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The Vessel For Light

18) In order to explore the difference between the first two Holy Names:

One: numerical value: 72.

Two: numerical value: 63, who are the two paramount sources of all creation. At the outset, we must gain some knowledge of these two Holy Names.

First, it must be borne in mind that the first supernal four lettered holy name "HAVAYA", because of the fact that it has a י "Yood" in each of its last three letters, is called ע"ב "A.B", designating the two letters of the Hebrew alphabet ע "Ayin" and ב "Beth", whose combined numerical value is 72; that is to say: when the four letters are spelled out fully: יוד "Yood", הי "Kay", ויו "Vav", הי "Kay", they attain the numerical value of 72.

The numerical value of the second four lettered Holy Name is 63 and this Holy Name is called "S.G" because of the two Hebrew letters ס "Samach" and ג "Gimel". Their combined numerical value is 63.

This reduction of 9 in the numerical value of "S.G" of the second name is because the ואו "Vav" is filled with an א "Aleph" (numerical value: 1) instead of with a י "Yood", as is the case in the first name ע"ב "A.B" (numerical value: 72), where the ויו "Vav" is filled with a י "Yood" (numerical value: 10).


19) The following will serve to explain the difference between the א "Aleph" and the י "Yood". The Hebrew alphabet begins with the letter א "Aleph". However, close analysis shows that the alphabet should have begun with the letter י "Yood" and not with the letter א "Aleph" for the reason that the י "Yood" is the true source or root of all the letters of the Hebrew alphabet.

To illustrate this, it must, be said that when we attempt to write any of the letters, we commence with a י "Yood"; that is to say: upon placing the pen on the paper in order to write, a point is created forthwith; even before we commence to write the required letter. We than begin to draw the point over to the sides and below; until the required letter is complete.

As a result, the י "Yood", which is the first dot, is the forerunner before the letter becomes complete. This dramatizes that the root of each and every letter is actually the י "Yood". Why is it then that the dot or the י "Yood" does not appear at the head of the twenty-two letters? It is of great import to ponder over all this and to delve further into the subject matter.


20) It must be borne in mind that the Hebrew characters in the upper source are understood as being vessels for spiritual bounty, that is "Light". It is also known that the extension of light from above and the disappearance of the light causes the formation of the spiritual vessels; for the imprint or traces of the light that are left after the light disappears constitutes the precise cause of the springing forth into existence of the vessel.


21) The foregoing has served to clarify that the manifold lights which were first revealed for the purpose of creation and later withdrawn back to the source were what fabricated the origin of all the spiritual vessels in creation. These vessels are the letters of the Hebrew alphabet. In other words, the revelation of the lights and its disappearance is called צמצום"Tsimtsum", that is, the extension of light and its withdrawal was the first phenomenon in creation. It was the first "Tsimtsum" that served as the "Source" to all the future restrictions of light, wherever they may occur in the upper realms.


22) The "Tsimtsum" caused a middle point to appear as the impression of the light that first appeared in its fullness and then departed. The point therefore, constitutes the minutest remnant of impression of the light which was first extended in order to bring creation into being and then disappeared by rising to its source.

However, the middle point signifies that it was the withdrawal of light that left a י "Yood", a remainder of the light, a point of the light which first appeared and then disappeared, thereby becoming a source or root for the formation of a complete vessel in the future.

It follows then that, since the letters of the alphabet are veseels to house the spiritual bounty of light, it is to be assumed that the point or the י "Yood" is the founder, the origin of the letters of the Hebrew alphabet and, as such, should be the letter to appear at the beginning of the letters of the alphabet; rather than the letter א "Aleph".


23) However, it is known that the first "Tsimtsum", withdrawal of light; that is to say: the first extension of light by the infinite and the withdrawal of that light back to its source, for the purpose of revealing a source for a vessel and the creation of worlds does not constitute the real source or root of a vessel and the creation of the world. It is rather but the first source to a second source, which is the second "Tsimtsum" to follow the first "Tsimtsum".

The true source of the worlds, therefore, is the second "Tsimtsum" or withdrawal of light; that is to say: the second extension of light and the second withdrawal, which followed the first extension of light and the first withdrawal.


