f83f0e24be77a2d35ea16fd75fc541cbd18ce5acd5ee3842e4b6c5c59ed99f9e

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@@ -34,3 +34,10 @@ saved_model/**/* filter=lfs diff=lfs merge=lfs -text
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 *tfevents* filter=lfs diff=lfs merge=lfs -text
 misc/topic_graph.csv filter=lfs diff=lfs merge=lfs -text
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+json/Kabbalah/Zohar/Ohr[[:space:]]HaChamah[[:space:]]on[[:space:]]Zohar/Hebrew/Ohr[[:space:]]Hachama,[[:space:]]Peremyshl,[[:space:]]1896-1898.json filter=lfs diff=lfs merge=lfs -text
+json/Kabbalah/Zohar/Zohar/Hebrew/merged.json filter=lfs diff=lfs merge=lfs -text
+json/Kabbalah/Zohar/Zohar/Hebrew/Hebrew[[:space:]]Translation.json filter=lfs diff=lfs merge=lfs -text
+json/Kabbalah/Zohar/Zohar/Hebrew/Vocalized[[:space:]]Zohar,[[:space:]]Israel[[:space:]]2013.json filter=lfs diff=lfs merge=lfs -text

json/Kabbalah/Arizal and Chaim Vital/Pri Etz Chaim/English/Sefaria Community Translation.json

@@ -0,0 +1,477 @@
+{
+    "language": "en",
+    "title": "Pri Etz Chaim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "פרי עץ חיים",
+    "categories": [
+        "Kabbalah",
+        "Arizal and Chaim Vital"
+    ],
+    "text": {
+        "Gate of Prayer": {
+            "Introduction": [
+                "1. <b> The First Gate, the Gate of Prayer</b> and it is divided into six chapters.",
+                "2. It is explained there the idea of elevating the week day prayers, the need for prayer, and its ideas and it is explained in the chapters.",
+                "3. <b> Concerning Prayer:</b>",
+                "4. All prayer in the World of Asiyah {is} Malchut of Asiyah. "
+            ],
+            "": []
+        },
+        "Gate of Blessings": {
+            "": []
+        },
+        "Gate of Fringes": {
+            "": []
+        },
+        "Gate of Teffilin": {
+            "": []
+        },
+        "Gate of the World of Action": {
+            "": []
+        },
+        "Gate of the Holies": {
+            "From Second Edition": [],
+            "": []
+        },
+        "Gate of Songs": {
+            "": []
+        },
+        "Gate of the Recitation of the Shema": {
+            "": []
+        },
+        "Gate of the Silent Prayer": {
+            "": []
+        },
+        "Gate of the Repetition of the Silent Prayer": {
+            "": []
+        },
+        "Gate of Amen Intention": {
+            "": []
+        },
+        "Gate of Confession": {
+            "": []
+        },
+        "Gate of Putting Down the Head": {
+            "": []
+        },
+        "Gate of Reading the Torah": {
+            "": []
+        },
+        "Gate of the Afternoon and Evening Prayers": {
+            "": []
+        },
+        "Gate of the Recitation of the Shema Before Retiring": {
+            "": []
+        },
+        "Gate of the Midnight Prayer": {
+            "": []
+        },
+        "Gate of Conduct While Learning": {
+            "": []
+        },
+        "Gate of the Sabbath": {
+            "Introduction": [],
+            "": []
+        },
+        "Gate of The New Month, Chanukah, and Purim": {
+            "": []
+        },
+        "Gate of Festival": {
+            "": []
+        },
+        "Gate of Passover": {
+            "": [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "",
+                    "From Rabbi Chayim Cohen in the name of Rabbi Yitzchak (Ari), may his memory be blessed, who enlightened the eyes of the sages - the order of the arrangement of the Seder plate for the night of Passover: Take the three matzot of <i>shemurah</i> (stringently guarded) matzah and place the [one representing the] priest on top, the [one representing the] Levite below it and the [one representing the] Israelite below it; and these are the three aspects of wisdom, understanding and knowledge (<i>chochmah, binah vedaat</i>)  (in other books, the three minds [<i>mochin</i>]) of the supernal Father. Afterwards take the bitter herbs (<i>marror</i>), the <i>karpas</i>, the shankbone and the egg and place them upon the three matzot - the shankbone which hints to kindness (<i>chesed</i>) on your right, the egg on your left; and the bitter herbs, which hint to harmony, 'extend from end to end' in the middle, between the shankbone and the egg. In other books - because harmony (<i>tiferet</i>) is what mediates between kindness and might (<i>gevurah</i>). And the <i>charoset</i> is on the right, below the shankbone in the right column, corresponding to victory (<i>netzach</i>). And place the <i>karpas</i>, which hints to splendor (<i>hod</i>), below the egg on the left in the left column. And place the horseradish below the bitter herbs in the middle column, to make the sandwich later on, and that corresponds to foundation (<i>yesod</i>). And the plate itself, which includes them all, corresponds to majesty (<i>malkhut</i>)."
+                ]
+            ]
+        },
+        "Gate of the Omer Count": {
+            "": []
+        },
+        "Gate of Shavuot": {
+            "": [
+                [
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "Know - that anyone who doesn't sleep at all on this night, and engages in Torah - it's guaranteed that he will live out the year and no damage will befall him... "
+                ]
+            ]
+        },
+        "Gate of Rosh Hashana": {
+            "Introduction": [],
+            "": [
+                [
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "When the world was created in Tishrei (Libra) and everything returns to its original condition, there is a need for the sawing [of the unified male-female energy].  The sawing is the following:  it is to give the sawing all the judgment, with mercy only remaining. And the judgment is sweetened with various sweets (that we will explain further below).  The sawing occurs in these ten days.  Each day, one of the attributes are sawed.  It is known that the head of the [female-energy called] Nukvah is back-to-back with his chest and from there and above is the place called Leah, as it is known that his pairing with her happens during these days.  Rachel is not fully sawed (separated) until Yom Kippur and does not couple until Shmini Atzeret.",
+                    "On the first day of Rosh Hashana, the head of Zeir Anpin (small face) until but not including his Tiferet, the sawings are all taken during these days and it is therefore harsh judgment.  On the second day of Rosh Hashana where the sawing begins on the most elevated section of his Netzach.  This corresponds"
+                ]
+            ]
+        },
+        "Gate of the Prayers of Rosh Hashana": {
+            "": []
+        },
+        "Gate of the Shofer": {
+            "": []
+        },
+        "Gate of Yom Kippur": {
+            "": []
+        },
+        "Gate of Sukkot": {
+            "": []
+        },
+        "Gate of Lulav": {
+            "": []
+        }
+    },
+    "schema": {
+        "heTitle": "פרי עץ חיים",
+        "enTitle": "Pri Etz Chaim",
+        "key": "Pri Etz Chaim",
+        "nodes": [
+            {
+                "heTitle": "שער התפלה",
+                "enTitle": "Gate of Prayer",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Introduction"
+                    },
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הברכות",
+                "enTitle": "Gate of Blessings",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הציצית",
+                "enTitle": "Gate of Fringes",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער התפילין",
+                "enTitle": "Gate of Teffilin",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער עולם העשיה",
+                "enTitle": "Gate of the World of Action",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הקדישים",
+                "enTitle": "Gate of the Holies",
+                "nodes": [
+                    {
+                        "heTitle": "מהדורא בתרא",
+                        "enTitle": "From Second Edition"
+                    },
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הזמירות",
+                "enTitle": "Gate of Songs",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הקריאת שמע",
+                "enTitle": "Gate of the Recitation of the Shema",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער העמידה",
+                "enTitle": "Gate of the Silent Prayer",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער חזרת העמידה",
+                "enTitle": "Gate of the Repetition of the Silent Prayer",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער כוונת אמן",
+                "enTitle": "Gate of Amen Intention",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הסליחות",
+                "enTitle": "Gate of Confession",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער נפילת אפים",
+                "enTitle": "Gate of Putting Down the Head",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער קריאת ספר תורה",
+                "enTitle": "Gate of Reading the Torah",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער מנחה ומעריב",
+                "enTitle": "Gate of the Afternoon and Evening Prayers",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער קריאת שמע שעל המיטה",
+                "enTitle": "Gate of the Recitation of the Shema Before Retiring",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער תיקון חצות",
+                "enTitle": "Gate of the Midnight Prayer",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הנהגת הלימוד",
+                "enTitle": "Gate of Conduct While Learning",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער השבת",
+                "enTitle": "Gate of the Sabbath",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Introduction"
+                    },
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער ר\"ח חנוכה ופורים",
+                "enTitle": "Gate of The New Month, Chanukah, and Purim",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער מקרא קודש",
+                "enTitle": "Gate of Festival",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער חג המצות",
+                "enTitle": "Gate of Passover",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער ספירת העומר",
+                "enTitle": "Gate of the Omer Count",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער חג השבועות",
+                "enTitle": "Gate of Shavuot",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער ראש השנה",
+                "enTitle": "Gate of Rosh Hashana",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Introduction"
+                    },
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער תפילות ראש השנה",
+                "enTitle": "Gate of the Prayers of Rosh Hashana",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער השופר",
+                "enTitle": "Gate of the Shofer",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער יום הכפורים",
+                "enTitle": "Gate of Yom Kippur",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער חג הסוכות",
+                "enTitle": "Gate of Sukkot",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הלולב",
+                "enTitle": "Gate of Lulav",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Kabbalah/Arizal and Chaim Vital/Pri Etz Chaim/English/merged.json

@@ -0,0 +1,478 @@
+{
+    "title": "Pri Etz Chaim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Pri_Etz_Chaim",
+    "text": {
+        "Gate of Prayer": {
+            "Introduction": [
+                "1. <b> The First Gate, the Gate of Prayer</b> and it is divided into six chapters.",
+                "2. It is explained there the idea of elevating the week day prayers, the need for prayer, and its ideas and it is explained in the chapters.",
+                "3. <b> Concerning Prayer:</b>",
+                "4. All prayer in the World of Asiyah {is} Malchut of Asiyah. "
+            ],
+            "": []
+        },
+        "Gate of Blessings": {
+            "": []
+        },
+        "Gate of Fringes": {
+            "": []
+        },
+        "Gate of Teffilin": {
+            "": []
+        },
+        "Gate of the World of Action": {
+            "": []
+        },
+        "Gate of the Holies": {
+            "From Second Edition": [],
+            "": []
+        },
+        "Gate of Songs": {
+            "": []
+        },
+        "Gate of the Recitation of the Shema": {
+            "": []
+        },
+        "Gate of the Silent Prayer": {
+            "": []
+        },
+        "Gate of the Repetition of the Silent Prayer": {
+            "": []
+        },
+        "Gate of Amen Intention": {
+            "": []
+        },
+        "Gate of Confession": {
+            "": []
+        },
+        "Gate of Putting Down the Head": {
+            "": []
+        },
+        "Gate of Reading the Torah": {
+            "": []
+        },
+        "Gate of the Afternoon and Evening Prayers": {
+            "": []
+        },
+        "Gate of the Recitation of the Shema Before Retiring": {
+            "": []
+        },
+        "Gate of the Midnight Prayer": {
+            "": []
+        },
+        "Gate of Conduct While Learning": {
+            "": []
+        },
+        "Gate of the Sabbath": {
+            "Introduction": [],
+            "": []
+        },
+        "Gate of The New Month, Chanukah, and Purim": {
+            "": []
+        },
+        "Gate of Festival": {
+            "": []
+        },
+        "Gate of Passover": {
+            "": [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "",
+                    "From Rabbi Chayim Cohen in the name of Rabbi Yitzchak (Ari), may his memory be blessed, who enlightened the eyes of the sages - the order of the arrangement of the Seder plate for the night of Passover: Take the three matzot of <i>shemurah</i> (stringently guarded) matzah and place the [one representing the] priest on top, the [one representing the] Levite below it and the [one representing the] Israelite below it; and these are the three aspects of wisdom, understanding and knowledge (<i>chochmah, binah vedaat</i>)  (in other books, the three minds [<i>mochin</i>]) of the supernal Father. Afterwards take the bitter herbs (<i>marror</i>), the <i>karpas</i>, the shankbone and the egg and place them upon the three matzot - the shankbone which hints to kindness (<i>chesed</i>) on your right, the egg on your left; and the bitter herbs, which hint to harmony, 'extend from end to end' in the middle, between the shankbone and the egg. In other books - because harmony (<i>tiferet</i>) is what mediates between kindness and might (<i>gevurah</i>). And the <i>charoset</i> is on the right, below the shankbone in the right column, corresponding to victory (<i>netzach</i>). And place the <i>karpas</i>, which hints to splendor (<i>hod</i>), below the egg on the left in the left column. And place the horseradish below the bitter herbs in the middle column, to make the sandwich later on, and that corresponds to foundation (<i>yesod</i>). And the plate itself, which includes them all, corresponds to majesty (<i>malkhut</i>)."
+                ]
+            ]
+        },
+        "Gate of the Omer Count": {
+            "": []
+        },
+        "Gate of Shavuot": {
+            "": [
+                [
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "Know - that anyone who doesn't sleep at all on this night, and engages in Torah - it's guaranteed that he will live out the year and no damage will befall him... "
+                ]
+            ]
+        },
+        "Gate of Rosh Hashana": {
+            "Introduction": [],
+            "": [
+                [
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "When the world was created in Tishrei (Libra) and everything returns to its original condition, there is a need for the sawing [of the unified male-female energy].  The sawing is the following:  it is to give the sawing all the judgment, with mercy only remaining. And the judgment is sweetened with various sweets (that we will explain further below).  The sawing occurs in these ten days.  Each day, one of the attributes are sawed.  It is known that the head of the [female-energy called] Nukvah is back-to-back with his chest and from there and above is the place called Leah, as it is known that his pairing with her happens during these days.  Rachel is not fully sawed (separated) until Yom Kippur and does not couple until Shmini Atzeret.",
+                    "On the first day of Rosh Hashana, the head of Zeir Anpin (small face) until but not including his Tiferet, the sawings are all taken during these days and it is therefore harsh judgment.  On the second day of Rosh Hashana where the sawing begins on the most elevated section of his Netzach.  This corresponds"
+                ]
+            ]
+        },
+        "Gate of the Prayers of Rosh Hashana": {
+            "": []
+        },
+        "Gate of the Shofer": {
+            "": []
+        },
+        "Gate of Yom Kippur": {
+            "": []
+        },
+        "Gate of Sukkot": {
+            "": []
+        },
+        "Gate of Lulav": {
+            "": []
+        }
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "פרי עץ חיים",
+    "categories": [
+        "Kabbalah",
+        "Arizal and Chaim Vital"
+    ],
+    "schema": {
+        "heTitle": "פרי עץ חיים",
+        "enTitle": "Pri Etz Chaim",
+        "key": "Pri Etz Chaim",
+        "nodes": [
+            {
+                "heTitle": "שער התפלה",
+                "enTitle": "Gate of Prayer",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Introduction"
+                    },
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הברכות",
+                "enTitle": "Gate of Blessings",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הציצית",
+                "enTitle": "Gate of Fringes",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער התפילין",
+                "enTitle": "Gate of Teffilin",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער עולם העשיה",
+                "enTitle": "Gate of the World of Action",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הקדישים",
+                "enTitle": "Gate of the Holies",
+                "nodes": [
+                    {
+                        "heTitle": "מהדורא בתרא",
+                        "enTitle": "From Second Edition"
+                    },
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הזמירות",
+                "enTitle": "Gate of Songs",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הקריאת שמע",
+                "enTitle": "Gate of the Recitation of the Shema",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער העמידה",
+                "enTitle": "Gate of the Silent Prayer",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער חזרת העמידה",
+                "enTitle": "Gate of the Repetition of the Silent Prayer",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער כוונת אמן",
+                "enTitle": "Gate of Amen Intention",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הסליחות",
+                "enTitle": "Gate of Confession",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער נפילת אפים",
+                "enTitle": "Gate of Putting Down the Head",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער קריאת ספר תורה",
+                "enTitle": "Gate of Reading the Torah",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער מנחה ומעריב",
+                "enTitle": "Gate of the Afternoon and Evening Prayers",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער קריאת שמע שעל המיטה",
+                "enTitle": "Gate of the Recitation of the Shema Before Retiring",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער תיקון חצות",
+                "enTitle": "Gate of the Midnight Prayer",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הנהגת הלימוד",
+                "enTitle": "Gate of Conduct While Learning",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער השבת",
+                "enTitle": "Gate of the Sabbath",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Introduction"
+                    },
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער ר\"ח חנוכה ופורים",
+                "enTitle": "Gate of The New Month, Chanukah, and Purim",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער מקרא קודש",
+                "enTitle": "Gate of Festival",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער חג המצות",
+                "enTitle": "Gate of Passover",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער ספירת העומר",
+                "enTitle": "Gate of the Omer Count",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער חג השבועות",
+                "enTitle": "Gate of Shavuot",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער ראש השנה",
+                "enTitle": "Gate of Rosh Hashana",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Introduction"
+                    },
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער תפילות ראש השנה",
+                "enTitle": "Gate of the Prayers of Rosh Hashana",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער השופר",
+                "enTitle": "Gate of the Shofer",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער יום הכפורים",
+                "enTitle": "Gate of Yom Kippur",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער חג הסוכות",
+                "enTitle": "Gate of Sukkot",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "שער הלולב",
+                "enTitle": "Gate of Lulav",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Kabbalah/Arizal and Chaim Vital/Sefer Etz Chaim/English/Sefaria Community Translation.json

@@ -0,0 +1,154 @@
+{
+    "language": "en",
+    "title": "Sefer Etz Chaim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "עץ חיים",
+    "categories": [
+        "Kabbalah",
+        "Arizal and Chaim Vital"
+    ],
+    "text": {
+        "Shaar HaKlalim": [],
+        "": [
+            [
+                [
+                    "First palace of seven palaces and which is the hall of Adam Kadmon, and in this palace are seven gates:",
+                    "The first gate:",
+                    "Explanation of the round [lights] and direct [lights] including five branches5. The inquiry in question is closely related to the question of what is above and what is below, what is in front and what is behind, in Tractate Chagiga, where it states that this question is very deep and that a person almost risks getting lost in it if they delve too deeply into this inquiry. And the matter is as mentioned by our Sages in the aforementioned Mishnah, \"Anyone who looks into these four things, it would have been better for him had he never come into the world: [what is above, what is below, what is before, and what is behind]; and whoever does not have respect for his Creator's honor, it would have been better for him had he never come into the world.\" Therefore, we will not be able to expand and delve deeper into their investigation. However, God willing, we will explain the main points of the chapters like a person peering through a crack, without delving into the deep matters. And the one who understands our words will find a good taste and understanding if he comprehends them. And the matter of this investigation, which is asked why the creation of this world was at a certain time and not before or after, is such that you need to know what is explained in our writings. It is known that the uppermost light, infinitely beyond, called Ein Sof, demonstrates that it cannot be grasped in any way, neither by thought nor by reflection, in essence. And it is abstracted and separated from all thoughts, and it precedes all created beings, formations, and actions, and it did not have a beginning or a starting point, for it always exists and endures forever, without any beginning or end. From Ein Sof, the existence of the great light called Arikh Anpin then emanated, which is known to all the ancient ones as mentioned in Branch Three. And after that, the lights which depend on it, are emanated from the great light called Adam Kadmon, to all the ancient ones, as it is mentioned in Branch III. Then, the lights which depend on it, are emanated from Adam Kadmon, these are many lights that come out from within it and shine outside of it. Some of them depend on his brain, some on his skull, some on his eyes, some on his ears, some on his nose, some on his mouth, some on his forehead, shining outside of it, and some around his body, which are the seven lower levels of him, and around them, many lights shine and depend on them, called the world of points. After that, four known and famous worlds were emanated from him, as mentioned in the Zohar and Tikkunim. And indeed, this Atzilut of the AK and the other worlds beneath it had a beginning and an end, and there was a time when they came into existence, unlike the Ein Sof mentioned above, which is abstracted and separated from all thoughts and precedes all that is created and made, and has no beginning or end whatsoever. And behold, from the time and moment that the spreading and unfolding of the lights and worlds mentioned above began, the existence of all creatures came into being until it reached the present reality. According to the order of spreading and unfolding in the order of time, it was done accordingly and it was impossible to anticipate or delay the creation of this world because every world was created after the creation of the world above it, and all the worlds were created and spread out and descended one after the other at different times until the time for the creation of this world arrived, and it was created at the appropriate time after the creation of the higher worlds above it. Suffice it to say that we cannot expand or deepen the explanation of this matter as needed, including how, how much, and when.",
+                    "4. The purpose and intention behind the creation of the worlds is now explained in two inquiries that have been dealt with by scholars throughout history. The first inquiry is what early and later scholars have explored in order to understand the reason for the creation of the worlds, to what end it was made. They concluded that the reason for this was because it was necessary for God, may He be blessed, to be complete in all His actions, powers, and names of greatness and glory. If His actions and powers were not actualized through action and deed, He would not be considered complete in His actions, powers, and names, so to speak. The great Name that He is called, the four-letter name of YHVH , is thus named because it expresses His eternal existence and existence before creation, during the existence of creation, and after it was transformed into what it is. If the worlds and all that is in them had not been created, the true nature of His eternal existence would not be seen, in the past, present, and future, and He would not be called by the name of YHVH as mentioned above. Likewise, the name ADNO”T is called upon the fact of Him having servants and He being their Lord. If He did not have creations, He could not be called Lord, and likewise with all His other names and titles, including the nicknames such as “merciful” and “gracious”. He could not be called by these names except for when there are creations in the world that call Him by those names, and the same applies to all other nicknames. However, once the worlds were created, His actions and powers came into being and were attributed to Him, and He can be called complete in all of His actions and powers, as well as in all His names and titles, without any deficiency, God forbid. The meaning of this is explained in great detail in Sefer HaChinuch, Parshat Pinchas, #187 and other places. It is known that He is called wise in all types of wisdom and understanding in all types of intellect. However, before the creation of the world, He was called by all these names and titles, in reference to all the ranks and levels that were destined to be created. For if they had not existed, why would He be called merciful, for example, except in reference to the creations that would be made? This is also discussed in Parshat Bo, #42 and elsewhere, that if His radiance had not spread over all the creations, how would they be aware of Him and how would His glory fill the entire earth?",
+                    "5. The inquiry in question is closely related to the question of what is above and what is below, what is in front and what is behind, in Tractate Chagiga, where it states that this question is very deep and that a person almost risks getting lost in it if they delve too deeply into this inquiry. And the matter is as mentioned by our Sages in the aforementioned Mishnah, \"Anyone who looks into these four things, it would have been better for him had he never come into the world: [what is above, what is below, what is before, and what is behind]; and whoever does not have respect for his Creator's honor, it would have been better for him had he never come into the world.\" Therefore, we will not be able to expand and delve deeper into their investigation. However, God willing, we will explain the main points of the chapters like a person peering through a crack, without delving into the deep matters. And the one who understands our words will find a good taste and understanding if he comprehends them. And the matter of this inquiry, which asks why the creation of this world was at a certain time and not before or after, is such that you need to know what is explained in our writings. It is known that the uppermost light, infinitely beyond, called Ein Sof, demonstrates that it cannot be grasped in any way, neither by thought nor by reflection, in essence. And it is abstracted and separated from all thoughts, and it precedes all created beings, formations, and actions, and it did not have a beginning or a starting point, for it always exists and endures forever, without any beginning or end. From Ein Sof, the existence of the great light called Arikh Anpin  then emanated, which is known to all the ancient ones as mentioned in Branch Three. And after that, the lights which depend on it, are emanated from the great light called Adam Kadmon, to all the ancient ones, as it is mentioned in Branch III. Then, the lights which depend on it, are emanated from Adam Kadmon, these are many lights that come out from within it and shine outside of it. Some of them depend on his brain, some on his skull, some on his eyes, some on his ears, some on his nose, some on his mouth, some on his forehead, shining outside of it, and some around his body, which are the seven lower levels of him, and around them, many lights shine and depend on them, called the world of points. After that, four known and famous worlds were emanated from him, as mentioned in the Zohar and Tikkunim. And indeed, this Atzilut of the Adam Kadmon and the other worlds beneath it had a beginning and an end, and there was a time when they came into existence, unlike the Ein Sof mentioned above, which is abstracted and separated from all thoughts and precedes all that is created and made, and has no beginning or end whatsoever. And behold, from the time and moment that the spreading and unfolding of the lights and worlds mentioned above began, the existence of all creatures came into being until it reached the present reality. According to the order of spreading and unfolding in the order of time, it was done accordingly and it was impossible to anticipate or delay the creation of this world because every world was created after the creation of the world above it, and all the worlds were created and spread out and descended one after the other at different times until the time for the creation of this world arrived, and it was created at the appropriate time after the creation of the higher worlds above it. Suffice it to say that we cannot expand or deepen the explanation of this matter as needed, including how, how much, and when."
+                ],
+                [
+                    "Regarding Ein Sof, Blessed be He. How did the beginning of the emanation of the worlds from Him (which are greater than us) occur, and also a great inquiry and enormous dispute arose among all the Kabbalists, for there are those who wrote that the Ten Sefirot are like a hierarchy of ten levels, one above the other, while others argue that they are arranged in a descending order. And there are those who wrote that their arrangement is in the form of lines - right, left, and center - and they are: Chesed, Gevurah, Tiferet in the right line, Gevurah, Hod, and Netzach in the left line, and Da'at, Yesod, and Malkhut in the middle line. And many sages will speculate and say that they are in the form of circular wheels, one within the other, and this one encompasses and surrounds that one. And behold, anyone who looks into the words of Rabbi Shimon bar Yochai in the book of the Zohar and the Tikkunim, as well as in the Sefer HaBahir (by Rabbi Nechunya ben HaKanah), will find various and interchangeable statements in their words, leaning here and there. The later Kabbalists (struggled with this) and could not (fully) understand them because a great and powerful question arises in their words, since the Ein Sof is equal in all aspects of perfect equality, there is no justification for elevating or lowering it, because all these arrangements indicate the rhythm, boundary, limit, and measure of the light of the Ein Sof, which passes through all spheres and emanates from one to another, as mentioned in the Zohar, Parshat Behar, verse 109, and in Parshat Pinchas, verses 206-207, as well as in the introduction to the Tikkunim, page 4. And above all ascents, there is no Godliness upon it, nor beneath it, nor to the four sides of the world, and it fills all worlds, and emanates from every side, as mentioned in the Zohar, Parshat Naso, verse 124. Therefore, since all the sefirot are closely related to the Ein Sof, and all receive light from it, what is the difference between them, and how does each sphere elevate from its connection with the others, since all the levels are equal, as well (explained) in the Sha'ar HaYichud VeHaEmunah, chapter 4? And behold, the truth is that both of these explanations are the words of the Living God, and they are all correct for one who understands them properly. However, the difference between the two explanations is whether they are in their proper order, where one level is higher than the other, or whether they are arranged in a line. This matter will be explained further later, with the help of God, regarding the world of points, how before their correction they were in their proper order, one higher than the other, but after their correction, they were in the other explanation, and were arranged in three lines, as well.  Indeed, the difference between the two explanations, whether they are in straight lines or circles, will be explained in detail in this section. Pay attention to the following points and you will understand everything, because both explanations are correct and true. In terms of the Ten Sefirot, the first one is in the form of ten circles within each other, and there is another aspect to them, which is that they are straightforward in three lines, like a human figure with a head, arms, legs, and a body. I will explain this fully in the following sections, and this is their clarification.",
+                    "2.   Know that before the emanations were emanated and the creations were created, there was a simple supernal light that filled all of existence, and there was no empty space in the form of void and empty air. Rather, everything was filled with that simple infinite light, which had no beginning or end. It was simply one equal light, and it is called the \"Ein Sof\" light. And when it arose in His simple Will to create worlds and to emanate the emanated beings in order to bring forth the perfection of His actions, names, and designations, which was the reason for the creation of the worlds, as explained in Branch One in the First Inquiry. And behold, then He contracted Himself, may He be blessed, in the middle point, precisely at that point where His light was in the most absolute state (Meir says in our version that the Rabbi said this, and it may be inferred). And that light was then contracted and withdrew to the sides surrounding the central point, and then a void, air, and empty space were left, from a central point just like this <illustration>. And behold, this contraction was equal on all sides of the central point, so that the space was perfectly circular from all sides, without any square corners, because the blessed Ain Sof contracted Himself in a perfectly circular form from all sides, and the reason was that since the light of the Ain Sof was absolutely equal on all sides, it was also necessary for Him to contract Himself in a completely equal manner from all sides, and not more from one side than from the others. And it is known from the wisdom of the lesson that there is no image that is as equal as the image of a circle, unlike a square image with protruding angles, as well as the image of a triangle and the like in other images. Therefore, it is necessary for the contraction of the infinite divine light to be in the form of a circle, since it is equal in all its measurements. Also, in tractate Bava Metzia, it is mentioned that a circle is found to have a value of ten. See also in parsha Pekudei that it is said that the chambers and their contents are circles. There is another reason as well, and that is for the survivors who will later be descended into that empty and vacant space. For in the image of circles, they will all be close and attached to the infinite divine light that surrounds them in a complete comparison, and the light and influence they need will be received from the infinite divine light from all their sides, unlike if the survivors were in the form of squares or triangles or other images, for then there would be protruding angles that are closer to the infinite divine light than the other sides, and they would not receive the light of the infinite divine light in a complete comparison. The end of branch 3 will explain the reason why this contraction was necessary and what its matter is.",
+                    "3. (This concept of contraction is meant to reveal the root of judgment in order to give the measure of judgment afterwards in the worlds, and that force is called the \"spark of contraction\" like the \"thread of contraction\".)",
+                    "4. After the aforementioned contraction, there remained a space and empty air in the middle of the light of Ein Sof exactly as before. Here, there was already a place where the creations and formations could be there, as well as those that were made. And then it continued from the light of the Ein Sof, a straight line from its circular light from above to below, and it cascaded and descended within that space like this. <i>{Ed. Note: In summary, before the Ne’etzalim were emanated and the creatures created, an Upper Simple Ohr had filled the entire reality. There was no vacant place, such as an empty Avir and a Halal, but everything was filled with that simple, boundless Ohr. Halal means space, cavity, void, vacuum, casualty, hollow, and socket. The spiritual ideal of Chalal is the space/cavity/void/vacuum created by the Tzimzum.}</i>The upper end of the line is drawn from the Ein Sof itself and touches it. However, the end of this line downwards does not touch the light of the Ein Sof, and through this line, the light of the Ein Sof extends and spreads downwards. And in that space, the exalted One created, formed, and made all the worlds, and this line is like a thin tube through which the light of the uppermost aspect of the Ein Sof spreads and extends from the days of the highest light of the Ein Sof to the worlds that are in that space of air and emptiness. Now let us explain a bit about the investigation of the Kabbalists to understand how there can be a beginning within an end in the above-mentioned spheres. Since the head of that line touches the upper light of the Ein Sof, and its end does not extend downwards until the place of the light of the Ein Sof that surrounds under the worlds, and is not attached to it, then the head and the end of the line will be justified as both ends receive the abundance of the Ein Sof. If the line had two equal ends that received the abundance of the Ein Sof, then there would be no distinction between up and down. And similarly, if the light of the Ein Sof were extended from all sides of that space, there would be no up or down, no front or back, no east or west, no north or south. However, since the light of the Ein Sof is extended only through one straight line and a thin pipe, it is justified to say that there is up and down, front and back, east and west in relation to it. This is what is meant in this branch of our discussion in general.",
+                    "5. Behold, when the light of the Infinite is drawn in the aspect of a straight line into the aforementioned void, it does not immediately extend and spread downwards. Rather, it spreads slowly, meaning that initially the line of light began to spread there, and immediately at the beginning of its spreading, in the mystery of the line, it spread, extended, and became like a single circular wheel around. This circle was not attached to the light of the Infinite that surrounds it from all sides, for if it were attached to it, the matter would return to the way it was and would be nullified in the light of the Infinite, and its power would not be seen at all, and everything would be the light of the Infinite alone as at first. Therefore, this circle is close to the circle of the Infinite but not attached to it. The main connection and attachment of this emanated circle with the emanating Infinite is through that aforementioned line, through which descends and extends light from the Infinite and influences that circle, and the Infinite surrounds and encompasses it from all sides, for it too is in the aspect of a circle around it and distant from it as mentioned, for it is necessary that the illumination of the Infinite in the emanations be through that line alone. For if the light were drawn to them also from all their surroundings, the emanations would be in the aspect of the emanator himself, without limit and boundary, and not only that, but even that line is very thin and not in great expansion, so that the light drawn to the emanations be in measure and boundary, for this reason the emanations are called ten measures and ten sefirot to indicate that they have measure and boundary and a fixed number, unlike the Infinite, and as it says in the Holy Zohar, Parshat Pinchas, the thirteen countings of the Shema etc., but that which has no measure and no known name like the aspect of the sefirot etc., for every sefirah has a known name and measure and boundary and domain, and by the line being thin, it will draw to them influence according to their need only, in proportion to their being emanations and not more than necessary in proportion to their being emanators. And behold, this first circle, which is most attached to the Infinite, is called the crown of the Ancient of Days, and then this line spread further and extended a little and returned to circle and became a second circle within the first circle, and this is called the circle of wisdom of the Ancient of Days. It spread further downwards and returned to circle and became a third circle within the second circle, and this is called the circle of understanding of the Ancient of Days, and so on it went, spreading and circling until the tenth circle, which is called the circle of kingship of the Ancient of Days, thus the matter of the ten sefirot that were emanated in the mystery of ten circles, one within the other, has been explained, and all of this is in the aspect of the ten inclusive sefirot in a general way, including all the aspects of all the worlds. However, it is clear and simple that many kinds of worlds were emanated, created, formed, and made, thousands of thousands and myriads of myriads, and all of them are as one within the aforementioned void, and nothing is outside of it. And behold, every world and world has in it ten specific sefirot, and every specific sefirah and sefirah in every world and world is comprised of a hundred specific specific sefirot, and all of them are in the form of circles, one within the other, and this within that, without end and number, and all of them are like onion layers, one within the other, according to the image of the wheels as mentioned in the books of the craftsmen. And behold, the aspect that connects all the circles together is the matter of this thin line that extends from the Infinite and passes and descends and extends from circle to circle until the end of all of them as mentioned, and through this line extends the light and the influence needed for each and every one of them, and thus the aspect of the circles of the ten sefirot has been explained.",
+                    "6. Now we will explain the two aspects that exist in the Ten Sefirot. The first aspect is the light that shines directly, like the image of three lines forming the shape of the Supernal Man. The path of the aforementioned line, which extends from above to below and from which the aforementioned circles extend, also extends directly from above to below, from the top of the highest circle to the bottom of all the circles, literally from above to below. This is included in the secret of the human form, upright with a straight stature, composed of 248 limbs depicted in the drawing of three lines: right, left, and center, all included in the Ten Sefirot in general, and each Sefirah from them is detailed into Ten Sefirot without end, as mentioned above regarding the Ten Sefirot that are in the form of circles. This second aspect is called the image of God, and it is hinted at in the verse, \"And God created man in His image, in the image of God.\" Almost all of the Zohar and the Tikkunim deal primarily with this second aspect, as explained well elsewhere. With this, the two explanations mentioned above are fulfilled, for there are two aspects: the way of circles and the way of lines, and both are one, the words of the living God. With this, several statements that seem to contradict each other regarding the order and position of the Ten Sefirot will be resolved for you. It will also explain the aforementioned inquiry of how there can be a beginning and end, above and below, in the matter of the Ten Sefirot, and behold, it is explained in both of these aspects. The first aspect is the Ten Sefirot in the form of circles within circles, and it is simple that the circle that surrounds all of them, which is the wheel of the crown, is more attached to the Infinite Light than all of them, and therefore it is more praiseworthy. However, the wheel of the second, called wisdom, has a separation between it and the Infinite Light, and it is the wheel of the crown, therefore its level is below the level of the crown. And so, the wheel of understanding is distant from the Infinite Light by the measure of two circles, and its level is below the level of wisdom, and so on for each circle and circle from all the worlds that are within the void, each one that is closer to the light of the Infinite Light more than its companion is very superior and praiseworthy more than its companion, until it is found that this physical, earthly world is the middle point, central among all the circles, within all the place of the void and the aforementioned empty air, and it is also distanced from the Infinite Light more than all the worlds, and therefore it is so physical and material in the extreme of physicality, despite it being a middle point within all the circles. Understand this well. And there is another reason, close to the aforementioned, for behold, it was explained how the line that extends from the Infinite Light was extending and then circling and extending further below and circling until the end of all the circles, and the circle that forms first at the beginning of the line, behold, it is superior and praiseworthy more than all the circles that are below it, for behold, it extends from the beginning of the line. And also, because it receives illumination by being in a higher place than all of them. And this highest circle of all of them will be called above, and the innermost circle, which is the middle and central of all of them, which is the lowest of all of them, which receives the light from the bottom of that line, will be called below. And in the third branch, in the matter of the Ten Circles of the World of Points, it will be explained how also in the aspect of the Ten Sefirot of the circles, there are actual aspects of lines in them, despite them being circles, besides the aspect of the Ten Sefirot of the straightness that is made in the drawing of the image of a man, as mentioned, and there the purpose of the inquiry of the circles will be explained, and there it will be explained to you how also in the Ten Sefirot of the circles, right, left, and center will be justified in them, despite them being in the image of circles within circles. And behold, also in the second aspect of straightness, which is in the form of a man, above and below, front and back will be justified there, for it is simple that the one closer to the beginning of the line will be the head, and below it will be the body, and below it will be the legs, and so on for the rest of the details of details. And in the third branch, it will also be explained in the matter of the Ten Circles of Adam Kadmon, as mentioned. And behold, this matter that was explained in this branch, how all the worlds are in the aspect of circles within circles, like layers of onions, and it is one aspect, is hinted at in the Zohar in many places, and specifically in Parshat Vayikra, Daf 39, and Ten, how even the heavens and the earths are like layers of onions, one within the other, as mentioned, and so in Parshat Bereishit, Daf 39, and it says, \"All of them, the Holy One, blessed be He, needed to create the world with them, and to fix the world with them, and all of them, the brain to the skull, and how many shells cover the brain, and all the world like a body, etc., all of them, this to this from this, and this to this from this, etc.,\" and behold, it is forced how all the worlds, this surrounds this, and this surrounds this. And even though from there it seems the opposite, that the innermost is the brain, and the one covering it is the shell inferior to it, nevertheless, if you open the eyes of your intellect, you will understand and see that this statement is speaking in our terms, we who dwell on the lower earth, for which the one closer to us is called the shell that surrounds in our terms to the brain that is inside it, and it is the wheel that surrounds it, and then another wheel after it that is more inner than it in our terms, and it is the brain to the other wheel, and so on until it is found that the Infinite Light is inside all the emanated beings, and it is the inner brain to all of them, and all the emanated beings are shells and garments to it, and the wheel that is closer to us is the outermost of all of them, and is called a shell on all of them. However, in the aspect of the worlds themselves, it is not so, but the innermost of all of them is the shell, and the one surrounding all of them is the brain. Also in this statement, the second aspect will be understood, called the form of a man in straightness, that includes several worlds, as mentioned in the Holy Zohar, Parshat Toldot, Daf 134, and how many, in the words of our holy master, it is divided into several shapes, and all of them, levels upon levels, are fixed, these upon these, and all of them are one body, so too the world, and in the fourth branch, it will be explained how all the aspects are depicted in the form of a man, and they are this to this from this, and this to this from this, Atik to this from Arich Anpin, and Arich Anpin to this from Abba and Imma, and Abba and Imma to this, etc., as mentioned, all the levels, and there it will be well understood according to [not in the manuscript, the aspect of] their being this to this from this, this is the brain, and this is the shell, as mentioned, understand this well. Behold, the matter of the two aspects that exist in the Ten Sefirot was explained, one in the aspect of circles, and one in the aspect of straightness, like the image of a man.",
+                    "7. The second edition preface includes everything from the Infinite (Ein Sof) to the smallest emanation. Know that at the beginning, all of existence was simple light, referred to as the light of the Ein Sof, and there was no empty space or void, but everything was the light of the Ein Sof. When it arose in His will to emanate the emanated and to create the created for a known reason, which is to be called merciful and gracious, etc., and if there is no one in the world to receive His mercy, how can He be called merciful? And so on for the rest of the epithets, He contracted Himself in the middle of His light at the central point towards the surroundings and sides, and an empty space remained in between. This was the first contraction of the Supreme Emanator, and this place, an empty, circular space, equal from all sides, is where the world of emanation and all the worlds are placed within this circle, and the light of the Ein Sof surrounds it equally.  When He contracted Himself, He drew a single, thin, straight line, like a tube of light, from the Ein Sof into the void, filling it, but leaving an empty space between the light within the void and the light of the Ein Sof that surrounds the void. Otherwise, the situation would return to what it was, and this light within the void would reconnect with the Ein Sof as it was initially, together. Therefore, the light did not spread and extend widely into the void, but only through a single, thin line. Through this line, the light of the Ein Sof descends into the circular void, which is the emanated, and thus the Emanator adheres to the emanated together.  Moreover, even though all of the emanations are circular and the Ein Sof surrounds them equally from all sides, the place that remains directly adhered to it and from which the head of this line extends is called the head of the upper emanations, and everything that extends and spreads downwards is called the lower emanations. Thus, it is found that there are aspects of above and below in the emanations, for otherwise there would be no aspects of head and feet, above and below, in the emanations.  This light that spreads within this void is divided into two aspects. The first is that all the lights within this void must be in the aspect of circles, one within the other. The analogy for this is the light of the crown sphere, one circle, and within this circle is the circle of wisdom, and so on, until the completion of ten circles, which are the ten sefirot of Adam Kadmon, and then ten other circles, which are the ten sefirot of Atik, and then within them ten other circles, which are the ten sefirot of Arich Anpin, and then within them ten other circles, which are the ten sefirot of Abba, these within those, until the completion of all the details of the emanations. Each of these circles has a surrounding light to it, also a circle like it, so it is found that there is an inner light and a surrounding light, and all of them are in the aspect of circles.  The second aspect is that in the middle of all these circular emanations, a straight line extends, in the aspect of light similar to the circle, only that it is straight, and it has the aspects of Arich Anpin, Abba and Ima, and Zeir Anpin and Nukva, and all of them are straight. This aspect is referred to in the Torah as \"man in His image, in the image of God,\" as it says, \"And God created man in His image, etc.,\" because it is a straight line and extends in the way of lines. Almost all of the Idra and the Tikkunim speak only of this straightness, as will be explained, God willing.",
+                    "8. Know that in this emanation, there are various eternal worlds without end, and their explanation is infinite. But now, let us begin to explain another detail that encompasses the entirety of the existence of this space, from which all worlds emanate, as stated in the holy books and the Zohar.",
+                    "Understand that in this space, the Infinite exists for all the primordial beings mentioned in the Book of Zohar and corrections. Following this, the order of all the levels is derived. Know that in this space, the Infinite is emanated to all the primordial beings, and within it, there exists the reality of the Ten Sefirot (Sefirot being emanations or attributes in Kabbalah). They fill all of this space. Initially, the Ten Sefirot emerged in a circular manner, one within the other. Later, within the circles, a straight path extended, like the depiction of a person.",
+                    "We are not concerned with the circular aspect, only with the straight aspect, which will be explained later regarding the reality of the circles and what their significance is. Through this contraction, which was made, the being in question possessed the nature of essence and vessels. The contraction of light causes the existence of the substance of the vessels, as will be explained later. We are not allowed to speak more about such a high place, and the discerning one will understand the beginning from the end, as mentioned in other teachings before us.",
+                    "Indeed, it is not an actual vessel but rather, in the measure of the light within it, it is called a vessel. However, it is pure and clear to the utmost degree of purity, subtleness, and clarity. This vessel extends from one end to the other, from the uppermost end to the lower end (meaning, not completely) in all the space of that emanation. In this, all worlds are included, as stated in the holy books. However, regarding the internal aspect and the essence of this being, we are not permitted to speak, nor to engage with it at all. However, we will address and speak about what emanates from it. This is because being a light of the Infinite is exceedingly great. Therefore, they could not receive it except through this vessel. Yet, even from this vessel, they could not receive it until after the departure of the light, breaking through it via perforations and openings, which are the ear, nostrils, mouth, and eyes, as stated in the holy books."
+                ],
+                [
+                    "We need to inform you further about these five aspects, which are circular and straight in the image of man. For in the lower man, there are five aspects of lights (which are Nefesh, Ruach, Neshama, Chaya, Yechida) and they are (five levels) one above the other. They are the secret of the five blessings of 'Bless my soul' as mentioned in Tractate Berachot. They correspond to the five aspects of the soul, which are Nefesh, Ruach, Neshama, Chaya, Yechida, which are five levels, one above the other, as mentioned in the Zohar regarding the lights of the mouth. In the aspects of the ten sefirot of the circles, all the aforementioned aspects exist, which are lights and vessels. The light is divided into inner and outer light, and the vessel is divided into external and internal. Similarly, in the aspect of the ten sefirot of the straight line in the image of man, all these aspects exist in themselves as well. However, the difference between the circles and the straight line is that the ten sefirot of the circles are the aspect of the light called Nefesh, and they have an inner light and an inner and outer aspect of the vessel. In each vessel, there is an internal and external aspect, and there is also a ten sefirot of lights, for each light has an inner and outer aspect. But the ten sefirot of the straight line are the aspect of the light called Ruach, which is a higher level than the Nefesh, as is known. They too are composed of inner and outer light. They also have a ten sefirot of vessels, and in each vessel, there is an internal and external aspect. It is obvious that the aspect of the Nefesh was emanated first, and then the Ruach, which is a higher level, was emanated, as is known in the lower man, who first acquires a Nefesh and then, if he merits more, he is given a Ruach, as mentioned in the Zohar. Similarly, in the upper man, first the aspects of the circles were emanated and revealed, which are the levels of the Nefesh and their vessels, and then the aspects of the straight line in the image of man were emanated, which are the levels of the lights of the Ruach and their vessels, as is known, for the Ruach is called man. Understand this well. This was the case in all the worlds, for in each aspect of them, first the ten sefirot of their aspect of the circles were emanated, and then the ten sefirot of the straight line of that aspect were emanated. However, the difference between the vessels of the Nefesh and the vessels of the Ruach is already known, for the organ of the liver is the dwelling place for the light called Nefesh, and a sign for this is that the blood, which is heavy and full of blood, is the Nefesh. The organ of the heart is the dwelling place for the Ruach, and the organ of the brain is the dwelling place for the light called Neshama. This is not the place to explain these matters. With the introduction that we have given you in this branch, everything will be explained in its proper place, at length and in detail. The general principle that emerges is that the beginning of the emanation was in this manner mentioned, for first the ten sefirot were emanated in the aspect of circles, and they are ten vessels, and in each vessel, there is an internal and external aspect. Within these ten vessels, the ten sefirot of the essence of the lights called Nefesh are clothed. In addition, there are ten surrounding lights on the vessels from the outside, and they too are of the aspect of Nefesh, but they are called surrounding lights from the outside, and the others are called inner lights. All of this is in the aspect of circles, for the inner light is like a wheel, and it is clothed within a vessel that is also circular. On this vessel, there is a surrounding light on it in a circle, like the image of a wheel around it. All the ten sefirot of the circles are up to this point like the image of the wheels and the heavens called Ophanim, which are the heavens above us in this lowly world. Then the ten sefirot were emanated in the aspect of straightness, like the appearance of man, and they are higher in level than the circles, for they are the aspect of Ruach. They are ten vessels in the image of man, each one includes all ten vessels, and in each vessel, there is an internal and external aspect. Within these vessels, the ten sefirot of the essence of the lights called Ruach are clothed. In addition, there are ten other lights that surround the vessels from the outside, and they too are of the aspect of Ruach. All of this is in the way of straightness, made in the image of the aforementioned man. This is the case in all the emanated, created, formed, and made worlds that were fixed within the empty space and the empty air, as mentioned above, for in this place all the worlds were formed, nothing is outside of it, and the light of the Infinite surrounds and encircles them and illuminates all the worlds that are within this place from all their sides equally. Apart from what illuminates within them, the main illumination is great and actual, through the line that extends from it and continues within all these worlds, as mentioned above. Each world and world of them, and each detail and detail of each world and world, has in it the two aforementioned aspects, which are the circles and the straight line. The circles are in the aspect of one, for the one who is superior to his friend surrounds and encircles his friend, and the circles that are the most internal and innermost of all are the most inferior of all. Are they not the heavens and the wheels that revolve around the lowly world, which are given within all the circles in the middle of all of them? But the straight line is the opposite, for the most internal is superior and superior to all, and the external of all of them is more inferior than all. This straight line clothes this and this clothes this, until the most inferior of all clothes all of them. Understand all this well. Now, after we have presented to you the aforementioned introductions, you can now understand the reason for the necessity of the contraction, which contracted the Infinite Light in the middle of its light to leave a place empty and void, as mentioned in branch two. The matter is in order to make the aspect of vessels, for through the contraction of the light and its diminution, there is a possibility for the vessel to be formed and revealed, and with the increase of the light, the vessel will be nullified due to its lack of strength to receive the great and large light, as mentioned in the matter of the seven kings of Edom, which are called the world of points, how they reigned and died. Understand well how the aspect of the creation and existence of the vessels was, for at first the light needed to be contracted and diminished, and through this, the existence of the vessel was revealed. After it was already revealed and formed, then the light returned to continue in it, and the vessel could exist and not be nullified. So it was here, for at first it contracted the light and the vessels were formed, and then it returned and continued the line to illuminate them. With this, the reason why the Infinite Light contracted itself and removed the great light from that place completely, and then returned it in measure and weight through that line, will be explained. It could have left it in the aspect of that line in its place and removed only the rest of the great light, since it was going to return it. But the reason was for the aforementioned reason, for the vessels could not be formed until the light was completely removed, and after the vessels were formed, the light returned and continued (through the line) in measure and weight, according to the measure sufficient for them to illuminate them, to give them life in a way that they could bear and exist and not be nullified. And this is enough for now. "
+                ],
+                [
+                    "After we have written in the previous sections in a brief and general way about the Infinite Light in every place, and how there are many aspects within them, we will speak in this section, also briefly, about the levels of the worlds that were created within the space of the empty void mentioned earlier. Nothing exists outside of this space, and all the worlds are within this space. Do not think that the Infinite Light, which we refer to in the Holy Writings as the Light of Emanation, is more primary or higher than all that emanated from it. Many worlds preceded them, and due to their hidden nature, they were not mentioned in the Holy Writings except in a wonderful hint, as your eyes will see when they look at the three statements from the Book of Rectifications regarding the Primordial Space. This is as stated in the Holy Writings in this section. As it is written in the Holy Writings in the section of Genesis 43, and also in the Rectifications 134, \"How many hidden worlds are there that dress and compose themselves in their spheres...\" and also a statement brought in the section of Noah in the Holy Writings, also in the section of Accountings 106, page 161a and page 268b, \"I have raised my hands in his shadow above... and the thought of the upper and lower, all are called Infinite...\" If you put your intellectual eyes to carefully examine all the superfluous and doubled words and the hints hinted at to the one who understands in the aforementioned statements, you will be amazed and astonished when you see how many levels upon levels, without end or number, preceded the Infinite Light that we call the Light of Emanation. And the one who delves into our composition, if he merits, will know and understand and stand on their structure, as stated in this section at the end.",
+                    "2. The gaonim concealed their thoughts in the sweetness of their language and adorned them with ten clear expressions regarding the supreme crown and similar matters. Since there is no limit to the worlds in this place, as they are thousands and myriads, I will briefly explain what we are able to clarify in this context. And first, we will begin to explain the first point, which encompasses and occupies all the space of this void. From this point, all the worlds spread out, hanging and clinging to it. They emerge from it and are revealed outside, as it is stated, with the help of God. Indeed, this point is a point called \"Primordial Point\" (Adam Kadmon) for all the primordial beings that precede all existing things, as stated in the holy scriptures. The majority of the degrees of the Primordial Point surpass the majority of the greatness of its rank, and its concealment has not allowed them to engage with the Secret (ס\"ה) except as limited in some limited places, and even then it was in a significant state of concealment, some of them are mentioned in the tikkunim, the end of Tikun 19. Regarding this, he (Rabbi Shimon) said (Zohar 41b), \"Is it not so that one becomes aware that there is a Primordial Point for all the primordial beings, and there is another being, etc.?\" Also, in the beginning of Tikun 70, it is stated (Zohar 109a), \"An astonishing craftsman, who embroidered and painted an image in her palace of the Primordial Point for all the primordial beings, and there is another being, etc.\" Also, in the aforementioned Tikkunim, (Zohar 122a) it is stated about Rabbi Yossi that he found a secret document in the hidden chamber of hidden things, the concealed secret of the man of creation, who is prior to all the primordial beings.",
+                    "3. Let us begin to explain the matter: Know that the initial lights that emanated within that space, through the straight line extending from the En Sof (א\"ס) that surrounds everything, in branch 2, are in the form of the Ten Sefirot (י\"ס). Their general connection is called Primordial Point, Adam Kadmon (א\"ק) for all the primordial beings mentioned above. Now, these Ten Sefirot of Adam Kadmon encompass all the aspects of branches 2 and 3. Initially, these Ten Sefirot emerged and manifested in the form of circles, which are the aspect of the Ten Sefirot of this Primordial Point. They have ten vessels in the form of circles, and within each vessel, there are inner and outer aspects, all in the form of vessels. Within each vessel, there are actual bones, called the \"inner aspects\" (עצמות), and there is also the aspect of \"surrounding light\" (או\"פ) around them. Moreover, this is also the aspect of the soul (נפש) within the vessels. Everything is in the form of circles, and the outermost circle in all of them, to which all the other circles within it adhere, is attached and close to the En Sof. The En Sof surrounds and encircles it. This outermost circle among them is the excellent and great one among all of them, in the form of the circle of Keter (כתר) of the Primordial Point. Within this circle, another circle called the circle of Chochmah (חכמה) of the Primordial Point revolves, and so on until the innermost circle within all of them, called the circle of Malchut (מלכות) of the Primordial Point. It turns out that these circles of the Primordial Point encompass all this space within the En Sof, close to it, and the En Sof encircles them all around. However, in the middle of these ten circles, there remains a space, an empty air, for the needs of the other emanations and other worlds, which are also in the form of circles within each other, as mentioned in branch 3. It has already been explained there how the existence of the vessels came about: through the contraction that the En Sof itself contracted, the light diminished, and the vessels were revealed. Afterwards, the light returned to spread within those vessels of Adam Kadmon. In this, do not misunderstand, for in the Primordial Point, there are indeed actual vessels—God forbid. Behold, the vessels were only revealed from the world of points and onward, as stated in the holy scriptures. What we call them by the name \"vessels\" is approximately the light and the \"bones\" within them. However, the vessels themselves are pure light in the utmost purity, fine and subtle, radiant. Do not misunderstand this matter any further.",
+                    "4. After these Ten Sefirot (י\"ס) of Adam Kadmon were revealed and emanated initially in the form of circles, another set of Ten Sefirot emerged in the form of spirit (רוח) of this Adam Kadmon. This spirit is in the form of an upright structure, resembling the appearance of a person with an upright stature, including forty-eight limbs, in the image of an upright figure with head, arms, hands, body, and legs. It starts to extend from the En Sof, surrounding through the straight line mentioned above, and from there downwards in the figure of a person, as mentioned. It includes three lines—right, left, and middle—in which the Ten Sefirot of straightness are included, as explained in branch 2. Although the beginning of this line, which is the form of straightness of Adam Kadmon, starts to spread from the En Sof and pierces and enters between all the circles from the upper sides of their domes, do not think that this line only extends and spreads downwards until the completion of all the circles from their lower sides that revolve beneath the feet of Adam Kadmon in the form of straightness. Indeed, its spread continues and extends even further below the ground level of the circles. It starts from the upper side of the circles and reaches the lower side beneath their revolving feet, forming the straightness of Adam Kadmon. However, the extent of its spread is not only until the beginning of the ground level of the circles because it is in the form of the radiance of Keter (כתר) of the World of Emanation, as mentioned in its place. These circles that revolve beneath the feet of the straight Adam Kadmon circulate under his feet alone, as mentioned. Now, we will explain how this Adam Kadmon fills all the space within the En Sof, as mentioned. However, there remains an empty space between the surrounding light (או\"מ) of the straight light, where it meets the vessels, and the surrounding light of straightness, and there, all the worlds are formed and emanate. All of them hang and cling to this Adam Kadmon, and from him, they emanate, as mentioned.",
+                    "5. Now, I will briefly explain the general structure of all the worlds in the space between the surrounding light of the straightness of Adam Kadmon and his vessels of straightness, as mentioned above. This matter has been explained in great detail in the previous sections, and there, in its proper place, you will understand how the straightness of Adam Kadmon emanated and revealed many lights. Firstly, the lights that emerged from the straightness of Adam Kadmon were the lights that burst forth and emanated from his ears. Subsequently, the lights of the nose emerged, followed by the lights of the mouth, which are called \"rings\" (עקודים). All these lights are in the form of straightness alone, without any circular aspect. Afterward, the lights of the eyes of this Adam Kadmon emerged, and these are called the \"World of Points\" (עולם הנקודים). They have two aspects: circles and straightness. The location of their establishment and position is from the navel of this Adam Kadmon to the end of his feet, and this place is called the general \"Nehi\" (נה\"י) of Adam Kadmon. This is their sequence: initially, ten circles of points emerged and revolved around the vessels of the Nehi of Adam Kadmon in the form of his straightness. Inside the vessels, the surrounding light (או\"פ) of the Nehi of straightness of Adam Kadmon is clothed, as mentioned. These circles of points, which are in the form of the soul (נפש), revolve around the vessels and the surrounding light of the Nehi of straightness of Adam Kadmon. The circles of points already explained above, which encompass the surrounding light of the soul and the vessels and the surrounding light (או\"מ) over the vessels, are called \"Circles of Points.\" Above these points, there is another surrounding light of the straightness of Adam Kadmon, and around this surrounding light, there were circles of Adam Kadmon himself, which include the surrounding light, vessels, and their surrounding light, as known. This was the initial state. However, when the Ten Sefirot of straightness of the World of Points, which is in the form of their spirit, were later emanated, they dressed in the Ten Sefirot of points, which include the surrounding light, vessels, and their surrounding light over the vessels. On the straightness of the World of Points, the circles themselves of the World of Points were also dressed, and on the circles of the World of Points, the surrounding light of the straightness of Adam Kadmon dressed. This will be explained below in our discussion of the World of Points—how the seven kings of Edom ruled, died, and were later rectified. When they were rectified, four worlds were formed from them: Atzilut, Beriya, Yetzirah, and Assiyah. Each world contains six faces, excluding other particular faces that branch out from these six faces. These are the Ancient (Atik), Arikh Anpin, Abba, Imma, Zeir Anpin, and Nukva.",
+                    "6. Now, let us briefly explain the status and position of the circles, beginning from the top and moving downward. The Adam Kadmonic structure surrounds and encompasses ten circles of Adam Kadmon in each of the three types: the surrounding light (או\"פ) of the soul, vessels of the soul, and the surrounding light over the vessels, all in the form of circles, as mentioned. This pattern repeats for all other circles present in the other details, and there is no need to mention this matter in all instances. The ten circles of Adam Kadmon encompass and surround the straightness of Adam Kadmon himself. The surrounding light of straightness of Adam Kadmon surrounds the ten circles of Ancient Adam Kadmon, and the ten circles of Ancient Adam Kadmon revolve around the surrounding light of straightness of Ancient Adam Kadmon itself. The surrounding light of straightness of Ancient Adam Kadmon encompasses the Ten Sefirot of Atzilut, and they, too, are divided into all the details mentioned. Similarly, the Ten Sefirot of Atzilut surround the surrounding light of straightness of Atzilut itself, and so on. Now, the surrounding light of straightness of Atzilut encompasses the Ten Sefirot of Beriya, and it is also divided into all the details mentioned. The Ten Sefirot of Beriya surround the surrounding light of straightness of Beriya itself, and so on for Yetzirah and Assiyah, each being divided into all the mentioned details. The circles of the Asiyatic World encompass the surrounding light of straightness of Assiyah itself, and the surrounding light of straightness of Assiyah encompasses the Ten Sefirot of the Asiyatic World. Thus, we have completed a general overview of all the circles and surrounding lights that encompass the straightness of all these worlds, from top to bottom and beyond (as will be explained). Next, the vessels and their surrounding light, the surrounding light of straightness of all these worlds, will emanate from these circles and surrounding lights. These vessels and their surrounding light of straightness of all the worlds mentioned are essentially the inverse of the above, as these, anyone inferior in status clothes the superior and surrounds it in branch three. This is also the surrounding light of straightness of the Asiyatic World, which encompasses the vessels and surrounding light of straightness of the Asiyatic World itself. This does not need to be repeated for the surrounding light of straightness of Yetzirah and Beriya, as mentioned earlier. The surrounding light of straightness of Yetzirah encompasses the vessels and surrounding light of straightness of Yetzirah itself. This is repeated for the surrounding light of straightness of Beriya, which encompasses the vessels and surrounding light of straightness of Beriya itself, and so on for Atzilut. The surrounding light of straightness of Atzilut encompasses the vessels and surrounding light of straightness of Atzilut itself. There is no need to repeat this for the surrounding light of straightness of Adam Kadmon, as it has been clarified above that the surrounding light of straightness is always connected, attached, and fully united with the vessels of straightness themselves. Vessels and the surrounding light of straightness of Atzilut surround the vessels and the surrounding light of straightness of Beriya, and vessels and inner light of straightness of Beriya surround the vessels and the surrounding light of straightness of Yetzirah, and so on for Yetzirah and Assiyah. Here, the World of Assiyah encompasses the vessels and the surrounding light of straightness of Assiyah itself. The vessels and the surrounding light of straightness of Yetzirah encompass the vessels and the surrounding light of straightness of Assiyah, and the vessels and the surrounding light of straightness of Beriya encompass the vessels and the surrounding light of straightness of Yetzirah, and so on for all the worlds mentioned. Now, the vessels and the inner light of straightness of Beriya surround the vessels and the surrounding light of straightness of Atzilut, and the vessels and the inner light of straightness of Yetzirah surround the vessels and the surrounding light of straightness of Beriya, and so on for Yetzirah and Assiyah. Finally, the vessels and the surrounding light of straightness of Atzilut surround the vessels and the surrounding light of straightness of Ancient Adam Kadmon. This does not need to be repeated for Ancient Adam Kadmon, as it has been explained above that the surrounding light of straightness of Atzilut is always connected and united with the vessels of straightness of Ancient Adam Kadmon, being within them. Thus, all the vessels and the surrounding light of straightness, which encompass the straightness of all these worlds, have been completed from top to bottom and from here onward. It is hereby explained that the vessels of the World of Assiyah are the lowest, most external, and coarsest, reaching the ultimate level of thickness. There is nothing as dense found in them, comparable to the Earth, on which we stand, being the central point in all the worlds, akin to a core kernel in a date, surrounded from all sides by its food. This is an analogy in our perspective, but from the viewpoint of the surrounding Adam Kadmon, on the contrary, the World of Assiyah is like a shell encircling all the other worlds. Whatever draws near to the inner Adam Kadmonic structure is more internal. Thus, we find that the ten circles of Adam Kadmon are closer to the Adam Kadmonic structure than all the other worlds. Similarly, the inner light of the Adam Kadmonic structure is found, for the World of Assiyah is a shell to all the worlds. Whatever draws near to the inner Adam Kadmonic structure is the most internal, and thus, the ten Sefirot of straightness of Adam Kadmon are closer to all the worlds than the surrounding light of straightness. This is also true for the World of Assiyah; it is a shell surrounding all the worlds. Everything approaching the innermost Adam Kadmonic structure is more internal, until we find the ten Sefirot of straightness of Adam Kadmon being more internal than all the worlds. Consequently, in the World of Assiyah, the ten Sefirot of straightness of Adam Kadmon are the most internal, receiving the inner light of the straightness of Adam Kadmon directly from the beginning of everything.",
+                    "7. Now, after we have explained the interpretation of the circles and straightness briefly in the order of the attire of all the worlds, we need to clarify until where the spread of the legs of Adam Kadmon (referred to as \"man\" in other contexts) reaches in each world. This is as we began to explain in the beginning of this branch. It is necessary to understand that the line of straightness is directly attached to the surrounding Adam Kadmonic structure, and from it, it spreads downward and envelops, internalizing in Adam Kadmon, as explained. It extends and spreads until the end of the legs of straightness of Adam Kadmon, which is precisely until the midpoint of the ancient circles that revolve beneath his feet. This is where the legs of straightness of Adam Kadmon terminate. Because if it were said that the legs of Adam Kadmon extend and spread downward within the circles themselves until their completion and conclusion, it would imply that it returns and adheres to the lower half-circle that is beneath the legs of Adam Kadmon. If so, it turns out that the surrounding Adam Kadmonic structure illuminates it from there and downward through the line of straightness, and it would not be in the state of influence from above to below, neither giving nor receiving. Therefore, the head of the line would not extend downward, as explained in branch two. Now, the general principle that emerges in brief is as follows: the legs of Adam Kadmon's straightness extend and draw downward until the lower halves of the circles below, on the side from below. This happens in a way that the circles of the Asiyatic World surround and revolve around the legs of straightness of Adam Kadmon. However, all other legs of straightness, such as the legs of Ancient Adam Kadmon, the legs of Atzilut, the legs of Beriya, and the legs of the World of Assiyah, all conclude at the same level, which is until the lower halves of the circles of Atzilut, on the side from below. This is because the circles of Atzilut surround and revolve beneath all these legs. Nevertheless, there are faces that are not tall in stature, such as A\"K (Atik Yomin), whose measurement of height is from the throat of Adam Kadmon to the navel of A\"K alone. Also, the face of Leah, which begins from the Da'at of Zeir Anpin to his chest, as mentioned in its place. For these faces, their legs do not extend to the legs of A\"K because they are of short stature. Each one will be explained in its place in detail.",
+                    "8. And behold, on another occasion, I heard from my revered teacher (may his memory be blessed) regarding the discourse of \"Tikkun Erech Anpin\" (the Rectification of the Long Face) how it was born, emerged, and nursed from the two lower sections of the legs of Ancient Adam Kadmon. There, we explained how these two lower sections, called \"Akevayim de'Atzilut,\" extend further downward than the legs of Atik Yomin (Ancient of Days) and enter into the boundary of the World of Beriya, as mentioned there. It is possible to suggest that it was not so originally. Before the rectification of Atzilut, after the rectification, there was no need for this, and the lower sections returned to gather upwards in a single comparison with the legs of Atzilut. This requires further investigation.",
+                    "9. Another matter that has not been clarified for us is regarding the circles of Ancient of Days (Atik Yomin) and its righteousness, how they connect together. However, concerning this, it was explained in its place that these ten circles of Atik Yomin all extend and spread around the three first \"heads\" of its righteousness alone. Perhaps, this is how it is in the matter of the circles of Ancient Adam Kadmon, and further investigation is required.",
+                    "10. And see the introduction gate, page 5, side A",
+                    "11. Certainly, it is explicitly clear that above there is no physical body, nor any bodily power, heaven forbid. The reason for these images and representations is not because they are so, heaven forbid. Rather, it is to ease the ear, so that a person can comprehend the higher, non-perceptible, and intellectual matters. Therefore, permission is granted to speak in terms of drawings and images when it is simple, as in all the books of the Zohar. Even in the verses of the Torah itself, all unanimously respond and say in this matter, as the Scripture says, \"The eyes of the Lord run to and fro throughout the whole earth\" (2 Chronicles 16:9). \"The eyes of the Lord are upon the righteous\" (Psalms 34:16). \"And the Lord heard\" (Genesis 21:17). \"And the Lord smelled\" (Genesis 8:21). \"And the Lord spoke\" (Exodus 6:10). And many others like these. It is greater than all of them, as the Scripture states, \"And God created man in His image; in the image of God, He created him; male and female, He created them\" (Genesis 1:27). And if the Torah itself spoke in this way, so can we speak in a similar manner. Since it is evident that above, there are only subtle lights in the utmost spirituality, imperceptible altogether. As the Scripture says, \"For you saw no form\" (Deuteronomy 4:15) and many other verses. However, there is another way to continue and depict the higher things, which is the form of writing letters. For each letter signifies an upper, specific light. Also, this is a simple metaphor and illustration to ease the ear, as mentioned. Therefore, now we will explain the aforementioned introduction in the manner of drawing letters as well. In these drawings, both the drawing of man and the drawing of letters, both are required to understand the matter of the upper lights. This is as you will see in the books of the Zohar, constructed on these two forms of drawings."
