Ten Hidden Sefirot (Eser Sefirot HaGnuzot): Difference between revisions

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The '''Ten Hidden Sefirot''' are the ten sefirot as they are included and concealed in the higher levels. In detail, even the existence of the sefirot after the tzimtzum is sometimes called "hidden," but their original root is as they exist in the Ohr Ein Sof (Infinite Light) before the tzimtzum, at the level of "the light that estimated within itself" after the "arising of the desire" for worlds. These sefirot constitute the root and source for the ten revealed sefirot in the worlds.

The '''Ten Hidden Sefirot''' are the ten sefirot as they are included and concealed in the higher levels. In detail, even the existence of the sefirot after the tzimtzum is sometimes called "hidden," but their original root is as they exist in the [[Ohr Ein Sof]] (Infinite Light) before the tzimtzum, at the level of "the light that estimated within itself" after the "arising of the desire" for worlds<ref>Hemshech Te'erav Part One - Night of the Second Day of Rosh Hashanah 5673 (1912)</ref>. These sefirot constitute the root and source for the ten revealed sefirot in the worlds.

The principle is that "there is no existence to the hidden ones," and in Chassidut and Kabbalah there are several analogies for their existence that allude to different levels within them. The analogy for the ten sefirot as they exist in the Ohr Ein Sof before the tzimtzum is like names, such as a person's name, which has no actual existence within the soul itself and is not a revelation of what is concealed. Their creation from nothingness is similar to "praises" which, as can be sensed, have the power to reveal new strengths from the depths of a person's soul. Similarly, the existence of the hidden sefirot is from the perspective of arousal from below (minei u'bei [from itself]).

The principle is that "there is no existence to the hidden ones<ref>Sefer HaMaamarim 5659 (1899) p. 187</ref>," and in [[Toras HaChassidus|Chassidut]] and [[Kabbalah]] there are several analogies for their existence that allude to different levels within them. The analogy for the ten sefirot as they exist in the Ohr Ein Sof before the tzimtzum is like names, such as a person's name, which has no actual existence within the soul itself and is not a revelation of what is concealed<ref>Torah Or Parshat Vayechi (?) Hemshech 5666 (1906) Maamar "Ki Imcha Mekor Chaim"</ref>. Their creation from nothingness is similar to "praises" which, as can be sensed, have the power to reveal new strengths from the depths of a person's soul. Similarly, the existence of the hidden sefirot is from the perspective of arousal from below (minei u'bei [from itself<ref>Tze'enah U're'enah 5659 (1899)</ref>]).

== Their Location ==

The location of the ten hidden sefirot is in the "tehiru ila'ah" (supernal illumination).

The location of the ten hidden sefirot is in the "[[Tehiru Ila'ah|tehiru ila'ah]]" (supernal illumination).

It is explained that Keter Elyon (the Supernal Crown), which is the sefirah of Keter of the world of Atzilut, is not within the category of the ten sefirot of the world of Atzilut. Even the lowest aspect of Keter Elyon is only the root of the emanated beings in great subtlety, and is above the essence of the sefirot of Atzilut. It is further explained that the ten sefirot of Keter Elyon, both those of Atik Yomin and those of Arich Anpin, are aspects of the ten hidden sefirot, which are the source for the ten sefirot of Atzilut.

It is explained that [[Keser Eliyon|Keter Elyon]] (the Supernal Crown), which is the sefirah of [[Kesser|Keter]] of [[The World of Atzilus|the world of Atzilut]], is not within the category of the ten sefirot of the world of Atzilut. Even the lowest aspect of Keter Elyon is only the root of the emanated beings in great subtlety, and is above the essence of the sefirot of Atzilut. It is further explained that the ten sefirot of Keter Elyon, both those of Atik Yomin and those of Arich Anpin, are aspects of the ten hidden sefirot, which are the source for the ten sefirot of Atzilut.

It is further explained in detail that Keter Elyon serves as an intermediary between the Emanator and the emanated, and it includes the final aspect of the Emanator and the first aspect of the emanated. The final aspect of the Emanator is the inner dimension of Keter Elyon, the partzuf of Atik Yomin, and the ten sefirot of Atik Yomin are aspects of the ten hidden sefirot.