24) The following will elaborate upon the difference between the first and the second "Tsimtsum". The first "Tsimtsum", that is, deprivation of light, overtook the one middle point, called the fourth distinction, the Sephirah "Malchut" (Kingdom), the last "Hey" of the four lettered holy name "HAVAYA". In other words, at the first extension, the light that was sent forth by the infinite pervaded all the Sephiroth. However, the light, upon reaching Kingdom, stopped because a barrier was formed over Kingdom obstructing the entrance of the light, which was thus unable to enter; and as a result the last Sephirah was left without light.

However, at the second "Tsimtsum", the light pervaded the Sephiroth only up to the Sephirah "Binah" where the light terminated. In other words, the first "Tsimtsum", which is called "Nekoodah d'Emtsiese", (the middle point), was enriched with a curtain, thus blocking the light from passing through. The second "Tsimtsum" settled in the Sephirah "Binah" because the point, that is, the curtain of "Malchut", rose to "Binah" and remained there; causing further deprivation of light in "Binah" for the light also meets the barrier which "Malchut" brought up to "Binah". Because of this, the light stops in its track, that is, at the Sephirah "Tifereth of "Binah". This means that at the Sephirah "Binah" the two points meet and unite.

In other words, the "Nekoodah" (or point of "Malchut"), which is revealed in "Binah", because of "Malchut" entering the precincts of "Binah" dramatizes the partnership of the pillar of "Rachamim" (Compassion), which is "Tifereth of "Binah", with the pillar of "Din" (Judgment): "Malchut".


25) It is known that when the two points meet, they form a line. This is why the second "Tsimtsum" is connoted by the name "Kav" (Line); because two points, when united, as in the case of the second "Tsimtsum", form a line.


26) At this point, it is pertinent to expound the hidden meaning imbedded in the initial letters מ"ן "M.N" of the two words: "MAYIN NOOKVIN", the feminine waters, which rise up from below.

These returning lights מ"ן "M.N" originated when the points of the "Partzuf S.G", the holy name "HAVAYA", that is spelled out with three "Yoods" י and an א "Aleph" in the ואו "Vav", were spread out, down into "MA.H" and "B.N", the last two inner "Partzufim" (phases) of "Adam Kadmon".

Two different impressions or points of the two "Heys" were united in the "Mesech" (Curtain):

  1. the Impression of the first ה "Hey", which is "Binah".

  2. the Impression of the last ה "Hey", whose source originated in the Inner "Partzuf" of "Adam Kadmon".

As a result, the curtain became comprised of two qualities of the feminine polarity:

  1. "Binah" (Mercy).

  2. "Malchut" ("Din", Judgment).

This is the phenomenon that accounts for why the "Mesech" (Curtain) assumed the connotation "Mayin Nookvin", the feminine waters. It follows then that, because of the combination of the two "Heys": ה ה the points, (whenever there is a union between the light and the vessel, the Curcin, which meets the light is always comprised of two feminine principles, which are the two "Heys" or "Points").

The union of the upper "Hey", which is the Sephirah "Binah" (Intelligence) with the lower "Hey" ("Malchut", Kingdom) is indicated in the book of Ruth, thus:


"Naomi" is symbolic of the Sephirah "Binah" and "Ruth" of the Sephirah "Malchut", which became united and went together. This is shown in the word "SHTEIHEN", being a combination of two words: "SHTEI", meaning two and "HEN", which means "HAYEN" that is, two "Heys". Naomi and Ruth, symbolizing "Binah" and "Malchut".

This is why the union of these two "Nekoodot", Points, are called by either of the following appellations: "ROKEEAH", expanse, firmament, "Parse" or curtain. The union of the two Points can be illustrated as a horizontal line in the width which separates the upper realms from the lower ones.


27) In the Kabbalah, it is revealed to us that the main renovation that was brought about by the second "Tsimtsum" is the subdivision of the ten Sephiroth of each and every "Madreigo" into two distinct degrees of power; that is to say:

  1. "Binah".

  2. "Z.A" and "Malchut" of each degree, because of the point residing in "Tifereth of "Binah", which is, the lower half of the Sephirah "Binah", together with "Z.A" and "Malchut", stepped outside of the ten Sephiroth and thus became a lower degree in relation to the half degree which remained above "Tifereth of "Binah". This dramatizes that one complete degree became divided into halves. One above and the other below. "Ketter" (Crown), "Chochmoh" (Wisdom) and the head of "Binah" of the ten Sephiroth became the upper part of the dimension of light. However, the body of "Binah", "Z.A" and "Malchut" of the "Madreigo" (degree) became the lower section to the upper part, which is "Ketter, Chochmoh and the Head of "Binah".

