Tsimtsum
The “Tsimtsum” is the first act of Ein Sof (Infinite) in the creation. It is the retraction of His light from a certain space and encircling it, so as to reduce its intensity and allow created beings to exist. After this contraction, a ray of His light entered this empty space and formed the first Sephirot.
By these boundaries, He revealed the concepts of rigor and limit needed by the created beings, and gave a space for all the created to exist.
‘Hallal – vacant space
After the Tsimtsum (retraction) of His light, an empty space called ‘Hallal was left in the center of this new creation – a space without His full presence. This space is circular and contains all possibilities of existence for separated entities given that they are now distanced from the intensity of His light.
Reshimu – imprint
When His light retracted to form this round space, a trace of it called Reshimu – imprint remained inside. This lower intensity light allowed a space of existence (Makom) for all the created worlds and beings.
The roots of all future existence and events are in the Reshimu. Nothing can come into existence without having its root in this imprint.
The combination of the Reshimu – imprint of the original light and the Kav – ray of His direct light, will be the origin of all future worlds and existence.
About Kabbalah
The Kabbalah is the mystical and esoteric explanation of the Torah. It teaches the unfolding of the worlds, the will of the Creator, the various ways of guidance of these worlds, the role of man in the creation, and more. No other writings explain in details; the creation of this world and the ones above it, the energies that influence its guidance, nor the final goal of everything. These writings are based on ancient Jewish texts and mostly on the Zohar.
The Kabbalah teaches us that the world is guided by an extremely complex system of forces or energies, which through their interactions provoke chain reactions that impact directly on man and the worlds. Each one of these reactions has numerous ramifications, with many details and results. It explains to us the true guidance of the world, so that we may understand the will of God. How and why He created the world, in what way He governs it, the provenance of the souls and angels, the reasons for the dualism of reward and punishment, etc.
The word Kabbalah comes from the verb Lekabel (to receive), but to receive it is first necessary to want, and to become a Keli(recipient) able to receive and contain this knowledge. The Kabbalah also demonstrates to us the importance of man, because only he, by getting closer to the Creator, can influence these incredible forces. For this, one has to elevate to a higher dimension of understanding, and start asking himself some very important questions like; “Why”, “What is the purpose of doing this act or this prayer”, “What are the outcomes of my actions” etc.
The other writings explain in the least details “how” to do, but only the Zohar and the Kabbalah explain to us the exact reasons, and effects of all our prayers and actions.
I believe that most yearn to serve at their best the Creator, but have been accustomed to execute and not seek further, or were kept away from this knowledge. It is now the time to know and learn this magnificent science, as it is written and recommended:
“From there, you shall seek the Lord your G-od, and you shall find him if you seek him with all your heart, and with all your soul.” (Devarim 4,29)
“The one, who was able to learn the secrets of the Torah (Kabbalah) and did not make an effort to understand them, will be severely judged”(Even Shelomo 85, 24). – HaGra, HaGaon Rabbi Eliyahu de Vilna
All the souls in this present world, that will make the effort to know their Creator through His secret writings (Kabbalah), will ascend higher than all the other souls that did not learn and understand, and will be first at the time of the resurrection. (Zohar, Vayeshev, 182, 2)
The man who learns Kabbalah is above all the others. (Zohar, Shemini, 42,)
The one that learns Kabbalah to understand the secrets of the Torah, and the purpose of the Mitsvot according to the Sod (secret), is called a “Son” of the Lord.(Zohar, Vayera)
And finally, the very clear obligation in the Torah “To know, now”, and not just believe:
“וידעת היום והשבת אל-לבבך כי יהו-ה הוא האלה-ים בשמים ממעל ועל-הארץ מתחת אין עוד”
“Know, today, and consider it in your heart, that the Lord is G-od in heaven above and upon the earth beneath, and there is no other.” (Devarim, 4.39)
The Kabbalah teaches us that the world is guided by an extremely complex system of forces or energies, which through their interactions provoke chain reactions that impact directly on man and the worlds. Each one of these reactions has numerous ramifications, with many details and results. It explains to us the true guidance of the world, so that we may understand the will of God. How and why He created the world, in what way He governs it, the provenance of the souls and angels, the reasons for the dualism of reward and punishment, etc.
The word Kabbalah comes from the verb Lekabel (to receive), but to receive it is first necessary to want, and to become a Keli (recipient) able to receive and contain this knowledge. The Kabbalah also demonstrates to us the importance of man, because only he, by getting closer to the Creator, can influence these incredible forces. For this, one has to elevate to a higher dimension of understanding, and start asking himself some very important questions like; “Why”, “What is the purpose of doing this act or this prayer”, “What are the outcomes of my actions” etc.
