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Article "Matter and Form in the Science of Kabbalah" - Lesson 1

October 2, 2005
Lecturer: Michael Laitman, PhD

We will now read Baal HaSulam's article, in the book of Kabbalah LeMathil, page 261, "Matter and Form in the Wisdom of Kabbalah".

In the Wisdom of Kabbalah, and in general, creation is solely comprised of matter and form. Matter is the will to receive, which is formless, meaning it desires only to receive.

Its form, as we learn, is created later, by the Light which leaves its own imprint within the will to receive, and causes the Will to receive to begin knowing what it wants; that is, what do I crave and how can I obtain it? Subsequently, all of these systems built within the will to receive and next to it, are called the form of the Will to receive.

Hence we have a desire and the form of the desire. Meaning, by what means and in what ways it gets what it desires. Other than this there’s nothing, except for pleasure, the Creator, the Upper Light that stands before the desire.

We learn in the four phases of direct light and the worlds, that it’s not the will to receive that’s a problem; the matter of the will to receive is always readily available for us to work with. The problem is can we shape it in the desirable form? The form in us is unfit for use. We perceive it a tiny bit, Kista de Hayuta (pocket of life), some minute luminescence. We may run after a momentary pleasure seemingly in our control, and then find that it disappears. These forms aren’t the correct forms, because pleasure, or the Light, is eternal and always exists. So if we only take a small part of it for a short time in a very limited way, it’s not considered even tasting the pleasure, the Light.

Perhaps you have some momentary impression from the contact with it; however this isn’t the result from Light entering the Kli. That’s why all our work is in studying the correct forms over the will to receive. Meaning, how we can work and advance with it.

We can learn this from bringing up kids. What do we want to give to their desires? Children have a general desire, but they don’t know what it is. We give them something; things to taste, to get acquainted with, good things, healthy things, or perhaps what we think is healthy, which might turn out to be the opposite.

What does this mean? We teach children what kind of form the will to receive should acquire, or what is worthy of acquiring. And in this people differ from one another. The greater a person is, the greater his raw will to receive acquires more selective forms.

One person with his will to receive wants to sit in a pub, drink beer, and smoke cigarettes. It’s not bad, but that is the apex of his will to receive. Another was taught that the will to receive should actually adopt a different form, something higher. Actually the will to receive is a will to receive. Forms are the figurative learning. Both in this world, and in the spiritual world material learning and figurative learning, or matter and form, are interdependent. I don’t need a very great will to receive to sit in a pub because I can attain it, for it is obtained and used easily. But for greater desires, higher forms are needed such to become head or great in something. I have to study a lot, and there is a considerable gap between the beginning of the way, until reaching and receiving the right form. Thus, there is preparation for filling according to this form.

It could take years or decades. If a person wants to be a great scientist, then that’s the form he wants to receive. Here we see how the forms indicate the status of a person.

As we understand it, the highest form is the form of the Creator, the Giver. Eventually we have to rise after many numerous incarnations. In other words, after all the forms of pleasure we learn in this world, and in desiring them; not simply the pleasures but the forms of pleasure.

First, we move through all kinds of physical pleasures, food, sex, family, etc. Afterwards, for pleasures from wealth, many forms of wealth, respect, control, and knowledge; the “Why and what about?” There is an infinite variation of sub - forms in this. It’s after acquiring all these forms that we come to a special form which is an urge to acquire the form of the Giver on ourselves. And this is called the point in the heart.

Does the point in the heart have a form or just a desire? No, it’s got a form. We still don’t feel it yet because we need to develop that form.

But that Reshimo already has an impression of the Light in the Kli. There's a Reshimo de Hitlabshut (Reshimo of clothing) and Reshimo de Aviut (Reshimo of thickness). Reshimo de Aviut is simply a desire, as if raw without form.

However, there is a Reshimo from the Light that gives this desire a form and determines it, because it’s from a higher degree. That is, Reshimo de Hitlabshut is always higher than the Reshimo de Aviut, thus the Reshimo de Hitlabshut determines what form the Reshimo de Aviut should take.

