L'Alafim: Difference between revisions

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"L'Alafim" is the ninth Tikkun of the thirteen Tikkunim of the beard of Arich Anpin, which channels influence from the aspect of "Notzer Chesed" (of Abba) to the "mazal nakeh" of Imma. It corresponds to the "al sheloshim" in Ze'ir Anpin and to "v'tashlich bimtzulot yam kol chatotam" (and You will cast all their sins into the depths of the sea) in the thirteen attributes mentioned by the prophet Michah.

"L'Alafim" is the ninth Tikkun of the thirteen Tikkunim of the beard of [[Arich Anpin]], which channels influence from the aspect of "[[Notzer Chesed]]" (of Abba) to the "[[Venakeh|mazal nakeh]]" of Imma. It corresponds to the "al sheloshim" in [[Zeir Anpin|Ze'ir Anpin]] and to "v'tashlich bimtzulot yam kol chatotam" (and You will cast all their sins into the depths of the sea) in the thirteen attributes mentioned by the prophet Michah.

== Its Essence ==

Its essence is the aspect of inner light. The first eight Tikkunim are in the aspect of encompassing light, and therefore they are the root of the eight princes of man. The Tikkun of "L'Alafim" is in the aspect of "a'alfcha chochma, a'alfcha binah" (I will teach you wisdom, I will teach you understanding), as Abba and Imma draw from the two mazalot of Arich Anpin, and this drawing is in the aspect of inner light. Therefore, the shape of the letter Alef is a Yud above, a Yud below, and a Vav in the middle, because the inner drawing is through contraction.

Its essence is the aspect of [[Or Pnimi (Inner Light)|inner light]]. The first eight Tikkunim are in the aspect of encompassing light, and therefore they are the root of [[Eight Princes|the eight princes of man]]. The Tikkun of "L'Alafim" is in the aspect of "a'alfcha chochma, a'alfcha binah" (I will teach you wisdom, I will teach you understanding), as Abba and Imma draw from the two mazalot of Arich Anpin, and this drawing is in the aspect of inner light. Therefore, the shape of the letter Alef is a Yud above, a Yud below, and a Vav in the middle, because the inner drawing is through contraction.

== In Chassidic Thought ==

The Zohar states that there is chesed and there is chesed, which are "rav chesed" and "notzer chesed." This means that "notzer chesed" is the kindness that Hashem does through the tzaddikim, and this is "notzer chesed l'alafim," meaning that the Holy One, blessed be He, preserves kindness for the tzaddikim who are called "alafim," representing the "alef" of ~~wisdom~~ and the "alef" of ~~understanding~~. But the "rav chesed" that the Holy One, blessed be He, does for His own sake for the existence of the world, as His way is to do good to His creations, is a great and abundant kindness to increase His kindness with His creations. And "notzer chesed" is that He contracts His Shechinah and illuminates the worlds according to the capacity of the receivers, like an eagle that stirs its nest, touching and not touching, and the light arrives and does not arrive, for otherwise the worlds would be nullified from their existence due to the brightness of the lights, and would return to nothingness. This is "the world is built on kindness." And regarding the kindness that comes through the awakening of the tzaddikim, it is said "Bereishit" (In the beginning), for the sake of Israel who are called "reishit" (first), and they are the tzaddikim who are called Israel, as is known.

[[Sefer HaZohar|The Zohar]] states that there is chesed and there is chesed, which are "rav chesed" and "notzer chesed." This means that "notzer chesed" is the kindness that Hashem does through the tzaddikim, and this is "notzer chesed l'alafim," meaning that the Holy One, blessed be He, preserves kindness for the tzaddikim who are called "alafim," representing the "alef" of [[Sefiras HaChochma|Chochmah]] and the "alef" of [[Sefiras HaBinah|Binah]]. But the "rav chesed" that the Holy One, blessed be He, does for His own sake for the existence of the world, as His way is to do good to His creations, is a great and abundant kindness to increase His kindness with His creations. And "notzer chesed" is that He contracts His Shechinah and illuminates the worlds according to the capacity of the receivers, like an eagle that stirs its nest, touching and not touching, and the light arrives and does not arrive, for otherwise the worlds would be nullified from their existence due to the brightness of the lights, and would return to nothingness. This is "the world is built on kindness." And regarding the kindness that comes through the awakening of the tzaddikim, it is said "Bereishit" (In the beginning), for the sake of Israel who are called "reishit" (first), and they are the tzaddikim who are called Israel, as is known.

However, it is said "for Israel is a youth and I love him," and it is said "for Jacob is small," meaning that the main glory that is glorified in Israel is if one holds himself in the attribute of humility and makes himself small like a child and a youth, as it is written "as water reflects face to face." And if he makes himself small and does not consider himself as anything, then, so to speak, Hashem also contracts His Shechinah and rests upon him. This is like a parable of a father who has a small and very beloved son. When the father wants to play with his small beloved son to have pleasure, the father does not speak to him according to his great and broad intellect, because the son cannot receive and understand it. Rather, because of the great [intense love he has for his beloved son], he contracts his great [and broad] intellect to no end, and speaks with his son according to his short and small intellect. This the son can grasp, and he responds to his father according to his intellect, and his father has great pleasure from this. And this is perhaps hinted at in the Tikkunim "rakia" and "nitzotz." Meaning, the father's intellect is like the "rakia" (firmament) which is an intellect that expands and is very broad, and when he contracts his intellect to match the intellect of the small son, it becomes from "rakia" to "nitzotz" (spark). Therefore, in the kamatz vowel, the spark is under the firmament.