+                ],
+                [
+                    "1. My desire in this branch is to precede with some introductions to anyone who comes to engage in this wisdom. As we have explained above, the face of a person includes forty-eight limbs with ten specific aspects. In this way, Keter is the skull, and Chabad are three brains, and Chagat are two kidneys. Guf (body) and Nahy are two thighs, and Malchut is its female aspect. However, if you wish to divide and specify these Ten Sefirot in numerous details, they are not divided except in the four-letter name of God (Y-H-V-H). Their order is as follows: Keter is a complete face of Y-H-V-H and is called Aleph-Ayin (A\"A). Chochmah is also a complete face of Y-H-V-H and is called Abba (Father). Binah is likewise a complete face of Y-H-V-H and is called Imma (Mother). Zeir Anpin (ZA) from Chesed to Yesod is a complete face of Y-H-V-H and is called Z\"A. The tenth Sefirah, Malchut, is a complete face of Y-H-V-H and is called Nukva of Z\"A. Furthermore, it should be known that the aspect of Malchut in each face from these four faces is as follows: the Malchut that is in the male aspect, such as Abba and Z\"A, is in the form of a crown on the side of the righteous, called Yesod in the secret of the blessings to the head of the mentioned righteous in Genesis 49:26. As Rabbi Yisa Zuta often met Rabbi Shimon, Rabbi Shimon said to him, \"What is the meaning of the verse, 'Blessings for the head of the righteous one, for the righteous one requires it, etc.'?\" If it is the Malchut in the face of the female aspect, such as Imma and Nukva of Z\"A, then the Malchut in it is also in the form of the crown on the side of the righteous, called Yesod.If it is the Malchut in the face of Nukva, such as Imma and Nukva of Z\"A, then the Malchut in it is also in the form of the crown on the side of the righteous, called Yesod. For the Yesod in it is the foundation, and the crown in it is in the form of the fleshy apple on which the term used by our Sages is based, \"Buds of the womb,\" concerning matters of astrological symbols, as is known.",
+                    "2. However, the count of Malchut, which includes the last face among the five faces called Nukva of Z\"A, is a complete female face in the complete form like all the other faces, and this should be noted. Now, a strong and great difficulty that troubled great sages and they did not descend to its profound depth is explained. In the introduction to the Zohar, four sages said on the verse, \"Lift up your eyes on high and see who has created these things, etc.,\" that in Keter and Chochmah, there is no questioning at all. Binah and onward have questioning, but the secret is concealed, and it is not revealed at all, as it descends until Mem of the Tetragrammaton called \"Mah.\" What did you investigate, and what did you know? Everything is concealed, as in the beginning.In other places, according to what is asked in the early days, it is said that they are from Chesed onward, but from there and above, there is no questioning. Also, in Tikunim, Tikun 22, it is said that the Supreme Crown (Keter Elyon) is Aleph of Mem Bet (41), and this is the perfection of Nukva of Z\"A. It is also said that it does not belong to Moses but is called \"Path, no bird of prey knows.\" Concerning this, our Sages said, \"Do not inquire about miracles, and do not delve into what is concealed from you. What is concealed is from you.\" Here, for in the Tetragrammaton, it is forbidden to inquire and investigate, as you will find in the ruling of the Gaon Rabbi Yitzhak Dulta in the beginning of Section 5. There are many such examples, especially in the two Adarot and Tikunim, which remarkably refrain from discussing the inner aspects. However, they elaborate on the Chesed onward. In particular, in the Tikunim, it is marvelous how they speak about Chesed onward, but they refrain from investigating above that. Indeed, in the introduction to the Zohar, they said the opposite, that even the inquiry into the final Malchut will be said as a result of questioning, as our Sages said, \"What did you investigate, and what did you know, etc.\" But the matter is as follows, and it is understood from what is stated in Branch Four about the aspect of A\"k and how all the worlds are branches and diverge from it until it is found that the world of Atzilut is only a garment to the world of Beriya, which is in the aspect of the Raglayv alone. And you already know that the world of Assiyah is opposed to the world of Atzilut, which is the place of Abba with Z\"A and Nukva, all of which is under the aspect of Yesod. It is found that the world of Atzilut is [rather] in the category of the world of Assiyah, which is the kingdom of the Emanator (Atik Yomin). It is found that all our dealings in Section Five in the world of Atzilut, even in Galgalta ve Eynaim, are only in the aspect of the world of Assiyah, which is the kingdom of the Emanator (Atik Yomin). However, in the world of Assiyah of the Emanator (Atik Yomin), it is forbidden to do so, even in the kingdom of the Emanator (Atik Yomin), which is in the aspect of Assiyah.",
+                    "3. Furthermore, we need to provide you with a preliminary explanation: All the ten Sefirot that encompass the entire universe, collectively form the structure of the letter \"Yod\" (י) in every place, whether in the general or the specific, as mentioned above. From each of these ten Sefirot, the letter \"Yod\" (י) emerges, and behold, the tip of the Yud in these formations represents Keter. The Yud itself corresponds to Chochmah, the first Hey corresponds to Binah, and the Vav comprises the six Sefirot. Collectively, they are called \"Zeir Anpin,\" as mentioned elsewhere. The final Hey corresponds to Malchut, which is referred to as Nukva de Zeir Anpin. All this is in the context of the comprehensive Yud (י) that includes all the faces, as explained above. Similarly, if we divide the ten Sefirot within each face individually, the corresponding Yud (י) will also be present in that particular face, encompassing from the specific to the general. The tip of the Yud represents Keter, which is the crown in that face, and the Yud itself is the aspect of Chochmah and the first Hey corresponds to Binah in that face. These two, Chochmah and Binah, represent the two brains – right and left. The Vav represents the primary essence of the body, and the final Hey represents the mouth in that face, and the last Hey is the speech in that formation. Another related aspect that needs to be mentioned and is close to the above is that from every letter \"Yud\" (י) of the name YHVH emerges another \"Yud\" (י), and there is no distinction between them except in the manner of their filling, and this is their essence. The \"Yud\" (י), which alludes to Abba (Father) and is the Sefirah called Chochmah, contains within it the letter \"Yud\" (י) through the filling of the Yud (י) as mentioned in Gittin 62a. The letter \"Hey\" (ה), which alludes to Ima (Mother) and is the Sefirah called Binah, contains within it the letter \"Yud\" (י) through the filling of the Yud (י) with the letters Yud (י), Hey (ה), Vav (ו), Hey (ה), as mentioned in Sanhedrin 93a. The letter \"Vav\" (ו), which alludes to the Sefirah Netzach, symbolized by the letter Zayin (ז), encompassing from Chesed to Yesod, contains within it the letter \"Yud\" (י) through the filling of Aleph (א), Lamed (ל), and Pay (פ) with the value of the letter Yud (י), and it is equivalent to the numerical value of Mem (מ). The last \"Hey\" (ה), which alludes to the Sefirah Malkhut, represented by the letter Aleph (א), encompasses from Chesed to Yesod and contains within it the letter \"Yud\" (י) through the filling of Hey (ה), Yud (י), Vav (ו), Hey (ה), and it is equivalent to the numerical value of Bet (ב). Thus, in each specific countenance and aspect within the Sefirot mentioned above, there is a particular filling of the name YHVH. In each of them, the name YHVH takes on a unique form: in Chochmah, it is associated with the numerical value of Mem (מ); in Binah, it is associated with the numerical value of Bet (ב); in the Netzach to Yesod aspect, it is associated with the numerical value of Mem (מ); and in Malkhut, it is associated with the numerical value of Bet (ב). As with every Sephirot and subdivision, from one Sephirah to another, there is an endless and ultimate division. Similarly, the filling (particularization) of the Divine entities proliferates and subdivides endlessly, akin to the particularization within the Sephirot until infinity. Now, after presenting you with all these introductions, we need to prompt you to delve into the next section (S\"ה), where you will find various diverse and distant articles, each with its extreme distinction from the others. Without these introductions, it might remain concealed from your understanding, as you wouldn't be able to discern in which reality (aspect) the discourse is engaged and specifically in which aspect of that discourse if it is in the essence itself. Whether it is in all those lights that emerged and illuminated from it, if it is in the aspect of the lights of the ears, or if it is in the aspect of the lights of the nostrils, or if it is in the aspect of the lights of the mouth, which is referred to as \"Akudim,\" or if it is in the aspect of the lights of the eyes, which is called the world of points before their rectification, or if it is in the aspect of the lights of the forehead, which is in the state of the world of Atzilut before its rectification, or if it is in the world of Briah, or if it is in the world of Yetzirah, or if it is in the world of Asiyah, and so forth in general categories. Moreover, there is still a need to discern specifically whether it is talking about the ancient countenance in each of those worlds, or about the countenance of Arich Anpin, or about Abba or Imma, or about Zeir Anpin, or about Yesod and Malkhut, or about Binah, or about Jacob and Leah.",
+                    "4. Furthermore, it is necessary to distinguish specific details, whether it is referring to the ten spheres of circles or the ten spheres of straightness, or whether it is in the encompassing (Makif) or in the inner (Pnimi), and whether it is in the essence itself or in the vessels. It is crucial to discern the aspects of the ten spheres, their conditions, and their states, considering their deficiencies and their numerical completeness, whether during their emanation, during the indictment of the moon, during the creation of Adam HaRishon, or during the time of the sin that caused a transformation in all the worlds. Additionally, whether it is during the generation of the desert. If during the First Temple era or during its destruction, or during the Second Temple era, or during its destruction, or during the exilic period greater than all of them, or whether on a weekday, on Shabbat, or on a festival, or whether during the day or during the night. Moreover, at every moment the worlds change, and this hour is not similar to that hour. For one who observes the movement of the constellations, stars, and their changing positions, and how in one instant they are in a different configuration, understands that events occurring to one born at that moment will be different from those born at a moment preceding it. From this, one should look and understand in the upper worlds that have no end and number. If your eyes are open, your intellect will know and comprehend that this is a profound matter. For it is not within the capacity of the human heart to fathom all the details. Therefore, King David said in Psalms, \"Uncover my eyes that I may behold wonders from Your Torah.\" Regarding the letter \"Hei\" (ה), it is written, \"And he became wiser than all men,\" and he said, \"I said I will become wise, but it is distant from me.\" Go and see what is written in the Book of Tikkunim, Tikkun 22, regarding the letter \"Samekh.\" There it is explained that Rabbi Shimon said, \"Seba, seba,\" etc. The garment, which is worn during the day, is not worn at night, and the garment worn during the day is not worn at night, as we have learned. Through this, you will understand how the state and condition of the worlds, which are the garments of Ein Sof, change in many variations at every moment. As these variations change, so do the natures of the utterances of Samekh. And all of them are the words of the living God. You will also find them mentioned in various fillings, whether in the filling of Aleph Bet, or in the filling of Samekh Gimel, Mem Hey, Bet Nun, as mentioned in the introduction to the Tikkunim that were not printed. Also at the end of Tikkun 13, and similarly in Tikkun 79, and the like in these Tikkunim, where the fillings of these divine names are mentioned. You need to know in which context the statement is engaged, so you can understand to which aspect the Yud-Hey-Vav-Hey is alluding. When you delve deep, scrutinize, and clarify these matters, you may be able to comprehend these statements if God is with you and you are sincere with Him. For He will not withhold good from those who walk with sincerity. I also want to bring to your attention another matter. It's important to know that most of the teachings of the Zohar, and nearly all of them, do not speak about the Yud-Hey-Vav-Hey of the circles explicitly. Rather, they address the aspect of Yosher (uprightness), resembling the appearance of a person. This aspect includes all the worlds, whether one engages with the Ehyeh (I Am), Atik (Ancient One), Arikh (Long Face), Abba (Father), Imma (Mother), or Zeir Anpin (Small Face) of the Atzilut (Emanation), or with the other worlds of BY\"A (Beriyah, Yetzirah, Asiyah). If these matters are present before you, and you do not turn away from them, you will not stumble. Then, you can proceed confidently on your path."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                []
+            ],
+            [],
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+            [],
+            [],
+            [],
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+            [],
+            [],
+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
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+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "Gate fifty, gate ABY\"A [Atzilut, Brieya, Yetzira, Asieya] containing ten chapters:"
+                ],
+                [
+                    "Know that the physical human body is comprised of four parts, namely, fire wind water and earth, as well as four humors, white red green and black whose primary places are in the lung, liver, gallbladder and spleen for they are the four parts of the animal soul and in that animal soul is clothed kellipat nogah, the mystical secret of the good and evil inclinations. And in this garment of Nogah is clothed that soul of Assiyah, since it does not derive benefit or vitality from the externality called \"the Animal Soul\" rather through the investiture of the Evil Inclination that gains power in her and dirties her  with the opacity and unholy dross of the animal soul, for she too is comprised of good and evil. Then certainly the soul will ill and transgress, for her sustenance is the evil foods. Yet, when the good inclination gains power over the four elements ie. the animal soul itself then it does not refine but the blood and the finest quality of that animal soul and draws near that soul of Assiyah which is in the liver, and then she is well and does not sin for indeed her four fundamental elements ie. her four Animal-Soul parts are comprised of good and evil. And the evil portion within them are called \"the Two Daughters of Lot\". It is from that evil portion of the animal soul the evil inclination, alias Sama\"e-l, is nourished. Thus, the vessel of the liver is the physical body, in which is the animal soul comprised of good and evil, in which is the good and evil inclinations, which when this (evil) one gains power it draws near the opacity and the evil within it to the primary soul (the Soul) of Assiyah, alias Yaakov, for the Soul of Assiyah is pure, just that she sometimes suckles and is nourished from the good inclination and sometimes from the evil inclination for they are the garments of the Klippat Nogah. Thus, the four fundamental elements are the animal soul and they are doubled - four of good and four of evil - and in the side of good the \"Garments of Light (אור)\" clothe them, for that is the good within Klippat Nogah. But from the side of evil \"Garments of Skin (עור)\" - the skin of the serpent - clothes them. We can conclude from this the order of man and the order of nourishment. The physical body of Man is comprised of the four elements, fire water wind and air, as well as four humors, white red green and black whose primary places are in the lung, liver, gallbladder and spleen from where they spread to the entire body and in this body is clothed the Animal Soul. Now the meaning of this is that the whole realm of Assiyah is not an equal plane, for in it are heaven and earth which are not equal. For example, earth is comprised of four elements and the are all inanimate. But there is the the vivifying force of the earth that maintains it and beyond these is the body of the vegetable which is comprised of the four elements and in it is the force that causes its growth. ...",
+                    "...And it combines with the Inanimate Soul within it, which is higher and greater. However, still being inanimate it has not become nourishment yet, therefore one who foreswears nourishment may still consume water and salt. And afterwards, when eating a vegetable, the Vegetative Soul within it attaches to the 'Vegetative Soul' within man which is higher, and thus it grows, while the body of the vegetable will be expelled as refuse. And so too when Man consumes an animal the refuse is expelled and the Animal Soul that was within it attaches to the \"Animal Soul\" within Man which is higher and more internal than it and thus it grows. And this is the mystical secret of bodily nourishment, for the Animal Soul within Man is not yet considered 'soul', rather it is 'body'. For the four souls, Inanimate Vegetative Animal and Articulate represent the Four Elements for they are each comprised of the four elements and the complete the body of Man, and are the physical compartment into which spreads the final garment, the spiritual bodies of Assiyah ie. the kellipot. For just as the physical earth serves as the husk and body of the more internal roots of the inanimate, vegetative and animal souls so do the spiritual forms of Assiyah enter first. Understand the order of these levels well. And then from the Kellipat Noga of (the Mystical Secret of the Tree of) good and evil is drawn into the Animal Soul within Man, and within this Kellipat Nogah which is comprised of the Good and Evil Inclinations, is clothed the innermost spiritual level of Assiyah, the soul of them all. This is what is called \"The Soul of Man\" and \"The Soul of Angels\". This is the (true) soul (inner life) of the Animal Soul and it is nourished from (the Animal Soul) just as the Animal Soul is nourished from the vegetable etc. However, it is only nourished from the body which is of the Kellipat Noga Good and Evil Inclinations. Thus, the opacity of the Animal Soul within Man which rises towards the Soul of Assiyah is nourished from her and this causes the body to sin. But what caused the opacity in the Animal Soul within Man to begin with? Certainly it is due to the Animal Soul within an actual animal, which is the externality of the Animal Soul within Man. This is why when Man sinned he would bring a sacrifice from among the animal kingdom, for it was they that caused the sin. And the Vegetative and Inanimate Souls are even more opaque than the Animal Soul and they surely contributed to the sin, therefore libations and meal offerings as well as salt accompanied each offering.  "
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "The living (animal existence) is more internal, and it is from the side of wind (air) that is found in the four elements. But it [also] has the essence (<i>nefesh</i>) of construction (inanimate existence) in it, as well as the essence of growth (plant existence). But added on is the internal essence, which is called the animal essence. And some call it the essence of movement, since it is willful, and not natural (automatic) like growing (plant life), as mentioned above. And in the books, this is called the second essence and is divided into two powers, the external and the internal. The external is [further] divided into two powers, sense and movement. Sense is divided into the five senses, and the five of them are called the power of sensation. And the internal is divided into two, simulation and arousal. Simulation is [further] divided into two, comprehension and memory. And this is their explanation: Behold the power of movement is a single power, and it is to go from place to place according to its will to have sensation, and not from [its] nature, as mentioned above. And sensation is divided into the five senses: The first is touch, which is in all the limbs of the body. For when they touch one another or something else against them, they feel the touch. All of the other four senses have a specific limb - and these are the eye for the sensation of sight; the ear to sense the audible; the nose to smell, and the palate to taste. And all of these five senses are drawn directly from the brain itself, since their center is there, except that their sensations are felt through these limbs that we mentioned. And all of these are called external, because they are tangible and physical; as they [actually] see and hear, and all of this is fully actualized. But the internal is called the force of simulation, and this is in the brain itself. There it simulates, as if that which was sensed were actually there in the brain. And it forms the quality of that sensation there, even thought it can only be actively felt by the specific limb for that sense, as mentioned above. And the second power is called the power of memory. For even not at the time that the external organ is actively sensing [something], it is simulated in the brain as if it were actively felt now. This is from the power to form an image that comes from the power of simulation at another time, at the time of the external sensation. There is another power to simulation; and that is that it forms things even if they are not true, which is impossible for the external sense to do. Yet this power of simulation is only able to form a physical material image and not a spiritual image called form and essence. Additionally, this power of simulation is able to simulate and form things, both while awake or in a dream, as I will write. The power of arousal is also called the essence of desire, and it is more internal than the power of simulation. For once the power of simulation forms and simulates things, the power of arousal then arouses to bring about that which benefits the body. And this is in two ways. The first is to think how it is that it can prepare for the needs of the body; and so all of the limbs are its tools. For it stimulates the eye to see, the ear to hear and the legs to walk. And it is likewise with all of the limbs, [that then act] for the needs of the actions of the body itself and for its benefit - to protect the body, to nourish it and to distance what is bad for it or damages it. So it brings the yearning to the limbs to accomplish actions that benefit the body and push off damage to it. And the second is the arousal to choose good traits that benefit the body and push off bad traits from the body, such as anger, hatred, enmity, cruelty and mercy. And this is called willful, because it decides to prefer one over the other. However you should know that while it is true that the acquisition of good traits, required by the body, or bad traits come primarily from the internal power of arousal; the external power of sensation is nevertheless also used by it for this matter. For arousal thinks, but sensation activates the trait. And you should know that the acquisition (performance) of commandments and sins in a person is also from these two powers, arousal and sensation, as mentioned above. However they do not [originate] from them but rather from the evil impulse which brings in this will, and they are [hence] the tools of the evil impulse, as I have written. And this is also mentioned in the Zohar, Parshat Vayera - the matter of Lot, who is the evil impulse; and his two daughters, who are the powers. The younger one is the essence of growth (plant life) and the firstborn is the connection between sensation and arousal, which is also called the essence of desire. For the intention of both of them is only for the benefit of the body alone, as mentioned above. Yet harm comes through them to the essence of speech (humanity), from the intention of the evil impulse, as I have written concerning the matter of external movement. But this is not yet true choice, except for that which is found in the essence of speech. "
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "עץ חיים",
+        "enTitle": "Sefer Etz Chaim",
+        "key": "Sefer Etz Chaim",
+        "nodes": [
+            {
+                "heTitle": "שער הכללים",
+                "enTitle": "Shaar HaKlalim"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Arizal and Chaim Vital/Sefer Etz Chaim/English/merged.json

@@ -0,0 +1,154 @@
+{
+    "title": "Sefer Etz Chaim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Sefer_Etz_Chaim",
+    "text": {
+        "Shaar HaKlalim": [],
+        "": [
+            [
+                [
+                    "First palace of seven palaces and which is the hall of Adam Kadmon, and in this palace are seven gates:",
+                    "The first gate:",
+                    "Explanation of the round [lights] and direct [lights] including five branches5. The inquiry in question is closely related to the question of what is above and what is below, what is in front and what is behind, in Tractate Chagiga, where it states that this question is very deep and that a person almost risks getting lost in it if they delve too deeply into this inquiry. And the matter is as mentioned by our Sages in the aforementioned Mishnah, \"Anyone who looks into these four things, it would have been better for him had he never come into the world: [what is above, what is below, what is before, and what is behind]; and whoever does not have respect for his Creator's honor, it would have been better for him had he never come into the world.\" Therefore, we will not be able to expand and delve deeper into their investigation. However, God willing, we will explain the main points of the chapters like a person peering through a crack, without delving into the deep matters. And the one who understands our words will find a good taste and understanding if he comprehends them. And the matter of this investigation, which is asked why the creation of this world was at a certain time and not before or after, is such that you need to know what is explained in our writings. It is known that the uppermost light, infinitely beyond, called Ein Sof, demonstrates that it cannot be grasped in any way, neither by thought nor by reflection, in essence. And it is abstracted and separated from all thoughts, and it precedes all created beings, formations, and actions, and it did not have a beginning or a starting point, for it always exists and endures forever, without any beginning or end. From Ein Sof, the existence of the great light called Arikh Anpin then emanated, which is known to all the ancient ones as mentioned in Branch Three. And after that, the lights which depend on it, are emanated from the great light called Adam Kadmon, to all the ancient ones, as it is mentioned in Branch III. Then, the lights which depend on it, are emanated from Adam Kadmon, these are many lights that come out from within it and shine outside of it. Some of them depend on his brain, some on his skull, some on his eyes, some on his ears, some on his nose, some on his mouth, some on his forehead, shining outside of it, and some around his body, which are the seven lower levels of him, and around them, many lights shine and depend on them, called the world of points. After that, four known and famous worlds were emanated from him, as mentioned in the Zohar and Tikkunim. And indeed, this Atzilut of the AK and the other worlds beneath it had a beginning and an end, and there was a time when they came into existence, unlike the Ein Sof mentioned above, which is abstracted and separated from all thoughts and precedes all that is created and made, and has no beginning or end whatsoever. And behold, from the time and moment that the spreading and unfolding of the lights and worlds mentioned above began, the existence of all creatures came into being until it reached the present reality. According to the order of spreading and unfolding in the order of time, it was done accordingly and it was impossible to anticipate or delay the creation of this world because every world was created after the creation of the world above it, and all the worlds were created and spread out and descended one after the other at different times until the time for the creation of this world arrived, and it was created at the appropriate time after the creation of the higher worlds above it. Suffice it to say that we cannot expand or deepen the explanation of this matter as needed, including how, how much, and when.",
+                    "4. The purpose and intention behind the creation of the worlds is now explained in two inquiries that have been dealt with by scholars throughout history. The first inquiry is what early and later scholars have explored in order to understand the reason for the creation of the worlds, to what end it was made. They concluded that the reason for this was because it was necessary for God, may He be blessed, to be complete in all His actions, powers, and names of greatness and glory. If His actions and powers were not actualized through action and deed, He would not be considered complete in His actions, powers, and names, so to speak. The great Name that He is called, the four-letter name of YHVH , is thus named because it expresses His eternal existence and existence before creation, during the existence of creation, and after it was transformed into what it is. If the worlds and all that is in them had not been created, the true nature of His eternal existence would not be seen, in the past, present, and future, and He would not be called by the name of YHVH as mentioned above. Likewise, the name ADNO”T is called upon the fact of Him having servants and He being their Lord. If He did not have creations, He could not be called Lord, and likewise with all His other names and titles, including the nicknames such as “merciful” and “gracious”. He could not be called by these names except for when there are creations in the world that call Him by those names, and the same applies to all other nicknames. However, once the worlds were created, His actions and powers came into being and were attributed to Him, and He can be called complete in all of His actions and powers, as well as in all His names and titles, without any deficiency, God forbid. The meaning of this is explained in great detail in Sefer HaChinuch, Parshat Pinchas, #187 and other places. It is known that He is called wise in all types of wisdom and understanding in all types of intellect. However, before the creation of the world, He was called by all these names and titles, in reference to all the ranks and levels that were destined to be created. For if they had not existed, why would He be called merciful, for example, except in reference to the creations that would be made? This is also discussed in Parshat Bo, #42 and elsewhere, that if His radiance had not spread over all the creations, how would they be aware of Him and how would His glory fill the entire earth?",
+                    "5. The inquiry in question is closely related to the question of what is above and what is below, what is in front and what is behind, in Tractate Chagiga, where it states that this question is very deep and that a person almost risks getting lost in it if they delve too deeply into this inquiry. And the matter is as mentioned by our Sages in the aforementioned Mishnah, \"Anyone who looks into these four things, it would have been better for him had he never come into the world: [what is above, what is below, what is before, and what is behind]; and whoever does not have respect for his Creator's honor, it would have been better for him had he never come into the world.\" Therefore, we will not be able to expand and delve deeper into their investigation. However, God willing, we will explain the main points of the chapters like a person peering through a crack, without delving into the deep matters. And the one who understands our words will find a good taste and understanding if he comprehends them. And the matter of this inquiry, which asks why the creation of this world was at a certain time and not before or after, is such that you need to know what is explained in our writings. It is known that the uppermost light, infinitely beyond, called Ein Sof, demonstrates that it cannot be grasped in any way, neither by thought nor by reflection, in essence. And it is abstracted and separated from all thoughts, and it precedes all created beings, formations, and actions, and it did not have a beginning or a starting point, for it always exists and endures forever, without any beginning or end. From Ein Sof, the existence of the great light called Arikh Anpin  then emanated, which is known to all the ancient ones as mentioned in Branch Three. And after that, the lights which depend on it, are emanated from the great light called Adam Kadmon, to all the ancient ones, as it is mentioned in Branch III. Then, the lights which depend on it, are emanated from Adam Kadmon, these are many lights that come out from within it and shine outside of it. Some of them depend on his brain, some on his skull, some on his eyes, some on his ears, some on his nose, some on his mouth, some on his forehead, shining outside of it, and some around his body, which are the seven lower levels of him, and around them, many lights shine and depend on them, called the world of points. After that, four known and famous worlds were emanated from him, as mentioned in the Zohar and Tikkunim. And indeed, this Atzilut of the Adam Kadmon and the other worlds beneath it had a beginning and an end, and there was a time when they came into existence, unlike the Ein Sof mentioned above, which is abstracted and separated from all thoughts and precedes all that is created and made, and has no beginning or end whatsoever. And behold, from the time and moment that the spreading and unfolding of the lights and worlds mentioned above began, the existence of all creatures came into being until it reached the present reality. According to the order of spreading and unfolding in the order of time, it was done accordingly and it was impossible to anticipate or delay the creation of this world because every world was created after the creation of the world above it, and all the worlds were created and spread out and descended one after the other at different times until the time for the creation of this world arrived, and it was created at the appropriate time after the creation of the higher worlds above it. Suffice it to say that we cannot expand or deepen the explanation of this matter as needed, including how, how much, and when."
+                ],
+                [
+                    "Regarding Ein Sof, Blessed be He. How did the beginning of the emanation of the worlds from Him (which are greater than us) occur, and also a great inquiry and enormous dispute arose among all the Kabbalists, for there are those who wrote that the Ten Sefirot are like a hierarchy of ten levels, one above the other, while others argue that they are arranged in a descending order. And there are those who wrote that their arrangement is in the form of lines - right, left, and center - and they are: Chesed, Gevurah, Tiferet in the right line, Gevurah, Hod, and Netzach in the left line, and Da'at, Yesod, and Malkhut in the middle line. And many sages will speculate and say that they are in the form of circular wheels, one within the other, and this one encompasses and surrounds that one. And behold, anyone who looks into the words of Rabbi Shimon bar Yochai in the book of the Zohar and the Tikkunim, as well as in the Sefer HaBahir (by Rabbi Nechunya ben HaKanah), will find various and interchangeable statements in their words, leaning here and there. The later Kabbalists (struggled with this) and could not (fully) understand them because a great and powerful question arises in their words, since the Ein Sof is equal in all aspects of perfect equality, there is no justification for elevating or lowering it, because all these arrangements indicate the rhythm, boundary, limit, and measure of the light of the Ein Sof, which passes through all spheres and emanates from one to another, as mentioned in the Zohar, Parshat Behar, verse 109, and in Parshat Pinchas, verses 206-207, as well as in the introduction to the Tikkunim, page 4. And above all ascents, there is no Godliness upon it, nor beneath it, nor to the four sides of the world, and it fills all worlds, and emanates from every side, as mentioned in the Zohar, Parshat Naso, verse 124. Therefore, since all the sefirot are closely related to the Ein Sof, and all receive light from it, what is the difference between them, and how does each sphere elevate from its connection with the others, since all the levels are equal, as well (explained) in the Sha'ar HaYichud VeHaEmunah, chapter 4? And behold, the truth is that both of these explanations are the words of the Living God, and they are all correct for one who understands them properly. However, the difference between the two explanations is whether they are in their proper order, where one level is higher than the other, or whether they are arranged in a line. This matter will be explained further later, with the help of God, regarding the world of points, how before their correction they were in their proper order, one higher than the other, but after their correction, they were in the other explanation, and were arranged in three lines, as well.  Indeed, the difference between the two explanations, whether they are in straight lines or circles, will be explained in detail in this section. Pay attention to the following points and you will understand everything, because both explanations are correct and true. In terms of the Ten Sefirot, the first one is in the form of ten circles within each other, and there is another aspect to them, which is that they are straightforward in three lines, like a human figure with a head, arms, legs, and a body. I will explain this fully in the following sections, and this is their clarification.",
+                    "2.   Know that before the emanations were emanated and the creations were created, there was a simple supernal light that filled all of existence, and there was no empty space in the form of void and empty air. Rather, everything was filled with that simple infinite light, which had no beginning or end. It was simply one equal light, and it is called the \"Ein Sof\" light. And when it arose in His simple Will to create worlds and to emanate the emanated beings in order to bring forth the perfection of His actions, names, and designations, which was the reason for the creation of the worlds, as explained in Branch One in the First Inquiry. And behold, then He contracted Himself, may He be blessed, in the middle point, precisely at that point where His light was in the most absolute state (Meir says in our version that the Rabbi said this, and it may be inferred). And that light was then contracted and withdrew to the sides surrounding the central point, and then a void, air, and empty space were left, from a central point just like this <illustration>. And behold, this contraction was equal on all sides of the central point, so that the space was perfectly circular from all sides, without any square corners, because the blessed Ain Sof contracted Himself in a perfectly circular form from all sides, and the reason was that since the light of the Ain Sof was absolutely equal on all sides, it was also necessary for Him to contract Himself in a completely equal manner from all sides, and not more from one side than from the others. And it is known from the wisdom of the lesson that there is no image that is as equal as the image of a circle, unlike a square image with protruding angles, as well as the image of a triangle and the like in other images. Therefore, it is necessary for the contraction of the infinite divine light to be in the form of a circle, since it is equal in all its measurements. Also, in tractate Bava Metzia, it is mentioned that a circle is found to have a value of ten. See also in parsha Pekudei that it is said that the chambers and their contents are circles. There is another reason as well, and that is for the survivors who will later be descended into that empty and vacant space. For in the image of circles, they will all be close and attached to the infinite divine light that surrounds them in a complete comparison, and the light and influence they need will be received from the infinite divine light from all their sides, unlike if the survivors were in the form of squares or triangles or other images, for then there would be protruding angles that are closer to the infinite divine light than the other sides, and they would not receive the light of the infinite divine light in a complete comparison. The end of branch 3 will explain the reason why this contraction was necessary and what its matter is.",
+                    "3. (This concept of contraction is meant to reveal the root of judgment in order to give the measure of judgment afterwards in the worlds, and that force is called the \"spark of contraction\" like the \"thread of contraction\".)",
+                    "4. After the aforementioned contraction, there remained a space and empty air in the middle of the light of Ein Sof exactly as before. Here, there was already a place where the creations and formations could be there, as well as those that were made. And then it continued from the light of the Ein Sof, a straight line from its circular light from above to below, and it cascaded and descended within that space like this. <i>{Ed. Note: In summary, before the Ne’etzalim were emanated and the creatures created, an Upper Simple Ohr had filled the entire reality. There was no vacant place, such as an empty Avir and a Halal, but everything was filled with that simple, boundless Ohr. Halal means space, cavity, void, vacuum, casualty, hollow, and socket. The spiritual ideal of Chalal is the space/cavity/void/vacuum created by the Tzimzum.}</i>The upper end of the line is drawn from the Ein Sof itself and touches it. However, the end of this line downwards does not touch the light of the Ein Sof, and through this line, the light of the Ein Sof extends and spreads downwards. And in that space, the exalted One created, formed, and made all the worlds, and this line is like a thin tube through which the light of the uppermost aspect of the Ein Sof spreads and extends from the days of the highest light of the Ein Sof to the worlds that are in that space of air and emptiness. Now let us explain a bit about the investigation of the Kabbalists to understand how there can be a beginning within an end in the above-mentioned spheres. Since the head of that line touches the upper light of the Ein Sof, and its end does not extend downwards until the place of the light of the Ein Sof that surrounds under the worlds, and is not attached to it, then the head and the end of the line will be justified as both ends receive the abundance of the Ein Sof. If the line had two equal ends that received the abundance of the Ein Sof, then there would be no distinction between up and down. And similarly, if the light of the Ein Sof were extended from all sides of that space, there would be no up or down, no front or back, no east or west, no north or south. However, since the light of the Ein Sof is extended only through one straight line and a thin pipe, it is justified to say that there is up and down, front and back, east and west in relation to it. This is what is meant in this branch of our discussion in general.",
+                    "5. Behold, when the light of the Infinite is drawn in the aspect of a straight line into the aforementioned void, it does not immediately extend and spread downwards. Rather, it spreads slowly, meaning that initially the line of light began to spread there, and immediately at the beginning of its spreading, in the mystery of the line, it spread, extended, and became like a single circular wheel around. This circle was not attached to the light of the Infinite that surrounds it from all sides, for if it were attached to it, the matter would return to the way it was and would be nullified in the light of the Infinite, and its power would not be seen at all, and everything would be the light of the Infinite alone as at first. Therefore, this circle is close to the circle of the Infinite but not attached to it. The main connection and attachment of this emanated circle with the emanating Infinite is through that aforementioned line, through which descends and extends light from the Infinite and influences that circle, and the Infinite surrounds and encompasses it from all sides, for it too is in the aspect of a circle around it and distant from it as mentioned, for it is necessary that the illumination of the Infinite in the emanations be through that line alone. For if the light were drawn to them also from all their surroundings, the emanations would be in the aspect of the emanator himself, without limit and boundary, and not only that, but even that line is very thin and not in great expansion, so that the light drawn to the emanations be in measure and boundary, for this reason the emanations are called ten measures and ten sefirot to indicate that they have measure and boundary and a fixed number, unlike the Infinite, and as it says in the Holy Zohar, Parshat Pinchas, the thirteen countings of the Shema etc., but that which has no measure and no known name like the aspect of the sefirot etc., for every sefirah has a known name and measure and boundary and domain, and by the line being thin, it will draw to them influence according to their need only, in proportion to their being emanations and not more than necessary in proportion to their being emanators. And behold, this first circle, which is most attached to the Infinite, is called the crown of the Ancient of Days, and then this line spread further and extended a little and returned to circle and became a second circle within the first circle, and this is called the circle of wisdom of the Ancient of Days. It spread further downwards and returned to circle and became a third circle within the second circle, and this is called the circle of understanding of the Ancient of Days, and so on it went, spreading and circling until the tenth circle, which is called the circle of kingship of the Ancient of Days, thus the matter of the ten sefirot that were emanated in the mystery of ten circles, one within the other, has been explained, and all of this is in the aspect of the ten inclusive sefirot in a general way, including all the aspects of all the worlds. However, it is clear and simple that many kinds of worlds were emanated, created, formed, and made, thousands of thousands and myriads of myriads, and all of them are as one within the aforementioned void, and nothing is outside of it. And behold, every world and world has in it ten specific sefirot, and every specific sefirah and sefirah in every world and world is comprised of a hundred specific specific sefirot, and all of them are in the form of circles, one within the other, and this within that, without end and number, and all of them are like onion layers, one within the other, according to the image of the wheels as mentioned in the books of the craftsmen. And behold, the aspect that connects all the circles together is the matter of this thin line that extends from the Infinite and passes and descends and extends from circle to circle until the end of all of them as mentioned, and through this line extends the light and the influence needed for each and every one of them, and thus the aspect of the circles of the ten sefirot has been explained.",
+                    "6. Now we will explain the two aspects that exist in the Ten Sefirot. The first aspect is the light that shines directly, like the image of three lines forming the shape of the Supernal Man. The path of the aforementioned line, which extends from above to below and from which the aforementioned circles extend, also extends directly from above to below, from the top of the highest circle to the bottom of all the circles, literally from above to below. This is included in the secret of the human form, upright with a straight stature, composed of 248 limbs depicted in the drawing of three lines: right, left, and center, all included in the Ten Sefirot in general, and each Sefirah from them is detailed into Ten Sefirot without end, as mentioned above regarding the Ten Sefirot that are in the form of circles. This second aspect is called the image of God, and it is hinted at in the verse, \"And God created man in His image, in the image of God.\" Almost all of the Zohar and the Tikkunim deal primarily with this second aspect, as explained well elsewhere. With this, the two explanations mentioned above are fulfilled, for there are two aspects: the way of circles and the way of lines, and both are one, the words of the living God. With this, several statements that seem to contradict each other regarding the order and position of the Ten Sefirot will be resolved for you. It will also explain the aforementioned inquiry of how there can be a beginning and end, above and below, in the matter of the Ten Sefirot, and behold, it is explained in both of these aspects. The first aspect is the Ten Sefirot in the form of circles within circles, and it is simple that the circle that surrounds all of them, which is the wheel of the crown, is more attached to the Infinite Light than all of them, and therefore it is more praiseworthy. However, the wheel of the second, called wisdom, has a separation between it and the Infinite Light, and it is the wheel of the crown, therefore its level is below the level of the crown. And so, the wheel of understanding is distant from the Infinite Light by the measure of two circles, and its level is below the level of wisdom, and so on for each circle and circle from all the worlds that are within the void, each one that is closer to the light of the Infinite Light more than its companion is very superior and praiseworthy more than its companion, until it is found that this physical, earthly world is the middle point, central among all the circles, within all the place of the void and the aforementioned empty air, and it is also distanced from the Infinite Light more than all the worlds, and therefore it is so physical and material in the extreme of physicality, despite it being a middle point within all the circles. Understand this well. And there is another reason, close to the aforementioned, for behold, it was explained how the line that extends from the Infinite Light was extending and then circling and extending further below and circling until the end of all the circles, and the circle that forms first at the beginning of the line, behold, it is superior and praiseworthy more than all the circles that are below it, for behold, it extends from the beginning of the line. And also, because it receives illumination by being in a higher place than all of them. And this highest circle of all of them will be called above, and the innermost circle, which is the middle and central of all of them, which is the lowest of all of them, which receives the light from the bottom of that line, will be called below. And in the third branch, in the matter of the Ten Circles of the World of Points, it will be explained how also in the aspect of the Ten Sefirot of the circles, there are actual aspects of lines in them, despite them being circles, besides the aspect of the Ten Sefirot of the straightness that is made in the drawing of the image of a man, as mentioned, and there the purpose of the inquiry of the circles will be explained, and there it will be explained to you how also in the Ten Sefirot of the circles, right, left, and center will be justified in them, despite them being in the image of circles within circles. And behold, also in the second aspect of straightness, which is in the form of a man, above and below, front and back will be justified there, for it is simple that the one closer to the beginning of the line will be the head, and below it will be the body, and below it will be the legs, and so on for the rest of the details of details. And in the third branch, it will also be explained in the matter of the Ten Circles of Adam Kadmon, as mentioned. And behold, this matter that was explained in this branch, how all the worlds are in the aspect of circles within circles, like layers of onions, and it is one aspect, is hinted at in the Zohar in many places, and specifically in Parshat Vayikra, Daf 39, and Ten, how even the heavens and the earths are like layers of onions, one within the other, as mentioned, and so in Parshat Bereishit, Daf 39, and it says, \"All of them, the Holy One, blessed be He, needed to create the world with them, and to fix the world with them, and all of them, the brain to the skull, and how many shells cover the brain, and all the world like a body, etc., all of them, this to this from this, and this to this from this, etc.,\" and behold, it is forced how all the worlds, this surrounds this, and this surrounds this. And even though from there it seems the opposite, that the innermost is the brain, and the one covering it is the shell inferior to it, nevertheless, if you open the eyes of your intellect, you will understand and see that this statement is speaking in our terms, we who dwell on the lower earth, for which the one closer to us is called the shell that surrounds in our terms to the brain that is inside it, and it is the wheel that surrounds it, and then another wheel after it that is more inner than it in our terms, and it is the brain to the other wheel, and so on until it is found that the Infinite Light is inside all the emanated beings, and it is the inner brain to all of them, and all the emanated beings are shells and garments to it, and the wheel that is closer to us is the outermost of all of them, and is called a shell on all of them. However, in the aspect of the worlds themselves, it is not so, but the innermost of all of them is the shell, and the one surrounding all of them is the brain. Also in this statement, the second aspect will be understood, called the form of a man in straightness, that includes several worlds, as mentioned in the Holy Zohar, Parshat Toldot, Daf 134, and how many, in the words of our holy master, it is divided into several shapes, and all of them, levels upon levels, are fixed, these upon these, and all of them are one body, so too the world, and in the fourth branch, it will be explained how all the aspects are depicted in the form of a man, and they are this to this from this, and this to this from this, Atik to this from Arich Anpin, and Arich Anpin to this from Abba and Imma, and Abba and Imma to this, etc., as mentioned, all the levels, and there it will be well understood according to [not in the manuscript, the aspect of] their being this to this from this, this is the brain, and this is the shell, as mentioned, understand this well. Behold, the matter of the two aspects that exist in the Ten Sefirot was explained, one in the aspect of circles, and one in the aspect of straightness, like the image of a man.",
+                    "7. The second edition preface includes everything from the Infinite (Ein Sof) to the smallest emanation. Know that at the beginning, all of existence was simple light, referred to as the light of the Ein Sof, and there was no empty space or void, but everything was the light of the Ein Sof. When it arose in His will to emanate the emanated and to create the created for a known reason, which is to be called merciful and gracious, etc., and if there is no one in the world to receive His mercy, how can He be called merciful? And so on for the rest of the epithets, He contracted Himself in the middle of His light at the central point towards the surroundings and sides, and an empty space remained in between. This was the first contraction of the Supreme Emanator, and this place, an empty, circular space, equal from all sides, is where the world of emanation and all the worlds are placed within this circle, and the light of the Ein Sof surrounds it equally.  When He contracted Himself, He drew a single, thin, straight line, like a tube of light, from the Ein Sof into the void, filling it, but leaving an empty space between the light within the void and the light of the Ein Sof that surrounds the void. Otherwise, the situation would return to what it was, and this light within the void would reconnect with the Ein Sof as it was initially, together. Therefore, the light did not spread and extend widely into the void, but only through a single, thin line. Through this line, the light of the Ein Sof descends into the circular void, which is the emanated, and thus the Emanator adheres to the emanated together.  Moreover, even though all of the emanations are circular and the Ein Sof surrounds them equally from all sides, the place that remains directly adhered to it and from which the head of this line extends is called the head of the upper emanations, and everything that extends and spreads downwards is called the lower emanations. Thus, it is found that there are aspects of above and below in the emanations, for otherwise there would be no aspects of head and feet, above and below, in the emanations.  This light that spreads within this void is divided into two aspects. The first is that all the lights within this void must be in the aspect of circles, one within the other. The analogy for this is the light of the crown sphere, one circle, and within this circle is the circle of wisdom, and so on, until the completion of ten circles, which are the ten sefirot of Adam Kadmon, and then ten other circles, which are the ten sefirot of Atik, and then within them ten other circles, which are the ten sefirot of Arich Anpin, and then within them ten other circles, which are the ten sefirot of Abba, these within those, until the completion of all the details of the emanations. Each of these circles has a surrounding light to it, also a circle like it, so it is found that there is an inner light and a surrounding light, and all of them are in the aspect of circles.  The second aspect is that in the middle of all these circular emanations, a straight line extends, in the aspect of light similar to the circle, only that it is straight, and it has the aspects of Arich Anpin, Abba and Ima, and Zeir Anpin and Nukva, and all of them are straight. This aspect is referred to in the Torah as \"man in His image, in the image of God,\" as it says, \"And God created man in His image, etc.,\" because it is a straight line and extends in the way of lines. Almost all of the Idra and the Tikkunim speak only of this straightness, as will be explained, God willing.",
+                    "8. Know that in this emanation, there are various eternal worlds without end, and their explanation is infinite. But now, let us begin to explain another detail that encompasses the entirety of the existence of this space, from which all worlds emanate, as stated in the holy books and the Zohar.",
+                    "Understand that in this space, the Infinite exists for all the primordial beings mentioned in the Book of Zohar and corrections. Following this, the order of all the levels is derived. Know that in this space, the Infinite is emanated to all the primordial beings, and within it, there exists the reality of the Ten Sefirot (Sefirot being emanations or attributes in Kabbalah). They fill all of this space. Initially, the Ten Sefirot emerged in a circular manner, one within the other. Later, within the circles, a straight path extended, like the depiction of a person.",
+                    "We are not concerned with the circular aspect, only with the straight aspect, which will be explained later regarding the reality of the circles and what their significance is. Through this contraction, which was made, the being in question possessed the nature of essence and vessels. The contraction of light causes the existence of the substance of the vessels, as will be explained later. We are not allowed to speak more about such a high place, and the discerning one will understand the beginning from the end, as mentioned in other teachings before us.",
+                    "Indeed, it is not an actual vessel but rather, in the measure of the light within it, it is called a vessel. However, it is pure and clear to the utmost degree of purity, subtleness, and clarity. This vessel extends from one end to the other, from the uppermost end to the lower end (meaning, not completely) in all the space of that emanation. In this, all worlds are included, as stated in the holy books. However, regarding the internal aspect and the essence of this being, we are not permitted to speak, nor to engage with it at all. However, we will address and speak about what emanates from it. This is because being a light of the Infinite is exceedingly great. Therefore, they could not receive it except through this vessel. Yet, even from this vessel, they could not receive it until after the departure of the light, breaking through it via perforations and openings, which are the ear, nostrils, mouth, and eyes, as stated in the holy books."