First you build the form according to the Reshimo de Hitlabshut. Thus, our way of progressing is not to worry about desires. The desires will always come and awaken in us, in their entirety as they should, since our inner spiritual gene will bring about these Reshimot for us.
What we should care about are the forms. What does it mean the Giver, this form, this image, and how can I resemble it? In what sense do I become like it? Is it because He gives then I’ll give to everyone, or He thinks about everyone so I’ll think about everyone? He loves everyone and so I’ll do the same, or maybe not?

The concealments as well, pertain primarily to the forms. As we go through double and single concealment, it pertains to the form. In this I don’t understand the form of the Giver, the Giver does not seem like a Giver to me. He works on me, meaning, He has power to work on me for sure, and I may feel this. But the concealment is on His form, so it’s not good to me. I’m told that it’s good, but it’s not good. Meaning I don’t perceive the form correctly.

Our whole study from degree to degree is the study of forms. Clothes and manners that the Kli needs to take upon itself in order to resemble the Giver. It’s as if the Kli is on the left side, the Giver is on the right side, and in resembling both, we have to constantly work toward what we call equivalence of form; hence, to equalize the form.

Why does the Creator have a form? There is Him and there's the form that He takes over Himself in order to resemble us, to give us an example, to approach us. For that reason He puts all kinds of clothes on Himself, Partzufim, like when we play with children. We give kids learning exercises for example. It’s hard for them, but sitting there next to them and helping them according to how capable they are on their own, by this I always give them the possibility, a gap, where they should acquire the form from me. That’s how we advance in our lives and how we advance in the spiritual world as well.

All these forms come from the first HaVaYaH built out of the four phases of Direct Light, which is the pattern, there is nothing besides it. Everything else is only divisions of all these primary forms into more and more particular forms, which eventually reconnect. They reconnect to that same HaVaYaH and their force brings NRNHY, the immense appearance of the collective desire of the Creator and the creature. That is, instead of Nefesh we’ll feel NRNHY.

That’s basically a few words about form. We have nothing more than studying forms of bestowal over all the desires that surface from within us.

We study these forms of bestowal from the Giver in all kinds of positive and negative manners. Perhaps the Giver limits us and thus compels us to adopt the right form. It is similar to building a statue. The person takes a hammer and chisel, and builds the sculpture. How? Through removal, you limit things a certain way and the result is a form. Just as in this world, we create every form with pressure, with tension, with some kind of limitation. The same occurs in spirituality, although in spirituality you have another form; the Light creates the form and not the darkness or opposite of Light. This is referred to as advancing in the Path of Suffering or in the path of Torah. In the Path of Suffering, we inevitably acquire the forms of the Giver when suffering pushes us from many directions and we’re compelled to acquire a certain form. But in the path of Torah, I want the Light to come to me and illuminate in the NHY (Netzah, Hod, Yesod) of the Upper, so that the AHP of the Upper would clothe in me and give me its form from within. That’s called advancing in the path of the Torah.

And there is more, let’s read. "Matter and Form in the Wisdom of Kabbalah", in the page 261.

"On the whole, science subdivides into two parts: the first is called the knowledge of matter, the second – the knowledge of a form. This means that there is nothing in the surrounding reality, in which matter and form could not be discerned."

Meaning, we can surely always divide every essence into these two discernments.

"For example, let us take a table. It consists of matter, say, wood, and possesses a form of a table. Matter (wood) happens to be a carrier of a form (a table). The same is with the word “liar”: its matter is a man, and its form is “liar”, so that the matter called man bears the form of falsehood. This perception has defined the division of the sciences which study reality into two parts: material learning, and figurative learning."

Question:What is the connection between matter and form? Meaning, with the example of a table it’s clear because it's something man creates, but in nature...?

Let's say when we bring up a child, somehow more or less we’ve learned historically over thousands of years, the forms they should acquire. That is, what behavior, what forms of understanding they should acquire at the age of one, two, three, etc. Even if the child stops developing at some degree, we would still have to make sure he acquires the form of that degree otherwise he can’t advance. Meaning, there’s a cause and consequence in acquiring forms.

