Editing Tehiru Tatah

'''Tehiru Tatah''' (the lower purity), which is Adam Kadmon, is the aspect of the general encompassing light that comes after the first Tzimtzum.

'''Tehiru''' is the revelation of essence, and it itself is divided into 2 aspects - Tehiru Ila'ah ('the upper purity') refers to the essence of the Ohr Ein Sof as it exists before the Tzimtzum, and Tehiru Tatah ('the lower purity') is the Godliness in its pure state before there is any giving of place for another existence, except that a void and empty space has already been created within which it will later be possible to draw down and bring the worlds into being.

== Meaning of the Expression and Parallel Aspects ==
In the book Chanah Ariel, the term 'Tehiru' is explained as the revelation of essence, similar to what is written regarding the Kohen who clears the coals from the altar, revealing the 'purity of the altar.' It explains that the meaning of 'Tehiru Tatah' is the revelation of the essential kingship of the Holy One, blessed be He, toward the created beings, which is the root of all the worlds that will come afterward.

In greater subtlety, even before the Tzimtzum there is an aspect of 'Tehiru Tatah,' which is the aspect of Malchut of Ein Sof as it exists before the Tzimtzum.

The levels of 'Tehiru Tatah' and 'Tehiru Ila'ah' are alluded to in the verse spoken by King Solomon about the Holy Temple: "The heavens and the heaven of heavens cannot contain You, how much less this house," where the aspect of 'heavens' refers to Tehiru Tatah, the general encompassing light after the first Tzimtzum, and 'heaven of heavens' refers to the encompassing light before the Tzimtzum.

The Mitteler Rebbe explains that Tehiru Ila'ah and Tehiru Tatah are like 'general and particular,' where the Tehiru Tatah is the '''source''' for the aspect of Adam Kadmon.

In the discourses of the Rebbes of Kopust, it is explained that Tehiru Tatah is the aspect of the letters of thought (unlike Tehiru Ila'ah, which is the letters of the Reshimu).

What has been explained above is according to the Kabbalah of the Arizal, which differs from the Kabbalah of the Ramak who explains this in a different way.