Ayin Beis: Existence Unplugged

Two Energies: Finite and Infinite

Two Energies: Finite and Infinite

The Cosmic Map: Bridging the Finite and the Infinite

The Cosmic Map: Bridging the Finite and the Infinite

Three Levels in Keser

Where Finite Meets the Infinite

Sefirot in Keser

Infinite Revelation

Sefirot in Transcendence

Genesis of Revelation

Essence and Expression; Sefirah: Book (Sefer)

Expression of the Core

Containers of Atzilus and Keser: The Written vs. the Engraved

Transparency of Energy vs. Containers

Levels of Transparency

Transparent Energy

Ayin Beis Chapter 118 with Rabbi Simon Jacobson

Ayin Beis Chapter 117 with Rabbi Simon Jacobson

Ayin Beis Chapter 116 with Rabbi Simon Jacobson

Ayin Beis Chapter 115 (2): with Rabbi Simon Jacobson

Ayin Beis Chapter 115 (1) with Rabbi Simon Jacobson

Ayin Beis Chapter 114 (2) with Rabbi Simon Jacobson

Ayin Beis Chapter 114 (1): with Rabbi Simon Jacobson

Ayin Beis Chapter 113 (2): with Rabbi Simon Jacobson

Ayin Beis with Rabbi Simon Jacobson Chapter 113 (1)

Chapters 104-112: Summary

Jacob's Pillar

OPENING DOORS

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 112 p. 216-218

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Large dalet is also door and opening. Gates in temple that had doors and were at times closed and at time open depending on human actions. Opening of the hall was always open. signifying the divine infinite energy that is not concealed and blocked by the curtians and doors. Malchut is the door -- the portal between the divine higher unity of atzilus and the lower created worls of biy"a. The lower level of malchut is the doors that at times are closed, regulating the progressive flow (like the curtains that conceal). The large dalet is the hifgher level of malchus, which is the open door of the hall, however we can say that in the defined structure it channels the energy from the open passage. Laban wanted to block the flow with his mound, Jacob built the pillar to draw down the energy of atzilut into malchut and lift it up from being a mere point to being a structure (partzuf), and thus transmit the divine energy into biy"a.

After Jacob finished his refinement work with Laban's sheep, he them is ready to return and refine Esau. He thus sends messengers to notify Esau that "I lived with Laban" and kept the 613 (garti/taryag) mitzvot.  I refined Laban, keser, chochma binah of kelipah. I am thus now ready to refine you, Esau, z"a of kelipah. (Though it says elsewhere that the refinement of kacha"b will be in  the future, follong the refinenement of z"a today, that is from the bottom up. But Jacob refined these levels from the top down).

Jacob's Pillar

MALCHUS RISING

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 111 p. 216

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Jacob, however, elevated malchus to its state as it is higher than its manifestation in biy"a. Explanation: There are two levels in malchus: 1) As it carries the divine force of creation that manifests in the lower worlds of biy"a. 2) As it stands in it own core state, above that manifestation. As it is in kingship below: A king as he relates to his nation, governs them and issues decrees is only a reflection of the king himself who remains above and beyond his subjects.

Same with kingship above: Shema and Boruch Shem. Large dalet. higher unity and lower unity.

Speech and power of speech, mature speech. Raw sounds and spirit of the words.

Jacob's Pillar

ROSE AMONG THORNS

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 110 p. 213-214

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The point (nekudah) of malchus as it descends in biy"a, which on its own is concealed until its is raised and built up (the stone that Jacob 

then turned into a pillar) -- in human service (avodah) -- can be explained in several ways:

1) The spark of faith in every heart and soul, which compels a person to impose himself on the animal soul and simply force himself to act 

accordingly, even if he has no deeper intention and feelings. The raising of malchus (acheives through Jacob turning the stone into a pillar) is 

the work we do in braodenging our minds in serving the divine.

2) The divine awakening power from above which helps the divine soul free itself from the clutches of the animal soul, which are the thorns of 

materialism -- all our materiasl concerns that conceal the rose, the inner divine desire of the soul to connect to the sublime. Rachel and 

Esther. xxxx

Jacob's Pillar

ELEVATING MALCHUS

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 109 (2) p. 211-212

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Jacob built a monument (matzeivah) not a mound (gal). This signifies the building of containers to manifest the energy. Explanation: The Meorei Ohr writes that the stone is the "point" of malchus, and the building of the monument signifies lifting malchus upright (ha'komas or binyan ha'malchus), by expanding the point (nekudah) into a structure (partzuf). The point is keser malchus, which has no containers, and is thus just a point (yet this point is rooted in radlo"h, which is beyond expression, thus malchus too initially emerges as a simple point, without an expansion). The work of expanding the point is building the containers and drawing into them the energies. Though the expansion is lower than the original point, the effort to achieve this development stems from a higher source than that of malchus itself, higher than radlo"h.

We can understand this with the Zohar (Vayakhel xxx), that the expansion of the point (malchus) is generated by an increased flow of holiness and blessings from above (which happens on Shabbat). We can say that mlachus as a point is rooted in the outer dimension of radlah, and the expansion comes from its inner dimension. etz chaim xxxx. As explained on the Zohar xxx. with the example of a great king who in time of great joy, like at the wedding of his child, is in full glory expression-wise, and extends to all, by telling stories even to thosE that are far inferior to his exalted state. We see from this two things: 1) That his increased joy causes an overabundant flow, beyond the regular measure. 2) This overflow expresses itself in  words, which the lower levels do not fully comprehend, though they are hearing the words.

All this explains malchus, the stone. the point as it is in atzilus, and how Jacob lifts it to a state of revelation.

Another interpretation: We can also say that the stone is the point of malchus as it descends and manifests in concealed form in biy"a, where it is like a point compared to the revelations of atzilus. And Jacob's lifting the stone and turning it into a pillar signifies the process of lifting the point of malchus from its concealed state and revealing in it the revelations/emanations of malchus and the higher sefiros of atzilus. 

Malchus as it manifests in biy"a itself consists of two levels: 1) As malchus of atzilus becomes the keser (crown) of biy"a -- a state in which malchus of atzilus is also concealed. 2) As the point of malchus spreads out and manifests in the lower levels of biy"a.

Jacob's Pillar

ELEVATING MALCHUS

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 109 (2) p. 211-212

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Jacob built a monument (matzeivah) not a mound (gal). This signifies the building of containers to manifest the energy. Explanation: The Meorei Ohr writes that the stone is the "point" of malchus, and the building of the monument signifies lifting malchus upright (ha'komas or binyan ha'malchus), by expanding the point (nekudah) into a structure (partzuf). The point is keser malchus, which has no containers, and is thus just a point (yet this point is rooted in radlo"h, which is beyond expression, thus malchus too initially emerges as a simple point, without an expansion). The work of expanding the point is building the containers and drawing into them the energies. Though the expansion is lower than the original point, the effort to achieve this development stems from a higher source than that of malchus itself, higher than radlo"h.

We can understand this with the Zohar (Vayakhel xxx), that the expansion of the point (malchus) is generated by an increased flow of holiness and blessings from above (which happens on Shabbat). We can say that mlachus as a point is rooted in the outer dimension of radlah, and the expansion comes from its inner dimension. etz chaim xxxx. As explained on the Zohar xxx. with the example of a great king who in time of great joy, like at the wedding of his child, is in full glory expression-wise, and extends to all, by telling stories even to thosE that are far inferior to his exalted state. We see from this two things: 1) That his increased joy causes an overabundant flow, beyond the regular measure. 2) This overflow expresses itself in  words, which the lower levels do not fully comprehend, though they are hearing the words.

All this explains malchus, the stone. the point as it is in atzilus, and how Jacob lifts it to a state of revelation.

Jacob's Pillar

THE STONE

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 109 (1) p. 211

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Jacob built a monument (matzeivah) not a mound (gal). This signifies the building of containers to manifest the energy. Explanation: The Meorei Ohr writes that the stone is the "point" of malchus, and the building of the monument signifies lifting malchus upright (ha'komas or binyan ha'malchus), by expanding the point (nekudah) into a structure (partzuf). The point is keser malchus, which has no containers, and is thus just a point (yet this point is rooted in radlo"h, which is beyond expression, thus malchus too initially emerges as a simple point, without an expansion). The work of expanding the point is building the containers and drawing into them the energies. Though the expansion is lower than the original point, the effort to achieve this development stems from a higher source than that of malchus itself, higher than radlo"h.

The Pillar and the Mound: To Reveal or Conceal (2)

CONCEALING THE DIVINE: Jacob vs. Laban

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 108 (3) p. 210-211

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After witnessing Jacob's great success in tending to and refining his sheep, and all the spiritual wealth that he amassed, Laban realized the power of Jacob (baal ha'tikkun) to transform the entire world and redeem its sparks, similar to how it will be in the future, when all nations will be transformed and speak one language. Threatened by the prospect, Laban therefore built the mound to obstruct the effort of elevating the mundane to the divine (" I am not to go beyond the mound') and to bringing down the divine into the mundane ("you are not to go beyond the mound and pillar"). 

