The Book of Zohar

In the second century CE, a single man was granted the spiritual knowledge that Kabbalists had accumulated for 3,000 years before his time. Rabbi Shimon Bar-Yochai (Rashbi) put it all on paper and then hid it, as humanity was not ready for it. Today, we are ready for the revelation of The Book of Zohar.

Rabbi Shimon Bar-Yochai (Rashbi), author of The Book of Zohar (The Book of Radiance) was a Tana – a great sage in the early Common Era centuries. Rashbi’s name is tied to numerous legends, and he is mentioned constantly in the Talmud and in the Midrash, the sacred Hebrew texts of his time. He lived in Sidon and in Meron, and established a seminary in the Western Galilee.

Rashbi was born and raised in the Galilee (a mountainous region in today’s Northern Israel). Even as a child, he was not like other children his age. Questions such as, “What is the purpose of my life?” “Who am I?” and “How is the world built?” plagued him and demanded answers.

In those days, life in Galilee was very harsh: the Romans persecuted Jews and continually invented new laws to make their lives more difficult. Among these laws was a decree that prohibited Jews from studying the Torah (then synonymous with Kabbalah).

However, despite the Romans’ prohibition, Rashbi immersed himself in the Kabbalah and tried to understand its subtle teachings. He felt that beneath the Biblical stories was a profound and hidden truth, which held the answers to his persistent questions.

Gradually, Rabbi Shimon came to realize that he had to find a teacher who had already been through the spiritual path, gained experience, and could guide others up the spiritual ladder. He decided to join the group of the greatest Kabbalist of the time – Rabbi Akiva – a decision that turned out to be the turning point in Rashbi’s life.

STUDYING WITH RABBI AKIVA

Rabbi Shimon was an avid, devoted student, burning with desire to discover the Higher realms of reality. Before long, he was one of Rabbi Akiva’s prime students. He studied with Rabbi Akiva for thirteen years, and achieved the highest levels on the spiritual ladder.

The Bar-Kokheva revolt abruptly ended the great days of Rabbi Akiva’s seminary. Almost all of his 24,000 students died in plagues, and in fierce battles against the Romans. Of the 24,000 students, only five survived, and Rashbi was among them.

Rashbi was among the leaders of the Bar-Kokheva revolt against the Roman rule in the land of Israel. His resistance became even more fierce and unyielding when he’d learned how his teacher, Rabbi Akiva, had been ruthlessly executed.

The Talmud writes that once, when Rashbi spoke against the Roman rule, a fellow Jew heard him and alerted the Roman authorities. In consequence, Rashbi was tried in absentia and was sentenced to death. The Roman emperor sent men in search of him, but to their disappointment, Rashbi seemed to have vanished into thin air.

THE CAVE AT PEQI’IN

Legends have it that Rashbi and his son fled to the Galilee, hid in a cave at Peqi’in, a village in the north of Israel, and remained there for thirteen years. During that time, they delved in the secrets of the wisdom of the hidden. Their efforts succeeded, and they discovered the entire system of creation.

After thirteen years in a cave, Rashbi heard that the Roman emperor had died. He could finally heave a sigh of relief. After leaving the cave, Rashbi gathered nine students and went with them to a small cave in Meron, known as The Idra Raba (Great Assembly). With their help, he wrote The Book of Zohar, the most important book of Kabbalah.

Baal HaSulam described Rashbi and his students as the only beings who achieved perfection, the 125 spiritual degrees that complete the correction of one’s soul. When he finished his commentary on The Book of Zohar, Baal HaSulam held a festive meal to celebrate its completion. At that celebration, he stated that “…prior to the days of the Messiah, it is impossible to be awarded all 125 degrees… except the Rashbi and his contemporaries, meaning the authors of The Book of Zohar. They were awarded all 125 degrees in completeness, even though they lived prior to the days of the Messiah. Hence, we often find in the Zohar that there will not be a generation such as the Rashbi’s until the generation of the Messiah King. This is why his composition made such a strong impression in the world, since the secrets of the Torah in it occupy the level of all 125 degrees. This is also why it is said in the Zohar that The Book of Zohar will not be revealed except at the end of days, meaning in the days of the Messiah.”

