Sefiras HaTiferes: Difference between revisions

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Tiferes is the sixth among the ten Sefirot, and the third among the Middot Sefirot. This Sefirah is called "Gufa". Yaakov Avinu is the merkavah (chariot) for the Sefirah of Tiferes.

'''Tiferes''' is the sixth among the ten Sefirot, and the third among the Middot Sefirot. This Sefirah is called "Gufa"<ref>Posach Eliyahu</ref>. Yaakov Avinu is the merkavah (chariot) for the Sefirah of Tiferes.

Tiferes is the third among the three Sefirot of ChaGaT (Chesed, Gevurah, Tiferet), which are the Sefirot associated with the heart of man. The Sefirah of Tiferes belongs to the middle line and mediates between the Sefirah of Chesed on the right line and the Sefirah of Gevurah on the left line. Its essence is influence through the attribute of mercy, which although not stemming from the attribute of judgment, influences through Chesed.

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== In Relation to Other Sefirot ==

Tiferes has two aspects: an external aspect called Shamayim and an internal aspect called Rakia. The external aspect of Tiferes serves as an intermediary between Chesed and Gevurah, while the internal aspect of Tiferes constitutes its own distinct dimension - the middle line. The source of external Tiferes is the Sefirah of Binah and corresponds to the level of the name Elokim. From the perspective of the name Elokim, it can also include Gevurot, thus this aspect serves as an intermediary and is called Shamayim - from the words "sham mayim" - the inclusion of fire and water. The source of internal Tiferes is the Sefirah of Chochmah, and is called Rakia - from the words "raka yud". Yaakov's level in external Tiferes is the aspect in which he includes the levels of Avraham and Yitzchak, the inclusion of Chesed and Gevurah. Yaakov's level in internal Tiferes is the aspect in which he is drawn from Yesod Abba, as alluded to in his name Yud-Ekev - the Yud of Chochmah. The aspect of Rakia - the essence of internal Tiferes - is also alluded to in his name, as the word Yaakov includes the letters Kuf-Yud-Ayin of the word Rakia, and the letter Reish of Rakia is interchangeable with the letter Beit in the letter substitutions of Alef-Yud-Kuf Beit-Kaf-Reish. ~~Addition~~

Tiferes has two aspects: an external aspect called Shamayim and an internal aspect called Rakia. The external aspect of Tiferes serves as an intermediary between Chesed and Gevurah, while the internal aspect of Tiferes constitutes its own distinct dimension - the middle line. The source of external Tiferes is the Sefirah of Binah and corresponds to the level of the name Elokim. From the perspective of the name Elokim, it can also include Gevurot, thus this aspect serves as an intermediary and is called Shamayim - from the words "sham mayim" - the inclusion of fire and water. The source of internal Tiferes is the Sefirah of Chochmah, and is called Rakia - from the words "raka yud". Yaakov's level in external Tiferes is the aspect in which he includes the levels of Avraham and Yitzchak, the inclusion of Chesed and Gevurah. Yaakov's level in internal Tiferes is the aspect in which he is drawn from Yesod Abba, as alluded to in his name Yud-Ekev - the Yud of Chochmah. The aspect of Rakia - the essence of internal Tiferes - is also alluded to in his name, as the word Yaakov includes the letters Kuf-Yud-Ayin of the word Rakia, and the letter Reish of Rakia is interchangeable with the letter Beit in the letter substitutions of Alef-Yud-Kuf Beit-Kaf-Reish. Additionally, it is explained that the inner level of the Sefirat Tiferet corresponds to the attribute of compassion (middat harachamim)<ref>See the sources noted in the book 'Seder Hishtalshilut', chapter Tiferet.</ref>.

== In the Worlds ==

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The concept of the Sefira of Tiferes in divine service is the quality of glorification, to glorify Hashem and His Torah with all types of glory.