Yet, Laban's effort was to no avail, because Jacob had already preceded him with 20 years of his work of refinement in tending to Laban's sheep, which drew down a surge of divine energy from beyond the curtain, infusing all the levels with this divine power. In addition, Jacob built the monument before Laban was able to construct a mound, thereby refining even the structure of existence which consists of a defined state of energy.

The Pillar and the Mound: To Reveal or Conceal (2)

LABAN'S MOUND

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 108 (2) p. 209-210

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On a personal level, Laban represent crass material pleasures, which oppose and resist the divine. More specifically, inner physical desires (taavos -- pnimi), and the lust for honor and recognition (makif), which totally consumes a person (like a garment), and is thus antithetical to the divine which is all about selflessness and putting your self aside. As well as the obsession with dressing and looking good, in which a person is consumed with protecting his image -- the diametric opposite of losing your outer image and going beyond yourself and reaching the divine.

The Pillar and the Mound: To Reveal or Conceal (2)

ALTER EGOS

Ayin Beis Volume 1, Discourse 28, Vayishlach Yaakov 5673, Chapter 108 (1) p. 208-209

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There are parallel worlds: Everything in holiness has a profane counterpart (zeh l'eumas zeh). So too with the ten sefirot: Just as there are ten sefirot in holiness -- the sefirot of atzilus, as well as those of biy"a, though they are creation which are separate from the divine, they still are subjugated to and united with the divine energy, like a body that is subjugated and united with the soul -- so too are there ten sefirot in the profane, which are self-absorbed, like wisdom to conspire and do evil. This is the level of Laban in kelipah -- chochma, or keser, of the negative energy, which refers to the desires and pleasure of this material world. This level of Laban is rooted in the the Laban of holiness -- the supernal white (lovan ha'elyon), which "fell down" and was scattered due to the "shattering of the vessels" (shevirat ha'keilim).

The mound Laban erected was to block out all divine revelation. Explanation: divine sparks are embedded in all of existence, which we are charged to redeem and elevate through our divine service 1) from above -- Torah and mitzvot, which are preformed through physical acts and objects, and through teshuvah, and 2) from below -- prayer -- which draws down a surge of abundant energy (more than the alloted measure that is effected by the parsa and manifests within (which sustains) existence), which has the power to pierce the curtain, allowing us to redeem the sparks and transform existence. Laban (chochma and keser of kelipah) opposes all this and thus builds a "mound" to block the process of revealing the divine and elevating the sparks. His intention is to not allow for the revelation of the divine in the temple, and the awakening of the spark within the baal teshuvah. [As keser of kelipah, which is above the parsa, Laban is the antithesis -- leumas zeh -- who has the power to oppose the higher divine power comes from keser and has the power to pierce the parsa].

[Now begins a discussion, which spans 7 chapters, that applies the difference of containers (attached and transparent revealers) and garments (detached cloaking concealers), to explain the story of Jacob and Laban. Namely, Jacob raising the stone as a pillar and Laban making from the stones a mound, with Jacob reflecting the level of atzilus, where the containers -- like luminescent stones -- are transparent channels of the energy, and Jacob transmits levels that are beyond the parsa (curtain). While Laban erects a mound of stones, with the intention of intensifying the concealment of the garments and curtains to impede the flow of energy from (malchus of} atzilus to biy"a. The higher Laban erects a "healthy" mound which is the parsa between keser and atzilus, allowing for the divine flow to enter existence without overwhelming it].

The Pillar and the Mound: To Reveal or Conceal (1)

JACOB AND LABAN: THE COSMIC PICTURE

Ayin Beis Volume 1, Discourse 27, V'Ha'Even Ha'Zos 5673, Chapter 107 (1) p. 205-207

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The containers of atzilus are called sefirot because they are transparent channels of the light. This includes even the containers of malchut of atzilus: Though malchut is the lowest level of atzilus and the primary containers are in malchut, which is why malchut is the level of number (ch. 84 and on), yet being a sefirah of atzilus, malchut remains transparent, and thus cannot create an independent entity (yesh) without an additional concealment provided by the garment called "sandal," which covers the "leg" (malchut) of atzilus.

Malchut is the level of the ten utterances with which G-d created the universe. "Let there be light," for example, is chesed of malchut of atzilus. As such, malchut does not conceal but reveals the divine source of light, in contrast to light as it manifests below through the detached garments, which conceal the source, to the point that one can worship the sun or moon, instead of recognizing them as agents and instruments of the Creator.

At the beginning creation (pre-sin) all the sefirot, including malchut, were on a higher level, and this the divine was revealed in existence. Malchut (the moon) was on the level of z"a (za'ir anpin), like the sun (two large luminaries), and even higher -- on the level of chochma and binah (as the Arizal says). Which is why pre-sin Adam did not need any concealing garments. Also at Sinai this level was revealed. And it will be thus revealed in the future, when the vav-heh will be on the level of the yud-heh (yi'hi'yeh).

Garments are rooted in the transcendent (makif) energy, which is concealed, thus rendering the garments in turn as concealers. CHASHMAL XXXXXX. Though containers are also rooted in the transcendent (makif), yet the process of their conception is through the energies ("from the thickness of the energies the containers are conceived"), causing the containers to be commensurate with and revealers of the energy. The conception of the garments, on the other hand, is through the containers, causing them to be concealers.

Sources: Biurei HaZohar and Ohr HaTorah cited in the sources to chapter 104. Shaar HaYichud ch. 38-39.

Chashmal as curtain -- see sources to ch. 107.

Sefirah: Brightness

Containers and Garments (3)

CLARITY AND CLOAKS 

Ayin Beis Volume 1, Discourse 27, V'Ha'Even Ha'Zos 5673, Chapter 106 p. 204-205

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The containers of atzilus are called sefirot because they are transparent channels of the light. This includes even the containers of malchut of atzilus: Though malchut is the lowest level of atzilus and the primary containers are in malchut, which is why malchut is the level of number (ch. 84 and on), yet being a sefirah of atzilus, malchut remains transparent, and thus cannot create an independent entity (yesh) without an additional concealment provided by the garment called "sandal," which covers the "leg" (malchut) of atzilus.

Malchut is the level of the ten utterances with which G-d created the universe. "Let there be light," for example, is chesed of malchut of atzilus. As such, malchut does not conceal but reveals the divine source of light, in contrast to light as it manifests below through the detached garments, which conceal the source, to the point that one can worship the sun or moon, instead of recognizing them as agents and instruments of the Creator.

At the beginning creation (pre-sin) all the sefirot, including malchut, were on a higher level, and this the divine was revealed in existence. Malchut (the moon) was on the level of z"a (za'ir anpin), like the sun (two large luminaries), and even higher -- on the level of chochma and binah (as the Arizal says). Which is why pre-sin Adam did not need any concealing garments. Also at Sinai this level was revealed on earth. And it will be thus revealed in the future, when the vav-heh will be on the level of the yud-heh (yi'hi'yeh).

By contrast, the "garments" referred to further in Posach Eliyahu -- "you made garments for them" -- conceal the energy and the containers, and are therefore not called sefirot, like physical garments which cover and conceal the body. So too, the garments of atzilus, like the garment "chashmal," which enclothes and surrounds zu"n (the emotions and malchus of atzilus) "from the sides and beneath their feet" (like shoes), though they are utterly holy (and they derive from the outer dimension of binah), they enclothe the containers, concealing them (since they are not bright sefirot as the containers are).

Garments are rooted in the transcendent (makif) energy, which is concealed, thus rendering the garments in turn as concealers. CHASHMAL XXXXXX. Though containers are also rooted in the transcendent (makif), yet the process of their conception is through the energies ("from the thickness of the energies the containers are conceived"), causing the containers to be commensurate with and revealers of the energy. The conception of the garments, on the other hand, is through the containers, causing them to be concealers.

Sources: Biurei HaZohar and Ohr HaTorah cited in the sources to chapter 104. Shaar HaYichud ch. 38-39.

Chashmal as curtain -- see sources to ch. 107.

Containers and Garments (2)

FACULTIES AND EXPRESSION 

Ayin Beis Volume 1, Discourse 27, V'Ha'Even Ha'Zos 5673, Chapter 105 p. 202-203

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Similar to these two levels of garments on the bodily level, concealing ones (the garments that cover the body) and revealing ones (the body itself), there are also two levels of garments on the soul level: 1) The faculties and 2) the garments of thought, speech and action. the faculties are "attached" garments, which are united with and reveal the soul's powers. Though the faculties are not the core soul, as evidenced by the fact that faculties grow and mature (as they are impacted by the growing and maturing body), yet they are transparent expressions of the soul's powers. Thought, speech and action are "detached" garments, which conceal as they reveal.

