Who Has Created These
7. In the beginning. Rabbi Elazar began the discussion by quoting, “Lift up your eyes on high and see. WHO HAS CREATED THESE THINGS?" (Yeshayahu 40:26). “Lift up your eyes,” to what place? To the place to which all eyes are turned. And who is He? He is the opening of the eyes, which is the Malchut of the Rosh (head) of Arich Anpin. And you shall see that Atik is concealed and within it lies the answer to the question: WHO HAS CREATED THESE? WHO is called MI, ZAT de Bina, the highest boundary of heaven, and everything depends on Him. Since the question lies in Him, He is concealed. He is called MI, because MI is when the question “Who?” is asked, because beyond him there lies no question. This question is only found at the highest boundary of heaven.
In Hebrew the word MI means the question “Who?” and also the preposition “from.” Since Kabbalah tells us about the property of our world’s roots, one spiritual object can sometimes reveal an entire range of associations, properties, and categories. In the same way, here the word MI is a part of the word ElokIM, where the last two letters form the word MI. At the same time, they have a variety of additional meanings.
Rabbi Elazar wishes to explain how the heaven and the earth were created. Naturally, just like the entire Torah, The Zohar means only spiritual levels and categories and does not deal with the physical origin and development our world. In relation to this, it is impossible to understand the true origin and development our world without attaining the spiritual world. Furthermore, a person is unable to pass his attainments to others. Hence, even if he grasps the essence of nature’s origin, he has no way of describing his knowledge in a form that will be comprehensible for others.
The heaven and the earth constitute the 7 days of Creation or ZON of the world of Atzilut. However, if this is a part of Atzilut, then why is it written BARÀH (created; from the word Beria) and not ATZIL (created; from the word Atzilut)? Yet, this presents an opportunity to open our eyes to the process of creation.
The Rosh (head) of AA has only Keter and Hochma. The Malchut standing under the eyes (Sefira Hochma) is called “opening of eyes.” When it opens up, the Light of Hochma passes through it from the Rosh of AA to all the Partzufim of the world of Atzilut.
It is said that the eyes should be lifted up TO THE PLACE TO WHICH ALL EYES ARE TURNED. This is because the Light of Hochma can fill all the Partzufim of the world of Atzilut only when Malchut opens up in the Rosh of AA. Hence, the secret of opening lies in Malchut. The Light of Hochma (wisdom) is the Light of the eyes. It comes out of the eyes, and one can see only in this Light.
The word BARAH is related to BAR (beyond), meaning outside of the world of Atzilut. This is because Bina exited the Rosh of AA, became lower, and created (namely BARAH) ZON. In Hebrew every notion has several possible names that define which action took place here. Here the birth of ZON occurred by means of Bina’s descent from its level, hence such a creation of ZON is called BARAH (BAR – outside of one’s level)
The entire creation consists only of 10 Sefirot. However, since every Sefira includes all the others and since all of them are interconnected, every world, level or Sefira has the properties of all and consists of their parts. Therefore, every Sefira consists of Keter, Hochma, Bina, ZA, and Malchut, each of which in turn consists of 5. In all, 5 x 5 x 5 = 125 Sefirot separate us (the lowest) from the Creator (the highest).
The property of Bina is not to receive the Light of Hochma. Yet, to pass the Light of Hochma to ZA and Malchut, Bina allocates within itself a certain part called ZAT de Bina or YESHSUT which receives the Light of Hochma from the Partzuf Hochma and passes it to ZON. The main part, Bina itself, is called GAR de Bina. The part that receives the Light of Hochma is called ZAT de Bina.
If Bina exits the Rosh and falls to the Guf (body), as it occurs in the 2nd restriction, this has no effect on it because Bina itself does not suffer from lack of the Light of Hochma. It is as if it never left the Rosh. However, this refers only to the upper part of Bina, GAR de Bina which has no desire for Hochma. This part is called AVI, and its place is from the mouth down to the chest of AA.
However, Bina that wants to receive Hochma for ZON, as a mother who wants to receive for her children, feels its exit from the Rosh of AA to its Guf (body). This is because Bina cannot receive the Light of Hochma there. All it can receive is the Light of Ruach-Nefesh, the VAK of the Light. This part of Bina is called YESHSUT and its place is from the chest of AA to its Tabur.
