Editing Igulim and Yosher

'''Igulim and Yosher''' are two general methods in the emanation of the [[Sefirot]]: as they were emanated in [[the world of Tohu]] they are in the aspect of Igulim (circles) (and at the level of [[Nefesh]]), and as they were emanated in [[the world of Tikun]] they are in the aspect of Yosher (straightness) (and at the level of [[Ruach]]). This means that the Sefirot as they are in the world of Tohu are in a state of smallness (katnut), compared to the world of Tikun where they are in a state of greatness (gadlut).

== Source of the Concept ==
The source of this concept is in the writings of [[the Arizal]]: "First, ten Sefirot were emanated in the aspect of circles, and they are ten vessels (...), and afterward ten Sefirot were emanated in the aspect of straightness like the appearance of a person - and they are superior in status to the circles because they are the aspect of Ruach." That is, the fact that the world of Tohu is higher than Tikun is only from the perspective of the "lights" within it (the lights of the Sefirot, which are "abundant lights"), but from the perspective of the vessels, the world of Tikun is superior ("abundant vessels").

== Their Meaning ==
A circle is the root of the concept of concealment, and from it descend all matters of concealment: those above [[The World of Atzilus|Atzilut]] (before Atzilut), those in the four worlds (Atzilut, [[The World of Beriah|Beriah]], [[The World of Yetzirah|Yetzirah]], and [[The World of Asiyah|Asiyah]]), and those in this physical world. This means that from the Igulim comes the root of the [[Keilim - Vessels|vessels]] (which limit the [[Ohrot - Lights|lights]]), and below this the Heichalot (palaces), down to this physical world, where the circle of the earth, water, air, and heavens completely conceal and cover the G-dliness within them.

And just as it is with circles, so it is with the concept of Yosher: in every level and degree there is the aspect of Yosher within it, which is the concept of revelation and division into details.

== Their Root ==
It is known that whatever is extremely high descends extremely low, and so it is in our matter. Despite the fact that the aspect of Igulim is lower than Yosher, their root is higher (similar to how the plant's root is higher than the speaking being). That is, the root of Igulim is in the great circle before the [[Tzimtzum]], and the root of Yosher is from [[Kav and Chut|the Kav (line and thread)]].

Nevertheless, the ultimate root of Yosher is even higher than the root of Igulim (and as is known, the inner intention is revelation and not concealment).

== Analogies in Chassidut ==
One analogy for Igulim and Yosher is from the way of understanding new concepts: at first, one understands only the general idea, and only afterward comes the complete understanding and explanation. A complete understanding has length, depth, and breadth, reasoning and conclusions, details and particulars - and because it has a beginning, middle, and end, it is called "Yosher" (straightness). However, before the student understands the reasoning in depth (at the beginning of receiving it from the teacher), he only has the general point, which like a circle has no corner or edge that can be grasped - and is therefore called "Igulim" (circles).

In another place in [[Toras HaChassidus|Chassidut]], an analogy is brought that connects the smallness of the vessels to the fact that they lack division into details: when comparing the [[intellect]] of a child to an adult, we see that the smallness of the child's intellect causes his understanding to be simple and without details: first, we see that the child cannot tolerate anything done against his will and immediately becomes angry and filled with great fury and wrath. Because his intellect is small, when he first perceives that something is bad for him, his entire mind is filled with this and no space remains for him to consider the good that might be found in this thing from another perspective. In contrast, someone who has knowledge and whose mind and intellect are broad will not become so angry about something against his will, because along with his anger, since his mind is broad, there remains space to consider and understand that there is also good to be found in the bad thing - and because of this, he will not be so angry. And since the child's emotion fills his entire mind and heart, he has only a single thought without division into details, and it is like a circle that has no division (unlike an adult whose mind is broad, whose grasp of the matter is divided into parts and details to delve into all the differences in the matter for good and for bad, like head, middle, end - like the image of a face).

== Further Reading ==

* Likutei Torah Parshat Shelach, discourse beginning "And they said to the entire congregation of the children of Israel saying."
* Derech Mitzvotecha discourse beginning "To Him who spread out the earth upon the waters," p. 161.

[[he:עגולים ויושר]]