Though the faculties also conceal the core energy of the soul, yet the outer dimension of the soul's powers transmitted through the faculties is revealed by them. [Elsewhere it is explained that the containers as revealers are in keser, while the containers of atzilus are like "detached garments" which conceal. But in general, the containers of atzilus themselves consist of two levels: The inner containers which reveal, and the outer ones which conceal. Yet, in another place it explains that the energies are like the faculties, and the containers are like the garments]. Whereas the garments reveal through concealing what is transmitted through them.

That is why, as detached and concealing entities, one can easily change the letters and form of expression of the garments, just like one can change garments. Not so when it comes to the soul's faculties: Being attached transparent revealers of the soul's powers, they are defined by their unique personalities and cannot easily be changed: an idea bearing an emotion like love cannot bear the emotion of fear. Additionally, each intellect has its own unchangeable unique personality and style. Though, one can change the way an idea is expressed, this change comes with difficulty and it will not be the same as the idea is expressed with one's natural form and style. Yet, it still is possible to change the style of expression. But the intellect itself cannot be changed. Shammai's intellect is one of gevurah (stringent), Hillel's is of chesed (lenient). (The fact that they can change their positions is due to the interconnectivity of the attributes, not because the faculties can change their personalities).

Sefirah: Transparent Illumination

Containers and Garments (1)

REVEALERS AND CONCEALERS 

Ayin Beis Volume 1, Discourse 27, V'Ha'Even Ha'Zos 5673, Chapter 104 p. 200-201

Sefirah: Narrative

Revealing the Infinite (5)

PREPARING FOR SINAI 

Ayin Beis Volume 1, Discourse 26, V'Eleh Toldos 5673, Chapter 103 (2) p. 198-200

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This explains the opening verse (of this discourse) V'Aleh Toldos:

Sefirah: Narrative

Revealing the Infinite (5)

SEEING THROUGH G-D'S EYES 

Ayin Beis Volume 1, Discourse 26, V'Eleh Toldos 5673, Chapter 103 (1) p. 197-198

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The perspective from above pierces also the perspective from below. Two levels of bittul

The ten sefirot reveal and tell the story -- 1) the containers reveal the energies. Together they reveal 2) the divine in existence. 3) the root of the energies in the ten hidden sefirot (both their expression and their core). 4) the grandeur (hafloah) of the divine infinite.

Number signifies existence. Story signifies the divine revelation in existence.

Number reveals the containers. Story reveals the energies.

Sefirah: Narrative

Revealing the Infinite (4)

TWO PERSPECTIVES: FROM BELOW; FROM ABOVE 

Ayin Beis Volume 1, Discourse 26, V'Eleh Toldos 5673, Chapter 102 p. 196-197

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The infinite distance of energy compared to its source is the level of the energy's bittul (subjugation) to the source. There is however a higher 

level of bitul - true bitul - one that comes from the core of the divine infinite, meaning how in the divine infinite light it is known the infinite 

distance of  the energy), how all nullified in its presence. 

Two perspectives:

Sefirah: Narrative

Revealing the Infinite (3)

PERCEIVING THE GRANDEUR 

Ayin Beis Volume 1, Discourse 26, V'Eleh Toldos 5673, Chapter 101 p. 194-195

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Yet, even the inner dimension of binah is in the domain of comprehension .

Direct awareness and indirect awareness through process of elimination. Knowledge by definition, knowledge by negation.

Comprehension of the grandeur (ha'floah) of the divine. 

And also how all the (emanated) levels of revelation (emanation) are infintely distant from the grandeur of the core essence.

Sefirah: Narrative

Revealing the Infinite (2)

BEYOND THE DOORS OF PERCEPTION 

Ayin Beis Volume 1, Discourse 26, V'Eleh Toldos 5673, Chapter 100 p. 193-194

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Similarly, the ten sefirot of atzilus reveal the divine infinite energy. We will understand this with the prayer "imbue our hearts with binah," to "understand one thing from another" (mayvin dovor m'toch dovor). Binah is the level that manifests energy in a contained way. As reflected in the human faculty of binah: Unlike chochma which is only aware of the general concept (in a makifdik hovering way), binah grasps and contains the idea and brings it into comprehension. The same can be understood about binah above: binah is the level of containers, which grasp and contains the energy so that it is comprehensible and understandable. Binah is therefore called "neshomo," which is a state of immanent energy that can be sensed and known (except that we only know of the existence, metziyus, of the soul, while binah is aware of its personality, mehus). 

To "understand one thing from another" means that from the comprehensible concept one derives another unrelated, and even contrary concept. Namely, comprehension that there is something beyond comprehension. This process is paraodxical: On one hand binah is defined by comprehension; the personality of one who comperehends is such that he is always seeking to understand and comprhens any given subject. Incomprehension is antithetical to his nature. Like one who is deliberate (methodical) and conclusive ("moson u'masik"), who looks for clarity, in contrast to one who is sharp and critical ("chorif u'makshe"), who conceals and challenges the clarity. Yet, it is precisley through comprehension that one comes to  a new awareness and one that is its diametric opposite -- beyond comprehension.

Comprehension is primarily the outer dimension of binah; while the awareness that is beyond comprehension is the inner dimension of binah. The former leads to the latter: The fact that the concept is comprehended indicates that this is only a reflection of the core idea, because the core is beyond comprehension and grasping. Thus, we come to the comprehension (inner binah) of the grandeur and exaltedness of the core. xxxx

Sefirah: Narrative

Revealing the Infinite (1)

THE STORY HEAVENS TELL 

Ayin Beis Volume 1, Discourse 26, V'Eleh Toldos 5673, Chapter 99 p. 191-192

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[After discussing how the ten sefirot of atzilus reveal/tell the story of the divine in the world, and also the concealed ten hidden sefirot -- the source and root of the defined structure --  he now goes on to say that also reveal and tell the story of the infinite divine energy].

The ten sefirot of atzilus also reveal the infinite divine energy, which is beyond the ten hidden sefirot. As we say Ha'shomayim mesaprim kvod E-l, "the heavens relate the glory -- beauty -- of G-d." "Raise your eyes to heaven and see who created then," Heaven refers to the lower heavens which testify to the infinite power of the divine that sustains and perpetuates the celestial heavenly bodies in a perpetual manner (as discussed earlier in ch. 87). The rule of law is that a defined and finite entity cannot last forever. The fact that physical entities -- the planets and stars -- perpetuate without weakening at all points to the divine infinite power vested in them that causes them to perpetuate forever (the reason they cease to perpetuate after six millenia is because that is G-d's desire; but as long as they exist the infinite energy keeps them as powerful just as the day they were created). In addition their perpetual movement and orbit, as well as their coordination -- that despite being separate entities they are all synchronized -- testifies to an infinte force that is directing and guiding them.

The Midrash on this verse (Ha'shomayim mesaprim kvod E-l) offers an example from the way we measure someone's strength with "avna d'hu misgoshesh boh" -- a stone that he touches (lifts). The word "misgoshesh" is used ion the context of a ship's bottom (ground) touching the shore (the ground). So too, the heavens "touch the ground" -- they demonstrate on earth the infinite power of the divine and they reveal divine unity in the material universe.

Heaven also reflects the inter-connectivity and fusion of opposites -- chesed and gevurah, water and fire -- as the Midrash say that heaven showered to earth both blessings (dew, manna) and judgment (fire and sulfur). The ability to combine these opposites comes from the infinite divine power.

Sefirah: Narrative

Revealing the Hidden Sefirot (3)

THE HIDDEN STORY 

Ayin Beis Volume 1, Discourse 25, V'Avrohom Zokon 5673, Chapter 98 (1) p. 188-190

Sefirah: Narrative

Revealing the Hidden Sefirot (3)

THE HIDDEN STORY 

Ayin Beis Volume 1, Discourse 25, V'Avrohom Zokon 5673, Chapter 98 (1) p. 188

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We are aware only of the existence (yediyas ha'mitziyus) of the power to conceive (koach ha'maskil), not its personality (mehus). In truth, we are aware only of the existence, not the personality, of spirituality, but it still is direct awareness of its existence. Conscious intelligence indicates that there is a source for this intelligence. It also indicates that this source is superior to the revealed state. additionally, it draws out the revelation of the source in a wise person whose wisdom is of the core type, one who understands with his daat. And even revelation from the core faculty of wisdom -- through questions, the intelligence that comes through students.

Sefirah: Narrative

Revealing the Hidden Sefirot (2)

HIDDEN INTELLIGENCE 

Ayin Beis Volume 1, Discourse 25, V'Avrohom Zokon 5673, Chapter 97 p. 187-188

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We can understand this with explaining the idea of "hidden intelligence" (hasogah ne'elemes). Wisdom consists of two elements: Understanding 1) the details of a concept, 2) the central theory of the concept, which is beyond details. But both these elements are a reflection and expression of core wisdom, not the core itself (etzem koach ha'chochma). The outer expression of wisdom is subject to levels and gradations, as well as a process of growth. One can grow in wisdom and can be taught. A great chochom, a small chochom. small to big. But core wisdom -- A chocham "b'etzem koach chochmoso" -- is of another quality, which cannot be conveyed and taught. " This type of person understand any concept differently than others, in a way that cannot be trained or conveyed. Similar to the vision in wisdom (he sees the subject differently). He cannot explain it to others, because he cannot explain it even to himself, being that it is beyond comprehension. 

