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22. Rabbi Amnon-Saba said: “In the first four words of the Torah IN THE BEGINNING THE CREATOR CREATED Et – Beresheet Bara Elokim Et, the first two words begin with the letter Bet, while the third and the fourth begin with Aleph”. (The letter Aleph is pronounced both as “A” and “E”). It is said that when the Creator was about to create the world, all of the letters were still hidden. For two thousand years before the creation of the world, the Creator watched the letters and amused Himself with them.

In the language of Kabbalah, the same sentence looks as follows: when the Creator (Bina) decided to create the world (ZON of the world of Atzilut), the Kelim of ZON (Zeir Anpin and Nukvah) were still in Bina. Hochma and Bina (Abba ve Ima – AVI) are called 2000 years. Before the creation of the world (the emergence of ZON) all the letters (the Kelim of ZON) were in AVI in the form of MAN. MAN always stimulates a desire in the upper one to attend to their needs.

With regard to the lower Partzuf, the upper one is called the Creator, because it really begets it. Whatever the lower Partzuf receives, comes directly from the upper one. Moreover, one may say that the very existence of the upper Partzuf and all its desires are meant exclusively for the lower one. Therefore the upper Partzuf always waits for the lower one’s genuine request to be spiritually elevated. Such a request is called MAN. Provided this desire is sincere and true, the upper Partzuf immediately responds to it and passes the powerful light of correction to the lower one.

Since the lower Partzuf is ZON of the world of Atzilut, and all that is below it (the worlds of the ABYA and our world) is its part, the upper Partzuf is AVI of the world of Atzilut. The desires and properties of ZON are called letters. Here “The Zohar” explains with what properties ZON were created; which of them are desirable, which require correction, and how this correction can be achieved.

Since the properties of the future creation are determined by the Creator’s purpose, it is said that even before the creation of the world, the Creator amused Himself with the letters. The words “amused Himself” suggest that the Creator’s interaction with the creation is like His game with the leviathan (the legendary sea monster), with the property that is opposite to Him. At the end of correction all the letters ultimately merge into one Divine Name.

The order of the Hebrew alphabet indicates the descending Straight light, the Inner light, which fills the Partzuf. The reverse order of the letters alludes to the ascending Reflected light.

When Adam sinned, the letters detached themselves from him. He only retained the letters Shin and Tav (the Kelim for the light of VAK of Nefesh). The Kelim for the light of Neshama are represented by the letters from Aleph to Yud. The letters from Yud to Kuf are the Kelim for the light of Ruach. The letters Kuf and Resh, the Kelim for the GAR of Nefesh, disappeared.

This is why Adam gave his son, born after the sin, the name SHeT: Shin-Tav according to the two last letters of the alphabet, the Kelim that he retained. The Kli SH-T can only receive the reflected light, but not the upper light from above. However, after it receives Yesod of Zeir Anpin (the letter Yud) it turns into a combination Shin-Yud-Tav. If the Creator creates the world with the help of the letter Bet, it then enters between Shin and Tav and forms the word Shabbat (Sh-B-T), the state of spiritual perfection, the purpose of creation. Therefore the first word of the Torah – Beresheet consists of: Bara (created)-Sh(in)-Y(ud)-T(av).

23. When the Creator desired to create the world, all the letters of the Hebrew alphabet came to Him in sequence from last (Tav) to first (Aleph). The letter Tav entered first and said: “Master of the world! May it please you to create the world with me (with my properties). I am a seal on Your ring, which is Emet (truth), i.e. Tav is the last letter in the word “Emet”. Since You are called by the name of truth, it would befit the King to begin with the letter Tav and create the world by me.

The Creator said to Tav: “You are worthy and deserving, but you are not suitable for the world to be created by you. You are destined to serve as a mark on the foreheads of the faithful ones who have observed the Torah from Aleph to Tav (from the first letter to the last), but who perished because of you” (see The Talmud. Shabbat 55)

What does this or that name of the Creator mean? The name of the spiritual object explains how to receive the light which fills it, how to reach its spiritual level. Generally speaking, the 22 letters are the 10 Sefirot-Kelim in the Ibur (embryo) of the future Partzuf in the Sefira Yesod, because this is where the screen of the embryo of a new Partzuf is. Yesod is called a “number”, for it measures the size of a new Partzuf.

Bearing in mind that each name determines certain spiritual properties and states of an object, one can understand what the change of a name, a place, or an action really means.

The HaVaYaH is a basis of all the letters, but the infill of each letter clearly defines it. The infill of a letter may be heard, when it is pronounced. As we read the first letter Yud in the word HaVaYaH (Yud-Hey-Vav-Hey), we actually pronounce three sounds (y-u-d). Although we write only one letter, the sounds “u-Vav” and “d-Dalet” are heard together with the sound “y”. When we say “Hey”, the sounds “ey”=Yud or “ey”=Aleph are heard after the sound “h”. The definition of the HaVaYaH is cleared up in the process of emergence of this name.

The Creator’s properties are revealed in His deeds, hence the three lines that are present in Bina (the Creator) are impressed in His created beings, act in the lower worlds as a seal and its imprint. Therefore the name MB exists in Bina, ZA and Malchut. In ZA this name is divided into 10 verses and 32 forces of Elokim, which make up Malchut.

Bina is designated by the letter Mem, Malchut – by Bet. The name MB designates the creation of Malchut by Bina. Aleph stands for ZA, which passes all the 22 letters to Malchut (Bet). This is why Malchut is called AT (Aleph-Tav).

Malchut is the central part of creation, its purpose. It is the only creation and includes all the worlds with all that inhabits them. Depending on its states, Malchut has different properties designated by the different letter combinations. Therefore Malchut’s parts receive various “codes” (combinations) of properties (letters) or names. All the words in the world originate in Malchut. In fact, there is not a single property in the world that is not included in Malchut. Each of the created beings is designated by the property that is distinct from the others, i.e. by its unique letter combination that forms its name.

Malchut is called the Shechina, because it is filled with the Shochen (the Creator). The Creator is called the Shochen, when Malchut feels Him inside. If the person partially or completely corrects himself and fills his corrected desires with the Creator’s light, he becomes a part of the Shechina.

Malchut consists of four parts also called faces: a face of a lion, an ox, an eagle and a man. Malchut is similar to a spiritual nut inside four shells, which correspond to four Klipot (impure forces): Ruach Seara (hurricane wind), Anan Gadol (big cloud), Esh Mitlakachat (consuming flame) and Noga (radiant one).

Kabbalah can describe spiritual actions either as names of the Sefirot and Partzufim or as the names HaVaYaH, EKIE and others with their infills, Gematriot. Although most frequently the language of the Sefirot and Partzufim is used, sometimes the language of the HaVaYaH with its infills can also be applied.

Most of the Kabbalistic terms are composite: Ma’atzil (the Creator) comes from the word Tzel (shadow), because the creation emerges from the Creator’s concealment, from His restrictions. Another name of the Creator is Boreh (combination of Bo - come and Reh - see). A name reflects an attainment. By attaining an object, man gives it a name. The person also gives a name to the Creator in accordance with His property, which the person feels. There are several such names: EMET – “Truth” and the Creator’s names based on the sensations of His light inside the Partzuf, etc.

Here are the Creator’s names in compliance with the names of the Sefirot:

– Keter: Alef-Hey-Yud-Hey (EKIE)

– Bina: the HaVaYaH with the punctuation Segol-Holam-Hirik, as Elokim: Yud (Yud-Vav-Dalet)-Hey (Hey-Yud)-Vav (Vav-Aleph-Vav)-Hey (Hey-Yud).

– Hesed:Aleph-Lamed = EL (pronounced as KEL)

– Gvura: Aleph-Lamed-Hey-Yud-Mem (ELOKIM)

– Tifferet:Yud-Hey-Vav-Hey (HaVaYaH without punctuation)

– Netzah: HaVaYaH- Tzevaot. Hod: ELOKIM TZEVAOT

– Yesod: Shin-Dalet-Yud = SHADDAY

– Malchut:ADONAY (pronounced as ADNY)

Merging of two worlds is designated by the words ADNY-HaVaYaH, i.e. Malchut- ADNY is elevated to Bina-HaVaYaH with the punctuation of Elokim.

The name of ZA, the HaVaYaH, comes from the right line (Hesed), the name ADNY – from the left line (Gvura). The joining of these two lines forms the middle line, in which the light of Hochma shines owing to the presence of the light of Hassadim in the right line. Such a state is designated by a combination of two names HaVaYaH-ADNY:

YUD-Aleph-HEY-Dalet-VAV-Nun-HEY-Yud. Merging (Zivug) of ZA and its Nukvah is designated by mixing of the two names.

HaVaYaH-ADNY: Yud-Aleph-Hey-Dalet-Vav-Nun-Hey-Yud. Yud at the beginning indicates the light of Hochma in ZA, and Yud at the end speaks about passing of this light to Nukvah.

As a result of the second restriction, Malchut rose to Bina, i.e. its desire rules over Bina and ZA. Inasmuch as it is impossible to receive the light of Hochma in the three Sefirot – Bina, ZA and Malchut that are governed by the egoistical desire of Malchut, the light of Hochma is absent in the Partzuf; there is only the light of Hassadim.

This is designated in the following way: the letter Yud enters the word Ohr – Aleph-Vav-Resh (the light of Hochma) and forms the word Aleph-Vav-Yud-Resh – Avir (air), which means the light of Hassadim. If the Partzuf passes to the big state again, the letter Yud disappears from it and it gets refilled with the light of Hochma; Avir – air turns to Ohr – light.

The unfilled HaVaYaH designates the Partzuf Keter. The HaVaYaH with the filling of AB = 72 designates the Partzuf Hochma. The HaVaYaH with the filling of SAG = 63 designates the Partzuf Bina (AVI). All these three fillings of HaVaYaH form MB = 42 – the sacred name of the light, which corrects the souls by affecting the Kli, the screen.

The only creation is the desire to receive pleasure. Nothing but this desire was created. All the worlds with everything that inhabits them are nothing but different measures of the desire to receive pleasure. The force of a desire determines its place in the spiritual realm, where the entire creation and our world as its lowest point are located. A person’s coordinates in the worlds, his spiritual level is determined by what kind of delight he chooses to enjoy.

In order for the creation to emerge from the Creator, the light emanating from Him should descend through four stages, whereas the fifth stage already perceives itself as an independent desire to enjoy His light.

Having emerged from the Creator as a result of the consecutive spreading of His light, the desire to receive pleasure (Kli-vessel) also consists of five parts designated by the letters: dot – the tail of Yud, Yud, Hey, Vav and Hey. These five parts are called the Creator’s name HaVaYaH, because a name is given by the Kli according to its sensation of the light that fills it. The light inside the Kli is called Miluy – infill.