These two renovations:

  1. The union of the two "Nekoodot", Points, the Union of which form a ___ Line and

  2. This ___ Line, in turn, caused the subdivision of one complete degree, that is, the ten Sephiroth, into an upper and a lower part.


28) This new phenomenon of splitting a degree takes on the appearance of an א "Aleph". The union of the two points by means of the "Tsimsum", withdrawal of light, demonstrates the diagonal line of the א "Aleph", thus א. the upper part of each and every "Madreigo", degree, is the upper י "Yood" of the א "Aleph", which comprises the two Sephiroth "Ketter" and "Chochmoh", including the upper part of "Binah", which dramatizes the upper waters, thus י. The lower part of each "Madreigo" is dramatized by the lower, "Yood", which is under the line comprising the three lower Sephiroth: "Binah", "Z.A", "Tifereth" and "Malchut", that stepped outside of the "Madreigo" and became the inferior lower part of the degree. The lower part is connoted by the nomenclature the lower waters.


29) From what was brought out up to now, it is clear that a vessel and the world have two sources. The י "Yood" or the point is the first source, which was wrought at the first "Tsimtsum" upon "Malchut" wherein a "Nekoodah" or impression of light was left after the withdrawal of light from her.

The א "Aleph", however, is the second source that came into being by means of the second "Tsimtsum" when "Malchut" rose and entered "Binah", causing the light to come to a halt, that is to say: the withdrawal of light upon both points together "Binah" and "Malchut".

Consequently, inasmuch as the first "Tsimtsum" is the distant source of the vessel and the worlds, it is only the second "Tsimtsum" that is considered as the direct source to the vessel and the worlds. Therefore, the י "Yood" cannot be recognized as the root to the letters of the Alphabet.

The י "Yood" for that reason is not fit to appear at the head of the twenty-two letters of the Hebrew alphabet. Hence, it is only the א "Aleph" which can be considered as the source of all the letters. It is because the א "Aleph" was engendered by means of the second "Tsimtsum" that became the true source for the vessels and worlds.

This is because the א "Aleph" is the true source of all the worlds. As a result, the א "Aleph" appears at the head of the twenty-two letters to show that it is the origin to the vessels. The י "Yood", however, is considered as a prior source which served to engender the letters in concealment.


30) We can now understand the reason for the four different spellings of the four lettered holy name "HAVAYA".

The first is the name "A.B", numerical value - 72, thus:

יוד הי ויו הי

The second, "S.G", is spelled out thus:

יוד הי ואו הי

The third, "M.H", is spelled out thus:

יוד הא ואו הא

The fourth, "B.N", is spelled out thus:

יוד הה ואו הה

The cardinal difference that lies hidden in the difference between the two names is whether the letters of the holy name stem from the first "Tsimtsum" or the second "Tsimtsum".

The letters of the holy name which are filled with a י "Yood" show that they essentially stem from the first "Tsimtsum", whereas the letters of that name that are filled with א "Alephs" indicate that they derive from the second "Tsimtsum".

For this reason, it is apparent that, if all the letters of the holy name are filled with י "Yoods", as is the case with the name ע"ב "A.B", numerical value - 72, we must realize that in the vessels of that "Partzuf", Spiritual Constellation, there is nothing whatsoever available of the second "Tsimtsum" found in the vessels of that "Partzuf". The name ע"ב "A.B", then, stems from the first "Tsimtsum".

If, however, the letters of the name are filled with א "Alephs", which name has the numerical value of מ"ה "M.H", that is 45; then, we must conclude that there is nothing of the first "Tsimtsum" that has a part in that name or "Partzuf" for it is only the second "Tsimtsum" that is the source of that name or degree.


31) However, in the holy name ס"ג "S.G", numerical value: 63, the letters are not filled equally; that is to say: all the letters are filled with י "Yoods" except the ו "Vav" of the holy name "S.G", which is filled with an א "Aleph", thus: ואו.

The reason for all this is as follows: the first supernal name, numerical value: 72, is subdivided into four "Partzufim", spiritual aspects or phases. They are:

  1. "Chochmoh" (Wisdom), י

  2. "Binah" (Intelligence), ה

  3. "Z.A" ("Zeir Anpin") Small Phase, ו (small dimension of light).