Now, why do we think children have to develop this way? Why isn't it enough as with the beasts and animals? It’s said that a day-old calf is considered as an ox. It knows everything the mature ox knows. Naturally it needs more muscles and physical strength, but it's got everything in its body. Thus it doesn’t need figurative learning, like children do. Why? Because desires don’t develop in the ox the way they do in humans. Meaning for every desire that evolves in a person he must acquire the right form of using this desire. At the age of one, two or three years old, the child has to know this and that, in order to be acquainted with certain things and progress.

What is age? Age is a measure of desire that normally grows in a person. Afterwards the older a person becomes, the greater the differences between them and others, to the point that we become confused. We can't tell for sure that a person should know certain things at fourteen; this has become very uncertain. Rather, at the age of two or three, there is a certain order. Every pediatrician or educator knows that kids at an early age have distinct developmental markers. The child comes to school and is tested according to a standard stage of development for this age. This is known for certain, and if a child fails, you must send him for special care in a special class, and so on. That’s with respect to kids, where they’re tested in everything.

However, there are some things we don’t totally choose but according to what we need. I want to be accepted into the university, for example, so I take tests. What are tests? They are in fact the same figurative learning. Meaning, what I acquire, and how I use my will to receive, my ego, my ability. One wants to be a doctor, and another an accountant, there are differences in this as well.

There’s general learning, which is a psychometric test, you’re tested according to your intellectual ability, generally without connection to the further education that you want to acquire. What is the IQ test, this psychometric test that we take? It is also a test in figurative learning. But then, for example, if after the psychometric test you want to be a doctor, then you need to take additional tests in chemistry and other things which you need for your profession. Meaning your professionalism is tested with respect to the special forms needed for your profession; it’s all completely figurative.

Of course, there’s great confusion in testing people; what’s good, what’s bad and everything else according to this. Until we take only one example, that is, one form of the Creator and start measuring ourselves with respect to that, everything else will be a chaos. All other measurements have no truth or basis whatsoever. By this we always think good of bad and bad of good, and people say whatever they want about the each other.

When we are ascending in the degrees of the worlds, it turns out that we don’t need to worry about matter. The minute I’m ready for a certain form, the matter comes.

But in this world, it doesn’t happen:

Drawing No. 1

In this world, for example, I may grow from the age of zero until fifteen and not receive any form here. In other words, I am not taught anything and grow up ‘dumb’. So at the age of fifteen I would look as if I have no knowledge. But in spirituality there's no such thing.

Drawing No. 2

Let’s say above the Machsom (barrier), when I rise, I’m given a desire. If, in contrast, I haven't processed it into a Kli, meaning I didn't make a form out of it, then I haven't processed it into a Kli. In other words I didn’t create a form out of desire, which is the matter. Thus, if I didn’t turn it into a Kli, it’s impossible to grow further. Say I've got desire at the level one. If I created form number one, then I now have level two of desire, and then must create Kli number two over it. And this is how I grow.

Drawing No. 3

These desires are called Reshimot (reminiscence); Reshimo de Hitlabshut (Reshimo of clothing), and Reshimo de Avuit (Reshimo of thickness). I should create a form out of the Reshimot. Of course, here I turn upward to receive the understanding and force, for requests; some sorrow or exertion to rise above my desire. That is, I want to receive the form of bestowal upon my desire. But in all, it is desire and form, desire and form. In spirituality that’s the only way.

Question : If we know that matter is a force, how should we understand matter such as a tree or a person? Isn’t there still some significance of a form within this force?

If we are talking about matter as being desire and desire is something raw, meaning it’s formless, then it’s just a desire. This desire needs take upon itself some impression. Sometimes it happens that you feel a desire something. What exactly do you want? Something, to enjoy life: To enjoy what though? What does life mean? What’s pleasure? Maybe if I sit for five hours with my rod in the sea and fish, regardless of how many fish caught, that would be enjoying life. Someone else may explode from this form. For him, to enjoy life is to drive fast and such crazy stuff. So there’s the desire to enjoy and there's the way by which to enjoy.
Question:The table has matter, what about, for example, wood?