The Kli created by the Creator is divided into five parts that are called the worlds. Each of these worlds in turn consists of its own five parts – the Partzufim (faces, objects). Each Partzuf includes five parts called the Sefirot. In all there are 5 x 5 x 5 = 125 spiritual objects from the lowest level to the Creator.

Each Partzuf consists of five parts = five Sefirot (a dot and four letters): Keter – dot + Hochma – Yud + Bina – Hey + ZA – Vav + Malchut – Hey = HaVaYaH. While the structure of the Kli may change, the letters HaVaYaH remains the same. This is because a desire cannot appear unless the Creator’s light previously passed through the five stages. Only the fifth stage is considered a new creation (desire).

The entire universe is nothing but the ten Sefirot or the Creator’s name HaVaYaH:

Filling of HaVaYaH with the light is referred to as its revelation. This way the letters emerge from the state of concealment, emptiness. In all there are five Partzufim: Keter (Galgalta), AB, SAG, MA and BON. The first of them – the Partzuf Keter – is a source of the other four. Its ten Sefirot is the simple (inner) HaVaYaH, because each of its four letters gives birth to a new Partzuf. Thus the letter Yud in Keter-Galgalta creates the Partzuf Hochma (AB), the letter Hey creates the Partzuf Bina (SAG), the letter Vav creates the Partzuf ZA (MA) and the letter Hey creates the Partzuf Malchut (BON). Thus the Partzuf Keter is designated by the simple HaVaYaH, and the Partzufim that dress on it are designated by the filled HaVaYaH. To make the names of the Partzufim short, the notion of Gematria was introduced. Gematria is a numerical characteristic of the light that fills the Partzuf.

Wisdom – Hochma is called Heshbon – calculation – Gematria. A calculation is made only in the place where the light is received: (i) a preliminary calculation is made to find out how much light the Partzuf can accept for the Creator’s sake; (ii) the light is received according to the calculation; (iii) the accepted amount called Miluy is calculated.

Malchut cannot receive the light of Hochma without the light of Hassadim. Malchut rises to Bina and becomes like an embryo inside it. As a result, it receives the right line – Hassadim. Joining the past and the present states, Malchut receives Hochma into Hassadim and the light of Hochma shines in it. All these actions of Malchut are accompanied by calculations called Gematriot.

Gematria (numerical value) of the Partzuf unfilled with the light, i.e. of the empty HaVaYaH is:

HaVaYaH = Yud + Hey + Vav + Hey = 10 + 5 + 6 +5 = 26. Gematria of the filled HaVaYaH is formed by filling each letter: In Hebrew, each letter has it full name: A-Aleph, B-Bet, etc. Hence there are four kinds of infills in the HaVaYaH: AB, SAG, MA and BON.

a) The HaVaYaH with the infill of AB:

Yud: Yud + Vav + Dalet = 10 + 6 + 4 = 20

Hey: Hey + Yud = 5 + 10 = 15

Vav: Vav + Yud + Vav = 6 + 10 + 6 = 22

Hey: Hey + Yud = 5 + 10 = 15

In all: 20 + 15 + 22 + 15 = 72 = AB, where “A” designates the letter Ayin = 70 and not Aleph. The HaVaYaH filled with this light is called the Partzuf AB (the Partzuf Hochma), because the letter Yud with its infill means the light of Hochma. Such an infill is called the HaVaYaH with the infill of Yud.

b) The HaVaYaH with the infill of SAG. The Partzuf filled with the light of Hassadim is called the SAG, because its Gematria is such:

SAG = Samech (60) + Gimel (3) = 63:

Yud: Yud + Vav + Dalet = 10 + 6 + 4 = 20

Hey: Hey + Yud = 5 + 10 = 15

Vav: Vav + Aleph + Vav = 6 + 1 + 6 = 13

Hey: Hey + Yud = 5 + 10 = 15

In all: 60 + 3 = 63 = Samech + Gimel = SAG

If the Kelim and their infills originate in the First Restriction, the letter Yud fills the HaVaYaH. If the Kelim are filled with the light of the Second Restriction, the letter Aleph fills the HaVaYaH. The difference between the Gematriot of AB and SAG lies in the infill of the letter Vav. The Gematria of Vav in the Partzuf AB is 22 (with the infill of Hochma), the Gematria of Vav in the Partzuf AB is 13 (with the infill of Hassadim). From the aforesaid, it becomes clear that the Partzuf AB originates in the First Restriction, while the letter Vav (ZA) in the Partzuf SAG indicates it originates in the Second Restriction.

c) The HaVaYaH with the infill of MA:

Yud: Yud + Vav + Dalet = 20

Hey: Hey + Aleph = 6

Vav: Vav + Aleph + Vav = 13

Hey: Hey + Aleph = 6

Such an infill of HaVaYaH is called MA (pronounced as “mah”) = 20 + 6 + 13 + 6 = 45 = Mem (40) + Hey (5)

d) The HaVaYaH with the infill of BON:

Yud: Yud + Vav + Dalet = 20

Hey: Hey + Hey = 10

Vav: Vav + Vav = 12

Hey: Hey + Hey = 10

Such an infill of HaVaYaH is called BON = 20 + 10 + 12 + 10 = 52 = Nun (50) + Bet (2). This is the Gematria of the Partzuf Malchut and it equals the double value of the unfilled HaVaYaH: HaVaYaH = 26; 26 x 2 = 52 = BON.

Since without a screen the Partzuf Malchut cannot receive the Creator’s light and can only passively receive what the Partzuf ZA gives to it, the double Gematria indicates that all Malchut has comes from ZA.

The four kinds of HaVaYaH clearly demonstrate that the root of the creation is neither the Partzuf Hochma nor Bina, but only ZA, because it is the first Partzuf based on the Second Restriction.

The principal ten Sefirot are in the Partzuf Keter, and the Partzufim AB, SAG, MA and BON are just the branches of the first Partzuf. As the light spreads inside the Partzuf, it has five internal lights of NaRaNHaY and five external lights. The five external lights come out of the right ear; the five internal lights of Bina come out of the left ear. The five external lights of ZA come out of the right nostril and the five inner lights – from the left one.

Since the two Malchuyot (pl. of Malchut) are remote from one another, man’s ears are separated and distanced from each other. The two nostrils are separated by a much smaller distance, while the five internal and external lights of the common light of Peh (mouth) come out of the same opening, collide and intermix. Their collision brings forth the letters (Kelim).

Since 22 letters originate in Bina-SAG = Samech + Gimel = 60 + 3 = 63, the opening from which they come out is called 63 + 22 = 85 = Pey + Hey = PeH (mouth). The letters come out of the Peh of ZA, because Yesod of Ima is located there.

We received all the knowledge about the spiritual worlds, all the Torah from our Great forefathers, who ascended spiritually above the level of our world, felt the upper worlds, and described them for us. This is how we received both the written and the oral Torah.

We cannot imagine the spiritual, because our senses are unable to pick it up. To describe the objects and notions still unattainable by us, the Kabbalists use several methods, languages. The Torah only speaks about the creation, governing and correction of the world and not about history, geography or anything else. The Torah is the sacred names of the Creator, the degrees and methods of attaining Him.

The Kabbalists, i.e. all who ascend to the spiritual world and establish contact with the Creator, render this information in four languages:

1. The language of the TaNaKh (Torah - Pentateuch, Nevi’im - Prophets, Ketuvim - Scriptures).
2. The language of observing the Commandments.
3. The language of the narrative.
4. The language of the Sefirot and the Partzufim – the language of Kabbalah.

All the languages speak about the same thing – how we can attain the Creator in this world. This is the only purpose of our creation to which we should devote all of our physical, mental and spiritual abilities. If we only aspired for it, we would naturally use our language for the exclusive goal of achieving the sensation of the Creator in this life.

Hence the first language mastered by people was Hebrew. However, as mankind moved away from fulfilling its predestination, it contrived other languages. All the languages of the world have their inner meaning, but since their alphabets were not revealed by the Kabbalists, we study the spiritual forces in Hebrew, the source of all the other languages.

Every Partzuf is divided into two parts: right and left. The right part consists of Ramach = Resh – Mem – Chet = 248 parts (organs) filled with the light of Hassadim, while the left part consists of Shasa = Shin – Samech – Hey = 365 parts filled with the light of Hochma. ZA is called a “voice”. Basically it is the light of Hassadim. When it joins with Malchut (called “speech”), it receives the light of Hassadim with Hochma from ZA and so a “speech” is formed.

The seven basic Sefirot of ZA are called “seven heavens”. The 70 names of ZA originate from its 70 = 7 x 10 Sefirot. ZA is called the heavens and Malchut is called the earth. The Sefirot of ZA are also called Ruach. The light of Ruach ascends to Bina (ears) and gets transformed into a sound: Hochma in the left ear and Hassadim in the right one.

There is as much difference between a language and an alphabet, as there are people in our world who can speak but are unable to read or write. The most ancient spoken language is that of the Bible, which goes back to Adam. The language of precepts and later on of the narrative is derived from the spoken language of the Bible. All of these languages combined and each of them in particular have been extensively used in our religious literature.

The language of Kabbalah was the last one to develop. It is the most difficult language, because to understand it one should be able to feel the spiritual categories of which this language speaks. This is the most precise language of all. Only the language of Kabbalah can accurately render all the spiritual information. However, it can only be received by a student directly from his Kabbalist-teacher. Since for many generations there were only a few Kabbalists unconnected with one another, the language of Kabbalah was the last to develop. Even today it can only be “learned” from the Kabbalist.

At first, the Kabbalists enciphered the knowledge of the spiritual world with the help of letters, whose outline reflected the interaction of the spiritual forces. In other words, each spiritual level is characterized by a certain relation of the spiritual forces that is peculiar to it. By assigning each spiritual property with a special symbol, one can describe an inter-relation of the spiritual forces on each level.

This way the Kabbalists created the 22 letters of the Hebrew alphabet. “The Zohar” pays much attention to the analysis of connection between the letters, which helps a student to summarize his knowledge and find new ways of discovering the spiritual forces and their actions within himself.

Our forefather Abraham writes in the “Book of creation” (“Sefer Yetzira”) that letters resemble stones of which a building is constructed. The sages tell us that the world was created with the letters of the “sacred language”. Each letter of this language represents a certain holy, spiritual, altruistic force of the creation.

The properties of this force are reflected in the way letters are inscribed, in their various combinations, in the possible punctuation marks, crowns and tones, in their numerical values (Gematriot) and their variations.

This is what concerns separate letters and their combinations. Besides, there are certain rules according to which we can determine the properties of the spiritual forces in the whole words. At that, quite often letters or even certain word parts are replaced with similar combinations.