The position of ZON of the world of Atzilut that receive from YESHSUT is from the Tabur to the end of feet of AA that stand on the Parsa. Thus, there are two Parsaot (pl. of Parsa). One is in the world of Atzilut and it separates the Sefirot of “bestowal” from the Sefirot of “reception” (AHP). This Parsa is at the level of the chest of AA. The second Parsa is between Atzilut and BYA. However, one might say that every Partzuf has its own Parsa that separates the desires of bestowal from the desires of reception.
Although GAR de Bina are positioned below the Rosh of AA, it is as if they did not leave it because they do not feel it. In other words, they do not want Hochma and wish only to bestow, and that which wants only to bestow feels perfection everywhere. All the Partzufim and their parts that have nothing to do with the reception of Hochma (K-H-GAR de Bina) are separated by the Parsa from the other parts of the world of Atzilut that want Hochma (ZAT de Bina and ZON).
The “existence of the question” about which The Zohar speaks means the sensation of lack of the Light of Hochma, desire for it. ZON feel this way, hence they raise MAN. MAN is a request of the lower Partzuf to receive the Light of Hochma from the upper one for the sake of the Creator. This is called a “question” because it is similar to prayer or request. The Zohar says that only YESHSUT has a question, meaning it receives MAN from below, from ZON.
Before that, it was said BARAH (BAR) about YESHSUT, meaning something that exists outside of its level. What did it do? BARAH (created) ELEH, i.e., AHP or ZON. However, it created them as headless as itself. This is because the word BARAH (beyond) indicates the lack of a Guf (the Kelim of the world of Atzilut).
ZAT de Bina that wait for an “answer to the question,” for the Light of Hochma, are called MI. It is said BARAH about them because they independently exited and descended from the level of the Rosh of AA to below its chest. These are ZAT de Bina called YESHSUT or MI, the “highest boundary of heaven” because heaven refers to ZA that receives from YESHSUT. Malchut is called the “earth.”
ZAT de Bina is called the firmament.
ZA is called heaven.
Malchut is called the earth.
All that exists below YESHSUT (ZON and the worlds BYA) receive from it; hence, YESHSUT is considered the reviving force of the entire creation. If YESHSUT has the Light, then the others also receive it. However, their MAN determines whether YESHSUT will have something to bestow upon them.
THERE LIES NO QUESTION in GAR de Bina (AVI). They do not receive MAN for the reception of Hochma and never feel any lack for Hochma, neither for themselves nor to give to others. Only ZAT de Bina or YESHSUT are created and exist for the question, i.e., for the reception of MAN, the supplication of ZON. YESHSUT raises MAN received from ZON to the Rosh of AA and receives the Light of Hochma from there. YESHSUT is called the “highest boundary of heaven” because ZA, called heaven, receives from it.
8. There is another boundary down below called MA. And what is in common between MI and MA? The first one is concealed and is called MI. Therein lies a question, so that man would search and inquire in order to know and see from one level to another, to the end of all levels, which is Malchut. This is MA. MA (what) means that you know, see, and research because everything is initially concealed.
Being in a state of face-to-face Zivug with ZA, Malchut is also called MA (like ZA) and is considered the low boundary of heaven because it ends all the levels and Atzilut. ZA called “heaven” stands between Malchut (the lowest boundary of heaven) and YESHSUT (the highest boundary of heaven).
MAN MUST INQUIRE, SEE, AND RESEARCH. Only if a person who is under ZON raises MAN (his prayer) to ZON, ZON raise this MAN higher. This is because ZON are corrected with the help of the Light of Hassadim and do not want to receive the Light of Hochma. Only if a request comes from below, from man, ZON rise to YESHSUT and ask for the Light of Hochma. YESHSUT proceeds by raising MAN to AVI, and AVI raise MAN to AA. AVI rise to the Rosh of AA where there is the Light of Hochma and make a Zivug on this Light.
Zivug of AVI is called “Abba and Ima look at each other.” To look means to receive the Light of Hochma (to hear means to receive the Light of Hassadim). As a result of the ascent of AVI to the Rosh of AA, Bina starts receiving Hochma for ZON. All the Partzufim of the world of Atzilut are corrected by the Light of Hassadim in such a way that they do not want to receive the Light of Hochma for themselves.
