Тания 29 хешвана Заключительный трактат Дополнения к некоторым...

Tania 29 hashwan

Final treatise

Additions to some chapters

chapter 3
קונטרס אחרון, עמ '308- ומ"ש בפ' פקודי ... עד עמ 'קנה- כמש"ש דר"י.
וּמַה שֶּׁכָּתוּב בְּפָרָשַׁת פְּקוּדֵי:
[How to combine] what was said in the book “The Zohar”, the chapter “Pkudey”,
"גּוֹ רָקִיעַ תַּתָּאָה",
that [unfit prayers rise] to the lower heavenly sphere ["rakia tataa"],
וּבְפָרָשַׁת וַיַּקְהֵל מַשְׁמַע
with the words in the chapter "Vayakel",
דְּדַוְקָא אִי אִיהִי מִלָּה כִּדְקָא יָאוּת סָלְקִין עִמָּהּ עַד אֲוִירָא דְּרָקִיעַ דִּלְעֵילָא כוּ '.
that only if the words are spoken as they should, the angels rise with them up into the heavenly spheres?
לֹא קָשֶׁה מִידֵי;
There is no contradiction
דְּרָקִיעַ תַּתָּאָה מֵאִינוּן רְקִיעִין דְּמִדַּבְּרֵי גּוֹ עָלְמָא שֶׁבְּפָרָשַׁת פְּקוּדֵי הֵן דְּמַלְכוּת דַּעֲשִׂיָּה,
for the chapter “Pkudei” speaks of the lower realm from among the realms “dominating the world”, [continuation of the citation in the book of the Zohar in the same place], which refer to the Sefira of Malchut of Assiya,
Malchut is the lowest level of the spiritual worlds, making contact between them and the physical world.
וּדְפָרָשַׁת וַיַּקְהֵל הֵן דִּ"זְעֵיר אַנְפִּין "דַּעֲשִׂיָּה,
while the chapter “Vayakel” deals with areas related to the Small Face of the world of Assiya,
כְּמֹו שֶׁכָּתוּב בְּעֵץ חַיִּים שַׁעַר הַשֵּׁמוֹת פֶּרֶק ג גַּבֵּי "זְעֵיר אַנְפִּין" דַּעֲשִׂיָּה, עַיֵּן שָׁם.
as it is written in the book “Etz Chaim”, the gate “Shemot”, chapter 3, which speaks of the Small Face of the world of Assiya, look in the same place.
וְהָא דְּמַשְׁמַע לִכְאוֹרָה בְּפָרָשַׁת פְּקוּדֵי דְּגָם תְּפִלָּה פְּסוּלָה עוֹלָה עַד הֵיכָל הָרִאשׁוֹן שֶׁמִּמֶּנּוּ נִדְחֵית לְמַטָּה,
At first glance, from the book “The Zohar” said in the chapter “Pkudei” it follows that worthless prayer rises to the first of the [seven] palaces [holiness] and only then it is forced out from there into the lower worlds.
Unprofitable prayer rises to the lowest of the seven eichalot palaces. Seven palaces correspond to ten Sefirot of the Small Face, for two Sefira — Yesod and Malchut — are revealed in the first palace, and three higher Sefirot in the seventh palace, in the “holy of holies”.
וְהוּא בִּ"זְעֵיר אַנְפִּין "דִּבְרִיאָה.
He [the first palace] is associated with the Small Face of the world of Bria.
It follows that even such a prayer is offered?
לֹא קָשֶׁה מִידֵי;
However, this does not contradict.
The aforementioned that worthless prayers do not rise to the higher worlds.
שֶׁהֲרֵי אֲפִלּוּ כָּל הָעֲוֹנוֹת מַמָּשׁ קַלּוֹת וַחֲמוּרוֹת עוֹלוֹת לְשָׁם אֲפִלּוּ עַד הֵיכָל הַד ',
After all, it even says that all the sins of man: light and serious, go up there, even up to the fourth palace,
כְּמֹו שֶׁכָּתוּב דַּף רנב עַמּוּד א,
See ibid., P. 252a.
אֶלָּא וַדַּאי שֶׁאֵין מַהוּת הָעֲלִיּוֹת שָׁווֹת, וְאֵין עֲרוּךְ וְדִמְיוֹן בֵּינֵיהֶם אֶלָּא בְּשִׁתּוּף הַשֵּׁם בִּלְבַד,
This clearly implies that when ascension is spoken in different contexts, we can talk about completely different phenomena, only conditionally called the same word.
When it is said that the words of the Torah and prayer rise to the higher worlds, it is understood that the words themselves, their essence and the energy contained in them, rise there, of course, undergoing repeated transformations and “purification”. When it comes to the rise of worthless prayers or, moreover, sins, it is more about the spread of their influence and "information" about them to the higher worlds.
וְדַי לַמֵבִין.
This is enough for the understanding.
וּבַזֶה יוּבַן גַּם כֵּן מַה שֶּׁכָּתוּב שָׁם דַּף רמז,
Based on this, you can understand the words of Rabbi Moshe Zakut
In his comments on this passage.
שֶׁבְּהֵיכָל הַב '[אוּלַי צָרִיךְ לִהְיוֹת: אִזְדַּמַּן הַמְּמֻנֶּה. וְאוּלַי צָרִיךְ לִהְיוֹת: קַיָּמִין הַלְּבוּשִׁים] מְמֻנֶּה עַל הַלְּבוּשִׁים שֶׁמַּלְבִּישִׁים הַמָה מִמַּעֲשֵׂה הַמִּצְוֹת,
that in the second palace are the robes of the soul, which are formed during the fulfillment of the commandments by action,
As the Zohar explains, while fulfilling the commandments, a person creates robes for his soul, putting on those, she becomes able to enjoy the radiance of Shekhinah in paradise. As Alter Rebbe explains in his book Torah, the soul itself is not able to perceive the Divine light, but the commandments that it performed in this world become intermediaries between it and the Divine light, raising the limited being of the soul to the level of the true of absolute divine being.
There are innumerable levels at which the light of Shekhinah unfolds; Kabbalah distinguishes two main ones: the Lower Paradise, “Gan Eden Ha-Takhton” in the world of Asia and the Higher Paradise, “Gan Eden ayon” in the world of Briah. In the first, the robes of the soul are formed from the good deeds of man, in the second - from emotions and thoughts addressed to the Almighty.
אַף שֶׁהֵן בְּגַן עֵדֶן הַתַּחְתּוֹן דַּעֲשִׂיָה, כְּמֹו שֶׁכָּתוּב שָׁם דַּף רי.
words that, at first glance, contradict the fact that these robes are known to belong to the lower Garden of Eden located in the world of Assiya, as described in the book The Zohar, chapter “Vayakel”, p. 210.
How is it affirmed that in the second palace of the world of Briah there is a robe formed from the fulfillment of practical commandments? But the answer is that the essence of this ascent