The roots of words indicate the properties of a spiritual object they describe. For example, Adam originated from Adama – earth, which emphasizes his insignificance and from the word Adameh – similar (to the upper one), which suggests his sublimity. The name Ya’akov (Jacob) comes from the word Ekev – get round (Esau). There are many such examples in the Torah, because everything is named after its root.

Thus we have cleared up that certain combinations of letters (Kelim) can be used instead of the language of the Sefirot and Partzufim for the description of spiritual actions:

a) The shape of every letter and the elements of its structure speak about all the properties and the general state of a spiritual object, Sefira of Partzuf, which this particular letter depicts;

b) The order of letters in a word indicates the connection between the spiritual objects, Sefirot, their combined properties and joint actions. An attainment of a word in its spiritual meaning means an ascent to the spiritual level of this object. In such a case, the person who attains it becomes this word, receives its name. Man’s name keeps changing as he ascends the spiritual levels. It is determined by the level he is on; he assumes the name of that level. Therefore it is said that everyone can become like Moshe (Moses), i.e. achieve the level called Moshe.

c) A word in its “earthly” meaning speaks about the spiritual root and its branch in this world;

d) A word combination describes the spiritual process, which has a corresponding action (Commandment) in this world.

Names change depending on the aspect that requires clarification:

a) According to the elements of the Sefirot:

Keter	-	has none
Hochma	-	fire
Bina	-	water
ZA	-	air
Malchut	-	earth

b) According to colors:

Keter	-	has none
Hochma	-	white – a basis of all the colors
Bina	-	red – stands out most
ZA	-	green – the most perfect
Malchut	-	black – cannot be changed by any other color

Colors are only present in the body of the Partzuf, but never in the head. These colors are projected onto Malchut from above and pass on to all the lower levels.

c) Lines:

Hesed	-	right	-	white
Gvura	-	left	-	red
Tifferet	-	central, includes all the colors	-	green

Quite often instead of the names of the Sefirot the names of their properties, colors and elements are used: fire, air, water, earth (“The Zohar”, Vayera, § 32). Malchut is called “earth”, but Malchut, which ascends with its properties to Bina, is called “earth of the Temple”. Four sides of the world – Hochma, Bina, Tifferet, Malchut join with the four elements of the world – fire, air, water and earth. The Creator made one Partzuf Adam from the two points of Bina and Malchut.

The four world foundations or the four sides of the world:

Fire	-	North	-	Shuruk	-	Left line	-	Gvura
Air	-	East	-	Hirik	-	Middle line	-	Tifferet
Water	-	South	-	Holam	-	Right line	-	Hesed
Earth	-	West	-	__	-	__	-	Malchut – receives from all

Four basic metals are created as a result of a Zivug with Malchut: gold, silver, copper and iron. All of these names as well as many others are used in the Torah instead of the names of the ten Sefirot. Although the languages of the Torah, the Talmud and the Holy Scriptures are extremely graphic and colorful, only the language of Kabbalah provides a painstakingly accurate description of the spiritual worlds.

The four kinds of symbols used with letters:

Ta’amim – tone modulations used in pronouncing letters – signify the Straight light, which spreads from up downwards in the body of the Partzuf.

Nekudot – letter punctuation marks – signify the light during its exiting the body of the partzuf from down upwards.

Tagin – crowns above letters – represent Reshimot (memories) of the previously available light (Ta’amim). Tagin originate from GAR de Bina.

Otiot – letters - represent Reshimot (memories) of the light exiting the body of the Partzuf (Nekudot).

The ten Sefirot are divided into 3 basic parts – Ta’amim, Nekudot, Otiot:

Ta’amim	-	Keter
Nekudot	-	Hochma
Otiot	-	ZAT de Bina and ZON

According to the light in them the Sefirot are divided into:

Ta’amim	-	Hochma
Nekudot	-	Bina
Otiot	-	ZON

The letters were created in the following order: the letter Aleph, which was on the right side, begot the letter Shin, which emerged from it and moved to the left side. The letter Shin consists of three lines: the left, the middle and the right, thus it is formed by the three letters Vav. Having joined with Aleph, it formed the word Aleph-Shin = ASH (fire) in the left line.

The combination of both lines – the right and the left – brought forth these two letters in their contradiction. The right line includes water, while the left line includes fire. Their collision gave rise to the letters Resh, Vav and Chet, which formed the word Ruach (wind). This wind entered between the two sides (fire and water) and joined them together. This established the order of the first letters and their perfection.

At first “The Zohar” offers a general description of the three lines in ZA designated by the three names of the Creator: El, Elokim and Elokeinu. It then proceeds to explain the descent of the levels of filling ZA and Malchut with the light of Hochma in the form of letter combinations. Mayim – water, Ash – fire, Ruach – wind constitute the three lines in ZA from AVI. So the first letters in ZA originate in AVI.

The following combinations emerged afterwards: Aleph begot Mem from its right side, so Mem stands to Aleph’s left. Mem begot Shin as the middle line, because Mem initially consists of the left line, having the form of a closed Mem in the word Elokim. This is the way all the letters of the Hebrew alphabet appeared.

THE LETTERS OF THE HEBREW ALPHABET

The letters Aleph and Ayin do not designate any particular sound, only the accompanying punctuation mark determines their pronunciation.

The letters Bet, Chaf, Pey with a dot inside are pronounced as “b”, “k” and “p”. The absence of a dot changes their pronunciation to “v”, “kh” and “f”.

The letter Hey is not pronounced, but rather aspirated.

The shape of some letters changes, when they are placed at the end of a word. This group of letters is collectively called MaNTzePaCh.

The external form of letters provides a deep insight into their spiritual essence. The protruding element of a letter suggests that there is more light in this part of it than in another. The infill (Miluy) speaks of the height of a certain spiritual level. A punctuation mark (Nikud) indicates the origin of each part of the Partzuf.

The Kelim-Sefirot are called “letters”; their punctuation marks have the name “Nekudot”. They speak about the light, which enters and exits them. A dot above a letter (Holam) signifies the lights Keter and Hochma, which never enter into the Kli. Therefore the dot is located above the letter.

Two horizontally positioned dots (Tzere) point to the Sefirot Hochma and Bina. Bina does not receive the light of Hochma. There is only the light of Hassadim in it (AVI in back-to-back state). Bina by itself is also called Tzere, because ZA receives everything from it. If there is a third dot between the two (Segol), it means that ZA raised its request for the light of Hochma to AVI. This request of ZA in AVI is called Da’at. Da’at receives the light of Hochma in order to pass it on to ZA. The punctuation mark Kamatz means that ZA collects (Mekabetz) the light of Hochma.

A dot indicates Malchut with a reflecting screen, but not a receiving screen. Such a form testifies to the absence of light in this Kli. It is just a black point, because the law of restriction rules over it.

The Sefira Hod is an inclusion of Malchut’s properties into ZA, which makes a whole Partzuf Malchut from it. The letter Hey in the word Hod signifies Keter in Malchut, while the nine lower Sefirot of Malchut are among the impure forces that are attached to them. This is designated by an elongated line of the letter Kuf, which indicates that the impure forces receive their strength from the spiritually pure forces through this element of Kuf.

The white background means the simple, indistinguishable, and therefore imperceptible light. What we can distinguish may only be expressed by restricting the spreading of this white color. The forms and degrees of such a restriction are called letters. That is why we see black outlines on the white background and only attain the black restrictions.

Any spreading of the light in the spiritual worlds must have its limits, but in order to describe it, both attraction and restriction of the light are necessary. These two forces should act simultaneously. Similarly, when we perceive something in our senses, we only feel it with the help of restriction. The surface of an object, a sound or a light wave collides with one of our senses, which can perceive it only because it restricts its expansion.

All forms have their spiritual roots. A circle originates from the First Restriction of the light in the world of Infinity. Since this restriction was equal and uniform, it assumed the form of a circumference.

A vertical line, length without width, signifies that such a notion is unattainable by us; therefore it is called a “thin line” of spreading of the light of Hochma. The light of Hochma can only be received with the help of the screen in Malchut. The screen creates the Reflected light which dresses the light of Hochma. Therefore the upper light that comes to the Kli is called a line.

A horizontal line is width without height. When a vertical line – the spreading of the light of Hochma from up downwards – collides with the screen, it passes into a horizontal line (to the right) and forms a shape of the English letter L, where width is determined by the force of the Reflected light ascending from the screen.

A rectangle is formed by interlacing of the descending light of Hochma and the Reflected light: five vertical descending lines – the five Sefirot of the light of Hochma and five horizontal lines from right to left – the five Sefirot of the light of Hassadim. The size of the rectangle’s side is called Amah. Amah consists of 5 parts - Tefachim (pl. of Tefach). Hence we depict the Kli in the form of a rectangle. Both Amah and Tefach are distance measuring units.

The two kinds of light spreading, the light of Hochma and the Reflected light, are respectively called the right and the left cheeks, which then pass into the upper and the lower lips. The Reflected light only receives the light of Hochma in four parts of the Kli and not in five, because after the First Restriction the light may not be received in Malchut. This is why there are 4 x 4 = 16 teeth on the lower jaw and 16 teeth on the upper jaw (the Reflected light resists, “chews” before it receives the light inside).

During the Second Restriction a Triangle is formed, since Malchut ascends to Bina and forms a slanted line. Thus the combination of the Straight light with the Reflected light and the restrictions bring forth various spiritual forms.

The light of Hassadim is defined as “bulging out”, because a protrusion beyond the limits of the spiritual body means that:

1) The light is so great that it exceeds the bounds of the Kli;
2) It originates from the middle line, Tifferet.

A cavity in the body occurs due to the following reasons:

1) The insufficient light; the light cannot shine there;
2) There is the light of Hochma, but the lack of Hassadim prevents it from shining inside the Kli.

PUNCTUATION MARKS OF THE HEBREW ALPHABET (NEKUDOT)

Nekudot are defined by 3 lines:

IN THE HEAD:

Kamatz	-	Keter	-	the right line
Patach	-	Hochma	-	the left line
Tzere	-	Bina	-	the middle line
Holam	-	Tifferet	-	the middle line

IN THE BODY:

Segol	-	Hesed	-	the right line
Shvah	-	Gvura	-	the left line
Shuruk	-	Tifferet	-	the middle line

IN THE LIMBS:

Hirik	-	Netzah	-	the right line
Kubbutz	-	Hod	-	the left line
Malchut	-		-	the middle line (has no designation)

Above the letters	-	the light of Neshama
In the letters	-	the light of Ruach
Under the letters	-	the light of Nefesh

Zivug de Nekudot is the interaction between Hochma of Abba and Hochma of Ima.

Zivug de Otiot is the interaction between Bina of Abba and Bina of Ima.