The person who can raise his request, MAN, to compel ZON to rise to YESHSUT and in this way force YESHSUT to rise to the Rosh of AA and receive the Light for man, is not simply called man but “righteous man”!
The request (MAN) a person raises to ZON is called man’s soul because a soul is a vessel, a desire filled with the Light. However, the Light inside the vessel is determined by desire. Hence, the spiritual desire, meaning the intention to act for the Creator’s sake is what the soul is. Naturally, if a person does not yet have such an intention, he does not have a soul. The spiritual world is a world of mere desires without any corporeal shells. The reader is obliged to revise his idea about the soul, body, connections between worlds, and constantly correct his interpretation of these categories.
So, man’s corrected desires are called the souls of the righteous. These souls rise in the form of MAN to ZON and compel ZON to rise to YESHSUT. The presence of ZON creates in YESHSUT a desire to receive the Light of Hochma. This compels YESHSUT (ZAT de Bina) to rise to the Rosh of AA and form one Partzuf with GAR de Bina (AVI) there. AVI (AB + SAG = AA + AVI) look at each other while exchanging and passing the Light of Hochma down for ZON.
Without a request from below, AVI are satisfied with the Light of Hassadim and do not “look” at one another. Only the request of their children (ZON) compels AVI to face each other (Panim be Panim) and make a Zivug. In this Zivug, Ima-Bina receives from Abba-Hochma the Light of Hochma for her children, ZON.
However, this occurs BECAUSE MAN INQUIRED. Man’s question means raising MAN to make AVI look at each other, make a Zivug, and let Ima receive Hochma from Abba for man who raises his soul. The descending Light of Hochma is called knowledge (Da’at) because ZON rise to YESHSUT + AVI, and stimulate a Zivug on the Light of Hochma called “knowledge.” Hence, it is written in the Torah: “And Adam knew his wife.”
Thus, to KNOW means to receive the Light of Hochma. ZON that stand in AVI and compel AVI to receive the Light of Hochma are called Da’at (knowledge) or the Sefira Da’at. This is no an additional Sefira. There are only 10 Sefirot. However, in order to designate that the request of ZON is inside the 10 Sefirot of the Partzuf AVI, we say that AVI have a Sefira called Da’at. In that case, instead of a regular count of Sefirot: K-H-B-H-G-T-N-H-Y-M, we count the Sefirot: H-B-D-H-G-T-N-H-Y-M. The Sefira Keter is omitted, and we only mention the Sefira Da’at after Hochma-Abba and Bina-Ima. FROM ONE LEVEL TO ANOTHER means passing the Light of Hochma from the Sefira Da’at of the level of AVI to the level of ZA. TO THE END OF ALL LEVELS means from ZA to Malchut which is called the end of all levels.
When the Light is present in Nukva, it is called MA, and the Light which it passes down is called 100 blessings. There are several states in Nukva, the Malchut of the world of Atzilut. One should know them because all that we receive comes only from it. Beside all stages of growth from the point to a full Partzuf, the grown Malchut has 2 big states.
Malchut attains the 1st big state when it receives the Light of Neshama. This occurs when due to its MAN, AVI rise one level from its constant place to the Rosh of AA. However, although YESHSUT rises from its constant place between the chest and the Tabur of AA to the previous place of AVI (between the mouth and the chest of AA), it still dresses the Guf of AA, albeit it merges to form one Partzuf with AVI.
Since YESHSUT now dresses the place from the mouth to the chest of AA from outside, on the one hand, YESHSUT becomes like the Rosh of AA because it merged with AVI in the Rosh of AA as one Partzuf. On the other hand, YESHSUT also rose from under the Parsa of Atzilut in the chest of AA and stood above it where the Rosh of AA shines.
Hence, YESHSUT passes the Light of Hochma to ZA, and ZA passes it on to Malchut. Malchut fills itself with this Light called “100 blessings.” This is because after receiving this Light, ZON can rise to the constant place of YESHSUT, between the chest and the Tabur of AA. By rising to this level, Malchut becomes like Ima. In the spiritual world only the level of the spiritual object determines all of its properties. Similarly, in our world, the level of man’s inner development determines his properties, thoughts, and desires. Since Ima equals 100, Malchut is also called 100 to emphasize the fact that Malchut rose to Bina of the world of Atzilut.