But wood is matter, it's formless and is only matter.

Question: So the wood is the force, the desire?
Yes, the wood, the raw matter, is the desire.

Question: Maybe to continue the other question, what’s the connection between the desire and corporeal matter we see, like wood, plastic, or whatever? Is there desire which is the spiritual force?

You can say whatever you want, but in every degree we have a desire and the form. Of course, if we talk about wood, we could say the tree is in fact at its core, consisting of atoms and molecules that connect in a special way. That special way is a form. So is it matter or form?

If we stop looking at the forms of molecules and go deeper down to atoms and parts of atoms, then we’ll see the fundamental matter in which there are no forms. Yet atoms are also forms and molecules even greater forms, and on. We have to understand what we’re talking about when we say matter and form. Here we’re talking about wood, which is matter with respect to the table, and the table is the form. But if I can relate and talk about the wood itself as a form, say a unique connection of molecules, that too would be correct.

In every degree we should note what we’re talking about. That’s why there’s no degree that only has Reshimo de Avuit. You must to have Reshimo de Hitlabshut and Reshimo de Avuit. Only in the relationship between them can we determine what is matter and what is form, otherwise we’ll always be confused.

Question: The pleasure, is it form?

Again, you’re continuing.

Question: What is pleasure?

Pleasure is an impression in the will to receive, from something that clothes in it.

Question: So I will ask it differently. There's matter and form in everything. Can we say that the Creator has matter?

With respect to us, or in His appearance to us? Only forms.

Question: So He’s got one general form that is divided towards me into different forms. How do I determine that He has one general form? Let’s say He is merciful, compassionate, patient, and all of that.

That’s Ein Sof (Infinity). One general form is called Ein Sof, or unlimited bestowal. The forms of His bestowal are the worlds below Ein Sof. In all those manifestations He wants to teach us who and what He. In the end, all of these forms are connected into one form.

Question:So why are there certain forms that impress me as pleasure, and some forms that impress me as suffering?

How else would you advance if you don’t have the discernment between Reshimo de Hitlabshut and Reshimo de Aviut? That is to say, your matter or the Kli, and what fills it; you have to always be in both. Aside from this, our problem is not for us to suffer, but to determine above it what’s suffering and what pleasure is for us. We have to acquire new forms, unnatural ones, against our nature in pleasure and pain. That is, to substitute them. This means what is pleasurable to me now will appear to me as suffering, and what is right now suffering for me, giving, bestowing, thinking about others, and loving them, becomes the greatest pleasure, opportunity, and most desirable thing for me.

Hence we need to change these forms into their opposites. How can this be done without promoting the person through pleasure and pain? Through a conduct of concealment and revelation.

We are opposite from the Creator to begin with. From the start there’s Light, and in the Light there’s a black point which stems from it as existence from absence; it’s already obvious that we’ll have two opposite things. The sensing person, the feeling creature, will experience it as two completely opposite forms, impressions, and sensations; pleasure and pain. It’s impossible to do without it. We have to get to know ourselves with respect to the Light, by studying the forms of the Light and desiring to acquire them upon ourselves. Our entire study in the Wisdom of Kabbalah is the study of forms.

Question: Why? Isn’t it the study of how to be impressed differently from another form? Let’s say I have the form of the Giver, I have to create a change in me that will impress in me the form of the Giver in a different way. It's as if there are two things here; there's the impression and there's the form.

I’ll give you an answer just to answer you. These are very profound things. How the impression comes to me and what exactly are we being impressed with. We are never impressed by the Giver Himself; we are impressed with our own reaction to the Giver. Our own reaction is always opposite because we’re made of a different substance. Of this opposite reaction we imagine His form, and then we rise above matter. What does it mean to rise above matter? I’m in this matter. So to rise above it means changing my form of attitude to the Giver. Thus I seemingly resemble myself to Him; I acquire His form over me.