The combined letters signify the Reflected light, which emerges during the ascent of the screen from the Tabur to the Peh. They are combined, because all of them ascend to their root, which unites everything. The use of the will to receive, albeit for the sake of the Creator, causes separation.

The letters become disunited, when the light enters into the Kli (the letters of HaVaYaH). The four letters disunite, because the light makes a distinction between the Sefirot. Depending on their different properties, it dresses into them in different ways.

The truly faithful, who believe in the Creator, His Providence, and the Torah, need two balanced lines for their spiritual advancement. The left line – wisdom, the light of Hochma enters the desire to receive, the right line – faith, the light of Hassadim is the altruistic desire to bestow.

If knowledge prevails, it means that man is under the power of the impure forces of the left side (Klipat Smol). This renders him totally unable to feel the spiritual. A prevalence of faith puts him in the grip of the impure forces of the right side (Klipat Yamin), which convinces him that he has achieved perfection. Such a person believes that there is nothing to correct, nothing else to work on, and therefore cannot spiritually progress.

“The Zohar” continues: And the Creator said to the letter Tav: “The word MaveT (death) ends with you. So your properties are not suitable for Me to create the world with you”. Tav then immediately left.

The moment the Creator set about creating the world of ZON by selecting their properties, all the 22 letters of ZON appeared before Him, starting from the last one – Tav up to Aleph – the head of all of them. The letters came in the reverse order, because they constitute the MAN of ZON, the Kelim of ZON, which emerge from down upwards. The regular alphabet sequence corresponds to the light (MAD), which descends from above. The order of the MAN is opposite to that of the MAD, because it rises up.

Letters are just the desires, properties, and thoughts that in man’s opinion are suitable for the attainment of the spiritual, of the Creator. Man skips from one thought to another. At one moment he thinks that it is possible to attain the upper worlds with one property, at another he believes he can enter the spiritual spheres by mastering another property. Now he begins to persistently observe all the Commandments and pray with zeal; he disregards all the actions and plunges into contemplation and reading. Sometimes he only craves for knowledge, sometimes yearns for faith bordering on fanaticism.

There are two extremes in our world – knowledge and faith. Similarly, as man ascends the spiritual ladder to the Creator, he works on the attainment of knowledge and faith. Hence Rabbi Y. Ashlag’s commentary on “The Zohar” is entitled Sulam (ladder).

Each of the 22 Hebrew letters represents a certain property. At times it seems to man that the property of the letter Tav is suitable for the attainment of the spiritual; sometimes he believes that other letters are more appropriate. This occurs because in the process of his spiritual ascent man begins to better understand the true Purpose of creation.

Thus, he continues to sort out everything until his search yields the truth: only the letter Bet, which stands at the beginning of the word Brachah (blessing), may help man to achieve the goal and merge with the Creator.

“The Zohar” narrates how the letters – properties, forces, and desires – come to the Creator. By offering up his prayer (MAN), man asks for some property that seems like a real goal to him. Each letter tries to prove that it is best suited for achieving the sensation of the Creator and merging with Him. The Creator states that the letter Bet is the best and only one that can help man to establish contact with Him. That is why the Torah begins with this letter.

The description of the letter-designated spiritual forces is incredibly deep. To have a better understanding of it, we need to receive some preliminary explanations. The creation of the world includes its existence and perfection. The world should be able to achieve the exalted purpose for which it was created.

The Creator made the world consisting of two contrasting forces. Against each altruistic force there is an impure, egoistical one, which is equal and opposite of the pure one. There simultaneously exist both, the four pure worlds of the ABYA and the four impure ones.

Therefore, in our world, at the last level of the world of Assiya, a spiritually evolved person that feels the Creator looks no different from a spiritually undeveloped one. This means that the person, who does not feel the spiritual, is totally unable to differentiate between spiritual purity and impurity.

We see that the person in our world cannot advance with the help of the pure forces. On the contrary, his egoistical aspirations provide him with enough strength to gain everything in the world. How often we see fervent fanatics immersed in their impure desires both of this world and in the world to come. Yet the person that aspires to the Creator has no strength to make even a slightest spiritual movement! There is no proof in our world that man advances down the right path. One should on no account make conclusions based on one’s life experience or a “common sense”.

So how can the person in this world exist and advance towards the Purpose of creation if he cannot tell good from evil, holy from impure? There is a sign by which we can distinguish holiness from impurity: the impure force bears no spiritual fruit; hence, the people that advance through the impure worlds of the ABYA do not achieve anything spiritual.

In § 18 of the Introduction to “The Study of Ten Sefirot” it is written that if MAN is on the right path, he can reveal the secrets of the Torah in 3 to 5 years. The Creator helps those who wish to acquire altruistic desires even more than they ask for. Thus they achieve the cherished goal. From below man aspires to the Creator with his small desire (MAN), and from above the Creator pours on him the enormous spiritual desires and powers (MAD).

This is the only opportunity to check on whether the track the person advances on is right or wrong, whether it leads to altruism or to even bigger egoism. By no means can a person’s soaring elation be the sign of the correct advancement. Just being in the state of perfection, well-being, and contentment, the person should ask himself: “Have I attained the secrets of the Torah?” Unless he has not yet achieved the purpose, his “perfection” is impure.

The person should constantly cling to the middle line – a balance of faith and knowledge – in the following three notions: the Creator, His Providence and the Torah. On no account should he advance by either faith or knowledge alone. In case the person wants to apprehend the Creator, His Providence, and the Torah, he will enter spiritual darkness, for it is impossible to receive the light of wisdom (Ohr Hochma) without the light of mercy (Ohr Hassadim).

Such a state is called the left impure force, “Klipat Esau”. If the person wishes to advance by way of faith, he enters the right impure force, “Klipat Ishmael”, which tells him he is in the state of perfection. In that case he sees no point in his work and his advancements stops.

In other words, even if the person is full of joy (and that is exactly what the Torah urges the person to feel, because he therefore perceives the Creator’s Providence as just and kind), unless he has attained the secrets of the Torah, his path is considered erroneous. The person lacks the intention “for the sake of the Creator”, which reveals the Torah secrets.

This article explains the properties of the Hebrew letters and their peculiarities. All the letters come before the Creator asking Him to create the world with their properties. Each of the 22 letters represents a spiritual level in the worlds of the ABYA and believes that its pure spiritual properties are most suitable for the task. Each of them thinks that by acquiring its properties, the inhabitants of the world will be able to elevate the pure forces above the impure ones and achieve the Purpose of creation.

However, the Creator says to each letter that against their pure forces there are corresponding impure ones, hence the person will be unable to precisely distinguish between the two and achieve the goal. Only the letter Bet, which is called “the Creator’s blessing”, was free from the influence of the impure forces.

And the Creator consented to create the world with the letter Bet, because its pure property is the only one that can discriminate between good and evil and determine when the person works for himself and when he works for the Creator’s sake. Therefore the world can only exist by the property of this letter. It enables the person to extract the pure aspirations from the “mixture” of the person’s desires and to elevate them above the impure ones. Thus the person completely corrects his nature.

“The Zohar” says that only the Creator’s help, which is known as blessing, is the force capable of freeing the person from the power of the impure forces. This blessing descends upon those that are advancing along the right path.

The right path is a combination of three conditions: (i) the person’s efforts in studying (only!) the genuine Kabbalistic sources; (ii) his contact with a true Kabbalist, whom he considers as Rav; (iii) his contact with the like-minded people, who seek spiritual elevation. A more detailed explanation will only be provided to a serious student.

All the 22 letters are divided into 3 levels: Bina, Zeir Anpin (ZA) and Malchut, since there are no Kelim (i.e. letters) above Bina. The 22 letters in Bina are called big, the 22 letters in ZA are called middle and the 22 letters in Malchut are called small.

Each of the three Sefirot consists of three levels. The 22 letters of Bina contain their own Bina, ZA and Malchut. ZA has its ten Sefirot. Its Bina, ZA and Malchut include 22 letters. The same applies to Malchut.

The 22 letters of each level are divided into three types: from Aleph to Tet (1– 9) – these are the nine Sefirot of Bina; from Yud to Tzadi (10 - 90) - these are the nine Sefirot of ZA; and the four letters Kuf, Resh, Shin and Tav (100 - 400) – these are the four Sefirot of Malchut, because Malchut is located below Chazeh of ZA, which corresponds to the four Sefirot of ZA.

Bina, ones, large letters, 9 letters: Aleph, Bet, Gimel, Dalet, Hey, Vav, Zayin, Chet, Tet.

ZA, tens, middle letters, 9 letters: Yud, Kaf, Lamed, Mem, Nun, Samech, Ayin, Peh, Tzadi.

Malchut, hundreds, small letters, 4 letters: Kuf, Resh, Shin, Tav.

It is known that ones are in Malchut, tens are in ZA and hundreds are in Bina, but it contradicts the aforesaid. This is caused by the inverse relationship between the lights and the Kelim: the lowest light enters into the highest Kelim. The upper Kelim are the first to emerge, from Keter down to Malchut, while the smallest light Nefesh enters first, followed by Ruach, Neshama, Haya and Yechida.

If there are only ones in the Kelim, from Aleph to Tet, then only the light Nefesh is present. If tens are added, the light Ruach enters into the Kelim. If hundreds are added, the light Neshama fills the vessels.

Therefore hundreds are defined as Bina, tens – as ZA and ones – as Malchut. As regards the Kelim the order is inverse: ones are in Bina; tens are in ZA and hundreds are in Malchut.

Bina: the light (100)	-	the Kelim (1);
ZA: the light (10)	-	the Kelim (10);
Malchut: the light (1)	-	the Kelim (100).

The letters descend from Bina to ZA and then to Malchut. When the letters descend from Bina to ZA, they form three lines: 22/3 = 7 letters in each. The remaining eighth letter is added to the middle line. These 22 letters in three lines descend to Malchut, which consists of 5 terminal letters MaNTZePaCH, which brings the total number of letters in Malchut to 22 + 5 = 27. The middle line is called “the firmament”. So when “The Zohar” speaks of letters of the firmament, it means that the two lines 7 + 7 = 14 = Yud + Dalet = Yad (hand) write all the 22 letters in the firmament (ZA) by way of the middle line. That is how one should interpret the words of the Torah about the hand that writes the letters in the sky.

The 22 letters of the Torah are the Kelim to be filled the light of NaRaN. Ones: from Aleph to Yud are the Kli intended for the light of Bina (Neshama). Tens: from Yud to Kuf are the Kli meant for the light of ZA (Ruach). Hundreds: from Kuf to Tav are the Kli for the light of Malchut (Nefesh).

