנימי) | inner | – | the Partzufim of conception, feeding and maturity dress ontoe into another so that the biggest of them is the innermost. |
| Pnimiut | (פנימיות) | – | the Aviut of the screen, since it is a place where the light spreads. | |
| Psolet | (פסולת) | waste | – | the Kelim left after their selection. |
| Ptihat Eynaim | (פתיחת עיניים) | open eyes | – | the light of the eyes, the light of Hochma. |
R
| Rachel | (רחל) | – | Nukva of ZA located from its Chazehand below. | |
| Rachok | (רחוק) | far | – | the maximal transformation of properties. Small luminescence of the Ohr Hochma. “Near” means a great amount of the Ohr Hochma. |
| Radl”a | (רדל”א) | – | the 10 Sefirot of the Partzuf Atik called “unattainable head”, because they use Malchut of the TA. | |
| Rahav | (רחב) | broad | – | spreading of the light of Hassadim. |
| Rakia | (רקיע) | firmament | – | the Yesod de ZA, since it is its end, the upper waters, and the beginning of the Nukva, the lower waters. |
| Reach | (ריח) | smell | – | the light in ZA de Rosh called “Hotem” (nose). |
| Resh | (ר) | – | the twentieth letter of the Hebrew alphabet; the numerical value: 200. | |
| Reshimo | (רשימו) | reminiscence | – | that, which the light leaves behind after its disappearance, which is the root of a new Partzuf. |
| Reshit | (ראשית) | in the beginning | – | Hochma de Zeir Anpin. |
| Ribuah | (ריבוע) | a square | – | the Zivugim made by Malchut as it rises from the Behina Dalet to the Behina Gimel to the Behina Bet etc., until it reaches the Peh. The name also derives from the four kinds of weakening of the screen. |
| Ribui Ohr | (ריבוי אור) | a large amount of the light | – | a large number of the Reshimot, which were not renewed during a Zivug, hence they require correction and raise MAN to a new Zivug. |
| Riyah | (ראיה) | sight | – | 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 or the Ohr Eynaim, or the sight, or the Ohr Hochma de Rosh. |
| Rosh | (ראש) | head | – | the part of the creation most similar to the root. The 10 Sefirot of the Supreme Light spreading to the screen of Malchut so as to raise the Reflected Light are also called so, because they precede the screen and the Ohr Hozer. The 10 Sefirot of the Direct Light dressed in the 10 Sefirot of the Reflected light have the same name. |
| Rosh Shualim | (ראש לשועלים) | “head of a fox” | – | the Rosh of the lower level. It is simultaneously considered “a lion’s tail” – the end of the upper level. |
| Ruach | (רוח) | spirit | – | the light of Hassadim, which fills the Kli of ZA. Its nature consists in rising to Bina, receiving the light and descending to Malchut so as to pass the light to it. |
| Ruchaniut | (רוחניות) | spirituality | – | abstract from all material notions, i.e., from categories of time, place, imagination, movement. |
S
| Said to the world: “Stop spreading” | (אמר לעולמו די ולא תתפשטו יותר) | – | Malchut blocks the light from spreading in the Chazeh of the world of Yetzira and makes the boundary there. | |
| Salik Beruta | (סליק ברעותא) | – | a Zivug on the Masach de Aviut Shoresh. | |
| Samech | (ס) | – | the fifteenth letter of the Hebrew alphabet; the numerical value: 60. | |
| Samuch | (סמוך) | near | – | similarity of the properties. |
| Sandalphon | (סנדלפון) | – | Malchut of the light of the Partzuf Imadressed in Malchut of the world of Beria. | |
| Searot | (שערות) | hair | – | 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. It is also called “excessive brain” (“Motrei Mocha”). |
| Sefira | (ספירה) | – | the 10 Sefirot of the Direct Light dressed in the 10 Sefirot of the Reflected Light born in one Zivug are called “one Sefira” after the uppermost Sefira, despite the fact that it includes the 10 Sefirot in height and width. | |
| Segol | (סגול) | violet | – | a hint at three points of HaBaD, where Hochma and Bina are positioned face to face. |
| Shadayim | (שדיים) | breasts | – | nipples are the source of the Ohr Hassadim; now the Ohr Hochma shines there as well. |
| Shana | (שינה) | – | the world of Assiya is called “2000 years of Tohu”, since Tohu means the Klipot; the entire world of Assiya is in the Klipot. The world of Yetzira is called “2000 years of the Torah”, because Yetzira is the property of ZA (the written Torah). The world of Beria is called “2000 years of Mashiach’s coming”. Beria is the property of Bina (Ima), the source of deliverance called “Leah, Mashiach Ben-David’s mother”. | |