With exertion he can convey his higher understanding in short words that express the gist of it, but not in a fully revealed way. (The same idea is in emotions: someone who is good at the core level behaves and initiates acts of goodness on an entirely different level than another).

Similarly, a person who "understands on his own" (may'vin m'daato) -- someone who "gets it" -- doesn't need an elaboration and detail. All he needs is for someone to "open the path" and he can intuit the idea with his own intelligence. The same as in one who derives one idea from another. He is also able to understand the true intention of an idea, which ostensibly may seem to have another intention. This is not due to his expressed intelligence, but to his "core wisdom," which is beyond the revealed wisdom.

This "hidden intelligence" is an example for the "hidden transmission" (hamshocho ne'elemes) of the power to conceive (koach ha'maskil), which is beyond the revealed manifestation, yet is still a source and relates to the revealed.

In truth, koach ha'maskil is the "core wisdom." The "hidden intelligence" is already a state of wisdom, which is informed by the core wisdom. And by the may'vin b'daato the core wisdom impacts his intelligence. In Imrei Binah he says, that this is rooted in the higher level of the koach ha'maskil, which is fundamentally concealed.

Analysis: Why does he add the point that through effort even the qualitatively higher level of intelligence can be revealed with effort in short words? Perhaps to explain what he says afterwards about the chochom u'mayvin m'daato (Mishne Chagiga 11b) who only needs an opening hint to understand the idea. This hint is perhaps alluded to in "short words." See later in Talmud Chagiga 13a: Roshei perokim. This needs further analysis, because from the apparent terms here it seems that with effort one can reveal the higher wisdom even to someone who is not a chochom u'mayvin m'daato.

This revelation also adds another dimension in the interface between the unconscious and the conscious: Even the unconscious can be revealed in short words.

Sefirah: Narrative

Revealing the Hidden Sefirot (1)

BEHIND THE SCENES: Core, Hidden and Revealed Faculties

Ayin Beis Volume 1, Discourse 25, V'Avraham Zokon 5673, Chapter 96 p. 185-186

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Yet, the meaning in R' Shem Tov's words -- that the sefirot tell the story of "hidden thoughts" -- is that the containers reveal not only the energies of atzilus, but also that the energies in the containers of the sefirot of atzilus reveal the source of these sefirot in the ten hidden sefirot, that is in the ten hidden sefirot as they extend and begin to manifest. They also reveal a sense of the the core hidden sefirot (prior to their manifesting).

We will understand this with an example of human faculties, which are rooted in the core faculties in the core soul. At the core they are not faculties in any way at all, only that the faculties come from there. The core faculties -- which we can say is the level of yechida -- are similar to the core soul (which us beyond all the five dimensions, including yehcida), in the sense that is it totally shapeless (peshitus). They are the level concealment that has no substance (he'lem she'ayno b'metzius), like a flint stone, which is not even a source for the faculties. Source implies 1) some substance, 2) the beginning of a process, as well as 3) that the source is impacted by the process. All these elements are  not possible in the core, which 1) has no substance, 2) precedes the process, 3) is not impacted by the process.

The core faculties are expressed, but not the way a source expresses itself. We can say that the core faculties don't emerge from the core soul rather that the core soul "carries" within it, from its inception, all the archetypal faculties.

The core faculties in turn produce the source faculties, which now can be defined as a "source," that is not yet a revealed faculty, but neither is totally abstract; it is now in the category of faculty, though not revealed. This is called "hidden transmission" (hamshocho ne'elemes), the power to conceive (koach ha'maskil), which cannot be defined as expressed intellect, but is in the world of intellect nonetheless. It is beyond (defies) actual concepts, but is not beyond (does not defy) the category of intelligence.

Sefirah: Narrative

WHY DO WE NEED ATZILUS?

Ayin Beis Volume 1, Discourse 25, V'Avraham Zaken 5673, Chapter 95 p. 183-185

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R' Shem Tov's words, that the sefirot tell and reveal the hidden thoughts is not simply referring to the containers revealing the energies, but that the general spheratic structure, of energies and containers, reveal the divine energy higher than atzilus.

The explanation in this can be understood by first appreciating the role and function of atzilus. Atzilus reveals the divine into existence. As it says in the Zohar (II 22b, Parshat Bo), that the ten sefirot are in order for us to perceive and know the divine (attributes). Without atzilus we wouldn't be able to have an understanding, comprehension and feelings for the divine. G-d could obviously create existence without the interface of atzilus. But then we (through our own tools) would not have a way to become aware of and to sense the divine. Because existence on its own, by definition, conceals the divine. Indeed, it is this concealment that allows existence to come into being as an independent entity. Especially if existence would have been created without atzilus, then there would have been no progressive manifestation (hislabshus) of the divine in the process of creation, thus there would have been no connection and relationship between the creation and its source. The interface of atzilus allows for this relationship, and for there to be divine awareness in existence.

Though creation itself dictates that there is a creator, and also that the creator is infinitely beyond us, thus giving us a sense of the eminence (hafloah) of the divine -- yet: this awareness itself is 1) due to atzilus, 2) only a general awareness, no details, and 3) even the eminence of the divine (sensed by a creation that is infinitely inferior) is not the true definition of grandeur, because what type of eminence is it to say that something is greater than a lowly crass (self-absorbed) existence (yesh)?! It is only through atzilus -- which reveals the hidden divine power of the finite (the ten hidden sefirot) and expresses the divine in a form of structure -- that allows our (airtight) existence to connect, become aware and feel the divine. Our existence was created as a "new," independent, entity, which conceals its source; atzilus emerged as an entity that is not "new," but one that reveals the hidden divine, and reveals it in a way that can be received by existence. Due to the emanation of atzilus manifesting in specific divine attributes, faculties and emotions (the ten sefirot: chochma, binah, chesed, gevurah etc.), existence has in it (the capacity for) comprehending and experiencing (feeling) the divine in detail. As the Zohar says, that because the divine energy contracted and channeled into specific attributes we are able to perceive the divine through His attributes. As the Pardes explains (this Zohar), that this is also through the containers which shape and define the energy.

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Ayin Beis Discourse ; Chapter 93

Sefirah: Narrative

CONTAINERS REVEAL ENERGIES

Ayin Beis Volume 1, Discourse 24, V'hu Omed 5673, Chapter 92 p. 176-178

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Sefirah: Narrative

THE STORY

Containers Revealing Energies

Ayin Beis Volume 1, Discourse 24, V'hu Omed 5673, Chapter 91 p. 175-176

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[Following the first interpretation of sefirah from the word mispar, number, now begins a 13-chapter discussion of the second interpretation in sefirah, from the word sippur, narrative, which will conclude with chapter 103].

Sefirah: Number TRANSFORMING QUANTITY INTO QUALITY  Ayin Beis Volume 1, Discourse 23, Tzohar Taaseh 5673, Chapter 90 p. 172-174

Sefirah: Number

RAW NUMBERS:

Is Counting Positive?

Ayin Beis Volume 1, Discourse 23, Tzohar Taaseh 5673, Chapter 89 p. 171-172

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The Shaloh asks: Doesn't counting signify the opposite of value, as the Talmud says (Baba Metziah 42a) that there is no blessing to be found in something that is counted and measured? And he answers, that there are two types of numbers/counts: 1) The number of things in the material world, which is crass, and this number is not good, because it indicates division and divisiveness, and also limitation and mortality (when we count material things in our physical world, without any focus on their sublime value, our numbers are and concerned with raw measures of quantity, which define the parameters that divide us). 2) The number as it is appreciated in the world to come (the spiritual), which is beyond number and has no end and limit (because it is not about raw quantity, but sublime value and quality). This is the difference between "es she'darko limnos," the count in the world to come, from the level of "es" (alef tav), the letters of the Torah, and "kol she'darko limnos," the count in the material world.

The root of this difference is based on the Talmud's answer explaining why it says "number" and then "one that cannot be counted:" the latter is referring to a time when they are fulfilling the divine will, and the former is when they are not.

Number/count in the material world is a defined and measured state of being, with a distinct end. In contrast, number/count in the spiritual world to come, though it consists of a number, has no end. As it is said, "scholars do not have peace not in this world and not in the world to come, they perpetually continue to ascend from level to level" with no end. As the Shaloh explains, that their divine comprehension continues to always grow and expand, and since there is no end in understanding the divine, the number (of levels) continues to ascend and count endlessly. Yet, this endless number of levels is all in the context of comprehension, which is a defined state of structure. When they are fulfilling the divine will they reach the qualitative level of number in the world to come, which is state of beyond number (due to its qualitative value).

