Monthly Archives: May 2012

המונח הזה הכללי היה צריך לקבל אורו בתחלה בסוד הקו המתחבר עם הרשימו. אך בתחלה היה צריך להשתלם, כי מפני כך היה הצמצום בתחלה – כדי שימצא מקום לרע שיהיה ניתקן, וסוף הכל יהיה טוב.

ולכן האור, שהוא מן הא”ס ב”ה, צריך להמתין גם כן שיהיה הכלי נשלם, שבו מושרש ענין הרע, ואחר כך יאיר בו, ואז יהיה הכל נשלם.

על כן לא נתחבר בתחלה האור עם הכלים, אלא נעלם למעלה, עד שישלימו הכלים את ענינם, והוא שיתנו מקום לרע לשלוט, וגם תשלם שליטתו, ויבוא תיקונו לחזור הכל לטוב, אז יאיר בו האור:

            This general foundation, i.e., Atzilut and its offshoots, was to have originally received its light in line with the mystical notion of the joining of the line which represents light with the trace which represents the vessel. But the trace first had to be completed, given that the Tzimtzum came about in the first place in order to provide a place for wrong which could be rectified with the introduction of the light and to ultimately have everything become good.

            And so, the light of Atzilut and its offshoots, which is from Ein Sof, had to also wait for its vessel to be complete, since that’s where the root of evil lies. Only afterwards will the light shine within it , i.e. join with it, after which everything will be completed.

            Thus, the light wasn’t originally joined with the vessels in the world of Nikkudim, which alludes to the breaking of the vessels, but remained hidden above in Adam Kadmon until the vessels completed their task in order to provide a place for wrong to rule and to complete its rule. The light’s own repair will then come about, which will then return everything to a state of good, when Atzilut and its offshoots’ light will shine within it.

(c) 2012 Rabbi Yaakov Feldman

Feel free to contact me at feldman@torah.org

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AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

זה החומר הכללי היה לו ליחלק לפרטיו, ואז ראשית הכל היה המונח הכללי, ונקרא אצילות עם שלושה לבושיו. ואחר כך היה מגיע שליטה לכל לבוש בפני עצמו, והיו נקראים שלוש עולמו בי”ע. כי האצילות מתוקן בתיקוניו הוא שורש הכל. ובי”ע – מוציאי תולדות האצילות, כל אחד מוציא תולדה בפני עצמו הראוי לו. וכולם אינם אלא תולדות מה שיש באצילות כבר:

            This all-encompassing mass, i.e., the world of Nikkudim, had to be divided up into its component parts of Atzilut, Briah, Yetzirah, and Assiyah, and then there initially came to be the basic foundation which is called Atzilut with its three garments. Afterwards, control was passed to each garment unto itself, which were then called the worlds of Briah, Yetzirah and Assiyah.

            For Atzilut when fully repaired is the root of everything, while Briah, Yetzirah and Assiyah serve to bring forth the offshoots of Atzilut. Each one, i.e. Atzilut, Briah, Yetzirah, and Assiyah, eventually brings forth its own distinct offshoot, but they’re all merely offshoots of what already existed in Atzilut.

(c) 2012 Rabbi Yaakov Feldman

Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.

עולם הנקודים היה כמו חומר אחד שממנו צריך לפרט אחר כך כל הפרטים. והיינו כי כל הנמצא בין למעלה ובין למטה – הכל הוא רק ענין אחד, בנוי מפרטים רבים. והוא איננו כללי אלא אם  כל פרטיו עומדים בו בשוה ? כי כך כל הנברא הוא רק לכבוד הבורא, והוע ענין “כל פעל ה’ למענהו”. ובזה נכללות כל הבריות הטובות והרעות, כי הכל ענין אחד ומציאות אחת לבד של בריאה המשלמת גילוי יחודו וכבודו של א”ס ב”ה:

            The world of Nikkudim was like a single mass out of which all the details, i.e., Atzilut, Briah, Yetzirah, and Assiyah, had to come about; as all of existence — both above and below — is a single phenomenon comprised of many details waiting to come about. But this phenomenon is only comprehensive when all its details function together. For in this way, everything in creation exists only for the glory of the Creator, which is the gist of the verse, “God has made everything for His own sake” (Proverbs 16:4). In this are included all created beings — good and bad — as the whole of it is a single system and a single phenomenon of a creation that implements the revelation of the sovereignty and glory of Ein Sof.

(c) 2012 Rabbi Yaakov Feldman

Feel free to contact me at feldman@torah.org

———————————————————-

AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here at a discount.

You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here at a discount as well.

Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).

Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence” and “Ramchal”.