The letters are the Kelim, in which the light dresses. In all there are 22 special properties and consequently 22 symbols called letters that describe them. As the combinations of the 22 Hebrew letters suffice for description of all the existing knowledge, so the combinations of the properties, desires of the Partzuf sufficient for receiving and giving the light, carry out all the spiritual actions and lead all the letters (the person’s desires) to correction.

Letters represent various correlations of ZON:

a) ZA, which consists of 6 parts of its limbs, Malchut’s husband designated by the letter Vav, the Sefira Yesod – the level of an embryo;

b) ZA designated by the letter Vav, the Sefira Tifferet, which consists of 6 parts of its hands, the level of nursing;

c) ZA stands between AVI; Nukvah should ascend to ZA and reach the level of reception of the Ohr Hochma.

d) ZA, the letter Vav with the ten Sefirot Keter-Hochma above it and the ten Sefirot Bina-Tifferet-Malchut below it make up the letter Aleph. The final corrected state will come, when Malchut ascends to Keter of ZA (the upper Yud in the letter Aleph). When Malchut rises above the Parsa (Vav), it receives the light directly from AVI. When it descends below Vav, it receives from ZA. As Malchut ascends, it forms Ta’amim (tone marks). When Malchut descends, it is called Nekuda (point). As Malchut merges with ZA, it is referred to as point inside Vav (Shuruk).

The order of ATBaSH: There is a special combination of letters, e.g. the first with the last (A - T), the second with the one but last (B - Sh) etc. They designate the conditions for spreading of the upper light from up downwards.

MaNTZePaCH: All the worlds and Partzufim were created with the 22 letters of Malchut. The screen is located in the head of the Partzuf and it prevents the light from entering. It pushes it away, calculates how much it can receive for the sake of the Creator and only then does it accept the light.

Each of the 5 levels of Malchut’s will to receive has a corresponding restriction in the screen located in the Peh in order to prevent the light from entering into the body. Therefore the screen in the Peh consists of 5 parts, forces.

These 5 restrictive forces in the screen are designated by five terminal letters of the Hebrew alphabet: Mem-Nun-Tzadi-Pey-Chaf (abbreviated as MaNTZePaCH). They are called terminal, because they are used only at the end of words. These forces determine reception of the light in the body of the Partzuf and consequently bring forth the other 22 letters (the Kelim, the corrected desires, which receive the light). Although the 5 letters of the MaNTZePaCH are only found at the end of words, in the oral speech they stand for five groups of pronunciation of the 22 letters. The letters of the MaNTZePaCH stand at the head of each group.

The 5 letters of the MaNTZePaCH form 5 groups of sounds:

1. Peh-Keter: a group of 4 sounds-letters emerges from the throat. They are called AChHA – Aleph-Chet-Hey-Ayin. Aleph is the light of the Partzuf Keter of Atzilut concealed from the lower Partzufim. It is called Atik. Chet is the light of the Partzuf Hochma of the world of Atzilut called Arich Anpin. Hey stands for the light of the Partzuf Bina of Atzilut called Ima (mother). It receives the light of Hochma from Abba (father) in order to pass it on to its children (ZON). Ayin is the light of Zeir Anpin’s face. Since the light of ZA, which enters Malchut, is called the Torah, it is said that the Torah has Ayin = 70 faces, that the Creator (ZA) has Ayin = 70 names. With regard to Malchut, ZA is the Creator. Therefore, 70 souls descended to Egypt.

2. Chaf-Hochma: a group of 4 sounds-letters emerges from the palate. They are called GIChiK – Gimel-Yud-Chaf-Kuf. The letters AChHA transfer the light to the letters GIChiK: Aleph passes the light to Gimel giving reward (Gemul - Gimel) to the righteous ones. Chet passes the light of Hochma to Yud, but this light is concealed. Hey shines upon Chaf with the light of Bina bringing it joy. Ayin shines upon Kuf. Ayin = 70, because it consists of the 7 Sefirot Hesed-Gvura-Tifferet-Netzah-Hod-Yesod-Malchut, each containing 10 Sefirot of its own. Similarly, Kuf = 100, because it consists of the 10 Sefirot from Keter to Malchut, each consisting of its own 10. Hence the palate complements the throat.

3. Nun-Bina: a group of 4 sounds-letters emerges from the tongue. They are called DaTLaT.

4. Mem-ZA: a group of 4 sounds-letters emerges from the lips. They are called BOMoCH – Bet-Vav-Mem-Chaf.

5. Tzadi-Malchut: a group of 4 sounds-letters emerges from the teeth. They are called ZaSSHRaTZ – Zain-Samech-Shin-Resh-Tzadi.

Voice and speech: Voice is formed in ZA, the speech – in Malchut. If the righteous person, who is in the worlds of the BYA, raises his prayers (MAN) to the world of Atzilut, he causes ZON to ascend to AVI, brings them together in a constant Zivug in order to provide the lower Partzufim with the light. ZON receives the light from AVI. This light is called “voice” and “speech”.

Man’s speech is conceived in the lungs: after exiting the lungs and reaching the mouth, air turns to voice, and then, as it leaves the mouth, it becomes speech. Each of the lungs consists of 5 parts so as to pass air to the 5 parts of the mouth: to the guttural letters AChHA, to the labial letters BOMoCH, to the palatal letters GIChiK, to the lingual letters DaTLaT and to the dental letters ZaSSHRaTZ.

The 7 principal Sefirot of ZA are called “7 heavens”. The 70 names of ZA originate from the 70 (7 x 10) Sefirot of ZA. ZA is called “the heavens”, Malchut is called “the earth”. The Sefirot of ZA are also known as Ruach (by the light Ruach in them). It rises to Bina (ears) and turns into sound, with Hochma in the left ear and Hassadim in the right one.

THE LETTER TAV

Each of the 22 letters corresponds to a certain spiritual level, on which it acts. Rather, the letter itself is a spiritual level. Hence the letter Tav claims that its properties are the most suitable for the creation of the world. It states that its properties can lead the world to the final correction and to the purpose of creation, because it defines the property of “the truth”, the Creator’s seal.

The impure forces exist on the account of the light received from the pure forces. This light is called “Ner Dakik” (small candle). The impure forces would neither be able to exist nor function without this light, tempting man with the pleasures they received from the tiny spark, which fell from the pure Sefirot. Therefore the lowest pure level lets a little upper light through to the impure forces.

Without the support of the pure forces, the impure forces would instantly disappear. A question arises: who needs them to exist and what for? Certainly the impure forces were created on a par with the pure ones by the Creator, because there is no other power in the entire Universe besides Him.

It was necessary to create the impure forces in order to concentrate them in the enormous desires to receive pleasure, in immense egoism. The system of the impure worlds of ABYA serves as a kind of storehouse of desires, from which the person can take more and more desires so as to correct them. Thus, by attaching the uncorrected impure forces to himself and correcting them, man can gradually ascend up to the level of the Creator. This is the purpose for which the Creator created the impure forces and maintains them through the system of the pure forces.

The impure system of the worlds ABYA is on the same level with the pure one. Our world is located under these two spiritual systems. Our world is also called egoistic and impure, but its forces and desires are so insignificant that they are way below the worlds of the impure ABYA.

When a person overcomes the level of our world’s egoism, he enters the pure world of Assiya. He immediately becomes exposed to the influence of the impure world of Assiya, which begins to tempt him with its false pleasures. While overcoming the temptations of the impure world of Assiya, the person spiritually ascends. But until he surmounts the impure desires of his body, of our world, he will not be able to enter (to feel) the spiritual worlds, being too weak to withstand the impure forces that act there.

Unlike the spiritual forces, man in our world is only influenced by the small egoistical force called his “body”, his ego. He can struggle with this force, sometimes overcoming it and sometimes losing the battle. But even defeated, man retains the tiny spark of the light (Ner Dakik), which sustains his existence.

Rabbi Ashlag gives the following example: man’s work in this world resembles writing on the blackboard where any mistake may be wiped off without harm until he learns to write correctly. Only then is he given ink and paper, i.e. he receives permission to enter the spiritual realm. This is because a mistake in the spiritual world entails the loss of all that he gained. Man will have to start all over again!

Therefore our world is the most insignificant of all. Everyone is obliged to begin here and everyone will be bound to return to it, be born again and again until one crosses the boundary separating our world from the spiritual one. (However, there are quite a few conditions to be met for the soul to be able not to descend to this world anymore. The deserving ones will comprehend.)

The vertical line, the leg of the letter Kuf, descends below the line of writing, which means that the light passes to the impure forces through this letter. No other letter descends below the line of writing like Kuf.

To enable the impure forces to exist (both the pure and impure creations can only exist thanks to reception of the light), the last, lowest level of the pure forces descends into the impure forces and pass them the light so crucial for their existence and functioning.

At first the left leg of the letter Tav descended below the line of writing. But the Creator saw that the impure forces will be too closely connected with the pure forces, so He severed this connection and elevated the left leg of the letter Tav to the line of writing, to the level of the pure forces.

As a result of this shortening, the left leg of Tav doubles in thickness (because it folds in two). No light passes through it to the impure forces anymore. By holding the impure forces at bay, it even becomes the Creator’s seal. Tav does not permit them to steal the upper light; on the contrary, once they touch it, they instantly die.

All the life-force necessary for maintaining the existence of the impure forces is passed through the letter Kuf, because being the first letter of Malchut, it is remote from them. Hence there is no excessive risk that its connection with the impure forces would become too strong.

Malchut consists of just four letters from up downwards: Kuf, Resh, Shin and Tav. Kuf is the first, Tav is the last. Below it the impure forces are located. So if they receive the light from Kuf, which is the remotest letter from them, the impure forces have no way of “stealing” more light than Malchut is obliged to give them.

This letter is called Kuf to demonstrate that the impure system of the ABYA receives its strength from it. Pretending to be the true path to the Creator, “Li Shema” it misleads people. But the pure forces state that only with the help of the Torah can MAN correct his properties and merge with the Creator.

This is what the letter Tav said, because it is the Creator’s seal of the truth. It stands at the end of the pure system and does not allow the impure forces to come into contact with the pure ones, cling to them and then pose as if they are pure. It claims that its properties are worthy of becoming the basis for the creation of the world, for the analysis of good and evil, purity and impurity. The inhabitants of this world may be sure that by acquiring its properties they will achieve the Purpose of creation.

The four letters Kuf-Resh-Shin-Tav make up the four Sefirot of the world of Atzilut: Keter-Hochma-Bina-Tifferet, where Tifferet consists of the six Sefirot Hesed-Gvura-Tifferet-Netzah-Hod-Yesod. But when the letter Kuf is by itself, without Resh-Shin-Tav, the Torah, which spreads in the worlds of the BYA, shines upon the impure forces as well and gives the angel of death strength to destroy all that lives. This state is designated by the letter Kuf. When Malchut is corrected, it is designated by the letter Hey. The long leg of Kuf (Malchut de Malchut) makes it different from Hey.

