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The Letter "Kaph"

155) Up to this point, the function of the three letters מ "Mem", ל "Lamed" and ך "Kaph" was given treatment and it is important to ponder upon this diligently.

At that moment, the כ "Kaph" descended from her throne of glory and, quaking and trembling, said:

O Lord of the universe, may it please Thee to begin through me the creation of the world; since I am Thine own "Kavod" (Honour). And when the כ "Kaph" descended from her throne of glory, two hundred thousand worlds began to shake, the throne trembled, and all the worlds quaked and were about to fall in ruins.

Said to her the holy One: "Kaph, כ Kaph, כ what doest thou here? I will not create the world with thee. Go back to thy place, since thou standest for extermination ("Kelayah"). Return, then, to thy place and remain there".

Immediately she departed and returned to her own place.


156) To be specific, when the letter מ "Mem" was debating her eligibility for use by GOD, in the creation of the world, her strong point that most qualified her for this, she contended, is the fact that she is possessed of the light of the King's countenance, which light she is to shower upon the world.

The two hundred thousand worlds stem from the two Sephiroth "Chochmah and Binah" of the world "Briah". These two hundred thousand worlds symbolize the head of the Sephiroth "Ketter", "Chochmoh" and "Binah" of the world "Briah" (Creation).

In addition, the chariot trembled together with all the worlds located down below the head, which also trembled and were ready to fall.


157) It is of great import to elaborate upon the debate that went on between the letter כ "Kaph"and GOD. The pleas that the letters presented to GOD concerning their fitness for use by GOD in the creation of the world is comparable to the labor involved in the bringing up of "M.N" in order to receive from GOD "M.D" in return. "M.N" מ"נ are the initial letters of The two words "Mein Nukvin", which mean "The Waters of the Feminine Principle" that rise from below upwards in order to get in return "M.D": "Mein Duchrin", מ "The Waters of the Masculine Principle" from above.

This principle of מ"נ "M.N" and מ"ד "M.D" is dramatized by the Sages of the Talmud, thus: Before there can be received from above one drop of light, which indicates מ"ד "M.D", there must first be produced from below two drops of light. It is "M.N", the returning light from below.

מ"נ "M.N" and מ"ד "M.D" are also dramatized in the simile:



158) To be specific, one must set out to reveal his initiative by first climbing the ladder from below, which refers to the labor expended by man in order to enter the spiritual storehouse and receive the bounty of light from the upper realms.

Each one of the letters that presented her plea before GOD deemed a vessel for the purpose of bringing up מ"נ "M.N".

The claims that the letters made before GOD, to the effect at each one of them that made her appearance before GOD deemed herself an acceptable vessel for GOD to use in the creation of the world, is analagous to the process involved in the bringing up of מ"נ "M.N", in order to receive from GOD, in return, מ"ד "M.D" related to that particular dimension of light, that is, מ"נ "M.N", the returning light from below, which is compatible with the measure of light of that particular letter.

This would be instrumental in bringing about the result that the supervision of "Z.A" and "Nukvoh", who are bestowing light upon the world, would utilize that measure of light or that dimension of מ"ד "M.D", which was bestowed upon that particular letter, that is, the bestowal of light which would be poured out upon the world by "Z.A" and "Nukvoh", would be derived from the dimension of מ"ד "M.D" which would be showered upon a particular letter.


159) Similarly, the rejoinder of GOD to each of the letters of the Hebrew alphabet, which twenty-two letters that represent "Z.A" and "Nukvoh", must essentially be recognized as the respective descending "M.D" and through this מ"ד "M.D" will be revealed the dimension of light in its proper time. The precipitation of מ"ד "M.D" is in accordance with the volume of מ"נ "M.N" that each and every letter brought up from below.

When the dimension of light began to reveal its ruling power in the world, it was then that the rejoinder of the Creator to the particular letter was heard for at that time there was revealed the inadequate power of that letter to govern the world due to the seizure of that letter by the "Klippah" (Shell) due to the insufficiency of the measure of light of that letter, which accounts for the decree of creation expressed in Ecclesiastes, thus:

"GOD CREATED ONE OVER AGAINST THE OTHER": that is to say: The constellation of the "Klippoth" against the structure of the "Kedushah" (Holiness).