+                ],
+                [
+                    "We need to inform you further about these five aspects, which are circular and straight in the image of man. For in the lower man, there are five aspects of lights (which are Nefesh, Ruach, Neshama, Chaya, Yechida) and they are (five levels) one above the other. They are the secret of the five blessings of 'Bless my soul' as mentioned in Tractate Berachot. They correspond to the five aspects of the soul, which are Nefesh, Ruach, Neshama, Chaya, Yechida, which are five levels, one above the other, as mentioned in the Zohar regarding the lights of the mouth. In the aspects of the ten sefirot of the circles, all the aforementioned aspects exist, which are lights and vessels. The light is divided into inner and outer light, and the vessel is divided into external and internal. Similarly, in the aspect of the ten sefirot of the straight line in the image of man, all these aspects exist in themselves as well. However, the difference between the circles and the straight line is that the ten sefirot of the circles are the aspect of the light called Nefesh, and they have an inner light and an inner and outer aspect of the vessel. In each vessel, there is an internal and external aspect, and there is also a ten sefirot of lights, for each light has an inner and outer aspect. But the ten sefirot of the straight line are the aspect of the light called Ruach, which is a higher level than the Nefesh, as is known. They too are composed of inner and outer light. They also have a ten sefirot of vessels, and in each vessel, there is an internal and external aspect. It is obvious that the aspect of the Nefesh was emanated first, and then the Ruach, which is a higher level, was emanated, as is known in the lower man, who first acquires a Nefesh and then, if he merits more, he is given a Ruach, as mentioned in the Zohar. Similarly, in the upper man, first the aspects of the circles were emanated and revealed, which are the levels of the Nefesh and their vessels, and then the aspects of the straight line in the image of man were emanated, which are the levels of the lights of the Ruach and their vessels, as is known, for the Ruach is called man. Understand this well. This was the case in all the worlds, for in each aspect of them, first the ten sefirot of their aspect of the circles were emanated, and then the ten sefirot of the straight line of that aspect were emanated. However, the difference between the vessels of the Nefesh and the vessels of the Ruach is already known, for the organ of the liver is the dwelling place for the light called Nefesh, and a sign for this is that the blood, which is heavy and full of blood, is the Nefesh. The organ of the heart is the dwelling place for the Ruach, and the organ of the brain is the dwelling place for the light called Neshama. This is not the place to explain these matters. With the introduction that we have given you in this branch, everything will be explained in its proper place, at length and in detail. The general principle that emerges is that the beginning of the emanation was in this manner mentioned, for first the ten sefirot were emanated in the aspect of circles, and they are ten vessels, and in each vessel, there is an internal and external aspect. Within these ten vessels, the ten sefirot of the essence of the lights called Nefesh are clothed. In addition, there are ten surrounding lights on the vessels from the outside, and they too are of the aspect of Nefesh, but they are called surrounding lights from the outside, and the others are called inner lights. All of this is in the aspect of circles, for the inner light is like a wheel, and it is clothed within a vessel that is also circular. On this vessel, there is a surrounding light on it in a circle, like the image of a wheel around it. All the ten sefirot of the circles are up to this point like the image of the wheels and the heavens called Ophanim, which are the heavens above us in this lowly world. Then the ten sefirot were emanated in the aspect of straightness, like the appearance of man, and they are higher in level than the circles, for they are the aspect of Ruach. They are ten vessels in the image of man, each one includes all ten vessels, and in each vessel, there is an internal and external aspect. Within these vessels, the ten sefirot of the essence of the lights called Ruach are clothed. In addition, there are ten other lights that surround the vessels from the outside, and they too are of the aspect of Ruach. All of this is in the way of straightness, made in the image of the aforementioned man. This is the case in all the emanated, created, formed, and made worlds that were fixed within the empty space and the empty air, as mentioned above, for in this place all the worlds were formed, nothing is outside of it, and the light of the Infinite surrounds and encircles them and illuminates all the worlds that are within this place from all their sides equally. Apart from what illuminates within them, the main illumination is great and actual, through the line that extends from it and continues within all these worlds, as mentioned above. Each world and world of them, and each detail and detail of each world and world, has in it the two aforementioned aspects, which are the circles and the straight line. The circles are in the aspect of one, for the one who is superior to his friend surrounds and encircles his friend, and the circles that are the most internal and innermost of all are the most inferior of all. Are they not the heavens and the wheels that revolve around the lowly world, which are given within all the circles in the middle of all of them? But the straight line is the opposite, for the most internal is superior and superior to all, and the external of all of them is more inferior than all. This straight line clothes this and this clothes this, until the most inferior of all clothes all of them. Understand all this well. Now, after we have presented to you the aforementioned introductions, you can now understand the reason for the necessity of the contraction, which contracted the Infinite Light in the middle of its light to leave a place empty and void, as mentioned in branch two. The matter is in order to make the aspect of vessels, for through the contraction of the light and its diminution, there is a possibility for the vessel to be formed and revealed, and with the increase of the light, the vessel will be nullified due to its lack of strength to receive the great and large light, as mentioned in the matter of the seven kings of Edom, which are called the world of points, how they reigned and died. Understand well how the aspect of the creation and existence of the vessels was, for at first the light needed to be contracted and diminished, and through this, the existence of the vessel was revealed. After it was already revealed and formed, then the light returned to continue in it, and the vessel could exist and not be nullified. So it was here, for at first it contracted the light and the vessels were formed, and then it returned and continued the line to illuminate them. With this, the reason why the Infinite Light contracted itself and removed the great light from that place completely, and then returned it in measure and weight through that line, will be explained. It could have left it in the aspect of that line in its place and removed only the rest of the great light, since it was going to return it. But the reason was for the aforementioned reason, for the vessels could not be formed until the light was completely removed, and after the vessels were formed, the light returned and continued (through the line) in measure and weight, according to the measure sufficient for them to illuminate them, to give them life in a way that they could bear and exist and not be nullified. And this is enough for now. "
+                ],
+                [
+                    "After we have written in the previous sections in a brief and general way about the Infinite Light in every place, and how there are many aspects within them, we will speak in this section, also briefly, about the levels of the worlds that were created within the space of the empty void mentioned earlier. Nothing exists outside of this space, and all the worlds are within this space. Do not think that the Infinite Light, which we refer to in the Holy Writings as the Light of Emanation, is more primary or higher than all that emanated from it. Many worlds preceded them, and due to their hidden nature, they were not mentioned in the Holy Writings except in a wonderful hint, as your eyes will see when they look at the three statements from the Book of Rectifications regarding the Primordial Space. This is as stated in the Holy Writings in this section. As it is written in the Holy Writings in the section of Genesis 43, and also in the Rectifications 134, \"How many hidden worlds are there that dress and compose themselves in their spheres...\" and also a statement brought in the section of Noah in the Holy Writings, also in the section of Accountings 106, page 161a and page 268b, \"I have raised my hands in his shadow above... and the thought of the upper and lower, all are called Infinite...\" If you put your intellectual eyes to carefully examine all the superfluous and doubled words and the hints hinted at to the one who understands in the aforementioned statements, you will be amazed and astonished when you see how many levels upon levels, without end or number, preceded the Infinite Light that we call the Light of Emanation. And the one who delves into our composition, if he merits, will know and understand and stand on their structure, as stated in this section at the end.",
+                    "2. The gaonim concealed their thoughts in the sweetness of their language and adorned them with ten clear expressions regarding the supreme crown and similar matters. Since there is no limit to the worlds in this place, as they are thousands and myriads, I will briefly explain what we are able to clarify in this context. And first, we will begin to explain the first point, which encompasses and occupies all the space of this void. From this point, all the worlds spread out, hanging and clinging to it. They emerge from it and are revealed outside, as it is stated, with the help of God. Indeed, this point is a point called \"Primordial Point\" (Adam Kadmon) for all the primordial beings that precede all existing things, as stated in the holy scriptures. The majority of the degrees of the Primordial Point surpass the majority of the greatness of its rank, and its concealment has not allowed them to engage with the Secret (ס\"ה) except as limited in some limited places, and even then it was in a significant state of concealment, some of them are mentioned in the tikkunim, the end of Tikun 19. Regarding this, he (Rabbi Shimon) said (Zohar 41b), \"Is it not so that one becomes aware that there is a Primordial Point for all the primordial beings, and there is another being, etc.?\" Also, in the beginning of Tikun 70, it is stated (Zohar 109a), \"An astonishing craftsman, who embroidered and painted an image in her palace of the Primordial Point for all the primordial beings, and there is another being, etc.\" Also, in the aforementioned Tikkunim, (Zohar 122a) it is stated about Rabbi Yossi that he found a secret document in the hidden chamber of hidden things, the concealed secret of the man of creation, who is prior to all the primordial beings.",
+                    "3. Let us begin to explain the matter: Know that the initial lights that emanated within that space, through the straight line extending from the En Sof (א\"ס) that surrounds everything, in branch 2, are in the form of the Ten Sefirot (י\"ס). Their general connection is called Primordial Point, Adam Kadmon (א\"ק) for all the primordial beings mentioned above. Now, these Ten Sefirot of Adam Kadmon encompass all the aspects of branches 2 and 3. Initially, these Ten Sefirot emerged and manifested in the form of circles, which are the aspect of the Ten Sefirot of this Primordial Point. They have ten vessels in the form of circles, and within each vessel, there are inner and outer aspects, all in the form of vessels. Within each vessel, there are actual bones, called the \"inner aspects\" (עצמות), and there is also the aspect of \"surrounding light\" (או\"פ) around them. Moreover, this is also the aspect of the soul (נפש) within the vessels. Everything is in the form of circles, and the outermost circle in all of them, to which all the other circles within it adhere, is attached and close to the En Sof. The En Sof surrounds and encircles it. This outermost circle among them is the excellent and great one among all of them, in the form of the circle of Keter (כתר) of the Primordial Point. Within this circle, another circle called the circle of Chochmah (חכמה) of the Primordial Point revolves, and so on until the innermost circle within all of them, called the circle of Malchut (מלכות) of the Primordial Point. It turns out that these circles of the Primordial Point encompass all this space within the En Sof, close to it, and the En Sof encircles them all around. However, in the middle of these ten circles, there remains a space, an empty air, for the needs of the other emanations and other worlds, which are also in the form of circles within each other, as mentioned in branch 3. It has already been explained there how the existence of the vessels came about: through the contraction that the En Sof itself contracted, the light diminished, and the vessels were revealed. Afterwards, the light returned to spread within those vessels of Adam Kadmon. In this, do not misunderstand, for in the Primordial Point, there are indeed actual vessels—God forbid. Behold, the vessels were only revealed from the world of points and onward, as stated in the holy scriptures. What we call them by the name \"vessels\" is approximately the light and the \"bones\" within them. However, the vessels themselves are pure light in the utmost purity, fine and subtle, radiant. Do not misunderstand this matter any further.",
+                    "4. After these Ten Sefirot (י\"ס) of Adam Kadmon were revealed and emanated initially in the form of circles, another set of Ten Sefirot emerged in the form of spirit (רוח) of this Adam Kadmon. This spirit is in the form of an upright structure, resembling the appearance of a person with an upright stature, including forty-eight limbs, in the image of an upright figure with head, arms, hands, body, and legs. It starts to extend from the En Sof, surrounding through the straight line mentioned above, and from there downwards in the figure of a person, as mentioned. It includes three lines—right, left, and middle—in which the Ten Sefirot of straightness are included, as explained in branch 2. Although the beginning of this line, which is the form of straightness of Adam Kadmon, starts to spread from the En Sof and pierces and enters between all the circles from the upper sides of their domes, do not think that this line only extends and spreads downwards until the completion of all the circles from their lower sides that revolve beneath the feet of Adam Kadmon in the form of straightness. Indeed, its spread continues and extends even further below the ground level of the circles. It starts from the upper side of the circles and reaches the lower side beneath their revolving feet, forming the straightness of Adam Kadmon. However, the extent of its spread is not only until the beginning of the ground level of the circles because it is in the form of the radiance of Keter (כתר) of the World of Emanation, as mentioned in its place. These circles that revolve beneath the feet of the straight Adam Kadmon circulate under his feet alone, as mentioned. Now, we will explain how this Adam Kadmon fills all the space within the En Sof, as mentioned. However, there remains an empty space between the surrounding light (או\"מ) of the straight light, where it meets the vessels, and the surrounding light of straightness, and there, all the worlds are formed and emanate. All of them hang and cling to this Adam Kadmon, and from him, they emanate, as mentioned.",
+                    "5. Now, I will briefly explain the general structure of all the worlds in the space between the surrounding light of the straightness of Adam Kadmon and his vessels of straightness, as mentioned above. This matter has been explained in great detail in the previous sections, and there, in its proper place, you will understand how the straightness of Adam Kadmon emanated and revealed many lights. Firstly, the lights that emerged from the straightness of Adam Kadmon were the lights that burst forth and emanated from his ears. Subsequently, the lights of the nose emerged, followed by the lights of the mouth, which are called \"rings\" (עקודים). All these lights are in the form of straightness alone, without any circular aspect. Afterward, the lights of the eyes of this Adam Kadmon emerged, and these are called the \"World of Points\" (עולם הנקודים). They have two aspects: circles and straightness. The location of their establishment and position is from the navel of this Adam Kadmon to the end of his feet, and this place is called the general \"Nehi\" (נה\"י) of Adam Kadmon. This is their sequence: initially, ten circles of points emerged and revolved around the vessels of the Nehi of Adam Kadmon in the form of his straightness. Inside the vessels, the surrounding light (או\"פ) of the Nehi of straightness of Adam Kadmon is clothed, as mentioned. These circles of points, which are in the form of the soul (נפש), revolve around the vessels and the surrounding light of the Nehi of straightness of Adam Kadmon. The circles of points already explained above, which encompass the surrounding light of the soul and the vessels and the surrounding light (או\"מ) over the vessels, are called \"Circles of Points.\" Above these points, there is another surrounding light of the straightness of Adam Kadmon, and around this surrounding light, there were circles of Adam Kadmon himself, which include the surrounding light, vessels, and their surrounding light, as known. This was the initial state. However, when the Ten Sefirot of straightness of the World of Points, which is in the form of their spirit, were later emanated, they dressed in the Ten Sefirot of points, which include the surrounding light, vessels, and their surrounding light over the vessels. On the straightness of the World of Points, the circles themselves of the World of Points were also dressed, and on the circles of the World of Points, the surrounding light of the straightness of Adam Kadmon dressed. This will be explained below in our discussion of the World of Points—how the seven kings of Edom ruled, died, and were later rectified. When they were rectified, four worlds were formed from them: Atzilut, Beriya, Yetzirah, and Assiyah. Each world contains six faces, excluding other particular faces that branch out from these six faces. These are the Ancient (Atik), Arikh Anpin, Abba, Imma, Zeir Anpin, and Nukva.",
+                    "6. Now, let us briefly explain the status and position of the circles, beginning from the top and moving downward. The Adam Kadmonic structure surrounds and encompasses ten circles of Adam Kadmon in each of the three types: the surrounding light (או\"פ) of the soul, vessels of the soul, and the surrounding light over the vessels, all in the form of circles, as mentioned. This pattern repeats for all other circles present in the other details, and there is no need to mention this matter in all instances. The ten circles of Adam Kadmon encompass and surround the straightness of Adam Kadmon himself. The surrounding light of straightness of Adam Kadmon surrounds the ten circles of Ancient Adam Kadmon, and the ten circles of Ancient Adam Kadmon revolve around the surrounding light of straightness of Ancient Adam Kadmon itself. The surrounding light of straightness of Ancient Adam Kadmon encompasses the Ten Sefirot of Atzilut, and they, too, are divided into all the details mentioned. Similarly, the Ten Sefirot of Atzilut surround the surrounding light of straightness of Atzilut itself, and so on. Now, the surrounding light of straightness of Atzilut encompasses the Ten Sefirot of Beriya, and it is also divided into all the details mentioned. The Ten Sefirot of Beriya surround the surrounding light of straightness of Beriya itself, and so on for Yetzirah and Assiyah, each being divided into all the mentioned details. The circles of the Asiyatic World encompass the surrounding light of straightness of Assiyah itself, and the surrounding light of straightness of Assiyah encompasses the Ten Sefirot of the Asiyatic World. Thus, we have completed a general overview of all the circles and surrounding lights that encompass the straightness of all these worlds, from top to bottom and beyond (as will be explained). Next, the vessels and their surrounding light, the surrounding light of straightness of all these worlds, will emanate from these circles and surrounding lights. These vessels and their surrounding light of straightness of all the worlds mentioned are essentially the inverse of the above, as these, anyone inferior in status clothes the superior and surrounds it in branch three. This is also the surrounding light of straightness of the Asiyatic World, which encompasses the vessels and surrounding light of straightness of the Asiyatic World itself. This does not need to be repeated for the surrounding light of straightness of Yetzirah and Beriya, as mentioned earlier. The surrounding light of straightness of Yetzirah encompasses the vessels and surrounding light of straightness of Yetzirah itself. This is repeated for the surrounding light of straightness of Beriya, which encompasses the vessels and surrounding light of straightness of Beriya itself, and so on for Atzilut. The surrounding light of straightness of Atzilut encompasses the vessels and surrounding light of straightness of Atzilut itself. There is no need to repeat this for the surrounding light of straightness of Adam Kadmon, as it has been clarified above that the surrounding light of straightness is always connected, attached, and fully united with the vessels of straightness themselves. Vessels and the surrounding light of straightness of Atzilut surround the vessels and the surrounding light of straightness of Beriya, and vessels and inner light of straightness of Beriya surround the vessels and the surrounding light of straightness of Yetzirah, and so on for Yetzirah and Assiyah. Here, the World of Assiyah encompasses the vessels and the surrounding light of straightness of Assiyah itself. The vessels and the surrounding light of straightness of Yetzirah encompass the vessels and the surrounding light of straightness of Assiyah, and the vessels and the surrounding light of straightness of Beriya encompass the vessels and the surrounding light of straightness of Yetzirah, and so on for all the worlds mentioned. Now, the vessels and the inner light of straightness of Beriya surround the vessels and the surrounding light of straightness of Atzilut, and the vessels and the inner light of straightness of Yetzirah surround the vessels and the surrounding light of straightness of Beriya, and so on for Yetzirah and Assiyah. Finally, the vessels and the surrounding light of straightness of Atzilut surround the vessels and the surrounding light of straightness of Ancient Adam Kadmon. This does not need to be repeated for Ancient Adam Kadmon, as it has been explained above that the surrounding light of straightness of Atzilut is always connected and united with the vessels of straightness of Ancient Adam Kadmon, being within them. Thus, all the vessels and the surrounding light of straightness, which encompass the straightness of all these worlds, have been completed from top to bottom and from here onward. It is hereby explained that the vessels of the World of Assiyah are the lowest, most external, and coarsest, reaching the ultimate level of thickness. There is nothing as dense found in them, comparable to the Earth, on which we stand, being the central point in all the worlds, akin to a core kernel in a date, surrounded from all sides by its food. This is an analogy in our perspective, but from the viewpoint of the surrounding Adam Kadmon, on the contrary, the World of Assiyah is like a shell encircling all the other worlds. Whatever draws near to the inner Adam Kadmonic structure is more internal. Thus, we find that the ten circles of Adam Kadmon are closer to the Adam Kadmonic structure than all the other worlds. Similarly, the inner light of the Adam Kadmonic structure is found, for the World of Assiyah is a shell to all the worlds. Whatever draws near to the inner Adam Kadmonic structure is the most internal, and thus, the ten Sefirot of straightness of Adam Kadmon are closer to all the worlds than the surrounding light of straightness. This is also true for the World of Assiyah; it is a shell surrounding all the worlds. Everything approaching the innermost Adam Kadmonic structure is more internal, until we find the ten Sefirot of straightness of Adam Kadmon being more internal than all the worlds. Consequently, in the World of Assiyah, the ten Sefirot of straightness of Adam Kadmon are the most internal, receiving the inner light of the straightness of Adam Kadmon directly from the beginning of everything.",
+                    "7. Now, after we have explained the interpretation of the circles and straightness briefly in the order of the attire of all the worlds, we need to clarify until where the spread of the legs of Adam Kadmon (referred to as \"man\" in other contexts) reaches in each world. This is as we began to explain in the beginning of this branch. It is necessary to understand that the line of straightness is directly attached to the surrounding Adam Kadmonic structure, and from it, it spreads downward and envelops, internalizing in Adam Kadmon, as explained. It extends and spreads until the end of the legs of straightness of Adam Kadmon, which is precisely until the midpoint of the ancient circles that revolve beneath his feet. This is where the legs of straightness of Adam Kadmon terminate. Because if it were said that the legs of Adam Kadmon extend and spread downward within the circles themselves until their completion and conclusion, it would imply that it returns and adheres to the lower half-circle that is beneath the legs of Adam Kadmon. If so, it turns out that the surrounding Adam Kadmonic structure illuminates it from there and downward through the line of straightness, and it would not be in the state of influence from above to below, neither giving nor receiving. Therefore, the head of the line would not extend downward, as explained in branch two. Now, the general principle that emerges in brief is as follows: the legs of Adam Kadmon's straightness extend and draw downward until the lower halves of the circles below, on the side from below. This happens in a way that the circles of the Asiyatic World surround and revolve around the legs of straightness of Adam Kadmon. However, all other legs of straightness, such as the legs of Ancient Adam Kadmon, the legs of Atzilut, the legs of Beriya, and the legs of the World of Assiyah, all conclude at the same level, which is until the lower halves of the circles of Atzilut, on the side from below. This is because the circles of Atzilut surround and revolve beneath all these legs. Nevertheless, there are faces that are not tall in stature, such as A\"K (Atik Yomin), whose measurement of height is from the throat of Adam Kadmon to the navel of A\"K alone. Also, the face of Leah, which begins from the Da'at of Zeir Anpin to his chest, as mentioned in its place. For these faces, their legs do not extend to the legs of A\"K because they are of short stature. Each one will be explained in its place in detail.",
+                    "8. And behold, on another occasion, I heard from my revered teacher (may his memory be blessed) regarding the discourse of \"Tikkun Erech Anpin\" (the Rectification of the Long Face) how it was born, emerged, and nursed from the two lower sections of the legs of Ancient Adam Kadmon. There, we explained how these two lower sections, called \"Akevayim de'Atzilut,\" extend further downward than the legs of Atik Yomin (Ancient of Days) and enter into the boundary of the World of Beriya, as mentioned there. It is possible to suggest that it was not so originally. Before the rectification of Atzilut, after the rectification, there was no need for this, and the lower sections returned to gather upwards in a single comparison with the legs of Atzilut. This requires further investigation.",
+                    "9. Another matter that has not been clarified for us is regarding the circles of Ancient of Days (Atik Yomin) and its righteousness, how they connect together. However, concerning this, it was explained in its place that these ten circles of Atik Yomin all extend and spread around the three first \"heads\" of its righteousness alone. Perhaps, this is how it is in the matter of the circles of Ancient Adam Kadmon, and further investigation is required.",
+                    "10. And see the introduction gate, page 5, side A",
+                    "11. Certainly, it is explicitly clear that above there is no physical body, nor any bodily power, heaven forbid. The reason for these images and representations is not because they are so, heaven forbid. Rather, it is to ease the ear, so that a person can comprehend the higher, non-perceptible, and intellectual matters. Therefore, permission is granted to speak in terms of drawings and images when it is simple, as in all the books of the Zohar. Even in the verses of the Torah itself, all unanimously respond and say in this matter, as the Scripture says, \"The eyes of the Lord run to and fro throughout the whole earth\" (2 Chronicles 16:9). \"The eyes of the Lord are upon the righteous\" (Psalms 34:16). \"And the Lord heard\" (Genesis 21:17). \"And the Lord smelled\" (Genesis 8:21). \"And the Lord spoke\" (Exodus 6:10). And many others like these. It is greater than all of them, as the Scripture states, \"And God created man in His image; in the image of God, He created him; male and female, He created them\" (Genesis 1:27). And if the Torah itself spoke in this way, so can we speak in a similar manner. Since it is evident that above, there are only subtle lights in the utmost spirituality, imperceptible altogether. As the Scripture says, \"For you saw no form\" (Deuteronomy 4:15) and many other verses. However, there is another way to continue and depict the higher things, which is the form of writing letters. For each letter signifies an upper, specific light. Also, this is a simple metaphor and illustration to ease the ear, as mentioned. Therefore, now we will explain the aforementioned introduction in the manner of drawing letters as well. In these drawings, both the drawing of man and the drawing of letters, both are required to understand the matter of the upper lights. This is as you will see in the books of the Zohar, constructed on these two forms of drawings."
+                ],
+                [
+                    "1. My desire in this branch is to precede with some introductions to anyone who comes to engage in this wisdom. As we have explained above, the face of a person includes forty-eight limbs with ten specific aspects. In this way, Keter is the skull, and Chabad are three brains, and Chagat are two kidneys. Guf (body) and Nahy are two thighs, and Malchut is its female aspect. However, if you wish to divide and specify these Ten Sefirot in numerous details, they are not divided except in the four-letter name of God (Y-H-V-H). Their order is as follows: Keter is a complete face of Y-H-V-H and is called Aleph-Ayin (A\"A). Chochmah is also a complete face of Y-H-V-H and is called Abba (Father). Binah is likewise a complete face of Y-H-V-H and is called Imma (Mother). Zeir Anpin (ZA) from Chesed to Yesod is a complete face of Y-H-V-H and is called Z\"A. The tenth Sefirah, Malchut, is a complete face of Y-H-V-H and is called Nukva of Z\"A. Furthermore, it should be known that the aspect of Malchut in each face from these four faces is as follows: the Malchut that is in the male aspect, such as Abba and Z\"A, is in the form of a crown on the side of the righteous, called Yesod in the secret of the blessings to the head of the mentioned righteous in Genesis 49:26. As Rabbi Yisa Zuta often met Rabbi Shimon, Rabbi Shimon said to him, \"What is the meaning of the verse, 'Blessings for the head of the righteous one, for the righteous one requires it, etc.'?\" If it is the Malchut in the face of the female aspect, such as Imma and Nukva of Z\"A, then the Malchut in it is also in the form of the crown on the side of the righteous, called Yesod.If it is the Malchut in the face of Nukva, such as Imma and Nukva of Z\"A, then the Malchut in it is also in the form of the crown on the side of the righteous, called Yesod. For the Yesod in it is the foundation, and the crown in it is in the form of the fleshy apple on which the term used by our Sages is based, \"Buds of the womb,\" concerning matters of astrological symbols, as is known.",
+                    "2. However, the count of Malchut, which includes the last face among the five faces called Nukva of Z\"A, is a complete female face in the complete form like all the other faces, and this should be noted. Now, a strong and great difficulty that troubled great sages and they did not descend to its profound depth is explained. In the introduction to the Zohar, four sages said on the verse, \"Lift up your eyes on high and see who has created these things, etc.,\" that in Keter and Chochmah, there is no questioning at all. Binah and onward have questioning, but the secret is concealed, and it is not revealed at all, as it descends until Mem of the Tetragrammaton called \"Mah.\" What did you investigate, and what did you know? Everything is concealed, as in the beginning.In other places, according to what is asked in the early days, it is said that they are from Chesed onward, but from there and above, there is no questioning. Also, in Tikunim, Tikun 22, it is said that the Supreme Crown (Keter Elyon) is Aleph of Mem Bet (41), and this is the perfection of Nukva of Z\"A. It is also said that it does not belong to Moses but is called \"Path, no bird of prey knows.\" Concerning this, our Sages said, \"Do not inquire about miracles, and do not delve into what is concealed from you. What is concealed is from you.\" Here, for in the Tetragrammaton, it is forbidden to inquire and investigate, as you will find in the ruling of the Gaon Rabbi Yitzhak Dulta in the beginning of Section 5. There are many such examples, especially in the two Adarot and Tikunim, which remarkably refrain from discussing the inner aspects. However, they elaborate on the Chesed onward. In particular, in the Tikunim, it is marvelous how they speak about Chesed onward, but they refrain from investigating above that. Indeed, in the introduction to the Zohar, they said the opposite, that even the inquiry into the final Malchut will be said as a result of questioning, as our Sages said, \"What did you investigate, and what did you know, etc.\" But the matter is as follows, and it is understood from what is stated in Branch Four about the aspect of A\"k and how all the worlds are branches and diverge from it until it is found that the world of Atzilut is only a garment to the world of Beriya, which is in the aspect of the Raglayv alone. And you already know that the world of Assiyah is opposed to the world of Atzilut, which is the place of Abba with Z\"A and Nukva, all of which is under the aspect of Yesod. It is found that the world of Atzilut is [rather] in the category of the world of Assiyah, which is the kingdom of the Emanator (Atik Yomin). It is found that all our dealings in Section Five in the world of Atzilut, even in Galgalta ve Eynaim, are only in the aspect of the world of Assiyah, which is the kingdom of the Emanator (Atik Yomin). However, in the world of Assiyah of the Emanator (Atik Yomin), it is forbidden to do so, even in the kingdom of the Emanator (Atik Yomin), which is in the aspect of Assiyah.",
+                    "3. Furthermore, we need to provide you with a preliminary explanation: All the ten Sefirot that encompass the entire universe, collectively form the structure of the letter \"Yod\" (י) in every place, whether in the general or the specific, as mentioned above. From each of these ten Sefirot, the letter \"Yod\" (י) emerges, and behold, the tip of the Yud in these formations represents Keter. The Yud itself corresponds to Chochmah, the first Hey corresponds to Binah, and the Vav comprises the six Sefirot. Collectively, they are called \"Zeir Anpin,\" as mentioned elsewhere. The final Hey corresponds to Malchut, which is referred to as Nukva de Zeir Anpin. All this is in the context of the comprehensive Yud (י) that includes all the faces, as explained above. Similarly, if we divide the ten Sefirot within each face individually, the corresponding Yud (י) will also be present in that particular face, encompassing from the specific to the general. The tip of the Yud represents Keter, which is the crown in that face, and the Yud itself is the aspect of Chochmah and the first Hey corresponds to Binah in that face. These two, Chochmah and Binah, represent the two brains – right and left. The Vav represents the primary essence of the body, and the final Hey represents the mouth in that face, and the last Hey is the speech in that formation. Another related aspect that needs to be mentioned and is close to the above is that from every letter \"Yud\" (י) of the name YHVH emerges another \"Yud\" (י), and there is no distinction between them except in the manner of their filling, and this is their essence. The \"Yud\" (י), which alludes to Abba (Father) and is the Sefirah called Chochmah, contains within it the letter \"Yud\" (י) through the filling of the Yud (י) as mentioned in Gittin 62a. The letter \"Hey\" (ה), which alludes to Ima (Mother) and is the Sefirah called Binah, contains within it the letter \"Yud\" (י) through the filling of the Yud (י) with the letters Yud (י), Hey (ה), Vav (ו), Hey (ה), as mentioned in Sanhedrin 93a. The letter \"Vav\" (ו), which alludes to the Sefirah Netzach, symbolized by the letter Zayin (ז), encompassing from Chesed to Yesod, contains within it the letter \"Yud\" (י) through the filling of Aleph (א), Lamed (ל), and Pay (פ) with the value of the letter Yud (י), and it is equivalent to the numerical value of Mem (מ). The last \"Hey\" (ה), which alludes to the Sefirah Malkhut, represented by the letter Aleph (א), encompasses from Chesed to Yesod and contains within it the letter \"Yud\" (י) through the filling of Hey (ה), Yud (י), Vav (ו), Hey (ה), and it is equivalent to the numerical value of Bet (ב). Thus, in each specific countenance and aspect within the Sefirot mentioned above, there is a particular filling of the name YHVH. In each of them, the name YHVH takes on a unique form: in Chochmah, it is associated with the numerical value of Mem (מ); in Binah, it is associated with the numerical value of Bet (ב); in the Netzach to Yesod aspect, it is associated with the numerical value of Mem (מ); and in Malkhut, it is associated with the numerical value of Bet (ב). As with every Sephirot and subdivision, from one Sephirah to another, there is an endless and ultimate division. Similarly, the filling (particularization) of the Divine entities proliferates and subdivides endlessly, akin to the particularization within the Sephirot until infinity. Now, after presenting you with all these introductions, we need to prompt you to delve into the next section (S\"ה), where you will find various diverse and distant articles, each with its extreme distinction from the others. Without these introductions, it might remain concealed from your understanding, as you wouldn't be able to discern in which reality (aspect) the discourse is engaged and specifically in which aspect of that discourse if it is in the essence itself. Whether it is in all those lights that emerged and illuminated from it, if it is in the aspect of the lights of the ears, or if it is in the aspect of the lights of the nostrils, or if it is in the aspect of the lights of the mouth, which is referred to as \"Akudim,\" or if it is in the aspect of the lights of the eyes, which is called the world of points before their rectification, or if it is in the aspect of the lights of the forehead, which is in the state of the world of Atzilut before its rectification, or if it is in the world of Briah, or if it is in the world of Yetzirah, or if it is in the world of Asiyah, and so forth in general categories. Moreover, there is still a need to discern specifically whether it is talking about the ancient countenance in each of those worlds, or about the countenance of Arich Anpin, or about Abba or Imma, or about Zeir Anpin, or about Yesod and Malkhut, or about Binah, or about Jacob and Leah.",
+                    "4. Furthermore, it is necessary to distinguish specific details, whether it is referring to the ten spheres of circles or the ten spheres of straightness, or whether it is in the encompassing (Makif) or in the inner (Pnimi), and whether it is in the essence itself or in the vessels. It is crucial to discern the aspects of the ten spheres, their conditions, and their states, considering their deficiencies and their numerical completeness, whether during their emanation, during the indictment of the moon, during the creation of Adam HaRishon, or during the time of the sin that caused a transformation in all the worlds. Additionally, whether it is during the generation of the desert. If during the First Temple era or during its destruction, or during the Second Temple era, or during its destruction, or during the exilic period greater than all of them, or whether on a weekday, on Shabbat, or on a festival, or whether during the day or during the night. Moreover, at every moment the worlds change, and this hour is not similar to that hour. For one who observes the movement of the constellations, stars, and their changing positions, and how in one instant they are in a different configuration, understands that events occurring to one born at that moment will be different from those born at a moment preceding it. From this, one should look and understand in the upper worlds that have no end and number. If your eyes are open, your intellect will know and comprehend that this is a profound matter. For it is not within the capacity of the human heart to fathom all the details. Therefore, King David said in Psalms, \"Uncover my eyes that I may behold wonders from Your Torah.\" Regarding the letter \"Hei\" (ה), it is written, \"And he became wiser than all men,\" and he said, \"I said I will become wise, but it is distant from me.\" Go and see what is written in the Book of Tikkunim, Tikkun 22, regarding the letter \"Samekh.\" There it is explained that Rabbi Shimon said, \"Seba, seba,\" etc. The garment, which is worn during the day, is not worn at night, and the garment worn during the day is not worn at night, as we have learned. Through this, you will understand how the state and condition of the worlds, which are the garments of Ein Sof, change in many variations at every moment. As these variations change, so do the natures of the utterances of Samekh. And all of them are the words of the living God. You will also find them mentioned in various fillings, whether in the filling of Aleph Bet, or in the filling of Samekh Gimel, Mem Hey, Bet Nun, as mentioned in the introduction to the Tikkunim that were not printed. Also at the end of Tikkun 13, and similarly in Tikkun 79, and the like in these Tikkunim, where the fillings of these divine names are mentioned. You need to know in which context the statement is engaged, so you can understand to which aspect the Yud-Hey-Vav-Hey is alluding. When you delve deep, scrutinize, and clarify these matters, you may be able to comprehend these statements if God is with you and you are sincere with Him. For He will not withhold good from those who walk with sincerity. I also want to bring to your attention another matter. It's important to know that most of the teachings of the Zohar, and nearly all of them, do not speak about the Yud-Hey-Vav-Hey of the circles explicitly. Rather, they address the aspect of Yosher (uprightness), resembling the appearance of a person. This aspect includes all the worlds, whether one engages with the Ehyeh (I Am), Atik (Ancient One), Arikh (Long Face), Abba (Father), Imma (Mother), or Zeir Anpin (Small Face) of the Atzilut (Emanation), or with the other worlds of BY\"A (Beriyah, Yetzirah, Asiyah). If these matters are present before you, and you do not turn away from them, you will not stumble. Then, you can proceed confidently on your path."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                []
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "Gate fifty, gate ABY\"A [Atzilut, Brieya, Yetzira, Asieya] containing ten chapters:"
+                ],
+                [
+                    "Know that the physical human body is comprised of four parts, namely, fire wind water and earth, as well as four humors, white red green and black whose primary places are in the lung, liver, gallbladder and spleen for they are the four parts of the animal soul and in that animal soul is clothed kellipat nogah, the mystical secret of the good and evil inclinations. And in this garment of Nogah is clothed that soul of Assiyah, since it does not derive benefit or vitality from the externality called \"the Animal Soul\" rather through the investiture of the Evil Inclination that gains power in her and dirties her  with the opacity and unholy dross of the animal soul, for she too is comprised of good and evil. Then certainly the soul will ill and transgress, for her sustenance is the evil foods. Yet, when the good inclination gains power over the four elements ie. the animal soul itself then it does not refine but the blood and the finest quality of that animal soul and draws near that soul of Assiyah which is in the liver, and then she is well and does not sin for indeed her four fundamental elements ie. her four Animal-Soul parts are comprised of good and evil. And the evil portion within them are called \"the Two Daughters of Lot\". It is from that evil portion of the animal soul the evil inclination, alias Sama\"e-l, is nourished. Thus, the vessel of the liver is the physical body, in which is the animal soul comprised of good and evil, in which is the good and evil inclinations, which when this (evil) one gains power it draws near the opacity and the evil within it to the primary soul (the Soul) of Assiyah, alias Yaakov, for the Soul of Assiyah is pure, just that she sometimes suckles and is nourished from the good inclination and sometimes from the evil inclination for they are the garments of the Klippat Nogah. Thus, the four fundamental elements are the animal soul and they are doubled - four of good and four of evil - and in the side of good the \"Garments of Light (אור)\" clothe them, for that is the good within Klippat Nogah. But from the side of evil \"Garments of Skin (עור)\" - the skin of the serpent - clothes them. We can conclude from this the order of man and the order of nourishment. The physical body of Man is comprised of the four elements, fire water wind and air, as well as four humors, white red green and black whose primary places are in the lung, liver, gallbladder and spleen from where they spread to the entire body and in this body is clothed the Animal Soul. Now the meaning of this is that the whole realm of Assiyah is not an equal plane, for in it are heaven and earth which are not equal. For example, earth is comprised of four elements and the are all inanimate. But there is the the vivifying force of the earth that maintains it and beyond these is the body of the vegetable which is comprised of the four elements and in it is the force that causes its growth. ...",
+                    "...And it combines with the Inanimate Soul within it, which is higher and greater. However, still being inanimate it has not become nourishment yet, therefore one who foreswears nourishment may still consume water and salt. And afterwards, when eating a vegetable, the Vegetative Soul within it attaches to the 'Vegetative Soul' within man which is higher, and thus it grows, while the body of the vegetable will be expelled as refuse. And so too when Man consumes an animal the refuse is expelled and the Animal Soul that was within it attaches to the \"Animal Soul\" within Man which is higher and more internal than it and thus it grows. And this is the mystical secret of bodily nourishment, for the Animal Soul within Man is not yet considered 'soul', rather it is 'body'. For the four souls, Inanimate Vegetative Animal and Articulate represent the Four Elements for they are each comprised of the four elements and the complete the body of Man, and are the physical compartment into which spreads the final garment, the spiritual bodies of Assiyah ie. the kellipot. For just as the physical earth serves as the husk and body of the more internal roots of the inanimate, vegetative and animal souls so do the spiritual forms of Assiyah enter first. Understand the order of these levels well. And then from the Kellipat Noga of (the Mystical Secret of the Tree of) good and evil is drawn into the Animal Soul within Man, and within this Kellipat Nogah which is comprised of the Good and Evil Inclinations, is clothed the innermost spiritual level of Assiyah, the soul of them all. This is what is called \"The Soul of Man\" and \"The Soul of Angels\". This is the (true) soul (inner life) of the Animal Soul and it is nourished from (the Animal Soul) just as the Animal Soul is nourished from the vegetable etc. However, it is only nourished from the body which is of the Kellipat Noga Good and Evil Inclinations. Thus, the opacity of the Animal Soul within Man which rises towards the Soul of Assiyah is nourished from her and this causes the body to sin. But what caused the opacity in the Animal Soul within Man to begin with? Certainly it is due to the Animal Soul within an actual animal, which is the externality of the Animal Soul within Man. This is why when Man sinned he would bring a sacrifice from among the animal kingdom, for it was they that caused the sin. And the Vegetative and Inanimate Souls are even more opaque than the Animal Soul and they surely contributed to the sin, therefore libations and meal offerings as well as salt accompanied each offering.  "
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "The living (animal existence) is more internal, and it is from the side of wind (air) that is found in the four elements. But it [also] has the essence (<i>nefesh</i>) of construction (inanimate existence) in it, as well as the essence of growth (plant existence). But added on is the internal essence, which is called the animal essence. And some call it the essence of movement, since it is willful, and not natural (automatic) like growing (plant life), as mentioned above. And in the books, this is called the second essence and is divided into two powers, the external and the internal. The external is [further] divided into two powers, sense and movement. Sense is divided into the five senses, and the five of them are called the power of sensation. And the internal is divided into two, simulation and arousal. Simulation is [further] divided into two, comprehension and memory. And this is their explanation: Behold the power of movement is a single power, and it is to go from place to place according to its will to have sensation, and not from [its] nature, as mentioned above. And sensation is divided into the five senses: The first is touch, which is in all the limbs of the body. For when they touch one another or something else against them, they feel the touch. All of the other four senses have a specific limb - and these are the eye for the sensation of sight; the ear to sense the audible; the nose to smell, and the palate to taste. And all of these five senses are drawn directly from the brain itself, since their center is there, except that their sensations are felt through these limbs that we mentioned. And all of these are called external, because they are tangible and physical; as they [actually] see and hear, and all of this is fully actualized. But the internal is called the force of simulation, and this is in the brain itself. There it simulates, as if that which was sensed were actually there in the brain. And it forms the quality of that sensation there, even thought it can only be actively felt by the specific limb for that sense, as mentioned above. And the second power is called the power of memory. For even not at the time that the external organ is actively sensing [something], it is simulated in the brain as if it were actively felt now. This is from the power to form an image that comes from the power of simulation at another time, at the time of the external sensation. There is another power to simulation; and that is that it forms things even if they are not true, which is impossible for the external sense to do. Yet this power of simulation is only able to form a physical material image and not a spiritual image called form and essence. Additionally, this power of simulation is able to simulate and form things, both while awake or in a dream, as I will write. The power of arousal is also called the essence of desire, and it is more internal than the power of simulation. For once the power of simulation forms and simulates things, the power of arousal then arouses to bring about that which benefits the body. And this is in two ways. The first is to think how it is that it can prepare for the needs of the body; and so all of the limbs are its tools. For it stimulates the eye to see, the ear to hear and the legs to walk. And it is likewise with all of the limbs, [that then act] for the needs of the actions of the body itself and for its benefit - to protect the body, to nourish it and to distance what is bad for it or damages it. So it brings the yearning to the limbs to accomplish actions that benefit the body and push off damage to it. And the second is the arousal to choose good traits that benefit the body and push off bad traits from the body, such as anger, hatred, enmity, cruelty and mercy. And this is called willful, because it decides to prefer one over the other. However you should know that while it is true that the acquisition of good traits, required by the body, or bad traits come primarily from the internal power of arousal; the external power of sensation is nevertheless also used by it for this matter. For arousal thinks, but sensation activates the trait. And you should know that the acquisition (performance) of commandments and sins in a person is also from these two powers, arousal and sensation, as mentioned above. However they do not [originate] from them but rather from the evil impulse which brings in this will, and they are [hence] the tools of the evil impulse, as I have written. And this is also mentioned in the Zohar, Parshat Vayera - the matter of Lot, who is the evil impulse; and his two daughters, who are the powers. The younger one is the essence of growth (plant life) and the firstborn is the connection between sensation and arousal, which is also called the essence of desire. For the intention of both of them is only for the benefit of the body alone, as mentioned above. Yet harm comes through them to the essence of speech (humanity), from the intention of the evil impulse, as I have written concerning the matter of external movement. But this is not yet true choice, except for that which is found in the essence of speech. "
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+    "categories": [
+        "Kabbalah",
+        "Arizal and Chaim Vital"
+    ],
+    "text": [
+        [
+            "Hakdama 1",
+            "We start with what is written by Chazal, that \"there are five names given to the Nefesh,\" and the order of them from lowest to highest is: Nefesh, Ruach, Neshama, Chaya, and Yechida.  Know, that a person (Adam) itself, he is the spirituality that is inside a body; and the body is a garment (Lavush) for the person, but it [the body] is not the person itself.  As it says, \"the flesh does not cover up the person,\" just as the Zohar says in Parshat Bereishit, Page 20:2.  As it is known, that the person is the source of all four worlds - ABiYah (Atzilus, Beriah, Yetzirah, Asiyah), and it is obvious that there are parts of each world within him, and these parts are what we referred to above (from one of the five names of the souls - Nefesh, Ruach, Neshama, Chaya, Yechida (\"NaRaNChaY\") as we described).  But we do not merit to take them all in one moment; rather, we earn them through our merits.  First, we take the coarsest part which is called Nefesh.  Afterward, if we merit further, we take the Ruach.  And, just as it is described in multiple places in the Sefer haZohar, Parshat Vayechi and Parshat Terumah, and specifically, at the beginning of Parshat Mishpatim, Page 94:2, \"When a person is born, he is given a Nefesh.\"  And after we explain this, I need to let you know more of what is said above.",
+            "",
+            "Know that all of the \"Nefashot\" are from the world of Asiyah only, and all of the \"Ruchot\" are from the world of Yetzirah, and all of the \"Neshamot\" are from the world of Beriah.  But, not all people (B'nei Adam) have all of the five parts [of the soul], which are called Nefesh, Ruach, and Neshama, etc.  They only have a part of the Nefesh, which is from the world of Asiyah.  However, even with this, there are many levels, because Asiyah itself is separated into five \"Partzufim\" which are called \"Arich Anpin\" (Yechida), and \"Aba\" (Chaya), and \"Imma\" (Neshama), and \"Zeir\" (Ruach), and \"Nukveh\" (Nefesh).  If a person is worthy to merit and to reach [receive] his Ruach (which is from Yetzirah), he must be complete with all of the five Partzufim from Nefesh of Asiyah.  ...",
+            "And even if he might know that his soul is from \"Malchut of Asiyah\" or whether it is from \"Yesod of Asiyah,\" etc, each of these [people] must fix/rectify all of the entire world of Asiyah [meaning, the whole Torah, Mitzvos, and Halachos are from the world of Asiyah.  We need to master these first!].  Then, he can receive his Ruach which is from Yetzirah which is higher than the entire Asiyah.  Also, even if he is able to reach his Neshama which is from Beriah, a person must fix all of the parts of his Ruach [first] within all of Yetzirah.  Then, he will be able to receive his Neshama which is from Beriah, and it is not enough for him to fix only the specific place which is the source (\"shoresh\") of his Neshama.  [In summary, a person has to first fix all of the parts of his Nefesh which is in the world of Asiyah] until he \"graduates\" from the entire world of Asiyah, and then he will receive the Ruach (which has its source in the world) of Yetzirah, etc. throughout all the other worlds.  Here is the explanation: A person should toil in Torah and Mitzvot in their completion, and he shouldn't stop learning or fulfilling them regardless of where he is in the source of his Nefesh.  He should learn Torah and do the Mitzvot (which have their source in the world of Asiyah).",
+            "Similarly, if he sinned (\"chet,\" referring to something missing) or damaged (\"pagam\") any part of Asiyah, even though this isn't the place that is relevant to his Nefesh['s purpose], he must fix it.  Similarly, if some other Nefesh (another person) is missing the performance of any mitzvah that is from the world of Asiyah, or if he did an aveira (sin) and he damaged it [the soul], you are not required to fix his missing mitzvah, nor the damage from his aveira.  However, if the two of you are in one place (same room, or you are both from the same shoresh of your soul) as we will explain soon be'ezrat Hashem [you must help him fix it]. Or it is possible [from what we said earlier] that it is there that the fixing was required to be fixed from (a future editor will clarify this).  In a way of an analogy -- one who is from \"Malchut of Nukvah of Asiyah\" which is called \"Nefesh from Asiyah,\" he must fix all of the \"Malchuts\" of his Ruach, Neshama, Chaya, and Yechida OF ASIYAH.  [Skipping for a future editor.]  Once a perfects (completes) his Nefesh of Asiyah, then he merits a Ruach from Yetzirah.  And within this Ruach, there are all five levels (as we described before), and each of them comprise a complete Ruach of Yetzirah.  And also regarding the Neshama from Beriyah.  And also with a Chaya.  And also with a Yechida.  But this is not something we will go into now: ...",
+            "And now we need to explain one difference between [the entire] Nefesh of Asiyah, and the other parts that are from Yetzirah, and Briah, and Atzilut because with this we will explain something big.  [Since you are requiring each person to rectify the entire world of Asiyah until his Nefesh reaches Keter of Asiyah,] how is it possible that someone who has the source of his soul in Malchut of Asiyah that he is able to elevate [his soul] all the way to Keter of Asiyah?  If that is the case, then if every B'nei Yisroel is obligated to reincarnate until he completes all of the NeRuNChaY (Nefesh, Ruach, Neshama, Chaya, Yechida), we will find that everyone will rise to Keter of Asiyah, and [then] Keter of Yetzirah, and Keter of Briah, and all the other levels [below these] will become nullified (because all of the souls would eventually be on the same level).  This is relevant to us because there are people of B'nei Yisrael who have (their source) in the level of Malchut, and there are those who have their source in Yesod, etc., just as is described at the beginning of Sefer haTikkunim (page 1:2, and re: Korach 1, page 8).  There are leaders of thousands of Yisroel on the level of Keter, just as the \"wise\" are on the level of Chochma, and those that understand (\"Nevonim\") which are from Binah. ...",
+            "To bring light to what we already explained, there is a difference between [souls at the level of] Asiyah, and the other three worlds (which have another way of functioning).  And this is, know, that only with regard to Asyah it is this way (that a Nefesh needs to rise to Keter of Asiyah).  Because someone who has his soul source at the level of Malchut of Asiyah [specifically], through the rectification of his actions, and from the merit of his Nefesh moving level after level, until it reaches to Keter of Asiyah -- it is completed and it literally rises until that level.  However, even though it rose until Keter of Asiyah, his soul source isn't anything other than the level of Malchut [of Asiyah].  However, it is required to merit until it reaches literally Keter of Asiyah, even though we are only calling it still at the level of Malchut of Keter of Asiyah.  Similarly too with the other levels of Asiyah, because we are only calling it Malchut of the level that [its source] is at. ...",
+            "However with Yetzirah, or Briah, or Atzilut, this isn't the way it works.  Because one who has the source of his Ruach in Malchut of Yetzirah, and he rectifies and completes this level, then he will merit and be able to rectify Yesod of Yetzirah.  So, he will ALSO receive a Ruach from Yesod of Yetzirah, and the first Ruach that he had which was at the level of Machut of Yetzirah remains below at Malchut of Yetzirah because that is its' place.  And similarly if he completes also Hod of Yetzirah -- he will have one Ruach from Yesod of Yetzirah, and a second Ruach from Hod of Yetzirah.  This is the way it is all the way to Keter of Yetzirah.  When he rectifies his Nefesh in all of the levels of Asiyah, he is able to receive a Ruach from each of the levels of Yetzirah, and so too with the level of Neshama which is from Beriah.   ...",
+            "We must explain the reason for what we said, which is, because Asiyah is the lowest of all of the worlds, the Klipot (impure forces) surround him.  Thus, even though an Adam (a person) has rectified his Nefesh, and even though the source of that Nefesh might be at some lower level of Asiyah, nevertheless, if the soul was left at that lower level [when it was rectified], we would be concerned that maybe the Klipot would grasp onto it (because the Klipot are there).  Thus, a person needs to merit from his actions more and more, until the source of his Nefesh is in Keter of Asiyah (I assume where the Klipot cannot reach it).  However with Yetzirah, and so too the other worlds above it, there is no fear that the Klipot will take hold of the soul as it would in the world in Asiyah.  Therefore, when one rectifies the soul which has his source in Yetzirah, even if he rectifies more [a soul on a higher level], that first sould stays in its original place, and he receives a second Ruach which is at a higher level, and the first Ruach does not need to elevate higher, because at that level there is no concern: ...",
+            "And this is the secret (\"sod\") (Shmuel 2 14:14) \"No Nefesh will be rejected from Hashem,\" etc.  Because all of the thoughts he might think [in fear that the Klipot might grab hold of him] are at the level of Nefesh only (which is at the world of Asiyah), and at that level, there is a fear that maybe he will be pushed away from Hashem because the Klipot are there.  However, from the rectifications that he does to his Nefesh, Hashem (Elokim) will not push it away.  To recap, Hashem wouldn't raise up a person and give him another Nefesh higher than the one he originally had (at its source level).  Because if he did this, the first Nefesh would need to remain below in its original place, and it would be pushed away, meaning -- it would be pushed away [from Hashem] because of the Klipot that are there.  Therefore, we do not give him another Nefesh at a higher level -- only the first Nefesh itself rises higher to higher levels according to his actions, until it reaches Keter of Asiyah, and he is not given another higher Nefesh.  However, in Yetzirah and the other worlds, [where he receives] his Ruach or his Neshama, these remain below in their source level, and he receives another higher Ruach when he rectifies his actions, as we already described.  And this is the secret of \"Kadma Nodaat\" (Rambam citation); that each Adam (person) is able to reach the level of Moshe Rabbeinu alav haShalom.  If he wants to purify his actions, he is able to take a higher level Ruach, and then another higher level Ruach until he reaches the top of Yetzirah, and then he can do the same thing with a Neshama, until he reaches the top of Beriah, etc.  ...",
+            "[Rough translation] Also with this, we understand the concept according to רז\"ל, that the Ruachs of Tzaddikim, or their Neshamas come and impregnate (Ibur) an Adam, in the secret which is called Ibur, to help him his his avodas Hashem (may He be blessed).  And just as it is written in במדרש הנעלם מכתיבת יד, he comes to purify him, and to help him.  Rabbi Natan refers to these as the Neshamas of Tzaddikim, which come to help him.  And, just as it said at the beginning of Parshat Bereishit in Sefer haZohar, על רב המנונא סבא,שבא אצל ר\"א ורבי אבא, כדמות טעין חמרי וכו':",
+            "[Rough translation] So with this there is no doubt, that the Ruachs and Neshamas of Tzaddikim, which are bound with life ('Tzarur HaChaim'), each one of them in the source of where their soul is located to that Tzaddik, that they (the Tzaddikim) are with Hashem [in Gan Eden], and we do not say that they lower themselves from their elevated place at all.  Rather, the parts of their souls (their Ruachs) that they have already perfected, those parts remain down there (where their place is), in every level in Yetzirah, and they do not rise all the way up (as we described what happens with the Nefesh because of the Klipot in Asiyah).  So these (Ruachs and Neshamas of Tzaddikim) come down and come into a person in the form of an Ibur, to help him as we described.  And his main Ruach soul which is higher up [in Yetzirah] because he acquired it through his actions, it is and continues to be bound in life, and it does not descend from its place.  So too with the Neshama of the Tzaddik, etc. ",
+            "[Rough Translation] There is another reason that I will explain regarding the difference between a part of the soul a person has in Asiyah, and the part of the soul he has in all of the other worlds.  And this explanation is, that we know that all of the other worlds [Yetzirah, Beriah, Atzilus] are comprised of ten sefiros, but the entire Asiyah is only comprised of one Sefirah, and that is the Sefira of Malchut.  Therefore, the Nefesh which is there, it is able to elevate itself all the way to 'Keter of Asiyah' because all of Asiyah is only one Sefirah.  However, [in the greater picture], Yetzirah [which comprises the emotional attributes of an Adam] comprises six Sefirot -- Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, as we know.  And each one of these is separate one from the other.  Thus, one who has the source of his soul in \"Malchut of Yetzirah,\" even though he perfects it, he is not able to elevate that soul and complete it and raise it all the way to the higher levels of Yetzirah; rather, it must stay below [in its place], and the Adam (person) acquires a new Ruach from \"Yesod of Yetzirah\" if he wants to elevate himself to that level through his good deeds (Torah and Mitzvos).  So too concerning all six levels of Yetzirah, as described.   ",
+            "Know, that just as we described, with each and every world there are five partzufim (\"faces\"), [which are] Arich Anpin, Abba, Imma, and Zeir Anpin.  And in each of these, there are the five types of souls of a person, and going from lowest to highest, they are Nefesh, Ruach, Neshama, Chaya, and Yechida.  Here, the Nefesh is from Nukveh d'Zeir Anpin; the Ruach is from Zeir Anpin; the Neshama is from Imma; the Chaya is from Abba which is Chochma (wisdom), because Chochma is the place of life in the secret of \"והחכמה תחיה בעליה\".  And the Yechida is from Abba and Imma which are called Keter because it is alone and unified, because, unlike all the other Sefirot, it does not have a female counterpart, just as we know from the passuk \"ראו עתה כי אני אני הוא,\" as is explained in Sefer haZohar, Parshas Bereishis.",
+            "[Rough Translation] And know, that after an Adam (a person) merits to take his Nefesh, Ruach, and Neshama, and then he damages (blemishes) them though a sin ('chet' meaning, something missing), [he blemished his Nefesh, his Ruach, and his Neshama], he must then return in a gilgul (in a reincarnation) to rectify what he blemished.  When he comes back in a gilgul, he gets only his Nefesh [in the new body].  However, because he blemished his Nefesh, his Ruach is unable to enter his new body and to come with it.  Even if he rectified the sin which blemished the Nefesh, it is not possible for a blemished Ruach to join him in this lifetime, because the Ruach also was damaged from his sin, so how can a blemished Ruach rest on a rectified Nefesh?  So this Ruach comes in a gilgul into another person -- usually into the Nefesh of a Ger (which has a brand new unblemished Nefesh).  So too with the Neshama.  Once the Nefesh is rectified completely, he is able to receive a Ruach, [but because his own Ruach is either blemished (damaged), or it is in the body of another person who is in the process of rectifying it], another Ruach (e.g., the Ruach of a Tzaddik which has a similar soul source as he) will come to him.  Through the Tzaddik joining his Ruach to this person, the Tzaddik takes part in the good deeds that this person does (and the Tzaddik's own Ruach is elevated from this interaction).  Similarly, [in the next gilgul where he receives his Ruach (once it is rectified in the previous gilgul), because he also damaged his Neshama, it is either in a blemished state [so it is incompatible to join the Nefesh and the Ruach], or it could be in the body of another person getting rectified through their actions.  While this is happening,] this person can receive a Neshama of a Tzaddik (and the Tzaddik also benefits from the elevation that occurs from this interaction).  This is the secret where it is said that \"Tzaddikim are greater in their death, more than during their lifetime, etc.\"  And here, when this person dies from the world, his Nefesh goes with the Ruach of the Tzaddik [e.g. to the high level of Gan Eden that the Tzaddik is at], and this way, he receives [a greater level of shefa ('G-dly radiance')] which is of the level of the shefa that the Tzaddik receives at his higher level.  When his own Ruach comes from the gilgul in which it was in the other person [e.g., the ger who was rectifying it, once he dies] the Nefesh of the Ger (who rectified his Ruach through his good deeds) [joins him at his level], and the first Nefesh (his Nefesh) says, \"I will go and return to my first husband,\" and it joins with the Ruach (which was just rectified by the Ger).  Similarly, the Neshama re-joins the Nefesh and the Ruach in the same way."
+        ],
+        [
+            "In the seder (order) in which a Nefesh, Ruach, and Neshama enter into a person, in the first new gilgul, we will explain (with Hashem's help).  Here, at the time the body of the person was born, and comes out into the air of this world, his Nefesh enters into him.  If he makes his actions kosher, he will merit that a Ruach will enter into him (around the age of 13), and thus he is called a complete man, as we know.  And if he continues to keep his actions kosher moving forward, a Neshama will enter him at the age of 20, as is explained in בסבא דמשפטים.  However, if he does not rectify completely his Ruach, a Neshama will not enter into him, and he will only have a Nefesh and a Ruach.  Similarly, if he does not rectify his Nefesh completely, he won't have anything except for his Nefesh, and the Ruach and Neshama will remain above.",
+            "However, if he does not rectify his Nefesh completely the first time, when he leaves this world (dies), he will be required to return with his Nefesh in a gilgul (a reincarnation), even many times, until he purifies completely everything that he is required to.  And so, after he completes his Nefesh, his Ruach is unable to join him (in this gilgul).  This (the possible need for multiple gilgulim) is not a problem, as we will explain soon, with the help of Hashem (this is explained at the end of Ch. 3).  Therefore, [to get his Ruach,] he will need to leave this world, and his Nefesh will need to reincarnate into a second body.  In this second gilgul, he will merit for his Ruach to join his Nefesh.  And if he rectifies his Ruach [in this second gilgul], he will need to leave this world (and reincarnate into a third body).  In this third gilgul, he will merit for his Neshama to join his Nefesh and his Ruach.  But if he did not rectify the Ruach [in the previous gilgul], he will be required to reincarnate [possibly] many times, each time the Nefesh will remain with the Ruach, until he rectifies the Ruach.  Then, when he dies, he will need to return into another gilgul, where his Neshama will join his Nefesh and his Ruach until the three of them are rectified (completed).  Once this happens, he will no longer require any reincarnation because his Neshama is complete, and from this, he becomes an \"Adam Shalem\" (or, a complete person). ",
+            "However, it is important to know, that when a person rectifies the Nefesh and returns afterward in the next gilgul, in order to receive his Ruach (as we described), in order to rectify the Ruach, if (in this gilgul) he sins with whatever 'chet', he does not damage the Nefesh (if he was able to, then his gilgulim could continue forever). So when he receives his Ruach [his purpose would then be to rectify only the Ruach], if he damages it through a sin, it is only the Ruach that is blemished (damaged).  So he would require [as many gilgulim as is necessary] to rectify the Ruach, and in these gilgulim, his Nefesh and Ruach will enter the body together until he completes the rectification of his Ruach.  Then, when he dies, he will return in a new gilgul with his Nefesh, his Ruach, and his Neshama together in one body, until he completes his Neshama.  If he sins, he only damages (blemishes) his Neshama.  This is how we explain the concept of Tikkun haRuach.",
+            "[Rough Translation]  It could also be that during his reincarnations, it is not required that his Nefesh reincarnate with the Ruach during those gilgulim in which he is working to rectify the Ruach.  The Nefesh can remain above in its place in 'Tzarur HaChaim', and the Ruach alone can go down into a gilgul to rectify itself.  Here, a Ruach cannot come down on its own, except by dressing itself into [another] Nefesh.  If this happens, here, the Ruach dresses itself into the Nefesh of a Ger (as we explained in בסבא דמשפטים, and it reincarnates alone (without its Nefesh, but together with the Nefesh of a Ger), until the Ruach is rectified.  Then the person dies from the world, and he returns in another gilgul.  But, the Ruach that helped this person with his Tikkun of this person's Nefesh reincarnates together with him in order so that this person can also receive his Neshama (and then it helps him rectify his Neshama as well).  It could also happen that his Ruach enters into a gilgul with his Neshama [without his Nefesh] until his Neshama is rectified (completed).  After the Neshama is rectified, the person no longer needs reincarnation, and the three of them (his Nefesh, Ruach, and Neshama) rejoin together above in 'Tzarur haChaim'.",
+            "And know, that with all of this [where his Ruach is enclothed into the Nefesh of the Ger], since his Ruach is connected in this world with him, it helps him and improves his actions and acts as a merkava for him in this world.  Through this, the Ruach can rectify itself, but also, the Nefesh of this Ger elevates together with the Ruach, and the two of them remain on the same level in the Olam Haba because they remain as unified neighbors, and they do not separate [after death].  ",
+            "Also know, that sometimes it happens that when the Nefesh reincarnates alone to fix itself, if it completes all of its tasks, raising it to the level that it could be able to receive its Ruach [in theory], in that same gilgul, it is not possible to receive its Ruach, as we described earlier.  This is because they (the Nefesh and the Ruach, or the Nefesh, the Ruach, and the Neshama) were not together [at the beginning of] this lifetime.  But this is not something to be worried about, as we will explain in another explanation [at the end of Ch. 3].  However, each one can reincarnate alone [seemingly in different bodies, at the same time], as we explained above.  First the Nefesh needs to rectified, and after it is rectified, it is impossible for the Ruach to join it [in this life].  So the person needs to die, and the Nefesh can reincarnate (not for its own rectification, because it was already rectified in the previous gilgul). Then, when the Ruach joins the Nefesh [in the next gilgul] and they are both rectified (the Nefesh in the previous gilgul, and the Ruach in this gilgul), it is impossible for him to receive his Neshama (until he reincarnates again).  Then (in the third gilgul), his Neshama can join his Nefesh and his Ruach. ",
+            " [Need a better translation in the following section.]  We also must know what is happening when the Nefesh enters into a gilgul without his Ruach, as we described.  The secret of the concept is that according to the level of merits and elevation that this person's Nefesh received, so too, into that same level he will reincarnate.  However, in that same body of the person while he is still alive, he can also receive another Nefesh of a Tzaddik that already completed his Nefesh (and does not require gilgul).  This Nefesh of a Tzaddik can enter into his body (via the secret of Ibur), and this Nefesh can come in the place of where a Ruach would ordinarily go [noting that this person's Ruach cannot join him in his lifetime, so the Nefesh of the Tzaddik 'fills the emply slot' where the Ruach would go].  This second Nefesh helps the person perfect himself more fully.  Sometimes it is possible that Nefashot of Rishonim, even of Avraham Avinu (alav haShalom), and others like him [they could enter into him as an Ibur] in order to rectify and purify the Nefesh of this person.",
+            "This concept that a person can reincarnate [into him] during his life is called by the Chachamim (Rabbis) as the \"secret of the Ibbur.\"  This is the difference between gilgul [reincarnation where one's soul(s) enter the body at birth] versus Ibur [the entering of the souls of a Tzaddik during one's lifetime].  Sometimes, it is possible that not only the Nefesh of a Tzaddik enters into him (via Ibur), but also that Tzaddik's Ruach as well.  This can even be the Ruchot of the Tzaddikim haRishonim, even the Avot (who have their souls in Gan Eden).  This can even happen in our lifetime.  All of this is dependent on the level of mitzvot that this person does.  For example, there are mitzvot that have the segula (power) to bring down a \"Nefesh\" of a certain Tzaddik [in the form of an Ibur], and there are mitzvot that can bring down the \"Ruach\" of a tzaddik, as we explained.",
+            "It is also possible that sometimes, a Nefesh of a Tzaddik can come into him (via Ibur), and afterward [through his additional good deeds], another Nefesh of a Tzaddik which is on a higher level from the first can enter into him (via Ibur).  How this works is that the Nefesh of the first Tzaddik comes in [in the 'slot'] of where the Ruach would be, and the second Nefesh from the other (higher) Tzaddik would enter [in the 'slot'] where the Neshama would be. ",
+            "",
+            "",
+            "Also sometimes it happens, that after a person reincarnates with all three parts of his soul (Nefesh, Ruach, and Neshama), he rectifies them all (and he is still alive) -- a Nefesh or Ruach of a Tzaddik [can come into him in the secret of an Ibur, and that Tzaddik would help him and raise him to a higher level and complete his Nefesh, Ruach, and Neshama].  Then when this person leaves this world, he is able to elevate to the level of the Tzaddik who entered into him (via Ibur), and there in the Olam Haba, the two of them will be together on one level.  This is the secret of what is written at the beginning of Bereishit in Sefer haZohar, page 7:2, that haRav Shimon ben Yochai (alav haShalom) fell on his face, and he saw Rav Hamnuna Saba (zichron l'vracha). He [Rav Hamnuna Saba z'l] said to him in the Olam Haba that they would be together as neighbors -- he and Rav Hamnuna Saba [because he entered Rav Shimon ben Yochai as an ibur during his lifetime].",
+            "Here, the Ibur can happen for two reasons.  The first is, that through the Ibur of the Nefesh of a Tzaddik into this person, [the Tzaddik] helps him rectify his Nefesh.  And through his merits, he [the person] is able to rise in the Olam Haba to the high level of this Tzaddik.  The reason is that this Tzaddik helps him and raises him so that he can add on mitzvos and holiness, and this is the reason he enters the person.  A second reason is to benefit the Tzaddik himself which enters into the person -- because when he raises the person up and helps him to add mitzvos and rectifications, the Tzaddik gets a part of the benefit from his activities.  This is the secret of what the Rabbis would say, that \"Great Tzaddikim, even in their death they merit to have children, etc.\"  This is, that the person into which he enters [does mitzvot], and he becomes like a father to him, to help him [like a father helps a child], and in return, the Tzaddik merits, as we described.",
+            "[Rough translation] And know, that when this Tzaddik enters into him to help him during his life in the secret of Ibur, as we described, and not in the secret of gilgul (reincarnation), he is close to the reward, and far from a 'hefsed' (loss).  This is, when this person does mitzvos he shares part of his reward with the Tzaddik.  This is also the secret of what is written, that \"the Tzaddik shares part of his share with his friend in Gan Eden.\"  And understand that this is a deep secret, and we are not going into this in-depth here.  However, if the person acts with evil (becomes bad), the Tzaddik does not have any punishment or loss from him, and he is not required to stay in Ibur with him [he is there only for his good, not for his bad].  On the other hand, if the person returns and undoes what he did already to rectify his soul, the Tzaddik can separate from him and go away from him.  The reason for this is, from what we explained, that the secret of ibur takes place in the life of an Adam (a person), and [the Tzaddik] is not stuck or connected with the body of the Adam like a Nefesh of the Adam would be.  So when a soul enters into the body at the time it is born, it is connected to and stuck there in a complete entanglement, and it is not able to leave from there until the day he dies.  Nonetheless, the Nefesh of a Tzaddik that enters into him in the secret of an ibur, he enters at his will, and he leaves at his will.  If the person remains in a state of Tzedek, the Tzaddik will always continue to dwell with him (so that he can take part in his actions), and he will stand there until the person leaves from the world, and then they will both go up together to the same [high] level [of the Tzaddik], as explained.  But if this person becomes evil in his actions, the Tzaddik will become fed up with his company, and he will leave him.  This is because the Tzaddik isn't standing there in a fixed way, but rather, he is on loan, like a hospitalist staying in the owner's house until the time that he sees fit.  And if he [the Tzaddik] does not find comfort there, he will go.  For this reason, when some suffering happens to this person, the Tzaddik does not feel sorrow [for him] at all, and he doesn't suffer with him.  Rather, he is not stuck there, but rather, he has only loaned himself to this person."
