![]() (Ibid., Shaar HaHakdamot, Derush 1 b'Olam HaNikudim) The sefirot of Tohu were situated one above the other in a single line … unlike the array of the sefirot in the world of Tikun, in which the sefirot are arranged in harmonious triads… For this reason they are referred to as ten " nekudot", meaning individual "points" of light, rather than as ten complete sefirot… Now these ten sefirot were emanated in such a way that they were situated one above the other. The remaining nine parts of the lights in each of the sefirot were incorporated within the keter-light of each of the sefirot. Each of these ten keter-lights had an individual vessel. All of them were the aspect of keter of the ten sefirot, so that there were ten lights of keter of the ten sefirot. Subsequently, the world of Nikudim was emanated, in which ten vessels were formed for the ten lights. The existence of vessels begins only in the world of Akudim - in which there is but one general vessel for all the ten lights - and below. In it is the first development of a vessel, such that ten degrees of light are bound together (in Hebrew, " akudim") in a single vessel (Writings of the Ari, Shaar HaHakdamot, Derush 1 b' Olam HaNikudim). The first "world" outside of Adam Kadmon is called Akudim. These sefirot compose the world of Tohu (chaos or disorder). Each of these points is an extremely powerful concentration of light (the level of keter of each of the ensuing sefirot) as it descends from Adam Kadmon. This metaphorical term signifies a descent from an internal, essential level to an external "sensory" level where the beam of light is refracted into discrete quanta. Technically, this is called "light emitted from the eyes" of Adam Kadmon or " or ha-einayim". In one of these stages of descent, one of the several types of light emitted from Adam Kadmon is manifested as ten individual qualities or attributes that act as separate, independent points of light, or quanta of energy. ![]() In order for a finite world to exist, the light in Adam Kadmon had to go through several more stages of quantitative contraction and descent. The existence of the finite world as we know it, and as G‑d intended it, is still not possible in Adam Kadmon due to its extremely lofty state. Light emitted from the eyes of Adam Kadmon … signifies a descent from an internal, essential level to an external 'sensory' level… But even though Adam Kadmon is a post- tzimtzum world, it is still a "meta-world", so-to-speak - undefined, unified, and transcending time, comprising a single transcendent primordial thought. The first "world" (plane of existence) that came into being after the tzimtzum is called Adam Kadmon. The Arizal explains that when it arose in the Divine Will to create the finite world, the first step was to "withdraw" or conceal the infinite Or Ein Sof in the process known as "the first constriction" or " tzimtzum harishon". (For this reason, even here, many readers will find the roll-over glossary feature essential for comprehending this important piece.) Although the idea of Shevirat haKeilim is also found in several sections of Zohar (in Sifra d'Tzni'uta 3, Idra Rabba 4 and Idra Zuta 5), the concept and its ramifications are very difficult to understand there without the elucidation of the entire subject in the writings of Rabbi Yitzchak Luria. 36:31) and the Midrashic account of the building and destruction of the primordial worlds ( Bereishit Rabba 3:7, 9:1), as will be explained below. The concept of Shevirat haKeilim is linked together with the mystical account of the eight kings who "reigned in the land of Edom before any king ruled over the Israelites" ( Gen. "The shattering of the vessels" (in Hebrew, " Shevirat haKeilim") of the world of Tohu is the key concept in explaining the basic problem of diverseness and multiplicity in Creation as well as the origin of evil 1 and is a central component in the Arizal's system of Kabbala, where it receives a full exposition 2
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