Abba Ila'ah - Revision history

M.robin at 12:34, 30 April 2025

2025-04-30T12:34:02Z

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	[[he:אבא עילאה]]		[[he:אבא עילאה]]
	[[Category:~~The~~ Worlds]]		[[Category:Worlds]]
	[[Category:Concepts in Chassidus]]		[[Category:Concepts in Chassidus]]

Raphaelwilmowsky at 20:30, 29 April 2025

2025-04-29T20:30:15Z

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	It is said that "Abba draws from mazala" meaning that Abba Ila'ah draws from the eighth mazal of the 13 tikkunei dikna, which is the mazal "Notzer." This is why the beard is "this one acquires wisdom," as the acquisition and formation of ~~wisdom~~ is drawn from the aspect of dikna. This is "and ~~wisdom~~ is found from nothingness," as its formation comes from an aspect that has no comparison, since the drawing from mazala is only in the aspect of hairs, which is a concentrated drawing.		It is said that "Abba draws from mazala" meaning that Abba Ila'ah draws from the eighth mazal of the 13 tikkunei dikna, which is the mazal "[[Notzer Chesed\|Notzer]]." This is why [[The Beard\|the beard]] is "this one acquires wisdom," as the acquisition and formation of Chachmah is drawn from the aspect of dikna. This is "and Chachamah is found from nothingness," as its formation comes from an aspect that has no comparison, since the drawing from mazala is only in the aspect of hairs, which is a concentrated drawing.

	This drawing from mazala has its root in mocha stima'ah, which is the wisdom of Arich Anpin. Abba Ila'ah draws from the seven lower aspects of mocha stima'ah, and therefore it is only in the aspect of hairs, as hairs represent the growing aspect, which are the seven lower aspects.		This drawing from mazala has its root in mocha stima'ah, which is the wisdom of Arich Anpin. Abba Ila'ah draws from the seven lower aspects of mocha stima'ah, and therefore it is only in the aspect of hairs, as hairs represent the growing aspect, which are the seven lower aspects.
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	[[he:אבא עילאה]]		[[he:אבא עילאה]]
			[[Category:The Worlds]]
			[[Category:Concepts in Chassidus]]

M.robin at 19:21, 26 March 2025

2025-03-26T19:21:27Z

← Older revision		Revision as of 15:21, 26 March 2025
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	* [[Adam HaElyon]]		* [[Adam HaElyon]]
	* [[Adam Kadmon]]		* [[Adam Kadmon]]

			[[he:אבא עילאה]]

Tachlis: /* His Influence on Zeir Anpin */

2025-03-09T08:11:36Z

His Influence on Zeir Anpin

← Older revision		Revision as of 04:11, 9 March 2025
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	When the light of mochin of Abba is concealed and does not illuminate in Zeir Anpin, this is the matter of nega'im (spiritual afflictions). The concept of nega'im in the upper worlds is the removal of mochin of Abba, which is the aspect of bitul (self-nullification) and "return," and because of this, the external forces draw sustenance from the "running" and enthusiasm of mochin of Ima.		When the light of mochin of Abba is concealed and does not illuminate in Zeir Anpin, this is the matter of nega'im (spiritual afflictions). The concept of nega'im in the upper worlds is the removal of mochin of Abba, which is the aspect of bitul (self-nullification) and "return," and because of this, the external forces draw sustenance from the "running" and enthusiasm of mochin of Ima.

			== See also ==
			* [[Adam HaElyon]]
			* [[Adam Kadmon]]

Raphaelwilmowsky: Created page with "It is said that "Abba draws from mazala" meaning that Abba Ila'ah draws from the eighth mazal of the 13 tikkunei dikna, which is the mazal "Notzer." This is why the beard is "this one acquires wisdom," as the acquisition and formation of wisdom is drawn from the aspect of dikna. This is "and wisdom is found from nothingness," as its formation comes from an aspect that has no comparison, since the drawing from mazala is only in the aspect of hairs, which is a concentrated..."