+        ],
+        [
+            "Hakdama 3 - Regarding Reincarnation, Yibbum, and Ibur.  I saw fit to widen out this explanation of reincarnation, yibbum, and Ibur.  Here, regarding Ibur, this [happens] during the life of a person (as explained in Hakdama 2).  I wanted to say, that sometimes a person will merit through some mitzvah, and this makes a rectification.  And through this rectification, he receives another Nefesh from an ancient Tzaddik (which already departed from the world).  This Tzaddik [has a similarity to him in that he also] did the same mitzvah, and when the person does the mitzvah, the Nefesh of the Tzaddik enters into him (like a pregnancy or an additional soul added onto him).  Not only this [that this happens from a Nefesh of a Tzaddik that already departed from this world], but it is also possible that this happens when the Tzaddik himself is alive and found with him within this person's lifetime.  If this happens (that an Ibur of the Tzaddik happens when he is alive), the Ibur [of a spark of the Tzaddik's Nefesh] enters into him for the reasons we explained.  So when this person does this mitzvah or mitzvot which are relevant to the Tzaddik that is with him in his lifetime, a spark of the Tzaddik's Nefesh enters into him, even though they are both alive at the same time.  And this is the secret of the passuk, \"Dovid's Nefesh connected to Yonoton.\"  Even though the two of them were alive together, Dovid's Nefesh implanted (Ibur) into Yonoton.  However, with regard to reincarnation (\"Gilgul\"), we need to widen out this concept a bit.  Thus, we will begin the concept from Adam haRishon (another editor will fill in missing parts):",
+            "Know, that when Adam haRishon sinned, he damaged all of the sparks (\"nitzutzot\") of his Nefesh, his Ruach, and his Neshama.  The concept is what we already know, that just as the body of an Adam (a person) includes many sparks, (and these sparks comprise) the 248 limbs and 365 sinues of a body, [so too, each limb is subdivided into many parts], there are many sparks in his head, so too in his eyes, and so too in each and every limb.  So too, his Nefesh [also comprised these], just as it was explained in Midrash Tanchuma and in the Midrash Rabbah in Parshat Tisa on the passuk \"איפה היית ביסדי ארץ\" (edit this, please, and add in missing parts.)  And when Adam haRishon sinned, he damaged most of the sparks of his Nefesh, of his Ruach, and his Neshama, and they fell into the Klipot.  This is the secret of what is written in the Sefer haTikkunim in the Hakdama on the passuk \"כצפור נודדת מקנה\" (a bird flying from one birdhouse to another).  Because, just like the Shechina goes into the Klipot [to save a person], so too the Tzaddikim also release him (they \"fish him out\" from the klippot) -- they go into galut from place to place, and if there is a spark (of kedusha), the release it from its place [where it was trapped in the klipot].  \"Head in head,\" [meaning, the sparks that were in the 'head' of kedusha fall to the 'head' of klipah], \"eye in the eye,\" [same concept], etc.  And this is the secret of the concept that both Kain and Hevel (his sons) sinned in different sins [notwithstanding the sin their father Adam did], so their sparks (nitzutzot) sunk into the depths of the klipah:",
+            "So in every generation, we take out some of the sparks [from the klipot], and we come into a gilgul (through reincarnation) into this world, and how we come is according to the level of our neshamot in our generation.  Or, from the sparks in the head, or from the sparks of the eye, etc., we rectify these in this world.  And there are those that come in a gilgul (who are reincarnated) to fix [a serious aveira] (requires further translating; I don't want to say this incorrectly).  [When a gilgul or an Ibur happens, all of the 'sparks' of the Nefesh come with him into his new body, even 'sparks' [belonging to body parts] which were already rectified.  The rectified 'sparks' come into the body of the one being reincarnated along with the 'sparks' that were spoiled (through the serious sin that he did in the previous life).  All of these 'sparks' come with him from the moment that he is born, and they do not separate from him at all until the day that he dies. ...",
+            "However, the gilgul of the 'sparks' which were already rectified, they come into the body and have the status of an Ibur -- this means that they do not take part [or get affected by] any aveirot (sins) that this person does in this body; rather, the 'sparks' only take part in the merits (just like what happens with an Ibur of the Nefesh of a Tzaddik who has already passed on).  We find that the sparks which were not rectified at all through the fulfillment of the mitzvot that are relevant to him, or through a serious aveira (sin) [the kind of sin where the person won't rise during techiyas hameisim] -- this person must reincarnate into a new body (which is now his body), and the sparks that he previously rectified through the mitzvot (even if they were damaged in a small sin) -- they come with him [into this new body], but with the status of an Ibur (meaning, they are not harmed by the aveiros he does in this new body, but they benefit from his mitzvot), even though the rectified sparks are coming into him in the form of a gilgul (meaning, they are joining him with his new body at the time of his birth).  So just as the 'sparks' (of the tzaddikim which come in the form of an Ibur while they are still alive) are not damaged or blemished by an aveira (because the sparks of a Tzaddik do not require rectification or gilgul), so too when they (his sparks from a previous gilgul where they [the sparks] have been rectified) can come into his body while he is still alive (to help him).  All of this only happens if the person merits getting a Nefesh or a spark of the Tzaddik through actions. [You can see I am confusing where R' Chaim Vital is referring to sparks of a Tzaddik entering into a body versus his own rectified sparks which enter his body either through birth, and I think also when someone rectifies an aveira that he did - I believe the text is saying that those sparks which previously fell into klipah re-enter his body during his lifetime if/when he does teshuva.]",
+            "From this, we understand that when a Nefesh reincarnated into this world (and the rectified sparks come into the body, but in the status of an Ibur, but perhaps they can be benefitted because of a minor sin that was previously committed), the purpose of the gilgul of the Nefesh [is not for the sparks] but it is for the specific part of the Nefesh that he damaged (through a serious sin).  So the sparks that come with him help the body and the other parts of the Nefesh (because they were already rectified in other bodies this person already had, and they were rectified then).  Thus, the nitzutzim (sparks) do not enter the new body except with the status of an Ibur.  Thus, when the part of the body [that was previously involved in a serious aveira in a previous body] does whatever mitzvah it needed to in this world (in this gilgul), so too, all the parts of the Nefesh that came into the body with the status of an Ibur also benefit from the mitzvot this person does in this body.  Not only this, but the person in this new body also helps (through his other mitzvos) the nitzutzot which come into his body (since they can benefit from mitzvot which are not the reason he reincarnated into this body [just as the secret of an Ibur can help a tzaddik who enters into his body to help him in the form of an Ibur]).  However, if he sins, these sparks or any other parts of his Nefesh that have already been rectified are not punished because they are only there to help him for good, and they are not affected by the bad he does: ...",
+            "So we find, that from the time a person is born via a gilgul (because he required reincarnation), the entire Nefesh with all of its parts reincarnate with him there (into his new body).  However, the purpose of the gilgul is not [to benefit the parts of the Nefesh that were already rectified but perhaps can still benefit from rectifying a minor aveira], but rather, [the rectified parts of the Nefesh] are only there to help the new body [to do the specific mitzvos] (with the purpose of rectifying those specific parts of the Nefesh that were blemished) from a serious aveira that was committed in a previous body (thus requiring gilgul).  And, dependant on [whether he rectifies the specific serious aveira in this gilgul] determines whether he is rewarded or punished (in this life).  However, the other rectified parts of the Nefesh (which came with him into this new body) do participate in the reward that he receives from his mitzvos, but they do not receive punishment from his aveiros in this new body (because they come into him having the status of an Ibur).  So here, when this Nefesh (the person in this new body) suffers issurim (hardships) or punishments which come to him in this new body in this life (the 'theme' of his life and its hardships usually are related to the part of his Nefesh that needs fixing).  So whatever hardships or tragedies he suffers in this body are related to what he did to his Nefesh or the sparks of his nefesh in the previous body [to cause him to require reincarnation].  Also, (it is possible that he was reincarnated only for death, because) death itself is a big 'tzar' (suffering), so too what happens after death is also a tzar.  But through this tzar (or the hardships in his life), these atone for what he did in previous bodies (in previous gilgulim).  At the same time, the mitzvos that he did in previous gilgulim, and also the sparks [which were created or previously elevated through mitzvot performed in a previous body], these sparks come with him and join him now in this gilgul, and he has these sparks (and the rectified parts of his Nefesh) which take part in his tikkun (of the serious aveiras he committed in a previous gilgul).  However, if in this body he continues to sin, or if he increases in his aveiros and doubles and adds onto them, you might think that there will be no end to his needing reincarnation!  But, since the rectified parts of his Nefesh that come with him, and the sparks from his previous gilgulim join him with the status of an Ibur, they are not affected by the aveiros he does in his life; they only are benefitted by him if or when he does any mitzvah in this body.  So from one gilgul to another, to another, he eventually rectifies his Nefesh and the sparks one spark at a time.  And through this, he eventually finishes the need to reincarnate, because he has completed the tikkun (rectification) of his Nefesh.  So through this, he completes his Nefesh, and rectifies all of his netzitzut (sparks) through his reincarnations.  This continues until he completes his gilgulim and he rectifies all of the nitzutzot (for each body part) from the head of the Nefesh to the feet of the Nefesh.  And when he finishes the rectification of the sparks in his feet, then Moshiach will come to complete [I assume the entire body of] Israel, as is explained in the Zohar, Parshat Pikudei, page 258, and in the end of Parshat Vayakhel. ",
+            "However, it is not the same concerning [what happens in] 'Yibbum', and the reason for this is that reincarnation happens for reasons other than committing aveirot (sins) of the Torah.  For aveirot, there is a rectification [for his sins] which come through hardships and suffering in this world or gehinom.  [If the sins came through violating a certain negative mitzvah], then all of the [rectified] parts of his Nefesh do not require gilgul.  Rather, they can come with him having the status of an Ibbur, as we already described.  So too with the sparks [that were already rectified in a previous lifetime -- they can come with him having the status of an Ibbur].  However, one who comes through the secret of Yibbum, this happens because he died without children (he did not do the mitzvah of 'Pru u'rvu' of having children, which apparently is required in every lifetime).  Thus, he is as if his efforts [in his previous lifetimes] were for nothing; it is as if he was never in this world, and it is as if his previous body never existed, as we learn in the Zohar, Parshat Vayeshev.  Therefore, his Nefesh that was in the first body (which died without children), and all of its parts reincarnates completes now as if it is a completely new entity [referencing Ch.2, where a body is born with a Nefesh, Ruach, Neshama; and if he damages the Nefesh with a sin, the unblemished Ruach cannot rest on a damaged Nefesh, so the two cannot be together in this lifetime until he reincarnates and fixes the blemish in his Nefesh from whatever sin he did].  This [child born via Yibbum now can reset in this] second body; this second body becomes his primary body, and if he rectifies it [meaning, if he fixes the issue he created in the first body of dying without having children], then when he dies from this world, in the time [of Moshiach] when techias haMeisim happens, his Nefesh will return [not to the first body, which I assume did not have any serious aveiros which would require gilgul] but to this new second body [which he acquired through Yibbum].  However, the Ruach which was in his first body [has its own interaction between the original husband, his wife, and the new husband and his Ruach; this is not covered yet in the text], goes according to what is written in בסבא דמשפטים.  So to explain this part, there is a difference between someone who dies without children, and comes into a new body via Yibbum, and someone who dies (having other aveirot of the Torah) that comes back via gilgul (reincarnation), and not via Yibbum.  Also here, recall everything we discussed about a Ruach and a Neshama comes into a body through what we explained concerning 'sparks' (nitzutzei) of the Nefesh.",
+            "There is another distinction, between the Yibbum and Gilgul, and this is what we described at the beginning of this explanation.  And that is when a person is reincarnated via the secret of Yibbum (not via Gilgul), it is as if the first body never existed (because it died without having any children).  So the Nefesh and all of its parts are born into the child created via Yibbum, as we already described.  We find that this [child] is a new creation (a new 'building'), literally, and therefore it can have reincarnated into it [with the Nefesh] also the Ruach, and the Neshama, and all three of them can [immediately] be in one body [rather than having to come together through multiple gilgulim, one after the other].  However, this does not happen all at once; rather, [he gets the Nefesh at birth,] and when he merits it and does mitzvot which would merit a Ruach [e.g., when he becomes Bar Mitzvah], a Ruach enters into him, and so too with a Neshama, just as we explained above at the beginning of the entire explanation about the birth of an Adam (a person) in this world when he was literally new, just as is described in בסבא דמשפטים, that he merits a Ruach in the second reincarnation, and then the Neshama in the third reincarnation, etc.  Therefore, in a birth resulting from the secret of Yibbum, he is like a brand new creation (his first life), and he is able to receive all three of his Nefesh, Ruach, and Neshama in one life, according to his actions as we already explained:",
+            "And this is the secret of what is written in the passuk \"אם ישים אליו לבו רוחו ונשמתו אליו יאסוף,\" this happens with the secret of Yibbum, according to בסבא דמשפטים.  And our explanation is just as we said -- just as it is within the power of the Yavam (the brother of the deceased husband) to return a part of the Nefesh of his father* [*it appears to me as if I might have mistranslated; I believe the text meant to say his brother] into this world through Yibbum, so too with this Yibbum, he is able to return and add onto [the child created through Yibbum] all of his Nefesh, and also his Ruach, and his Neshama into one body.  However, this happens only through [the child doing] good deeds [the child must earn them]:",
+            "However, in the Gilgul that takes place not through Yibbum [e.g., through a person blemishing his Nefesh via a certain serious aveira], he does not have the power or ability to bring down all three of them [the Nefesh, Ruach, and Neshama in one lifetime], but rather, one at a time [one more in each lifetime], just as we described.  This is, in the first lifetime, he gets only the Nefesh until he completes it entirely and then he dies.  Then, he is reincarnated with a Ruach alone in another body until he completes it and then he dies, and then the Nefesh can reincarnate with the Ruach. However, with the secret of Ibur, when a soul is completed, it comes into the body only to help it (it cannot be damaged itself by the sins the person commits).  And, since it comes into the body having the status of an Ibur, it takes part in the good deeds that are done with the Ruach, and not the bad [it is not affected by the aveiras the body commits].  [Please add translation.]  Also with this, we explained, how there is an ending to the reincarnations (gilgulim) of the Nefesh, and a person is able to perfect it, since it is not affected by the sins that are done by the person (who is working on perfecting the Ruach), as we explained.  And then he dies, and then he reincarnates with his Neshama with the purpose of perfecting it, and the Nefesh and Ruach come with him but have the status of an Ibur, until the Neshama is perfected.  Then, there is no more need for gilgulim in this world for the perfection of his soul.  However, he is able to come with the secret of Ibur into this world again in another person who is living -- to help him in his merits, and to give a piece of himself, as we described at length (in Ch. 2):",
+            "And now we will expound on what we explained at the beginning (of Hakdama 2).  That [there is a way for a person can rectify all of his Nefesh, Ruach, and Neshama (NaRaN) even in one gilgul where he does not require another gilgul].  [Further translation required here.]  Sometimes a person can reach all of his Nefesh, Ruach, and Neshama together at one time, in one body, and he does not require many gilgulim; he can complete all three [souls] in only one gilgul.  The concept is that here, when a person is reincarnated [I assume this means after blemishing his Nefesh, Ruach, and Neshama that were together in one body, in his next gilgul], he is given only a Nefesh.  If he merits to rectify it completely, the Ruach is unable to come join it [because only the Nefesh is rectified,] but the Ruach is missing rectification [because it was blemished].  There is one way to fix it, and that is when he fixes the Nefesh completely (as we described above), when that person sleeps at night, he gives away his Nefesh into the hands of Hashem, as we know, \"B'yadecha, afkid Ruchi...\"  Thus, it is possible that his Nefesh can remain above in a sticking (clinging) to the \"Be'er haElyon\" in the secret of \"Mayin Nukvin,\" as it was explained to us in Sha'ar haTefilah.  When one lies down at night, [and the Nefesh returns above,] when he wakes from his sleep in the morning, [instead of his Nefesh returning and entering into him,] his Ruach alone can enter into him, and so it is like he is literally reincarnated again in another body [although he is still in the same body], and so he goes forth and fixes [his Ruach], until he rectifies it completely.  Then, his Nefesh can return into that same body, since both [the Nefesh and now the Ruach] are both rectified.  So the Ruach is clothed over the Nefesh, and the Nefesh becomes a Merkava (a chariot) to it.  And afterward, if he merits to rectify the Ruach completely, both the Nefesh and the Ruach may leave the body at night at the time that he goes to sleep (in the secret of giving them away, as we described), and these souls will remain there above.  Then in the morning when he wakes up from his sleep, his Neshama alone will enter into him.  And when he rectifies it, and completes it, the Nefesh and the Ruach [that he already rectified] will return, and then all three will connect together in this same body, and [I assume the Nefesh and the Ruach] will become a Merkava (chariot) [for the Neshama], as is known, and this person will no longer require any additional gilgulim.",
+            "Related to this concept of rectification, there is a \"remez\" (a hint) in the passuk, \"נפשי אויתיך בלילה אף רוחי בקרבי אשחרך.\"  The explanation is that with \"my Nefesh,\" when he merits to completely purify it, until it is able to cling to You (Hashem), with the secret \"לדבקה בך,\" (to cling to him), with this being a yearning and desire, he is \"in the night\" at the time that he deposits his Nefashot, and they go up [with the secret of Mayin Nukvin\" to arouse the \"zivug haElyon\" (the connection with Hashem).  And from the strength of this desire when he merits and is able to cling to Him there in a complete clinging, he will remain there and not come back down.  And when the morning arrives, and the time for the coming down (returning) of the Nefashot, his Nefesh does not come down.  Rather, \"My Ruach\" (his Ruach) comes down, and it enters \"into me,\" in \"the morning.\"  Thus, [this requires a better translation,] his Nefesh does not come down, but rather, his Ruach [comes down] and enters into him [so that he can] rectify it, as we described.  Therefore, the Roshei Teivot (first letters of each word of) \" 'בלילה 'אף 'רוחי, הוא באר\", (\"Be'er,\" or the well), and this is a hint, that when my soul desires you and it elevates to the Be'er haElyon, as we described.  But, when a person knows within himself that he has completed his Nefesh, it is appropriate for him to say this passuk, \"נפשי אויתיך בלילה וגו'\" with all of the kavanah (intention) as we described above.  So that when he sleeps on his bed, through this, he can reach (receive instead) his Ruach, and so to [afterward] his Neshama, and he wouldn't need any more gilgulim [after this].  But understand this hidden secret, *but you must be careful with it* [warning].  The reason for this is that when we say the passuk, \"בידך אפקיד רוחי וגו'\" we don't mention it [the Nefesh], and our intention is only that our soul should rise in the way of a deposit ONLY.  And it should return and come down [back] to us in the morning.  But, the passuk, \"נפשי אויתיך\" is said [with the intention] that the Nefesh should stay above and that the Ruach or the Neshama should come down [instead of it], as we described above.  Shmuel explained the concept of the passuk, \"נפשי אויתיך\"  in Sha'ar 6 of Sha'ar haKavanot, page 131:1."
+        ],
+        [
+            "Regarding the Gilgul, Explaining The Concept of Double Gilgul:  There are two other parts of reincarnation (gilgul). 1) The first is one who in his first life coming to this world (e.g., when he is a 'new neshama'), he is able to merit and obtain his Nefesh, Ruach, and Neshama [in one lifetime, through his merits and performance of the Mitzvahs that are relevant to him].  But [in that lifetime] after he makes a sin ('chet') and he blemishes them (in that first time he has come to this world).  Here, when that person returns to reincarnate, to rectify [what he sinned or blemished in his first lifetime], he is unable to receive in this reincarnation his \"NaRaN\" (Nefesh, Ruach, and Neshama) at once.  [This is because even if he rectifies his Nefesh in that life, his blemished Ruach (from the sins of the previous life) and blemished Neshama cannot rest on a perfected Nefesh).  He can also rectify his soul as we described (at the end of Ch. 3) by saying as he lays down on his bed the passuk, \"נפשי אויתיך בלילה וכו'.\" The second way 2) is via one who in his first life, he did NOT merit anything other than his Nefesh alone [meaning, he never received his Ruach or his Neshama to blemish them].  This person [with only his Nefesh] sinned and damaged [only] his Nefesh [through the sin].  When he reincarnates [to fix the Nefesh, and he fixes it], he is able to receive his \"NaRaN\" (his Nefesh, Ruach, and Neshama) in this gilgul itself, since he did not damage his Ruach or his Neshama [in the previous life, because he did not receive them in that life].  Therefore, he can now come with the Nefesh after he has rectified it *as if* it was his first life.  As it says with this, \"אז זכה יתיר וכו' כנז\"ל.\"  However, in the first time that he came to this world, if he came with them all (he receives each of his Nefesh, Ruach, and Neshama, and he blemished them all, [in his next life,] even if he rectifies his Nefesh, how can a rectified Nefesh be a chariot ('merkava') for a blemished Ruach?  Similar question with a Neshama.  In the case of when in his first life he only blemishes his Nefesh [because he did not merit to receive the Ruach or Neshama], [and here in this same first life he rectifies that blemish, (I am guessing through Teshuvah,)] he is able to receive all three souls in that same lifetime, as we described. ",
+            "[Rabbi Chaim Vital says:] It seems according to my understanding that with all of the levels of \"Tikkun\" (rectification) [of the Nefesh, Ruach, and Neshama], I want to say these specifically refer to performing the mitzvot that are connected to the limbs of the Nefesh.  And, the concept of a \"blemish\" (or \"damage,\" 'pagam') [he doesn't want to say that it is something missing from the completion of the Nefesh, but] it is specifically the doing of an aveira of a negative mitzvah (the doing of a \"prohibition,\" or a \"lo ta'ase\").  And we understand that the completion of a Nefesh in a body is that it is called \"Tikkun Nefesh,\" this does not happen except through the performance of the mitzvot.  But, while the aveiros do damage (blemish) the Nefesh, they do not delay (or hold back) the completion of the Nefesh; [rather, the blemishes are merely a \"stain\" on the Nefesh].  And so it says that there are two ways regarding this -- [if in his first life he only receives his Nefesh] and he does not merit to complete his Nefesh (through the performance of mitzvot), and he dies, because this first body did not complete all of the parts of the Nefesh, during the time of Techias haMeisim, he would not have that first body.  Rather, he would only have those parts [that percentage] of [the Nefesh] that he rectified during his life.  So when he reincarnates, [and this Nefesh comes with him into the second body,] and this second body is the one that completes the Nefesh, in this second body, he is able to receive his \"NaRaN\" (his Nefesh, Ruach, and Neshama).  And, with the parts (the percentage) of the Nefesh that he rectified in his second body, he gets also his Ruach and his Neshama [in this second body], and this second body is the body he will have during the time of Techias haMaisim.  This is because the first body did not have a part with [a connection to, or he did not receive] the Ruach and the Neshama [in that first body].  However, what happens is that the Nefesh of this person is divided between the first and the second body [e.g., where the first body has 90% of the Nefesh, and the second body has 10% of the Nefesh, but that second body is the one that rectified the Nefesh and received the Ruach and the Neshama], and thus the part of the Nefesh are divided between the first body and the second body.  And with this, we reference what is before us in בסבא דמשפטים, regarding Yibbum, that the first body that did not perform the mitzvah of pru u'rvu, it does not merit except the parts (the 'nitzutzot') of the Nefesh that were performed (via mitzvos) in that first body.  [And his Nefesh, his Ruach, and his Neshama come in the body of the child of the Yevama during Techias haMeisim; but the first body only merits the nitzutot of that Nefesh that it performed], and the other parts of the Nefesh with its Ruach and its Neshama -- they are with the second body.  And this is the secret of what is written in the Zohar in Parshat Chayei Sara, page 131:1, that \"bodies\" (pleural) that are not successful [in their life, e.g. of creating children who could help them], they are as if they never existed.  And if it is said, there is not an Adam (person) of Yisroel that is not full of mitzvot like a Rimon, how is it possible to be fully nullified during the time of Techias haMeisim?  The 'remez' (or hint) here is that the main pleasure of the afterlife is [felt by] the levels of Ruach and Neshama, and the first body that did not even complete a Nefesh, but only pieces (or a percentage) of it, we find that it does not experience such a pleasure [because it never received its Ruach or Neshama], and in this way, it is as if it never existed.  However, if this first body merited to complete the entire Nefesh (even if it later blemished or damaged it), when that Nefesh comes back to reincarnate [to fix the minor blemish], [when he reincarnates without receiving his Ruach or Neshama in the first body of his first life], his Ruach and Neshama are able to come with him into his second body so that he can perfect them.  So too, [in the case where there is only a minor blemish, in his next gilgul where he reincarnates to fix that minor blemish], [it can happen that NOT ONLY] all of the parts of his Nefesh that are reincarnated [into the second body] [but the nitzutot of his Nefesh can also be] connected to the nitzutzot of ANOTHER NEFESH (e.g., of the Nefesh of a Tzaddik who shares the same soul source as him) so that he [the Tzaddik] can help him with his mitzvot.  This is called \"Gilgul Kaful\" (\"Double Gilgul\") [because there are two Nefashot which are reincarnated into one body].  When [a Gilgul Kaful happens], when it comes time for Techias haMaisim, the Nefesh, Ruach, and Neshama will return to the first body, and this second body will only merit the nitzutz of the Nefesh of the Tzaddik that came into it, and so this second body will be the main body [of the Tzaddik], because the first Nefesh was already completed in the first body.  This is just as what happened with Rav Sheishet, as it said, my soul will be happy, and it will say, \"to you I call, and for you I learned,\" etc.",
+            "So here, we must know that when an Adam (a person) merits a Nefesh, Ruach, and Neshama [all together the first time he is alive] and he later blemishes (damages) them, as we explained, when he comes back in a gilgul, all three cannot come together; only each one of them in a gilgul of its own.  And here we must know what is the law regarding this Nefesh, Ruach, and Neshama.  Also, know that when a Nefesh reincarnates into another body to rectify itself, and it [successfully] rectifies itself, the Ruach is unable to enter into that body, as we explained, because how can a blemished Ruach dress itself into a perfected Nefesh?  And if you would suggest that the blemished Ruach dresses itself into the blemished Nefesh before the Nefesh was perfected, this also is not possible, because a Ruach cannot enter until the rectification of the Nefesh is completed.  This is because the Nefesh is at a lower level (than the Ruach), and so the Ruach is required to come into another gilgul on its own, e.g., resting on the Nefesh of a Ger [who has a new Nefesh], and there (in the Ger) the Ruach is rectified.  And the same thing happens with the Neshama - it can only be rectified in the same way -- resting on the Nefesh of a Ger.  And this is the secret of what is written in בסבא דמשפטים, p.98:2, that blemished Neshamot [are rectified] in Geirim, and they are merited through them.  Specifically, a Ruach alone, or a Neshama alone, cannot dress themselves (rest upon / enter into) the body of another; rather, they could only rest upon a Nefesh.  So they rest upon the new Nefesh of the Ger, and through that they are rectified.",
+            "And with this, I can explain to you a big reason for what we find in our midsts, that most of b'nei Adam have only merited a Nefesh, and only a minority of them in our later generations have merited a Ruach or a Neshama.  And it is known, that Moshiach ben Dovid will not come until the Ruchos and Neshamot are rectified.  But as we described, even the Ruach or the Neshama must be reincarnated into other bodies -- they each require the Nefesh of a Ger, and that is how even they were [already] rectified.  However, [returning to the person who already received his Nefesh, Ruach, and Neshama, but then he damaged them -- when he comes into a second gilgul with only his Nefesh], when his Nefesh merits to be rectified, [since he cannot receive his own blemished Ruach], he is able to receive another \"Ruach\" of a Tzaddik that is similar to him in his actions, and he can be a vehicle for the Tzaddik's Ruach. Through this, he rectifies [the Tzaddik's Ruach], all the way until he is able to receive also a \"Neshama\" of  a Tzaddik.  Then, when this Nefesh leaves this world, if his own Ruach is not yet finished being rectified [e.g., it is still alive in this world in another body], between this time (until it is finished being rectified), the Nefesh goes with the Ruach of this Tzaddik to Olam Haba, and through the Tzaddik, it receives the shefa on the level of that Tzaddik.  When his Ruach is finished being rectified in the body of another person as we explained above, the Nefesh says, \"I will go and return to my first husband,\" and the Nefesh reconnects with its Ruach (even if the Ruach is still in a body that is alive resting on another Nefesh, it will still return and join with it in the form of an ibur).  So too with the Neshama once it is rectified, both his Nefesh and his Ruach will return to the Neshama (even in the form of an ibur if the Neshama is in another person), according to all that we have already learned.",
+            "Now we will describe the different between the gilgul of a Tzaddik and a Rasha, and this this, we will understand a a piece of what we find in the pesukim and the divrei Razal.  Sometimes we see that a person cannot reincarnate more than three times, in the secret of what is written that sometimes it takes three times to succeed.  And this is the secret of what is written, \"על שלשה פשעי ישראל ועל ארבעה לא אשיבנו.\" This is also what is written that, \"the sins of the father are visited on his children until the third or fourth [generation].\"  However, we find in Sefer haTikkunim, Tikkun 69, that a Tzaddik can reincarnate until one thousand generations, etc.  So we can understand from the passuk itself that the concept of \"four generations\" refers to the rasha, just as it is written, \"the sins of the father are visited [on his children, until the third or the fourth generation],\" ...the fourth generation for those who hate me.  However, he who does Chesed, he can reincarnate a thousand times [because he] loves me, and he protects my mitzvot.",
+            "And to bring light to this concept, know that when a Nefesh of an Adam (person) after he comes as a new [Nefesh] the first time [in this world], if he sins and he damages it [his Nefesh], afterward, he is required to reincarnate into another body to rectify it.  This second body is called his first gilgul.  If he does not fix his Nefesh, he must return into a second gilgul.  If he still doesn't fix his Nefesh, he must return in a third gilgul.  After this, he is no longer a possibility for him to reincarnate, and thus it is said of him, that this Nefesh is cut off ('karet') from the nation, completely.  However, this [karet] is only when he did absolutely no rectification at all, in any of the three lifetimes.  However, if at any time of these three [lifetimes] the Nefesh was rectified even a little bit [e.g., even if he did ONE mitzvah in any one of the lifetimes, his Nefesh] is NOT cut off.  But rather, it is able to return and do rectification even until a thousand generations if it needs.  Therefore, [the person who is] a first [life] that does not rectify at all is called a rasha, and after when he rectifies even a small bit [of mitzvas], he is called Tzaddik, and thus he can continue reincarnating and completing his rectification.",
+            "[R'Chaim Vital z\"l says] And it appears to me according to my understanding that I learned from my teacher z\"l, that [the concept of karet haNefesh, and that one might think that there is no rectification of the soul with reincarnation after the three initial gilgulim (the three chances)] that there is no such a thing except with the Nefesh, since it is from the world of Asiyah which is sunk into the depth of the klipot.  So there is no mention in the Torah of \"Karet\" except for the Nefesh.  This is because 'Karet' (\"cutting off,\" literally refers only to) cutting off from Kedusha (\"holiness\"), [where the Nefesh] sinks into the klipot [which is the side of evil].  However, with the Ruach and the Neshama -- since they are from [the worlds of] Yetzirah and Beriah, where there is no strength or grasp by the Klipot (so there is no concept of 'Karet' with the Ruach and the Neshama).  [I need a better translation here, but it is basically saying that even if the Nefesh falls into klipah, the Ruach and Neshama can still be rectified in the ordinary way, e.g., by joining onto the Nefesh of a Ger], and while this might take a long time, even multiple reincarnations, [it is still possible to rectify them].  And to further [explain] the difference between a Tzaddik and a Rasha, and to understand what we said (z\"l) regarding Elisha Acher, [again, I need editing of the translation here] he didn't have in his hands a judgement (a 'din'), because he worked hard and engaged himself ('osek') in Torah study, etc.  We learn from here, that when a Tzaddik studies Torah, and specifically if he is from one the Rishonim, there is no possible judgement on him that he enter into Gehinom (Gehinom has no rule over him).  Rather, he (goes through gilgulim) to clean up his sins so that he can enter into Gan Eden.  Therefore, he has no directive other than Gilgul (reincarnation), and through this, each one of his sins that he might have which were not already atoned for through hardships during his life -- they are not purged through receiving punishment by entering Gehinom.  But rather, he requires another gilgul (another reincarnation) until every one of his sins are rectified.  Therefore, he (the Tzaddik) can reincarnate through many gilgulim to atone for and to rectify his sins.  This is not the case, however, for a Rasha.  He is required to enter into Gehinom to clean up all of his sins once, and after that, he is not required (or given the opportunity) to return in many gilgulim.  [The logic here is that a Tzaddik can go through many gilgulim to rectify each and every part of his soul.  However, a Rasha is given the 'easy route,' which is a purge of his sins in Gehinom.  The logic is that if he were given additional lifetimes, he might continue to sin.  Thus, a Rasha (as we will explain in the next section) is not given the opportunity to reincarnate many times like a Tzaddik can.]",
+            "With this, there is a question:  It appears that it is better for him (his Nefesh) to enter into Gehinom to clean up all of his sins, and not to return many times in Gilgulim.  [R' Chaim Vital says that] It appears according to my understanding to explain that [Gilgul is actually better than Gehinom, because through Gilgul, he can merit by doing the mitzvos and good deeds that he would do in the next body.  However, for this Rasha,] Hashem looks into him and recognizes that this Rasha -- if he returned into another Gilgul -- he would only add onto his sins.  He would also multiply his sins over his merits.  Therefore, he sees that if he already completed the mitzvot that were required of him according to where he is in the source of his Nefesh, [it would be better for him to leave the world,] and so he leaves this world and he enters into Gehinom in order to clean his sins.  Thus, his merits remain complete, \"כי חפץ חסד הוא.\"  However, with the Tzaddik (where his sins are fewer than his merits), they are cleaned through all the different types of hardships and sufferings that he would experience through Gilgulim.  And, his merits remain with him and are multiplied and added to with each Giglul ad infinitum.  Also, his reward is beautiful, according to what has been said by the Rabbis z\"l, that \"Hashem wanted to merit Yisrael, therefore he multiplied on them Torah and Mitzvos.\"",
+            "The Gilgul of Rav Sheshet:  As we already explained regarding the concept of \"Gilgul Kaful\" (\"Double Gilgul,\" where two Nefashot come together into one body), this is also what happened to Rav Sheshet who was blind ('full of light').  And, when he was delving into his Torah studies, he was happy, and he said, \"חדאי נפשאי, לך קראי, לך תנאי וכו',\" (everything I do is for you).  It appears as if one might not understand these words [and I need someone to further translate because I don't have the right words; the explanation will be in the next paragraph.  Everything Rav Sheishet did, he did it \"for you.\"  But who is \"for you\"?]",
+            "To understand this, we must preface who Rav Sheishet was in his Giglul.  Know, that 'Baba Ben Buta' the Chassid, who was a student of Shamai haZaken, spent all of his days as a korban safek ('אשם ספק').  When he returned now in a gilgul as Rav Sheishet, he did so to complete whatever particular rectification he needed to (to fix whatever small damage he did), and when King Hordus took out his eyes in his previous life, so too in this life, (Rav Sheishes) was also blind.  This [connection between the two of them] is also seen in the letters of their names.  With this, we'll come to the explanation -- know that what rectification one does not complete in a first gilgul, he is required to reincarnate again to complete it, even if it is for something small that is missing.  Here, if in the first gilgul he completed [the rectification] of his Nefesh, but he was only missing a small thing, when he returns in his second gilgul, all of the reward of the Torah and mitzvot that he does now in this second gilgul, it is for the benefit of his Nefesh (which was rectified in the first gilgul).  So when he comes now into the second body to complete [the minor thing missing], when it comes for a body to rise in Techias HaMeisim, his Nefesh will return to the first body with which he toiled in Torah and mitzvot, as was required of that body (to rectify his Nefesh).  He does not return to this second body; he only borrowed it (this body will only rise with the specific nitzutot which were connected to it.  Thus, Rav Sheishet knew that his Nefesh was already in the first body of Baba Ben Buta; that he was a great 'Adam' in the Torah and he was a well known chassidic celebrity, and that he did not return to reincarnate into this second body except to borrow it for a small item that he was missing.  Thus, his [second] body was sad about this, because for him (Rav Sheishes), the Nefesh in his body would be taken by the other body (that perfected it), and in the end (at the time of Techias HaMeisim), his Nefesh would go and return to the first body.  So it was, in a way, that all of what he did as far as his toiling in Torah study was not meant for the happiness of his body, and with this, he said, \"חדאי נפשי וכו'\", and not for me (not for my body).  Rather, all my efforts I do for you (for his Nefesh which will belong to the other body), and not for me."
+        ],
+        [
+            "With regard to the difference between a Gilgul (where a Nefesh is reincarnated during the time of birth) to an Ibur (where a Nefesh is enclothed in a body of a person during his life) -- there are two different types of Gilgul, and there are two different types of Ibur, and these are:  1) a gilgul where ONE Nefesh enters into the body of an Adam when he is born and he comes out into the air of the world, and 2) sometimes it is possible that TWO Nefashot will reincarnate together, also when the Adam is born; this is called a \"Gilgul Kaful\" (\"Double Gilgul\"), as we explained before (and as we will explain later).  Here, both of their Nefashot reincarnate together, and they come into the world at the time the body of the Adam is born, and they [the two Nefashot] are not separated at all until the day of their death.  [Watch the tenses in the Hebrew here; the uses of plural and singular forms is interesting.] Both of them are called \"one Nefesh\" (and they are connected as one), and they are formed as one Nefesh.  And, they both suffer the hardships that come to the body all of their life, and they both experience the pain of death.  However, with an Ibur, there is not entry of an Adam at the time of his birth, just as we described above.  There are two types [of Ibur]: 1) When a Tzaddik comes for his own benefit, he enters (he 'iburs') into an Adam to complete whatever thing it is missing (for example, if he did not have the chance to do a particular mitzvah in his life), just as it will be explained in its place [in the Hakdama 11].  [The second type of Ibur is] 2) when he comes for the benefit of the Adam, to help and raise him in his (observance of) Torah and mitzvos.  [He still benefits from them, but the focus is on the benefit of the other.]  When he comes for his own benefit (Ibur Type 1), he does not enter the Adam until he is 13 years old and one day, because only then the child is obligated to Torah and mitzvos.  Once he is this age, he [the Adam] can rectify not only himself [his own Nefesh], but also the Neshama of the Ibur.  Thus he does not enter before this time (of Bar Mitzvah), only afterwards, when he is obligated to do mitzvot.  Then, he will enter and spread into the body, similar to the way that the Nefesh of the Adam himself spreads in the body, and both of the can suffer and experience the hardships that come to this body, and they suffer together, and the ibur remains there for whatever time it was set [by the heavenly court] for it to be there to rectify and complete whatever it needed to, and [when complete,] it can leave while the body is still alive, and it can return to its place above in Gan Eden.  However, when it comes for the benefit of the Adam and not for his own benefit (Ibur Type 2), he comes according to his own volition [not according to the decree of a heavenly court], and not based on a directive.  Thus he is not obligated to experience the pain of the body at all, and it does not feel at all the hardships and difficulties that come to the body.  And if it is no longer comfortable for it to remain with the body, he can leave it at will, as it says, \"סורו נא מעל אהלי האנשים הרשעים האלה וגו'.\" ",
+            "And now to explain what we started (regarding 'Gilgul Kaful'), as the pasuk says, \"פוקד עון אבות על בנים.\" (Hashem visits the sins of the father on the children.)  To explain this, until three Nefashot (referring to the three chances a Nefesh has).  When the Nefesh was new [in his first life], he is able to reincarnate alone in a body from the day it was born, and [I could be translating wrong here, but it appears that it says that the reincarnation can be in a way where there could be FOUR Nefashot together in a body, and this is the secret of \"על רבעים.\" Alternatively, this could simply be referring to the 4 lifetimes, meaning the three reincarnations, or three chances a new Nefesh has to do a mitzvah before it is considered a Rasha and is cut off from kedusha.]  This is also the secret of 'three times to overcome', because [again, maybe I am mistranslating here, but it appears to say that] three Nefashot are able to be reincarnated into one person, and this is the new Nefesh (which has on top of it three more Nefashot).  However, more than this, it is not possible for them to reincarnate together (into one body).  However, it is possible for it to be less than this calculation, because it could be that one Nefesh along is reincarnated into one body, or one Nefesh is reincarnated with another new Nefesh into one body, or two Nefashot are reincarnated together into one body, or two [Nefashot] who are reincarnated with a new [Nefesh], or three [Nefashot] which are reincarnated together, or three [Nefashot] who are with one New [Nefesh].  However more than these calculations, it is not possible to enter into one body, as we described.",
+            "And know that these who are reincarnated together in one body (with a new Neshama) as we described, it only happens when all of them are from the same source, in the secret of what is said, \"וגאל את ממכר אחיו.\"  Even though this (body) is a new Nefesh (it is the first time it is in the world), and even though it did not sin with some sin that the other souls who are reincarnated with it have done, with all of this it [the new soul] is more 'pnimiut' that all the others, as if it is at the level of 'veins and sinues' (which connect different body parts, just as it [the new soul] connects the other souls that come with it in the body).  Each of the souls in the body are from the same part of Adam HaRishon, and the source of their souls can be from the bones, the sinues, or the flesh.  If they are from the flesh, this is worse [lower level] than souls coming from the veins or sinues. This new soul comes to clean the difficult blemishes that were done by the sins of the earlier Nefashot, and this [rectification of this place on the the body of Adam haRishon where all the souls from this same soul source come] bring down life force to the entire source [of that part of the spiritual body where those souls are coming from].  ",
+            "And here, so too with an ibur, this same way applies:  It is impossible to enter into an Adam (to 'ibur' into him) and gilgul into him, [because] only three Nefashot can come to help the Nefesh that is [in] this Adam.  So with him, there are four [Nefashot], but not more than this.  However, it is possible that there are fewer [Nefashot] than this.  It is also possible that they can come in the form of an actual gilgul ('sod gilgul mamesh,' perhaps referring to yibbum).  Each of them (the Nefashot coming in the form of ibur) come for their own needs, to rectify whatever minor sins they did (so they come in the form of a gilgul which has the 'citizenship status' of an ibur, and they are called an actual gilgul because they come at time of birth).  Or, they come to complete whichever mitzvah they are missing (so they reincarnate as a complete gilgul).  ",
+            "And I must inform you of the concept of the ORDER of ibur in more depth.  [To do this, I will] give an analogy:  Say, a person exerts himself to rectify himself when he is in this gilgul in this body.  Let's say he has in the source of his souls ten other Nefashot which are at a higher level than he is.  If this Adam merits, he can have the 10th [the lowest of the ten Nefashot which are higher than him] Nefesh enter into him in the form of an ibur, and it [the 10th lowest Nefesh] is higher than him.  This 10th lowest Nefesh helps him and lifts him, and if he merits further, he can receive the 9th lowest Nefesh (as a second ibur).  And if he merits further, the 8th lowest Nefesh can enter into him (as a third ibur), and thus he has received three Nefashot which have entered into him as an ibur [the 10th, the 9th, and the 8th,] so counting him, there are four [Nefashot], and it is not possible for more to 'ibur' into him.  But if he merits further, the 7th Nefesh can 'ibur' into him; if this happens, the 10th lowest Nefesh will be nullified as an ibur (it will not be considered as the three Nefashot who are entering into him as an 'ibur' [because the 10th lowest Nefesh no longer helps him, but it is not disconnected from him, and it still gets the benefits from his Torah and mitzvos]). And this is the way it continues until he reaches the top three of the ten highest Neshamot, and they are the 1st, the 2nd, and the 3rd.  These are the three that reveal influence to him to help him, and the other seven's influence is nullified due to the greater influence of the higher three Neshamot.  You might think that they are as if they are not there (but they do not leave completely); they are just unable to reveal (light) to him through the secret of ibur, because only three Nefashot can enter into him only, and with his own Nefesh, this is four Nefashot.  But more than this -- it is not possible, as we already described.  "
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "Know that sometimes a man may reincarnate into the body of a woman, because of a sin, (cultural context) or something similar. Now this woman who has received the soul of a man, will not be able to conceive and become pregnant. ... This woman will need great merit to enable her to become pregnant and give birth. The only way it can be done is that some other feminine soul must enter her as an ibur. However, she cannot give birth to sons for two reasons. The first is [as follows:] There is a verse that says, \"…If a woman puts forth seed, and a male child is born\" (Lev. 12:2). In this case, the woman is a male, just like her husband. She cannot give birth to boys, only to girls. The second reason is that the feminine soul that has entered her does so only as an ibur, in order to help her become pregnant and give birth. Once this woman gives birth, that soul does not need to stay there any longer for no reason. And then, at the time that she gives birth, that [feminine] soul enters into the fetus as an actual Gilgul, and not as an Ibur, like it was at first. That is why the child that is born most be female and not male. (the text goes on the explain how sometimes it is possible for her to give birth to a male soul, when the male soul currently in her enters to child, and several other scenarios).  "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Arizal and Chaim Vital/Sha'ar HaGilgulim/English/merged.json

@@ -0,0 +1,97 @@
+{
+    "title": "Sha'ar HaGilgulim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Sha'ar_HaGilgulim",
+    "text": [
+        [
+            "Hakdama 1",
+            "We start with what is written by Chazal, that \"there are five names given to the Nefesh,\" and the order of them from lowest to highest is: Nefesh, Ruach, Neshama, Chaya, and Yechida.  Know, that a person (Adam) itself, he is the spirituality that is inside a body; and the body is a garment (Lavush) for the person, but it [the body] is not the person itself.  As it says, \"the flesh does not cover up the person,\" just as the Zohar says in Parshat Bereishit, Page 20:2.  As it is known, that the person is the source of all four worlds - ABiYah (Atzilus, Beriah, Yetzirah, Asiyah), and it is obvious that there are parts of each world within him, and these parts are what we referred to above (from one of the five names of the souls - Nefesh, Ruach, Neshama, Chaya, Yechida (\"NaRaNChaY\") as we described).  But we do not merit to take them all in one moment; rather, we earn them through our merits.  First, we take the coarsest part which is called Nefesh.  Afterward, if we merit further, we take the Ruach.  And, just as it is described in multiple places in the Sefer haZohar, Parshat Vayechi and Parshat Terumah, and specifically, at the beginning of Parshat Mishpatim, Page 94:2, \"When a person is born, he is given a Nefesh.\"  And after we explain this, I need to let you know more of what is said above.",
+            "",
+            "Know that all of the \"Nefashot\" are from the world of Asiyah only, and all of the \"Ruchot\" are from the world of Yetzirah, and all of the \"Neshamot\" are from the world of Beriah.  But, not all people (B'nei Adam) have all of the five parts [of the soul], which are called Nefesh, Ruach, and Neshama, etc.  They only have a part of the Nefesh, which is from the world of Asiyah.  However, even with this, there are many levels, because Asiyah itself is separated into five \"Partzufim\" which are called \"Arich Anpin\" (Yechida), and \"Aba\" (Chaya), and \"Imma\" (Neshama), and \"Zeir\" (Ruach), and \"Nukveh\" (Nefesh).  If a person is worthy to merit and to reach [receive] his Ruach (which is from Yetzirah), he must be complete with all of the five Partzufim from Nefesh of Asiyah.  ...",
+            "And even if he might know that his soul is from \"Malchut of Asiyah\" or whether it is from \"Yesod of Asiyah,\" etc, each of these [people] must fix/rectify all of the entire world of Asiyah [meaning, the whole Torah, Mitzvos, and Halachos are from the world of Asiyah.  We need to master these first!].  Then, he can receive his Ruach which is from Yetzirah which is higher than the entire Asiyah.  Also, even if he is able to reach his Neshama which is from Beriah, a person must fix all of the parts of his Ruach [first] within all of Yetzirah.  Then, he will be able to receive his Neshama which is from Beriah, and it is not enough for him to fix only the specific place which is the source (\"shoresh\") of his Neshama.  [In summary, a person has to first fix all of the parts of his Nefesh which is in the world of Asiyah] until he \"graduates\" from the entire world of Asiyah, and then he will receive the Ruach (which has its source in the world) of Yetzirah, etc. throughout all the other worlds.  Here is the explanation: A person should toil in Torah and Mitzvot in their completion, and he shouldn't stop learning or fulfilling them regardless of where he is in the source of his Nefesh.  He should learn Torah and do the Mitzvot (which have their source in the world of Asiyah).",
+            "Similarly, if he sinned (\"chet,\" referring to something missing) or damaged (\"pagam\") any part of Asiyah, even though this isn't the place that is relevant to his Nefesh['s purpose], he must fix it.  Similarly, if some other Nefesh (another person) is missing the performance of any mitzvah that is from the world of Asiyah, or if he did an aveira (sin) and he damaged it [the soul], you are not required to fix his missing mitzvah, nor the damage from his aveira.  However, if the two of you are in one place (same room, or you are both from the same shoresh of your soul) as we will explain soon be'ezrat Hashem [you must help him fix it]. Or it is possible [from what we said earlier] that it is there that the fixing was required to be fixed from (a future editor will clarify this).  In a way of an analogy -- one who is from \"Malchut of Nukvah of Asiyah\" which is called \"Nefesh from Asiyah,\" he must fix all of the \"Malchuts\" of his Ruach, Neshama, Chaya, and Yechida OF ASIYAH.  [Skipping for a future editor.]  Once a perfects (completes) his Nefesh of Asiyah, then he merits a Ruach from Yetzirah.  And within this Ruach, there are all five levels (as we described before), and each of them comprise a complete Ruach of Yetzirah.  And also regarding the Neshama from Beriyah.  And also with a Chaya.  And also with a Yechida.  But this is not something we will go into now: ...",
+            "And now we need to explain one difference between [the entire] Nefesh of Asiyah, and the other parts that are from Yetzirah, and Briah, and Atzilut because with this we will explain something big.  [Since you are requiring each person to rectify the entire world of Asiyah until his Nefesh reaches Keter of Asiyah,] how is it possible that someone who has the source of his soul in Malchut of Asiyah that he is able to elevate [his soul] all the way to Keter of Asiyah?  If that is the case, then if every B'nei Yisroel is obligated to reincarnate until he completes all of the NeRuNChaY (Nefesh, Ruach, Neshama, Chaya, Yechida), we will find that everyone will rise to Keter of Asiyah, and [then] Keter of Yetzirah, and Keter of Briah, and all the other levels [below these] will become nullified (because all of the souls would eventually be on the same level).  This is relevant to us because there are people of B'nei Yisrael who have (their source) in the level of Malchut, and there are those who have their source in Yesod, etc., just as is described at the beginning of Sefer haTikkunim (page 1:2, and re: Korach 1, page 8).  There are leaders of thousands of Yisroel on the level of Keter, just as the \"wise\" are on the level of Chochma, and those that understand (\"Nevonim\") which are from Binah. ...",
+            "To bring light to what we already explained, there is a difference between [souls at the level of] Asiyah, and the other three worlds (which have another way of functioning).  And this is, know, that only with regard to Asyah it is this way (that a Nefesh needs to rise to Keter of Asiyah).  Because someone who has his soul source at the level of Malchut of Asiyah [specifically], through the rectification of his actions, and from the merit of his Nefesh moving level after level, until it reaches to Keter of Asiyah -- it is completed and it literally rises until that level.  However, even though it rose until Keter of Asiyah, his soul source isn't anything other than the level of Malchut [of Asiyah].  However, it is required to merit until it reaches literally Keter of Asiyah, even though we are only calling it still at the level of Malchut of Keter of Asiyah.  Similarly too with the other levels of Asiyah, because we are only calling it Malchut of the level that [its source] is at. ...",
+            "However with Yetzirah, or Briah, or Atzilut, this isn't the way it works.  Because one who has the source of his Ruach in Malchut of Yetzirah, and he rectifies and completes this level, then he will merit and be able to rectify Yesod of Yetzirah.  So, he will ALSO receive a Ruach from Yesod of Yetzirah, and the first Ruach that he had which was at the level of Machut of Yetzirah remains below at Malchut of Yetzirah because that is its' place.  And similarly if he completes also Hod of Yetzirah -- he will have one Ruach from Yesod of Yetzirah, and a second Ruach from Hod of Yetzirah.  This is the way it is all the way to Keter of Yetzirah.  When he rectifies his Nefesh in all of the levels of Asiyah, he is able to receive a Ruach from each of the levels of Yetzirah, and so too with the level of Neshama which is from Beriah.   ...",
+            "We must explain the reason for what we said, which is, because Asiyah is the lowest of all of the worlds, the Klipot (impure forces) surround him.  Thus, even though an Adam (a person) has rectified his Nefesh, and even though the source of that Nefesh might be at some lower level of Asiyah, nevertheless, if the soul was left at that lower level [when it was rectified], we would be concerned that maybe the Klipot would grasp onto it (because the Klipot are there).  Thus, a person needs to merit from his actions more and more, until the source of his Nefesh is in Keter of Asiyah (I assume where the Klipot cannot reach it).  However with Yetzirah, and so too the other worlds above it, there is no fear that the Klipot will take hold of the soul as it would in the world in Asiyah.  Therefore, when one rectifies the soul which has his source in Yetzirah, even if he rectifies more [a soul on a higher level], that first sould stays in its original place, and he receives a second Ruach which is at a higher level, and the first Ruach does not need to elevate higher, because at that level there is no concern: ...",
+            "And this is the secret (\"sod\") (Shmuel 2 14:14) \"No Nefesh will be rejected from Hashem,\" etc.  Because all of the thoughts he might think [in fear that the Klipot might grab hold of him] are at the level of Nefesh only (which is at the world of Asiyah), and at that level, there is a fear that maybe he will be pushed away from Hashem because the Klipot are there.  However, from the rectifications that he does to his Nefesh, Hashem (Elokim) will not push it away.  To recap, Hashem wouldn't raise up a person and give him another Nefesh higher than the one he originally had (at its source level).  Because if he did this, the first Nefesh would need to remain below in its original place, and it would be pushed away, meaning -- it would be pushed away [from Hashem] because of the Klipot that are there.  Therefore, we do not give him another Nefesh at a higher level -- only the first Nefesh itself rises higher to higher levels according to his actions, until it reaches Keter of Asiyah, and he is not given another higher Nefesh.  However, in Yetzirah and the other worlds, [where he receives] his Ruach or his Neshama, these remain below in their source level, and he receives another higher Ruach when he rectifies his actions, as we already described.  And this is the secret of \"Kadma Nodaat\" (Rambam citation); that each Adam (person) is able to reach the level of Moshe Rabbeinu alav haShalom.  If he wants to purify his actions, he is able to take a higher level Ruach, and then another higher level Ruach until he reaches the top of Yetzirah, and then he can do the same thing with a Neshama, until he reaches the top of Beriah, etc.  ...",
+            "[Rough translation] Also with this, we understand the concept according to רז\"ל, that the Ruachs of Tzaddikim, or their Neshamas come and impregnate (Ibur) an Adam, in the secret which is called Ibur, to help him his his avodas Hashem (may He be blessed).  And just as it is written in במדרש הנעלם מכתיבת יד, he comes to purify him, and to help him.  Rabbi Natan refers to these as the Neshamas of Tzaddikim, which come to help him.  And, just as it said at the beginning of Parshat Bereishit in Sefer haZohar, על רב המנונא סבא,שבא אצל ר\"א ורבי אבא, כדמות טעין חמרי וכו':",
+            "[Rough translation] So with this there is no doubt, that the Ruachs and Neshamas of Tzaddikim, which are bound with life ('Tzarur HaChaim'), each one of them in the source of where their soul is located to that Tzaddik, that they (the Tzaddikim) are with Hashem [in Gan Eden], and we do not say that they lower themselves from their elevated place at all.  Rather, the parts of their souls (their Ruachs) that they have already perfected, those parts remain down there (where their place is), in every level in Yetzirah, and they do not rise all the way up (as we described what happens with the Nefesh because of the Klipot in Asiyah).  So these (Ruachs and Neshamas of Tzaddikim) come down and come into a person in the form of an Ibur, to help him as we described.  And his main Ruach soul which is higher up [in Yetzirah] because he acquired it through his actions, it is and continues to be bound in life, and it does not descend from its place.  So too with the Neshama of the Tzaddik, etc. ",
+            "[Rough Translation] There is another reason that I will explain regarding the difference between a part of the soul a person has in Asiyah, and the part of the soul he has in all of the other worlds.  And this explanation is, that we know that all of the other worlds [Yetzirah, Beriah, Atzilus] are comprised of ten sefiros, but the entire Asiyah is only comprised of one Sefirah, and that is the Sefira of Malchut.  Therefore, the Nefesh which is there, it is able to elevate itself all the way to 'Keter of Asiyah' because all of Asiyah is only one Sefirah.  However, [in the greater picture], Yetzirah [which comprises the emotional attributes of an Adam] comprises six Sefirot -- Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, as we know.  And each one of these is separate one from the other.  Thus, one who has the source of his soul in \"Malchut of Yetzirah,\" even though he perfects it, he is not able to elevate that soul and complete it and raise it all the way to the higher levels of Yetzirah; rather, it must stay below [in its place], and the Adam (person) acquires a new Ruach from \"Yesod of Yetzirah\" if he wants to elevate himself to that level through his good deeds (Torah and Mitzvos).  So too concerning all six levels of Yetzirah, as described.   ",
+            "Know, that just as we described, with each and every world there are five partzufim (\"faces\"), [which are] Arich Anpin, Abba, Imma, and Zeir Anpin.  And in each of these, there are the five types of souls of a person, and going from lowest to highest, they are Nefesh, Ruach, Neshama, Chaya, and Yechida.  Here, the Nefesh is from Nukveh d'Zeir Anpin; the Ruach is from Zeir Anpin; the Neshama is from Imma; the Chaya is from Abba which is Chochma (wisdom), because Chochma is the place of life in the secret of \"והחכמה תחיה בעליה\".  And the Yechida is from Abba and Imma which are called Keter because it is alone and unified, because, unlike all the other Sefirot, it does not have a female counterpart, just as we know from the passuk \"ראו עתה כי אני אני הוא,\" as is explained in Sefer haZohar, Parshas Bereishis.",
+            "[Rough Translation] And know, that after an Adam (a person) merits to take his Nefesh, Ruach, and Neshama, and then he damages (blemishes) them though a sin ('chet' meaning, something missing), [he blemished his Nefesh, his Ruach, and his Neshama], he must then return in a gilgul (in a reincarnation) to rectify what he blemished.  When he comes back in a gilgul, he gets only his Nefesh [in the new body].  However, because he blemished his Nefesh, his Ruach is unable to enter his new body and to come with it.  Even if he rectified the sin which blemished the Nefesh, it is not possible for a blemished Ruach to join him in this lifetime, because the Ruach also was damaged from his sin, so how can a blemished Ruach rest on a rectified Nefesh?  So this Ruach comes in a gilgul into another person -- usually into the Nefesh of a Ger (which has a brand new unblemished Nefesh).  So too with the Neshama.  Once the Nefesh is rectified completely, he is able to receive a Ruach, [but because his own Ruach is either blemished (damaged), or it is in the body of another person who is in the process of rectifying it], another Ruach (e.g., the Ruach of a Tzaddik which has a similar soul source as he) will come to him.  Through the Tzaddik joining his Ruach to this person, the Tzaddik takes part in the good deeds that this person does (and the Tzaddik's own Ruach is elevated from this interaction).  Similarly, [in the next gilgul where he receives his Ruach (once it is rectified in the previous gilgul), because he also damaged his Neshama, it is either in a blemished state [so it is incompatible to join the Nefesh and the Ruach], or it could be in the body of another person getting rectified through their actions.  While this is happening,] this person can receive a Neshama of a Tzaddik (and the Tzaddik also benefits from the elevation that occurs from this interaction).  This is the secret where it is said that \"Tzaddikim are greater in their death, more than during their lifetime, etc.\"  And here, when this person dies from the world, his Nefesh goes with the Ruach of the Tzaddik [e.g. to the high level of Gan Eden that the Tzaddik is at], and this way, he receives [a greater level of shefa ('G-dly radiance')] which is of the level of the shefa that the Tzaddik receives at his higher level.  When his own Ruach comes from the gilgul in which it was in the other person [e.g., the ger who was rectifying it, once he dies] the Nefesh of the Ger (who rectified his Ruach through his good deeds) [joins him at his level], and the first Nefesh (his Nefesh) says, \"I will go and return to my first husband,\" and it joins with the Ruach (which was just rectified by the Ger).  Similarly, the Neshama re-joins the Nefesh and the Ruach in the same way."