This "spiritual" number (of the world to come) can be explained in two ways: 1) It refers to the number of divine containers of atzilut, which reveal the divine power to create structure, which is endless (just like the the divine power of the infinite is endless). I.e. the count (number) reveals the infinite power of the counter vested in the count. Though the sefirot of atzilut are ten defined entities, they each extend endlessly even from the perspective of the containers. 2) It refers to the number of energies, which are at their core endless (as explained earlier in ch. 86), especially due to the energies cleaving to their source in the infinite energy.

And through our efforts in fulfilling the divine will through Torah and teshuvah, we draw down beyond number into number, we fuse quantity and quality, and thus the material numbers of this world become transformed into a state of beyond number of the world to come.

Concepts: Number. Value. Eternal souls.

Sefirot (chapters 49-124)

Sefirah: Number

THE VALUE OF SOULS

Are Souls Rooted in Energies or Containers?

Ayin Beis Volume 1, Discourse 23, Tzohar Taaseh 5673, Chapter 88 (1) p. 169-170

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Souls too are individually perpetually eternal, compared to the celestial bodies. Even more so -- because the celestial bodies are part of physical existence, and their eternal power is due to the divine that is outside of them and not internalized. By contrast, souls themselves are divine entities, the soul I have given you is pure -- atzilus and above (tehira i'laah), from the name Havaya (Igeret HaTeshuvah ch. 4). 

Even according to what it says in other places (Biurei HaZohar Pinchas) that the souls are rooted in the (inner) containers (koach ha'gvul), the containers too are divine, as explained there. [In Igeret HaKodesh it says that that the souls have "left and separated" from the containers. But we have to say that they are still connected, only in a concealed way (dveikus bilti nikeres), like the containers themselves]. 

Just like the ohr (energy) remains connected and is inherently eternal, so too the containers. Especially considering that they are containers for, united with, the energy (and with their source in the koach ha'gevul, finite power of the divine ein sof). Thus, the containers are also in a state of inherent sustenance (kiyum atzmi), and so are the souls that are rooted in the containers (Hu kayom v'Shemo kayom v'Kisoi nochon).

As the souls descend below they also 1) retain their divine closeness and connection (to Havaya) through Torah and mitzvot - am krovo, v'atem ha'dveikim b'Havaya Elokeichem. 2) Also the divine infinite force radiates within them through Torah and mitzvot. 3) The souls (which have in them Havaya) bear witness that reveal the transcendent divine energy in existence. Divine providence over souls is therefore from Havaya -- a conduct that is beyond natural, either 1) completely supranatural, or 2) miracles that are hidden on nature, Havaya in Elokim.

This explains the Shaloh, that the count (of these souls in bodies) draws down the divine presence, because their counting is due to their value, and the count reflects the revealed divine conduct with these souls, signifying the divine presence among them.

Concepts: Number. Value. Eternal souls.

Sefirot (chapters 49-124)

Sefirah: Number

ETERNAL SOUL

Ayin Beis Volume 1, Discourse 23, Tzohar Taaseh 5673, Chapter 88 (1) p. 169-170

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Souls too are individually perpetually eternal, compared to the celestial bodies. Even more so -- because the celestial bodies are part of physical existence, and their eternal power is due to the divine that is outside of them and not internalized. By contrast, souls themselves are divine entities, the soul I have given you is pure -- atzilus and above (tehira i'laah), from the name Havaya (Igeret HaTeshuvah ch. 4). 

Even according to what it says in other places (Biurei HaZohar Pinchas) that the souls are rooted in the (inner) containers (koach ha'gevul), the containers too are divine, as explained there. [In Igeret HaKodesh it says that that the souls have "left and separated" from the containers. But we have to say that they are still connected, only in a concealed way (dveikus bilti nikeres), like the containers themselves]. 

Just like the ohr (energy) remains connected and is inherently eternal, so too the containers. Especially considering that they are containers for, united with, the energy (and with their source in the koach ha'gevul, finite power of the divine ein sof). Thus, the containers are also in a state of inherent sustenance (kiyum atzmi), and so are the souls that are rooted in the containers (Hu kayom v'Shemo kayom v'Kisoi nochon).

Concepts: Number. Value. Eternal souls.

Sefirot (chapters 49-124)

Sefirah: Number

NUMBER = VALUE

Ayin Beis Volume 1, Discourse 23, Tzohar Taaseh 5673, Chapter 87 p. 166-169

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The difference between number of energies and number of containers explains the difference between "es she'darko limnos" (items which are always sold by count), and "kol she'darko limnos" (items which are generally sold by count but sometimes are sold by weight). Count demonstrates value. As the Shaloh writes regarding the counting of the Jews, which reflects the divine presence among them.

Explanation: Counting each individual item signifies that each item is valuable. Like the celestial bodies -- counting the stars by their number, which is due to their value -- that they perpetuate eternally (verse), due to the divine power vested in them. The earthly bodies also perpetuate but only by species, the divine in heaven revealed, the divine on earth concealed. Verse: xxx. Divine providence everywhere in every detail, but there are levels in this: providence from Havaya -- revealed, redemption, and providence from Elokim, exile. Through garments which are necessary for the transmission to materialize in the material world, but the blessing comes from G-d. Celestial bodies have a revealed divine in each individual star -- thus their individual count.

Concepts: Number. Value. Celestial Bodies

Sefirot (chapters 49-124)

Sefirah: Number

NUMBER: CONTAINER OR ENERGY? Where Quantity Meets Quality and Number Meets Beyond Number

Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 86 (1) p. 164-166

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In avodah this is the difference between the mesirat nefesh of the divine soul (the elevation of the energies), bittul b'metziyus, in which the quality of energy is abundant, and the animal soul (elevation of the containers), bittul ha'yesh, in which the containers are abundant.

We need some further explanation how numbers emerge in energies, which is also due to them being "touched" by the containers: Containers consist of two dimensions -- the inner and outer container. The inner dimension serves only to express the energy, like the colors of light, the core name (shem ha'etzem), or a step lower. These are the primary containers of the nine higher sefiros. Therefore the abundant number there is in energies, and the number of containers are reduced . The outer containers, which are primarily in malchus, define and shape the energies. And therefore in malchus we have a higher number of containers than of energies.

This explains the fusion of number and beyond number ("the number of souls will be beyond number"): This refers to the number of energies, which are a number but not one of division and distinction, but of quality. "There is no number to His understanding:" The inner mind is primarily energy, thus it combines number and beyond number.

"The number of souls will be beyond number" also refers to the souls drawing down the infinite into the finite (beyond number into number), through their study of Torah (inner mind), "sixty kingdoms and countless alomot" -- the sixty tractatee bring on infinite worlds; and through their teshuvah, which reaches the inner concealed depths that are beyond number.

This also explains Shemini Atzeret -- the level of binah (shemini), tevunah, which retains (atzeret) and internalizes the transcendent revelations of the Rosh Hashana, Yom Kippur and Sukkot, thereby integrating beyond number (transcendence) and number. Shemini Atzeret is thus one day, with one offering (unlike Sukkot which has multiple offerings), signifying its unity of the finite and the infinite.

Concepts: Number. Energy. Container.

Sefirot (chapters 49-124)

Sefirah: Number

NUMBER: QUANTITY OR QUALITY? Container or Energy?

Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 86 (1) p. 163-164

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As it is known, that sometimes the highest numbers are above and the lowest ones below (ten thousands in keser and units in malchus), and sometimes it says the opposite that the lowest numbers are above and the highest ones below (units in keser and thousands and ten thousands in malchus). The difference is whether we are speaking from the perspective of the energies or of the containers: From the energy perspective the greatest amount of is on higher levels and its gets diminished as the energy descends and is transmitted below. Containers are diminished in higher states, and increase as the flow descends.

"More" energy means something different than "more" containers:" Numbers and magnitude in energy is qualitative (not more details, but higher and more intense energy). While in containers "more" is quantitative -- more detailed and defined containers.

This is the meaning in the words of the Pardes that the primary number is in malchus -- that is number of defined containers, which are far greater in malchus than in the higher levels, where the number (quality) of energies is greater. Malchus is like speech that reveals the details that are higher and more sublime in thought.

Sefirah: Number

Zecher Rav Tuvcho (2)

ANATOMY OF A NUMBER

Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 84 (2) p. 160-161

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We will understand "zecher" -- a reflection of all the levels (rav tuvcho) -- with the example of a person counting an enormous number, say the number 10,000 (10 times revovah): As he counts one by one, first reaching one hundred, than a thousand, anf finally all 10,000, he comes to appreciate the magnitude and quality (mispar atzmi v'amiti) of the number. Afterwards, when he sums it up and describes it to another in a brief total of "10,000," this number is only a symbol -- a zecher -- of the magintude, but does not capture its essential power as when he actually counted it unit by unit. The number (mispar ha'kolel) is a state of diminishment (katnus) compared to the magnitude (gadlus) experienced in the detailed counting (mispar ha'merubah).