This long leg, which turns Hey into Kuf, indicates that the light of the pure forces (Partzufim) descends to the impure worlds of the BYA. They are referred to as death. As Malchut joins with Bina, it becomes strong enough to receive the light. All the letters join Malchut and it draws the light of life from Bina.

The left leg of Kuf loses half its original length turning Kuf into Tav, whose left leg is twice as thick at the expense of shortening. The part of Malchut, which passed the light to the impure forces, now rose above them. Hence there are two kinds of Malchut: Miftecha (key), the part that joined with Bina, and Manula (lock), the part, which rose from the impure forces.

These two parts of Malchut manifest in different ways: Miftecha – openly and Manula – secretly. They create two ways of man’s advancement towards correction: the good way of the Torah and the way of suffering. However, after Malchut corrects its properties and joins with Bina, it never parts with it. Malchut receives the light from Bina and pours it down to the worlds. The impure forces lose their strength to sow death and rule over the world. In the case where a sinner must be punished, the impure forces should first receive permission for this. Otherwise they may not open the Manula.

After Malchut joins with Bina and thus corrects its properties, the impure forces lose their power and cannot rule in the world without permission. The reason for that is the letter Tet, the last one in Bina, which sends the light of life to all with the help of the Miftecha. After joining with Bina, Malchut becomes Miftecha and retains this connection.

Consequently, three places emerge: (i) where the properties of the letter Tet rule by shining with the light of life of this world; (ii) the entire world after Malchut joins with Bina is defined as Miftecha. The letter Tet shines upon all, but allows punishing the sinners according to the rule: “You advance towards the goal either by way of the torah or by way of suffering”; (iii) hell, the place of constant punishment by the letter Kuf, in contrast to the first place, where Tet brings vigor of life.

All the letters with all their secret properties described by those who understand them are in the place of the Temple. All the upper and lower worlds are created and function in the framework of their laws-properties, while the Creator’s name HaVaYaH rules over all.

The sanctuary in the Temple was designed with the help of letters, because its builder Betzalel had known how to join the letters of which the heavens and the earth were created. Since he possessed great wisdom, he was entrusted with this exalted mission.

The Creator chose Betzalel in the upper world and wished him to be chosen in this world. He said to Moshe: “Choose Betzalel” and Moshe said to his people: “The Creator has chosen Betzalel”. This is because Betzalel’s name-property (Be Tzel El) means “he who sits in the shadow of the Creator”.

The Creator is called ZA or the Sefira Tifferet in the Partzuf ZA. It shines upon the Sefira Yesod also called Tzadik (righteous man). Betzalel is called the Sefira Yesod, which receives the light of VAK from Tifferet. This light is incomplete, hence it is called “sitting in the shadow”. Like Tifferet, the Sefira Yesod consists of six Sefirot: Hesed-Gvura-Tifferet-Netzah-Hod-Yesod.

The name of the letter Tav (“the truth”) indicates that in order to reach its level, one should attain the property of the truth. Therefore the letter Tav claims that with its properties man can fully distinguish between good and evil, renounce his impure and false desires, and come closer to the pure ones. Thus he can be sure he will achieve the Purpose of creation – correction of all of his desires (Gmar Tikkun).

This corresponds to the saying: “The Creator is close to those, who ask Him for help”. Only with His assistance can one achieve correction and spiritual elevation. Yet this help only comes to the people who genuinely demand it. As soon as man can cry for the Creator’s help, he instantly receives it. The lack of the Creator’s response is a sign of incompleteness of man’s request. It means that he does not fully realize his egoistical nature and cannot feel how helpless he is to correct his properties. So the letter Tav was certain that once man acquires its property of the truth, he will be able to achieve the exalted purpose.

But the Creator said to her that it was not worthy of becoming the basis of creation, because the mighty forces of judgment would originate from it. Even the complete righteous men who fulfilled the entire Torah from Aleph to Tav and reached the property of the truth, are punished by it, since they have not destroyed all the sinners (The Talmud, Shabbat 55)

Furthermore, the Creator declined the letter Tav’s request, because its power brought death to this world. Man is bound to die, because the serpent forged the letter’s seal and deceived Adam in his understanding of the Tree of knowledge of good and evil. Hence the world cannot exist with its properties.

THE LETTER SHIN

24. The letter Shin stood before the Creator and said: “Master of the world, the world should be created with me, for Your own name Shaddai begins with me”. The Creator replied: “You are worthy, good and truthful, but because you are one of the letters that form the word Sheker (falsehood), I cannot create the world with your properties. SheKeR exists only because you were added to the letters Kuf and Resh”.

Malchut consists of ten Sefirot and has to ends:

1) If it only possesses its own properties, it has all the ten Sefirot: from Keter de Malchut to Malchut de Malchut. In this case it restricts the light and is designated by the letter Tav.

2) If Ima-Bina of the world of Atzilut fills it with its light, the Partzuf Malchut ends not in the Sefira Malchut, but in the Sefira Yesod and is designated by the letter Shin.

The three-tipped crown of Shin signifies the light of Bina, Ohr Hassadim, which descends from the Partzuf Ima-Bina to the Partzuf Malchut. This light creates new altruistic properties in Malchut, intentions to receive the light for the Creator’s sake. As a result, the Partzuf Malchut can receive the light of Hochma from ZA (The Talmud, Sanhedrin, 22). ZA and Malchut connected this way are referred to as husband and wife, and the light Malchut receives from ZA is called “100 blessings”.

This new end of the Partzuf Malchut in Yesod instead of Malchut is called Yesod of Nukvah or the central point of existence, because all that exists in the world originates from it. The Partzuf Malchut is a sum of all the created beings. All the worlds and everything that inhabits them constitute various parts of Malchut of the world of Atzilut.

Each upper Partzuf is considered the creator of the one below it, because the latter originates from it. Therefore Zeir Anpin of the world of Atzilut is called the Creator of all the created beings, our Creator.

Like Tav, the letter Shin is called the truth and the Creator’s seal, because a seal means the end of the spiritual object – the Partzuf. This resembles a seal at the end of a letter written on behalf of the Creator. The seal is also called the sign of the truth, since only a seal gives a letter the power of the truth, confirms its authenticity.

Still the letter Shin is more important than the letter Tav, because Shin is the first letter of the word “Shaddai”, one of the Creator’s names-properties. It designates His power, by which He said “Dai” (enough) to the creation forbidding it to descend below the letter Shin (The Talmud. Hagigah, 12).

This reveals that the world and everything that inhabits it can only exist with the help of the letter Shin, thanks to its property that restricts the spreading of the light. The Creator said to His creation: “Stop at the letter Shin and spread no more”, because if the light had descended to Tav, the impure forces would have received such a great power, which would never let MAN reach altruistic properties. Therefore the end of Shin is the central point of existence.

The Creator refused to grant Tav’s wish, because it could have created conditions of correction too difficult for man to meet. When the letter Shin saw it, it claimed that its property of Shaddai is suitable for the creation of the world. It was positive that the Creator would choose its properties as the basis of the creation, because it possessed all that Tav lacked.

Like Tav, Shin is the Creator’s seal, the truth. Besides, it has another advantage: the name Shaddai begins with it. As a result of all this, Shin found strength and courage to appear before the Creator and ask Him to create the world with it.

But the Creator said to it that just because of Shin’s advantages as compared to those of the letter Tav, the impure forces opposite to it gained strength. Against each letter (force, pure spiritual property) there is an opposing impure force (egoistical desire), as it is written: “God hath made even the one as well as the other” (Ecclesiastes, 7:14).

The strengthening of the impure forces occurred as a result of Shin’s properties merging with the properties of falsehood and forging the spiritual purity of the letters Kuf and Resh. Unless falsehood had strength to exist in the world, it would be instantly recognized. The letters Kuf and Resh put Shin at the beginning of the word SheKeR (falsehood). So when the truth stands at the head of the word – a property of falsehood, man naturally tends to err.

This is because there are two sources of the impure forces: small luminescence (Ner Dakik), which the Creator sends to the impure forces-desires to sustain them until there is a need to “punish” the sinners with them. However, these are small forces. The Ner Dakik descends to the impure forces from the letter Kuf, which makes them similar to MAN in the worlds of the BYA.

The second source of the impure forces occurs as a result of the spiritual fall of the lower ones: evil, egoistical actions of people cause the light to pass from the system of the pure forces to the impure ones. Adam’s sin was the first transgression and led to the formation of the system of the impure forces parallel to the pure system. As a result, the impure worlds of the ABYA emerged opposite the pure ones.

The second source of the impure forces is the letter Resh. It indicates that the impure forces rise and attach themselves to the pure forces up to the level of Bina of Malchut, which is designated by the letter Dalet.

As was previously stated, the 22 letters of the Partzuf Malchut of the world of Atzilut are divided in three groups: ones in Bina, tens in ZA and hundreds in Malchut.

The letters Aleph-Bet-Gimel correspond to the Sefirot Keter-Hochma-Bina, which are called the head of a spiritual object (Partzuf). The letters from Dalet to Tet refer to the body of the Partzuf.

The body only receives what descends from the head. Therefore Dalet, the first letter of the body, through which the body receives the light from the head, is called “Dalah ve Aniyah” (poor and desolate). Dalet only receives what Gimel gives it. Since there is the light of Hassadim in Gimel, this is what Dalet receives from it.

The letter Gimel is called Gomel Hassadim (merciful One) according to its action with regard to Dalet, which would otherwise be without the light. The protruding sharp angle on the right side of Dalet is a sign of abundance of Ohr Hassadim in it.

But there is impure Malchut against the pure (altruistic) Malchut, which in its pride does not wish to receive the light from Gimel and to depend on it. It desires to be the head and the sharp angle of Dalet disappears, transforming it into Resh, which is written and pronounced with the help of the two letters: Resh and Shin.

The true merging of the pure ZA and Malchut is called ACHaD (one). It consists of the letters Aleph, Chet and Dalet, because the letters from Aleph to Chet are the nine Sefirot of ZA. It passes the light from Gimel of Bina to Gimel of Malchut. Consequently Malchut filled with the light of Hassadim becomes Dalet with a protruding right angle. As a result of this ZA and Malchut become one.

When people sin in their intentions, they allow the impure Malchut to get attached to the pure one – Dalet, to eliminate the sharp angle of the light of Hassadim and to turn it into the letter Resh. Thus the word Achad (one) is converted into Acher (another, different, foreign). Aleph-Chet-Dalet of the word “Achad” is transformed into Aleph-Chet-Resh of the word “Acher”, because instead of the connection with the Creator a different contact with the impure forces appears. They are called “Elokim Acherim” (other gods) and they attach themselves to ZA and Malchut of the pure world of Atzilut.