+        ],
+        [
+            "In the seder (order) in which a Nefesh, Ruach, and Neshama enter into a person, in the first new gilgul, we will explain (with Hashem's help).  Here, at the time the body of the person was born, and comes out into the air of this world, his Nefesh enters into him.  If he makes his actions kosher, he will merit that a Ruach will enter into him (around the age of 13), and thus he is called a complete man, as we know.  And if he continues to keep his actions kosher moving forward, a Neshama will enter him at the age of 20, as is explained in בסבא דמשפטים.  However, if he does not rectify completely his Ruach, a Neshama will not enter into him, and he will only have a Nefesh and a Ruach.  Similarly, if he does not rectify his Nefesh completely, he won't have anything except for his Nefesh, and the Ruach and Neshama will remain above.",
+            "However, if he does not rectify his Nefesh completely the first time, when he leaves this world (dies), he will be required to return with his Nefesh in a gilgul (a reincarnation), even many times, until he purifies completely everything that he is required to.  And so, after he completes his Nefesh, his Ruach is unable to join him (in this gilgul).  This (the possible need for multiple gilgulim) is not a problem, as we will explain soon, with the help of Hashem (this is explained at the end of Ch. 3).  Therefore, [to get his Ruach,] he will need to leave this world, and his Nefesh will need to reincarnate into a second body.  In this second gilgul, he will merit for his Ruach to join his Nefesh.  And if he rectifies his Ruach [in this second gilgul], he will need to leave this world (and reincarnate into a third body).  In this third gilgul, he will merit for his Neshama to join his Nefesh and his Ruach.  But if he did not rectify the Ruach [in the previous gilgul], he will be required to reincarnate [possibly] many times, each time the Nefesh will remain with the Ruach, until he rectifies the Ruach.  Then, when he dies, he will need to return into another gilgul, where his Neshama will join his Nefesh and his Ruach until the three of them are rectified (completed).  Once this happens, he will no longer require any reincarnation because his Neshama is complete, and from this, he becomes an \"Adam Shalem\" (or, a complete person). ",
+            "However, it is important to know, that when a person rectifies the Nefesh and returns afterward in the next gilgul, in order to receive his Ruach (as we described), in order to rectify the Ruach, if (in this gilgul) he sins with whatever 'chet', he does not damage the Nefesh (if he was able to, then his gilgulim could continue forever). So when he receives his Ruach [his purpose would then be to rectify only the Ruach], if he damages it through a sin, it is only the Ruach that is blemished (damaged).  So he would require [as many gilgulim as is necessary] to rectify the Ruach, and in these gilgulim, his Nefesh and Ruach will enter the body together until he completes the rectification of his Ruach.  Then, when he dies, he will return in a new gilgul with his Nefesh, his Ruach, and his Neshama together in one body, until he completes his Neshama.  If he sins, he only damages (blemishes) his Neshama.  This is how we explain the concept of Tikkun haRuach.",
+            "[Rough Translation]  It could also be that during his reincarnations, it is not required that his Nefesh reincarnate with the Ruach during those gilgulim in which he is working to rectify the Ruach.  The Nefesh can remain above in its place in 'Tzarur HaChaim', and the Ruach alone can go down into a gilgul to rectify itself.  Here, a Ruach cannot come down on its own, except by dressing itself into [another] Nefesh.  If this happens, here, the Ruach dresses itself into the Nefesh of a Ger (as we explained in בסבא דמשפטים, and it reincarnates alone (without its Nefesh, but together with the Nefesh of a Ger), until the Ruach is rectified.  Then the person dies from the world, and he returns in another gilgul.  But, the Ruach that helped this person with his Tikkun of this person's Nefesh reincarnates together with him in order so that this person can also receive his Neshama (and then it helps him rectify his Neshama as well).  It could also happen that his Ruach enters into a gilgul with his Neshama [without his Nefesh] until his Neshama is rectified (completed).  After the Neshama is rectified, the person no longer needs reincarnation, and the three of them (his Nefesh, Ruach, and Neshama) rejoin together above in 'Tzarur haChaim'.",
+            "And know, that with all of this [where his Ruach is enclothed into the Nefesh of the Ger], since his Ruach is connected in this world with him, it helps him and improves his actions and acts as a merkava for him in this world.  Through this, the Ruach can rectify itself, but also, the Nefesh of this Ger elevates together with the Ruach, and the two of them remain on the same level in the Olam Haba because they remain as unified neighbors, and they do not separate [after death].  ",
+            "Also know, that sometimes it happens that when the Nefesh reincarnates alone to fix itself, if it completes all of its tasks, raising it to the level that it could be able to receive its Ruach [in theory], in that same gilgul, it is not possible to receive its Ruach, as we described earlier.  This is because they (the Nefesh and the Ruach, or the Nefesh, the Ruach, and the Neshama) were not together [at the beginning of] this lifetime.  But this is not something to be worried about, as we will explain in another explanation [at the end of Ch. 3].  However, each one can reincarnate alone [seemingly in different bodies, at the same time], as we explained above.  First the Nefesh needs to rectified, and after it is rectified, it is impossible for the Ruach to join it [in this life].  So the person needs to die, and the Nefesh can reincarnate (not for its own rectification, because it was already rectified in the previous gilgul). Then, when the Ruach joins the Nefesh [in the next gilgul] and they are both rectified (the Nefesh in the previous gilgul, and the Ruach in this gilgul), it is impossible for him to receive his Neshama (until he reincarnates again).  Then (in the third gilgul), his Neshama can join his Nefesh and his Ruach. ",
+            " [Need a better translation in the following section.]  We also must know what is happening when the Nefesh enters into a gilgul without his Ruach, as we described.  The secret of the concept is that according to the level of merits and elevation that this person's Nefesh received, so too, into that same level he will reincarnate.  However, in that same body of the person while he is still alive, he can also receive another Nefesh of a Tzaddik that already completed his Nefesh (and does not require gilgul).  This Nefesh of a Tzaddik can enter into his body (via the secret of Ibur), and this Nefesh can come in the place of where a Ruach would ordinarily go [noting that this person's Ruach cannot join him in his lifetime, so the Nefesh of the Tzaddik 'fills the emply slot' where the Ruach would go].  This second Nefesh helps the person perfect himself more fully.  Sometimes it is possible that Nefashot of Rishonim, even of Avraham Avinu (alav haShalom), and others like him [they could enter into him as an Ibur] in order to rectify and purify the Nefesh of this person.",
+            "This concept that a person can reincarnate [into him] during his life is called by the Chachamim (Rabbis) as the \"secret of the Ibbur.\"  This is the difference between gilgul [reincarnation where one's soul(s) enter the body at birth] versus Ibur [the entering of the souls of a Tzaddik during one's lifetime].  Sometimes, it is possible that not only the Nefesh of a Tzaddik enters into him (via Ibur), but also that Tzaddik's Ruach as well.  This can even be the Ruchot of the Tzaddikim haRishonim, even the Avot (who have their souls in Gan Eden).  This can even happen in our lifetime.  All of this is dependent on the level of mitzvot that this person does.  For example, there are mitzvot that have the segula (power) to bring down a \"Nefesh\" of a certain Tzaddik [in the form of an Ibur], and there are mitzvot that can bring down the \"Ruach\" of a tzaddik, as we explained.",
+            "It is also possible that sometimes, a Nefesh of a Tzaddik can come into him (via Ibur), and afterward [through his additional good deeds], another Nefesh of a Tzaddik which is on a higher level from the first can enter into him (via Ibur).  How this works is that the Nefesh of the first Tzaddik comes in [in the 'slot'] of where the Ruach would be, and the second Nefesh from the other (higher) Tzaddik would enter [in the 'slot'] where the Neshama would be. ",
+            "",
+            "",
+            "Also sometimes it happens, that after a person reincarnates with all three parts of his soul (Nefesh, Ruach, and Neshama), he rectifies them all (and he is still alive) -- a Nefesh or Ruach of a Tzaddik [can come into him in the secret of an Ibur, and that Tzaddik would help him and raise him to a higher level and complete his Nefesh, Ruach, and Neshama].  Then when this person leaves this world, he is able to elevate to the level of the Tzaddik who entered into him (via Ibur), and there in the Olam Haba, the two of them will be together on one level.  This is the secret of what is written at the beginning of Bereishit in Sefer haZohar, page 7:2, that haRav Shimon ben Yochai (alav haShalom) fell on his face, and he saw Rav Hamnuna Saba (zichron l'vracha). He [Rav Hamnuna Saba z'l] said to him in the Olam Haba that they would be together as neighbors -- he and Rav Hamnuna Saba [because he entered Rav Shimon ben Yochai as an ibur during his lifetime].",
+            "Here, the Ibur can happen for two reasons.  The first is, that through the Ibur of the Nefesh of a Tzaddik into this person, [the Tzaddik] helps him rectify his Nefesh.  And through his merits, he [the person] is able to rise in the Olam Haba to the high level of this Tzaddik.  The reason is that this Tzaddik helps him and raises him so that he can add on mitzvos and holiness, and this is the reason he enters the person.  A second reason is to benefit the Tzaddik himself which enters into the person -- because when he raises the person up and helps him to add mitzvos and rectifications, the Tzaddik gets a part of the benefit from his activities.  This is the secret of what the Rabbis would say, that \"Great Tzaddikim, even in their death they merit to have children, etc.\"  This is, that the person into which he enters [does mitzvot], and he becomes like a father to him, to help him [like a father helps a child], and in return, the Tzaddik merits, as we described.",
+            "[Rough translation] And know, that when this Tzaddik enters into him to help him during his life in the secret of Ibur, as we described, and not in the secret of gilgul (reincarnation), he is close to the reward, and far from a 'hefsed' (loss).  This is, when this person does mitzvos he shares part of his reward with the Tzaddik.  This is also the secret of what is written, that \"the Tzaddik shares part of his share with his friend in Gan Eden.\"  And understand that this is a deep secret, and we are not going into this in-depth here.  However, if the person acts with evil (becomes bad), the Tzaddik does not have any punishment or loss from him, and he is not required to stay in Ibur with him [he is there only for his good, not for his bad].  On the other hand, if the person returns and undoes what he did already to rectify his soul, the Tzaddik can separate from him and go away from him.  The reason for this is, from what we explained, that the secret of ibur takes place in the life of an Adam (a person), and [the Tzaddik] is not stuck or connected with the body of the Adam like a Nefesh of the Adam would be.  So when a soul enters into the body at the time it is born, it is connected to and stuck there in a complete entanglement, and it is not able to leave from there until the day he dies.  Nonetheless, the Nefesh of a Tzaddik that enters into him in the secret of an ibur, he enters at his will, and he leaves at his will.  If the person remains in a state of Tzedek, the Tzaddik will always continue to dwell with him (so that he can take part in his actions), and he will stand there until the person leaves from the world, and then they will both go up together to the same [high] level [of the Tzaddik], as explained.  But if this person becomes evil in his actions, the Tzaddik will become fed up with his company, and he will leave him.  This is because the Tzaddik isn't standing there in a fixed way, but rather, he is on loan, like a hospitalist staying in the owner's house until the time that he sees fit.  And if he [the Tzaddik] does not find comfort there, he will go.  For this reason, when some suffering happens to this person, the Tzaddik does not feel sorrow [for him] at all, and he doesn't suffer with him.  Rather, he is not stuck there, but rather, he has only loaned himself to this person."
+        ],
+        [
+            "Hakdama 3 - Regarding Reincarnation, Yibbum, and Ibur.  I saw fit to widen out this explanation of reincarnation, yibbum, and Ibur.  Here, regarding Ibur, this [happens] during the life of a person (as explained in Hakdama 2).  I wanted to say, that sometimes a person will merit through some mitzvah, and this makes a rectification.  And through this rectification, he receives another Nefesh from an ancient Tzaddik (which already departed from the world).  This Tzaddik [has a similarity to him in that he also] did the same mitzvah, and when the person does the mitzvah, the Nefesh of the Tzaddik enters into him (like a pregnancy or an additional soul added onto him).  Not only this [that this happens from a Nefesh of a Tzaddik that already departed from this world], but it is also possible that this happens when the Tzaddik himself is alive and found with him within this person's lifetime.  If this happens (that an Ibur of the Tzaddik happens when he is alive), the Ibur [of a spark of the Tzaddik's Nefesh] enters into him for the reasons we explained.  So when this person does this mitzvah or mitzvot which are relevant to the Tzaddik that is with him in his lifetime, a spark of the Tzaddik's Nefesh enters into him, even though they are both alive at the same time.  And this is the secret of the passuk, \"Dovid's Nefesh connected to Yonoton.\"  Even though the two of them were alive together, Dovid's Nefesh implanted (Ibur) into Yonoton.  However, with regard to reincarnation (\"Gilgul\"), we need to widen out this concept a bit.  Thus, we will begin the concept from Adam haRishon (another editor will fill in missing parts):",
+            "Know, that when Adam haRishon sinned, he damaged all of the sparks (\"nitzutzot\") of his Nefesh, his Ruach, and his Neshama.  The concept is what we already know, that just as the body of an Adam (a person) includes many sparks, (and these sparks comprise) the 248 limbs and 365 sinues of a body, [so too, each limb is subdivided into many parts], there are many sparks in his head, so too in his eyes, and so too in each and every limb.  So too, his Nefesh [also comprised these], just as it was explained in Midrash Tanchuma and in the Midrash Rabbah in Parshat Tisa on the passuk \"איפה היית ביסדי ארץ\" (edit this, please, and add in missing parts.)  And when Adam haRishon sinned, he damaged most of the sparks of his Nefesh, of his Ruach, and his Neshama, and they fell into the Klipot.  This is the secret of what is written in the Sefer haTikkunim in the Hakdama on the passuk \"כצפור נודדת מקנה\" (a bird flying from one birdhouse to another).  Because, just like the Shechina goes into the Klipot [to save a person], so too the Tzaddikim also release him (they \"fish him out\" from the klippot) -- they go into galut from place to place, and if there is a spark (of kedusha), the release it from its place [where it was trapped in the klipot].  \"Head in head,\" [meaning, the sparks that were in the 'head' of kedusha fall to the 'head' of klipah], \"eye in the eye,\" [same concept], etc.  And this is the secret of the concept that both Kain and Hevel (his sons) sinned in different sins [notwithstanding the sin their father Adam did], so their sparks (nitzutzot) sunk into the depths of the klipah:",
+            "So in every generation, we take out some of the sparks [from the klipot], and we come into a gilgul (through reincarnation) into this world, and how we come is according to the level of our neshamot in our generation.  Or, from the sparks in the head, or from the sparks of the eye, etc., we rectify these in this world.  And there are those that come in a gilgul (who are reincarnated) to fix [a serious aveira] (requires further translating; I don't want to say this incorrectly).  [When a gilgul or an Ibur happens, all of the 'sparks' of the Nefesh come with him into his new body, even 'sparks' [belonging to body parts] which were already rectified.  The rectified 'sparks' come into the body of the one being reincarnated along with the 'sparks' that were spoiled (through the serious sin that he did in the previous life).  All of these 'sparks' come with him from the moment that he is born, and they do not separate from him at all until the day that he dies. ...",
+            "However, the gilgul of the 'sparks' which were already rectified, they come into the body and have the status of an Ibur -- this means that they do not take part [or get affected by] any aveirot (sins) that this person does in this body; rather, the 'sparks' only take part in the merits (just like what happens with an Ibur of the Nefesh of a Tzaddik who has already passed on).  We find that the sparks which were not rectified at all through the fulfillment of the mitzvot that are relevant to him, or through a serious aveira (sin) [the kind of sin where the person won't rise during techiyas hameisim] -- this person must reincarnate into a new body (which is now his body), and the sparks that he previously rectified through the mitzvot (even if they were damaged in a small sin) -- they come with him [into this new body], but with the status of an Ibur (meaning, they are not harmed by the aveiros he does in this new body, but they benefit from his mitzvot), even though the rectified sparks are coming into him in the form of a gilgul (meaning, they are joining him with his new body at the time of his birth).  So just as the 'sparks' (of the tzaddikim which come in the form of an Ibur while they are still alive) are not damaged or blemished by an aveira (because the sparks of a Tzaddik do not require rectification or gilgul), so too when they (his sparks from a previous gilgul where they [the sparks] have been rectified) can come into his body while he is still alive (to help him).  All of this only happens if the person merits getting a Nefesh or a spark of the Tzaddik through actions. [You can see I am confusing where R' Chaim Vital is referring to sparks of a Tzaddik entering into a body versus his own rectified sparks which enter his body either through birth, and I think also when someone rectifies an aveira that he did - I believe the text is saying that those sparks which previously fell into klipah re-enter his body during his lifetime if/when he does teshuva.]",
+            "From this, we understand that when a Nefesh reincarnated into this world (and the rectified sparks come into the body, but in the status of an Ibur, but perhaps they can be benefitted because of a minor sin that was previously committed), the purpose of the gilgul of the Nefesh [is not for the sparks] but it is for the specific part of the Nefesh that he damaged (through a serious sin).  So the sparks that come with him help the body and the other parts of the Nefesh (because they were already rectified in other bodies this person already had, and they were rectified then).  Thus, the nitzutzim (sparks) do not enter the new body except with the status of an Ibur.  Thus, when the part of the body [that was previously involved in a serious aveira in a previous body] does whatever mitzvah it needed to in this world (in this gilgul), so too, all the parts of the Nefesh that came into the body with the status of an Ibur also benefit from the mitzvot this person does in this body.  Not only this, but the person in this new body also helps (through his other mitzvos) the nitzutzot which come into his body (since they can benefit from mitzvot which are not the reason he reincarnated into this body [just as the secret of an Ibur can help a tzaddik who enters into his body to help him in the form of an Ibur]).  However, if he sins, these sparks or any other parts of his Nefesh that have already been rectified are not punished because they are only there to help him for good, and they are not affected by the bad he does: ...",
+            "So we find, that from the time a person is born via a gilgul (because he required reincarnation), the entire Nefesh with all of its parts reincarnate with him there (into his new body).  However, the purpose of the gilgul is not [to benefit the parts of the Nefesh that were already rectified but perhaps can still benefit from rectifying a minor aveira], but rather, [the rectified parts of the Nefesh] are only there to help the new body [to do the specific mitzvos] (with the purpose of rectifying those specific parts of the Nefesh that were blemished) from a serious aveira that was committed in a previous body (thus requiring gilgul).  And, dependant on [whether he rectifies the specific serious aveira in this gilgul] determines whether he is rewarded or punished (in this life).  However, the other rectified parts of the Nefesh (which came with him into this new body) do participate in the reward that he receives from his mitzvos, but they do not receive punishment from his aveiros in this new body (because they come into him having the status of an Ibur).  So here, when this Nefesh (the person in this new body) suffers issurim (hardships) or punishments which come to him in this new body in this life (the 'theme' of his life and its hardships usually are related to the part of his Nefesh that needs fixing).  So whatever hardships or tragedies he suffers in this body are related to what he did to his Nefesh or the sparks of his nefesh in the previous body [to cause him to require reincarnation].  Also, (it is possible that he was reincarnated only for death, because) death itself is a big 'tzar' (suffering), so too what happens after death is also a tzar.  But through this tzar (or the hardships in his life), these atone for what he did in previous bodies (in previous gilgulim).  At the same time, the mitzvos that he did in previous gilgulim, and also the sparks [which were created or previously elevated through mitzvot performed in a previous body], these sparks come with him and join him now in this gilgul, and he has these sparks (and the rectified parts of his Nefesh) which take part in his tikkun (of the serious aveiras he committed in a previous gilgul).  However, if in this body he continues to sin, or if he increases in his aveiros and doubles and adds onto them, you might think that there will be no end to his needing reincarnation!  But, since the rectified parts of his Nefesh that come with him, and the sparks from his previous gilgulim join him with the status of an Ibur, they are not affected by the aveiros he does in his life; they only are benefitted by him if or when he does any mitzvah in this body.  So from one gilgul to another, to another, he eventually rectifies his Nefesh and the sparks one spark at a time.  And through this, he eventually finishes the need to reincarnate, because he has completed the tikkun (rectification) of his Nefesh.  So through this, he completes his Nefesh, and rectifies all of his netzitzut (sparks) through his reincarnations.  This continues until he completes his gilgulim and he rectifies all of the nitzutzot (for each body part) from the head of the Nefesh to the feet of the Nefesh.  And when he finishes the rectification of the sparks in his feet, then Moshiach will come to complete [I assume the entire body of] Israel, as is explained in the Zohar, Parshat Pikudei, page 258, and in the end of Parshat Vayakhel. ",
+            "However, it is not the same concerning [what happens in] 'Yibbum', and the reason for this is that reincarnation happens for reasons other than committing aveirot (sins) of the Torah.  For aveirot, there is a rectification [for his sins] which come through hardships and suffering in this world or gehinom.  [If the sins came through violating a certain negative mitzvah], then all of the [rectified] parts of his Nefesh do not require gilgul.  Rather, they can come with him having the status of an Ibbur, as we already described.  So too with the sparks [that were already rectified in a previous lifetime -- they can come with him having the status of an Ibbur].  However, one who comes through the secret of Yibbum, this happens because he died without children (he did not do the mitzvah of 'Pru u'rvu' of having children, which apparently is required in every lifetime).  Thus, he is as if his efforts [in his previous lifetimes] were for nothing; it is as if he was never in this world, and it is as if his previous body never existed, as we learn in the Zohar, Parshat Vayeshev.  Therefore, his Nefesh that was in the first body (which died without children), and all of its parts reincarnates completes now as if it is a completely new entity [referencing Ch.2, where a body is born with a Nefesh, Ruach, Neshama; and if he damages the Nefesh with a sin, the unblemished Ruach cannot rest on a damaged Nefesh, so the two cannot be together in this lifetime until he reincarnates and fixes the blemish in his Nefesh from whatever sin he did].  This [child born via Yibbum now can reset in this] second body; this second body becomes his primary body, and if he rectifies it [meaning, if he fixes the issue he created in the first body of dying without having children], then when he dies from this world, in the time [of Moshiach] when techias haMeisim happens, his Nefesh will return [not to the first body, which I assume did not have any serious aveiros which would require gilgul] but to this new second body [which he acquired through Yibbum].  However, the Ruach which was in his first body [has its own interaction between the original husband, his wife, and the new husband and his Ruach; this is not covered yet in the text], goes according to what is written in בסבא דמשפטים.  So to explain this part, there is a difference between someone who dies without children, and comes into a new body via Yibbum, and someone who dies (having other aveirot of the Torah) that comes back via gilgul (reincarnation), and not via Yibbum.  Also here, recall everything we discussed about a Ruach and a Neshama comes into a body through what we explained concerning 'sparks' (nitzutzei) of the Nefesh.",
+            "There is another distinction, between the Yibbum and Gilgul, and this is what we described at the beginning of this explanation.  And that is when a person is reincarnated via the secret of Yibbum (not via Gilgul), it is as if the first body never existed (because it died without having any children).  So the Nefesh and all of its parts are born into the child created via Yibbum, as we already described.  We find that this [child] is a new creation (a new 'building'), literally, and therefore it can have reincarnated into it [with the Nefesh] also the Ruach, and the Neshama, and all three of them can [immediately] be in one body [rather than having to come together through multiple gilgulim, one after the other].  However, this does not happen all at once; rather, [he gets the Nefesh at birth,] and when he merits it and does mitzvot which would merit a Ruach [e.g., when he becomes Bar Mitzvah], a Ruach enters into him, and so too with a Neshama, just as we explained above at the beginning of the entire explanation about the birth of an Adam (a person) in this world when he was literally new, just as is described in בסבא דמשפטים, that he merits a Ruach in the second reincarnation, and then the Neshama in the third reincarnation, etc.  Therefore, in a birth resulting from the secret of Yibbum, he is like a brand new creation (his first life), and he is able to receive all three of his Nefesh, Ruach, and Neshama in one life, according to his actions as we already explained:",
+            "And this is the secret of what is written in the passuk \"אם ישים אליו לבו רוחו ונשמתו אליו יאסוף,\" this happens with the secret of Yibbum, according to בסבא דמשפטים.  And our explanation is just as we said -- just as it is within the power of the Yavam (the brother of the deceased husband) to return a part of the Nefesh of his father* [*it appears to me as if I might have mistranslated; I believe the text meant to say his brother] into this world through Yibbum, so too with this Yibbum, he is able to return and add onto [the child created through Yibbum] all of his Nefesh, and also his Ruach, and his Neshama into one body.  However, this happens only through [the child doing] good deeds [the child must earn them]:",
+            "However, in the Gilgul that takes place not through Yibbum [e.g., through a person blemishing his Nefesh via a certain serious aveira], he does not have the power or ability to bring down all three of them [the Nefesh, Ruach, and Neshama in one lifetime], but rather, one at a time [one more in each lifetime], just as we described.  This is, in the first lifetime, he gets only the Nefesh until he completes it entirely and then he dies.  Then, he is reincarnated with a Ruach alone in another body until he completes it and then he dies, and then the Nefesh can reincarnate with the Ruach. However, with the secret of Ibur, when a soul is completed, it comes into the body only to help it (it cannot be damaged itself by the sins the person commits).  And, since it comes into the body having the status of an Ibur, it takes part in the good deeds that are done with the Ruach, and not the bad [it is not affected by the aveiras the body commits].  [Please add translation.]  Also with this, we explained, how there is an ending to the reincarnations (gilgulim) of the Nefesh, and a person is able to perfect it, since it is not affected by the sins that are done by the person (who is working on perfecting the Ruach), as we explained.  And then he dies, and then he reincarnates with his Neshama with the purpose of perfecting it, and the Nefesh and Ruach come with him but have the status of an Ibur, until the Neshama is perfected.  Then, there is no more need for gilgulim in this world for the perfection of his soul.  However, he is able to come with the secret of Ibur into this world again in another person who is living -- to help him in his merits, and to give a piece of himself, as we described at length (in Ch. 2):",
+            "And now we will expound on what we explained at the beginning (of Hakdama 2).  That [there is a way for a person can rectify all of his Nefesh, Ruach, and Neshama (NaRaN) even in one gilgul where he does not require another gilgul].  [Further translation required here.]  Sometimes a person can reach all of his Nefesh, Ruach, and Neshama together at one time, in one body, and he does not require many gilgulim; he can complete all three [souls] in only one gilgul.  The concept is that here, when a person is reincarnated [I assume this means after blemishing his Nefesh, Ruach, and Neshama that were together in one body, in his next gilgul], he is given only a Nefesh.  If he merits to rectify it completely, the Ruach is unable to come join it [because only the Nefesh is rectified,] but the Ruach is missing rectification [because it was blemished].  There is one way to fix it, and that is when he fixes the Nefesh completely (as we described above), when that person sleeps at night, he gives away his Nefesh into the hands of Hashem, as we know, \"B'yadecha, afkid Ruchi...\"  Thus, it is possible that his Nefesh can remain above in a sticking (clinging) to the \"Be'er haElyon\" in the secret of \"Mayin Nukvin,\" as it was explained to us in Sha'ar haTefilah.  When one lies down at night, [and the Nefesh returns above,] when he wakes from his sleep in the morning, [instead of his Nefesh returning and entering into him,] his Ruach alone can enter into him, and so it is like he is literally reincarnated again in another body [although he is still in the same body], and so he goes forth and fixes [his Ruach], until he rectifies it completely.  Then, his Nefesh can return into that same body, since both [the Nefesh and now the Ruach] are both rectified.  So the Ruach is clothed over the Nefesh, and the Nefesh becomes a Merkava (a chariot) to it.  And afterward, if he merits to rectify the Ruach completely, both the Nefesh and the Ruach may leave the body at night at the time that he goes to sleep (in the secret of giving them away, as we described), and these souls will remain there above.  Then in the morning when he wakes up from his sleep, his Neshama alone will enter into him.  And when he rectifies it, and completes it, the Nefesh and the Ruach [that he already rectified] will return, and then all three will connect together in this same body, and [I assume the Nefesh and the Ruach] will become a Merkava (chariot) [for the Neshama], as is known, and this person will no longer require any additional gilgulim.",
+            "Related to this concept of rectification, there is a \"remez\" (a hint) in the passuk, \"נפשי אויתיך בלילה אף רוחי בקרבי אשחרך.\"  The explanation is that with \"my Nefesh,\" when he merits to completely purify it, until it is able to cling to You (Hashem), with the secret \"לדבקה בך,\" (to cling to him), with this being a yearning and desire, he is \"in the night\" at the time that he deposits his Nefashot, and they go up [with the secret of Mayin Nukvin\" to arouse the \"zivug haElyon\" (the connection with Hashem).  And from the strength of this desire when he merits and is able to cling to Him there in a complete clinging, he will remain there and not come back down.  And when the morning arrives, and the time for the coming down (returning) of the Nefashot, his Nefesh does not come down.  Rather, \"My Ruach\" (his Ruach) comes down, and it enters \"into me,\" in \"the morning.\"  Thus, [this requires a better translation,] his Nefesh does not come down, but rather, his Ruach [comes down] and enters into him [so that he can] rectify it, as we described.  Therefore, the Roshei Teivot (first letters of each word of) \" 'בלילה 'אף 'רוחי, הוא באר\", (\"Be'er,\" or the well), and this is a hint, that when my soul desires you and it elevates to the Be'er haElyon, as we described.  But, when a person knows within himself that he has completed his Nefesh, it is appropriate for him to say this passuk, \"נפשי אויתיך בלילה וגו'\" with all of the kavanah (intention) as we described above.  So that when he sleeps on his bed, through this, he can reach (receive instead) his Ruach, and so to [afterward] his Neshama, and he wouldn't need any more gilgulim [after this].  But understand this hidden secret, *but you must be careful with it* [warning].  The reason for this is that when we say the passuk, \"בידך אפקיד רוחי וגו'\" we don't mention it [the Nefesh], and our intention is only that our soul should rise in the way of a deposit ONLY.  And it should return and come down [back] to us in the morning.  But, the passuk, \"נפשי אויתיך\" is said [with the intention] that the Nefesh should stay above and that the Ruach or the Neshama should come down [instead of it], as we described above.  Shmuel explained the concept of the passuk, \"נפשי אויתיך\"  in Sha'ar 6 of Sha'ar haKavanot, page 131:1."
+        ],
+        [
+            "Regarding the Gilgul, Explaining The Concept of Double Gilgul:  There are two other parts of reincarnation (gilgul). 1) The first is one who in his first life coming to this world (e.g., when he is a 'new neshama'), he is able to merit and obtain his Nefesh, Ruach, and Neshama [in one lifetime, through his merits and performance of the Mitzvahs that are relevant to him].  But [in that lifetime] after he makes a sin ('chet') and he blemishes them (in that first time he has come to this world).  Here, when that person returns to reincarnate, to rectify [what he sinned or blemished in his first lifetime], he is unable to receive in this reincarnation his \"NaRaN\" (Nefesh, Ruach, and Neshama) at once.  [This is because even if he rectifies his Nefesh in that life, his blemished Ruach (from the sins of the previous life) and blemished Neshama cannot rest on a perfected Nefesh).  He can also rectify his soul as we described (at the end of Ch. 3) by saying as he lays down on his bed the passuk, \"נפשי אויתיך בלילה וכו'.\" The second way 2) is via one who in his first life, he did NOT merit anything other than his Nefesh alone [meaning, he never received his Ruach or his Neshama to blemish them].  This person [with only his Nefesh] sinned and damaged [only] his Nefesh [through the sin].  When he reincarnates [to fix the Nefesh, and he fixes it], he is able to receive his \"NaRaN\" (his Nefesh, Ruach, and Neshama) in this gilgul itself, since he did not damage his Ruach or his Neshama [in the previous life, because he did not receive them in that life].  Therefore, he can now come with the Nefesh after he has rectified it *as if* it was his first life.  As it says with this, \"אז זכה יתיר וכו' כנז\"ל.\"  However, in the first time that he came to this world, if he came with them all (he receives each of his Nefesh, Ruach, and Neshama, and he blemished them all, [in his next life,] even if he rectifies his Nefesh, how can a rectified Nefesh be a chariot ('merkava') for a blemished Ruach?  Similar question with a Neshama.  In the case of when in his first life he only blemishes his Nefesh [because he did not merit to receive the Ruach or Neshama], [and here in this same first life he rectifies that blemish, (I am guessing through Teshuvah,)] he is able to receive all three souls in that same lifetime, as we described. ",
+            "[Rabbi Chaim Vital says:] It seems according to my understanding that with all of the levels of \"Tikkun\" (rectification) [of the Nefesh, Ruach, and Neshama], I want to say these specifically refer to performing the mitzvot that are connected to the limbs of the Nefesh.  And, the concept of a \"blemish\" (or \"damage,\" 'pagam') [he doesn't want to say that it is something missing from the completion of the Nefesh, but] it is specifically the doing of an aveira of a negative mitzvah (the doing of a \"prohibition,\" or a \"lo ta'ase\").  And we understand that the completion of a Nefesh in a body is that it is called \"Tikkun Nefesh,\" this does not happen except through the performance of the mitzvot.  But, while the aveiros do damage (blemish) the Nefesh, they do not delay (or hold back) the completion of the Nefesh; [rather, the blemishes are merely a \"stain\" on the Nefesh].  And so it says that there are two ways regarding this -- [if in his first life he only receives his Nefesh] and he does not merit to complete his Nefesh (through the performance of mitzvot), and he dies, because this first body did not complete all of the parts of the Nefesh, during the time of Techias haMeisim, he would not have that first body.  Rather, he would only have those parts [that percentage] of [the Nefesh] that he rectified during his life.  So when he reincarnates, [and this Nefesh comes with him into the second body,] and this second body is the one that completes the Nefesh, in this second body, he is able to receive his \"NaRaN\" (his Nefesh, Ruach, and Neshama).  And, with the parts (the percentage) of the Nefesh that he rectified in his second body, he gets also his Ruach and his Neshama [in this second body], and this second body is the body he will have during the time of Techias haMaisim.  This is because the first body did not have a part with [a connection to, or he did not receive] the Ruach and the Neshama [in that first body].  However, what happens is that the Nefesh of this person is divided between the first and the second body [e.g., where the first body has 90% of the Nefesh, and the second body has 10% of the Nefesh, but that second body is the one that rectified the Nefesh and received the Ruach and the Neshama], and thus the part of the Nefesh are divided between the first body and the second body.  And with this, we reference what is before us in בסבא דמשפטים, regarding Yibbum, that the first body that did not perform the mitzvah of pru u'rvu, it does not merit except the parts (the 'nitzutzot') of the Nefesh that were performed (via mitzvos) in that first body.  [And his Nefesh, his Ruach, and his Neshama come in the body of the child of the Yevama during Techias haMeisim; but the first body only merits the nitzutot of that Nefesh that it performed], and the other parts of the Nefesh with its Ruach and its Neshama -- they are with the second body.  And this is the secret of what is written in the Zohar in Parshat Chayei Sara, page 131:1, that \"bodies\" (pleural) that are not successful [in their life, e.g. of creating children who could help them], they are as if they never existed.  And if it is said, there is not an Adam (person) of Yisroel that is not full of mitzvot like a Rimon, how is it possible to be fully nullified during the time of Techias haMeisim?  The 'remez' (or hint) here is that the main pleasure of the afterlife is [felt by] the levels of Ruach and Neshama, and the first body that did not even complete a Nefesh, but only pieces (or a percentage) of it, we find that it does not experience such a pleasure [because it never received its Ruach or Neshama], and in this way, it is as if it never existed.  However, if this first body merited to complete the entire Nefesh (even if it later blemished or damaged it), when that Nefesh comes back to reincarnate [to fix the minor blemish], [when he reincarnates without receiving his Ruach or Neshama in the first body of his first life], his Ruach and Neshama are able to come with him into his second body so that he can perfect them.  So too, [in the case where there is only a minor blemish, in his next gilgul where he reincarnates to fix that minor blemish], [it can happen that NOT ONLY] all of the parts of his Nefesh that are reincarnated [into the second body] [but the nitzutot of his Nefesh can also be] connected to the nitzutzot of ANOTHER NEFESH (e.g., of the Nefesh of a Tzaddik who shares the same soul source as him) so that he [the Tzaddik] can help him with his mitzvot.  This is called \"Gilgul Kaful\" (\"Double Gilgul\") [because there are two Nefashot which are reincarnated into one body].  When [a Gilgul Kaful happens], when it comes time for Techias haMaisim, the Nefesh, Ruach, and Neshama will return to the first body, and this second body will only merit the nitzutz of the Nefesh of the Tzaddik that came into it, and so this second body will be the main body [of the Tzaddik], because the first Nefesh was already completed in the first body.  This is just as what happened with Rav Sheishet, as it said, my soul will be happy, and it will say, \"to you I call, and for you I learned,\" etc.",
+            "So here, we must know that when an Adam (a person) merits a Nefesh, Ruach, and Neshama [all together the first time he is alive] and he later blemishes (damages) them, as we explained, when he comes back in a gilgul, all three cannot come together; only each one of them in a gilgul of its own.  And here we must know what is the law regarding this Nefesh, Ruach, and Neshama.  Also, know that when a Nefesh reincarnates into another body to rectify itself, and it [successfully] rectifies itself, the Ruach is unable to enter into that body, as we explained, because how can a blemished Ruach dress itself into a perfected Nefesh?  And if you would suggest that the blemished Ruach dresses itself into the blemished Nefesh before the Nefesh was perfected, this also is not possible, because a Ruach cannot enter until the rectification of the Nefesh is completed.  This is because the Nefesh is at a lower level (than the Ruach), and so the Ruach is required to come into another gilgul on its own, e.g., resting on the Nefesh of a Ger [who has a new Nefesh], and there (in the Ger) the Ruach is rectified.  And the same thing happens with the Neshama - it can only be rectified in the same way -- resting on the Nefesh of a Ger.  And this is the secret of what is written in בסבא דמשפטים, p.98:2, that blemished Neshamot [are rectified] in Geirim, and they are merited through them.  Specifically, a Ruach alone, or a Neshama alone, cannot dress themselves (rest upon / enter into) the body of another; rather, they could only rest upon a Nefesh.  So they rest upon the new Nefesh of the Ger, and through that they are rectified.",
+            "And with this, I can explain to you a big reason for what we find in our midsts, that most of b'nei Adam have only merited a Nefesh, and only a minority of them in our later generations have merited a Ruach or a Neshama.  And it is known, that Moshiach ben Dovid will not come until the Ruchos and Neshamot are rectified.  But as we described, even the Ruach or the Neshama must be reincarnated into other bodies -- they each require the Nefesh of a Ger, and that is how even they were [already] rectified.  However, [returning to the person who already received his Nefesh, Ruach, and Neshama, but then he damaged them -- when he comes into a second gilgul with only his Nefesh], when his Nefesh merits to be rectified, [since he cannot receive his own blemished Ruach], he is able to receive another \"Ruach\" of a Tzaddik that is similar to him in his actions, and he can be a vehicle for the Tzaddik's Ruach. Through this, he rectifies [the Tzaddik's Ruach], all the way until he is able to receive also a \"Neshama\" of  a Tzaddik.  Then, when this Nefesh leaves this world, if his own Ruach is not yet finished being rectified [e.g., it is still alive in this world in another body], between this time (until it is finished being rectified), the Nefesh goes with the Ruach of this Tzaddik to Olam Haba, and through the Tzaddik, it receives the shefa on the level of that Tzaddik.  When his Ruach is finished being rectified in the body of another person as we explained above, the Nefesh says, \"I will go and return to my first husband,\" and the Nefesh reconnects with its Ruach (even if the Ruach is still in a body that is alive resting on another Nefesh, it will still return and join with it in the form of an ibur).  So too with the Neshama once it is rectified, both his Nefesh and his Ruach will return to the Neshama (even in the form of an ibur if the Neshama is in another person), according to all that we have already learned.",
+            "Now we will describe the different between the gilgul of a Tzaddik and a Rasha, and this this, we will understand a a piece of what we find in the pesukim and the divrei Razal.  Sometimes we see that a person cannot reincarnate more than three times, in the secret of what is written that sometimes it takes three times to succeed.  And this is the secret of what is written, \"על שלשה פשעי ישראל ועל ארבעה לא אשיבנו.\" This is also what is written that, \"the sins of the father are visited on his children until the third or fourth [generation].\"  However, we find in Sefer haTikkunim, Tikkun 69, that a Tzaddik can reincarnate until one thousand generations, etc.  So we can understand from the passuk itself that the concept of \"four generations\" refers to the rasha, just as it is written, \"the sins of the father are visited [on his children, until the third or the fourth generation],\" ...the fourth generation for those who hate me.  However, he who does Chesed, he can reincarnate a thousand times [because he] loves me, and he protects my mitzvot.",
+            "And to bring light to this concept, know that when a Nefesh of an Adam (person) after he comes as a new [Nefesh] the first time [in this world], if he sins and he damages it [his Nefesh], afterward, he is required to reincarnate into another body to rectify it.  This second body is called his first gilgul.  If he does not fix his Nefesh, he must return into a second gilgul.  If he still doesn't fix his Nefesh, he must return in a third gilgul.  After this, he is no longer a possibility for him to reincarnate, and thus it is said of him, that this Nefesh is cut off ('karet') from the nation, completely.  However, this [karet] is only when he did absolutely no rectification at all, in any of the three lifetimes.  However, if at any time of these three [lifetimes] the Nefesh was rectified even a little bit [e.g., even if he did ONE mitzvah in any one of the lifetimes, his Nefesh] is NOT cut off.  But rather, it is able to return and do rectification even until a thousand generations if it needs.  Therefore, [the person who is] a first [life] that does not rectify at all is called a rasha, and after when he rectifies even a small bit [of mitzvas], he is called Tzaddik, and thus he can continue reincarnating and completing his rectification.",
+            "[R'Chaim Vital z\"l says] And it appears to me according to my understanding that I learned from my teacher z\"l, that [the concept of karet haNefesh, and that one might think that there is no rectification of the soul with reincarnation after the three initial gilgulim (the three chances)] that there is no such a thing except with the Nefesh, since it is from the world of Asiyah which is sunk into the depth of the klipot.  So there is no mention in the Torah of \"Karet\" except for the Nefesh.  This is because 'Karet' (\"cutting off,\" literally refers only to) cutting off from Kedusha (\"holiness\"), [where the Nefesh] sinks into the klipot [which is the side of evil].  However, with the Ruach and the Neshama -- since they are from [the worlds of] Yetzirah and Beriah, where there is no strength or grasp by the Klipot (so there is no concept of 'Karet' with the Ruach and the Neshama).  [I need a better translation here, but it is basically saying that even if the Nefesh falls into klipah, the Ruach and Neshama can still be rectified in the ordinary way, e.g., by joining onto the Nefesh of a Ger], and while this might take a long time, even multiple reincarnations, [it is still possible to rectify them].  And to further [explain] the difference between a Tzaddik and a Rasha, and to understand what we said (z\"l) regarding Elisha Acher, [again, I need editing of the translation here] he didn't have in his hands a judgement (a 'din'), because he worked hard and engaged himself ('osek') in Torah study, etc.  We learn from here, that when a Tzaddik studies Torah, and specifically if he is from one the Rishonim, there is no possible judgement on him that he enter into Gehinom (Gehinom has no rule over him).  Rather, he (goes through gilgulim) to clean up his sins so that he can enter into Gan Eden.  Therefore, he has no directive other than Gilgul (reincarnation), and through this, each one of his sins that he might have which were not already atoned for through hardships during his life -- they are not purged through receiving punishment by entering Gehinom.  But rather, he requires another gilgul (another reincarnation) until every one of his sins are rectified.  Therefore, he (the Tzaddik) can reincarnate through many gilgulim to atone for and to rectify his sins.  This is not the case, however, for a Rasha.  He is required to enter into Gehinom to clean up all of his sins once, and after that, he is not required (or given the opportunity) to return in many gilgulim.  [The logic here is that a Tzaddik can go through many gilgulim to rectify each and every part of his soul.  However, a Rasha is given the 'easy route,' which is a purge of his sins in Gehinom.  The logic is that if he were given additional lifetimes, he might continue to sin.  Thus, a Rasha (as we will explain in the next section) is not given the opportunity to reincarnate many times like a Tzaddik can.]",
+            "With this, there is a question:  It appears that it is better for him (his Nefesh) to enter into Gehinom to clean up all of his sins, and not to return many times in Gilgulim.  [R' Chaim Vital says that] It appears according to my understanding to explain that [Gilgul is actually better than Gehinom, because through Gilgul, he can merit by doing the mitzvos and good deeds that he would do in the next body.  However, for this Rasha,] Hashem looks into him and recognizes that this Rasha -- if he returned into another Gilgul -- he would only add onto his sins.  He would also multiply his sins over his merits.  Therefore, he sees that if he already completed the mitzvot that were required of him according to where he is in the source of his Nefesh, [it would be better for him to leave the world,] and so he leaves this world and he enters into Gehinom in order to clean his sins.  Thus, his merits remain complete, \"כי חפץ חסד הוא.\"  However, with the Tzaddik (where his sins are fewer than his merits), they are cleaned through all the different types of hardships and sufferings that he would experience through Gilgulim.  And, his merits remain with him and are multiplied and added to with each Giglul ad infinitum.  Also, his reward is beautiful, according to what has been said by the Rabbis z\"l, that \"Hashem wanted to merit Yisrael, therefore he multiplied on them Torah and Mitzvos.\"",
+            "The Gilgul of Rav Sheshet:  As we already explained regarding the concept of \"Gilgul Kaful\" (\"Double Gilgul,\" where two Nefashot come together into one body), this is also what happened to Rav Sheshet who was blind ('full of light').  And, when he was delving into his Torah studies, he was happy, and he said, \"חדאי נפשאי, לך קראי, לך תנאי וכו',\" (everything I do is for you).  It appears as if one might not understand these words [and I need someone to further translate because I don't have the right words; the explanation will be in the next paragraph.  Everything Rav Sheishet did, he did it \"for you.\"  But who is \"for you\"?]",
+            "To understand this, we must preface who Rav Sheishet was in his Giglul.  Know, that 'Baba Ben Buta' the Chassid, who was a student of Shamai haZaken, spent all of his days as a korban safek ('אשם ספק').  When he returned now in a gilgul as Rav Sheishet, he did so to complete whatever particular rectification he needed to (to fix whatever small damage he did), and when King Hordus took out his eyes in his previous life, so too in this life, (Rav Sheishes) was also blind.  This [connection between the two of them] is also seen in the letters of their names.  With this, we'll come to the explanation -- know that what rectification one does not complete in a first gilgul, he is required to reincarnate again to complete it, even if it is for something small that is missing.  Here, if in the first gilgul he completed [the rectification] of his Nefesh, but he was only missing a small thing, when he returns in his second gilgul, all of the reward of the Torah and mitzvot that he does now in this second gilgul, it is for the benefit of his Nefesh (which was rectified in the first gilgul).  So when he comes now into the second body to complete [the minor thing missing], when it comes for a body to rise in Techias HaMeisim, his Nefesh will return to the first body with which he toiled in Torah and mitzvot, as was required of that body (to rectify his Nefesh).  He does not return to this second body; he only borrowed it (this body will only rise with the specific nitzutot which were connected to it.  Thus, Rav Sheishet knew that his Nefesh was already in the first body of Baba Ben Buta; that he was a great 'Adam' in the Torah and he was a well known chassidic celebrity, and that he did not return to reincarnate into this second body except to borrow it for a small item that he was missing.  Thus, his [second] body was sad about this, because for him (Rav Sheishes), the Nefesh in his body would be taken by the other body (that perfected it), and in the end (at the time of Techias HaMeisim), his Nefesh would go and return to the first body.  So it was, in a way, that all of what he did as far as his toiling in Torah study was not meant for the happiness of his body, and with this, he said, \"חדאי נפשי וכו'\", and not for me (not for my body).  Rather, all my efforts I do for you (for his Nefesh which will belong to the other body), and not for me."
+        ],
+        [
+            "With regard to the difference between a Gilgul (where a Nefesh is reincarnated during the time of birth) to an Ibur (where a Nefesh is enclothed in a body of a person during his life) -- there are two different types of Gilgul, and there are two different types of Ibur, and these are:  1) a gilgul where ONE Nefesh enters into the body of an Adam when he is born and he comes out into the air of the world, and 2) sometimes it is possible that TWO Nefashot will reincarnate together, also when the Adam is born; this is called a \"Gilgul Kaful\" (\"Double Gilgul\"), as we explained before (and as we will explain later).  Here, both of their Nefashot reincarnate together, and they come into the world at the time the body of the Adam is born, and they [the two Nefashot] are not separated at all until the day of their death.  [Watch the tenses in the Hebrew here; the uses of plural and singular forms is interesting.] Both of them are called \"one Nefesh\" (and they are connected as one), and they are formed as one Nefesh.  And, they both suffer the hardships that come to the body all of their life, and they both experience the pain of death.  However, with an Ibur, there is not entry of an Adam at the time of his birth, just as we described above.  There are two types [of Ibur]: 1) When a Tzaddik comes for his own benefit, he enters (he 'iburs') into an Adam to complete whatever thing it is missing (for example, if he did not have the chance to do a particular mitzvah in his life), just as it will be explained in its place [in the Hakdama 11].  [The second type of Ibur is] 2) when he comes for the benefit of the Adam, to help and raise him in his (observance of) Torah and mitzvos.  [He still benefits from them, but the focus is on the benefit of the other.]  When he comes for his own benefit (Ibur Type 1), he does not enter the Adam until he is 13 years old and one day, because only then the child is obligated to Torah and mitzvos.  Once he is this age, he [the Adam] can rectify not only himself [his own Nefesh], but also the Neshama of the Ibur.  Thus he does not enter before this time (of Bar Mitzvah), only afterwards, when he is obligated to do mitzvot.  Then, he will enter and spread into the body, similar to the way that the Nefesh of the Adam himself spreads in the body, and both of the can suffer and experience the hardships that come to this body, and they suffer together, and the ibur remains there for whatever time it was set [by the heavenly court] for it to be there to rectify and complete whatever it needed to, and [when complete,] it can leave while the body is still alive, and it can return to its place above in Gan Eden.  However, when it comes for the benefit of the Adam and not for his own benefit (Ibur Type 2), he comes according to his own volition [not according to the decree of a heavenly court], and not based on a directive.  Thus he is not obligated to experience the pain of the body at all, and it does not feel at all the hardships and difficulties that come to the body.  And if it is no longer comfortable for it to remain with the body, he can leave it at will, as it says, \"סורו נא מעל אהלי האנשים הרשעים האלה וגו'.\" ",
+            "And now to explain what we started (regarding 'Gilgul Kaful'), as the pasuk says, \"פוקד עון אבות על בנים.\" (Hashem visits the sins of the father on the children.)  To explain this, until three Nefashot (referring to the three chances a Nefesh has).  When the Nefesh was new [in his first life], he is able to reincarnate alone in a body from the day it was born, and [I could be translating wrong here, but it appears that it says that the reincarnation can be in a way where there could be FOUR Nefashot together in a body, and this is the secret of \"על רבעים.\" Alternatively, this could simply be referring to the 4 lifetimes, meaning the three reincarnations, or three chances a new Nefesh has to do a mitzvah before it is considered a Rasha and is cut off from kedusha.]  This is also the secret of 'three times to overcome', because [again, maybe I am mistranslating here, but it appears to say that] three Nefashot are able to be reincarnated into one person, and this is the new Nefesh (which has on top of it three more Nefashot).  However, more than this, it is not possible for them to reincarnate together (into one body).  However, it is possible for it to be less than this calculation, because it could be that one Nefesh along is reincarnated into one body, or one Nefesh is reincarnated with another new Nefesh into one body, or two Nefashot are reincarnated together into one body, or two [Nefashot] who are reincarnated with a new [Nefesh], or three [Nefashot] which are reincarnated together, or three [Nefashot] who are with one New [Nefesh].  However more than these calculations, it is not possible to enter into one body, as we described.",
+            "And know that these who are reincarnated together in one body (with a new Neshama) as we described, it only happens when all of them are from the same source, in the secret of what is said, \"וגאל את ממכר אחיו.\"  Even though this (body) is a new Nefesh (it is the first time it is in the world), and even though it did not sin with some sin that the other souls who are reincarnated with it have done, with all of this it [the new soul] is more 'pnimiut' that all the others, as if it is at the level of 'veins and sinues' (which connect different body parts, just as it [the new soul] connects the other souls that come with it in the body).  Each of the souls in the body are from the same part of Adam HaRishon, and the source of their souls can be from the bones, the sinues, or the flesh.  If they are from the flesh, this is worse [lower level] than souls coming from the veins or sinues. This new soul comes to clean the difficult blemishes that were done by the sins of the earlier Nefashot, and this [rectification of this place on the the body of Adam haRishon where all the souls from this same soul source come] bring down life force to the entire source [of that part of the spiritual body where those souls are coming from].  ",
+            "And here, so too with an ibur, this same way applies:  It is impossible to enter into an Adam (to 'ibur' into him) and gilgul into him, [because] only three Nefashot can come to help the Nefesh that is [in] this Adam.  So with him, there are four [Nefashot], but not more than this.  However, it is possible that there are fewer [Nefashot] than this.  It is also possible that they can come in the form of an actual gilgul ('sod gilgul mamesh,' perhaps referring to yibbum).  Each of them (the Nefashot coming in the form of ibur) come for their own needs, to rectify whatever minor sins they did (so they come in the form of a gilgul which has the 'citizenship status' of an ibur, and they are called an actual gilgul because they come at time of birth).  Or, they come to complete whichever mitzvah they are missing (so they reincarnate as a complete gilgul).  ",
+            "And I must inform you of the concept of the ORDER of ibur in more depth.  [To do this, I will] give an analogy:  Say, a person exerts himself to rectify himself when he is in this gilgul in this body.  Let's say he has in the source of his souls ten other Nefashot which are at a higher level than he is.  If this Adam merits, he can have the 10th [the lowest of the ten Nefashot which are higher than him] Nefesh enter into him in the form of an ibur, and it [the 10th lowest Nefesh] is higher than him.  This 10th lowest Nefesh helps him and lifts him, and if he merits further, he can receive the 9th lowest Nefesh (as a second ibur).  And if he merits further, the 8th lowest Nefesh can enter into him (as a third ibur), and thus he has received three Nefashot which have entered into him as an ibur [the 10th, the 9th, and the 8th,] so counting him, there are four [Nefashot], and it is not possible for more to 'ibur' into him.  But if he merits further, the 7th Nefesh can 'ibur' into him; if this happens, the 10th lowest Nefesh will be nullified as an ibur (it will not be considered as the three Nefashot who are entering into him as an 'ibur' [because the 10th lowest Nefesh no longer helps him, but it is not disconnected from him, and it still gets the benefits from his Torah and mitzvos]). And this is the way it continues until he reaches the top three of the ten highest Neshamot, and they are the 1st, the 2nd, and the 3rd.  These are the three that reveal influence to him to help him, and the other seven's influence is nullified due to the greater influence of the higher three Neshamot.  You might think that they are as if they are not there (but they do not leave completely); they are just unable to reveal (light) to him through the secret of ibur, because only three Nefashot can enter into him only, and with his own Nefesh, this is four Nefashot.  But more than this -- it is not possible, as we already described.  "
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "Know that sometimes a man may reincarnate into the body of a woman, because of a sin, (cultural context) or something similar. Now this woman who has received the soul of a man, will not be able to conceive and become pregnant. ... This woman will need great merit to enable her to become pregnant and give birth. The only way it can be done is that some other feminine soul must enter her as an ibur. However, she cannot give birth to sons for two reasons. The first is [as follows:] There is a verse that says, \"…If a woman puts forth seed, and a male child is born\" (Lev. 12:2). In this case, the woman is a male, just like her husband. She cannot give birth to boys, only to girls. The second reason is that the feminine soul that has entered her does so only as an ibur, in order to help her become pregnant and give birth. Once this woman gives birth, that soul does not need to stay there any longer for no reason. And then, at the time that she gives birth, that [feminine] soul enters into the fetus as an actual Gilgul, and not as an Ibur, like it was at first. That is why the child that is born most be female and not male. (the text goes on the explain how sometimes it is possible for her to give birth to a male soul, when the male soul currently in her enters to child, and several other scenarios).  "
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "שער הגלגולים",
+    "categories": [
+        "Kabbalah",
+        "Arizal and Chaim Vital"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Arizal and Chaim Vital/Sha'arei Kedusha/English/Sefaria Community Translation.json

@@ -0,0 +1,125 @@
+{
+    "language": "en",
+    "title": "Sha'arei Kedusha",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שערי קדושה",
+    "categories": [
+        "Kabbalah",
+        "Arizal and Chaim Vital"
+    ],
+    "text": {
+        "Introduction": [
+            "Thus said the young Chayyim son of the honorable Rabbi Yoseph Vital ZLH\"H (may his memory be for life in the world to come).",
+            "I saw ascenders (mystical students), and they were few, craving to ascend, and the ladder was hidden from their eyes, and they contemplated the primordial books, to seek and find ways of life, the path they would go and the work that they would do, to raise their souls to its lofty root, and to cleave to the Blessed One, for he is the permanent wholeness in the same way as the prophets (OR that is the fulfillment of Netzach - one of the qabbalistic pillars of prophecy - in the way of the prophets), for all their days they were cleaved to their creator, and by this cleaving she, the Holy Spirit, ministered to them, to teach them what is the way they would bring down (lit. seat) light, to light up their eyes with the secrets of Torah, as David the King, peace be upon him, prayed, \"uncover my eyes and I will behold wonder from your Torah,\" and to teach them the right path, to go to the city dwelling prepared from them with the ascenders, and after them came the first Hasidim, called \"Separated ones,\" and they sought to follow on the heels of prophets and their circles, and to imitate them, in the rocky caves and wildernesses, and they separated themselves from the ways of human beings, and some of them cloistered in their houses as if they were in the wilderness, all day and all night continually and unceasing, praising their creator with immersion in Torah, and with songs of David the King peace be upon him, which are gladdening to the heart, until it [the heart] would cleave their contemplations with strength and vigorous zeal to the supernal lights. They continued like this all their days, until the ascended to the rung of the Holy Spirit, and they prophesied and did not cease, as Targum Onqelos says, \"and they did not break.\" And even though each individuals experience was different, we have not found a guideline or handbook which describes how these holy ones served Hashem Yisborach in order that we can too:",
+            "Therefore, the hearts have been weakened, as have the knowledge, of the generations that follow, and no longer are there masters of Divine Inspiration. They traveled to their resting places (passed away), and left us sighing, hungry and thirsty, until despair as grown within man [holding them] from seeking this awesome wisdom. And if a few grains can be found within the bushes, one in a city or two in a family, who seek out water and it is not found, because all vision has been blocked, for sole reason that a practical guide has not been written to approach the holy and enter:",
+            "There were also those who would make oaths with the power of holy names of angels, they hoped for light but behold darkness, because they were very low-level angels, who were appointed on the work of this world, and they are composed of good and evil, they themselves [the angels] will not grasp the truth and the supernal lights, rather they reveal to them mixed up revelations, [a mixture of] good and evil, truth and falsehood, false healing techniques, alchemy, sorcery, actions through charms, and oaths. These people (are likened to those who) have gone wrong with wine, and astray with beer. If only their hearts would have brought them to toil in torah and mitzvos. They should have learned from the concept of \"kal v'chomer\" (all the more so) from the 4 great leaders of Israel who entered the Pardes (lit. garden - the upper realms) and not one was spared except for the great \"saba kadisha\" holy one Rabi Akivah (and even him, the ministering angels tried the harm him, if not for Hashems help), he entered in peace and left in peace:",
+            "The truth is, that they sought high levels, close to prophecy, and therefore took risks. However, for us, if only we would merit a small amount (low-level) of Ruach Hakodesh, like the revelation of Elija the Prophet z\"l, who many have merited, as is known, and (the level of) revelation of the souls of tzaddikim, as is mentioned many times in the tikunim (tikunei hazohar). Not only that (not only in the times of the zohar), but even in this day and age I've seen holy people who have attained all this. There are those for whom their own awesome soul, through extreme purification, would be revealed to them, and will guide him in all his ways. And all of these close paths can be attained even in this day and age to those who are fit for them. However, a person needs to go through many tests, trials, and tribulations, to come to the Truth, because perhaps a strange and impure would come to him (while he thinks it is pure and true). All that will be explained in the third part of this book in the eighth gate:",
+            "Therefore, the spirit of my soul has justified for me to permit [this wisdom] to the separated ones, to support their struggle, to teach them the path. With that intent I put together this book, it's small in quantity but great in quality, the wise will be enlightened. I called the book \"Shaarei Kedusha\" the Gates of Holiness, in it I will reveals secrets, that the generations before us did not lay out, for I have received all this from the mouth of a holy man, an angel of God, my master the Ari Luria z\"l (Arizal). But since they are the secrets of the world, and hidden wonders, I will reveal and handsbreath but conceal 2000 amot (about a km), I will force open (or barely open) the gates of holiness, a crack the size of a needle, and whoever is fit will merit entering deeply within. Hashem who is Good will not hold back good from those who walk with sincerity.    ",
+            "Its partition is four parts:",
+            "The First Part, instruction on the path of Hassidut and Pirshut (Interpretation), which is brought about by the agency of the Holy Spirit, and it is further divided into six gates. The Second Part, rebukes, and elucidation of the punishment and the reward for positive and negative mitzvot (commandments), and it is divided into seven gates. The Third Part, instruction on attainment to the Holy Spirit itself, and it is divided into eight gates. The Fourth Part, the operations of yichudim (unifications) themselves, whereby one will attain to the Holy Spirit, which I have examined, tried and perfected on my own.",
+            "",
+            "The First Part is divided into six gates. The first, to make known the enormity  of the defect caused by human sin relative to the mitzvot. The second, how the defect is perpetuated by various middot (emotional characteristics or intelligences). The third, explanation of a righteous or beloved name. The fourth, explanation of the level of the tzaddiq (righteous person, saint) in detail. The fifth, explanation of the level of the hasid (beloved or loyal person) in detail. The sixth, a very brief explanation of the meditation of hasids, summarizing each of the gates which are in this part.",
+            "The Second Part..."