| Shem | (שם) | name | – | 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. |
| Shemiya | (שמיעה) | hearing | – | the light in the Sefirat Bina de Rosh (in head of the Partzuf). |
| Shena | (שינה) | sleep | – | when the Partzuf ascends with MAN, it is considered to be sleeping in its permanent place, i.e., instead of the Ohr Hochma (which is gone now) it retains just a sustaining luminescence. |
| Shevira | (שבירה) | breaking | – | disappearance of a screen’s boundary. |
| Shevira | (שבירה) | breaking | – | the downfall of the Kelim into the impure forces. The process is also called the “Neshirat Evarim” (the “fall-off of organs”). |
| Shin | (ש) | – | the twenty-first letter of the Hebrew alphabet, the numerical value: 300. | |
| Shoresh | (שורש) | root | – | all properties of Keter, the 10 Sefirot de Rosh. |
| Shvirat Kli | (שבירת כלי) | breaking of a vessel | – | when the Kli is unable to receive the light. |
| Sigim | (סיגים) | – | Malchut, mixed with seven Malachim, which caused the breaking of the world of the Nikudim. | |
| Sium Kelim shel Panim | (סיום כלים של פנים) | end of the vessels of “face” | – | the level of Chazeh. |
| Sium Ragley Adam Kadmon | (סיום רגלי אדם קדמון) | – | end of legs of the world of Adam Kadmon– the point of This world, where the line of the Supreme Light ends; the position of the Central point of all worlds. | |
| Sium Ragley Atzilut | (סיום רגלי אצילות) | – | end of legs of the world of Atzilut – the Bina de Gufa of the Partzuf Nekudot de SAG (the middle of Tifferet in its Guf). | |
| Sium shel Tzimtzum Aleph | (סיום של צימצום א’) | End of the First Restriction | – | located above the point of This world. |
| Sium shel Tzimtzum Bet | (סיום של צימצום ב’) | End of the Second Restriction | – | the Parsa below the world of Atzilut. |
| Sof, or Sium | (סוף או סיום) | end, ending | – | the refusal of the Behina Dalet to receive the light. The Behina Dalet is called “end”, because it blocks the reception of the light, thus ending the level. |
| Sovel | (סובל) | suffer | – | when the Kli is free to receive the light, but chooses not to. |
| Sovev | (סובב) | – | a cause of a Zivug. |
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| Ta’amim | (טעמים) | tastes | – | top-down spreading of the light from the Peh to the Tabur. |
| Tabur | (טבור) | navel | – | the Malchut de Guf, from which the actual rejection of the light starts. |
| Tabur Lev | (טבור לב) | – | the place of the Chazeh. | |
| Tachlit Kulam | (תכלית כולם) | the ultimate purpose | – | being the coarsest of all, the Behina Dalet is called the “Sof” (end). All the Madregot (levels, worlds etc.) were created only in order to correct and fill it. |
| Tardema | (תרדמה) | slumber | – | The state of ZA while raising MAN. It is also called “Dormita”. |
| Tav | (ת) | – | the twenty-second letter of the Hebrew alphabet; the numerical value: 400. | |
| Tchelet | (תכלת) | light blue | – | Malchut of the light of the Partzuf Imadressed in Malchut of the world of Beria. |
| Techiyat Metim | (תחיית מתים) | resurrection of the dead | – | return from the BYA to Atzilut, since exiting Atzilut is called “death”. |
| Tefillin | (תפילין) | – | Tzitzit is hair of ZA that shines in the Rosh de Nukva and creates the Tefillinon its Metzah (forehead). | |
| Tehum Shabbat | (תחום שבת) | – | the boundary set by the power of Malchut for the spreading of the Supreme Light in the Chazeh de Yetzira. | |
| Tenuah | (תנועה) | movement | – | any renewal of spiritual form (properties) with regard to the previous form (properties). |
| Terem ve Achar Kach | (טרם ואחר כך) | – | when the relation between cause and effect is discussed, cause is called “Terem” and effect – “Achar Kach”. | |
| Tet | (ט) | – | theninth letter of the Hebrew alphabet; the numerical value: 9. | |
| Tipa | (טיפה) | a drop | – | intermittent reception of the light, on and off. |
| Tipat HaHolada | (טיפת ההולדה) | – | the lightof Hesed of the Partzuf Abba lowering the screen from the eyes. | |
| Tohu | (תוהו) | – | the Partzuf Atik unattainable by the lower Partzufim. Bohu (בוהו) is the Partzuf Arich Anpin (AA), which can be attained. | |
| Tohu | (תוהו) | – | the unattainable Atik. | |
| Torah | (תורה) | – | the light of ZA. | |
| Tosefet Shabbat | (תוספת שבת) | – | the descent ofthe Supreme Light causing the ascent of the worlds at the fifth hour of the sixth day (Erev Shabbat). | |
| Tzadi | (צ) | – | the eighteenth letter of the Hebrew alphabet; the numerical value: 90. | |