On the other hand, Malchut is now similar to MI, just as YESHSUT was prior to raising MAN and passing the Light because it dresses the place of the small state of YESHSUT, from the chest to the Tabur of AA. It stands under the Parsa of the world of Atzilut below which the Light from the Rosh of AA cannot penetrate.
Therefore, Malchut gained no Light for the sake of which it had raised MAN. Nevertheless, Malchut gains the properties of Ima-Bina because it rose to YESHSUT called Ima.
Hence, the Light received by Malchut is considered as VAK of the big state or the 1st big state. Malchut will not be able to receive the GAR of the big state, the 2nd big state, the Light of Hochma (Haya) while being under the Parsa of Atzilut in the chest of AA. (It is explained in items 11 to 15 of the next article how Malchut receives the GAR of the big state).
The Zohar calls Nukva that rose to YESHSUT by the word MA (from the word Mea - 100) because by means of this ascent, Malchut gained the properties of Bina, 100 blessings. It also gained the sensation of the question. Malchut feels that it has only VAK (a half, a part of the big state), i.e., it feels desire for its 2nd half, GAR. Nevertheless, it gained a part of the big state, the VAK of AVI.
That is to say, Nukva became like YESHSUT before it raised MAN, but it gained the properties of Bina, 100 blessings. Since this is the VAK of the Light of the big state, Nukva feels deficiency (question), just as YESHSUT felt before raising MAN. YESHSUT at its place was in the small state. When it rose to AVI, AVI rose to AA, and ZON rose to the place of YESHSUT. AVI shine from the Rosh of AA on the place of YESHSUT. ZON that stand there now feel the Light which they receive from AVI and realize that this is just a part of the Light, and this generates another question in them.
9. This secret is defined by the word MA: WHAT do you testify and WHAT is equal to you? When the Temple was destroyed, a voice came forth and said, “What (MA) shall I take to witness for you, and what (MA) shall I liken to you?” (Lamentations 2:13) Here MA means, “What is the covenant, testimony, what (MA) is equal to you?” This is because the ancient days testify, as it is written: “I call heaven and earth to witness this day” (Devarim 30:19). WHAT is equal to you? It is said: “I adorned you with holy adornments and made you ruler over the earth. And it is written: “Is this the city that men called the perfection of beauty?” (Lamentations 2:15). In addition, I have called you, “Jerusalem, a city rebuilt by a compact” (Tehilim 122:3). “What shall I make equal to you?” (Eicha 2:13). Just as you sit here, so He sits in Jerusalem on high. Just as the holy nation does not enter below, so I swear that I will not enter above until I enter you down below. This is your consolation - that I equate you with this level, with Jerusalem on high, which is Malchut (Heb. Kingdom) that rules over all. And now you are here, “For your breach is great, like the sea” (Ibid. 13). If you claim that you have no existence or salvation, then WHO (MI) shall heal you (you will be healed and revived by the Upper Force called WHO). Namely, that same concealed supernal level, which is called MI, Bina that revives all, shall heal and uphold you.
Beside the fact that MA and MI are translated as WHAT and WHO, they also designate the names of spiritual objects that perform actions described in The Zohar. The destruction of the Temple was the consequence of Israel’s transgression of egoistical reception because they did not want to raise MAN for Zivug of ZON. They wished to receive the Light into the impure forces, their egoistical desires called “other gods” (Elokim Acherim). There is only one Creator.
The only property of the Creator that we know about is the property of bestowal. Closeness to this property is defined as working “for the Creator’s sake.” Any other desire can only mean moving away from this property and from the Creator because except for this property or the opposite of it (its absence) there is nothing in the creation. Hence, man’s inner motion towards the property of reception moves a person away from the Creator; hence it is called “worshipping other gods.” As a result of this, ZON stopped their Zivug, 100 blessings disappeared from Nukva, and the Temple was ruined.
The 1st Temple – Malchut rises to AVI and receives the Light of Haya there. The destruction – Malchut drops to the level of reception of the Light GAR de Ruach.
The 2nd Temple – Malchut rises to YESHSUT and receives the Light of Neshama. The destruction – Malchut drops to the level of reception of the Light Nefesh in its Sefira Keter. All the other 9 Sefirot fall under the Parsa. Such a state is called Galut – banishment from the spiritual, from the world of Atzilut. The single Sefira Malchut in the world of Atzilut exists as a point under the Sefira Yesod of ZA.