160) The answer that GOD gave each and every letter caused each individual letter to depart and go back to her place.

This dialogue between the letters and GOD is depicted in the Zohar as a dialogue in which GOD rejoiced over each of the letters and entertained himself with every one of them.

By the discussion that took place with each Letter, GOD, as it were, appointed a particular place for each one of them; so that each letter would exercise her dominion in accordance with the will of GOD.

Through this, the letters themselves will become aware of who really should be chosen by GOD as the proper vessel for use in the creation of the world.

This entire transaction between GOD and the letters is voiced in the words of the Zohar, thus: "Two thousand years before the world was created, the Creator, was reflecting upon these letters and thereby rejoicing with them".


161) As has been made understandable by what has been outlined above, as soon as the מ "Mem" began to unveil her great light in the world, it caused the letter כ "Kaph" to descend from the throne of glory.

The throne is to be understood by two identifications. First: it is a cover upon the King; for the Hebrew word "Kisey" (Chair) also must be interpreted to mean cover.

This idea of covering or concealment is referred to in Psalms, thus:


It has, therefore, been made apparent why the word "Kisey" (Throne) is a derivation of the word "Keesooy" (Cover). Second: the word "Kisey" (Throne) also bears a signification that is the opposite of concealing and that is that the throne discovers the glory of GOD in the worlds.

This version is also indicated in the words of the Prophet:




162) It is brought about by means of the interchange of the three letters מ "Mem", ל "Lamed" and ך "Kaph" that make up the word "Melech" (King); for, it is then that "Malchut" becomes the chair for the King and that she serves as a cover for the King; and she thus becomes identified with the expression:


She ascends above and takes on the shape of a stretched out "final Kaph", ך which serves as a garment for the King himself. He, who is "Z.A", becomes revealed through her, that is, "Malchut". She also becomes a crown upon the head of the King.

However, when the מ "Mem" began to reveal the light of the King's countenance in the worlds without the garment "Kaph", כ simultaneously the כ "Kaph" also descended from the cnair of glory; that is to say: The "Kaph" terminated her function, which is to cover or conceal the King. This was due to her approach before the King, at which time she suggested to Him that she could serve as a fit instrument for use in the creation of the world; for the reason, said the כ "Kaph", that "I am thy glory".

In other words, the governing power which is to reveal the glory of the King will prevail over the letter כ "Kaph", to the exclusion of the other letters, without any concealment; as is the desire of the letter מ "Mem".


163) This is why the Zohar does not mention that the כ "Kaph" appeared before GOD and said: "May it please Thee?" as did the other letters.

It was due to the fact that the כ "Kaph" was not moved to approach GOD by herself but rather by virtue of the dominating power of the letter מ "Mem".

When the מ "Mem" had the dominating power in her hands, she then caused the כ "Kaph" to come down from the throne of glory, where she has her seat in the world of creation, below "Atzilut".

The Zohar reveals that the כ "Kaph" trembled and said:

"May it please Thee?" It must be explained that when the כ "Kaph" stepped down from the throne, she trembled together with two hundred thousand worlds. These are the worlds that stem from "Chochmoh and Binah" of the world "Briah". Also, all the worlds quaked and were ready to tumble down.


164) In order to clarify the above material just outlined, it must he pointed out that any binding link between the upper and lower worlds; even from the beginning of the degrees up to the end, is brought about by the upper "Malchut" which, in turn, becomes the crown of the next lower world.

This is dramatized by the כ "Kaph" which means that the upper "Malchut" goes down into the lower degree next to her. Hence, the lower world serve as a garment to clothe "Malchut".


165) There are three distinctions to be scrutinized in the throne. One: There are six rungs to the Throne. They are the six extremities of the lower world called "CH.G.T", "N.H.Y", that is, "Chessed, G'Vurah, Tifereth, Netzach, Hod and Yesod". Two: There are four legs to the throne which are the "Meichin", the great light of the head of the Sephiroth called "Ketter, Chochmoh, Binah and Daath" of the lower world.