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-"L'Alafim" is the ninth Tikkun of the thirteen Tikkunim of the beard of Arich Anpin, which channels influence from the aspect of "Notzer Chesed" (of Abba) to the "mazal nakeh" of Imma. It corresponds to the "al sheloshim" in Ze'ir Anpin and to "v'tashlich bimtzulot yam kol chatotam" (and You will cast all their sins into the depths of the sea) in the thirteen attributes mentioned by the prophet Michah.
+"L'Alafim" is the ninth Tikkun of the thirteen Tikkunim of the beard of [[Arich Anpin]], which channels influence from the aspect of "[[Notzer Chesed]]" (of Abba) to the "[[Venakeh|mazal nakeh]]" of Imma. It corresponds to the "al sheloshim" in [[Zeir Anpin|Ze'ir Anpin]] and to "v'tashlich bimtzulot yam kol chatotam" (and You will cast all their sins into the depths of the sea) in the thirteen attributes mentioned by the prophet Michah.
 == Its Essence ==
-Its essence is the aspect of inner light. The first eight Tikkunim are in the aspect of encompassing light, and therefore they are the root of the eight princes of man. The Tikkun of "L'Alafim" is in the aspect of "a'alfcha chochma, a'alfcha binah" (I will teach you wisdom, I will teach you understanding), as Abba and Imma draw from the two mazalot of Arich Anpin, and this drawing is in the aspect of inner light. Therefore, the shape of the letter Alef is a Yud above, a Yud below, and a Vav in the middle, because the inner drawing is through contraction.
+Its essence is the aspect of [[Or Pnimi (Inner Light)|inner light]]. The first eight Tikkunim are in the aspect of encompassing light, and therefore they are the root of [[Eight Princes|the eight princes of man]]. The Tikkun of "L'Alafim" is in the aspect of "a'alfcha chochma, a'alfcha binah" (I will teach you wisdom, I will teach you understanding), as Abba and Imma draw from the two mazalot of Arich Anpin, and this drawing is in the aspect of inner light. Therefore, the shape of the letter Alef is a Yud above, a Yud below, and a Vav in the middle, because the inner drawing is through contraction.
 == In Chassidic Thought ==
-The Zohar states that there is chesed and there is chesed, which are "rav chesed" and "notzer chesed." This means that "notzer chesed" is the kindness that Hashem does through the tzaddikim, and this is "notzer chesed l'alafim," meaning that the Holy One, blessed be He, preserves kindness for the tzaddikim who are called "alafim," representing the "alef" of wisdom and the "alef" of understanding. But the "rav chesed" that the Holy One, blessed be He, does for His own sake for the existence of the world, as His way is to do good to His creations, is a great and abundant kindness to increase His kindness with His creations. And "notzer chesed" is that He contracts His Shechinah and illuminates the worlds according to the capacity of the receivers, like an eagle that stirs its nest, touching and not touching, and the light arrives and does not arrive, for otherwise the worlds would be nullified from their existence due to the brightness of the lights, and would return to nothingness. This is "the world is built on kindness." And regarding the kindness that comes through the awakening of the tzaddikim, it is said "Bereishit" (In the beginning), for the sake of Israel who are called "reishit" (first), and they are the tzaddikim who are called Israel, as is known.
+[[Sefer HaZohar|The Zohar]] states that there is chesed and there is chesed, which are "rav chesed" and "notzer chesed." This means that "notzer chesed" is the kindness that Hashem does through the tzaddikim, and this is "notzer chesed l'alafim," meaning that the Holy One, blessed be He, preserves kindness for the tzaddikim who are called "alafim," representing the "alef" of [[Sefiras HaChochma|Chochmah]] and the "alef" of [[Sefiras HaBinah|Binah]]. But the "rav chesed" that the Holy One, blessed be He, does for His own sake for the existence of the world, as His way is to do good to His creations, is a great and abundant kindness to increase His kindness with His creations. And "notzer chesed" is that He contracts His Shechinah and illuminates the worlds according to the capacity of the receivers, like an eagle that stirs its nest, touching and not touching, and the light arrives and does not arrive, for otherwise the worlds would be nullified from their existence due to the brightness of the lights, and would return to nothingness. This is "the world is built on kindness." And regarding the kindness that comes through the awakening of the tzaddikim, it is said "Bereishit" (In the beginning), for the sake of Israel who are called "reishit" (first), and they are the tzaddikim who are called Israel, as is known.
 However, it is said "for Israel is a youth and I love him," and it is said "for Jacob is small," meaning that the main glory that is glorified in Israel is if one holds himself in the attribute of humility and makes himself small like a child and a youth, as it is written "as water reflects face to face." And if he makes himself small and does not consider himself as anything, then, so to speak, Hashem also contracts His Shechinah and rests upon him. This is like a parable of a father who has a small and very beloved son. When the father wants to play with his small beloved son to have pleasure, the father does not speak to him according to his great and broad intellect, because the son cannot receive and understand it. Rather, because of the great [intense love he has for his beloved son], he contracts his great [and broad] intellect to no end, and speaks with his son according to his short and small intellect. This the son can grasp, and he responds to his father according to his intellect, and his father has great pleasure from this. And this is perhaps hinted at in the Tikkunim "rakia" and "nitzotz." Meaning, the father's intellect is like the "rakia" (firmament) which is an intellect that expands and is very broad, and when he contracts his intellect to match the intellect of the small son, it becomes from "rakia" to "nitzotz" (spark). Therefore, in the kamatz vowel, the spark is under the firmament.