68. Man's Connection to the Sefirot
Prior to the sin of Adam ha Rishon:
His Guf (body) was from Bina de Malchut de Malchut de Assiya;
And he had NRN from Beria and NRN from Atzilut.
After he sinned:
His Guf fell into the discernment of the serpent’s skin, which is the Klipa (shell) of Behina Dalet, called “the dust of this world.” Clothed within it is the inner Guf of the Noga Shell, which is half good and half bad. And all the good deeds that he does are only with this Guf of Noga. And through engaging in Torah and Mitzvot, he brings this Guf back to being entirely good, and the Guf of the serpent’s skin is departed from him. And then he is awarded NRN of Kedusha, according to his actions.
Man’s NRN Connection to the Sefirot:
The essence of man’s NRN is from Behinat Malchut of the three Sefirot, Bina and ZON in each of the worlds from ABYA. If he is awarded the NRN of Nefesh, he receives from the three Behinot Malchut de Bina and ZON de Assiya. If he is awarded NRN de Ruach, he receives from the three Behinot Malchut de Bina and ZON de Yetzira. And if he is awarded NRN de Neshama, he receives from the three Behinot Malchut de Bina and ZON de Beria. And if he is awarded NRN de Haya, he receives from the three Behinot Malchut de Bina and ZON de Atzilut.
And this is what our sages said, that man thinks only from within the thoughts of his heart, that the whole body is considered “heart.” And even though man consists of four discernments of still, vegetative, animate, and speaking, they are all registered in the heart.
Since after the sin, the Guf of Adam ha Rishon fell into the serpent’s skin, which is the Klipa of Behina Dalet, called “the dust of this world,” hence, when he calculates, all his thoughts are of his heart, meaning his Guf from the Behina of the serpent’s skin.
And when he prevails through his engagement in Torah and Mitzvot—the only remedy—if he aims to bestow contentment upon his Maker, the Torah and Mitzvot purify his body. This means that the serpent’s skin departs from him. Then, the previous act of the Torah and Mitzvot, called “the Noga Shell,” considered the “inner Guf,” which was half good and half bad, has now become all good. This means that now he has achieved equivalence of form.
And then he is awarded the NRN of Kedusha, according to his deeds. That is, in the beginning he attains NRN de Nefesh from the world Assiya. Latterly, when he examines all the discernments that belong to the world Assiya, he is awarded NRN de Ruach of the world Yetzira, until he achieves NRN de Haya de Atzilut.
Thus, a different structure is made within his heart every time: where there was previously the inner Guf from the Noga Shell, which was half good and half bad, this Guf is now turned into all good, through the cleansing he had received from the Torah and Mitzvot.
Accordingly, when he had a body from the serpent’s skin, he had to think and calculate his thoughts only from within the thoughts in his heart. This means that all his thoughts were only about how to fulfill the desires to which the Klipa compels him. He had no counsel to think thoughts and aim intentions, only what sat within his heart, which was then in the form of the serpent’s skin, the worst Klipa.
Also, when he is rewarded through his engagement in Torah and Mitzvot, even in Lo Lishma (not for Her Name), when he asks and demands of the Creator to help him by engaging in Torah and Mitzvot in the form of “whatsoever thy hand attaineth to do by thy hand, that do,” and he awaits mercy from Above, that the Creator will thus help him achieve Lishma, that the whole reward that he is asking for his work is that he will be rewarded with working in order to bring contentment to his Maker, as our sages said, “the Light in it reforms it.”
In that state the body of the serpent’s skin is purified, meaning that that body is separated from him, and he is awarded an entirely different structure—the structure of Nefesh de Assiya. He also adds further until he achieves a structure from Nefesh and Ruach de Bina and ZA and Malchut de Atzilut.
But even then one has no option to think other thoughts, but only according to what the structure of Kedusha dictates. This means that he has no room to think thoughts against his own structure, but he must think and act only with the intention to bring contentment to his Maker, as his structure of Kedusha necessitates.
All the above means that one cannot correct one’s thought, but should only aim the heart—make one’s heart straight to the Creator. Then all of his thoughts and actions will naturally be to bestow contentment upon his Maker. And when he corrects his heart to have a heart and desire of Kedusha, the heart will then be the Kli in which to place the Upper Light. And when the Upper Light shines in the heart, the heart will strengthen and he will add and supplement continuously.
Now we can interpret our sages’ words, “Great is the study that yields action.” It means that through the Light of the Torah, he is led into action, as the Light in it reforms it. This is called “an act.” This means that the Light of the Torah builds a new structure in his heart.
Thus, the previous Guf, which came to him from the serpent’s skin, has been separated from him and he has been awarded a sacred Guf. The inner Guf, called “the Noga Shell,” which was half good, half bad, has become all good, and now the NRN is in it, which he attains through his actions, as he adds and supplements.
Before he is awarded a new structure, although he tries to cleanse his heart, the heart is still unchanged. In that state it is considered that he is in the form of “that fulfill His word.” Yet, we must know that the beginning of the work is specifically in the form of “that fulfill His word.”
But this is not completeness, since he cannot cleanse his thoughts in that state, since he cannot be saved from thoughts of transgression, as his heart is of a Guf of Klipa, and one thinks only from the thoughts in one’s heart. Rather, only the Light in it reforms it. At this time the separating Guf departs from him, and the inner Guf, the Noga Shell, which was half bad, becomes all good. In that state, the Torah brings one into action through the making of a new structure. And this is called “an act.”