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== External Links ==

* Discourse beginning with "When Moses Ascended to Heaven" from 5725 (1965), and the sources referenced there (notes 30; 47; 49) on the Chabad Lubavitch Library website

* [https://he.chabad.org/library/article_cdo/aid/3140155 Discourse beginning with "When Moses Ascended to Heaven" from 5725 (1965), and the sources referenced there (notes 30; 47; 49) on the Chabad Lubavitch Library website]

== References ==

[[Category:Chassidus]]

[[Category:Concepts in Chassidus]]

[[Category:Sefiros]]

[[Category:Worlds]]

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-The '''Ten Hidden Sefirot''' are the ten sefirot as they are included and concealed in the higher levels. In detail, even the existence of the sefirot after the tzimtzum is sometimes called "hidden," but their original root is as they exist in the Ohr Ein Sof (Infinite Light) before the tzimtzum, at the level of "the light that estimated within itself" after the "arising of the desire" for worlds. These sefirot constitute the root and source for the ten revealed sefirot in the worlds.
+The '''Ten Hidden Sefirot''' are the ten sefirot as they are included and concealed in the higher levels. In detail, even the existence of the sefirot after the tzimtzum is sometimes called "hidden," but their original root is as they exist in the [[Ohr Ein Sof]] (Infinite Light) before the tzimtzum, at the level of "the light that estimated within itself" after the "arising of the desire" for worlds<ref>Hemshech Te'erav Part One - Night of the Second Day of Rosh Hashanah 5673 (1912)</ref>. These sefirot constitute the root and source for the ten revealed sefirot in the worlds.
-The principle is that "there is no existence to the hidden ones," and in Chassidut and Kabbalah there are several analogies for their existence that allude to different levels within them. The analogy for the ten sefirot as they exist in the Ohr Ein Sof before the tzimtzum is like names, such as a person's name, which has no actual existence within the soul itself and is not a revelation of what is concealed. Their creation from nothingness is similar to "praises" which, as can be sensed, have the power to reveal new strengths from the depths of a person's soul. Similarly, the existence of the hidden sefirot is from the perspective of arousal from below (minei u'bei [from itself]).
+The principle is that "there is no existence to the hidden ones<ref>Sefer HaMaamarim 5659 (1899) p. 187</ref>," and in [[Toras HaChassidus|Chassidut]] and [[Kabbalah]] there are several analogies for their existence that allude to different levels within them. The analogy for the ten sefirot as they exist in the Ohr Ein Sof before the tzimtzum is like names, such as a person's name, which has no actual existence within the soul itself and is not a revelation of what is concealed<ref>Torah Or Parshat Vayechi (?) Hemshech 5666 (1906) Maamar "Ki Imcha Mekor Chaim"</ref>. Their creation from nothingness is similar to "praises" which, as can be sensed, have the power to reveal new strengths from the depths of a person's soul. Similarly, the existence of the hidden sefirot is from the perspective of arousal from below (minei u'bei [from itself<ref>Tze'enah U're'enah 5659 (1899)</ref>]).
 == Their Location ==
-The location of the ten hidden sefirot is in the "tehiru ila'ah" (supernal illumination).
+The location of the ten hidden sefirot is in the "[[Tehiru Ila'ah|tehiru ila'ah]]" (supernal illumination).
-It is explained that Keter Elyon (the Supernal Crown), which is the sefirah of Keter of the world of Atzilut, is not within the category of the ten sefirot of the world of Atzilut. Even the lowest aspect of Keter Elyon is only the root of the emanated beings in great subtlety, and is above the essence of the sefirot of Atzilut. It is further explained that the ten sefirot of Keter Elyon, both those of Atik Yomin and those of Arich Anpin, are aspects of the ten hidden sefirot, which are the source for the ten sefirot of Atzilut.
+It is explained that [[Keser Eliyon|Keter Elyon]] (the Supernal Crown), which is the sefirah of [[Kesser|Keter]] of [[The World of Atzilus|the world of Atzilut]], is not within the category of the ten sefirot of the world of Atzilut. Even the lowest aspect of Keter Elyon is only the root of the emanated beings in great subtlety, and is above the essence of the sefirot of Atzilut. It is further explained that the ten sefirot of Keter Elyon, both those of Atik Yomin and those of Arich Anpin, are aspects of the ten hidden sefirot, which are the source for the ten sefirot of Atzilut.
 It is further explained in detail that Keter Elyon serves as an intermediary between the Emanator and the emanated, and it includes the final aspect of the Emanator and the first aspect of the emanated. The final aspect of the Emanator is the inner dimension of Keter Elyon, the partzuf of Atik Yomin, and the ten sefirot of Atik Yomin are aspects of the ten hidden sefirot.
@@ Line 16: / Line 16: @@
 == External Links ==
-* Discourse beginning with "When Moses Ascended to Heaven" from 5725 (1965), and the sources referenced there (notes 30; 47; 49) on the Chabad Lubavitch Library website
+* [https://he.chabad.org/library/article_cdo/aid/3140155 Discourse beginning with "When Moses Ascended to Heaven" from 5725 (1965), and the sources referenced there (notes 30; 47; 49) on the Chabad Lubavitch Library website]
+== References ==
+[[Category:Chassidus]]
+[[Category:Concepts in Chassidus]]
+[[Category:Sefiros]]
+[[Category:Worlds]]