+        ],
+        "Part 1": {
+            "": [
+                [
+                    "The first part:",
+                    "The first gate on the explanation of the defect caused by human sins relative to the mitzvot.",
+                    "",
+                    "",
+                    "It is found that the human body is fashioned from four mundane foundations (or elements), and they include both good and bad, and the human body is frashioned from the good that is within four foundations - fire, wind (air), water, dust (earth), their fashioning from the bad that is in them is fashioned from four biles which are - the white (phlegm), the black (black bile), the red (choler), and the yellow (yellow bile). Whenever any one of them is overpowered by the bad that is in them, according to the corresponding good that is within them, then sicknesses and plagues afflict the human being, and if it is overpowered too much, the human body will die. "
+                ],
+                [],
+                [],
+                [
+                    "The fourth gate",
+                    "The explanation of the level of the tzadik in detail",
+                    "And one should be diligent with all one's strength to fulfill as much as possible of the 613 mitzvot at this moment in time. And since there are many opinions on how to count the mitzvot, I will order them first in the opinion of the Rambam, z\"l, and afterwards what other commentators added, as well as the Zohar, whether they are positive mitzvot from the Torah or of the rabbis, and I will divide them in 5 parts.",
+                    "The first part are the mitzvot that happen in the times of prayer on weekdays. The second are mitzvot dependent on time. The third are mitzvot that a person needs a certain circumstance to happen to fulfill them. The fourth are mitzvot that a person needs to pursue them in order to fulfill them. The fifth are mitzvot that a person can only fulfill them if the Holy One of Blessing brings them to that person's hand.",
+                    "The first [part of mitzvot] is to know that there is a Name of the Deity in the verse \"Listen, Israel, Hashem is our God\". To unify that Name when one says \"Hashem is One.\" And to make tzitzit and wrap oneself in them. And to tie tefilin both in the opinions of Rashi and Rabeinu Tam. And touch frequently the tefilin of the head. To tie the tefilah of the arm in the proper way. To read the Shema twice a day. To pray every day the 18 blessings. To remember every day what Amalek did to us, as one says \"amen yehe shemeh rabba\" as it is written \"because a hand in the throne of Y'ah\" and when one says \"and you brought us to Your Great Name\". ",
+                    "To confess every day after the Amidah and the brachah \"Listen to our voice\". And the kohanim should bless Israel every day.",
+                    "The second [part of mitzvot] is to sanctify Shabbat with wine on its entrance and with havdalah on its exit. And to stop working on Shabbat. To cancel the chametz from its returning on the night of the 14th of Nisan. To tell the exodus from Egypt in the Haggadah on the first night of Pesach. To stop working on the first day of Pesach. To eat matzah on the first day of Pesach. To stop on the seventh day of Pesach. To be happy on the three pilgrimage festivals, Pesach, Shavuot and Sukkot, and to cause his wife, his children and the poor to rejoice, each with what is appropriate [to their case]. To count the Counting of the Omer for 49 full days from the beginning of the night of the 16th of Nissan. To stop on the Festival of Shavuot. To stop on Rosh Hashanah. To listen to the voice of the shofar on Rosh Hashanah. To stop on Yom Kippur. To afflict oneself on Yom Kippur. To stop on the first day of Sukkot.  To stop on the day of Shemini Atzeret. To sit in the Sukkah for the seven days of the festival. To wave the lulav and its species, [they should be] kosher, on the festival of the first day of Sukkot."
+                ]
+            ]
+        },
+        "Part 2": {
+            "": [
+                [
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "",
+                    "How can you avert your gaze from death while it coils like a snake around your heel—while each night you lie like a corpse in bed, rehearsing the true death. Death is connected to the totafot between your eyes, it is like the slumber weighing down your eyelids. When you sleep, it watches over you; when you awaken, your eyes flick away from it to gaze upon the nonsenses of the world—money that isn’t yours, pleasures that aren’t yours, power that isn’t yours, a world that isn’t yours.\n"
+                ],
+                []
+            ]
+        },
+        "Part 3": {
+            "": []
+        },
+        "Part 4": {
+            "": []
+        }
+    },
+    "schema": {
+        "heTitle": "שערי קדושה",
+        "enTitle": "Sha'arei Kedusha",
+        "key": "Sha'arei Kedusha",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "חלק א",
+                "enTitle": "Part 1",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק ב",
+                "enTitle": "Part 2",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק ג",
+                "enTitle": "Part 3",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק ד",
+                "enTitle": "Part 4",
+                "nodes": [
+                    {
+                        "heTitle": "",
+                        "enTitle": ""
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Kabbalah/Baal HaSulam/Baal HaSulam's Preface to Zohar/Hebrew/Zohar with Sulam commentary, Jerusalem 1945.json

@@ -0,0 +1,205 @@
+{
+    "language": "he",
+    "title": "Baal HaSulam's Preface to Zohar",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001329911/NLI",
+    "versionTitle": "Zohar with Sulam commentary, Jerusalem 1945",
+    "versionNotes": "",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "מבוא לספר הזוהר",
+    "categories": [
+        "Kabbalah",
+        "Baal HaSulam"
+    ],
+    "text": [
+        [
+            "א. היות, שעומק החכמה שבספר הזהר הקדוש סגור ומסוגר באלף מפתחות, ושפתנו האנושית דלה ביותר מלהמציא לנו ביטוי נאמן ומספיק כדי לפרש דבר אחד שבספר הזה עד סופו, והביאור שעשיתי, אינו אלא סולם לעזור להמעיין לעלות לגובהם של הדברים, ולהסתכל ולעיין בדברי הספר עצמו. לכן מצאתי לנחוץ להכין את המעיין וליתן לו דרך ומבוא בגדרים נאמנים, איך להגות ולהשכיל בהספר."
+        ],
+        [
+            "ב. בראשונה צריך שתדע, שכל המדובר בספר הזהר, ואפילו בדברי אגדה שבו, הוא ערכים של עשר ספירות הנקראות כח\"ב חג\"ת נהי\"מ, וצרופי ערכיהן. בדומה לכ\"ב האותיות שבשפה המדוברת, שצרופיהן מספיקים לנו לגלות כל חפץ וכל חכמה, כן הערכים וצרופי ערכים שבעשר ספירות, מספיקים לגלות כל החכמה שבספר השמים.",
+            "אכן, יש בזה ג' גדרים, שצריכים להזהר בהם מאד שלא לצאת חוץ מהם בעת העיון בדברי הספר. ומתחילה אציע אותם בקיצור, ואחר כך אבאר אותם בהרחבה."
+        ],
+        [
+            "ג. גדר א'. כי יש ד' אופנים בדרכי ההשכלה, המכונים: חומר, צורה שבחומר, צורה מופשטת, מהות. וכן הוא בהעשר ספירות כמו שאבאר להלן. ותדע, שבמהות, וכן בצורה מופשטת שבעשר ספירות, אין לזהר עסק כלל, אלא רק בחומר שבהן, או בצורה שבהן בעודה מלובשת בחומר"
+        ],
+        [
+            "ד. גדר ב'. בהיות, שכללות כל המציאות האלקית, בקשר עם בריאת הנשמות ודרכי קיומן, נבחנת לנו בג' הבחנות שהן: א) אין סוף ברוך הוא, ב) עולם האצילות, ג) ג' העולמות הנקראים בריאה יצירה עשיה. תדע, שאין הזהר עוסק אלא בג' העולמות בי\"ע, וכן בא\"ס ב\"ה ועולם האצילות בשיעור שבי\"ע מקבלים מהם, אבל בא\"ס ב\"ה ועולם האצילות בבחינתם כשהם לעצמם, אין הזהר עוסק בהם כלל."
+        ],
+        [
+            "ה. גדר ג'. היות שיש בכל עולם ועולם מבי\"ע ג' בחינות, ",
+            "א) העשר ספירות, שהן האלקיות המאירות באותו עולם. ",
+            "ב) נשמות רוחות ונפשות בני אדם. ",
+            "ג) יתר המציאות שבו, המכונים מלאכים לבושים והיכלות, שלפרטיהם אין מספר. ",
+            "תשכיל, שאף על פי שהזהר מרחיב ביאור כל הפרטים שבכל עולם, מכל מקום צריך שתדע שעיקר דברי הזהר מרוכזים תמיד רק לבחינת נשמות בני אדם שבאותו עולם. ומה שמדבר ומבאר שאר הבחינות, אינו אלא כדי לדעת השיעור שהנשמות מקבלות מהן, ומה שאינו נוגע לקבלת הנשמות אין הזהר מדבר בהם, אפילו מלה אחת. לפיכך אתה צריך להשכיל בכל דבר המובא בספר הזהר, רק במה שנוגע לקבלת הנשמה.",
+            "ומתוך שאלו ג' הגדרים הם חמורים ביותר, ואם המעיין לא ידע להזהר בהם ויוציא דברים מחוץ לגדריהם, תיכף יתבלבל לו הענין, לכן מצאתי לנחוץ לטרוח ולהרחיב הבנתם של אלו ג' הגדרים עד כמה שידי מגעת, באופן, שיהיו מובנים לכל נפש."
+        ],
+        [
+            "ו. וכבר ידעת, שעשר ספירות הן, הנקראות חכמה בינה תפארת ומלכות, ושורשן הנקרא כתר (והן עשר, להיות ספירת התפארת בלבדה כוללת בתוכה שש ספירות, הנקראות: חסד גבורה תפארת נצח הוד ויסוד. וזכור זה לכל המקומות שאנו רגילים לומר, עשר ספירות שהן חו\"ב תו\"מ), ובדרך כלל, הן כוללות כל ד' העולמ��ת אבי\"ע, כי עולם האצילות הוא ספירת חכמה, ועולם הבריאה הוא ספירת הבינה, ועולם היצירה הוא ספירת התפארת, ועולם העשיה הוא ספירת המלכות. ובפרטות, לא בלבד שכל עולם ועולם יש בו עשר ספירות חו\"ב תו\"מ. אלא אפילו פרט קטן שבכל עולם, יש לו גם כן אלו עשר ספירות חו\"ב תו\"מ כמו שכתבתי לעיל (בהקדמה לספר הזהר אות מג ואות נ' ואות נו), עיין שם היטב ואין להאריך כאן."
+        ],
+        [
+            "ז. והמשיל הזהר אלו העשר ספירות חו\"ב תו\"מ, לארבעה צבעים שהם: לבן, לספירת החכמה. אדום, לספירת הבינה. ירוק, לספירת התפארת. שחור, לספירת המלכות (כמ\"ש להלן בראשית ב' דף י\"ד אות כז). פירוש, שהוא בדוגמא לאספקלריא שיש לה ד' זכוכיות צבועות בד' הצבעים הללו, ואף על פי שהאור שבה אחד הוא, מכל מקום כשהוא עובר דרך הזכוכיות, הוא מצטבע, ונעשה ד' מיני אורות: אור לבן, אור אדום, אור ירוק, ואור שחור. כן האור שבכל הספירות הוא אלקיות ואחדות פשוטה, מראש אצילות עד סוף עשיה, וענין ההתחלקות לעשר ספירות חו\"ב תו\"מ, הוא בסבת הכלים הנקראים חו\"ב תו\"מ, שכל כלי הוא כמו מחיצה זכה, שאור האלקי עובר דרכה אל המקבלים, ועל כן נבחן שכל כלי עושה את האור לצבע אחר. אשר הכלי דחכמה שבעולם האצילות, מעביר אור לבן, כלומר בלי צבע, כי הכלי דאצילות הוא כמו האור עצמו, ואין אור האלקי מקבל בסבתו שום שינוי כל שהוא בעברו דרך בו. וזהו סוד שאמרו בזהר (הקדמת תיקוני הזוהר ג, ב) על עולם האצילות, דאיהו חיוהי וגרמוהי חד בהון (כמ\"ש להלן), ולפיכך נבחן אור האצילות לאור לבן. מה שאין כן הכלים של העולמות בריאה יצירה ועשיה, כבר האור מקבל בסבתם איזה שינוי וכהות, בעברו דרך בם אל המקבלים, דהיינו המשל מאור אדום לבינה שהיא בריאה. ואור ירוק כעין אור החמה לתפארת, שהוא עולם היצירה. ואור שחור, לספירת המלכות שהוא עולם עשיה."
+        ],
+        [
+            "<b>ההבחן בין אור האצילות הנרמז ב'לבן' לעולמות בי\"ע</b>",
+            "ח. ומלבד האמור, יש בהמשל הזה של ד' הצבעים, רמז חשוב מאד. כי האורות העליונים מכונים ספר, כמו שכתוב (בספר יצירה פרק א' משנה א') \"וברא את עולמו בשלשה ספרים, בספר וסופר וסיפור\". וכן הכתוב אומר \"ונגולו כספר השמים\" (ישעיה לד, ד). והנה גילוי החכמה שבכל ספר, אינו בלבן שבו, אלא רק בצבעים, דהיינו בדיו, שממנו באות האותיות שבספר, בצרופי החכמה אל המעיין, שבדרך כלל, יש בספר אלו ג' מיני דיו, אדום, ירוק ושחור.",
+            "כמו כן עולם האצילות שהוא סוד חכמה, שכולו אלקיות, הוא בבחינת הלבן שבספר, כלומר שאין לנו תפיסא בו כלל. אלא כל הגילוי שבספר השמים, הוא בספירות בינה ותפארת ומלכות, שהן ג' עולמות בי\"ע, להיותם בחינת הדיו שבספר השמים, שהאותיות וצרופיהן מתגלות בג' מיני דיו הנזכרים, ורק על ידיהן מתגלה אור האלקי אל המקבלים.",
+            "ויחד עם זה יש להבחין. כמו שהלבן שבספר הוא עיקר הנושא של הספר, והאותיות כולן הן \"נשואות\" על הלבן שבספר, ולולא הלבן לא היתה אפשרית שום מציאות לאותיות וכל גילוי החכמה שבהן. כן עולם האצילות, שהוא ספירת החכמה, הוא עיקר הנושא של גילוי החכמה המתגלית דרך העולמות בי\"ע. וזה סוד הכתוב \"כולם בחכמה עשית\" (תהלים קד, כד)."
+        ],
+        [
+            "ט. והוא שאמרנו לעיל בגדר הג' [צ\"ל הב'], שאין הזהר מדבר בעולם האצילות כשהוא לעצמו, והוא מטעם היותו כבחינת הלבן שבספר. אלא לפי הארתו בג' העולמות בי\"ע, והוא מטעם היותם בבחינת הדיו והאותיות וצרופיהן שבספר. והיינו בב' אופנים, או שג' העולמות ב��\"ע מקבלים הארת עולם האצילות במקומם עצמם, שאז האור מתמעט להם בהרבה בדרך עברו את הפרסא שמתחת עולם האצילות, עד שנבחן רק להארת כלים דאצילות. או בדרך עלית העולמות בי\"ע למעלה מפרסא, למקום הספירות בינה ת\"ת ומלכות דאצילות, ונמצאים מלבישים עולם האצילות, דהיינו שמקבלים את האור במקום הארתו (כמו שכתוב בפתיחה לחכמת הקבלה מאות קנה ואילך)."
+        ],
+        [
+            "י. אמנם אין המשל דומה לגמרי לנמשל. כי ספר החכמה שבעולם הזה, הרי הן הלבן והן הדיו שבאותיותיו, אין בהם רוח חיים, וגילוי החכמה שבסבתם, אינו במהותם עצמם אלא מחוץ להם, דהיינו בהמוח של המעיין בו. מה שאין כן ד' העולמות אבי\"ע, שהם ספר השמים, הרי כל המוחין שבמציאות הרוחנית והגשמית נמצאים בהם ונמשכים מהם. ולפיכך תשכיל, אשר הלבן שבו שהוא הנושא שבהספר, הוא עצמו המושכל שבהספר, וג' צבעי הדיו, המה המבארים את המושכל הזה."
+        ],
+        [
+            "<b>ד' אופני השכלה, וב' האופנים שבהם הזוהר עוסק</b>",
+            "יא. ויש להשכיל כאן אלו ד' אופני המושכלות, המובאים לעיל בגדר הא', שהם: א) חומר, ב) צורה מלובשת בחומר, ג) צורה מופשטת. ד) מהות. אלא שאבאר אותם מקודם בדברים המוחשים שבעולם הזה. למשל כשאתה אומר, איש גבור או איש אמיתי או שקרן, וכדומה. הרי לפניך: א) החומר שלו, דהיינו גופו. ב) צורה מלובשת בחומר שלו, דהיינו גבור או אמיתי או שקרן. ג) צורה מופשטת, כלומר, כי תוכל להפשיט הצורה של גבור ואמיתי ושקרן, מעל חומר האיש, ולהשכיל ג' צורות הללו כשהן לעצמן בלתי מלובשות בשום חומר וגוף, דהיינו להשכיל המדות של גבורה ואמת ושקר, ולהבחין בהן מעלה או גנות, בשעה שהן מופשטות מכל חומר. ד) מהותו של האיש."
+        ],
+        [
+            "יב. ותדע, שאופן הד', שהוא מהות האיש כשהוא לעצמו בלי החומר, אין לנו תפיסא בו כלל. כי ה' החושים, והדמיון שלנו, לא יציעו לנו אלא גילוי פעולות של המהות, ולא כלום בעצם המהות. כי למשל חוש הראיה, מציע לנו רק צללים מן המהות הנראית, בערך התרשמותם מול האור. וחוש השמיעה, הוא רק כח הכאה של איזה מהות באויר, ואויר הנדחה מכחו, מכה על התוף שבאזנינו, ואנו שומעים שיש איזה מהות בקרבתנו. וחוש הריח, הוא רק אויר יוצא מהמהות ומכה על עצבי הריח שלנו, ואנו מריחים. וכן הטעם, הוא רק תולדה מנגיעת איזה מהות בעצבי הטעם שלנו. הרי שכל ד' החושים האלו אינם מציעים לנו רק גילוים של הפעולות המסובבות מאיזו מהות, ולא כלום מן מהות עצמה.",
+            "ואפילו חוש המישוש, שהוא החזק מהחושים, המבדיל בין חם לקר ובין מוצק לרך, הרי כל אלו, אינם אלא גילוי פעולות שבתוך המהות, והמה רק מקרים של המהות, כי החם אפשר לקררו, והקר אפשר לחממו, והמוצק אפשר להפך במלאכת החמיא [-כימיה] לנוזלים, והנוזלים לאוירים, דהיינו רק גאזים [-גזים], שכבר פקע לגמרי ממנו כל הבחן מה' החושים, ועכ\"ז עוד המהות קיימת בו, שהרי אתה יכול שוב להפך את האוירים לנוזלים והנוזלים למוצק. הרי בעליל לעיניך, שה' החושים לא יגלו לנו שום מהות, אלא רק מקרים וגילוי פעולות מן המהות.",
+            "ונודע, שכל מה שאינו בא אלינו במוחש אינו בא גם בדמיון שלנו, ומה שלא יבא בדמיון לא יבא לעולם במחשבה, ואין לנו דרך איך להשכיל אותו. ",
+            "הרי שאין למחשבה תפיסה כלל במהות. ולא עוד, אלא אפילו מהותנו עצמנו, לא נודע לנו מה היא. כי אני מרגיש ויודע שאני תופס מקום בעולם, ואני מוצק, ואני חם, ואני חושב, וכדומה מגילוי פעולות מהותי, אבל אם תשאלני מה מהותי עצמי, שכל אלו הגילוים נמשכים ממנו, איני יודע מה להשיב לך. הרי שההשגחה מנעה ממנו השגת כל מהות, ואנו משיגים רק גילוים ודימוים של פעולות המתגלות מהמהותים."
+        ],
+        [
+            "יג. ואופן הא' שהוא החומר, דהיינו אלו הגילוים של פעולות המתגלות מכל מהות, יש לנו בו תפיסא שלמה, כי הם מסבירים לנו בהספקה גמורה את המהות השוכנת בחומר, באופן שאין אנו סובלים כלום מחוסר השגה בהמהות כשהיא לעצמה, והיא לא חסרה לנו, כמו שלא תחסר לנו אצבע ששית לידנו. והשגת החומר, דהיינו גילוי פעולות של המהות, דיה ומספקת לנו לכל צרכנו והשכלותנו, הן להשגת ישותינו עצמינו, והן להשגת כל הישות שמחוץ לנו."
+        ],
+        [
+            "יד. אופן הב' שהיא צורה המלובשת בחומר, היא גם כן השגה מבוררת ומספיקה לגמרי. כי אנו משכילים אותה מתוך נסיונות ממשים מעשיים, שאנו מוצאים אותם בהתנהגות כל חומר. ומבחינה זו באה לנו כל השכלתנו הגבוהה שאפשר לסמוך עליה לודאות."
+        ],
+        [
+            "טו. אופן הג' שהוא צורה מופשטת, דהיינו, אחר שהצורה נתגלתה לנו פעם בעודה מתלבשת באיזה חומר, יש כח בדמיון שלנו להפשיט אותה לגמרי מן החומר, ולהשכיל אותה במופשט מכל חומר. כמו המעלות והמדות הטובות הבאות בספרי המוסר, שאנו מדברים ממדות אמת ושקר וכעס וגבורה וכדומה, כשהן מופשטות מכל חומר. ואנו מיחסים להן מעלות או גנות, אפילו בשעה שהן מופשטות.",
+            "ותדע שאופן הג' הזה אינו מקובל על דעת המשכילים הזהירים, משום שאי אפשר לסמוך עליו במאה אחוזים, כי בהיותם נשפטים במופשט מהחומר הם עלולים לטעות בהם. למשל, בעל המוסר האידיאלי, דהיינו שאינו איש דתי, מרוב עסקו במעלת האמת, כשהיא בצורתה המופשטת מהחומר, הנה אפילו בעת שיציל איזה אנשים ממיתה על ידי השקר שיאמר להם, יוכל להחליט בעצמו שאפילו כל העולם ילך לאבדון הוא לא יפליט דבר שקר בכונה מפיו. ואין זה דעת תורה, שהרי אין לך דבר שעומד בפני פקוח נפש (יומא פב, א).",
+            "אכן אם היה משכיל הצורות אמת ושקר כבעת שהן מתלבשות בחומר, אז היה מובנם רק בערך מועיל או מזיק להחומר. כלומר, כי אחר נסיונות מרובים שהעולם נתנסה בהם, וראו רוב החורבנות והנזקים שאנשי שקר גרמו בדברי שקרם, ואת רוב התועלתיות שאנשי אמת הביאו בשמירתם את עצמם לומר רק דברי אמת, באו לידי הסכמה אשר אין מעלה יותר חשובה ממדת האמת, ואין גנות כמדת השקר. ואם האידיאליסט היה מבין את זה, אז היה ודאי מסכים לדעת תורה והיה מוצא שדבר השקר להציל אפילו אדם אחד ממיתה הוא לאין ערך יותר חשוב מכל גדלה ושבחה של מדת האמת המופשטת.",
+            "הרי שאין כלל ודאות באותם המושכלות מאופן הג' שהן צורות מופשטות, ואין צריך לומר בצורות מופשטות שעוד לא נתלבשו באיזה חומר מעולם, שהשכלות כגון אלו הן רק איבוד זמן בלבד."
+        ],
+        [
+            "טז. ואחר שנתבאר לך היטב אלו ד' האופנים: חומר, צורה בחומר, צורה מופשטת, ומהות, בדברים המוחשיים. שנתבאר, שאופן הד' שהוא המהות, אין לנו תפישא בה כל עיקר. ואופן הג' הוא מושכל העלול לטעות. ורק האופן הא', שהוא החומר, ואופן הב' שהוא צורה מלובשת בחומר, הם בלבד ניתנו לנו להשגה ברורה ומספקת מצד ההשגחה העליונה. הרי תוכל להבין בעזרתם גם במציאות העצמים הרוחניים, דהיינו בעולמות העליונים אבי\"ע, כי אין לך פרט קטן בהם שלא יהיה נחלק על פי ד' אופנים הללו.",
+            "כי אם תקח למשל איזה פרט בעולם הבריאה, הרי יש שם כלים, שהם גוון האדום, שאור הבריאה עובר על ידו לבני הבריאה, כנ\"ל. והנה הכלי שבבריאה שהוא צבע האדום הוא בחינת חומר, או עצם, דהיינו אופן הא'. ואף על פי שהוא רק צבע שענינו מקרה וגילוי פעולה שבעצם, מכל מקום כבר אמרנו שאין לנו השגה במהות עצמו, אלא רק בגילוי פעולה מהמהות, ואת הגילוי פעולה הזה אנו מכנים בשם עצם או חומר או גוף או כלי, כנ\"ל (באות יג). ואור אלקי המתלבש ועובר דרך הגוון אדום, הוא הצורה המלובשת בהעצם, דהיינו אופן הב', כי על כן נראה האור עצמו בבחינת אור אדום, שיורה על התלבשותו והארתו דרך העצם שהוא בחינת הגוף והחומר כנ\"ל, דהיינו הגוון אדום.",
+            "ואם אמנם תרצה להפשיט האור האלקי מהעצם, שהוא הגוון אדום, ולדון בו כשהוא לעצמו בלי התלבשות בעצם, הרי זה כבר שייך לאופן הג', דהיינו צורה מופשטת מחומר, העלולה לקבל טעויות, כנ\"ל. ולפיכך הוא איסור חמור בהשכלת העולמות העליונים, ושום מקובל אמיתי לא יעסוק בזה, ומכל שכן בעלי הזהר. ואין צריך לומר ב\"מהות\" של הפרט דבריאה, שהרי אין לנו תפישא בה כל עיקר אפילו במהות של עצמים הגשמים, מכל שכן בעצמים הרוחנים.",
+            "הרי שיש לפניך ד' אופנים. א) הכלי דבריאה, שהוא סוד גוון אדום, הנבחן לעצם או חומר של הבריאה. ב) התלבשות אור אלקי בהכלי דבריאה, שהוא צורה בעצם. ג) אור האלקי כשהוא לעצמו, במופשט מהעצם דבריאה. ד) מהות של הפרט. ",
+            "והנה נתבאר היטב גדר הא', שמב' האופנים ג' וד' אין מהם אפילו מלה אחת בכל הזהר, אלא רק ממובן הא' והב' בלבד."
+        ],
+        [
+            "יז. ויחד עם זה יתבאר גדר הב'. ודע שכמו שבארנו ד' האופנים בפרט אחד בעולם הבריאה בלבד, כן הם בדרך כלל בכללות ד' עולמות אבי\"ע. אשר ג' גוונים אדום ירוק שחור שבג' עולמות בי\"ע הם בחינת החומר, או העצם. וגוון לבן שהוא בחינת עולם האצילות, הוא הצורה המתלבשת בהחומר, דהיינו בג' גוונים הנקראים בי\"ע. ובחינת אין סוף כשהוא לעצמו, הוא סוד המהות. והוא שאמרנו בגדר הא', שבבחינת המהות אין לנו תפיסה, שהוא אופן הד' הנעלם בכל העצמים ואפילו בהעצמים שבעולם הזה (כנ\"ל באות יב). ובחינת גוון לבן כשהוא לעצמו בלתי מלובש בג' גוונין שבבי\"ע, דהיינו אור החכמה כשאינו מתלבש בבינה תפארת ומלכות, הרי היא צורה מופשטת מחומר, שאין לנו עסק בו, ואין הזהר מדבר מאופן הזה ולא כלום, אלא מאופן הא' שהוא ג' גווני בי\"ע הנחשבים לחומר, שהם ג' הספירות בינה ת\"ת ומלכות, וכן מאופן הב' שהם הארת אצילות המלובש בג' גווני בי\"ע, דהיינו אור החכמה המתלבש בבינה ותפארת ומלכות, שהם בחינת צורה בעת שמלובשת בהחומר, מב' הללו עוסק ספר הזהר בכל המקומות. ולפיכך אם המעיין לא יזהר להגדיר מחשבתו והבנתו להשכיל דברי הזהר בכל מקום רק בגדרם של ב' האופנים הנזכרים, מיד יתבלבל לו כל הענין, כי יוציא הדברים ממשמעותם."
+        ],
+        [
+            "יח. וכדרך שנתבארו ד' האופנים בכללות אבי\"ע, כן הוא בכל עולם ועולם, ואפילו בפרט קטן שמאיזה עולם, הן בראש עולם אצילות והן בסוף עולם עשיה. כי יש בו חו\"ב תו\"מ כנ\"ל, ונמצא ספירת החכמה לבחינת צורה, ובינה ותו\"מ לבחינת החומר שבהם מתלבשת הצורה, והיינו אופן הא' והב' שבהם עוסק הזהר. אבל מספירת החכמה כשהיא מופשטת מבינה ותו\"מ, שהוא צורה בלי חומר, אין הזהר עוסק בו, ומכל שכן מהמהות, שהוא בחינת א\"ס ב\"ה שבאותו הפרט. באופן שבבינה ותפארת ומלכות שבכל הפרטים, ואפילו באצילות, יש לנו עסק בהם כנ\"ל. ובכתר וחכמה של כל הפרטים, ואפילו במלכות דסוף עשיה, אין לנו עסק בהם בבחינתם עצמם כשהם מופשטים, אלא במדה שמתלבשים בבינה ותו\"מ בלבד. והנה נתבארו היטב ב' הגדרים הראשונים: שכל העסק של בעלי הזהר, הוא בחומר, או צורה בחומר, שזהו גדר הא'. וכן בבי\"ע או בהארת אצילות שבבי\"ע, שזהו גדר הב'."
+        ],
+        [
+            "בחינת הדצח\"מ שבכל העולמות, והמדבר שהוא המרכז בהן",
+            "יט. ועתה נבאר גדר הג', שאף על פי שהזהר עוסק בכל עולם ועולם מבחינת הספירות שהן האלקיות המאירה באותו עולם, וכן מכל פרטי דומם צומח חי מדבר, שהם הנבראים שבאותו עולם, מכל מקום עיקר כונת הזהר קולעת רק אל בחינת המדבר שבאותו עולם.",
+            "ואמשיל לך מהויות שבעולם הזה, כי נתבאר לעיל (בהקדמה לספר הזוהר אות מב) אשר ד' המינים דומם צומח חי מדבר שבכל עולם ועולם, ואפילו בעולם הזה, הם ד' חלקי הרצון לקבל, ובכל אחד מהם יש בערכו עצמו אלו הד' מיני דצח\"מ. עיין שם היטב. ותמצא שהאדם בעולם הזה צריך להזין ולהתגדל מכל ד' בחינות דצח\"מ שבעולם הזה, כי גם מזונותיו של האדם יש בו אלו ד' בחינות, הנמשכים מד' בחינות דצח\"מ שבגופו של אדם, שהם: א) רוצה לקבל לפי מדת קיומו ההכרחי, בכדי להתקיים. ב) רוצה בתוספת יותר ממדת קיומו ההכרחי, ושואף למותרות, אלא שמצטמצם בתאות בהמיות בלבד. ג) שואף לתאות אנושיות כגון כבוד וממשלה. ד) שואף למושכלות.",
+            "והם נמשכים לו בד' חלקי הרצון לקבל שבו. רוצה בקיומו ההכרחי, הוא בחינת הדומם של הרצון לקבל. רוצה בתאות הבהמית, הוא בחינת צומח של הרצון לקבל, כי אינם באים אלא להגדיל ולענג את הכלי שלו שהוא בשר הגוף. רוצה בתאות אנושיות, הוא בחינת החי שברצון לקבל, כי המה מגדילים רוחו. רוצה במושכלות, הוא בחינת המדבר של הרצון לקבל."
+        ],
+        [
+            "כ. ותמצא שבחינה א' שהיא מדת קיומו ההכרחי, ובחינה ב' שהיא מדת תאוות הבהמיות היתרות על מדת קיומו, הוא מקבל וניזון מדברים הנמוכים ממנו שהם דומם וצומח וחי. אבל בחינה ג' שהיא תאוות אנושיות, כגון ממשלה וכבוד, הוא מקבל וניזון מבני מינו השוים אליו. ובחינה ד' של המזונות שהיא המושכלות, הוא מקבל וניזון מבחינה עליונה ממינו, דהיינו מעצם החכמה והשכל שהם רוחניים."
+        ],
+        [
+            "כא. וכמוהו תשכיל בערכים של העולמות העליונים הרוחניים. כי העולמות נחתמים זו מזו ממעלה למטה, וכל בחינות דצח\"מ שבעולם הבריאה מניחים חותמם בעולם היצירה, ומדצח\"מ היצירה נחתמים דצח\"מ דעשיה, ומדצח\"מ דעשיה נחתמים דצח\"מ שבעולם הזה. ונתבאר לעיל בהקדמה אות מ\"ב, שהדוממים שבעולמות הרוחניים מכונים בשם היכלות, והצומח מכונה שם בשם לבושים, והחי בשם מלאכים, והמדבר הוא בחינת נשמות של האדם שבאותו עולם, והעשר ספירות שבכל עולם הם האלקיות, עש\"ה. ונשמות האדם הן המרכז שבכל עולם, והוא ניזון מכל המציאות הרוחני שבאותו עולם, כדרך המדבר הגשמי הניזון מכל המציאות הגשמי שבעולם הזה.",
+            "באופן, שבחינה א' שהוא הרצון לקבל את קיומו ההכרחי, הוא מקבל מהארת היכלות והלבושים אשר שם, ובחינה ב' שהוא מותרות בהמיות המגדילים את גופו, הוא מקבל מבחינת המלאכים אשר שם (ועי' תקוני זוהר תקון ס\"ט דף ק\"ה, ב שורה ל\"ב) שהן הארות רוחניות מיותרות על מדת קיומו, כדי להגדיל את הכלים הרוחנים שנשמתו מתלבשת בהם, הרי שבחינה א' ובחינה ב' מקבל הוא מבחינות נמוכות הימנו שהם ההיכלות הלבושים והמלאכים אשר שם, שהם נמוכים מנשמות בני אדם. ובחינה ג' שהיא תאוות אנושיות, שהן מגדילות את רוחו של האדם המקבל בעולם הזה מבני מינו, נמצא מקבל שם גם כן מבני מינו, דהיינ�� מכל הנשמות הנמצאות באותו העולם, שעל ידיהן מגדיל הארת הרוח של נשמתו. ובחינה ד' של הרצון, דהיינו למושכלות, הוא מקבל שם מהספירות שבאותו עולם, שמהן מקבל בחינת חב\"ד לנשמתו.",
+            "הרי שנשמת האדם שנמצאת בכל עולם ועולם, צריכה להתגדל ולהשתלם מכל הבחינות הנמצאות בעולם ההוא. והוא הגדר הג' שאמרנו, שצריכים לידע שכל דברי הזהר בכל פרט ופרט מהעולמות העליונים שעוסקים בהם, הן מספירות הן מנשמות הן ממלאכים הן מלבושים הן מהיכלות, אף על פי שעוסקים בהם כשהם לעצמם, מכל מקום, מחוייב המעיין להשכיל שהם נאמרים בעיקר כלפי השיעור שבחינת נשמת האדם אשר שם מקבלת מהם וניזונה מהם, באופן שכל דבריהם מרוכזים בצרכיה של הנשמה. ואם תשכיל הכל על פי קו הזה אז תבין ותצליח את דרכיך",
+            "ענין השנויים הנאמרים בספירות שהם אך ביחס לבי\"ע"
+        ],
+        [
+            "כב. ואחר כל אלה נשאר לנו לבאר, את כל אלו תוארים הגשמיים המתבארים בספר הזהר בעשר הספירות, כמו מעלה ומטה, עליה וירידה, התמעטות והתפשטות, קטנות וגדלות, פירוד וזווג, ומספרים, וכדומה, אשר התחתונים על ידי מעשיהם הטובים או מעשיהם הרעים גורמים בעשר ספירות. שלכאורה הדברים מתמיהים היתכן שהאלקיות תתפעל בעצמה ותקבל שינוים כגון אלו בסבת התחתונים.",
+            "ואפילו אם תמצא לומר שאין הדברים אמורים ח\"ו באלקיות עצמה המתלבשת ומאירה בהספירות, אלא רק בכלים של הספירות, שהם אינם אלקיות, אלא שנתחדשו עם בריאת הנשמות בכדי להעלים או לגלות שיעורי השגה במדה וקצבה כראוי לנשמות, להביאם לגמר התיקון הנרצה, כנ\"ל (אות ז') במשל האספקלריא שיש לה ד' זכוכיות צבועות בד' גוונים לבן אדום ירוק שחור, וכן בלבן שבספר, וחומר האותיות שבספר. הרי כל זה יתכן בג' העולמות בי\"ע, ששם נמצאים הכלים של הספירות מחודשים ואינם אלקיות. מה שלא יוצדק כלל להבין זה בעולם האצילות, ששם גם הכלים של העשר ספירות אלקיות גמורה בבחינה אחת עם האור האלקי שבהם כמו שכתוב בתקונים (ג, ב), \"איהו חיוהי וגרמוהי חד בהון\". 'איהו', פירושו, מהות הספירות שהוא סוד א\"ס ב\"ה. 'חיוהי', הוא סוד אור המאיר בהספירות, המכונה בשם אור החיה, כי כל עולם האצילות הוא בחינת חכמה, ואור החכמה נקרא אור החיה, ועל כן אומר חיוהי. ו'גרמוהי', פירושו, הכלים של הספירות. הרי שהכל הוא אלקיות ואחדות גמורה. ואם כן, איך יתכן להבין שם אלו השינויים הנ\"ל שהתחתונים גורמים שם. ויחד עם זה צריכים להבין, אם הכל הוא אלקיות בעולם ההוא, ולא נמצא שם כלום מבחינת נבראים המחודשים, אם כן מאין יש להבחין ג' בחינות האמורים בתיקוני זוהר, איהו חיוהי וגרמוהי, הלא האחדות פשוטה היא בהחלט."
+        ],
+        [
+            "כג. ולהבין זה צריך שתזכור המתבאר לעיל באות י\"ז שנתבאר שעצם מחויב המציאות הוא סוד מהות, שאין לנו תפיסה בו אפילו במהותים הגשמים ואפילו במהותנו עצמנו, ומכל שכן במחויב המציאות. ועולם האצילות הוא סוד צורה, וג' עולמות בי\"ע הם סוד חומר, והארת אצילות בבי\"ע הוא סוד צורה המלובשת בחומר.",
+            "ומכאן תבין שהשם א\"ס ב\"ה שאנו מזכירים, אינו כינוי כלל למהות מחויב המציאות ית' וית', שהרי כל מה שלא נשיג איך נוכל להגדירו בשם או מלה. וכיון שהדמיון וחמשה חושים לא יציעו לנו משהו מבחינת מהות, ואפילו בגשמיות, איך תתכן מחשבה ומלה בו, ומכל שכן במחויב המציאות עצמו.",
+            "אלא צריכים להבין את השם א\"ס ב\"ה כמגודר לנו בגדר הג', שכל המדובר בספר הזהר, הוא מרוכז בדיוק ביחס כלפי הנשמות (כנ\"ל באות כא), באופן שהשם א\"ס ב\"ה אינו כלל לבחינת מחויב המציאות כשהוא לעצמו, אלא מבחינת מה שכל העולמות וכל הנשמות כלולים בו ית' בסוד מחשבת הבריאה, בבחינת סוף מעשה במחשבה תחילה, שהוא הקשר שכל הבריאה בכללה עד גמר התיקון מקושרת בו ית' בשם א\"ס ב\"ה. והוא מה שאנו מכנים לעיל (בהקדמה לספר הזוהר, אות יג) בשם מצב הא' של הנשמות, להיות שכל הנשמות יש להן מציאות בו ית' כשהן מלאות בכל העונג והרוך בגובה הסופי אשר יקבלו בפועל בגמר התיקון. עש\"ה ואין להכפיל דברים."
+        ],
+        [
+            "כד. ואמשול לך משל מהויות עולם הזה. למשל, אדם הרוצה לבנות בית נאה, הנה במחשבה ראשונה הוא רואה לפניו בית מהודר בכל חדריו ופרטיו וכו' כמו שיהיה בגמר בנינו, ואחר זה הוא מחשב תכנית ההוצאה לפועל לכל פרטיה, שהוא יפרט אותם אל הפועלים כל פרט בעתו וזמנו, מעצים ואבנים וברזל וכדומה. ואחר זה הוא מתחיל בנין הבית בפועל עד הגמרו, כמו שהיה מסודר לפניו במחשבה ראשונה.",
+            "ותדע שבחינת א\"ס ב\"ה הוא סוד מחשבה ראשונה הנ\"ל, שהיתה כבר מצוירת לפניו כל הבריאה בשלמותה הסופית. אלא שאין המשל דומה לגמרי לנמשל, כי אצלו ית' העתיד וההוה שוים, והמחשבה גומרת בו ית', ואינו צריך לכלי מעשה כמונו, ולפיכך הוא בו ית' מציאות ממשית. ובחינת עולם אצילות, הוא סוד כמו התכנית המחשבתית בפרטיה, מה שיוצרך אחר כך לגלות בעת שיתחילו לבנות הבית בפועל.",
+            "ותשכיל אשר ב' אלה, שהן המחשבה הראשונה שהוא א\"ס ב\"ה, וכן התכנית המחשבתית של פרטי ההוצאה לפועל בזמנו, אין עוד שם אפילו משהו מן המשהו מבחינת הנבראים, שהרי עדיין הוא בכח ולא בפועל ממשי. כמו אצל האדם, אף על פי שחושב בכל הפרטים מעצים ואבנים וברזל אשר יוצרך לעשות בזמן ההוצאה לפועל, עוד אין בו אלא חומר מחשבתי עצמותי, ואין בו מעצים ואבנים ממשיים אפילו משהו ממשהו. וכל ההפרש הוא, אשר אצל האדם אין תכנית המחשבתית נחשבת למציאות ממשית, אבל במחשבה האלקיות הוא מציאות ממשית לאין ערך יותר ויותר ממציאות הנבראים הממשים עצמם.",
+            "והנה נתבאר סוד א\"ס ב\"ה וסוד עולם האצילות, שכל המדובר בהם הוא רק בקשר עם בריאת הנבראים, אלא בעוד שהם בכח, ועוד לא נגלו עצמותם אפילו משהו, כעין שהמשלנו באדם החושב תכנית ההוצאה לפועל, שאין בו מעצים ואבנים וברזל אפילו משהו."
+        ],
+        [
+            "כה. וג' העולמות בי\"ע ועולם הזה, הם בחינת ההוצאה מכח אל הפועל, כעין האדם הבונה ביתו בפועל ממש, ומביא העצים האבנים והפועלים, עד גמר בנין הבית. ולפיכך האלקיות המאירה בבי\"ע, דהיינו בשיעור שהנשמות צריכות לקבל כדי שתבאנה אל הגמרן, היא מתלבשת בעשרה הכלים כח\"ב חג\"ת נהי\"מ שהם כלים ממשים כלפי אלקותו ית', דהיינו, שאינם אלקיות אלא הם מחודשים לצורך הנשמות."
+        ],
+        [
+            "כו. ותשכיל בהמשל הנ\"ל, ותמצא איך ג' הבחינות של החושב לבנות בית הן מקושרות זו בזו בדרך סבה ומסובב. ששורש כולן הוא המחשבה הראשונה, כי לא יבוא שום פרט בתכנית המחשבתית שלו, אלא לפי סוף המעשה שיצא לפניו במחשבה ראשונה. וכן לא יוציא לפועל משהו בזמן הבנין, אלא לפי הפרטים הערוכים לו בתכנית המחשבתית.",
+            "ומכאן תשכיל בעולמות, שאין שום חידוש קטן בעולמות שלא יהיה נמשך מא\"ס ב\"ה, דהיינו מבחינת מצב הא' של הנשמות, שהן מצויות שם בכל שלמותן שבגמר התיקון, בבחינת סוף מעשה במחשבה תחילה כנ\"ל, ונמצא כלול שם כל מה שיתגלה עד גמר התיקון. ומתחילה נמשך ��א\"ס ב\"ה אל עולם האצילות, כבמשל שתכנית המחשבתית נמשכת מהמחשבה הראשונה. ומעולם האצילות נמשך כל פרט ופרט אל העולמות בי\"ע, בדומה למשל, שמתכנית המחשבתית, נמשכים כל הפרטים בזמן יציאתם לפועל ממש בבנין הבית.",
+            "באופן שאין לך כל פרט קטן המחודש בעולם הזה שלא יהיה נמשך מא\"ס ב\"ה מבחינת מצב הא' של הנשמות. ומא\"ס ב\"ה נמשך אל עולם האצילות, דהיינו ליחס הפרטי השייך לדבר המחודש בעולם הזה בפועל. ומעולם האצילות נמשך החידוש לג' העולמות בי\"ע ששם מתגלה החידוש בפועל ממש, ויוצא שם מבחינת אלקיות לבחינת נברא, וליצירה ולעשיה, עד שנמשך לתחתון הנמצא בעולם הזה. והבן זה היטב, ותמשיל כל דבר לנוהג בבנין הבית אצל אדם גשמי, ואז תבין היטב.",
+            "ונתבאר שאין לך שום חידוש שיתהוה בעולם שלא יהיה נמשך משורשו הכללי שבא\"ס ב\"ה, ומשרשו הפרטי באצילות, ואחר כך עובר דרך בי\"ע ומקבל בחינת נברא, ואחר כך הוא מתהוה בעולם הזה, ותשכיל זה היטב."
+        ],
+        [
+            "כז. ועם זה תבין, שכל השנויים האלו המתוארים בעולם האצילות, אינם נאמרים בהאלקיות כשהוא ית' לעצמו, אלא רק כלפי הנשמות בשעור שמקבלות מאצילות דרך ג' העולמות בי\"ע. וענין המציאות של העולם ההוא, הוא ביחס התכנית המחשבתית אל מחשבה הראשונה שהוא א\"ס ב\"ה, אבל בשניהם, הן בא\"ס ב\"ה והן בעולם אצילות, עוד אינו נמצא שם מבחינת נשמות כלום. כמו בתכנית המחשבתית של אדם החושב בו, שאינו נמצא במוחו משהו מעצים ואבנים וברזל הממשים.",
+            "ומציאות הנשמות מתחילה להתגלות בעולם הבריאה, ומשום זה גם הכלים של עשר ספירות, שהם המודדים שיעור וקצבה אל הנשמות בפועל ממש, המה בהכרח אינם אלקיות, אלא מחודשים, כי באלקיות לא יתכן כלל שינוים ומספר. ולפיכך אנו מיחסים לכלים של העשר ספירות שבבי\"ע ג' הגוונים: אדום ירוק שחור, שלא יתכן אפילו להרהר שיהיו בחינת אלקיות, כי אין ח\"ו שום חידוש דבר נוהג בו.",
+            "אבל האור המלובש בעשרה כלים שבבי\"ע, הוא אלקיות ואחדות פשוטה בלי שום שינוי משהו, ואפילו האור המלובש בכלי התחתון שבעשיה, הוא אלקיות פשוטה בלי שום שנוי ח\"ו, כי האור הוא אחד כשהוא לעצמו, וכל השינוים שנעשו בהארתו ית' נעשו על ידי הכלים של הספירות שאינם אלקיות, שיש להם בדרך כלל ג' גוונים האמורים, ובדרך פרט נעשו מג' גוונים ההם רבי רבבות שינוים לאין קץ."
+        ],
+        [
+            "כח. אמנם ודאי הכלים של עשר ספירות דבי\"ע מקבלים מאצילות כל הפרטים ופרטי פרטים של השינוים, שהרי שם הוא בחינת התכנית המחשבתית מכל הפרטים שיבואו בסדרים של בנין הבית בפועל בבי\"ע. ולפיכך נבחן שהכלים דעשר ספירות חו\"ב תו\"מ שבבי\"ע, מקבלים מהבחינה שכנגדן מחו\"ב תו\"מ שבאצילות, דהיינו מבחינת תכנית המחשבתית אשר שם, להיות כל פרט מהוצאה לפועל מסובב מכל פרט שבתכנית המחשבתית כנ\"ל בארוכה. ולפיכך מבחינה זו אנו מכנים את הכלים דאצילות בשם צבע לבן, שאינו כלל צבע, ומכל מקום הוא המקור לכל הצבעים. ובדמיון הלבן שבספר החכמה, שאף על פי שאין שום תפיסא בלבן שבו, והלבן שבספר אינו אומר לנו כלום, מכל מקום הוא הנושא של כל ספר החכמה, כי הוא המאיר מסביב כל אות ובתוכיותה של כל אות ונותן לכל אות צורה המיוחדת לה, ולכל צרוף מקום מיוחד. באופן שאפשר לומר להיפך, אשר בחומר האותיות האדומות או ירוקות או שחורות אין לנו שום תפיסא, וכל התפיסא וההשכלה שאנו משכילים בחומר האותיות של הספר הוא רק על ידי הלבן שבו, כי על ידי הארתו מסביב האות ובתוך כל אות הוא עושה צורות בהן, שהצורות הללו מגלות לנו את כל החכמה שבהספר.",
+            "וזהו נמשל להעשר ספירות דאצילות, אף על פי שלהיותן נמשלות לצבע לבן, לא יתכן בהן להכיר שום דבר, לא מספר ולא שום שינוי וכדומה מהתוארים, מכל מקום בהארת הלבן אל העולמות בי\"ע שהם ג' הגוונים של חומר האותיות, נמצאים כל השינוים באים בהכרח מעשרת הכלים של ספירות דאצילות, אף על פי שאין שם כלים כשהוא לעצמו, כי כולו לבן. כהמשל בהלבן שבספר ביחס האותיות וצרופיהן, כי הארתו לבי\"ע עושה בהם כלים."
+        ],
+        [
+            "כט. ומהמבואר תבין מה שהתיקוני זוהר מחלק את עולם האצילות לג' בחינות שהן איהו חיוהי וגרמוהי, אף על פי ששם אחדות פשוטה ואין שם מבחינת נבראים משהו. כי 'איהו', פירושו האלקיות כמו שהוא לעצמו, שבזה אין לנו תפיסא ולא ניתן לתפיסא, כמו שנתבאר בכל המהותים אפילו הגשמיים (כנ\"ל באות יב). ו'גרמוהי' פירושו עשרה הכלים חו\"ב תו\"מ אשר שם, שהמשלנו אותם ללבן שבספר החכמה, שאפילו מספר לא יתכן לומר בלבן, כי אין מה שיעשה שם מספר, כי כולו לבן. ומכל מקום לא בלבד שאנו נותנים בהם מספר, אלא כל מיני רבבות השינוים שמתגלים בבי\"ע שהם בחינת חומר האותיות, אנו מוצאים אותם מקודם בכלים חו\"ב תו\"מ שבאצילות עצמה. אמנם רק כדרך הלבן, שהוא נותן כל צורות אותיות שבהספר ובו עצמו אין שום צורה, ונמצא הלבן נחלק לרבבות צורות אף על פי שבו עצמו אין שום צורה, כן עשרה הכלים שבאצילות מפורטים ברבבות שינוים על פי הארתם בבי\"ע, כדוגמת התכנית המחשבתית היוצאת לפועל במלאכה הממשית שבבנין הבית. באופן שכל אלו השינוים היוצאים לפועל בבי\"ע הם רק מהארת הכלים דעשר ספירות חו\"ב תו\"מ דאצילות, ומיחס המקבלים בבי\"ע, אנו מוצאים בהלבן רבבות שינוים. ומיחס אצילות עצמו, הוא כמו לבן כשהוא לעצמו ואינו מלובש בדיו שבאותיות, שאינו נמצא בו שום מספר ושום דבר. ונתבאר היטב סוד גרמוהי שהם הכלים, שכלפי עצמם הם אחדות פשוטה כמו איהו."
+        ],
+        [
+            "ל. ו'חיוהי', פירושו האור המלובש בתוך הלבן שהוא הכלים הנ\"ל. אשר אור זה מובן לנו גם כן רק כלפי הנשמות המקבלות מאצילות, ולא ח\"ו באלקיות כלפי עצמה, כי היא סוד איהו כנ\"ל. דהיינו, בעת שג' עולמות בי\"ע עולים לאצילות עם נשמות בני אדם, אז האור שמקבלים שם נבחן לבחינת אור החכמה, הנקראת אור החיה, ומבחינה זו אנו מכנים שם את האור בשם חיוהי.",
+            "וזה שאמר התיקוני זוהר ד\"איהו חיוהי וגרמוהי חד בהון\", כי כל אלו ג' הבחינות אמורות כלפי המקבלים, שבחינת 'גרמוהי' היא הארת הכלים במקום בי\"ע שמתחת הפרסא דאצילות. כי אור אצילות לא יעבור לעולם למטה מפרסא דאצילות, אלא רק הארת הכלים בלבד. ובחינת 'חיוהי', היא הארת אור עצמו דאצילות דהיינו כשבי\"ע עולים לאצילות. ו'איהו', הוא סוד מהות האלקיות שאינה מושגת כלל, כנ\"ל. ואומר התיקוני זוהר שאף על פי שלנו המקבלים יש להבחין ג' בחינות הללו באצילות, מכל מקום הרי זה רק כלפי המקבלים. אמנם מבחינת עולם אצילות כשהוא לעצמו, אפילו גרמוהי היא בחינת איהו, דהיינו מהות האלקיות, ואין משום זה תפיסה כלל בעולם אצילות כשהוא לעצמו, שהוא סוד צבע לבן שאין בו תפיסא כשהוא לעצמו, והכל שם אחדות פשוטה לגמרי."