It is forbidden for a person to glorify and be proud of their qualities. The root of the action of glorification is explained according to Pnimiyus as the extension of the quality of Tiferes in the world. A person who sins with pride uses the quality of Tiferes in a usage of Kelipa. They can even glorify cunningly and praise another person in a way that leads to their own pride, to praise someone else and say that only they (the one glorifying) surpassed the level of the other. The proper use of the quality of Tiferes is the person's recognition of the extension of the quality of Tiferes and together with that, using it for Kedusha and not for Kelipa.

It is forbidden for a person to glorify and be proud of their qualities. The root of the action of glorification is explained according to Pnimiyus as the extension of the quality of Tiferes in the world. A person who sins with pride uses the quality of Tiferes in a usage of Kelipa. They can even glorify cunningly and praise another person in a way that leads to their own pride, to praise someone else and say that only they (the one glorifying) surpassed the level of the other. The proper use of the quality of Tiferes is the person's recognition of the extension of the quality of Tiferes and together with that, using it for Kedusha and not for Kelipa<ref>Keter Shem Tov, Ch. 153. In the explanation of the verse it is said, "Let not the wise man glory in his wisdom, nor the rich in his riches." In this, etc., understand and know me.</ref>.

The use of Sefiras HaTiferes in spiritual service is an initiated awakening action that a person takes where they arouse great mercy on their soul that was hewn from beneath the Kisei HaKavod, and descended to this world, the dwelling of the external forces and Kelipos. About this aspect it is said "to Yaakov who redeemed Avraham", that this quality of mercy awakens the quality of love.

== Its Names ==

* '''Gufa''' (the body) - because it is the center and essence of the Middos and it mediates between the two arms - "Droa Yemina" which is the Sefira of Chesed, and "Droa Smala" which is the Sefira of Gevurah, and from it emerges the influence to "Trein Shokin" which are the Sefiros of Netzach and Hod.

Extended entry - '''L'ishtava B'Gufa D'Malka'''

[[Category:~~Ten~~ Sefiros]]

== References ==

[[Category:Sefiras HaTiferes]]

[[he:ספירת התפארת]]

[[Category:Sefiros]]

[[Category:Concepts in Chassidus]]