The measure of equivalence of form is when I don’t know how I measure the equivalence of form. Do I know Him that I can say He is 100 kilos and I’m 20 kilos, so we’re somehow equal? Can I measure the Creator and compare myself with Him? Rather, in equalizing our forms, when I adopt the form of the Giver, I receive according to my impression, and this all happens in me, along with the form that I’m able to make of my will to receive. Then within me there’s the form of the Creator and the form of the creature; the corrupted form of the creature and then the corrected form of the creature. They all equalize in me, and to the extent that they equalize, I receive a sensation which is called pleasure.

"This perception has defined the division of the sciences which study reality into two parts: material learning, and figurative learning. The part of science that deals with qualities of matter existing in reality (both pure matter without its form, and also matter together with its form) studies matter. This research is empirical in its nature."

Here we talk about matter and form together or matter alone. You remember from the Preface to the Zohar, that in the abstract form, or the essence, we do not speak. We can’t study it, as it’s undependable study; merely philosophy and imagination if studying only the forms when they’re not clothed in matter.

"…i.e. it is based on the proofs and results of practical experiments. Science takes these experiments as a reliable basis for its conclusions."

Meaning that we can surely believe in this; ‘Believe’ such that we can measure, validate, record, convey, etc. Meaning "a judge has only that which he sees with his own eyes". So accordingly we learn everything.

"The other part of science studies only the abstract form, which is disconnected from matter. In other words the forms “truth” and “falsehood” are abstracts from matter, i.e. people, who are their carriers. One looks only at the significance or non-significance in the forms themselves of “truth” and “falsehood”, as they in their pure state; as they had not yet clothed in any matter. This is called figurative learning. Such research does not have the empirical basis because the abstract forms do not find their expression in practice confirmed by experiments, and they exist outside the reality. Such an abstract form is only taken from the fruit of one's imagination. Meaning, only the imagination can render it, despite it not actually exist in reality.

And thus, the foundation of all scientific study of this kind is purely theoretical. Meaning, it is not based on the proofs and results of practical experiments, rather only conclusions reached through theoretical study. The entire study of Philosophy is of this type. And thus, a large portion of modern scholars left its study, as they are unsatisfied with the conclusions based on a theoretical foundation. Their opinion is that it is an uncertain foundation, because only the experimental foundation is certain, as known.

Meaning a true researcher believes, that is, takes into account only what he can measure. Otherwise they have nothing to rely on and that’s why philosophy is over and these conclusions and thoughts are not taken into account. We already have a bitter and long experience, and if we follow philosophers we’ll only continue to be mistaken.

Humanity wants clear, certain, and realistic things, that are clothed in matter, and yield results. From these results we can continue going along the same lines, the same calculations, and build additional forms.

Question: Why in the wisdom of Kabbalah, when the upper teaches the lower about working above reason with things that haven’t clothed in the lower, it's not considered as figurative learning, because they haven't reached it from experience?

No, no, no. We have to differentiate between what Baal HaSulam calls figurative learning in our world and what we call figurative learning in the spiritual world. When I gave the example of the child, we were talking about figurative learning. Just follow the issue not a term. The term changes in that the same term receives a different characteristic.

In the wisdom of Kabbalah, you receive at your level, an example from the Upper One. The Upper One gives you everything. Let's say you’re given darkness. You don’t feel in this darkness any forms, but to the extent that you begin to work with the darkness you begin to feel that it consists of a great variety. That is, how the AHP de Elyon (Upper AHP) has its own definitions, Sefirot, volume, and the specific form dressed in you; how it helps you in certain ways to equalize with it.

Let go of your will to receive, your AHP; exist in your GE (Galgata ve Eynaim) and adhere to His AHP; build ten Sefirot with the AHP de Elyon (Upper AHP) and your GE together. This is what we call Gadlut de'Min ha'Aleph (Adulthood of the First Kind) in the world of Nikudim. So He gives you a form of what you should yearn for.

Now there’s a different question, what do I take? AHP de Elyon? Can I take AHP de Elyon? Can I unite with it; do I attach one part to another? A part of one body to a part of another body, what really happens there?