+        ],
+        [
+            "לא. ומה שהזהר מתאר את הכלים חו\"ב תו\"מ באצילות שהם גדלים או מתמעטים על ידי מעשה בני אדם, וכן מצינו (בזהר בא) \"ישראל וכו' יהבין תוקפא וחילא לקוב\"ה\", שהמשמעות היא, בהאלקיות כשה��א לעצמה. אינו ח\"ו כפשוטו, כי אלקיות לא יתכן בה שום שינוי ח\"ו, כמו שכתוב (מלאכי ג, ו) \"אני הויה לא שניתי וגו'\". אלא מתוך שמחשבת הבריאה היתה להנות לנבראיו, מכאן אנו למדים שיש לו רצון להשפיע, ומתוך שאנו מוצאים בעולם הזה שהמשפיע מתגדל בקורת רוחו בעת שמתרבים המקבלים ממנו, והוא מתאוה לריבוי המקבלים, הנה מבחינה זו אנו אומרים שהמוחין מתגדלים באצילות בעת שהתחתונים זוכים לקבל השפעת האצילות, או שמפרנסים אותו. וכן להיפך, בעת שאין התחתונים כדאים לקבל שפעו, נמצאים המוחין בשיעור הזה, כמו שמתמעטים, כלומר, שאין מי שיקבל מהם."
+        ],
+        [
+            "לב. ותדמה זה אל נר, שבין אם תדליק ממנו אלף אלפי רבי רבבות נרות, או לא תדליק ממנו כלום, לא תמצא מחמת זה שום שינוי באפס מה בנר עצמו. או כמו אדם הראשון, בין אם יצאו ממנו רבי רבבות בנים כמונו היום ובין אם לא היה מוליד כלל, לא היה פועל זה על אדם הראשון עצמו שום שינוי משהו. כן עולם האצילות כשהוא לעצמו, אין בו ח\"ו שום שינוי משהו, בין אם התחתונים מקבלים הימנו שפעו בשפע גדול, ובין שאינם מקבלים כלום הימנו, וכל הגדלות האמורה רובצת רק על התחתונים בלבד."
+        ],
+        [
+            "לג. אמנם לפי זה, לשם מה היה להם, לבעלי הזהר, לתאר את כל השינויים האלה בעולם האצילות עצמו. היה להם לומר במפורש רק כלפי המקבלים שבבי\"ע, ולא להרבות דברים כל כך באצילות שנצטרך לתרץ עליהם תירוצים.",
+            "אכן יש בזה סוד נמרץ מאד ומאד. והוא סוד \"וביד הנביאים אֲדַמֶה\" (הושע יב, יא). כי באמת יש בזה חפץ אלקי שאלו הדימוים המתפעלים רק בנשמות המקבלים, יתראו אל הנשמות, כמו שהוא ית' עצמו משתתף עמהם, כדי להגדיל ביותר את השגת הנשמות. בדומה לאב המצטמצם להראות לבנו יקירו הקטן בפנים של צער ובפנים של נחת, אף על פי שאין בו לא מן הצער ולא מן הנחת כלום, אלא עושה זאת רק להפעיל את בנו החביב ולהרחיב הבנתו בכדי להשתעשע עמו. ורק אחר שיגדל, ישכיל וידע שכל מה שעשה אביו לא היה בו שום ממשיות יותר אלא רק בכדי להשתעשע עמו.",
+            "כן הוא בענין אשר לפנינו, אף על פי שכל אלו הדימוים והשינוים מתחילים רק בהתפעלות הנשמות ובהם הם מסתיימים, מכל מקום בחפץ אלקי מתדמה להם כאלו הם נראים בו ית' עצמו. ועושה ית' וית' זה, בכדי להרחיב ולהגדיל את השגתן של הנשמות במדה הגדושה ביותר, שהוא בכלל מחשבת הבריאה בכדי להנות לנבראיו."
+        ],
+        [
+            "לד. ואל תתמה על זה, כי כמנהג הזה תמצא גם כן בהשגתנו הגשמית. כי למשל, חוש הראיה שלנו, שאנו רואים לפנינו עולם גדול ענקי, וכל מלואו הנהדר. הרי באמת אין אנו רואים כל זה אלא רק בפנימיותנו עצמה, כלומר, במוח האחורי שלנו, יש שמה כעין מכונה פוטוגרפית המציירת לנו שמה כל הנראה לנו, ולא כלום מחוץ לנו. ועל כל זה עשה ית' לנו שם במוחנו, כעין ראי מלוטש, המהפך לנו כל דבר הנראה שם, שנראה אותו מחוץ למוחנו מול פנינו. ואעפ\"כ מה שאנו רואים מחוץ לנו, אינו ענין אמיתי, מכל מקום, כמה יש לנו להודות להשגחתו ית' וית', שעשה במוחינו את הראי המלוטש הזה, לאפשר לנו לראות ולהשיג כל דבר מחוץ אלינו. כי בזה נתן לנו כח להשכיל כל דבר בדעת ובהשגה ברורה, למדוד כל דבר מבפנים ומבחוץ וכדומה. ולולא זה היתה נעדרת לנו מרבית השכלתנו.",
+            "כן הדבר בחפץ אלוקי במושכלות האלקיות, אע\"פ שכל אלו השינוים נעשים בפנימיות הנשמות המקבלות, מכל מקום, הן רואות את הכל במשפיע עצמו, כי רק בדרך הזה הן זוכות לקבל כל המושכלות ��כל הנועם שבמחשבת הבריאה. וכמו כן תשפוט מהמשל הנ\"ל, אע\"פ שבפועל אנו רואים הכל ממול פנינו, מכל מקום כל בעל שכל יודע בברור, שכל הנראה לנו אינו אלא בפנימיות מוחנו בלבד. כן הנשמות, אע\"פ שכל הדימוים הן רואות במשפיע, מכל מקום אין להן ספק משהו, שכל אלו הם רק בפנימיותן עצמן ולא כלום במשפיע. ודו\"ק בדברים, כי אין בכוחי להרחיבם יותר."
+        ],
+        [
+            "לה. ומתוך שאלו הדברים הם מדברים העומדים בכבשונו של עולם, ואני חושש מאד שהמעיין לא יטעה בתפישתם, כדאי לי לטרוח עוד ולהביא את לשון הזהב של הזהר עצמו בדברים הללו, ולפרשם כפי יכולתי.",
+            "וזה לשונו בסגנונו הזך (פרשת בא אות רטו-ריח וברעיא מהימנא): ואי יקשה בר נש, דהא כתיב כי לא ראיתם כל תמונה. ואם יקשה אדם, הרי כתוב בתורה (דברים ד, טו), \"כי לא ראיתם כל תמונה\", ואיך אנו דורשים בו ית' שמות וספירות.",
+            "איהו יתרץ ליה, האי תמונה חזינא, דהא כתיב, ותמונת ה' יביט וכו'. הוא יתרץ לו, שתמונה זו ראיתי, כעין שכתוב (במדבר יב, ח), \"ותמונת ה' יביט\". שפירושו ספירת המלכות, שבה משתרשים כל העולמות והנשמות, להיותה שורש כל הכלים. ובסוד המקבלים ממנה שמחויבים להשיג הכלים ממנה, הרי נבחנת להם כתמונה, שעליה נאמר \"ותמונת ה' יביט\". כמו שמבאר והולך.",
+            "ואפילו האי תמונה לית ליה באתריה, אלא כד נחית לאמלכא על בריין ויתפשט עלייהו ויתחזי לון לכל חד כפום מראה וחזיון ודמיון דלהון, והאי איהו וביד הנביאים אדמה. ואפילו תמונה זו, שאנו מכנים בספירת המלכות, אין זו במקומה כלפי עצמה ח\"ו, אלא רק כשאור המלכות יורד ומתפשט על הבריות, אז יראה אליהם, לכל אחד ואחד, כפי המראה והחזיון והדמיון שלהם. דהיינו רק בבחינת המקבלים, ולא כלל בספירת המלכות כלפי עצמה. וזה הוא שכתוב (הושע יב, יא), \"וביד הנביאים אדמה\".",
+            "ובגין דא יימא איהו, אע\"ג דאנא אדמה לכו בדיוקנייכו, אל מי תדמיוני ואשוה. ומשום זה, יאמר להם הקב\"ה, אף על פי שאני מתדמה לכם בצורות שלכם, דהיינו בחזיון ודמיון, עכ\"ז, \"ואל מי תדמיוני ואשוה\" (ישעיה מ, כה). דהא קדם דברא קוב\"ה דיוקנא בעלמא, וצייר צורה, הוה הוא יחידאי, בלא צורה ודמיון. שהרי קודם שברא הקב\"ה תמונה בעולם, ומטרם שצייר צורה, היה הקב\"ה יחיד בעולם בלא צורה ודמיון.",
+            "ומאן דאשתמודע ליה קדם בריאה, דאיהו לבר מדיוקנא אסור למעבד ליה צורה ודיוקנא בעלמא, לא באות ה' ולא באות י', ואפילו בשמא קדישא, ולא בשום אות ונקודה בעלמא, והאי איהו כי לא ראיתם כל תמונה. ומי שמשיגו ית' קודם מדרגת בריאה, שהיא בינה, שהוא ית' שם מחוץ לכל תמונה, אסור לדמות לו שם צורה ותמונה בעולם, לא באות ה' ולא באות י' ואפילו לקרא אותו בשם הויה הקדוש או באיזה אות ונקודה. וזה שאומר הכתוב כי לא ראיתם כל תמונה. כלומר, שהכתוב כי לא ראיתם כל תמונה קאי על הזוכים להשיגו למעלה ממדרגת הבריאה, שהיא בינה. כי בב' הספירות כתר חכמה, אין שם בחינת צורה ודמיון כלל, שפירושו כלים וגבולים, כנ\"ל באות י\"ח, ותחילת הכלים מתחילים מספירת הבינה ולמטה. ולכן כל הרמזים באותיות או נקודות או שמות הקדושים, אינם אלא מבינה ולמטה בלבד, וגם לא במקומם של הספירות עצמן אלא כלפי המקבלים בלבד, כנ\"ל אצל ספירת המלכות."
+        ],
+        [
+            "לו. (ולכאורה נמצא בדבריהם כעין סתירה, שהרי מקודם לכן אמרו, שרק מספירת המלכות נמשכות הצורות אל המקבלים, שאומר \"אלא כד נחית לאמלכא על בריין וכו' שזהו סוד וביד נביאים אדמה\", וכא�� אומר שמבריאה ולמטה דהיינו מבינה ולמטה נמשכות הצורות אל המקבלים.",
+            "והענין הוא, כי באמת אין צורה ותמונה נמשכת אלא מבחינה ד' שהיא המלכות, וממנה נמשכים הכלים במקום המקבלים, ולא כלום מט' ספירות ראשונות שהן כתר חכמה בינה תפארת (כמו שנתבאר בפתיחה לחכמת הקבלה אות נח). אלא בעולם התיקון, נעשה שיתוף מדת הרחמים בדין, שפירושו שהעלה ספירת המלכות הנבחנת למדת הדין, והביאה תוך ספירת הבינה הנבחנת למדת הרחמים (כמ\"ש בפתיחה לחכמת הקבלה אות נח עש\"ה), ולפיכך מאז ואילך נשרשו הכלים של המלכות בספירת הבינה, כמו שאומר כאן. באופן שהזהר מתחיל לדבר משורש האמיתי של התמונות שהן הכלים, ואומר שהן במלכות, ואחר כך אומר שהן בבריאה, היינו מכח השיתוף שנעשה לתיקון העולם. וכן אמרו חז\"ל (בראשית רבה יב, טו), \"מתחילה ברא הקב\"ה את העולם במדת הדין, ראה שאין העולם מתקיים שיתף עמה מדת הרחמים\".",
+            "ודע שהעשר ספירות כח\"ב תו\"מ, יש להן כינוים רבים בספר הזהר, דהיינו לפי הוראותיהן המרובות. וכשהן מכונות בשם כתר אצילות בריאה יצירה עשיה, תהיה הוראתן להבחין בין כלים דפנים הנקראים כתר ואצילות דהיינו כתר חכמה, לבין כלים דאחורים הנקראים בריאה יצירה עשיה, דהיינו בינה תפארת ומלכות. אשר הבחן הזה יצא בהם, מכח השיתוף דמדת הדין במדת הרחמים (כמ\"ש בפתיחה לחכמת הקבלה באות קפג ע\"ש). ומשום שהזהר רוצה לרמז ענין השיתוף של המלכות בבינה, לכן מכנה הזהר לספירה הבינה בשם בריאה, כי מקודם שנעשה השיתוף הזה לא היתה תמונה וצורה בבינה ואפילו כלפי המקבלים, אלא רק במלכות לבדה.)"
+        ],
+        [
+            "לז. וממשיך שם, אבל בתר דעביד האי דיוקנא דמרכבה דאדם עלאה, נחית תמן ואתקרי הוי\"ה. בגין דישתמודעון ליה במדות דיליה, בכל מדה ומדה. אבל לאחר שעשה אותה הצורה של המרכבה דאדם העליון, ירד ונתלבש שם, והוא נקרא בו בצורת ד' אותיות הוי\"ה, דהיינו העשר ספירות כח\"ב תו\"מ, כי קוצו של הי' הוא כתר, י' היא חכמה, ה' היא בינה, ו' היא תפארת, ה' אחרונה היא מלכות. בכדי שישיגו אותו ית' בדרך מדותיו, דהיינו הספירות, ובכל מדה ומדה שבו."
+        ],
+        [
+            "לח. ביאור הדברים, כי מבריאה ואילך, דהיינו מבינה אחר שנשתתפה במדת הדין שהיא מלכות, נמשכות התמונות והצורות אל המקבלים שהן הנשמות, ולא ח\"ו במקומה עצמה, אלא רק במקום המקבלים, כנ\"ל. ואומר, שעשה אז צורת המרכבה של אדם העליון, וירד ונתלבש בצורת אדם הזה. כלומר, כי כל צורתו של גופו של אדם בתרי\"ג הכלים אשר לו, נמשכים מן הכלים של הנשמה. כי יש להנשמה תרי\"ג כלים המכונים רמ\"ח אברים ושס\"ה גידים רוחניים הנחלקים לה' חלוקות על פי ד' אותיות הויה וקוצו של יוד: הראש שלה הוא בחינת כתר, ומפה עד החזה הוא חכמה, ומחזה עד הטבור הוא בינה, ומטבור עד סיום רגלין הוא ב' הספירות תפארת ומלכות.",
+            "וכן התורה בכללה נבחנת בסוד פרצוף אדם, שהוא סוד רמ\"ח מצות עשה כנגד רמ\"ח אברים, ושס\"ה מצות לא תעשה כנגד שס\"ה גידין, ויש בה ה' חלוקות שהם סוד ה' חומשי תורה.",
+            "וזהו המכונה דיוקנא דמרכבה דאדם עלאה, דהיינו אדם דבריאה, שהוא בינה, שממנה מתחילים אלו הכלים להמשך במקומם של הנשמות. ומכונה אדם העליון, כי יש ג' בחינות אדם בספירות, דהיינו אדם דבריאה, אדם דיצירה, אדם דעשיה. אמנם בכתר וחכמה אין שום תמונה כלל, שיתכן לכנותה באיזה אות ונקודה או בד' אותיות הוי\"ה, כנ\"ל. ולפי שמדבר כאן מעולם הבריאה, לפיכך מדייק לומר אדם עלאה."
+        ],
+        [
+            "אמנם תזכור תמיד דברי הזהר, שאין תמונות הללו במקומן של הספירות בינה ות\"ת ומלכות, אלא רק במקומם של המקבלים. אלא משום שאלו הספירות משפיעים הכלים ולבושים ההם, בגין דישתמודעון ליה במדות דיליה, בכדי שהנשמות ישיגו אותו על ידי האור הנמשך להם במדה וגבול על פי תרי\"ג האברים שלהם, לכן אנו מכנים גם למשפיעים בשם אדם. אמנם שם הם רק בבחינת צבע לבן, כנ\"ל באות ח' עש\"ה.",
+            "לט. ולא יוקשה לך הרי ד' אותיות הויה וקוצו של יוד הן ה' כלים כנ\"ל, כי הכלים מכונים תמיד אותיות, והן סוד ה' הספירות כח\"ב תו\"מ כנ\"ל, הרי מפורש, שיש כלים גם בכתר חכמה, שעליהם רומזים קוצו של יוד והיוד דהויה.",
+            "והענין הוא כי מה שאומר, התמונות והמדות שהן הכלים מתחילות מבריאה ולמטה, דהיינו בג' הספירות בינה ות\"ת ומלכות בלבד, ולא בכתר וחכמה, היינו מבחינת מהותן של הספירות. אמנם נודע, שהספירות נכללות זו מזו, ויש עשר ספירות כח\"ב תו\"מ בכתר וכן כח\"ב תו\"מ בחכמה, וכן כח\"ב תו\"מ בבינה, וכן בת\"ת וכן במלכות. ולפי זה נמצא שבכל אחת מה' הספירות כח\"ב תו\"מ נמצאות ג' הספירות בינה ותפארת ומלכות שמהן באים הכלים.",
+            "ובזה תבין, שקוצו של יוד שהוא סוד הכלים דכתר, יורה על בינה ותו\"מ הנכללים בכתר. והי' דהויה שהיא כלי דחכמה, יורה על בינה ותו\"מ הנכללים בחכמה. באופן שבחינת כתר וחכמה הנכללים אפילו בבינה וזו\"ן אין להם בחינת כלים, ובחינת בינה ותו\"מ הנכללים אפילו בכתר חכמה נוהג גם בהם כלים. ומבחינה זו, יש באמת ה' בחינות אדם, כי הבינה ותו\"מ שבכל ה' הספירות משפיעים בסוד מרכבה דאדם. ולפיכך יש אדם מבחינת כתר, ונקרא אדם קדמון. ויש אדם מבחינת חכמה, ונקרא אדם דאצילות. ואדם מבחינת בינה, ונקרא אדם דבריאה. ואדם מבחינת תפארת, ונקרא אדם דיצירה. ואדם מבחינת מלכות, ונקרא אדם דעשיה."
+        ],
+        [
+            "מ. וקרא אל אלקים שדי צבאות אהיה, בגין דישתמודעון ליה בכל מדה ומדה, איך יתנהג עלמא בחסד וגבורה לפי עובדיהון דבני נשא. וקרא עצמו בשמות, אל אלקים שדי צבאות אהי\"ה, בכדי שיכירו אותו ית' בכל מדה ומדה שבו. כי עשרה שמות שבתורה שאינם נמחקים, הם סוד עשר הספירות. כמו שכתוב בזהר (ויקרא אות קסח) ספירת הכתר נקראת אהיה, וספירת החכמה נקראת יה, וספירת הבינה נקראת הוי\"ה בניקוד אלקים, ספירת החסד נקראת אל, וספירת הגבורה נקראת אלקים, וספירת ת\"ת נקראת הוי\"ה, וב' הספירות נצח והוד נקראות צבאות, וספירת היסוד נקראת אל חי, וספירת המלכות נקראת אדנ\"י"
+        ],
+        [
+            "מא. דאי לא יתפשט נהוריה על כל בריין, איך ישתמודעון ליה, ואיך יתקיים מלא כל הארץ כבודו. ואם לא היה מתפשט אורו ית' על כל הבריות על ידי שנתלבש כביכול באלו הספירות הקדושות, איך היו הבריות זוכות להכיר אותו ית', ואיך היה מקוים הכתוב (ישעיה ו, ג) \"מלא כל הארץ כבודו\". פירוש, שבזה מתרץ את החפץ האלקי להראות אל הנשמות כמו שבו עצמו היה אלו השינוים שבהספירות, שהוא בכדי ליתן מקום להנשמות להכרה והשגה מספקת בו ית', כי אז יקוים הכתוב מלא כל הארץ כבודו. דהיינו כמו שאמרנו לעיל באות ל\"ג ע\"ש."
+        ],
+        [
+            "מב. ווי ליה מאן דישוה ליה לשום מדה, ואפילו מאלין מדות דיליה, כל שכן לבני האדם אשר בעפר יסודם, דכלים ונפסדים. ועם כל זה, ווי למי שישוה לו ית' לאיזה מדה, כלומר, שיאמר שהמדה נמצאת בו ית' כשהוא לעצמו, ואפילו באלו המדות הרוחניות שהוא מתראה להנשמות, ומכל שכן במדות גשמיות מטבע בני אדם ��יסודם מעפר והם כלים ונפסדים. דהיינו כמו שאמרנו (לעיל באות לד), כי אף על פי שחפץ אלקי הוא, שהנשמות המקבלות תראינה, שהשינויים שבהן הן במשפיע ית', עכ\"ז צריך להיות ברור לנשמות, שאין בו ח\"ו שום שינוי ושום מדה, אלא הוא רק חפץ אלקי שיתדמה להם כן, בסוד הכתוב (הושע יב, יא) \"וביד הנביאים אדמה\". ואם ח\"ו יטעו בזה, אז ווי להם, כי אבדו כרגע מהשפע האלקי. ואין צריך לומר כלפי הטפשים שידמו לו ית' איזה מקרה ממקרי בשר ודם הכלה ונפסד עכ\"ל.",
+            "וטוב למעיין שישכיל כל ההמשך של הזהר הזה, המבאר ענין עשר הספירות וג' העולמות בי\"ע. ואין כאן המקום להאריך יותר."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Baal HaSulam/Baal HaSulam's Preface to Zohar/Hebrew/merged.json

@@ -0,0 +1,204 @@
+{
+    "title": "Baal HaSulam's Preface to Zohar",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Baal_HaSulam's_Preface_to_Zohar",
+    "text": [
+        [
+            "א. היות, שעומק החכמה שבספר הזהר הקדוש סגור ומסוגר באלף מפתחות, ושפתנו האנושית דלה ביותר מלהמציא לנו ביטוי נאמן ומספיק כדי לפרש דבר אחד שבספר הזה עד סופו, והביאור שעשיתי, אינו אלא סולם לעזור להמעיין לעלות לגובהם של הדברים, ולהסתכל ולעיין בדברי הספר עצמו. לכן מצאתי לנחוץ להכין את המעיין וליתן לו דרך ומבוא בגדרים נאמנים, איך להגות ולהשכיל בהספר."
+        ],
+        [
+            "ב. בראשונה צריך שתדע, שכל המדובר בספר הזהר, ואפילו בדברי אגדה שבו, הוא ערכים של עשר ספירות הנקראות כח\"ב חג\"ת נהי\"מ, וצרופי ערכיהן. בדומה לכ\"ב האותיות שבשפה המדוברת, שצרופיהן מספיקים לנו לגלות כל חפץ וכל חכמה, כן הערכים וצרופי ערכים שבעשר ספירות, מספיקים לגלות כל החכמה שבספר השמים.",
+            "אכן, יש בזה ג' גדרים, שצריכים להזהר בהם מאד שלא לצאת חוץ מהם בעת העיון בדברי הספר. ומתחילה אציע אותם בקיצור, ואחר כך אבאר אותם בהרחבה."
+        ],
+        [
+            "ג. גדר א'. כי יש ד' אופנים בדרכי ההשכלה, המכונים: חומר, צורה שבחומר, צורה מופשטת, מהות. וכן הוא בהעשר ספירות כמו שאבאר להלן. ותדע, שבמהות, וכן בצורה מופשטת שבעשר ספירות, אין לזהר עסק כלל, אלא רק בחומר שבהן, או בצורה שבהן בעודה מלובשת בחומר"
+        ],
+        [
+            "ד. גדר ב'. בהיות, שכללות כל המציאות האלקית, בקשר עם בריאת הנשמות ודרכי קיומן, נבחנת לנו בג' הבחנות שהן: א) אין סוף ברוך הוא, ב) עולם האצילות, ג) ג' העולמות הנקראים בריאה יצירה עשיה. תדע, שאין הזהר עוסק אלא בג' העולמות בי\"ע, וכן בא\"ס ב\"ה ועולם האצילות בשיעור שבי\"ע מקבלים מהם, אבל בא\"ס ב\"ה ועולם האצילות בבחינתם כשהם לעצמם, אין הזהר עוסק בהם כלל."
+        ],
+        [
+            "ה. גדר ג'. היות שיש בכל עולם ועולם מבי\"ע ג' בחינות, ",
+            "א) העשר ספירות, שהן האלקיות המאירות באותו עולם. ",
+            "ב) נשמות רוחות ונפשות בני אדם. ",
+            "ג) יתר המציאות שבו, המכונים מלאכים לבושים והיכלות, שלפרטיהם אין מספר. ",
+            "תשכיל, שאף על פי שהזהר מרחיב ביאור כל הפרטים שבכל עולם, מכל מקום צריך שתדע שעיקר דברי הזהר מרוכזים תמיד רק לבחינת נשמות בני אדם שבאותו עולם. ומה שמדבר ומבאר שאר הבחינות, אינו אלא כדי לדעת השיעור שהנשמות מקבלות מהן, ומה שאינו נוגע לקבלת הנשמות אין הזהר מדבר בהם, אפילו מלה אחת. לפיכך אתה צריך להשכיל בכל דבר המובא בספר הזהר, רק במה שנוגע לקבלת הנשמה.",
+            "ומתוך שאלו ג' הגדרים הם חמורים ביותר, ואם המעיין לא ידע להזהר בהם ויוציא דברים מחוץ לגדריהם, תיכף יתבלבל לו הענין, לכן מצאתי לנחוץ לטרוח ולהרחיב הבנתם של אלו ג' הגדרים עד כמה שידי מגעת, באופן, שיהיו מובנים לכל נפש."
+        ],
+        [
+            "ו. וכבר ידעת, שעשר ספירות הן, הנקראות חכמה בינה תפארת ומלכות, ושורשן הנקרא כתר (והן עשר, להיות ספירת התפארת בלבדה כוללת בתוכה שש ספירות, הנקראות: חסד גבורה תפארת נצח הוד ויסוד. וזכור זה לכל המקומות שאנו רגילים לומר, עשר ספירות שהן חו\"ב תו\"מ), ובדרך כלל, הן כוללות כל ד' העולמות אבי\"ע, כי עולם האצילות הוא ספירת חכמה, ועולם הבריאה הוא ספירת הבינה, ועולם היצירה הוא ספירת התפארת, ועולם העשיה הוא ספירת המלכות. ובפרטות, לא בלבד שכל עולם ועולם יש בו עשר ספירות חו\"ב תו\"מ. א��א אפילו פרט קטן שבכל עולם, יש לו גם כן אלו עשר ספירות חו\"ב תו\"מ כמו שכתבתי לעיל (בהקדמה לספר הזהר אות מג ואות נ' ואות נו), עיין שם היטב ואין להאריך כאן."
+        ],
+        [
+            "ז. והמשיל הזהר אלו העשר ספירות חו\"ב תו\"מ, לארבעה צבעים שהם: לבן, לספירת החכמה. אדום, לספירת הבינה. ירוק, לספירת התפארת. שחור, לספירת המלכות (כמ\"ש להלן בראשית ב' דף י\"ד אות כז). פירוש, שהוא בדוגמא לאספקלריא שיש לה ד' זכוכיות צבועות בד' הצבעים הללו, ואף על פי שהאור שבה אחד הוא, מכל מקום כשהוא עובר דרך הזכוכיות, הוא מצטבע, ונעשה ד' מיני אורות: אור לבן, אור אדום, אור ירוק, ואור שחור. כן האור שבכל הספירות הוא אלקיות ואחדות פשוטה, מראש אצילות עד סוף עשיה, וענין ההתחלקות לעשר ספירות חו\"ב תו\"מ, הוא בסבת הכלים הנקראים חו\"ב תו\"מ, שכל כלי הוא כמו מחיצה זכה, שאור האלקי עובר דרכה אל המקבלים, ועל כן נבחן שכל כלי עושה את האור לצבע אחר. אשר הכלי דחכמה שבעולם האצילות, מעביר אור לבן, כלומר בלי צבע, כי הכלי דאצילות הוא כמו האור עצמו, ואין אור האלקי מקבל בסבתו שום שינוי כל שהוא בעברו דרך בו. וזהו סוד שאמרו בזהר (הקדמת תיקוני הזוהר ג, ב) על עולם האצילות, דאיהו חיוהי וגרמוהי חד בהון (כמ\"ש להלן), ולפיכך נבחן אור האצילות לאור לבן. מה שאין כן הכלים של העולמות בריאה יצירה ועשיה, כבר האור מקבל בסבתם איזה שינוי וכהות, בעברו דרך בם אל המקבלים, דהיינו המשל מאור אדום לבינה שהיא בריאה. ואור ירוק כעין אור החמה לתפארת, שהוא עולם היצירה. ואור שחור, לספירת המלכות שהוא עולם עשיה."
+        ],
+        [
+            "<b>ההבחן בין אור האצילות הנרמז ב'לבן' לעולמות בי\"ע</b>",
+            "ח. ומלבד האמור, יש בהמשל הזה של ד' הצבעים, רמז חשוב מאד. כי האורות העליונים מכונים ספר, כמו שכתוב (בספר יצירה פרק א' משנה א') \"וברא את עולמו בשלשה ספרים, בספר וסופר וסיפור\". וכן הכתוב אומר \"ונגולו כספר השמים\" (ישעיה לד, ד). והנה גילוי החכמה שבכל ספר, אינו בלבן שבו, אלא רק בצבעים, דהיינו בדיו, שממנו באות האותיות שבספר, בצרופי החכמה אל המעיין, שבדרך כלל, יש בספר אלו ג' מיני דיו, אדום, ירוק ושחור.",
+            "כמו כן עולם האצילות שהוא סוד חכמה, שכולו אלקיות, הוא בבחינת הלבן שבספר, כלומר שאין לנו תפיסא בו כלל. אלא כל הגילוי שבספר השמים, הוא בספירות בינה ותפארת ומלכות, שהן ג' עולמות בי\"ע, להיותם בחינת הדיו שבספר השמים, שהאותיות וצרופיהן מתגלות בג' מיני דיו הנזכרים, ורק על ידיהן מתגלה אור האלקי אל המקבלים.",
+            "ויחד עם זה יש להבחין. כמו שהלבן שבספר הוא עיקר הנושא של הספר, והאותיות כולן הן \"נשואות\" על הלבן שבספר, ולולא הלבן לא היתה אפשרית שום מציאות לאותיות וכל גילוי החכמה שבהן. כן עולם האצילות, שהוא ספירת החכמה, הוא עיקר הנושא של גילוי החכמה המתגלית דרך העולמות בי\"ע. וזה סוד הכתוב \"כולם בחכמה עשית\" (תהלים קד, כד)."
+        ],
+        [
+            "ט. והוא שאמרנו לעיל בגדר הג' [צ\"ל הב'], שאין הזהר מדבר בעולם האצילות כשהוא לעצמו, והוא מטעם היותו כבחינת הלבן שבספר. אלא לפי הארתו בג' העולמות בי\"ע, והוא מטעם היותם בבחינת הדיו והאותיות וצרופיהן שבספר. והיינו בב' אופנים, או שג' העולמות בי\"ע מקבלים הארת עולם האצילות במקומם עצמם, שאז האור מתמעט להם בהרבה בדרך עברו את הפרסא שמתחת עולם האצילות, עד שנבחן רק להארת כלים דאצילות. או בדרך עלית העולמות בי\"ע למעלה מפרסא, למקום הספירות ב��נה ת\"ת ומלכות דאצילות, ונמצאים מלבישים עולם האצילות, דהיינו שמקבלים את האור במקום הארתו (כמו שכתוב בפתיחה לחכמת הקבלה מאות קנה ואילך)."
+        ],
+        [
+            "י. אמנם אין המשל דומה לגמרי לנמשל. כי ספר החכמה שבעולם הזה, הרי הן הלבן והן הדיו שבאותיותיו, אין בהם רוח חיים, וגילוי החכמה שבסבתם, אינו במהותם עצמם אלא מחוץ להם, דהיינו בהמוח של המעיין בו. מה שאין כן ד' העולמות אבי\"ע, שהם ספר השמים, הרי כל המוחין שבמציאות הרוחנית והגשמית נמצאים בהם ונמשכים מהם. ולפיכך תשכיל, אשר הלבן שבו שהוא הנושא שבהספר, הוא עצמו המושכל שבהספר, וג' צבעי הדיו, המה המבארים את המושכל הזה."
+        ],
+        [
+            "<b>ד' אופני השכלה, וב' האופנים שבהם הזוהר עוסק</b>",
+            "יא. ויש להשכיל כאן אלו ד' אופני המושכלות, המובאים לעיל בגדר הא', שהם: א) חומר, ב) צורה מלובשת בחומר, ג) צורה מופשטת. ד) מהות. אלא שאבאר אותם מקודם בדברים המוחשים שבעולם הזה. למשל כשאתה אומר, איש גבור או איש אמיתי או שקרן, וכדומה. הרי לפניך: א) החומר שלו, דהיינו גופו. ב) צורה מלובשת בחומר שלו, דהיינו גבור או אמיתי או שקרן. ג) צורה מופשטת, כלומר, כי תוכל להפשיט הצורה של גבור ואמיתי ושקרן, מעל חומר האיש, ולהשכיל ג' צורות הללו כשהן לעצמן בלתי מלובשות בשום חומר וגוף, דהיינו להשכיל המדות של גבורה ואמת ושקר, ולהבחין בהן מעלה או גנות, בשעה שהן מופשטות מכל חומר. ד) מהותו של האיש."
+        ],
+        [
+            "יב. ותדע, שאופן הד', שהוא מהות האיש כשהוא לעצמו בלי החומר, אין לנו תפיסא בו כלל. כי ה' החושים, והדמיון שלנו, לא יציעו לנו אלא גילוי פעולות של המהות, ולא כלום בעצם המהות. כי למשל חוש הראיה, מציע לנו רק צללים מן המהות הנראית, בערך התרשמותם מול האור. וחוש השמיעה, הוא רק כח הכאה של איזה מהות באויר, ואויר הנדחה מכחו, מכה על התוף שבאזנינו, ואנו שומעים שיש איזה מהות בקרבתנו. וחוש הריח, הוא רק אויר יוצא מהמהות ומכה על עצבי הריח שלנו, ואנו מריחים. וכן הטעם, הוא רק תולדה מנגיעת איזה מהות בעצבי הטעם שלנו. הרי שכל ד' החושים האלו אינם מציעים לנו רק גילוים של הפעולות המסובבות מאיזו מהות, ולא כלום מן מהות עצמה.",
+            "ואפילו חוש המישוש, שהוא החזק מהחושים, המבדיל בין חם לקר ובין מוצק לרך, הרי כל אלו, אינם אלא גילוי פעולות שבתוך המהות, והמה רק מקרים של המהות, כי החם אפשר לקררו, והקר אפשר לחממו, והמוצק אפשר להפך במלאכת החמיא [-כימיה] לנוזלים, והנוזלים לאוירים, דהיינו רק גאזים [-גזים], שכבר פקע לגמרי ממנו כל הבחן מה' החושים, ועכ\"ז עוד המהות קיימת בו, שהרי אתה יכול שוב להפך את האוירים לנוזלים והנוזלים למוצק. הרי בעליל לעיניך, שה' החושים לא יגלו לנו שום מהות, אלא רק מקרים וגילוי פעולות מן המהות.",
+            "ונודע, שכל מה שאינו בא אלינו במוחש אינו בא גם בדמיון שלנו, ומה שלא יבא בדמיון לא יבא לעולם במחשבה, ואין לנו דרך איך להשכיל אותו. ",
+            "הרי שאין למחשבה תפיסה כלל במהות. ולא עוד, אלא אפילו מהותנו עצמנו, לא נודע לנו מה היא. כי אני מרגיש ויודע שאני תופס מקום בעולם, ואני מוצק, ואני חם, ואני חושב, וכדומה מגילוי פעולות מהותי, אבל אם תשאלני מה מהותי עצמי, שכל אלו הגילוים נמשכים ממנו, איני יודע מה להשיב לך. הרי שההשגחה מנעה ממנו השגת כל מהות, ואנו משיגים רק גילוים ודימוים של פעולות המתגלות מהמהותים."
+        ],
+        [
+            "יג. ואופן הא' שהוא החומר, דהיינ�� אלו הגילוים של פעולות המתגלות מכל מהות, יש לנו בו תפיסא שלמה, כי הם מסבירים לנו בהספקה גמורה את המהות השוכנת בחומר, באופן שאין אנו סובלים כלום מחוסר השגה בהמהות כשהיא לעצמה, והיא לא חסרה לנו, כמו שלא תחסר לנו אצבע ששית לידנו. והשגת החומר, דהיינו גילוי פעולות של המהות, דיה ומספקת לנו לכל צרכנו והשכלותנו, הן להשגת ישותינו עצמינו, והן להשגת כל הישות שמחוץ לנו."
+        ],
+        [
+            "יד. אופן הב' שהיא צורה המלובשת בחומר, היא גם כן השגה מבוררת ומספיקה לגמרי. כי אנו משכילים אותה מתוך נסיונות ממשים מעשיים, שאנו מוצאים אותם בהתנהגות כל חומר. ומבחינה זו באה לנו כל השכלתנו הגבוהה שאפשר לסמוך עליה לודאות."
+        ],
+        [
+            "טו. אופן הג' שהוא צורה מופשטת, דהיינו, אחר שהצורה נתגלתה לנו פעם בעודה מתלבשת באיזה חומר, יש כח בדמיון שלנו להפשיט אותה לגמרי מן החומר, ולהשכיל אותה במופשט מכל חומר. כמו המעלות והמדות הטובות הבאות בספרי המוסר, שאנו מדברים ממדות אמת ושקר וכעס וגבורה וכדומה, כשהן מופשטות מכל חומר. ואנו מיחסים להן מעלות או גנות, אפילו בשעה שהן מופשטות.",
+            "ותדע שאופן הג' הזה אינו מקובל על דעת המשכילים הזהירים, משום שאי אפשר לסמוך עליו במאה אחוזים, כי בהיותם נשפטים במופשט מהחומר הם עלולים לטעות בהם. למשל, בעל המוסר האידיאלי, דהיינו שאינו איש דתי, מרוב עסקו במעלת האמת, כשהיא בצורתה המופשטת מהחומר, הנה אפילו בעת שיציל איזה אנשים ממיתה על ידי השקר שיאמר להם, יוכל להחליט בעצמו שאפילו כל העולם ילך לאבדון הוא לא יפליט דבר שקר בכונה מפיו. ואין זה דעת תורה, שהרי אין לך דבר שעומד בפני פקוח נפש (יומא פב, א).",
+            "אכן אם היה משכיל הצורות אמת ושקר כבעת שהן מתלבשות בחומר, אז היה מובנם רק בערך מועיל או מזיק להחומר. כלומר, כי אחר נסיונות מרובים שהעולם נתנסה בהם, וראו רוב החורבנות והנזקים שאנשי שקר גרמו בדברי שקרם, ואת רוב התועלתיות שאנשי אמת הביאו בשמירתם את עצמם לומר רק דברי אמת, באו לידי הסכמה אשר אין מעלה יותר חשובה ממדת האמת, ואין גנות כמדת השקר. ואם האידיאליסט היה מבין את זה, אז היה ודאי מסכים לדעת תורה והיה מוצא שדבר השקר להציל אפילו אדם אחד ממיתה הוא לאין ערך יותר חשוב מכל גדלה ושבחה של מדת האמת המופשטת.",
+            "הרי שאין כלל ודאות באותם המושכלות מאופן הג' שהן צורות מופשטות, ואין צריך לומר בצורות מופשטות שעוד לא נתלבשו באיזה חומר מעולם, שהשכלות כגון אלו הן רק איבוד זמן בלבד."
+        ],
+        [
+            "טז. ואחר שנתבאר לך היטב אלו ד' האופנים: חומר, צורה בחומר, צורה מופשטת, ומהות, בדברים המוחשיים. שנתבאר, שאופן הד' שהוא המהות, אין לנו תפישא בה כל עיקר. ואופן הג' הוא מושכל העלול לטעות. ורק האופן הא', שהוא החומר, ואופן הב' שהוא צורה מלובשת בחומר, הם בלבד ניתנו לנו להשגה ברורה ומספקת מצד ההשגחה העליונה. הרי תוכל להבין בעזרתם גם במציאות העצמים הרוחניים, דהיינו בעולמות העליונים אבי\"ע, כי אין לך פרט קטן בהם שלא יהיה נחלק על פי ד' אופנים הללו.",
+            "כי אם תקח למשל איזה פרט בעולם הבריאה, הרי יש שם כלים, שהם גוון האדום, שאור הבריאה עובר על ידו לבני הבריאה, כנ\"ל. והנה הכלי שבבריאה שהוא צבע האדום הוא בחינת חומר, או עצם, דהיינו אופן הא'. ואף על פי שהוא רק צבע שענינו מקרה וגילוי פעולה שבעצם, מכל מקום כבר אמרנו שאין לנו השגה במהות עצמו, אלא רק בגילוי פעולה מהמהות, ואת הגילוי פעולה הזה אנו מכנים בשם עצם או חומר או גוף או כלי, כנ\"ל (באות יג). ואור אלקי המתלבש ועובר דרך הגוון אדום, הוא הצורה המלובשת בהעצם, דהיינו אופן הב', כי על כן נראה האור עצמו בבחינת אור אדום, שיורה על התלבשותו והארתו דרך העצם שהוא בחינת הגוף והחומר כנ\"ל, דהיינו הגוון אדום.",
+            "ואם אמנם תרצה להפשיט האור האלקי מהעצם, שהוא הגוון אדום, ולדון בו כשהוא לעצמו בלי התלבשות בעצם, הרי זה כבר שייך לאופן הג', דהיינו צורה מופשטת מחומר, העלולה לקבל טעויות, כנ\"ל. ולפיכך הוא איסור חמור בהשכלת העולמות העליונים, ושום מקובל אמיתי לא יעסוק בזה, ומכל שכן בעלי הזהר. ואין צריך לומר ב\"מהות\" של הפרט דבריאה, שהרי אין לנו תפישא בה כל עיקר אפילו במהות של עצמים הגשמים, מכל שכן בעצמים הרוחנים.",
+            "הרי שיש לפניך ד' אופנים. א) הכלי דבריאה, שהוא סוד גוון אדום, הנבחן לעצם או חומר של הבריאה. ב) התלבשות אור אלקי בהכלי דבריאה, שהוא צורה בעצם. ג) אור האלקי כשהוא לעצמו, במופשט מהעצם דבריאה. ד) מהות של הפרט. ",
+            "והנה נתבאר היטב גדר הא', שמב' האופנים ג' וד' אין מהם אפילו מלה אחת בכל הזהר, אלא רק ממובן הא' והב' בלבד."
+        ],
+        [
+            "יז. ויחד עם זה יתבאר גדר הב'. ודע שכמו שבארנו ד' האופנים בפרט אחד בעולם הבריאה בלבד, כן הם בדרך כלל בכללות ד' עולמות אבי\"ע. אשר ג' גוונים אדום ירוק שחור שבג' עולמות בי\"ע הם בחינת החומר, או העצם. וגוון לבן שהוא בחינת עולם האצילות, הוא הצורה המתלבשת בהחומר, דהיינו בג' גוונים הנקראים בי\"ע. ובחינת אין סוף כשהוא לעצמו, הוא סוד המהות. והוא שאמרנו בגדר הא', שבבחינת המהות אין לנו תפיסה, שהוא אופן הד' הנעלם בכל העצמים ואפילו בהעצמים שבעולם הזה (כנ\"ל באות יב). ובחינת גוון לבן כשהוא לעצמו בלתי מלובש בג' גוונין שבבי\"ע, דהיינו אור החכמה כשאינו מתלבש בבינה תפארת ומלכות, הרי היא צורה מופשטת מחומר, שאין לנו עסק בו, ואין הזהר מדבר מאופן הזה ולא כלום, אלא מאופן הא' שהוא ג' גווני בי\"ע הנחשבים לחומר, שהם ג' הספירות בינה ת\"ת ומלכות, וכן מאופן הב' שהם הארת אצילות המלובש בג' גווני בי\"ע, דהיינו אור החכמה המתלבש בבינה ותפארת ומלכות, שהם בחינת צורה בעת שמלובשת בהחומר, מב' הללו עוסק ספר הזהר בכל המקומות. ולפיכך אם המעיין לא יזהר להגדיר מחשבתו והבנתו להשכיל דברי הזהר בכל מקום רק בגדרם של ב' האופנים הנזכרים, מיד יתבלבל לו כל הענין, כי יוציא הדברים ממשמעותם."
+        ],
+        [
+            "יח. וכדרך שנתבארו ד' האופנים בכללות אבי\"ע, כן הוא בכל עולם ועולם, ואפילו בפרט קטן שמאיזה עולם, הן בראש עולם אצילות והן בסוף עולם עשיה. כי יש בו חו\"ב תו\"מ כנ\"ל, ונמצא ספירת החכמה לבחינת צורה, ובינה ותו\"מ לבחינת החומר שבהם מתלבשת הצורה, והיינו אופן הא' והב' שבהם עוסק הזהר. אבל מספירת החכמה כשהיא מופשטת מבינה ותו\"מ, שהוא צורה בלי חומר, אין הזהר עוסק בו, ומכל שכן מהמהות, שהוא בחינת א\"ס ב\"ה שבאותו הפרט. באופן שבבינה ותפארת ומלכות שבכל הפרטים, ואפילו באצילות, יש לנו עסק בהם כנ\"ל. ובכתר וחכמה של כל הפרטים, ואפילו במלכות דסוף עשיה, אין לנו עסק בהם בבחינתם עצמם כשהם מופשטים, אלא במדה שמתלבשים בבינה ותו\"מ בלבד. והנה נתבארו היטב ב' הגדרים הראשונים: שכל העסק של בעלי הזהר, הוא בחומר, או צורה בחומר, שזהו גדר הא'. וכן בבי\"ע או בהארת אצילות שבבי\"ע, שזהו גדר הב'."
+        ],
+        [
+            "ב��ינת הדצח\"מ שבכל העולמות, והמדבר שהוא המרכז בהן",
+            "יט. ועתה נבאר גדר הג', שאף על פי שהזהר עוסק בכל עולם ועולם מבחינת הספירות שהן האלקיות המאירה באותו עולם, וכן מכל פרטי דומם צומח חי מדבר, שהם הנבראים שבאותו עולם, מכל מקום עיקר כונת הזהר קולעת רק אל בחינת המדבר שבאותו עולם.",
+            "ואמשיל לך מהויות שבעולם הזה, כי נתבאר לעיל (בהקדמה לספר הזוהר אות מב) אשר ד' המינים דומם צומח חי מדבר שבכל עולם ועולם, ואפילו בעולם הזה, הם ד' חלקי הרצון לקבל, ובכל אחד מהם יש בערכו עצמו אלו הד' מיני דצח\"מ. עיין שם היטב. ותמצא שהאדם בעולם הזה צריך להזין ולהתגדל מכל ד' בחינות דצח\"מ שבעולם הזה, כי גם מזונותיו של האדם יש בו אלו ד' בחינות, הנמשכים מד' בחינות דצח\"מ שבגופו של אדם, שהם: א) רוצה לקבל לפי מדת קיומו ההכרחי, בכדי להתקיים. ב) רוצה בתוספת יותר ממדת קיומו ההכרחי, ושואף למותרות, אלא שמצטמצם בתאות בהמיות בלבד. ג) שואף לתאות אנושיות כגון כבוד וממשלה. ד) שואף למושכלות.",
+            "והם נמשכים לו בד' חלקי הרצון לקבל שבו. רוצה בקיומו ההכרחי, הוא בחינת הדומם של הרצון לקבל. רוצה בתאות הבהמית, הוא בחינת צומח של הרצון לקבל, כי אינם באים אלא להגדיל ולענג את הכלי שלו שהוא בשר הגוף. רוצה בתאות אנושיות, הוא בחינת החי שברצון לקבל, כי המה מגדילים רוחו. רוצה במושכלות, הוא בחינת המדבר של הרצון לקבל."
+        ],
+        [
+            "כ. ותמצא שבחינה א' שהיא מדת קיומו ההכרחי, ובחינה ב' שהיא מדת תאוות הבהמיות היתרות על מדת קיומו, הוא מקבל וניזון מדברים הנמוכים ממנו שהם דומם וצומח וחי. אבל בחינה ג' שהיא תאוות אנושיות, כגון ממשלה וכבוד, הוא מקבל וניזון מבני מינו השוים אליו. ובחינה ד' של המזונות שהיא המושכלות, הוא מקבל וניזון מבחינה עליונה ממינו, דהיינו מעצם החכמה והשכל שהם רוחניים."
+        ],
+        [
+            "כא. וכמוהו תשכיל בערכים של העולמות העליונים הרוחניים. כי העולמות נחתמים זו מזו ממעלה למטה, וכל בחינות דצח\"מ שבעולם הבריאה מניחים חותמם בעולם היצירה, ומדצח\"מ היצירה נחתמים דצח\"מ דעשיה, ומדצח\"מ דעשיה נחתמים דצח\"מ שבעולם הזה. ונתבאר לעיל בהקדמה אות מ\"ב, שהדוממים שבעולמות הרוחניים מכונים בשם היכלות, והצומח מכונה שם בשם לבושים, והחי בשם מלאכים, והמדבר הוא בחינת נשמות של האדם שבאותו עולם, והעשר ספירות שבכל עולם הם האלקיות, עש\"ה. ונשמות האדם הן המרכז שבכל עולם, והוא ניזון מכל המציאות הרוחני שבאותו עולם, כדרך המדבר הגשמי הניזון מכל המציאות הגשמי שבעולם הזה.",
+            "באופן, שבחינה א' שהוא הרצון לקבל את קיומו ההכרחי, הוא מקבל מהארת היכלות והלבושים אשר שם, ובחינה ב' שהוא מותרות בהמיות המגדילים את גופו, הוא מקבל מבחינת המלאכים אשר שם (ועי' תקוני זוהר תקון ס\"ט דף ק\"ה, ב שורה ל\"ב) שהן הארות רוחניות מיותרות על מדת קיומו, כדי להגדיל את הכלים הרוחנים שנשמתו מתלבשת בהם, הרי שבחינה א' ובחינה ב' מקבל הוא מבחינות נמוכות הימנו שהם ההיכלות הלבושים והמלאכים אשר שם, שהם נמוכים מנשמות בני אדם. ובחינה ג' שהיא תאוות אנושיות, שהן מגדילות את רוחו של האדם המקבל בעולם הזה מבני מינו, נמצא מקבל שם גם כן מבני מינו, דהיינו מכל הנשמות הנמצאות באותו העולם, שעל ידיהן מגדיל הארת הרוח של נשמתו. ובחינה ד' של הרצון, דהיינו למושכלות, הוא מקבל שם מהספירות שבאותו עולם, שמהן מקבל בחינת חב\"ד לנשמתו.",
+            "הרי שנשמת האדם ��נמצאת בכל עולם ועולם, צריכה להתגדל ולהשתלם מכל הבחינות הנמצאות בעולם ההוא. והוא הגדר הג' שאמרנו, שצריכים לידע שכל דברי הזהר בכל פרט ופרט מהעולמות העליונים שעוסקים בהם, הן מספירות הן מנשמות הן ממלאכים הן מלבושים הן מהיכלות, אף על פי שעוסקים בהם כשהם לעצמם, מכל מקום, מחוייב המעיין להשכיל שהם נאמרים בעיקר כלפי השיעור שבחינת נשמת האדם אשר שם מקבלת מהם וניזונה מהם, באופן שכל דבריהם מרוכזים בצרכיה של הנשמה. ואם תשכיל הכל על פי קו הזה אז תבין ותצליח את דרכיך",
+            "ענין השנויים הנאמרים בספירות שהם אך ביחס לבי\"ע"
+        ],
+        [
+            "כב. ואחר כל אלה נשאר לנו לבאר, את כל אלו תוארים הגשמיים המתבארים בספר הזהר בעשר הספירות, כמו מעלה ומטה, עליה וירידה, התמעטות והתפשטות, קטנות וגדלות, פירוד וזווג, ומספרים, וכדומה, אשר התחתונים על ידי מעשיהם הטובים או מעשיהם הרעים גורמים בעשר ספירות. שלכאורה הדברים מתמיהים היתכן שהאלקיות תתפעל בעצמה ותקבל שינוים כגון אלו בסבת התחתונים.",
+            "ואפילו אם תמצא לומר שאין הדברים אמורים ח\"ו באלקיות עצמה המתלבשת ומאירה בהספירות, אלא רק בכלים של הספירות, שהם אינם אלקיות, אלא שנתחדשו עם בריאת הנשמות בכדי להעלים או לגלות שיעורי השגה במדה וקצבה כראוי לנשמות, להביאם לגמר התיקון הנרצה, כנ\"ל (אות ז') במשל האספקלריא שיש לה ד' זכוכיות צבועות בד' גוונים לבן אדום ירוק שחור, וכן בלבן שבספר, וחומר האותיות שבספר. הרי כל זה יתכן בג' העולמות בי\"ע, ששם נמצאים הכלים של הספירות מחודשים ואינם אלקיות. מה שלא יוצדק כלל להבין זה בעולם האצילות, ששם גם הכלים של העשר ספירות אלקיות גמורה בבחינה אחת עם האור האלקי שבהם כמו שכתוב בתקונים (ג, ב), \"איהו חיוהי וגרמוהי חד בהון\". 'איהו', פירושו, מהות הספירות שהוא סוד א\"ס ב\"ה. 'חיוהי', הוא סוד אור המאיר בהספירות, המכונה בשם אור החיה, כי כל עולם האצילות הוא בחינת חכמה, ואור החכמה נקרא אור החיה, ועל כן אומר חיוהי. ו'גרמוהי', פירושו, הכלים של הספירות. הרי שהכל הוא אלקיות ואחדות גמורה. ואם כן, איך יתכן להבין שם אלו השינויים הנ\"ל שהתחתונים גורמים שם. ויחד עם זה צריכים להבין, אם הכל הוא אלקיות בעולם ההוא, ולא נמצא שם כלום מבחינת נבראים המחודשים, אם כן מאין יש להבחין ג' בחינות האמורים בתיקוני זוהר, איהו חיוהי וגרמוהי, הלא האחדות פשוטה היא בהחלט."
+        ],
+        [
+            "כג. ולהבין זה צריך שתזכור המתבאר לעיל באות י\"ז שנתבאר שעצם מחויב המציאות הוא סוד מהות, שאין לנו תפיסה בו אפילו במהותים הגשמים ואפילו במהותנו עצמנו, ומכל שכן במחויב המציאות. ועולם האצילות הוא סוד צורה, וג' עולמות בי\"ע הם סוד חומר, והארת אצילות בבי\"ע הוא סוד צורה המלובשת בחומר.",
+            "ומכאן תבין שהשם א\"ס ב\"ה שאנו מזכירים, אינו כינוי כלל למהות מחויב המציאות ית' וית', שהרי כל מה שלא נשיג איך נוכל להגדירו בשם או מלה. וכיון שהדמיון וחמשה חושים לא יציעו לנו משהו מבחינת מהות, ואפילו בגשמיות, איך תתכן מחשבה ומלה בו, ומכל שכן במחויב המציאות עצמו.",
+            "אלא צריכים להבין את השם א\"ס ב\"ה כמגודר לנו בגדר הג', שכל המדובר בספר הזהר, הוא מרוכז בדיוק ביחס כלפי הנשמות (כנ\"ל באות כא), באופן שהשם א\"ס ב\"ה אינו כלל לבחינת מחויב המציאות כשהוא לעצמו, אלא מבחינת מה שכל העולמות וכל הנשמות כלולים בו ית' בסוד מחשבת הבריאה, בבחינת סוף מעשה במחשבה תחילה, שהוא הקשר שכל הבריאה בכללה עד גמר התיקון מקושרת בו ית' בשם א\"ס ב\"ה. והוא מה שאנו מכנים לעיל (בהקדמה לספר הזוהר, אות יג) בשם מצב הא' של הנשמות, להיות שכל הנשמות יש להן מציאות בו ית' כשהן מלאות בכל העונג והרוך בגובה הסופי אשר יקבלו בפועל בגמר התיקון. עש\"ה ואין להכפיל דברים."
+        ],
+        [
+            "כד. ואמשול לך משל מהויות עולם הזה. למשל, אדם הרוצה לבנות בית נאה, הנה במחשבה ראשונה הוא רואה לפניו בית מהודר בכל חדריו ופרטיו וכו' כמו שיהיה בגמר בנינו, ואחר זה הוא מחשב תכנית ההוצאה לפועל לכל פרטיה, שהוא יפרט אותם אל הפועלים כל פרט בעתו וזמנו, מעצים ואבנים וברזל וכדומה. ואחר זה הוא מתחיל בנין הבית בפועל עד הגמרו, כמו שהיה מסודר לפניו במחשבה ראשונה.",
+            "ותדע שבחינת א\"ס ב\"ה הוא סוד מחשבה ראשונה הנ\"ל, שהיתה כבר מצוירת לפניו כל הבריאה בשלמותה הסופית. אלא שאין המשל דומה לגמרי לנמשל, כי אצלו ית' העתיד וההוה שוים, והמחשבה גומרת בו ית', ואינו צריך לכלי מעשה כמונו, ולפיכך הוא בו ית' מציאות ממשית. ובחינת עולם אצילות, הוא סוד כמו התכנית המחשבתית בפרטיה, מה שיוצרך אחר כך לגלות בעת שיתחילו לבנות הבית בפועל.",
+            "ותשכיל אשר ב' אלה, שהן המחשבה הראשונה שהוא א\"ס ב\"ה, וכן התכנית המחשבתית של פרטי ההוצאה לפועל בזמנו, אין עוד שם אפילו משהו מן המשהו מבחינת הנבראים, שהרי עדיין הוא בכח ולא בפועל ממשי. כמו אצל האדם, אף על פי שחושב בכל הפרטים מעצים ואבנים וברזל אשר יוצרך לעשות בזמן ההוצאה לפועל, עוד אין בו אלא חומר מחשבתי עצמותי, ואין בו מעצים ואבנים ממשיים אפילו משהו ממשהו. וכל ההפרש הוא, אשר אצל האדם אין תכנית המחשבתית נחשבת למציאות ממשית, אבל במחשבה האלקיות הוא מציאות ממשית לאין ערך יותר ויותר ממציאות הנבראים הממשים עצמם.",
+            "והנה נתבאר סוד א\"ס ב\"ה וסוד עולם האצילות, שכל המדובר בהם הוא רק בקשר עם בריאת הנבראים, אלא בעוד שהם בכח, ועוד לא נגלו עצמותם אפילו משהו, כעין שהמשלנו באדם החושב תכנית ההוצאה לפועל, שאין בו מעצים ואבנים וברזל אפילו משהו."
+        ],
+        [
+            "כה. וג' העולמות בי\"ע ועולם הזה, הם בחינת ההוצאה מכח אל הפועל, כעין האדם הבונה ביתו בפועל ממש, ומביא העצים האבנים והפועלים, עד גמר בנין הבית. ולפיכך האלקיות המאירה בבי\"ע, דהיינו בשיעור שהנשמות צריכות לקבל כדי שתבאנה אל הגמרן, היא מתלבשת בעשרה הכלים כח\"ב חג\"ת נהי\"מ שהם כלים ממשים כלפי אלקותו ית', דהיינו, שאינם אלקיות אלא הם מחודשים לצורך הנשמות."
+        ],
+        [
+            "כו. ותשכיל בהמשל הנ\"ל, ותמצא איך ג' הבחינות של החושב לבנות בית הן מקושרות זו בזו בדרך סבה ומסובב. ששורש כולן הוא המחשבה הראשונה, כי לא יבוא שום פרט בתכנית המחשבתית שלו, אלא לפי סוף המעשה שיצא לפניו במחשבה ראשונה. וכן לא יוציא לפועל משהו בזמן הבנין, אלא לפי הפרטים הערוכים לו בתכנית המחשבתית.",
+            "ומכאן תשכיל בעולמות, שאין שום חידוש קטן בעולמות שלא יהיה נמשך מא\"ס ב\"ה, דהיינו מבחינת מצב הא' של הנשמות, שהן מצויות שם בכל שלמותן שבגמר התיקון, בבחינת סוף מעשה במחשבה תחילה כנ\"ל, ונמצא כלול שם כל מה שיתגלה עד גמר התיקון. ומתחילה נמשך מא\"ס ב\"ה אל עולם האצילות, כבמשל שתכנית המחשבתית נמשכת מהמחשבה הראשונה. ומעולם האצילות נמשך כל פרט ופרט אל העולמות בי\"ע, בדומה למשל, שמתכנית המחשבתית, נמשכים כל הפרטים בזמן יציאתם לפועל ממש בב��ין הבית.",
+            "באופן שאין לך כל פרט קטן המחודש בעולם הזה שלא יהיה נמשך מא\"ס ב\"ה מבחינת מצב הא' של הנשמות. ומא\"ס ב\"ה נמשך אל עולם האצילות, דהיינו ליחס הפרטי השייך לדבר המחודש בעולם הזה בפועל. ומעולם האצילות נמשך החידוש לג' העולמות בי\"ע ששם מתגלה החידוש בפועל ממש, ויוצא שם מבחינת אלקיות לבחינת נברא, וליצירה ולעשיה, עד שנמשך לתחתון הנמצא בעולם הזה. והבן זה היטב, ותמשיל כל דבר לנוהג בבנין הבית אצל אדם גשמי, ואז תבין היטב.",
+            "ונתבאר שאין לך שום חידוש שיתהוה בעולם שלא יהיה נמשך משורשו הכללי שבא\"ס ב\"ה, ומשרשו הפרטי באצילות, ואחר כך עובר דרך בי\"ע ומקבל בחינת נברא, ואחר כך הוא מתהוה בעולם הזה, ותשכיל זה היטב."