This leads to distortion of the Creator’s seal (Shin). As a result of this, Yesod of Malchut, which receives the light from Yesod of ZA, becomes connected with the impure source, because a new Yesod of the impure Malchut was formed with the help of the letter Shin.

The impure forces continue developing until they consist of ten Sefirot with the head and the body. Shin becomes the initial point of all ruinous and wasting, because destruction of purity brings forth impurity. From this, the system of impure worlds of ABYA emerged.

Thus we have learned how the letters Kuf and Resh became the two sources, from which the impure forces emerged and developed. Since the impure forces pose as the pure ones, they are called false, counterfeit letters. Their purpose is to annihilate the system of pure forces and their unity with the Creator, so as to forge themselves from the devastation of pure forces.

The birth of impure forces from the destruction of pure ones is possible, because the letter Shin, Yesod of Malchut, joined with impure forces as a result of transformation of Dalet into Resh. Consequently Achad turns into Acher and the system of impure forces (Elokim Acherim) was thus created.

Unless the letters Kuf and Resh had captured the letter Shin, such an enormous system of impure forces so capable of falsifying everything in the eyes of man would not have come into being.

Therefore the Creator said to the letter Shin: “You are good, but you will stand at the head of the word Sheker (falsehood) together with the letters Kuf and Resh. By capturing you, they will be able to create the whole system of impure forces with your power. Hence I cannot create the world with your properties. Since there is an impure system against you, it is impossible to achieve the purpose of creation with you”.

THE LETTERS KUF AND RESH

25. From the aforesaid we learn that whoever wishes to tell a lie should add that lie to a base that is truthful. Since the letter Shin is a letter truth by which the Patriarchs reached unity. The three lines in the letter Shin (?) refer to the three Patriarchs who designate the Sefirot-properties Hesed, Gvura and Tifferet.

The letters Kuf and Resh point at the evil side, because the impure side is KaR (cold) without any warmth and life. It draws its sustenance from Malchut when it turns into ice. In order for the impure side to exist, these letters attach Shin to themselves, creating the combination KeSHeR, which means “strengthening the ties” and “surviving”.

This is because the light of Hesed-Gvura-Tifferet of Bina, which it receives from Yesod of ZA, creates a new end in Malchut, a new Kli - the desire to receive the light called “100 blessings” from ZA. SinceHesed-Gvura-Tifferet are called the Patriarchs and since the light passes from them to Malchut, the letter Shin designating them is called “truth”.

By eliminating the sharp angle of the letter Dalet the impure forces turn it into the letter Resh. By this they convert the word “ACHad” into “ACHer” and steal Yesod of pure Malchut, designated by Shin. They build Yesod of impure Malchut with the letter Shin, which leads to a very fast attachment of impure forces to the pure ones. This attachment is called KeSHeR, the tie joining the pure and impure forces, which is extremely difficult to sever.

From the aforesaid, we see that the letters want the world to be created with them, because each of them believes that its properties can correct the world. The letter Shin thinks that the light of Hassadim will bring the souls to the purpose of creation. The letters Kuf and Resh – KaR (cold) do not desire this light, because such a reception for the sake of bestowal is pure, but it becomes impure when used for the sake of enjoyment.

THE LETTER TZADI

26. The letter Tzadi then appeared before Him and said: “Master of the world, may it please You to create the world with me, since the Tzadikim (righteous) are sealed by my name. You, who are called Tzadik, are also written by my name, for You are righteous and You love righteousness. Therefore it would be suitable to create the world with my properties”.

The Creator replied: “Tzadi, you are truly righteous, but you should remain concealed and not be revealed too much, as would be done if the world were created by you, so that the world will have an excuse”. The concealment of Tzadi is necessary, because first came the letter Nun and then the adjoining letter Yud, from the Creator’s ineffable Name (Yud-Hey-Vav-Hey - HaVaYaH), stood above it as a sign of the Holy Covenant between the Creator and His beings. It mounted on the letter Nun and joined with it on its right side, thereby creating the letter Tzadi.

The reason for the concealment of the letter Tzadi is in the fact that when the Creator created Adam, i.e. ZA, He made it as two Partzufim, male and female attached to one another with their backs. Therefore the letter Yud is turned with its back to the back of the letter Nun, each of them facing away from one another. This is the way the letter Tzadi looks: the face of Yud turned upwards and the face of Nun is turned downwards.

The Creator also said to Tzadi: “In the future I will revoke the back-to back connection and will join them face-to-face. In another place you shall so rise, but not at the beginning of creation. The letters Nun and Yud in you should be back-to-back to one another for this shows that the light in you is concealed. Therefore the world cannot be created with you”. The letter Tzadi then left.

Tzadi suggested that the world should be created with its properties, because when it saw that the letter Tav’s request was turned down due to its heavy laws and Shin’s – because of impure forces attached to it, it thought that its properties were suitable for creation of the world. It also has the Creator’s seal in it and no impure forces fastened on to it.

So Tzadi said to the Creator that the righteous people are sealed by its name as a sign of their Holy Covenant with Him, by circumcision and turning up of the place of contact (Zivug) with the Creator, which thanks to these corrections pushes away all the impure forces.

The Creator is called Bina and is marked by Tzadi, because He is righteous like ZA. The upper part of Bina of the world of Atzilut (Abba ve Ima - AVI) corresponds to the male and female parts like ZA and Malchut. AVI are constantly connected with each other in order to send the light of Hassadim and thus maintain the existence of all that is below them. Tzadi thought it was suitable for the creation of the world, because the world lives by the light of Hassadim, and with its help can achieve its ultimate purpose.

The letter Tzadi is called Sefira Yesod of ZA. When Yesod joins with Malchut it is defined as Tzadik (righteous), because the nine Sefirot of ZA are from Yud to Tzadi, The letter Kuf is a beginning of Malchut, which consists of the four Sefirot Kuf, Resh, Shin and Tav.

When Malchut is merged with Yesod of ZA, Kuf is joined with Tzadi and Yesod is called Tzadik. The Creator replied to the letter Tzadi that it is Tzadi in Yesod of ZA: “You are Tzadi in Me, because AVI are constantly connected to pour the light down and sustain the existence of the lower Partzufim. You are righteous, because Malchut is also connected with you, as Kuf follows Tzadi. In spite of it all, you are not worthy for the world to be created with your properties”.

Yesod of ZA includes Malchut in the form of the letter Kuf in the word TzadiK. When Malchut is included in Yesod as Tzadi, it is designated by the letter Nun, for Nun is Gvura of ZA (Yud-Keter, Chaf-Hochma, Lamed-Bina, Mem-Hesed, Nun-Gvura).

When ZA grows and becomes big, its Sefirot Hesed-Gvura-Tifferet turn into the Sefirot Hochma-Bina-Da’at. Thus Gvura becomes Bina. When ZA becomes small again, Bina turns into Gvura (Nun). Its fall is designated by Nun’s head looking down.

The letter Tzadi consists of Nun and Yud in a back-to-back connection with one another. The letter Nun designates Malchut with the properties of the Sefira Yesod included in it; Yud designates Yesod of ZA. Their back-to-back connection, faces outward indicates the impure forces clinging to their backs.

They conceal their backs, since there is a shortcoming in them: the desire to receive the light of Hochma. This shortcoming should be concealed to keep the impure forces off their backs. Therefore the letter Tzadi is unsuitable for the world to be created with its properties. Its very appearance gives away the opportunity for the impure forces to cling to it. Hence Adam (created from ZA and Malchut, when they are connected as Tzadi) also consists of two halves, male and female, joined with their backs.

In case the letter Tzadi had objected that in a big state in the presence of Ohr Hochma, ZA and Malchut could join each other face-to-face, it would have received the following answer: such a connection is possible, but during only their ascent to AVI. Had such a contact been possible in their own places, the impure forces would have instantly clung to them. This is why Tzadi is unworthy to become the basis of the universe.

THE LETTER PEH

27. The letter Peh entered and said: “Master of the world, may it please You to create the world with me, because the future redemption of the world is described by my name. The word Pedut (redemption, salvation) begins with me. This means that redemption is salvation from all our sufferings. Therefore the world should be created by me”.

The Creator replied: “You are indeed praiseworthy, but the word Peshah (crime, sin) begins with you. It is a sin akin to that of the snake that strikes and then hides its head within its body. This is because, whoever sins bends his head hiding from the observing eye, then stretches his hands out to sin. This also refers to the shape of the letter Peh that has its head hidden within its body”. And the Creator similarly said to the letter Ayin that the world cannot be created with its properties, because it possesses the property of Avon (crime, sin). Although Peh tried to object saying that its properties are in the word Anavah (humility), the Creator refused to create the world by it.

Redemption begins with the letter Peh, meaning that the property of Peh is in the future redemption. Therefore Peh says that it is worthy to be the basis of the world. Both Galut (exile) and Geula (redemption) depend on Malchut: when Malchut has no inner light of Hochma, the people of Israel are driven away from the land of Israel. This is because, in our world the land of Israel corresponds to Malchut of the world of Atzilut, the spiritual land of Israel.

As in the spiritual world, ZA (Israel) moves away from Malchut (the land of Israel), so are the people of Israel expelled from their land in our world. When the sons of Israel improve their actions, they cause ZA (Israel) to fill its Malchut (the land of Israel) with the light, build it and merge with it face-to-face. As a result, in our world the sons of Israel deserve redemption and return to their land.

The light of ZA that builds and fills Malchut descends from the Sefirot Netzah and Hod in ZA. Hochma of Malchut dresses in Netzah and Bina of Malchut dresses in Hod. The letters Ayin and Peh are Netzah and Hod in ZA. This is why Peh, the Sefira Hod in ZA, claimed that it was suitable to be the basis of the world. The light of Hochma that brings redemption to the whole world emanates from Peh to Malchut. So if the world achieves its property, it will undoubtedly be completely corrected and redeemed.

The letter Peh thought that it was much more suitable to become the basis of the world than Ayin, because, although Ohr Hochma enters into Netzah-Ayin and Hod-Peh and is mainly present in Netzah-Ayin, redemption still depends on Hod-Peh. This occurs because at first Bina redeems Malchut from its restrictions.

Malchut deserves this redemption, because Bina passes it its own properties of mercy. This is fulfilled in the following way: Bina transcends its own properties and joins with Malchut. As a result, having received the light of Hassadim, Malchut can now receive the light of Hochma. The restriction imposed on reception of the light affects the left side, i.e. Hod-Peh in ZA. Hence the letter Peh thought that since the light of Bina enters into it and not into Netzah-Ayin, it is better suited to be the basis of the world.