When I take my AHP, and I give it up, it means I make a different form of it, similar to the form of AHP de Elyon. In other words, I build myAHPso that my Galgata ve Eynaim would be like AHP de Elyon. I take examples and do the exact same thing. How can I do it? I only make a Tzimtzum (restriction) on my AHP; I’m forbidden to work with these Kelim. Above these desires; meaning in the opposite form of what I’d like to enjoy in them. Instead, I build the form of Dvekut (adhesion) to the AHP de Elyon. It’s not that simple, we’ll talk more about it later. It’s all about studying the forms.

Unlike in our world, in spirituality you can't be mistaken and take any kind of imagination in place of something real. Because the Upper One that leads you always brings you the complete form. You have to receive it, in a good or bad way; either in the path of Torah or path of suffering. It’s your choice, but the form, which is a form that stands before you, is dictated from above. You are obligated with respect to it, whether you feel good or bad, light or darkness towards it, there is no where to escape. That’s why such figurative learning in spirituality is 100 percent actual, certain and real.

Question: But now you’re saying it as if in my work with the AHP de Elyon I receive the forms. Then that’s not figurative learning? He says figurative learning is a theoretical study, and not experimental….

You weren’t listening to what I was saying before. I said there are such and such definitions. So how else would you call this study in which you learn forms from the Upper One? How you define them? I ask you, how else?

Question (continues): I don’t know, I’m asking you.
Then don’t call it this. Give it some other name, it doesn’t matter. Are you following the literal wording of the definition?

Question (continues): I'll sharpen the question. When I study from the Upper One in spirituality, do I learn of my own experience or is there a phase of study that I carry something out that isn’t from my own experience; as if it reaches me in a theoretical manner?

It’s not theoretical. Whatever comes to you is not called theoretical. It comes and clothes in you, why is it theoretical? When the grown up teaches the child how to play some game or solve some exercise, does that mean the child engages in philosophy or in practical work? You can say the child hasn’t yet learned these forms. But if the child knows it already, then there’s nothing to talk about, it’s not called learning. Learning is always when I study forms that I didn’t have before, and then acquire them.

Are we asking if these forms exist in matter or not? With respect to the Upper One, who gives me an example from His AHP
such that it reveals as His matter, yes . I do it because the Upper One gives it to me as something real. I explained to you that from my AHP,
when I transcend it, I change it; I invert it like a glove. That way I attain Dvekut (adhesion) with the AHP de Elyon. My GE can’t identify with the AHP de Elyon. The work is above reason. What is above reason? It is above these vessels of reception. What it gives me is Dvekut, the form, of the AHP de Elyon. There is more, let's finish the article, and then a few questions.
"The Wisdom of Kabbalah too is divided into these parts, which are the Material learning and the Figurative learning. But there is a great wonder here. A great advantage here over the secular science because here even the part of the figurative learning is built entirely on critique of practical reason, Meaning, based on practical experimentation."

It is just as we studied in the Preface to the Book of Zohar. First of all, we never study the essence and the abstract form, though we do have an urge to study these forms. We only study matter and form clothed in matter. Secondly, if one constantly searches for the concrete form, the relevant form by which the Upper One clothes in me, what exactly it evokes in me; this is called “There is none else besides Him”. Meaning everything that happens in my desire and my thought is the form, the form of the Upper One who enters me and brings me this form. Now I need only to know how I react to it. It's like the Upper One, by giving me a thought and desire, now gives me an example, a problem, a disturbance. So I should start studying it until eventually I learn it by working out these problems which are built this way, one by one, and I reach the true form of the Upper One.

Where is the material learning here? These two studies are interconnected. Because the depth of the matter, the desire, and the forms it adopts, are interconnected. If I have a small desire I can resemble certain forms, if I have a greater desire I can resemble other forms. With even more desires I can resemble other forms. Just as we say, in everything you have there are five Behinot (discernments), Ten Sefirot, and the name HaVaYaH. But it can be at the degree of Yesod, Netzah, Tifferet, etc. Meaning, the forms change according to the desire in them. It then turns out that these Reshimot, Reshimo de Hitlabshut and Reshimo de Avuit, or Reshimo from the matter and Reshimo from the form, are all interconnected and always go together. That’s why both are real in how we learn them. Questions?