+        ],
+        [
+            "כז. ועם זה תבין, שכל השנויים האלו המתוארים בעולם האצילות, אינם נאמרים בהאלקיות כשהוא ית' לעצמו, אלא רק כלפי הנשמות בשעור שמקבלות מאצילות דרך ג' העולמות בי\"ע. וענין המציאות של העולם ההוא, הוא ביחס התכנית המחשבתית אל מחשבה הראשונה שהוא א\"ס ב\"ה, אבל בשניהם, הן בא\"ס ב\"ה והן בעולם אצילות, עוד אינו נמצא שם מבחינת נשמות כלום. כמו בתכנית המחשבתית של אדם החושב בו, שאינו נמצא במוחו משהו מעצים ואבנים וברזל הממשים.",
+            "ומציאות הנשמות מתחילה להתגלות בעולם הבריאה, ומשום זה גם הכלים של עשר ספירות, שהם המודדים שיעור וקצבה אל הנשמות בפועל ממש, המה בהכרח אינם אלקיות, אלא מחודשים, כי באלקיות לא יתכן כלל שינוים ומספר. ולפיכך אנו מיחסים לכלים של העשר ספירות שבבי\"ע ג' הגוונים: אדום ירוק שחור, שלא יתכן אפילו להרהר שיהיו בחינת אלקיות, כי אין ח\"ו שום חידוש דבר נוהג בו.",
+            "אבל האור המלובש בעשרה כלים שבבי\"ע, הוא אלקיות ואחדות פשוטה בלי שום שינוי משהו, ואפילו האור המלובש בכלי התחתון שבעשיה, הוא אלקיות פשוטה בלי שום שנוי ח\"ו, כי האור הוא אחד כשהוא לעצמו, וכל השינוים שנעשו בהארתו ית' נעשו על ידי הכלים של הספירות שאינם אלקיות, שיש להם בדרך כלל ג' גוונים האמורים, ובדרך פרט נעשו מג' גוונים ההם רבי רבבות שינוים לאין קץ."
+        ],
+        [
+            "כח. אמנם ודאי הכלים של עשר ספירות דבי\"ע מקבלים מאצילות כל הפרטים ופרטי פרטים של השינוים, שהרי שם הוא בחינת התכנית המחשבתית מכל הפרטים שיבואו בסדרים של בנין הבית בפועל בבי\"ע. ולפיכך נבחן שהכלים דעשר ספירות חו\"ב תו\"מ שבבי\"ע, מקבלים מהבחינה שכנגדן מחו\"ב תו\"מ שבאצילות, דהיינו מבחינת תכנית המחשבתית אשר שם, להיות כל פרט מהוצאה לפועל מסובב מכל פרט שבתכנית המחשבתית כנ\"ל בארוכה. ולפיכך מבחינה זו אנו מכנים את הכלים דאצילות בשם צבע לבן, שאינו כלל צבע, ומכל מקום הוא המקור לכל הצבעים. ובדמיון הלבן שבספר החכמה, שאף על פי שאין שום תפיסא בלבן שבו, והלבן שבספר אינו אומר לנו כלום, מכל מקום הוא הנושא של כל ספר החכמה, כי הוא המאיר מסביב כל אות ובתוכיותה של כל אות ונותן לכל אות צורה המיוחדת לה, ולכל צרוף מקום מיוחד. באופן שאפשר לומר להיפך, אשר בחומר האותיות האדומות או ירוקות או שחורות אין לנו שום תפיסא, וכל התפיסא וההשכלה שאנו משכילים בחומר האותיות של הספר הוא רק על ידי הלבן שבו, כי על ידי הארתו מסביב האות ובתוך כל אות הוא עושה צורות בהן, שהצורות הללו מגלות לנו את כל החכמה שבהספר.",
+            "וזהו נמשל להעשר ספירות דאצילות, אף על פי שלהיותן נמשלות לצבע לבן, לא יתכן בהן להכיר שום דבר, לא מספר ולא שום שינוי וכדומה מהתוארים, מכל מקום בהארת הלבן אל העולמות בי\"ע שהם ג' הגוונים של חומר האותיות, נמצאים כל השינוים באים בהכרח מעשרת הכלים של ספירות דאצילות, אף על פי שאין שם כלים כשהוא לעצמו, כי כולו לבן. כהמשל בהלבן שבספר ביחס האותיות וצרופיהן, כי הארתו לבי\"ע עושה בהם כלים."
+        ],
+        [
+            "כט. ומהמבואר תבין מה שהתיקוני זוהר מחלק את עולם האצילות לג' בחינות שהן איהו חיוהי וגרמוהי, אף על פי ששם אחדות פשוטה ואין שם מבחינת נבראים משהו. כי 'איהו', פירושו האלקיות כמו שהוא לעצמו, שבזה אין לנו תפיסא ולא ניתן לתפיסא, כמו שנתבאר בכל המהותים אפילו הגשמיים (כנ\"ל באות יב). ו'גרמוהי' פירושו עשרה הכלים חו\"ב תו\"מ אשר שם, שהמשלנו אותם ללבן שבספר החכמה, שאפילו מספר לא יתכן לומר בלבן, כי אין מה שיעשה שם מספר, כי כולו לבן. ומכל מקום לא בלבד שאנו נותנים בהם מספר, אלא כל מיני רבבות השינוים שמתגלים בבי\"ע שהם בחינת חומר האותיות, אנו מוצאים אותם מקודם בכלים חו\"ב תו\"מ שבאצילות עצמה. אמנם רק כדרך הלבן, שהוא נותן כל צורות אותיות שבהספר ובו עצמו אין שום צורה, ונמצא הלבן נחלק לרבבות צורות אף על פי שבו עצמו אין שום צורה, כן עשרה הכלים שבאצילות מפורטים ברבבות שינוים על פי הארתם בבי\"ע, כדוגמת התכנית המחשבתית היוצאת לפועל במלאכה הממשית שבבנין הבית. באופן שכל אלו השינוים היוצאים לפועל בבי\"ע הם רק מהארת הכלים דעשר ספירות חו\"ב תו\"מ דאצילות, ומיחס המקבלים בבי\"ע, אנו מוצאים בהלבן רבבות שינוים. ומיחס אצילות עצמו, הוא כמו לבן כשהוא לעצמו ואינו מלובש בדיו שבאותיות, שאינו נמצא בו שום מספר ושום דבר. ונתבאר היטב סוד גרמוהי שהם הכלים, שכלפי עצמם הם אחדות פשוטה כמו איהו."
+        ],
+        [
+            "ל. ו'חיוהי', פירושו האור המלובש בתוך הלבן שהוא הכלים הנ\"ל. אשר אור זה מובן לנו גם כן רק כלפי הנשמות המקבלות מאצילות, ולא ח\"ו באלקיות כלפי עצמה, כי היא סוד איהו כנ\"ל. דהיינו, בעת שג' עולמות בי\"ע עולים לאצילות עם נשמות בני אדם, אז האור שמקבלים שם נבחן לבחינת אור החכמה, הנקראת אור החיה, ומבחינה זו אנו מכנים שם את האור בשם חיוהי.",
+            "וזה שאמר התיקוני זוהר ד\"איהו חיוהי וגרמוהי חד בהון\", כי כל אלו ג' הבחינות אמורות כלפי המקבלים, שבחינת 'גרמוהי' היא הארת הכלים במקום בי\"ע שמתחת הפרסא דאצילות. כי אור אצילות לא יעבור לעולם למטה מפרסא דאצילות, אלא רק הארת הכלים בלבד. ובחינת 'חיוהי', היא הארת אור עצמו דאצילות דהיינו כשבי\"ע עולים לאצילות. ו'איהו', הוא סוד מהות האלקיות שאינה מושגת כלל, כנ\"ל. ואומר התיקוני זוהר שאף על פי שלנו המקבלים יש להבחין ג' בחינות הללו באצילות, מכל מקום הרי זה רק כלפי המקבלים. אמנם מבחינת עולם אצילות כשהוא לעצמו, אפילו גרמוהי היא בחינת איהו, דהיינו מהות האלקיות, ואין משום זה תפיסה כלל בעולם אצילות כשהוא לעצמו, שהוא סוד צבע לבן שאין בו תפיסא כשהוא לעצמו, והכל שם אחדות פשוטה לגמרי."
+        ],
+        [
+            "לא. ומה שהזהר מתאר את הכלים חו\"ב תו\"מ באצילות שהם גדלים או מתמעטים על ידי מעשה בני אדם, וכן מצינו (בזהר בא) \"ישראל וכו' יהבין תוקפא וחילא לקוב\"ה\", שהמשמעות היא, בהאלקיות כשהיא לעצמה. אינו ח\"ו כפשוטו, כי אלקיות לא יתכן בה שום שינוי ח\"ו, כמו שכתוב (מלאכי ג, ו) \"אני הויה לא שניתי וגו'\". אלא מתוך שמחשבת הבריאה היתה להנות לנבראיו, מכאן אנו למדים שיש לו רצון להשפיע, ומתוך ש��נו מוצאים בעולם הזה שהמשפיע מתגדל בקורת רוחו בעת שמתרבים המקבלים ממנו, והוא מתאוה לריבוי המקבלים, הנה מבחינה זו אנו אומרים שהמוחין מתגדלים באצילות בעת שהתחתונים זוכים לקבל השפעת האצילות, או שמפרנסים אותו. וכן להיפך, בעת שאין התחתונים כדאים לקבל שפעו, נמצאים המוחין בשיעור הזה, כמו שמתמעטים, כלומר, שאין מי שיקבל מהם."
+        ],
+        [
+            "לב. ותדמה זה אל נר, שבין אם תדליק ממנו אלף אלפי רבי רבבות נרות, או לא תדליק ממנו כלום, לא תמצא מחמת זה שום שינוי באפס מה בנר עצמו. או כמו אדם הראשון, בין אם יצאו ממנו רבי רבבות בנים כמונו היום ובין אם לא היה מוליד כלל, לא היה פועל זה על אדם הראשון עצמו שום שינוי משהו. כן עולם האצילות כשהוא לעצמו, אין בו ח\"ו שום שינוי משהו, בין אם התחתונים מקבלים הימנו שפעו בשפע גדול, ובין שאינם מקבלים כלום הימנו, וכל הגדלות האמורה רובצת רק על התחתונים בלבד."
+        ],
+        [
+            "לג. אמנם לפי זה, לשם מה היה להם, לבעלי הזהר, לתאר את כל השינויים האלה בעולם האצילות עצמו. היה להם לומר במפורש רק כלפי המקבלים שבבי\"ע, ולא להרבות דברים כל כך באצילות שנצטרך לתרץ עליהם תירוצים.",
+            "אכן יש בזה סוד נמרץ מאד ומאד. והוא סוד \"וביד הנביאים אֲדַמֶה\" (הושע יב, יא). כי באמת יש בזה חפץ אלקי שאלו הדימוים המתפעלים רק בנשמות המקבלים, יתראו אל הנשמות, כמו שהוא ית' עצמו משתתף עמהם, כדי להגדיל ביותר את השגת הנשמות. בדומה לאב המצטמצם להראות לבנו יקירו הקטן בפנים של צער ובפנים של נחת, אף על פי שאין בו לא מן הצער ולא מן הנחת כלום, אלא עושה זאת רק להפעיל את בנו החביב ולהרחיב הבנתו בכדי להשתעשע עמו. ורק אחר שיגדל, ישכיל וידע שכל מה שעשה אביו לא היה בו שום ממשיות יותר אלא רק בכדי להשתעשע עמו.",
+            "כן הוא בענין אשר לפנינו, אף על פי שכל אלו הדימוים והשינוים מתחילים רק בהתפעלות הנשמות ובהם הם מסתיימים, מכל מקום בחפץ אלקי מתדמה להם כאלו הם נראים בו ית' עצמו. ועושה ית' וית' זה, בכדי להרחיב ולהגדיל את השגתן של הנשמות במדה הגדושה ביותר, שהוא בכלל מחשבת הבריאה בכדי להנות לנבראיו."
+        ],
+        [
+            "לד. ואל תתמה על זה, כי כמנהג הזה תמצא גם כן בהשגתנו הגשמית. כי למשל, חוש הראיה שלנו, שאנו רואים לפנינו עולם גדול ענקי, וכל מלואו הנהדר. הרי באמת אין אנו רואים כל זה אלא רק בפנימיותנו עצמה, כלומר, במוח האחורי שלנו, יש שמה כעין מכונה פוטוגרפית המציירת לנו שמה כל הנראה לנו, ולא כלום מחוץ לנו. ועל כל זה עשה ית' לנו שם במוחנו, כעין ראי מלוטש, המהפך לנו כל דבר הנראה שם, שנראה אותו מחוץ למוחנו מול פנינו. ואעפ\"כ מה שאנו רואים מחוץ לנו, אינו ענין אמיתי, מכל מקום, כמה יש לנו להודות להשגחתו ית' וית', שעשה במוחינו את הראי המלוטש הזה, לאפשר לנו לראות ולהשיג כל דבר מחוץ אלינו. כי בזה נתן לנו כח להשכיל כל דבר בדעת ובהשגה ברורה, למדוד כל דבר מבפנים ומבחוץ וכדומה. ולולא זה היתה נעדרת לנו מרבית השכלתנו.",
+            "כן הדבר בחפץ אלוקי במושכלות האלקיות, אע\"פ שכל אלו השינוים נעשים בפנימיות הנשמות המקבלות, מכל מקום, הן רואות את הכל במשפיע עצמו, כי רק בדרך הזה הן זוכות לקבל כל המושכלות וכל הנועם שבמחשבת הבריאה. וכמו כן תשפוט מהמשל הנ\"ל, אע\"פ שבפועל אנו רואים הכל ממול פנינו, מכל מקום כל בעל שכל יודע בברור, שכל הנראה לנו אינו אלא בפנימיות מוחנו בלבד. כן הנשמות, אע\"פ שכל הדימוים ��ן רואות במשפיע, מכל מקום אין להן ספק משהו, שכל אלו הם רק בפנימיותן עצמן ולא כלום במשפיע. ודו\"ק בדברים, כי אין בכוחי להרחיבם יותר."
+        ],
+        [
+            "לה. ומתוך שאלו הדברים הם מדברים העומדים בכבשונו של עולם, ואני חושש מאד שהמעיין לא יטעה בתפישתם, כדאי לי לטרוח עוד ולהביא את לשון הזהב של הזהר עצמו בדברים הללו, ולפרשם כפי יכולתי.",
+            "וזה לשונו בסגנונו הזך (פרשת בא אות רטו-ריח וברעיא מהימנא): ואי יקשה בר נש, דהא כתיב כי לא ראיתם כל תמונה. ואם יקשה אדם, הרי כתוב בתורה (דברים ד, טו), \"כי לא ראיתם כל תמונה\", ואיך אנו דורשים בו ית' שמות וספירות.",
+            "איהו יתרץ ליה, האי תמונה חזינא, דהא כתיב, ותמונת ה' יביט וכו'. הוא יתרץ לו, שתמונה זו ראיתי, כעין שכתוב (במדבר יב, ח), \"ותמונת ה' יביט\". שפירושו ספירת המלכות, שבה משתרשים כל העולמות והנשמות, להיותה שורש כל הכלים. ובסוד המקבלים ממנה שמחויבים להשיג הכלים ממנה, הרי נבחנת להם כתמונה, שעליה נאמר \"ותמונת ה' יביט\". כמו שמבאר והולך.",
+            "ואפילו האי תמונה לית ליה באתריה, אלא כד נחית לאמלכא על בריין ויתפשט עלייהו ויתחזי לון לכל חד כפום מראה וחזיון ודמיון דלהון, והאי איהו וביד הנביאים אדמה. ואפילו תמונה זו, שאנו מכנים בספירת המלכות, אין זו במקומה כלפי עצמה ח\"ו, אלא רק כשאור המלכות יורד ומתפשט על הבריות, אז יראה אליהם, לכל אחד ואחד, כפי המראה והחזיון והדמיון שלהם. דהיינו רק בבחינת המקבלים, ולא כלל בספירת המלכות כלפי עצמה. וזה הוא שכתוב (הושע יב, יא), \"וביד הנביאים אדמה\".",
+            "ובגין דא יימא איהו, אע\"ג דאנא אדמה לכו בדיוקנייכו, אל מי תדמיוני ואשוה. ומשום זה, יאמר להם הקב\"ה, אף על פי שאני מתדמה לכם בצורות שלכם, דהיינו בחזיון ודמיון, עכ\"ז, \"ואל מי תדמיוני ואשוה\" (ישעיה מ, כה). דהא קדם דברא קוב\"ה דיוקנא בעלמא, וצייר צורה, הוה הוא יחידאי, בלא צורה ודמיון. שהרי קודם שברא הקב\"ה תמונה בעולם, ומטרם שצייר צורה, היה הקב\"ה יחיד בעולם בלא צורה ודמיון.",
+            "ומאן דאשתמודע ליה קדם בריאה, דאיהו לבר מדיוקנא אסור למעבד ליה צורה ודיוקנא בעלמא, לא באות ה' ולא באות י', ואפילו בשמא קדישא, ולא בשום אות ונקודה בעלמא, והאי איהו כי לא ראיתם כל תמונה. ומי שמשיגו ית' קודם מדרגת בריאה, שהיא בינה, שהוא ית' שם מחוץ לכל תמונה, אסור לדמות לו שם צורה ותמונה בעולם, לא באות ה' ולא באות י' ואפילו לקרא אותו בשם הויה הקדוש או באיזה אות ונקודה. וזה שאומר הכתוב כי לא ראיתם כל תמונה. כלומר, שהכתוב כי לא ראיתם כל תמונה קאי על הזוכים להשיגו למעלה ממדרגת הבריאה, שהיא בינה. כי בב' הספירות כתר חכמה, אין שם בחינת צורה ודמיון כלל, שפירושו כלים וגבולים, כנ\"ל באות י\"ח, ותחילת הכלים מתחילים מספירת הבינה ולמטה. ולכן כל הרמזים באותיות או נקודות או שמות הקדושים, אינם אלא מבינה ולמטה בלבד, וגם לא במקומם של הספירות עצמן אלא כלפי המקבלים בלבד, כנ\"ל אצל ספירת המלכות."
+        ],
+        [
+            "לו. (ולכאורה נמצא בדבריהם כעין סתירה, שהרי מקודם לכן אמרו, שרק מספירת המלכות נמשכות הצורות אל המקבלים, שאומר \"אלא כד נחית לאמלכא על בריין וכו' שזהו סוד וביד נביאים אדמה\", וכאן אומר שמבריאה ולמטה דהיינו מבינה ולמטה נמשכות הצורות אל המקבלים.",
+            "והענין הוא, כי באמת אין צורה ותמונה נמשכת אלא מבחינה ד' שהיא המלכות, וממנה נמשכים הכלים במקום המקבלים, ולא כלום מט' ספ��רות ראשונות שהן כתר חכמה בינה תפארת (כמו שנתבאר בפתיחה לחכמת הקבלה אות נח). אלא בעולם התיקון, נעשה שיתוף מדת הרחמים בדין, שפירושו שהעלה ספירת המלכות הנבחנת למדת הדין, והביאה תוך ספירת הבינה הנבחנת למדת הרחמים (כמ\"ש בפתיחה לחכמת הקבלה אות נח עש\"ה), ולפיכך מאז ואילך נשרשו הכלים של המלכות בספירת הבינה, כמו שאומר כאן. באופן שהזהר מתחיל לדבר משורש האמיתי של התמונות שהן הכלים, ואומר שהן במלכות, ואחר כך אומר שהן בבריאה, היינו מכח השיתוף שנעשה לתיקון העולם. וכן אמרו חז\"ל (בראשית רבה יב, טו), \"מתחילה ברא הקב\"ה את העולם במדת הדין, ראה שאין העולם מתקיים שיתף עמה מדת הרחמים\".",
+            "ודע שהעשר ספירות כח\"ב תו\"מ, יש להן כינוים רבים בספר הזהר, דהיינו לפי הוראותיהן המרובות. וכשהן מכונות בשם כתר אצילות בריאה יצירה עשיה, תהיה הוראתן להבחין בין כלים דפנים הנקראים כתר ואצילות דהיינו כתר חכמה, לבין כלים דאחורים הנקראים בריאה יצירה עשיה, דהיינו בינה תפארת ומלכות. אשר הבחן הזה יצא בהם, מכח השיתוף דמדת הדין במדת הרחמים (כמ\"ש בפתיחה לחכמת הקבלה באות קפג ע\"ש). ומשום שהזהר רוצה לרמז ענין השיתוף של המלכות בבינה, לכן מכנה הזהר לספירה הבינה בשם בריאה, כי מקודם שנעשה השיתוף הזה לא היתה תמונה וצורה בבינה ואפילו כלפי המקבלים, אלא רק במלכות לבדה.)"
+        ],
+        [
+            "לז. וממשיך שם, אבל בתר דעביד האי דיוקנא דמרכבה דאדם עלאה, נחית תמן ואתקרי הוי\"ה. בגין דישתמודעון ליה במדות דיליה, בכל מדה ומדה. אבל לאחר שעשה אותה הצורה של המרכבה דאדם העליון, ירד ונתלבש שם, והוא נקרא בו בצורת ד' אותיות הוי\"ה, דהיינו העשר ספירות כח\"ב תו\"מ, כי קוצו של הי' הוא כתר, י' היא חכמה, ה' היא בינה, ו' היא תפארת, ה' אחרונה היא מלכות. בכדי שישיגו אותו ית' בדרך מדותיו, דהיינו הספירות, ובכל מדה ומדה שבו."
+        ],
+        [
+            "לח. ביאור הדברים, כי מבריאה ואילך, דהיינו מבינה אחר שנשתתפה במדת הדין שהיא מלכות, נמשכות התמונות והצורות אל המקבלים שהן הנשמות, ולא ח\"ו במקומה עצמה, אלא רק במקום המקבלים, כנ\"ל. ואומר, שעשה אז צורת המרכבה של אדם העליון, וירד ונתלבש בצורת אדם הזה. כלומר, כי כל צורתו של גופו של אדם בתרי\"ג הכלים אשר לו, נמשכים מן הכלים של הנשמה. כי יש להנשמה תרי\"ג כלים המכונים רמ\"ח אברים ושס\"ה גידים רוחניים הנחלקים לה' חלוקות על פי ד' אותיות הויה וקוצו של יוד: הראש שלה הוא בחינת כתר, ומפה עד החזה הוא חכמה, ומחזה עד הטבור הוא בינה, ומטבור עד סיום רגלין הוא ב' הספירות תפארת ומלכות.",
+            "וכן התורה בכללה נבחנת בסוד פרצוף אדם, שהוא סוד רמ\"ח מצות עשה כנגד רמ\"ח אברים, ושס\"ה מצות לא תעשה כנגד שס\"ה גידין, ויש בה ה' חלוקות שהם סוד ה' חומשי תורה.",
+            "וזהו המכונה דיוקנא דמרכבה דאדם עלאה, דהיינו אדם דבריאה, שהוא בינה, שממנה מתחילים אלו הכלים להמשך במקומם של הנשמות. ומכונה אדם העליון, כי יש ג' בחינות אדם בספירות, דהיינו אדם דבריאה, אדם דיצירה, אדם דעשיה. אמנם בכתר וחכמה אין שום תמונה כלל, שיתכן לכנותה באיזה אות ונקודה או בד' אותיות הוי\"ה, כנ\"ל. ולפי שמדבר כאן מעולם הבריאה, לפיכך מדייק לומר אדם עלאה."
+        ],
+        [
+            "אמנם תזכור תמיד דברי הזהר, שאין תמונות הללו במקומן של הספירות בינה ות\"ת ומלכות, אלא רק במקומם של המקבלים. אלא משום שאלו הספירות משפיעים הכלים ולבושים ההם, בגין דישתמודעון ליה במדות דיליה, בכדי שהנשמות ישיגו אותו על ידי האור הנמשך להם במדה וגבול על פי תרי\"ג האברים שלהם, לכן אנו מכנים גם למשפיעים בשם אדם. אמנם שם הם רק בבחינת צבע לבן, כנ\"ל באות ח' עש\"ה.",
+            "לט. ולא יוקשה לך הרי ד' אותיות הויה וקוצו של יוד הן ה' כלים כנ\"ל, כי הכלים מכונים תמיד אותיות, והן סוד ה' הספירות כח\"ב תו\"מ כנ\"ל, הרי מפורש, שיש כלים גם בכתר חכמה, שעליהם רומזים קוצו של יוד והיוד דהויה.",
+            "והענין הוא כי מה שאומר, התמונות והמדות שהן הכלים מתחילות מבריאה ולמטה, דהיינו בג' הספירות בינה ות\"ת ומלכות בלבד, ולא בכתר וחכמה, היינו מבחינת מהותן של הספירות. אמנם נודע, שהספירות נכללות זו מזו, ויש עשר ספירות כח\"ב תו\"מ בכתר וכן כח\"ב תו\"מ בחכמה, וכן כח\"ב תו\"מ בבינה, וכן בת\"ת וכן במלכות. ולפי זה נמצא שבכל אחת מה' הספירות כח\"ב תו\"מ נמצאות ג' הספירות בינה ותפארת ומלכות שמהן באים הכלים.",
+            "ובזה תבין, שקוצו של יוד שהוא סוד הכלים דכתר, יורה על בינה ותו\"מ הנכללים בכתר. והי' דהויה שהיא כלי דחכמה, יורה על בינה ותו\"מ הנכללים בחכמה. באופן שבחינת כתר וחכמה הנכללים אפילו בבינה וזו\"ן אין להם בחינת כלים, ובחינת בינה ותו\"מ הנכללים אפילו בכתר חכמה נוהג גם בהם כלים. ומבחינה זו, יש באמת ה' בחינות אדם, כי הבינה ותו\"מ שבכל ה' הספירות משפיעים בסוד מרכבה דאדם. ולפיכך יש אדם מבחינת כתר, ונקרא אדם קדמון. ויש אדם מבחינת חכמה, ונקרא אדם דאצילות. ואדם מבחינת בינה, ונקרא אדם דבריאה. ואדם מבחינת תפארת, ונקרא אדם דיצירה. ואדם מבחינת מלכות, ונקרא אדם דעשיה."
+        ],
+        [
+            "מ. וקרא אל אלקים שדי צבאות אהיה, בגין דישתמודעון ליה בכל מדה ומדה, איך יתנהג עלמא בחסד וגבורה לפי עובדיהון דבני נשא. וקרא עצמו בשמות, אל אלקים שדי צבאות אהי\"ה, בכדי שיכירו אותו ית' בכל מדה ומדה שבו. כי עשרה שמות שבתורה שאינם נמחקים, הם סוד עשר הספירות. כמו שכתוב בזהר (ויקרא אות קסח) ספירת הכתר נקראת אהיה, וספירת החכמה נקראת יה, וספירת הבינה נקראת הוי\"ה בניקוד אלקים, ספירת החסד נקראת אל, וספירת הגבורה נקראת אלקים, וספירת ת\"ת נקראת הוי\"ה, וב' הספירות נצח והוד נקראות צבאות, וספירת היסוד נקראת אל חי, וספירת המלכות נקראת אדנ\"י"
+        ],
+        [
+            "מא. דאי לא יתפשט נהוריה על כל בריין, איך ישתמודעון ליה, ואיך יתקיים מלא כל הארץ כבודו. ואם לא היה מתפשט אורו ית' על כל הבריות על ידי שנתלבש כביכול באלו הספירות הקדושות, איך היו הבריות זוכות להכיר אותו ית', ואיך היה מקוים הכתוב (ישעיה ו, ג) \"מלא כל הארץ כבודו\". פירוש, שבזה מתרץ את החפץ האלקי להראות אל הנשמות כמו שבו עצמו היה אלו השינוים שבהספירות, שהוא בכדי ליתן מקום להנשמות להכרה והשגה מספקת בו ית', כי אז יקוים הכתוב מלא כל הארץ כבודו. דהיינו כמו שאמרנו לעיל באות ל\"ג ע\"ש."
+        ],
+        [
+            "מב. ווי ליה מאן דישוה ליה לשום מדה, ואפילו מאלין מדות דיליה, כל שכן לבני האדם אשר בעפר יסודם, דכלים ונפסדים. ועם כל זה, ווי למי שישוה לו ית' לאיזה מדה, כלומר, שיאמר שהמדה נמצאת בו ית' כשהוא לעצמו, ואפילו באלו המדות הרוחניות שהוא מתראה להנשמות, ומכל שכן במדות גשמיות מטבע בני אדם שיסודם מעפר והם כלים ונפסדים. דהיינו כמו שאמרנו (לעיל באות לד), כי אף על פי שחפץ אלקי הוא, שהנשמות המקבלות תראינה, שהשינויים שבהן הן במשפיע ית', עכ\"ז צריך להיות ברור לנשמות, שאין בו ח\"ו שום שינוי ושום מדה, אלא הוא רק חפץ אלקי שיתדמה להם כן, בסוד הכתוב (הושע יב, יא) \"וביד הנביאים אדמה\". ואם ח\"ו יטעו בזה, אז ווי להם, כי אבדו כרגע מהשפע האלקי. ואין צריך לומר כלפי הטפשים שידמו לו ית' איזה מקרה ממקרי בשר ודם הכלה ונפסד עכ\"ל.",
+            "וטוב למעיין שישכיל כל ההמשך של הזהר הזה, המבאר ענין עשר הספירות וג' העולמות בי\"ע. ואין כאן המקום להאריך יותר."
+        ]
+    ],
+    "versions": [
+        [
+            "Zohar with Sulam commentary, Jerusalem 1945",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001329911/NLI"
+        ]
+    ],
+    "heTitle": "מבוא לספר הזוהר",
+    "categories": [
+        "Kabbalah",
+        "Baal HaSulam"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Baal HaSulam/Kuntres Matan Torah/English/Sefaria Community Translation.json

@@ -0,0 +1,139 @@
+{
+    "language": "en",
+    "title": "Kuntres Matan Torah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קונטרס מתן תורה",
+    "categories": [
+        "Kabbalah",
+        "Baal HaSulam"
+    ],
+    "text": {
+        "First Introduction; Time to Act": [],
+        "Second Introduction; Uncovering a Handbreadth While Covering Two": [],
+        "First Discourse; The Giving of the Torah": [
+            "",
+            "",
+            "3.\"This statement of our Sages teaches us: \"Be'aruni!\" - that the word \"kolal\" (generalization) in the Torah refers to a sum of particulars, where their collective participation establishes that generalization. For example, when it speaks of the mitzvah to \"love your fellow as yourself,\" which is a great principle in the Torah, we must understand that all of the remaining 613 mitzvot in the Torah and all of the verses contained within them, are no less and no more than the sum of the particulars that are included and encompassed by this one mitzvah to \"love your fellow as yourself.\" These are things that are perplexing, for it is logical that this idea applies only to interpersonal mitzvot between man and his fellow. How can this one mitzvah contain and sustain all the mitzvot between man and God, which are the essential elements, majority in number and meaning, of the Torah?\"",
+            "4. And if we can still exhaust ourselves and find a way to reconcile their words here, behold, there is before us an even more prominent statement (Shabbat 31a). With regard to the same convert who came before Hillel and said to him, \"Teach me the entire Torah while I stand on one foot,\" he replied to him, \"That which you hate, do not do unto your fellow.\" And the rest is commentary, go and learn... Behold, before us is a clear halachah, which has no preference over all 613 mitzvot and all the verses in the Torah regarding the one mitzvah of \"love your fellow as yourself,\" since they come only to explain and enable us to fulfill the mitzvah of loving our fellow properly. For it says explicitly, \"And the rest is commentary, go and learn,\" meaning that all the other [mitzvot] of the Torah are an explanation of this one mitzvah, since it is impossible to fulfill the mitzvah of 'love your fellow as yourself' without them.\"",
+            "5. A fence of the commandment of loving one's fellow. Before we delve deeper into this, we must examine the essence of this commandment, for we have been commanded to \"love your neighbor as yourself.\" The word 'as yourself' tells us to love our friend in the same measure that we love ourselves, no less than anything in the world. This means that I am committed to always standing guard and fulfilling the needs of every person, at least from all the Israeli nation, no less than I always stand guard to fulfill my own needs. Which is completely impossible, because not many will be able to meet their own needs on their workday, and how can you impose on them to work and provide for all the desires of the entire nation? And it is not at all possible to think that the Torah speaks of exaggeration, because the Torah warns us: \"Do not add or subtract,\" to tell you that the things and laws were spoken with exactly the appropriate measure.\"",
+            "6. And if it is still not enough for you, the simple meaning of this commandment of loving one's fellow is that it further requires us to prioritize the needs of our friends over our own needs. As the Tosafot wrote (Kiddushin 20a) in the name of the Jerusalem Talmud, regarding the verse \"for it is good for him with you\" said about a Hebrew slave, and this is their language:\"",
+            "7. Sometimes the Hebrew slave only has one pillow. If the master himself lies on it and does not give it to the slave to lie on, he is not fulfilling \"for it is good for him with you,\" since the master is lying on a pillow, and the slave is lying on the ground. And if the master does not lie on it and also does not give it to the slave to lie on, then this is the trait of Sodom. Therefore, one must necessarily give it up to the slave to lie on it, and the master himself should lie on the ground. This is what the Tosafot say.",
+            "8. We have found that this same law is also learned from our own Torah in the lesson of loving one's fellow. For here too, the verse equates fulfilling the needs of one's friend with fulfilling one's own needs, such as \"for it is good for him with you\" in the case of a Hebrew slave. In a case where there is only one chair and the friend has no chair at all, the halacha states that if one sits on it and does not give it to his friend, he violates the positive commandment of \"love your neighbor as yourself,\" since he is not fulfilling his friend's needs as he fulfills his own needs. And if he does not sit on it himself and also does not give it to his friend, this is wickedness similar to the trait of Sodom. Rather, he is obligated to give it to his friend to sit on, and he himself can sit on the ground or stand. And it is understood from this that the same applies to all needs he has and his friend lacks. From now on, go and learn whether this commandment is feasible to fulfill?!?",
+            "9. \"With regards to the chosen nation, we must first understand why the Torah was given specifically to the Jewish people and not to all the nations of the world equally. Is there chas v'shalom any preference based on group identity over another? Of course, only someone who has such a thought can speculate about it. Indeed, Chazal have already addressed this question in their statement (Avodah Zarah 2b) that \"God offered the Torah to every nation and language, but they did not accept it,\" as is well known. However, what is difficult about their words is, if that's the case, why are we called the chosen people, as it says, \"God chose you\" etc., since there was no other nation who wanted it? Moreover, the matter is complicated from its inception: could it be that God came with His Torah in hand and negotiated with those wild lands, or through His prophets?! This has never been heard before and is not accepted at all.\"",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "30. Since it is a natural instinct for every creature that everything outside the framework of its own body is completely empty and unreal to them, any action that a person does for the love of others, he does with the help of a returning light (pleasure) that is destined to return to him and serve his own benefit. Therefore, actions such as these cannot be called 'love for others', because they are judged based on their outcome and are similar to rental that does not pay off until the end, and in any case, renting is not considered love for others. However, to make any effort or movement entirely out of love for others, without any returning sparks of light or any hope for any reward that will come back to him, this is entirely impossible according to nature. Similarly, in the Zohar (Tikkunei Zohar 22a), they said about the nations of the world: \"All kindness that they do is for their own sake.\" Meaning, everything that they do through kindness with their fellow man or in the service of their gods is not out of love for others, but rather out of self-love. And that is because this thing is beyond the natural way, as is explained",
+            "31. Therefore, only those who observe the Torah and its commandments are capable of achieving this. When one accustoms oneself to observe the Torah and its commandments in order to give pleasure to their Creator, gradually they transcend and exit the boundaries of the natural creation, and acquire a new nature, which is the aforementioned love for others. This is what led the sages of the Zohar to exclude all nations of the world from the concept of love for others when they said, \"All kindness that they do is for their own sake.\" This is because they have no interest in the Torah and the commandments for their own sake, and anything they do in the service of their gods is for the sake of reward and success in this world and the next, as is well known. Therefore, even their service to their gods is out of self-love. In any case, it will never happen that they perform any action that is beyond the framework of their own body, from which they can elevate themselves even by a single hair's breadth above the ground of nature."
+        ],
+        "Second Discourse; Arvut": [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            " Besides the nation of Israel, who, due to having suffered great and terrible afflictions for 400 years under the foreign rule of Egypt, have been purified in their body through great suffering. And in addition to this, the purification of their ancestors was already established for them, as explained earlier (in section 16), which is the main thing, as attested to by several verses in the Torah. Because of these two prior stages, they were then capable of achieving this. Therefore, the verse from that time refers to them singularly, as it says, \"And Israel encamped there opposite the mountain\" (Exodus 19:2), and the sages explain (Rashi on this verse, based on the Mechilta) that they were \"as one person with one heart.\" This is because each and every individual from the nation entirely eradicated self-love and directed all their efforts solely towards benefiting their neighbor, as we explained earlier (in section 16) regarding the meaning of the commandment, \"Love your neighbor as yourself\". We can see that all the individuals in the nation became united as one heart and one person, and only then were they qualified to receive the Torah, as will be explained.",
+            "Therefore, out of the necessity mentioned, the Torah was given exclusively to the Israelite nation, the descendants of Abraham, Isaac, and Jacob. For it was inconceivable to even consider allowing any outsider to participate with them. Nevertheless, because of this, the Israelite nation was established as a kind of transition, through which the sparks of purification would flow to all human beings in the world. In this way, these sparks of purification continue to grow and multiply day by day, like the growth of an investment, until they reach their desired level, meaning until they develop to such an extent that people can understand the beauty and serenity inherent in the kernel of loving others. Then they will be able to balance the scales of justice and accept the yoke of heaven, while the obligation will disappear from the earth.",
+            "",
+            "Now we need to complete what we explained in the previous article (section 16), that therefore the Torah was not given to the patriarchs, because the commandment of \"love your neighbor as yourself,\" which is the foundation of the entire Torah and around which all commandments revolve to explain and interpret it, cannot be fulfilled by individuals, except with an early agreement of a whole nation. Therefore, it continued until their exodus from Egypt when they became qualified to fulfill it, and then they were asked in advance if each member of the nation agrees to accept this commandment upon himself, and afterwards, when they agreed, the Torah was given to them. However, we still need to explain where in the Torah we find that the Israelites were asked this question and that they agreed to it before receiving the Torah?",
+            "",
+            "",
+            "",
+            "It is also important to understand the context of the concluding verse \"for all the earth is mine.\" The three translations, Onkelos, Yonatan ben Uzziel, and the Jerusalem Talmud, are compelled to amend this verse, as do all other commentators, such as Rashi and Ramban. Ibn Ezra cites Rabbi Marinus who explains that the meaning of \"ki\" in this instance is \"even though,\" and he elucidates: \"You shall be unto Me a peculiar treasure from among all peoples 'even though' the whole earth is Mine.\" This interpretation is also supported by the author himself. However, it is not consistent with the interpretation of our sages who said that \"ki\" can serve for four purposes: \"perhaps,\" \"but,\" \"rather,\" and \"of course.\" Moreover, he adds a fifth meaning: \"even though.\"",
+            " The verse concludes with the statement, \"And you shall be unto Me a kingdom of priests and a holy nation.\" However, it is unclear from the verse itself whether this is a commandment or an assurance. Furthermore, the phrase \"kingdom of priests\" has no clear meaning and is not found anywhere else in the Bible. Above all, it is necessary to define what distinguishes \"kingdom of priests\" from \"holy nation,\" given that priesthood by definition implies holiness, and thus a nation entirely composed of priests would already be holy. Consequently, the phrase \"holy nation\" appears to be redundant.",
+            "However, based on all of the points that we have clarified thus far, the verses become clear in their intended meaning, namely their role as a proposition and agreement. That is, God offers the Israelites a complete portrayal and understanding of the nature of the Torah and the commandments, as well as the full reward that comes with hearkening to them.",
+            "The form of worship that is expressed in the Torah and commandments is stated as follows: \"And you shall be unto Me a kingdom of priests.\" \"Kingdom of priests\" means that all of you, from the youngest to the oldest, will be like priests. Just as priests have no portion or inheritance or any material possessions in the land, for God is their inheritance, so too will the entire nation be organized in such a way that the land and all its fullness are consecrated to God, and no individual will be more concerned with it than others, except to fulfill the commandments of God and to meet the needs of his fellow man so that he will lack nothing from his desires. In this way, even mundane tasks such as reaping and sowing, etc., are examined just like the sacrificial work performed by the priests in the Temple. For what difference does it make if one performs the mitzvah of bringing an offering to God, which is a positive commandment, or fulfills the positive commandment of \"Love your neighbor as yourself\"? It turns out that the harvester who works in his field to feed others is similar to one who stands and offers a sacrifice to God. Moreover, as we proved earlier (in the letters yud through tet, ayin), the explanation given for the positive commandment of \"Love your neighbor as yourself\" is even more important than offering a sacrifice.",
+            "...However, this is not the end of the matter. For all the Torah and commandments are given only \"to refine Israel,\" which is the purification of the body as aforementioned (see letter Yud Bet). Then afterward, they will merit their true reward, which is adherence to God, which is the purpose of creation, as aforementioned (in letter Vav, Aleph Shin Aleph). And behold, this reward is expressed in the words \"a holy nation.\" For by adhering to God, we become holy, as it says, \"You shall be holy to the Lord your God.\" \"For I am the Lord who sanctifies you.\"",
+            "...And you see that in the words \"a kingdom of priests,\" all forms of work are expressed with the principle of \"love your neighbor as yourself,\" which is a kingdom entirely made up of priests, and God is their inheritance, and they have no personal property from any material possessions. And perforce, we must acknowledge that this is the only definition that can be understood regarding this \"kingdom of priests.\" For we cannot interpret it as referring to the offering of sacrifices on the altar because this cannot be said of the entire nation - who will offer them? The same applies to the taking of priestly gifts - who will give them? And similarly, to explain the holiness of the priests, has it not already been said, \"and you shall be a holy nation?\" Rather, the only meaning in the matter is that they have no personal property, and God is their inheritance. This is the lesson of \"love your neighbor as yourself,\" which includes all of the Torah, as aforementioned. And in the words \"a holy nation,\" all forms of reward are expressed, which is adherence to God, as aforementioned.",
+            "Now, the previous words in all their details are properly understood. For it is stated, \"And now, if you hearken well to Me and observe My covenant.\" That is, to make a covenant regarding what I am telling you here, namely, \"And you shall be to Me a kingdom of priests,\" meaning that you shall be for Me the kingdom for whom the sparks of purifying and refining the body will pass through to all nations and peoples of the world. And since all nations of the world are still not ready at all for this matter, and I need one nation for sure to start with, to make it a kingdom of priests, from all the nations."
+        ],
+        "Third Discourse; The Essence of Religion and Its Purpose": [],
+        "Fourth Discourse; The Essence of the Wisdom of Kabbalah": [],
+        "Fifth Discourse; The Peace": [],
+        "Sixth Discourse; The Freedom": [],
+        "On the Completion of The Zohar": []
+    },
+    "schema": {
+        "heTitle": "קונטרס מתן תורה",
+        "enTitle": "Kuntres Matan Torah",
+        "key": "Kuntres Matan Torah",
+        "nodes": [
+            {
+                "heTitle": "הקדמה א'; עת לעשות",
+                "enTitle": "First Introduction; Time to Act"
+            },
+            {
+                "heTitle": "הקדמה ב'; גילוי טפח וכיסוי טפחיים",
+                "enTitle": "Second Introduction; Uncovering a Handbreadth While Covering Two"
+            },
+            {
+                "heTitle": "מאמר א'; מתן תורה",
+                "enTitle": "First Discourse; The Giving of the Torah"
+            },
+            {
+                "heTitle": "מאמר ב'; הערבות",
+                "enTitle": "Second Discourse; Arvut"
+            },
+            {
+                "heTitle": "מאמר ג'; מהות הדת ומטרתה",
+                "enTitle": "Third Discourse; The Essence of Religion and Its Purpose"
+            },
+            {
+                "heTitle": "מאמר ד'; מהות חכמת הקבלה",
+                "enTitle": "Fourth Discourse; The Essence of the Wisdom of Kabbalah"
+            },
+            {
+                "heTitle": "מאמר ה'; השלום",
+                "enTitle": "Fifth Discourse; The Peace"
+            },
+            {
+                "heTitle": "מאמר ו'; החירות",
+                "enTitle": "Sixth Discourse; The Freedom"
+            },
+            {
+                "heTitle": "מאמר לסיום הזוהר",
+                "enTitle": "On the Completion of The Zohar"
+            }
+        ]
+    }
+}

json/Kabbalah/Baal HaSulam/Kuntres Matan Torah/English/merged.json

@@ -0,0 +1,141 @@
+{
+    "title": "Kuntres Matan Torah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Kuntres_Matan_Torah",
+    "text": {
+        "First Introduction; Time to Act": [],
+        "Second Introduction; Uncovering a Handbreadth While Covering Two": [],
+        "First Discourse; The Giving of the Torah": [
+            "",
+            "",
+            "3.\"This statement of our Sages teaches us: \"Be'aruni!\" - that the word \"kolal\" (generalization) in the Torah refers to a sum of particulars, where their collective participation establishes that generalization. For example, when it speaks of the mitzvah to \"love your fellow as yourself,\" which is a great principle in the Torah, we must understand that all of the remaining 613 mitzvot in the Torah and all of the verses contained within them, are no less and no more than the sum of the particulars that are included and encompassed by this one mitzvah to \"love your fellow as yourself.\" These are things that are perplexing, for it is logical that this idea applies only to interpersonal mitzvot between man and his fellow. How can this one mitzvah contain and sustain all the mitzvot between man and God, which are the essential elements, majority in number and meaning, of the Torah?\"",
+            "4. And if we can still exhaust ourselves and find a way to reconcile their words here, behold, there is before us an even more prominent statement (Shabbat 31a). With regard to the same convert who came before Hillel and said to him, \"Teach me the entire Torah while I stand on one foot,\" he replied to him, \"That which you hate, do not do unto your fellow.\" And the rest is commentary, go and learn... Behold, before us is a clear halachah, which has no preference over all 613 mitzvot and all the verses in the Torah regarding the one mitzvah of \"love your fellow as yourself,\" since they come only to explain and enable us to fulfill the mitzvah of loving our fellow properly. For it says explicitly, \"And the rest is commentary, go and learn,\" meaning that all the other [mitzvot] of the Torah are an explanation of this one mitzvah, since it is impossible to fulfill the mitzvah of 'love your fellow as yourself' without them.\"",
+            "5. A fence of the commandment of loving one's fellow. Before we delve deeper into this, we must examine the essence of this commandment, for we have been commanded to \"love your neighbor as yourself.\" The word 'as yourself' tells us to love our friend in the same measure that we love ourselves, no less than anything in the world. This means that I am committed to always standing guard and fulfilling the needs of every person, at least from all the Israeli nation, no less than I always stand guard to fulfill my own needs. Which is completely impossible, because not many will be able to meet their own needs on their workday, and how can you impose on them to work and provide for all the desires of the entire nation? And it is not at all possible to think that the Torah speaks of exaggeration, because the Torah warns us: \"Do not add or subtract,\" to tell you that the things and laws were spoken with exactly the appropriate measure.\"",
+            "6. And if it is still not enough for you, the simple meaning of this commandment of loving one's fellow is that it further requires us to prioritize the needs of our friends over our own needs. As the Tosafot wrote (Kiddushin 20a) in the name of the Jerusalem Talmud, regarding the verse \"for it is good for him with you\" said about a Hebrew slave, and this is their language:\"",
+            "7. Sometimes the Hebrew slave only has one pillow. If the master himself lies on it and does not give it to the slave to lie on, he is not fulfilling \"for it is good for him with you,\" since the master is lying on a pillow, and the slave is lying on the ground. And if the master does not lie on it and also does not give it to the slave to lie on, then this is the trait of Sodom. Therefore, one must necessarily give it up to the slave to lie on it, and the master himself should lie on the ground. This is what the Tosafot say.",
+            "8. We have found that this same law is also learned from our own Torah in the lesson of loving one's fellow. For here too, the verse equates fulfilling the needs of one's friend with fulfilling one's own needs, such as \"for it is good for him with you\" in the case of a Hebrew slave. In a case where there is only one chair and the friend has no chair at all, the halacha states that if one sits on it and does not give it to his friend, he violates the positive commandment of \"love your neighbor as yourself,\" since he is not fulfilling his friend's needs as he fulfills his own needs. And if he does not sit on it himself and also does not give it to his friend, this is wickedness similar to the trait of Sodom. Rather, he is obligated to give it to his friend to sit on, and he himself can sit on the ground or stand. And it is understood from this that the same applies to all needs he has and his friend lacks. From now on, go and learn whether this commandment is feasible to fulfill?!?",
+            "9. \"With regards to the chosen nation, we must first understand why the Torah was given specifically to the Jewish people and not to all the nations of the world equally. Is there chas v'shalom any preference based on group identity over another? Of course, only someone who has such a thought can speculate about it. Indeed, Chazal have already addressed this question in their statement (Avodah Zarah 2b) that \"God offered the Torah to every nation and language, but they did not accept it,\" as is well known. However, what is difficult about their words is, if that's the case, why are we called the chosen people, as it says, \"God chose you\" etc., since there was no other nation who wanted it? Moreover, the matter is complicated from its inception: could it be that God came with His Torah in hand and negotiated with those wild lands, or through His prophets?! This has never been heard before and is not accepted at all.\"",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "30. Since it is a natural instinct for every creature that everything outside the framework of its own body is completely empty and unreal to them, any action that a person does for the love of others, he does with the help of a returning light (pleasure) that is destined to return to him and serve his own benefit. Therefore, actions such as these cannot be called 'love for others', because they are judged based on their outcome and are similar to rental that does not pay off until the end, and in any case, renting is not considered love for others. However, to make any effort or movement entirely out of love for others, without any returning sparks of light or any hope for any reward that will come back to him, this is entirely impossible according to nature. Similarly, in the Zohar (Tikkunei Zohar 22a), they said about the nations of the world: \"All kindness that they do is for their own sake.\" Meaning, everything that they do through kindness with their fellow man or in the service of their gods is not out of love for others, but rather out of self-love. And that is because this thing is beyond the natural way, as is explained",
+            "31. Therefore, only those who observe the Torah and its commandments are capable of achieving this. When one accustoms oneself to observe the Torah and its commandments in order to give pleasure to their Creator, gradually they transcend and exit the boundaries of the natural creation, and acquire a new nature, which is the aforementioned love for others. This is what led the sages of the Zohar to exclude all nations of the world from the concept of love for others when they said, \"All kindness that they do is for their own sake.\" This is because they have no interest in the Torah and the commandments for their own sake, and anything they do in the service of their gods is for the sake of reward and success in this world and the next, as is well known. Therefore, even their service to their gods is out of self-love. In any case, it will never happen that they perform any action that is beyond the framework of their own body, from which they can elevate themselves even by a single hair's breadth above the ground of nature."
+        ],
+        "Second Discourse; Arvut": [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
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+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            " Besides the nation of Israel, who, due to having suffered great and terrible afflictions for 400 years under the foreign rule of Egypt, have been purified in their body through great suffering. And in addition to this, the purification of their ancestors was already established for them, as explained earlier (in section 16), which is the main thing, as attested to by several verses in the Torah. Because of these two prior stages, they were then capable of achieving this. Therefore, the verse from that time refers to them singularly, as it says, \"And Israel encamped there opposite the mountain\" (Exodus 19:2), and the sages explain (Rashi on this verse, based on the Mechilta) that they were \"as one person with one heart.\" This is because each and every individual from the nation entirely eradicated self-love and directed all their efforts solely towards benefiting their neighbor, as we explained earlier (in section 16) regarding the meaning of the commandment, \"Love your neighbor as yourself\". We can see that all the individuals in the nation became united as one heart and one person, and only then were they qualified to receive the Torah, as will be explained.",
+            "Therefore, out of the necessity mentioned, the Torah was given exclusively to the Israelite nation, the descendants of Abraham, Isaac, and Jacob. For it was inconceivable to even consider allowing any outsider to participate with them. Nevertheless, because of this, the Israelite nation was established as a kind of transition, through which the sparks of purification would flow to all human beings in the world. In this way, these sparks of purification continue to grow and multiply day by day, like the growth of an investment, until they reach their desired level, meaning until they develop to such an extent that people can understand the beauty and serenity inherent in the kernel of loving others. Then they will be able to balance the scales of justice and accept the yoke of heaven, while the obligation will disappear from the earth.",
+            "",
+            "Now we need to complete what we explained in the previous article (section 16), that therefore the Torah was not given to the patriarchs, because the commandment of \"love your neighbor as yourself,\" which is the foundation of the entire Torah and around which all commandments revolve to explain and interpret it, cannot be fulfilled by individuals, except with an early agreement of a whole nation. Therefore, it continued until their exodus from Egypt when they became qualified to fulfill it, and then they were asked in advance if each member of the nation agrees to accept this commandment upon himself, and afterwards, when they agreed, the Torah was given to them. However, we still need to explain where in the Torah we find that the Israelites were asked this question and that they agreed to it before receiving the Torah?",
+            "",
+            "",
+            "",
+            "It is also important to understand the context of the concluding verse \"for all the earth is mine.\" The three translations, Onkelos, Yonatan ben Uzziel, and the Jerusalem Talmud, are compelled to amend this verse, as do all other commentators, such as Rashi and Ramban. Ibn Ezra cites Rabbi Marinus who explains that the meaning of \"ki\" in this instance is \"even though,\" and he elucidates: \"You shall be unto Me a peculiar treasure from among all peoples 'even though' the whole earth is Mine.\" This interpretation is also supported by the author himself. However, it is not consistent with the interpretation of our sages who said that \"ki\" can serve for four purposes: \"perhaps,\" \"but,\" \"rather,\" and \"of course.\" Moreover, he adds a fifth meaning: \"even though.\"",
+            " The verse concludes with the statement, \"And you shall be unto Me a kingdom of priests and a holy nation.\" However, it is unclear from the verse itself whether this is a commandment or an assurance. Furthermore, the phrase \"kingdom of priests\" has no clear meaning and is not found anywhere else in the Bible. Above all, it is necessary to define what distinguishes \"kingdom of priests\" from \"holy nation,\" given that priesthood by definition implies holiness, and thus a nation entirely composed of priests would already be holy. Consequently, the phrase \"holy nation\" appears to be redundant.",
+            "However, based on all of the points that we have clarified thus far, the verses become clear in their intended meaning, namely their role as a proposition and agreement. That is, God offers the Israelites a complete portrayal and understanding of the nature of the Torah and the commandments, as well as the full reward that comes with hearkening to them.",
+            "The form of worship that is expressed in the Torah and commandments is stated as follows: \"And you shall be unto Me a kingdom of priests.\" \"Kingdom of priests\" means that all of you, from the youngest to the oldest, will be like priests. Just as priests have no portion or inheritance or any material possessions in the land, for God is their inheritance, so too will the entire nation be organized in such a way that the land and all its fullness are consecrated to God, and no individual will be more concerned with it than others, except to fulfill the commandments of God and to meet the needs of his fellow man so that he will lack nothing from his desires. In this way, even mundane tasks such as reaping and sowing, etc., are examined just like the sacrificial work performed by the priests in the Temple. For what difference does it make if one performs the mitzvah of bringing an offering to God, which is a positive commandment, or fulfills the positive commandment of \"Love your neighbor as yourself\"? It turns out that the harvester who works in his field to feed others is similar to one who stands and offers a sacrifice to God. Moreover, as we proved earlier (in the letters yud through tet, ayin), the explanation given for the positive commandment of \"Love your neighbor as yourself\" is even more important than offering a sacrifice.",
+            "...However, this is not the end of the matter. For all the Torah and commandments are given only \"to refine Israel,\" which is the purification of the body as aforementioned (see letter Yud Bet). Then afterward, they will merit their true reward, which is adherence to God, which is the purpose of creation, as aforementioned (in letter Vav, Aleph Shin Aleph). And behold, this reward is expressed in the words \"a holy nation.\" For by adhering to God, we become holy, as it says, \"You shall be holy to the Lord your God.\" \"For I am the Lord who sanctifies you.\"",
+            "...And you see that in the words \"a kingdom of priests,\" all forms of work are expressed with the principle of \"love your neighbor as yourself,\" which is a kingdom entirely made up of priests, and God is their inheritance, and they have no personal property from any material possessions. And perforce, we must acknowledge that this is the only definition that can be understood regarding this \"kingdom of priests.\" For we cannot interpret it as referring to the offering of sacrifices on the altar because this cannot be said of the entire nation - who will offer them? The same applies to the taking of priestly gifts - who will give them? And similarly, to explain the holiness of the priests, has it not already been said, \"and you shall be a holy nation?\" Rather, the only meaning in the matter is that they have no personal property, and God is their inheritance. This is the lesson of \"love your neighbor as yourself,\" which includes all of the Torah, as aforementioned. And in the words \"a holy nation,\" all forms of reward are expressed, which is adherence to God, as aforementioned.",
+            "Now, the previous words in all their details are properly understood. For it is stated, \"And now, if you hearken well to Me and observe My covenant.\" That is, to make a covenant regarding what I am telling you here, namely, \"And you shall be to Me a kingdom of priests,\" meaning that you shall be for Me the kingdom for whom the sparks of purifying and refining the body will pass through to all nations and peoples of the world. And since all nations of the world are still not ready at all for this matter, and I need one nation for sure to start with, to make it a kingdom of priests, from all the nations."
+        ],
+        "Third Discourse; The Essence of Religion and Its Purpose": [],
+        "Fourth Discourse; The Essence of the Wisdom of Kabbalah": [],
+        "Fifth Discourse; The Peace": [],
+        "Sixth Discourse; The Freedom": [],
+        "On the Completion of The Zohar": []
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "קונטרס מתן תורה",
+    "categories": [
+        "Kabbalah",
+        "Baal HaSulam"
+    ],
+    "schema": {
+        "heTitle": "קונטרס מתן תורה",
+        "enTitle": "Kuntres Matan Torah",
+        "key": "Kuntres Matan Torah",
+        "nodes": [
+            {
+                "heTitle": "הקדמה א'; עת לעשות",
+                "enTitle": "First Introduction; Time to Act"
+            },
+            {
+                "heTitle": "הקדמה ב'; גילוי טפח וכיסוי טפחיים",
+                "enTitle": "Second Introduction; Uncovering a Handbreadth While Covering Two"
+            },
+            {
+                "heTitle": "מאמר א'; מתן תורה",
+                "enTitle": "First Discourse; The Giving of the Torah"
+            },
+            {
+                "heTitle": "מאמר ב'; הערבות",
+                "enTitle": "Second Discourse; Arvut"
+            },
+            {
+                "heTitle": "מאמר ג'; מהות הדת ומטרתה",
+                "enTitle": "Third Discourse; The Essence of Religion and Its Purpose"
+            },
+            {
+                "heTitle": "מאמר ד'; מהות חכמת הקבלה",
+                "enTitle": "Fourth Discourse; The Essence of the Wisdom of Kabbalah"
+            },
+            {
+                "heTitle": "מאמר ה'; השלום",
+                "enTitle": "Fifth Discourse; The Peace"
+            },
+            {
+                "heTitle": "מאמר ו'; החירות",
+                "enTitle": "Sixth Discourse; The Freedom"
+            },
+            {
+                "heTitle": "מאמר לסיום הזוהר",
+                "enTitle": "On the Completion of The Zohar"
+            }
+        ]
+    }
+}