The other writings explain in the least details “how” to do, but only the Zohar and the Kabbalah explain to us the exact reasons, and effects of all our prayers and actions.
I believe that most yearn to serve at their best the Creator, but have been accustomed to execute and not seek further, or were kept away from this knowledge. It is now the time to know and learn this magnificent science, as it is written and recommended:
“From there, you shall seek the Lord your G-od, and you shall find him if you seek him with all your heart, and with all your soul.” (Devarim 4,29)
“The one, who was able to learn the secrets of the Torah (Kabbalah) and did not make an effort to understand them, will be severely judged”(Even Shelomo 85, 24). – HaGra, HaGaon Rabbi Eliyahu de Vilna
All the souls in this present world, that will make the effort to know their Creator through His secret writings (Kabbalah), will ascend higher than all the other souls that did not learn and understand, and will be first at the time of the resurrection. (Zohar, Vayeshev, 182, 2)
The man who learns Kabbalah is above all the others. (Zohar, Shemini, 42,)
The one that learns Kabbalah to understand the secrets of the Torah, and the purpose of the Mitsvot according to the Sod (secret), is called a “Son” of the Lord.(Zohar, Vayera)
And finally, the very clear obligation in the Torah “To know, now”, and not just believe:
“וידעת היום והשבת אל-לבבך כי יהו-ה הוא האלה-ים בשמים ממעל ועל-הארץ מתחת אין עוד”
“Know, today, and consider it in your heart, that the Lord is G-od in heaven above and upon the earth beneath, and there is no other.” (Devarim, 4.39)
The Mo’hin are the directive force given to a configuration by one or two superior configurations. Depending on the state of growth, there are Mo’hin of Katnut – infancy – and of Gadlut – growth. There are also Mo’hin that enter the lower configuration – interior, and Mo’hin that encircle him – exterior. These directive forces vary in strength and intensities.
During gestation, the directive force are at the lowest level and are called NHY (נצח, הוד, יסוד) of the Mo’hin; they are of the aspect of נפש.
During the suckling, the lights grow and the directive force are at a higher level; they are called HGT (חסד, גבורה, תיפארת) of the Mo’hin and are of the aspect of רוח.
During growth, the directive forces are now fully developed to guide with the full force of HBD (חכמה, בינה, דעת); they are of the aspect of נשמה.
Two distinct Mo’hin come to ז׳א: directive forces of אימה arrive first, and then the directive forces of אבה, second. The directive forces that are given from אבה and from אימה to ז׳א, are called his Tselem (צלמ) and do not completely enter into him
The ones that enter inside the lower configuration – interior, are the three Sephirot NHY (נצח, הוד, יסוד) of the superior configuration, they divide in three and are now composed of nine parts and correspond to the צ. They spread into the nine Sephirot of ז׳א.
The ones that do not enter are HBD, HGT of the higher configuration. They do not enter inside the lower configuration, but rather encircle him on the outside in the three-column arrangement of kindness, rigor and mercy. The encircling Mo’hin are of a higher aspect than the interior Mo’hin and correspond to the למ of the complete Mo’hin -צלמ
The HGT (חסד, גבורה, תיפארת) that surround him correspond to the ל
The KHBD (כתר, חכמה, בינה, דעת) that encircle him correspond to the מ
Before reaching its full force, ז׳א goes through three prepatory states. First, from his original six Sephirot (infancy 1) he will get his higher four Sephirot which are his directive force, from ISOT 2 (growth 1). When these directive forces exit[3] it is infancy 2, when they come back to him through ISOT 1 (אבה and אימה), he has reached his full growth (growth 2).
Therefore, for the two infancies and two growths of configuration ז׳א, there are directive forces corresponding to each one of these different states of growth.
Directive forces of infancy
There are two types of directive forces of infancy: Katnut (infancy) 1 and Katnut 2.
When configuration ז׳א only receives the NHY (נצח, הוד, and יסוד) of his Mo’hin – interior – but not the encircling, they are the directive forces of Katnut 1.
When he receives the NHY (נצח, הוד, and יסוד) of his directive forces directly from אימה, they are the directive forces of Katnut 2.
Directive forces of growth
There are two types of directive forces of Gadlut (growth): Gadlut 1 and Gadlut 2.
When configuration ז׳א receives all his directive forces – interior and encircling from ISOT, they are directive forces of Gadlut 1. When he receives all his directive forces directly from אימה, they are directive forces of Gadlut 2, and he has now attained his full maturity.