ZA is called “6 days,” Malchut is called “Shabbat” (Saturday). Yet, is Malchut bigger than ZA, as Shabbat is bigger (higher) than weekdays? The worlds BYA, including our world, receive the Light or sustenance from Malchut. “6 weekdays” is a state of ZON when ZA and Malchut are unconnected to one another. Shabbat is a state of ZON when Malchut joins ZA, makes a Zivug with it, then receives the Light from ZA, and passes it to the entire world.
Since we are interested in the state of Malchut when it passes the Light received from ZA down to the world, by measuring our states according to what we receive from Malchut, we define the extent of maximal reception as Shabbat. (Naturally, this has nothing to do with our calendar days; weekdays and Shabbat are the spiritual states that transcend time).
AND A VOICE CAME FORTH AND SAID: “EACH AND EVERY DAY MY COVENANT HAS BEEN IN YOU SINCE THE ANCIENT DAYS.” The Zohar speaks about the Light of VAK that ZON receive in the big state, which Nukva receives as MA. This Light is called “the days past” (Yamim Kadmonim). Therefore, it is written in the Torah (Devarim 4:32): “For ask now of the days past, which were before you, since the day that God created man upon the earth, and from the one end of heaven unto the other, whether there has been any such thing as this great thing is?...”
The Light of VAK of the big state is called in ZON “the days past” because this is VAK of AVI. YESHSUT is ZAT of AVI. ZAT is an abbreviation of the words ZAin = 7 and Tachtonot = the lower Sefirot. ZAT of AVI, meaning 7 Sefirot of the Partzuf Abba ve Ima, is YESHSUT. These Zain = 7 days, i.e., 7 primary Sefirot of AVI, with regards to Zain = 7 days or 7 Sefirot of ZON. Hence, it is written, “MY COVENANT EACH AND EVERY DAY BY HEAVEN AND EARTH” (The Torah. Devarim 4:26). These words of the Torah speak about Zivug of ZON called “heaven” (ZA) and “earth” (Nukva). “The days past” or “supernal days” constitute YESHSUT, and “the low days” or “the present days” are ZON. Otherwise, the Creator warns that “you will disappear from the earth.” This is the meaning of the Creator’s warning about 100 blessings: they should be guarded and constantly created.
This is because these 100 blessings which Nukva receives from ZA every day in Zivug of MA take place between them during the ascent of ZON to YESHSUT, when ZA becomes like YeshS (Israel-Saba) and Nukva becomes like T (Tvunah). YeshSuT stands for Israel-Saba and Tvunah. The Light that Nukva receives from ZA becomes 100 blessings like the light in Tvunah.
It is said about this, “the city that united with it” because Nukva called “city” merged with Tvunah and Nukva became like Tvunah. Nukva receives in Tvunah the Light of Tvunah called “holy adornments.” And like a crown of beauty, it surrounds the earth and receives power over the earth.
However, because of Israel’s sins (the impure desires prevail over the pure desires), the Temple is ruined (the Light disappeared) and Israel is banished from its land (fell to the lower levels). This has led to the distancing of Nukva (all creatures) from ZA (the Creator) because the lower 9 Sefirot (desires) of Nukva fell to the impure forces (became egoistical). In other words, 9 pure, altruistic desires (forces) turned egoistical and lost their screen. Nukva itself turned into a point that stands under Yesod of ZA.
Hence, it is written: “WHO SHALL HEAL AND UPHOLD YOU.” If the sons of Israel return in their aspirations to the Creator (i.e., altruism is called “return”), correct their deeds (desires), and raise their prayers (MAN) about correction to the Creator in ZON, then they will be able to receive the Upper Light in ZON again. Nukva will rise to YESHSUT called MI and will be healed by this (the Upper Light will enter Malchut, the souls, and will impart to them its properties).
10. MI - WHO sets the boundary of heaven above, which is YESHSUT; MA - WHAT sets the boundary of heaven below, which is ZA and Malchut. And this is what Ya’akov inherited, as he is ZA that shines from boundary to boundary. From one boundary, which is MI, down to the other boundary, which is MA. This is because he, Ya’akov, stands in the middle, between YESHSUT and Malchut. Hence, it is written, MI BARAH ELEH: MI is YESHSUT, BARAH means created, and ELEH stands for ZA and Malchut.