They are the six Sephiroth the body of the Sephiroth, counting from Mercy to Foundation which together are called the Sephirah "Tifereth" (Beauty).

4. The last Sephirah "Malchut" (Kingdom). ה

In the same manner the holy name "S.G" is divided into four phases, according to the order of the four letters of the holy name. The "Vav" in the name "S.G" is related to "Z.A" ("Tifereth"); as is the case in all the four holy names.

It is known that the second "Tsimtsum" took place in the "Partzuf" ס"ג "S.G" abiding in the Sephirah "Binah", numerical value: 63. However, the second "Tsimtsum" did not affect the first two "Partzufim" related to the first two letters ה י "Yood" and "Hey", which symbolize "Chochmoh" and "Binah" of the holy name ס"ג "S.G". The second "Tsimtsum" caused deprivation of light to the ואו "Vav" of the holy name "S.G". This means that the Sephirah or "Partzuf Tifereth" (Beauty) of "Binah" as well as "Tifereth" proper, that is, the ו "Vav", which is below the first ה "Hey" below the navel of the holy name "S.G" were affected by the second "Tsimtsum".


32) Consequently, it has been made clear that the beginning of the source of the א "Aleph", that is, of the second "Tsimtsum", was not in the two upper letters of the holy name "S.G", that is, in the י "Yood" and ה "Hey"' but rather in the ו "Vav" of the Sephirah "Binah" which is below the head of "Binah", that is, the י "Yood" and ה "Hey" of "Binah". Therefore, the second "Tsimtsum" took place in the holy name ס"ג "S.G".

It is for this reason that the letters י "Yood" and ה "Hey" in the holy name "S.G" are filled with י "Yoods"; as in the holy name ע"ב "A.B", numerical value: 72; and only the ואו "Vav" of the holy name ס"ג "S.G" was filled with an א "Aleph".

Again, this is because, before the light reached "Z.A", "Tifereth" of "Binah" or "Partzuf Z.A" of the holy name "S.G", the second "Tsimtsum" is not discernible there at all.


33) The holy name "HAVAYA" which is filled with ה "Heys", that is, the letters of the Holy Name which abide in the "Partzuf" Kingdom is lacking fulfillment but she receives her share of light from the "Partzuf Tifereth" above her. It is for this reason that the numerical value of "Malchut" is a double "HAVAYA": fifty-two; ב"ן for the numerical value of the four letter is twenty-six.


34) In order to clarify the meaning of "fulfillment", it must be pointed out that the "fulfillment" of a name shows the dimension of light that abides in that particular holy name. In other words, the dimension of light which fills a holy name is measured according to the clash union of the vertical light that comes down and meets with the barrier or curtain of that name. However, the "Mesech", curtain, which ז"א "Z.A" has, that is, the thickness of the curtain is considered to be the smallest. It is the first degree which draws a miniature dimension of light that "Z.A" also supplies to "Malchut".

This is because "Malchut" herself has a "Mesech" (curtain) of a very weak texture, through which she is unable to draw light from above; for, were light from above to strike her curtain, it would become shattered. Therefore, the thickness or strength of her barrier is not strong enough to meet the clash union of the onrush of the light from above. This is why the letters of "Malchut" have no independent fulfillment. As a result, she has but a double name, indicating that she receives sustenance provided by "Z.A", "Tifereth", which is within her.


35) It has been made clear and understandable why it is that "Chochmoh" and "Binah" are not considered as the source of the world; for the world originates from "Z.A", the six Sephiroth which make up the "Partzuf Tifereth", that is, the ואו "Vav" of the name "S.G", also defined as the six days of the construction. This is because in the vessels which are above ז"א "Z.A", that is, the י "Yood", ה "Hey" are an offshoot of the first "Tsimtsum"; but the worlds begin, only from the second "Tsimtsum".

Consequently, it is ז"א "Z.A", the "Partzuf Tifereth", which is the four lettered holy name "HAVAYA" filled with א "Alephs", that is, the origin because it is the second "Tsimtsum", which is the source of all the worlds.

In sum, the twenty-two letters of the Hebrew alphabet are precisely the vessels that encase the essence of life "Chochmoh" (Wisdom). As a result, there are twenty-two paramount distinct degrees of light. Therefore, it was from the twenty-two letters of the Hebrew alphabet that all the "Partzufim", spiritual phases, became established.

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