Questions: What’s an efficient use of imagination?

[humming] Imagination can be effective if I imagine what Kabbalists tell me and operate according to that. It’s a necessary form in learning, because I’m at a certain degree and have to rise to a higher degree. Just imagine a child who doesn’t listen to the adult, “I don’t understand, I don’t believe, I don’t want to accept anything from anyone”. The child thinks to himself "maybe he’s wrong, but he isn't trying to lie to me or something". So the child has to have an imagination. I must imagine the advice and recommendations of Kabbalists as the most truthful things, although I’m not sure of it. How could you be sure of it? How can you be certain if you haven’t reached it?

When rising to the next level you always take an example. But based on what? You still haven’t attained knowledge; only with faith above reason. When you start researching faith above reason, you’ll understand that with faith above reason there’s no place for believing. Despite the fact that it’s called faith above reason, it's not faith. You just take the form of bestowal as a fact, and work according to this form.

Let's say I’m a student; I’m told certain things and I believe them. Did I test it? No. Did I do anything in that higher degree? No, but I’ll first accept them, absorb them as something that for me is completely theoretical, and later it’ll come to me as well.

However, in the wisdom of Kabbalah it doesn’t work like that because what comes to you from a higher degree is already form clothed in the matter of the Upper One, which you precisely equalize with your matter. What does it mean that the Upper One lowers His AHP
in you? It means he brings within your mind and heart a form that you don’t have to believe in the human sense. There’s work only in ascending above nature, and this is a very real thing. You don’t lose yourself here; the matter, the desire to receive itself, remains. We never get rid of it. To rise above it means we use it in an opposite way.

For example, I perform a Tzimtzum (restriction). In what way do I perform a Tzimtzum? "I don’t want anything, I restrict my desires…" No, that’s not a Tzimtzum. Tzimtzum means I restrict each and every desire to a certain depth, in whatever form it exists. That is, I must know all these things and then my Tzimtzum takes on a form. It’s like restricting a zone, not touching it and I know why.

When I transcend it, it's as if I take that special form of a zone, and invert it inside-out like a glove. And then I work with this opposite form and that’s called restricting and rising above the Tzimtzum. What is rising? Is it just a void? I work with the same desires, but I work above them in a different way. That’s why I’m saying you never get out of matter; you always have forms over the matter.

Question: We have two parts, matter and form. Is there an intermediate element between them that causes the Dvekut (adhesion) between them?
The intermediate between them is the Masach (screen). When matter and form work together, in order to acquire such a form, then the Light that’s above, will clothe in them as the Creator clothes in the creature. There are details here differentiating between the Masach and the form which I don't want to get into; but the matter and form together with the Masach receive the form of the Giver.

Questions: What’s the root for this division of matter, essence, form clothed in matter?

Creator and creature. The fact that there is Creator and creature divides reality into matter and form. The form comes from the Creator and matter from the creature. The matter is existence from absence and the forms are forms of bestowal that the Light brings to the Kli. If it hadn’t brought its forms to the Kli, then we wouldn’t have any Behina (Phase) except Behina Aleph (First Phase) of the Arba Behinot de Ohr Yashar (Four Phases of Direct Light). You wouldn’t have the rest of the Behinot (Phases) like Behina Bet (Second Phase), and onwards. It would be formless matter. The form is Behina Bet (Second Phase) that wants to be like the Giver, thus it assumes the form of bestowal on it. The form is always something that is seemingly contradicting to matter; the matter is always raw.

Wood is simply wood; matter called wood. It might be a log boards, or whatever. It's matter. When you talk about the forms, they always come from the Giver. Where do we get all the forms from? From the breaking of the vessels. Our forms are all opposite and we should acquire the right forms above them. The matter remains the same matter. That’s why we say the desires are the same desires, they don’t change. Rather, only the form that will to receive acquires changes, and that’s what we should acquire.

That will be the end of our lesson. We’ll continue tomorrow.

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