Three: She is the "Malchut" of the upper world which descends to the next world below in order to be covered with a vesture within the lower world; for, by way of "Malchut", all the upper lights from the world which is above, come and illuminate the lower world.


166) When the כ "Kaph" stepped down from the throne of glory, the attachment between "Atziluth" and the throne of glory of the world "Briah" became disrupted.

The letter כ "Kaph", the symbol of "Malchut" of "Atziluth", is vestured in the Sephiroth of the head of "Briah": "Ketter, Chochmoh, Binah and Daath".

She is thereby bestowing all of her light to the world "Briah", connoted the Throne of Glory. Therefore, when the כ "Kaph" stepped out from there, the union between the world "Briah" and the world "Atziluth" became abolished. It followed then, that the כ "Kaph" trembled because she thereby lost her power; and her bestowal of light to "Briah" became disrupted.


167) Concomitantly, two hundred thousand worlds quaked. They symbolize the two Sephiroth "Chochmoh and Binah" which comprise the four Sephiroth "Ketter, Chochmoh, Binah and Daath" of "Briah". Also, all the worlds were in a state of trembling and ready to topple because they had lost their very life and bounty that was omitted to them from the world "Atziluth".

In the same manner, there can be clarified the relationship between the Creator, the Sephirah "Binah" and the two phases "Z.A" and his complimentary part "Nukvoh" of the world "Atziluth".

This is because "Malchut" of "Binah", which is enveloped by "Z.A" is the כ "Kaph", which letter כ "Kaph", consequently, is the throne for the Sephirah "Binah" which hovers over "Z.A"; for "Hakodosh Boruch Hoo" is "Binah", who is in the area above "Z.A". In this manner, "Z.A" becomes a throne to "Binah".

We find therefore that, because the כ "Kaph" ("Malchut" of "Binah") stepped down, the union between "Binah" and "Z.A" became disrupted. This was effected because the כ "Kaph" is "Malchut" of "Binah", and "Z.A" is a garment to her and she bestows upon "Z.A" all of her lights.


168) It followed then that the כ "Kaph" proper shook violently because her efficacy of bestowing light upon "Z.A" ceased. In the same manner, two hundred thousand worlds also shook. They are the "Meichin", the lights, which are related to "Z.A".

These lights are called "Chochmoh" and "Binah" and they are known as well as "Ketter, Chochmoh, Binah" and Daath". They are the four feet of the throne, as aforementioned.

Their entire bounty, that is, that of "Z.A" and "Nukvoh" of "Atziluth" together with the world "Briah", was severed from them.

Likewise, all the worlds shook and were ready to fall. They are the six Sephiroth of "Z.A", who comprise all the worlds which are below "Z.A". In other words, the entire bounty of light that "Binah" supplied them with was lost.

It followed then, that because all the worlds were emptied of their lights, which stem from "Atziluth", they trembled and were about to fall in ruins, that is, into the severed worlds of "B.Y.A" and thereby suffer annihilation. They are the worlds with an admixture of evil in them, namely: "Briah, Yetzirah and Assiah".

It is for this reason that the Creator told the כ "Kaph" that, because of her attempt to move from her place, extermination "Will be the lot of all the worlds". "Return, therefore, to your throne".

In other words, the Creator told the "Kaph" that, by reason of her descending from the throne of glory, the three Sephiroth of "Z.A": "Ketter, Chochmoh and Binah" trembled as well as all the worlds, which shook and quaked and were in danger of falling and being destroyed. The shaking and trembling indicated alarm, as though pronouncing annihilation and destruction.

It is because of this that GOD said to the כ "Kaph": "You are obliged to return to your original place, the throne". After this discussion that ensued between GOD and the letter כ "Kaph", the כ "Kaph" departed.


169) The Zohar reveals that the command of GOD to the letter כ "Kaph" to return to her place, the throne, came together with the rejoinder that GOD made to the letter מ "Mem". It was that it is unfit and improper for the world to exist without a King.

This means that the trembling and shaking which were revealed in the letter כ "Kaph", took place when she descended from the throne of glory, which also brings out that the trembling of the כ "Kaph" and the answer of GOD to the מ "Mem" came simultaneously.

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