| Tzar | (צר) | narrow | – | the abatement of the Ohr Hassadim. Rahav(wide) means spreading of the Ohr Hassadim. Restriction of the Ohr Hochma is called “short”. Spreading of the Ohr Hochma is called “long”. |
| Tzela | (צלע) | – | the name of the Nukva, when it is attached “back to back” to the opposite side of the Chazeh de ZA. Since it is attached to the Guf de ZA, both of them use the same Keter. | |
| Tzelem | (צלם) | – | dressing of the light of the Mochin de ZA. | |
| Tzelem | (צלם) | – | the Reflected Light that rises owing to the inclusion of the lower one’s MANinto the upper one’s screen and the Aviut. The 10 Sefirot of the Direct Light are dressed on it. This light refers to the upper one, but since it makes a Zivug for the lower one’s sake (on its Aviut); 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 “M-L-Tz”, or, if read bottom-up by the lower one – “Tze-Le-M”. | |
| Tzere | (צירי) | – | the name of Hochma and Bina, when Bina constitutes the opposite side of Hochma and has no point of Da’at, which leads to a Zivug with Hochma. Bina is also called “Tzere”, since all parts of ZA take their form thanks to its Aviut. | |
| Tzimtzum | (צימצום) | a restriction | – | overcoming one’s desire. One restricts reception despite the passionate ‘desire to receive’. |
| Tzimtzum Aleph | (צימצום א’) | – | a restriction imposed on Malchut (the Behina Dalet), hence the line of the World of Infinity ends in Malchut of the NHY. | |
| Tzimtzum Bet | (‘צימצום ב’) | – | a restriction of the NHY of the world of AK (Behina Bet), hence the line of the World of Infinity ends in Bina de NHY of the world of AK, where the place of the BYA starts. The Second Restriction is a merging of two properties: mercy (of Bina) and judgment (of Malchut). | |
| Tzinor | (צינור) | pipe | – | the Kelim de Ohr Yashar (the Direct Light), since they confine the light within their limits. |
| Tzion | (ציון) | – | inner Yesod of the Nukva. “Tzion” derives from “Yetzia” (exit). | |
| Tziporney Raglaim | (ציפורני רגליים) | toe-nails | – | end of any Partzuf. |
| Tzitzit | (ציצית) | – | the hair of ZA that shines in the Rosh de Nukva and creates the Tefillin on its Metzah (forehead). | |
| Tzura | (צורה) | form | – | four degrees of the Aviut in the Masachof Malchut called “Hochma”, “Bina”, “ZA” and “Malchut” (four forms). |
| Tzvaot Malchut | (צבאות מלכות (גם חילות | – | the Partzufim, which emerge from Malchut in the worlds of the BYA. |
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| Ya’akov | (יעקב) | – | the Vak of Zeir Anpin or the outer Partzuf. | |
| Yamey Kedem | (ימי קדם) | past days | – | the Sefirot of the Partzuf Atik, since Malchut of the TA is concealed from all the other Partzufim of Atzilut. |
| Yarchey Ibur | (ירחי עיבור) | months of conception or months of pregnancy | – | time and place constitute a renewal of form, quality. The Partzuf perfects itself by way of numerous Zivugim 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. |
| Yashar | (ישר) | straight | – | the descent of the Supreme Light into the Kelim in precise correspondence with their desire, which resembles a heavy object falling to the ground. the Kelim without the Aviut (i.e., a strong desire) don’t have power to attract the light, so it becomes rounded. |
| Yechid | (יחיד) | One | – | the Supreme Light leading to the unity of all properties. Miuchad means that in the Gmar Tikkun everything becomes one. |
| Yechida | (יחידה) | – | the light in the Sefirat Keter. | |
| Yenikat Klipot | (יניקת קליפות) | attachment of the impure forces | – | the substance of the Klipot is absolute evil; hence they cannot receive any light. However, when the vessels got broken, the Kelim of bestowal (the GE) fell into the impure forces of the AHPand became their soul and life. |
| Yerida | (ירידה) | descent (from a level) | – | it occurs during the second spreading of the light, when the Ohr Hochma comes and dresses in the Kli Keter. The level of Keter turns out to have descended to the level of Hochma, Hochma – to Bina, etc. |
| Yerida le Klipot | (ירידה לקליפות) | descent to the impure forces | – | as a result of MAN raised by the souls to the ZON, the ZON rise to the AVI to receive the new light. If the souls’ actions (properties) deteriorate, the ZON lose the Ohr Hochma, because the light comes to ZON only as a result of MAN raised by the souls, when the Kelim rise from the worlds of the BYA, go through selection and dress in the ZON. If MAN disappears, the light exits and the ZON return to their place. The Kelim NHY of ZA and the 9 lower Sefirotof the Nukva, which rose to the BYA and dressed in the ZON, descend (fall) into the Klipot. |