2025-02-26T16:39:51Z

Created page with "It is said that "Abba draws from mazala" meaning that Abba Ila'ah draws from the eighth mazal of the 13 tikkunei dikna, which is the mazal "Notzer." This is why the beard is "this one acquires wisdom," as the acquisition and formation of wisdom is drawn from the aspect of dikna. This is "and wisdom is found from nothingness," as its formation comes from an aspect that has no comparison, since the drawing from mazala is only in the aspect of hairs, which is a concentrated..."

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It is said that "Abba draws from mazala" meaning that Abba Ila'ah draws from the eighth mazal of the 13 tikkunei dikna, which is the mazal "Notzer." This is why the beard is "this one acquires wisdom," as the acquisition and formation of wisdom is drawn from the aspect of dikna. This is "and wisdom is found from nothingness," as its formation comes from an aspect that has no comparison, since the drawing from mazala is only in the aspect of hairs, which is a concentrated drawing.

This drawing from mazala has its root in mocha stima'ah, which is the wisdom of Arich Anpin. Abba Ila'ah draws from the seven lower aspects of mocha stima'ah, and therefore it is only in the aspect of hairs, as hairs represent the growing aspect, which are the seven lower aspects.

However, this matter of Abba drawing from the eighth mazal occurs only after the formation of Abba Ila'ah from the light of the Emanator, as the growth and multiplication in Abba's light happens through drawing from the eighth mazal. This is like the metaphor of a child nursing from its mother's breasts - the child's existence has already been formed in the mother's womb, and what it nurses from the mother's breasts causes growth and multiplication in the child's limbs.

It is said that "Abba and Ima clothe the arms of Arich Anpin," meaning that Abba and Ima clothe the Chesed and Gevurah of Arich Anpin, which comes into them in an internal aspect, because the clothing with which they clothe each other represents closeness and grasping of the essence of what is being clothed, similar to the metaphor of the will being clothed in intellect, where it unites with the intellect and they become one. This is in the aspect of clothing where the essence of the middot of Keter are clothed in Abba and Ima, unlike what they draw from the mazalot, which is only in the aspect of nursing and hairs.

== Abba and Ima ==
The sefirot of Chochmah and Binah of the world of Atzilut are called by the names Abba Ila'ah and Ima Ila'ah, and their union is called yichuda ila'ah (the supernal union).

== Abba Ila'ah Nests in Atzilut ==
In the order of clothing of the lights of the world of Atzilut in the worlds of ABY"A (Atzilut, Briah, Yetzirah, Asiyah), it is said that "Abba Ila'ah nests in Atzilut." Besides Abba Ila'ah being the sefirah of Chochmah of the world of Atzilut, it clothes the entirety of the world of Atzilut. Through this clothing, the infinite light literally dwells in the entire world of Atzilut, to the extent that it is said of the sefirot of the world of Atzilut that "He and His life-forces are one, He and His vessels are one," meaning that the infinite light unites with them in complete unity.

== His Influence on Zeir Anpin ==
When Abba Ila'ah is in the aspect of gadlut (greatness/maturity), he influences Zeir Anpin, as his Netzach-Hod-Yesod become mochin (intellect) for Zeir Anpin, and from Zeir Anpin it extends to Nukva, which is Malchut of Atzilut that gives life to the worlds of BY"A (Briah, Yetzirah, Asiyah). This extension to Zeir Anpin can only occur through growth to become in the aspect of a partzuf and mochin of gadlut. If it were not in the aspect of a partzuf and mochin of gadlut, it could not influence the lower levels. This is like the concept that only one who is greater in wisdom can explain intellectual concepts to others.

When the light of mochin of Abba is concealed and does not illuminate in Zeir Anpin, this is the matter of nega'im (spiritual afflictions). The concept of nega'im in the upper worlds is the removal of mochin of Abba, which is the aspect of bitul (self-nullification) and "return," and because of this, the external forces draw sustenance from the "running" and enthusiasm of mochin of Ima.