Actually, it should rather be written, “from the beginning, i.e., from the upper boundary of heaven down to its end (lowest point) below.” Yet it says, “from the boundary of heaven.” MI is YESHSUT that upholds everything with its question, with its desire to receive the Light for ZON. MA is Nukva. Before Nukva raises MAN, it is the last level that stands under the chest of ZA. Ya’akov stands between YESHSUT and Nukva. Ya’akov is ZA that dresses AA from the Tabur to Malchut of AA.
Arich Anpin is the central Partzuf of the world of Atzilut. Since Atik is unattainable, everything comes from AA and all the Partzufim of the world of Atzilut dress it (i.e., receive from it): the Rosh of AA towers over all and none of the Partzufim can dress it, meaning to grasp its thoughts and the reasons of its actions.
The next Partzuf is AVI. AVI dress (attain) AA from the mouth to the chest. The Partzuf YESHSUT stands under AVI. YESHSUT dresses AA from its chest to the Tabur. ZA stands under YESHSUT and dresses AA from the Tabur downwards. The Partzuf ZA is incomplete; it has only 6 Sefirot H-B-D-H-G-T or VAK. It is in the small state and ends with its Sefira Tifferet (its chest).
Nukva (Malchut) stands under ZA or, rather, it is parallel to its last Sefira Tifferet (the chest of ZA). It has only one Sefira Keter, whereas 9 other Sefirot of Nukva fell under the Parsa to the worlds BYA. The entire world of Atzilut ends with the chest of ZA, where one Sefira Malchut stands. Hence, Malchut is called a point.
In our world there is desire and its physical manifestation, action. For example, a person wants to receive something, but he does not allow himself to perform the physical act of reception. For all that, his desire to receive remains the same. There are no bodies in the spiritual world, only bare desires. Therefore, desire itself constitutes action. Like in our world, it is similar to a complete mental and physical action. So, only desire determines man’s spiritual state.
Imagine what it would be like if we judged a person not by his actions, but by his desires! We would be appalled at how distant we are from the spiritual demands. Our desires are determined by our spiritual level. The Zohar explains that only by raising MAN (the request of correction) can we attract to us the flow of the Upper Light which will correct and elevate us to the higher level. As soon as that happens, we will immediately begin to think and wish what that level dictates us.
Therefore, our task is to attain the desire for correction. To this end, we need a “question,” a sensation that our state is intolerable. This is called the realization of our egoism’s evil. We have to realize that egoism harms us by detaching us from the spiritual. However, for this we have to feel at least slightly what the spiritual is and how good it is. Evil can be realized only by contrast with good. Yet, how can we feel the spiritual if we are still immersed in egoism? In what Kelim (desires) can we feel it? None of our desires have been corrected and therefore we cannot feel the spiritual. But as a result of studying Kabbalah, a person begins to feel the surrounding Light which imparts to him the desire for the spiritual. (See “The Introduction to the Study of Ten Sefirot,” § 155)
A person who physically lives in our world, but spiritually exists in the worlds Beria, Yetzira, and Assiya, desires to enjoy the Light. However, opposite these desires, a person has an anti-desire called a screen which neutralizes his will to receive pleasure.
A screen is created (appears, emerges) within the Kli (desire, man) as a result of man’s sensation of the spiritual Light (the Creator). Therefore, all our requests (prayers, MAN, “questions”) should be only about one thing: to receive powers from the Creator for spiritual ascent. In other words, we should transform our desires or, as Kabbalah defines it, acquire a screen. It is impossible to annul one’s will to receive pleasure. The Creator created it; this is His only creation. We only can acquire a screen on it (counterbalance this desire), rise above the creation (egoism), become similar to the Creator, and merge with Him to the extent of that similarity.
Thus, the Partzuf Ya’akov stands between MI (YESHSUT) and Malchut, from end to end. However, here we speak about the state of ZON, as they rise to YESHSUT and receive the Light of its level.
The spiritual distance from us to the Creator is divided into 125 levels that have names. These levels differ from one another only by the magnitude of their screen on man’s egoistical desires. A person receives the Light in his corrected, altruistic desires. The volume of the received Light depends on the screen’s magnitude or on the size of the corrected part of desire.