| Yesh | (יש) | existing | – | the presence of the Ohr Hochma is called “Yesh”. The disappearance of the Ohr Hochma is called “Ain” (absence). |
| Yetzia le Hutz | (יציאה לחוץ) | getting outside | – | transformation of properties in a certain part of the Partzuf leads to its coming out of that Partzuf and becoming independent. At that, no changes take place in the first Partzuf. |
| Yetziat Ohr Derech Eynaim | (יציאת אור דרך עיניים) | the light emanating from the eyes | – | when Malchut rises to the Nikvey Eynaim (NE) and makes a Zivug, the light of this Zivug shines through the pupils of the eyes and not through the mouth. |
| Yir | (עיר) | city | – | the state of the world of Atzilut, when the worlds ascend to it. |
| Yirushalayim | (ירושלים) | Jerusalem | – | the outer Yesod de Malchut. |
| Yosef | (יוסף) | – | Yesod of Zeir Anpin. | |
| Yotzer | (יוצר) | – | spreading of the light in the worlds, which includes everything, but the will to receive. | |
| Yud | (י) | – | the tenth letter of the Hebrew alphabet; the numerical value: 10. | |
| Yud-Aleph Simaney Ketoret | 11 parts of incense burning | – | sparks of the light left for the resurrection of the Lev HaEven (stony heart). |
Z
| Zachar | (זכר) | male essence | – | the upper Partzuf gives the same light it has to the lower one. |
| Zanav LeArayot | (זנב לאריות) | lion’s tail | – | end of the upper level, which turns into the Rosh of the lower level called “fox’s head”. |
| Zayin | (ז) | – | the seventh letter of the Hebrew alphabet; the numerical value: 7. | |
| Zeir Anpin | (זעיר אנפין) | – | the literal meaning is “small face”, since the essence of ZA is the light of Hassadim and a little light of Hochma. The Ohr Hochma is called “face”, therefore Keter is called the “Arich Anpin” (big face), because it is filled with the light of Hochma. | |
| Zivug Gufani | (זיווג גופני) | bodily Zivug | – | coition of Abba and Ima for passing the light to the souls (ZON). |
| Zivug Haka’a | (זיווג הכאה) | an impact coition | – | a screen’s action directed at pushing the light away from the Behina Dalet 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, because the rejected light turns into the Reflected Light, i.e., into the Klithat reveals the light in the Partzuf. |
| Zivug Pnimi Shel Atzilut | (זיווג פנימי של אצילות) | the inner Zivug in the world of Atzilut | – | the inner Kelim de Atzilut are the KaHaBcalled “Mocha” (brain), “Atzamot” (bones) and “Gidin” (tendons), filled with the lights: Nefesh, Ruach and Neshama.Having no Kelim of their own, the lights Haya and Yechida dress in the light of Neshama. This is because the Kelim of ZA and Malchut that must be filled with the lights Haya and Yechida got separated from the Partzuf. Other ZAand Malchut called “Bassar” (flesh) and “Or” (skin) are used instead of them. These are not real complete vessels, but only dress the Guf from outside. They receive the lights Ruach and Nefesh that fill them from the inner Kelim. That is why Ruach and Nefesh fill both the inner and outer Kelim. A Zivug on the inner Kelim creates human souls and a Zivugon the outer Kelim creates the souls of angels. Hence, born from the inner Kelim of the Partzuf, the human souls are considered inner, while the souls of angels born from the outer Kelim of the Partzuf are regarded outer. |
| Zivug Ruchani | (זיווג רוחני) | – | A Zivug that comes from the Rosh de SAG to the Rosh de Nikudim and corrects the Gar de Nikudim, but does not spread to the Guf de Nikudim. It is also called “coition by a kiss”. | |
| Zivug Shel Neshikin | (זיווג של נשיקין) | coition by a kiss | – | Zivug that comes from Rosh de SAG to Rosh de Nikudim and corrects Gar de Nikudim, but does not spread to Guf de Nikudim. It is also called “the spiritual coition”. |
| Zivug Shel Yesodot | (זיווג של יסודות) | coition of bodies | – | corrects the Zat of the seven lower Sefirot of the Partzuf. It is also called “the lower Zivug” and “bodily Zivug”. |
| Zivug Tadir | (זיווג תדיר) | permanent Zivug | – | coition of Abba and Ima in their places. |
| Zman | (זמן) | time | – | a certain number of properties, which develop one out of another as cause and effect. |
| ZON Shel Klipah | (זו”ן של קליפה) | – | only the Kelim of the seven lower Sefirotgot broken. |