To break it down further: The collective number (mispar ha'kolel) also exists by the counter, when for example he knows the number before he begins to count. This total (klal) precedes and is qualitatively higher (gadlus) than the actual detailed counting (prat), which only reveals the number (but does not add any new quality). Like the qualitative superiority of thought, where all the details are in an elevated state, compared to speech, which diminishes and breaks the ideas down into details.

The point of this example is to demonstrate that there is magnitude (gadlus) and reduction (katnus) in both the collective number and the detailed number: From the perspective of the counter himself, both the collective number (the klal that precedes the prat) and the detailed number express the magnitude of the number - the collective number captures the quality of the entity; the detailed numbers are counting the essence of the entity. But from the perspective of the outsider who is being told the number, both the collective number and the detailed number reflect a diminished and reduced state.

This example helps us understand how things are above: Number signifies parameters, which are determined primarily by the containers, which limits and defines the energy flow and thus reveals it (anything that is not defined is not revealed). The containers of atzilus reveal the hidden divine number (structure) in the energies. In atzilus itself the primary containers are in malchus: The containers of the nine higher sefiros are one with the energy; they only reveal the nature of the energy, like the colors of light. In malchus the containers take on a function that effects the lower levels. Thus malchus is the primary level which reveals the finite number of the higher sefirot, like the Pardes explains. Number in the nine higher sefirot is primarily the number of energies (these numbers also come because they are "touched," effected, by the containers, yet the primary revelation is of energy not container); number in malchus is primarily the number of containers.

Concepts: Number

Sefirot (chapters 49-124)

Sefirah: Number

Zecher Rav Tuvcho (1)

ABOUNDING GOODNESS: The Process of Transmission

Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 84 (2) p. 160-161

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We will understand this based on the explanation in the Siddur on zecher rav tuvcho. Tov (goodness) is the level of yesod, which is the channel that transmits from source to recipient. Rav tuvcho -- abounding (abundance of) goodness -- refers to the many yesodos, the concealments (tzimtzumim) necessary to transmit from level to a lower level, in order for the recipient tio be able to contain the transmission. In general there are 4 tzimtzumim: 1) Concealing the essential wisdom of the teacher into one point. 2) Breaking that point into details. 3) Finding the right words to express the idea to the recipient (speeach within thought). 4) Expressing the idea in actual words (maaseh). Or the last two: transmitting the idea in general terms, then breaking them down into details. So too above there are generally four levels -- corresponding to the four letters of Havaya: 1) The yud -- the top point of the kav. 2) The heh - Adam Kadmon (beriyah d'klolus), which contains the entire comsic order and all its details in one image. 3) The vav - yetzirah d'klolus. 4) The last heh -- atzilus (asiyah d'klolus). Or: 1) Yud -- the point of the reshimu. 2) Heh - the 231 gates of the world of the "malbish." 3) Vav - the kav, following the tzimtzum of the malbish. 4) Adam Kadmon.

All this is rav tuvcho, which is only a zecher (a recollection, remembrance), a reflection that travels through malchut to the angels in biy"a.

Concepts: Transmission.

Sefirot (chapters 49-124)

Sefirah: Number

MALCHUT: REVEALING THE NUMBER

Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 84 (1) p. 160

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The Pardes in Shaar Ha'Kinuiim (entry on mispar hayamim) writes that "number of days" refers to malchut, which reveals the number of the supernal days -- the six emotions, which on their own have a number, but it is concealed and undefined until malchut reveals it.

Concepts: Malchut. Number

Sefirot (chapters 49-124)

Sefirah: Number

WHAT'S IN A NUMBER?

Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 83 (3) p. 159-160

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But we still need to understand how can we say that that there are sefirot in iggulim, when sefirot are a defined structure (with qualitative differences between one level and another)? 

We will understand this by first prefacing what we discussed earlier (ch. 17), that there are sefirot even in the infinite energy that is higher than the ten hidden sefirot. Because every revelation is through sefirot. but those sefirot are endless and have no parameters. As a reflection of the essence that is substanceless (peshitus) these sefirot are also substanceless. The question is: How can sefirot -- which are structure -- be substanceless?

To understand this we need to first explain the meaning of sefirot. [Now begins a lengthy discussion for 47 chapters, that will conclude in ch. 124, to answer the question about sefirot in transcendence].

The first meaning of the word sefirah is number. As the Pardes writes: number signifies the finite. Though the sefirot are not finite on their own, compared to their source they are considered finite, and also based on their affect on existence. A number connotes two things: 1) A finite entity, 2) revealing the distinct number of an entity whose distinction was previously concealed. The number does not add or subtract anything from the entity; all it does is reveal.

The sefirot in atzilus are only in a state of number -- meaning that they reveal the distinct personalities and structure of the ten sefirot that were previously concealed in the ten hidden sefirot. But in atzilut they are still archetypes, and only in biy"a, where existence begins to emerge as independent state of yesh, do the sefirot take on actual defined shape. 

[The next 9 chapters, ch. 83-90, all discuss this first interpretation in sefirah: number. In ch. 91 he begins with the second interpretation which continues for 13 chapters, 91-103. Followed by chapters 104-123 where he moves on to the third interpretation, upon whose conclusion he returns to answer the initial question: how can we associate sefirot to transcendence (igguilim)?] 

Concepts: Sefirah. Number

Sefirot (chapters 49-124)

Sefirah: Number

WHAT'S IN A NUMBER?

Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 83 (2) p. 159-160

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But we still need to understand how can we say that that there are sefirot in iggulim, when sefirot are a defined structure (with qualitative differences between one level and another)? 

We will understand this by first prefacing what we discussed earlier (ch. 17), that there are sefirot even in the infinite energy that is higher than the ten hidden sefirot. Because every revelation is through sefirot. but those sefirot are endless and have no parameters. As a reflection of the essence that is substanceless (peshitus) these sefirot are also substanceless. The question is: How can sefirot -- which are structure -- be substanceless?

To understand this we need to first explain the meaning of sefirot. [Now begins a lengthy discussion for 47 chapters, that will conclude in ch. 124, to answer the question about sefirot in transcendence].

The first meaning of the word sefirah is number. As the Pardes writes: number signifies the finite. Though the sefirot are not finite on their own, compared to their source they are considered finite, and also based on their affect on existence. A number connotes two things: 1) A finite entity, 2) revealing the distinct number of an entity whose distinction was previously concealed. The number does not add or subtract anything from the entity; all it does is reveal.

The sefirot in atzilus are only in a state of number -- meaning that they reveal the distinct personalities and structure of the ten sefirot that were previously concealed in the ten hidden sefirot. But in atzilut they are still archetypes, and only in biy"a, where existence begins to emerge as independent state of yesh, do the sefirot take on actual defined shape. 

[The next 9 chapters, ch. 83-90, all discuss this first interpretation in sefirah: number. In ch. 91 he begins with the second interpretation for 13 chapter, 91-103. Then in ch. 104-123 he moves on to the third interpretation, upon whose conclusion he returns to answer the initial question: how can associate sefirot to transcendence (igguilim)?] 

Concepts: Sefirah. Number

Sefirot (chapters 49-124)

The Paradox of Transcendence

SEFIROT IN IGGULIM (TRANSCENDENCE)?

Ayin Beis Volume 1, Discourse 22, B'Yom Ha'Shemini Atzeret 5673, Chapter 83 (1) p. 158-159

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But we still need to understand how there are sefirot in iggulim that have no structure, when sefirot are a defined structure (with qualitative differences between one level and another)? 

We will understand this by first prefacing what we discussed earlier (ch. 17), that there are sefirot even in the infinite energy that is higher than the ten hidden sefirot. Because every revelation is through sefirot. but those sefirot are endless and have no paramterers. As a reflection of the essence that is substanceless (peshitus) these sefirot are also substanceless. The question is: How can sefirot -- which are structure -- be substanceless?

To understand this we need to first explain the meaning of sefirot. [Now begins a lengthy discussion for 47 chapters,, that will conclude and return in ch. 124 to answer the question about sefirot in transcendence].

Concepts: Transcendence. Sefirot

Transcendence (chapters 49-83)

The Paradox of Transcendence

TEMIMUS: UNWAVERING SINCERITY

Ayin Beis Volume 1, Discourse 21, B'Sukkot Teishvu 5673, Chapter 82 p. 155-158

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Long Summary:

We can understand the qualitative equality of all levels of transcedence (regardless of their quantitative measure) from temimus -- integrity, sincerity, wholesomeness, which is rooted in the pure supra-rational desire of the soul. Temimus is realted to an atzmi, which is not subject to changes and fluctiations that come from rational thinking. It is the absolute unwavering trust in G-d and His blessings, and not in any vehicles that carry the blessing, including the overinvestment in machinations and schemes, instead of simple trust in G-d as source of all blessings. This can be in two ways: 10 creating a container but knowing that G-d's blessing is the key to success. 2) At times, no container is needed only trust in the divine. Better to rely on G-d -- the transcednent -- than trust man -- the immanent (supernal man).