Every level is characterized by a certain sensation of the Creator, which is called the Light. Hence, we can designate the spiritual state of the Kli (man) in the Upper World by the name of its level or the name of the Light it receives. Every level has its definite Light. The gradations of the sensation of the Creator constitute the spiritual levels.
Therefore, by rising to the level called YESHSUT, ZON receive the Light of YESHSUT, although the Partzuf YESHSUT correspondingly rose to the higher level and receives the Light of that level called AVI. By rising to the level called AA, AVI receive the Light of AA. We call levels by the names of the Partzufim that abide there in their usual, lowest state. Such a state is called permanent.
Although by rising to a higher level, the lower Partzuf receives the Light of that level, which changes its properties; for all that, this Partzuf remains itself. Similarly, a person who acquires new properties remains a person, albeit at another level. Therefore, when it is said that by rising to a higher level the lower Partzuf becomes like the upper one, it implies that only the inner properties change of a person (or Partzuf) change, but not his personality.
After rising to YESHSUT, ZA receives greater Light because ascending in the spiritual world means increasing the magnitude of a screen. That is to say, ZA grew, but did not turn into YESHSUT. Previously, at its own place it had the Light Ruach-Nefesh. After rising and acquiring a screen, it also receives the Light of Neshama.
That is why all the steps between us and the Creator are predetermined, and the Partzufim in their permanent state “stand” on them. However, all Partzufim and worlds can rise with regards to their permanent, lowest positions by 1, 2 or 3 levels. In its lowest state a Partzuf has only GE and no AHP, and only the Light Nefesh-Ruach.
By receiving the Light of correction from above, a Partzuf can gradually correct its AHP. It corrects the Sefira Bina and receives the Light of Neshama which means that it ascends one level. After that, the Partzuf corrects the Sefira ZA, receives the Light of Haya, and rises another level, i.e., already 2 levels. After that, it can correct the Sefira Malchut and receive the Light of Yechida, which means that the Partzuf rises to the 3rd level.
However, the new Light does not enter the corrected Kli (Sefira). It comes from above and enters through the Sefira Keter.
Man’s ascent (Aliya) can be the consequence of two factors:
-
stimulation of desire from above, which is called “special days” – holidays, new moons, Sabbaths. Such an ascent is called “stimulation from above” and it leads to the general ascent of all the worlds ABYA and correspondingly of all that exists in them;
-
man’s efforts in his studies and inner work to receive powers as the Creator’s personal gift and by praying to rise to the higher level.
Such an ascent is not limited by only 3 levels; it can bring a person to the Creator through all 125 levels. The attainment of the highest level is the purpose for which man was created. He is obliged to accomplish that task while living in this world. Until he attains that goal he will have to be repeatedly born in this world.
Although ZON are called “last days,” by rising and receiving the Light of YESHSUT, they receive the name “the past days or first days.” In that case, one end of heaven (Malchut or MA) rose and dressed the other end of heaven (YESHSUT or MI). MA and MI merge in one, and The Zohar emphasizes that fact. AND KNOW:
MI = WHO
BARAH = CREATED
ELEH = THESE
MI is YESHSUT that stands in the place of Bina de AA, between the chest to the Tabur of AA. Although only Kelim of GE (vessels of bestowal) are present in the world of Atzilut, there are Partzufim among them that wish only to bestow: Atik, AA, AVI, and those that want to receive for the sake of bestowal, of passing the Light on to YESHSUT and ZON.
YESHSUT and ZON want to receive the Light to pass it to the souls of the righteous, to people who seek correction. Hence, inside the world of Atzilut there is a division into two types of Kelim, GE and AHP, and they are separated from each other by the Parsa of the world of Atzilut that stands in the chest of AA.
The Light from the Rosh of AA does not penetrate under the Parsa of the world of Atzilut. Therefore, YESHSUT in its permanent state or ZON (as they rise to YESHSUT) cannot receive the Light of the Rosh of AA. Hence, they have the desire to receive the Light of Hochma called the “question.” The question (desire to receive the Light of Hochma) is MI (YESHSUT, the Light of YESHSUT) which is BARAH (beyond ELEH or ZON). After rising, ZON do not receive the Light of Hochma. They are outside of the Rosh of AA and outside of the Light of Hochma, but they have a question, desire for it. This enables them to continue ascending.