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-Tiferes is the sixth among the ten Sefirot, and the third among the Middot Sefirot. This Sefirah is called "Gufa". Yaakov Avinu is the merkavah (chariot) for the Sefirah of Tiferes.
+{{Ten Sefiros}}
+'''Tiferes''' is the sixth among the ten Sefirot, and the third among the Middot Sefirot. This Sefirah is called "Gufa"<ref>Posach Eliyahu</ref>. Yaakov Avinu is the merkavah (chariot) for the Sefirah of Tiferes.
 Tiferes is the third among the three Sefirot of ChaGaT (Chesed, Gevurah, Tiferet), which are the Sefirot associated with the heart of man. The Sefirah of Tiferes belongs to the middle line and mediates between the Sefirah of Chesed on the right line and the Sefirah of Gevurah on the left line. Its essence is influence through the attribute of mercy, which although not stemming from the attribute of judgment, influences through Chesed.
@@ Line 11: / Line 12: @@
 == In Relation to Other Sefirot ==
-Tiferes has two aspects: an external aspect called Shamayim and an internal aspect called Rakia. The external aspect of Tiferes serves as an intermediary between Chesed and Gevurah, while the internal aspect of Tiferes constitutes its own distinct dimension - the middle line. The source of external Tiferes is the Sefirah of Binah and corresponds to the level of the name Elokim. From the perspective of the name Elokim, it can also include Gevurot, thus this aspect serves as an intermediary and is called Shamayim - from the words "sham mayim" - the inclusion of fire and water. The source of internal Tiferes is the Sefirah of Chochmah, and is called Rakia - from the words "raka yud". Yaakov's level in external Tiferes is the aspect in which he includes the levels of Avraham and Yitzchak, the inclusion of Chesed and Gevurah. Yaakov's level in internal Tiferes is the aspect in which he is drawn from Yesod Abba, as alluded to in his name Yud-Ekev - the Yud of Chochmah. The aspect of Rakia - the essence of internal Tiferes   - is also alluded to in his name, as the word Yaakov includes the letters Kuf-Yud-Ayin of the word Rakia, and the letter Reish of Rakia is interchangeable with the letter Beit in the letter substitutions of Alef-Yud-Kuf Beit-Kaf-Reish. Addition
+Tiferes has two aspects: an external aspect called Shamayim and an internal aspect called Rakia. The external aspect of Tiferes serves as an intermediary between Chesed and Gevurah, while the internal aspect of Tiferes constitutes its own distinct dimension - the middle line. The source of external Tiferes is the Sefirah of Binah and corresponds to the level of the name Elokim. From the perspective of the name Elokim, it can also include Gevurot, thus this aspect serves as an intermediary and is called Shamayim - from the words "sham mayim" - the inclusion of fire and water. The source of internal Tiferes is the Sefirah of Chochmah, and is called Rakia - from the words "raka yud". Yaakov's level in external Tiferes is the aspect in which he includes the levels of Avraham and Yitzchak, the inclusion of Chesed and Gevurah. Yaakov's level in internal Tiferes is the aspect in which he is drawn from Yesod Abba, as alluded to in his name Yud-Ekev - the Yud of Chochmah. The aspect of Rakia - the essence of internal Tiferes   - is also alluded to in his name, as the word Yaakov includes the letters Kuf-Yud-Ayin of the word Rakia, and the letter Reish of Rakia is interchangeable with the letter Beit in the letter substitutions of Alef-Yud-Kuf Beit-Kaf-Reish. Additionally, it is explained that the inner level of the Sefirat Tiferet corresponds to the attribute of compassion (middat harachamim)<ref>See the sources noted in the book 'Seder Hishtalshilut', chapter Tiferet.</ref>.
 == In the Worlds ==
@@ Line 21: / Line 22: @@
 The concept of the Sefira of Tiferes in divine service is the quality of glorification, to glorify Hashem and His Torah with all types of glory.
-It is forbidden for a person to glorify and be proud of their qualities. The root of the action of glorification is explained according to Pnimiyus as the extension of the quality of Tiferes in the world. A person who sins with pride uses the quality of Tiferes in a usage of Kelipa. They can even glorify cunningly and praise another person in a way that leads to their own pride, to praise someone else and say that only they (the one glorifying) surpassed the level of the other. The proper use of the quality of Tiferes is the person's recognition of the extension of the quality of Tiferes and together with that, using it for Kedusha and not for Kelipa.
+It is forbidden for a person to glorify and be proud of their qualities. The root of the action of glorification is explained according to Pnimiyus as the extension of the quality of Tiferes in the world. A person who sins with pride uses the quality of Tiferes in a usage of Kelipa. They can even glorify cunningly and praise another person in a way that leads to their own pride, to praise someone else and say that only they (the one glorifying) surpassed the level of the other. The proper use of the quality of Tiferes is the person's recognition of the extension of the quality of Tiferes and together with that, using it for Kedusha and not for Kelipa<ref>Keter Shem Tov, Ch. 153. In the explanation of the verse it is said, "Let not the wise man glory in his wisdom, nor the rich in his riches." In this, etc., understand and know me.</ref>.
 The use of Sefiras HaTiferes in spiritual service is an initiated awakening action that a person takes where they arouse great mercy on their soul that was hewn from beneath the Kisei HaKavod, and descended to this world, the dwelling of the external forces and Kelipos. About this aspect it is said "to Yaakov who redeemed Avraham", that this quality of mercy awakens the quality of love.
 == Its Names ==
 * '''Gufa''' (the body) - because it is the center and essence of the Middos and it mediates between the two arms - "Droa Yemina" which is the Sefira of Chesed, and "Droa Smala" which is the Sefira of Gevurah, and from it emerges the influence to "Trein Shokin" which are the Sefiros of Netzach and Hod.
 Extended entry - '''L'ishtava B'Gufa D'Malka'''
-[[Category:Ten Sefiros]]
+== References ==
+[[Category:Sefiras HaTiferes]]
+[[he:ספירת התפארת]]
+<references />
+[[Category:Sefiros]]
+[[Category:Concepts in Chassidus]]