However, all the individual corrections made during 6000 years of the world’s existence until the final correction are considered incomplete, because the upper light, which allows for discovering and analyzing all the impure forces, is unavailable. Therefore the light may not be received in the worlds of the BYA under the Parsa, the boundary that separates Atzilut from the worlds of the BYA.

The Parsa is Malchut that rose to Bina in order to restrict the light and prevent it from spreading into its parts located under Bina. As a consequence of Adam’s attempt to receive the light under the Parsa, impurity stole into Malchut, of which it is said that the serpent appeared before Chavah (Eve) and brought impurity upon her (The Talmud. Shabbat, 146). This impurity will only be cleansed at the end of correction.

The fact is that the absence of the upper light in the force capable of discerning the difference between good and evil in all of Malchut gives rise to a shortcoming called “tears”, two tears falling into a vast sea from the two eyes of Hochma and Bina that are concealed from all.

The two eyes are Hochma and Bina and the tears point at the impure force that is present in them after Adam’s sin, which led to the destruction of the two Temples. These tears in Malchut’s eyes will only be dried at the final correction, when death disappears from the world and all the light will shine in Hochma and Bina (See § 56).

So the letter Peh was told that, although it brings Pedut (redemption) with its light to the world, this light is incomplete. All the individual corrections are imperfect, for they come and go as the two Temples.

The properties of Peshah (crime) and Pedut (redemption) in the letter Peh are not sufficiently perfect and complete to withstand the sin of Adam, because in the absence of the full light of Hochma, a clinging of the impure forces takes place. Hence the letter Peh is unworthy to be the basis of the world.

Since the property of Peshah is concealed, the serpent’s power that is present there deceives people and leads them to their death. It is impossible to destroy it, like a snake that bites man and then hides its head within itself (similar to the head of the letter Peh). One may kill a “serpent” within oneself by hitting the “head”. Therefore the letter Peh is unsuitable for the creation of the world.

THE LETTER AYIN

Bina of the world of Atzilut has two names: Ima Ila’a (superior mother) and also Anavah (modesty, humility). (Here the capital “A” designates the Hebrew letter Ayin, which should not be confused with Aleph). The Sefira Netzah of Zeir Anpin (designated by the letter Ayin) dressed in Malchut rises to Bina. Bina dresses into Netzah of ZA (adorns it). But since the letter Peh (Peshah - crime) is concealed in Netzah, the Creator refused to create the world with its properties.

Two words render the meaning of “sin” in Hebrew: Peshah and Avon. Sin is mainly concentrated in the letter Peh, because Malchut of ZA is included in the Sefira Hod of ZA. Because of Adam’s sin, the Klipot attach themselves to Malchut of ZA. But Netzah of ZA is a property of ZA, and the impure forces cannot cling to it. Yet the Talmud (Bava Kama) says that even Netzah has the Klipot attached to it.

This ability of the impure forces to cling to Netzah of ZA is called sin. The word “Avon” (not “Peshah”) indicates that Netzah is pure and that the sin is caused by its connection with the Sefira Hod.

The Creator turns to the letters Peh and Ayin at the same time, because Netzah and Hod are like two legs of one body stood before Him. But “The Zohar” analyzes them (their properties) one by one.

THE LETTER SAMECH

28. The letter Samech (Heb. support) entered and said: “Master of the world, it would be appropriate to create the world with my properties, because I am able to support those who fall. As it is written: ‘The Creator upholds (Somech) all that fall’”. The Creator said to it: “This is why you should remain in your place and not move from it. If you leave your place in the word Somech, what will then happen to all those who fell and are being supported by you (your properties)? The letter Samech then left immediately”.

The letter Samech stands for the Sefira Tifferet in ZA, i.e. Bina in the body of ZA. Since the Sefirot Keter-Hochma-Bina (KaHaB) were transformed into Hesed-Gvura-Tifferet (HaGaT) in ZA they were left without the light of Hochma, only with the light of Hassadim.

As we know, Bina consists of two parts: the upper one called GAR (Gimel Rishonot – the first three Sefirot KaHaB) and the lower one called ZAT (Zayin Tachtonot – the seven lower Sefirot from Hesed to Malchut). The upper part of Bina is called Abba ve Ima (AVI). Being filled with the light of mercy, Abba ve Ima are in the state of perfection. They feel no desire to receive, only to bestow.

AVI are designated by Samech (numerical value – 60), because they include the three Sefirot of ZA, which in view of the absence of Ohr Hochma in ZA is called not KaHaB, but HaGaT. Therefore AVI consist of six Sefirot. Each of them in turn consists of ten, which totals at 60 = Samech.

ZAT of Bina receives the light from above and passes it on to ZA. This part of Bina has the property of ZA, for it should receive exactly what ZA needs. Since, unlike Bina, it needs to receive Ohr Hochma for ZA, it gets separated from Bina and becomes an independently existing Partzuf.

This Partzuf is called Yeshsut and is designated by the letter Mem (numerical value – 40), because it includes the four Sefirot Tifferet-Netzah-Hod-Yesod of the Partzuf AVI. Owing to its shape (properties) the block-letter Mem is called Mem Stumah (blocked).

This separation of AVI into two parts takes place when they have no light of Hochma, only the light of Hassadim. Consequently, the upper part of Bina remains perfect, while the lower part feels its imperfection without Ohr Hochma. Since spiritual objects are separated by dissimilarity in their properties, the sensation of imperfection cuts the lower part of Bina from the upper one.

However, if those located below improve their “intentions” (called “actions” in the spiritual) and ask ZA for help in overcoming their egoism and in acquiring spiritually pure, altruistic desires, ZA turns to the superior Yeshsut, which turns to AVI. AVI then send their request even higher, receive the light of Hochma and pass it to Yeshsut.

Finally Yeshsut and AVI merge into one Partzuf, because having received Ohr Hochma, Yeshsut becomes as perfect as AVI filled with Ohr Hassadim. Yeshsut passes the light of Hochma down to ZA, which then transfers it to Malchut. The light that Malchut receives from ZA is referred to as 100 blessings, because Samech = 60 joins with Mem = 40.

However, when man sins in his intentions (desires, actions), Malchut does not receive his request for help and the light of Hochma disappears from ZA. ZA passes from Gadlut (big state) to Katnut (small state). (When ZA has the light of Hochma, it is called big; when it is filled only with the light of Hassadim, it is called small). The general Partzuf, Bina, is then divided into AVI and Yeshsut again.

In this small state (Katnut), ZA and Malchut are imperiled by the impure forces – Klipot. To safeguard them against falling under the Parsa into the worlds of the BYA, AVI sends them the property of Samech (the light of mercy). Although it is just the light of Hassadim without the light of Hochma, it provides ZA and Malchut with the sensation of perfection in acts of bestowal. Thus the impure forces do not cling to them anymore, because their sole intention is to receive the light of Hochma from the pure Partzuf.

This is why the light that fills ZA in Katnut is called Samech. This testifies to its action: Samech supports ZA and Malchut and guards them against falling from the world of Atzilut under the Parsa.

Therefore, the letter Samech thought that if the world were created with its properties, it would be able to achieve the purpose of creation and merge with the Creator. Its light can shine in ZA and Malchut even in their small state and the Klipah does not attempt to snatch the light from them. On the contrary, the impure, egoistical forces flee from its light. Samech believed that it would be able to protect all the created beings even when their actions were evil.

But the Creator said to Samech that just because its role is to support those who fall and to protect those who are below in moments of their spiritual decline, it should stay in its place and not move from it. If the world were create by it, its power would forever prevail over all and ZA and Malchut would never be able to grow out of their small state.

Unless ZA and Malchut stimulate those who are below (people) to raise MAN – a request for help in becoming big, the upper light would not descend to bring the final correction and redemption. So the letter Samech is obliged to support those who are below until they deserve more. But when they become worthy, they will receive all the light called “100 blessings” in their Partzuf. So the Creator refused to create the world by Samech.

“In the absence of Ohr Hochma, ZON in their small state need you and you can really help them. But you cannot lead them to perfection; hence you are not worthy to become the basis of the world”.

THE LETTER NUN

29. The letter Nun entered and said to the Creator: “May it please You to create the world with me, because the phrase, ‘great praises’, (Heb. Norah Tehilot) starts with me. It is also said: ‘Praising of the righteous’”.

And the Creator replied: “Go back to your place. It is because of you that the letter Samech returned to its place. And you should depend on it for support. This is because the letter Nun stands at the beginning of the word Nefilah – falling, which Samech is bound to correct by returning to its place and supporting those who are below”. Nun left him at once.

When Nun saw the Creator sending the letter Samech away (because its properties are only used in the small state), it thought that it was worthy to be the basis of the world. Not only did Nun have all the advantages of Samech, but it also could use Ohr Hochma, the light of the big state. The reason for the Creator’s refusal to Samech did not apply to Nun.

Gvura in ZA is called Nun, because all of it is mitigated by Bina’s property of mercy called Nun = 50 gates of Bina. This property of the Sefira Gvura gives ZA the name Norah Tehilot – great praises. Ima-Bina is called Tehilah (praise) and since Gvura descends from Bina, it is referred to as Norah Tehilot – great praises. Nun is used in the Sefira Yesod in the big state of ZA during its Zivug with Nukvah. Like Ima, Nukvah receives the name Tehilah, while ZA becomes one in both Tehilot –Ima and Nukvah.

Therefore the letter Nun said that being in Gvura, in the left line of ZA, it attracts the light of mercy emanated by Samech (Bina, Ima), which is also called the “upper Tehilah”. Consequently ZA acquires its properties and the name Norah Tehilot to match them. Nun has all the properties of Samech: the light of mercy that provides perfection and repels the impure forces-desires.

“I am privileged to be used during the big state of ZA in its Yesod, in the letter Tzadi, of which I am the left element”. This Nun in the letter Tzadi is just the one defined as Norah Tehilot, since even when ZA achieves Gadlut during the ascent of ZON to AVI; Nun then joins Yesod of ZA with Nukvah back-to-back and ZA receives the light of mercy from AVI (Samech).

In this case Nun is called “praising of the righteous”, because Yud (righteous, the basis of the world) mounts on it. Nun is then called “great praises”, because it attracts the light of wisdom to Malchut in the big state.

We find that Malchut receives all its beauty from Nun, which is in Yesod of ZA. Therefore Nun claimed that it is worthy for the world to be created with its properties. Its luminescence adds to the light of wisdom that unites and revives ZON, and does not just support them like the letter Samech.

So the Creator told it: “You cannot lead the world to its final correction without the clinging of impure forces. Even your properties need to be supported by the letter Samech. This is why you are connected back-to-back with the letter Yud, and the light of Samech guards