segula (power) of Torah and, mitzvot to bring the soul. Yet, how do we picture something that is not included in Him, since He is almighty and includes all of them together? In the Kelim there are always two opposite discernments: concealment and disclosure. But on the other hand, it is said that all these worlds are generated and appear after the Tzimtzum (restriction but how can this even be conceived in Godliness? The souls that are destined to receive from it will be compelled to receive by those measures that the ten Sefirot allot them. For this reason, He restricted His Light and created the worlds restriction by restriction down to this world, and clothed the soul in a worldly body. This is considered the complete will to receive, which has nothing in the form of bestowal. But in the Light in the ten Sefirot, there is no change whatsoever due to these coverings, as was written in the allegory. This is because the students are very confused: on the one hand, it is said that the ten Sefirot and the Partzufim, from the beginning of the ten Sefirot of Atzilut to the end of the ten Sefirot of Assiya,are complete Godliness and unity. Then there are five sub-particular nrnhy, which come from the ten Sefirot in each Partzuf, as will be written in the book.
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But in the worlds BYA, the ten Sefirot are considered Godliness through the end of Assiya, just as in AK and abya, and as prior to the Tzimtzum. Kjøp et produkt, annen type support Ønsker du en annen type support? 12) And I shall give you an allegory from the conducts of this world. 9) Now it will not be difficult for you to understand the above words of The Zohar, that all the worlds, Upper and lower and everything within them, was created only for man. Oder, hol dir unsere kostenlose App für dein Handy: Laden im, app Store, jetzt bei, google Play. This is so because then the soul gradually acquires equivalence of form with its Maker, as will be written below concerning Rabbi Haninas words in the beginning of the book (Preface to the Wisdom of Kabbalah). In that sense, it is said that all the souls were integrated in Malchut de Ein Sof, called the middle point, since this point is included in potential in all the Kelim of the souls that are destined to actually emerge from the world. In all, there are five degrees Nefesh, Ruach, Neshama, Haya, Yechida (nrnhy) that come from the five worlds called AK, Atzilut, Beria, Yetzira, and Assiya. Thus, all the worlds and everything in them were created only for man. On the one hand it is greatly deficient, since it is opposite in form from the Giver, which is separation from Him, but on the other hand, this is the entire innovation and the existence from absence that He had created, by which to receive.
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