This temimus permeates the entire structure: The mind -- positive thinking, without complaints. The heart -- integrity. Action -- unwavering comittment expressed in actual behavior. Indeed, action demonstrates the truth of the conviction and sincerity.

Regardless of their distinct expression, the sincerity is equal in all these levels. Which desmonstrates how the differences in revealed measure between abundant or diminished expression does not effect the transcendent intensity, which is equal everywhere.

Concepts: Temimus. Sincerity

Transcendence (chapters 49-83)

The Paradox of Transcendence

WHAT DEFINES STRUCTURE: QUANTITY OR QUALITY?

Ayin Beis Volume 1, Discourse 21, B'Sukkot Teishvu 5673, Chapter 81 (2) p. 152-155

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Long Summary:

This is the meaning of the Etz Chaim that the energy in Atzilus radiates in different measures (in keser and chochma from up close, in z"a like through a window, in malchus through a hole), reflecting the quantitative diminishment of the same energy from level to level (while in biy"a it radiates through a  curtain, signifying a qualitiative leap). You can expand the hole and turn it into a window. Like the transmission from a teacher to a student, which contains all the intellect in a concentrated and concealed fashion (and the student will appreciate the intellect after 40 years). Same is true with intellect tha give birth to emotions (though they are different qualitative idioms), that the emotions contain the intellect in a concelaed state, and later when they mature the intellect is revealed in them.

All this demonstrates that structure, even of the immanent energy, is not defined that much by the quantitative measure of energy, being that even diminshed energy contains all the abundance in a concealed form [and the primary structure is defined by the qualitative difference of the immanent entities]. How much more so in transcendent energy, that its different quantitative manifestations (in ten sefirot) does nor imply structure. The quantitative diminishment of immanent energy actually weakens the energy, and because immanent energy is defined by its revelation, a dimnished state of energy defines its level. While the diminishment of transcendent energy (desire) does not weaken the intensity of the transcendence.

Concepts: Transcendence

Transcendence (chapters 49-83)

The Paradox of Transcendence

WHAT DEFINES STRUCTURE: QUANTITY OR QUALITY?

Ayin Beis Volume 1, Discourse 21, B'Sukkot Teishvu 5673, Chapter 81 (1) p. 152-155

Short Summary: 

Long Summary:

This is the meaning of the Etz Chaim that the energy in Atzilus radiates in different measures (in keser and chochma from up close, in z"a like through a window, in malchus through a hole), reflecting the quantitative diminishment of the same energy from level to level (while in biy"a it radiates through a  curtain, signifying a qualitiative leap). You can expand the hole and turn it into a window. Like the transmission from a teacer to a student, which contains all the intellect in a concentrated and concealed fashion (and the student will appreciate the intellect after 40 years). Same is true with intellect tha give borth to emotions (though they are different qualitative idioms), that the emotions contain the intellect in a concelaed state, and later when they mature the intellect is revealed in them.

All this demonstrates that structure, even of the immanent energy, is not defined that much by the quantitative measure of energy, being that even diminshed energy contains all the abundance in a concealed form [and the primary structure is defined by the qualitative difference of the immanent entities]. How much more so in transcendent energy, that its different quantitative manifestations (in ten sefirot) does not imply structure. The quantitative diminishment of immanent energy actually weakens the energy, and because immanent energy is defined by its revelation, a dimnished state of energy defines its level. While the diminishment of transcendent energy (desire) does not weaken the intensity of the transcendence.

Concepts: Transcendence

Transcendence (chapters 49-83)

The Paradox of Transcendence

ARE THERE LEVELS IN TRANSCENDENCE?

Ayin Beis Volume 1, Discourse 21, B'Sukkot Teishvu 5673, Chapter 80 (1) p. 150-152

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Question: Aren't there ten sefirot also on the level of iggulim, as well as a hierarchy of higher and lower makifim, and even each makif has a higher and lower level (as we see in regard to repairing spiritual infections) -- so how can we say that the transcendent energy has no diversity and distinction? Answer: These distinctions are only quantitative, in the measure of revealed or diminished energy, but not qualitatively, because all the transcedent energies are fundamentally one. Thus, these quantitative distinctions of higher and lower do not contradict our earlier discussion that transcendence has no levelsm because quantitative distinction is not the primary defintion of hierarchy, as we discussed earlier that even in the immanent energy the primary heirachy (of higher and lower) is not in quantity, but in quality: quantitively binah can reach the level of chochma, but qualitatively it cannot (even in their source in atik).

Concepts: Transcendence

Transcendence (chapters 49-83)

The Paradox of Transcendence

TRANSCENDENT UNANIMITY:

ALL CROWNS EVOLVE FROM ONE ANOTHER

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 79 p. 148-150

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With all that was discussed (in chapters 59-78) about the relationship of transcendence and its impact on immanence, nevertheless transcendent energy -- the desire in each world -- is beyond the structure and all the makifim (kesorim) are equal with no distinctions. In the immanent structure one level is not the same as another. The wisdom of asiyah (action, like artistry or embroidery) is fundamentally different than the wisdom of atzilus (essential wisdom), and even when it grows it can never become wisdom of atzilus. (Torah is different being higher than the structure). But the desire, keser, of each world can grow to the keser of a higher world and beyond (like through innocence in keser of asiyah one can reach higher than keser of atzilus). Because all "kesorim evolve from one another" -- they are all one essential personality, beyond any distinctions.

Concepts: Transcendence

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (4)

3 Types of Teshuvah 

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 78 p. 146-148

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Just as these three, nefesh ruach neshomo, reflect dufferent type of service, they are also sitinguished in their type of teshuvah:

1) The teshivah of nefesh is on action related transgressions, and on the general inclination and consumption with material crassness, and on the lack of committment to heaven. The sadness over one's predicament leads to rejecting the past and resolving to begin a new path into the future.

2) Teshuvah of ruach is in the lack of emotional love and respect in one's service. The importance of ahava and yirah is: 1) a mitzvah, 2) they refine ther animal soul turning it into "human," 3) this is the purpose of the souls' descent. The sadness over the divine soul's deprivation of being realized elicits a passionate teshuvah, to reintroduce ahava and yirah. This teshuvah itself is one that has more passion that the teshivah of nefesh, which may touch deeper being that it is over inappropriate behavior (while tuach is over more subtle matters), but it is not as emotional (hispaalus). In addition, teshuivah of ruach is some ways touches even deeper, like a fruit on top of a tree which falls farther than lowedr hanging fruit. So too, one is who capable of an emotional relationship and doesn't pursue it, is on some ways in deeper potential trouble.

3) Teshuvah of neshomo is over the lack of divine comprehension and contemplation, ejich is also a mitzvah, and one that rises above them all. Specifically -- teshivah over the lack of beging touched by the what one understands. This is an even deeper teshivah, because here the individual intellectually understands the divine, he therefore knows and appreciated the distance he is experiencing, far deeper than the lower forms of teshuvah.

We receive strength from above to fulfill and sustain all three levels of teshuvah. These are three makifim - transcendent forces -- of tzur, magen, misgav: Following the general makif of adon uzeinu which affect all in a general way of awakening the Jewish spark (makchus) within, this in turn gives power to the the three crowsn of biy"a to infuse energy into the specific service of different souls: Nefesh/action based. Ruach/emotion based. Neshomo/mind based.

We thus see te tols and impact of all the levels of keser, the general all encompassing one, and the specific detailed ones.

Concepts: Binah. Malchus

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (4)

3 Types of Souls 

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 77 (2) p. 145-146

Short Summary: 

Long Summary:

Tzur misgoveinu, mogen yisheinu, misgav b'adeinu correspond to the makifim of nefesh, ruach neshomo, in which different souls are rooted: nefesh is the root of the souls whose primary service is in action. Ruach are the souls who serve with feelings, driven by comprehension. Neshomo are the souls who serve with the mind, which produce emotions.

Concepts: Binah. Malchus

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (4)

Adon Uzeinu (3): Mother Adorns Daughter: Malchus Matures 

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 77 (1) p. 143-145

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At times binah emanates energy into malchus endowing her with masculine (adon) status, as the Zohar (I 2a) says: Mother lends daughter her garments and adorns her with her ornaments... this one is called master (adon), as is said "behold, the ark of the covenant , master of all the earth."

On the soul level this is when the root (mazal) of the soul channels energy and empowers the soul, as it manifests and is concealed in the body and the animal soul, with thoughts of teshuvah. It arouses the awareness in the "lost" and displaced soul to seek out its divine spark -- "u'bikashtem me'shom" -- that is lost and scattered in the crassness of the animal soul and material existence. This awareness causes the divine soul to cry out from its inner depths in anguish over its distance and dire straits, which in turn lifts the soul out of its exile, and also impacts the animal soul to change. This impact is acutely felt by the animal soul when it reaches a state of desperation

and also the animal soul to feel helpless. The broken soul in turn causes it to be transformed.

This is Adon Uzeinu -- binah empowering malchus to free itsekf from its displacement, and on the contrary -- its thirst reaches higher than the initial desire (binah).

2) Empowering malchus to be revealed in a powerful and internal way -- during Rosh Hashana and Yom Kippur, when the focus is on the service of kabolas ol malchus shomayim, the conscious and revealed devotion and connection to the divine. (1) Freedom from Captivity. 2) Dynamic kabolat ol; makifim of biy"a). 

Concepts: Binah. Malchus

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (3)

Adon Uzeinu (2): The Mother: Provider

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 76 p. 142-143

Short Summary: 

Long Summary:

In contrast to the level of "daughter" (the state of the exiled soul, which does not have its own power to ascend, and is dependent on Torah for its elevation) the level of "mother" (binah) is an elevated spiritual state, in which -- on the contrary -- the soul actually transmits to (and elevates) the Torah. 

Both souls and Torah "precede" (are above) existence. At times we find that souls are higher than Torah, like a groom which transmits to the Torah as bride; and then we find that Torah is higher than souls, and binds souls to the divine. The explanation in this is that it depends on which level of the soul is being discussed:Torah is higher than the  dimension of the soul that manifests in a body -- nefesh ruach neshomo, the service within the structure of mind and heart. Because Torah is rooted in chochma of atzilus, which is higher than the mortal comprehension of souls (even of exalted souls) who can only perceive the existence of the divine not its inner personality. Due to the soul's manifestation in a body and animal soul, which conceal the soul's energy, the soul needs the Torah's help to connect to the divine. And especially, a weakened soul.

But the root and source of the soul, which does not manifest in the body, is higher than chochma; this is the supra-rational service of "desire of the heart" (re'usa d'liba). In relation to this level the soul is higher than Torah and transmits the divine essence into the Torah.

This is the level of "mother", who blesses her child. And due to this binah (mother) is in a state of "masculine" maturity, transmitting the divine essence into z"a.

Concepts: Binah

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (3)

Adon Uzeinu (1):

The Daughter: Vulnerability

Ayin Beis Volume 1, Discourse 19, Ani L'Dodi 5673, Chapter 75 p. 140-142

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Long Summary:

Adon (uzeinu): mature malchus. malchus achieving masculine status, as it connects with binah. malchus on its own is the level of "daughter," the recipient who need to protection. In avodah: weak and vulnerable, as the divine soul is dominated by the animal soul. It thus needs the power of Torah to give it strength. The preparation for that is "fogetting your people and house of your father" -- reigning in and controlling your temptations. Elul -- teshuvah ta'taah -- with the power of Torah, leads us to the teshuva i'laah of Rosh Hashana and Yom Kippur.

Concepts: Malchus.

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (2)

FIRST FOUR LEVELS IN MALCHUS

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 74 (2) p. 138-140

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Long Summary:

"The beginning" refers to the beginning of all beginnings -- atzmus. The intention of the 'beginning" is wedged in the end -- in malchut,  "melech yochid," "melech ha'kodesh," "adon olam asher molach b'terem kol," fundamental exaltation (hisna'asus atzmi). This is malchut - power to create: "Elokei olam" -- the divine name as it is encompassed in and one with the essence -- yecholes.

"B'rachomecho Ha'rabim" is the name as it is revealed. These first two levels are like the difference between mlacht as it is rooted in binah (concealed) and in z"a (more revealed). "Racheim aleinu" - keser malchus: the ani of keser and atzmus infuses the ayin of malchus with exaltation: the elevation of nature through miracles which manifest in nature. "Racheim" (compassion) comes from an exalted state -- a makif -- which recognizes the lowliness and distance of an entity and has compassion toward it. Immanent energy does not require and evoke compassion.

"Adon Uzeinu" -- the compassion creates a makif that empowers and elevates the soul.

Concepts: Malchus.

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (2)

FIRST FOUR LEVELS IN MALCHUS

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 74 (1) p. 138-140

Short Summary: 

Long Summary:

"The beginning" refers to the beginning of all beginnings -- atzmus. The intention of the 'beginning" is wedged in the end -- in malchut,  "melech yochid," "melech ha'kodesh," "adon olam asher molach b'terem kol," fundamental exaltation (hisna'asus atzmi). This is malchut - power to create: "Elokei olam" -- the divine name as it is encompassed in and one with the essence -- yecholes.

"B'rachomecho Ha'rabim" is the name as it is revealed. These first two levels are like the difference between mlacht as it is rooted in binah (concealed) and in z"a (more revealed). "Racheim aleinu" - keser malchus: the ani of keser and atzmus infuses the ayin of malchus with exaltation: the elevation of nature through miracles which manifest in nature. "Racheim" (compassion) comes from an exalted state -- a makif -- which recognizes the lowliness and distance of an entity and has compassion toward it. Immanent energy does not require and evoke compassion.

"Adon Uzeinu" -- the compassion creates a makif that empowers and elevates the soul.

Concepts: Malchus.

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus

POWER OF MALCHUS

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 73 p. 136-138

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Long Summary:

Concepts: Malchus.

Transcendence (chapters 49-83)

From Non-Existential to Existential and Below

Yotzer Prayer: 7 Steps From the Source to Existence

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 72 (3) p. 135-136

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Long Summary:

Concepts: Atzmus (the Divine Essence)

Transcendence (chapters 49-83)

From Non-Existential to Existential and Below

Yotzer Prayer: 7 Steps From the Source to Existence

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 72 (2) p. 135-136

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Long Summary:

Concepts: Atzmus (the Divine Essence)

Transcendence (chapters 49-83)

Atzmus: Elokei Olam

Yotzer Prayer: 7 Steps From the Source to Existence

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 72 (1) p. 135

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Long Summary:

Concepts: Atzmus (the Divine Essence)

Transcendence (chapters 49-83)

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

Awakening the Desire

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 70 (2) p. 130-132

Analysis

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Long Summary:

Concepts: Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

More info: www.ayinbeis.com

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

5 Levels of Soul

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 71 (1) p. 132-134

Analysis

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Long Summary:

Concepts: 5 Levels of Soul. Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

From Desire to Structure

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 70 p. 130-132

Analysis

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Long Summary:

Concepts: Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

Ayin Beis with Rabbi Simon Jacobson Chapter 69-70 Addendum 2

Comparative Studies: Shaarei Teshuvah Shaar haTefilah ch. 9

Boruch She'Omar: 5 Steps From 

Non Existence to Existence (2)

From the Source to Existence

Ayin Beis with Rabbi Simon Jacobson Chapter 69-70 Addendum 1

Comparative Studies: Shaarei Teshuvah Shaar haTefilah ch. 8

Boruch She'Omar: 5 Steps From 

Non Existence to Existence (2)

From the Source to Existence

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

From the Source to Desire

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 69 (3) p. 129-130

Analysis

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Long Summary:

Concepts: Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

Desire for Existence

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 69 (2) p. 129-130

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Long Summary:

Concepts: Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

The Stirring

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 69 (1) p. 129

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Concepts: Energy. Desire for existence

Transcendence (chapters 49-83)

Immanence and Transcendence

Summary of Chapters 1-67

Ayin Beis Volume 1, Discourse 18, Zeh Hayom 5673, Chapter 68 p. 127-128

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Concepts: Desire..

Transcendence (chapters 49-83)

Existential Impact of Transcendence (4)

Standing Strong

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 67 (2) p. 126-127

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Long Summary:

Concepts: Keser of Atzilus. Soul.

Sources:

Transcendence (chapters 49-83)

Existential Impact of Transcendence (4)

The Keser of Atzilus Effect

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 67 (1) p. 124-126

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Long Summary:

The impact of keser of atzilus is not on general existence (like the bittul that a"k effects), but on the souls, which are rooted in atzilus -- it causes them to have hidden love and re'usa d'liba, to offer testimony on the transcendent, the hidden of all the hidden. Israel is like desire, which rules the faculties. And it also impacts them to be revealed. The makif (keser) of atzilus is a close makif, which is closer to the internal and immanent, affecting the spontaneous thoughts of teshuvah, and the resting of the shechinah that inspires a person.

Concepts: Keser of Atzilus. Soul.

Levels of Desire (4)

Adam Kadmon and Atzilus

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 66 p. 123-124

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Long Summary:

The primal desire and thought of adam kadmon is the power of desire, the heskem, which is still within the essence, and not yet the full blown desire in motion as it manifests in keser of atzilus, which is the revealed and stimulated desire. Like the difference between kadesh and kodosh, thought (beriyah d'klolus, a"k) and speech (yetzirah d'klolus, keser of atzilus), which leads to action (asiya d'klolus, atzilus). Another reason for the need of the revealed desire (keser): because a"k is in a state of ain sof relative to atzilus. To bring the ten sefirot into being requires a spcific desire, a makif proti, for atzilus specifically.

Concepts: Adam Kadmon. Atzilus

Sources:

Transcendence (chapters 49-83)

Levels of Desire (3)

Pre-Desire: Desire to Desire

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 65 p. 121-123

Short Summary: The actual (revealed) desire is preceded and rooted in the power of desire (or concealed desire), thought, which is simply a