THE IDRA RABA (GREAT ASSEMBLY) AND THE BOOK OF ZOHAR

Idra Raba is a cave located in the north of Israel, between Meron and Zephath. Rashbi took his students to this cave, and there he wrote The Book of Zohar. It is almost impossible to understand how great Rabbi Shimon Bar-Yochai really was. He belongs, as Baal HaSulam puts it, to the highest Inner Light. This is why he had to use Rabbi Abba to put his words into writing. In The Book of Zohar, the Rashbi tells his students: “I am arranging you as follows: Rabbi Abba will write, Rabbi Elazar, my son, will study orally, and the rest of the friends will converse in their hearts” (Zohar, Haazinu).

The Book of Zohar was written in the second century CE, not long after the ruin of the SecondTemple and the beginning of the last exile of the people of Israel from its land. But even prior to the exile, Rashbi predicted that The Book of Zohar would only be revealed at the end of the exile. He stated that its appearance to the masses would symbolize the end of the spiritual exile: “…in it, they will come out of the exile with mercy” (Zohar, Naso).

It is also written in The Book of Zohar that its wisdomwould be revealed to all toward the end of the six thousand years, the period allotted to the correction of humanity: “And when it is near the days of the Messiah, even infants in the world are destined to find the secrets of the wisdom, and know in them the ends and the calculations of redemption, and at that time it will be revealed to all” ( Zohar, VaYera).

THE REINCARNATION OF A UNIQUE SOUL

Rashbi is an incarnation of a unique soul, which coordinates and connects the Upper Force to every creation. This soul comes down into our world and incarnates in the patriarchs of Kabbalah. This is the order of its appearance: Abraham, Moses, Rabbi Shimon Bar-Yochai, the ARI (Rabbi Isaac Luria), and Rabbi Yehuda Ashlag (Baal HaSulam). Each incarnation of this soul promotes humanity to a new spiritual degree and leaves its mark in Kabbalah books, which serve the generations that follow.

An example of this process can be found in special sections of TheZohar called Raia Meheimna (The Loyal Shepherd). In these parts, Rashbi speaks from a state of clothing in Moses’ soul. Another example of this is the book, Shaar HaGilgulim (Gate of Reincarnations), where Rashbi speaks from a state of clothing in the soul of the ARI.

The Book of Zohar is undoubtedly unique and one of the world’s most renowned compositions. Since its writing, thousands of stories have been linked to The Zohar, and the book is still shrouded in mystery today. The fascination around it is so great that even though the book is completely incomprehensible to our generation without proper interpretation, millions of people diligently read it.

RASHBI’S DEPARTURE

According to tradition, Rabbi Shimon Bar-Yochai passed away in the presence of his friends on Lag BaOmer (the 33rd day of the Omer count, which starts on the first day of Passover) of the year 160 CE, and was buried in Meron. With his death, the soul of a giant Kabbalist completed its task in our world.

Rashbi fulfilled his destination. Hundreds of thousands visit his gravesite yearly, trying to sense some of the Light that he had brought to the world. The greatest Kabbalists praise his composition and repeatedly claim that The Book of Zohar is destined to bring redemption to the world.

Rav Kook, the first Chief Rabbi of Israel, writes about the Zohar (Ohr Yakar): “This composition, called The Book of Zohar, is like Noah’s Ark, where there were many kinds, but those kinds and families could not exist unless by entering the ark. …Thus the righteous will enter the secret of the Light of this composition to persist, and thus is the virtue of the composition, that immediately when engaging, with his desire for the love of God, it will draw him as a magnet draws the iron. And he will enter it to save his soul and spirit and his correction. And even if he is wicked, there is no fear should he enter.”

We are living in a historic time. The soul of Rashbi is completing its mission in our generation, and thanks to this spiritual giant, who lived nearly 2,000 years ago, the wisdom of Kabbalah is emerging so we may all ascend to a life of eternity and wholeness.

The Book of Zohar is the most mysterious, and at the same time the most significant book of Kabbalah. In recent years, it has become increasingly clear that although The Book of Zohar was written eighteen centuries ago, it was actually written for our time. Rabbi Yehuda Ashlag (Baal HaSulam) opened it to us and rekindled what has long been forgotten from our hearts.

The depth of the wisdom in The Book of Zoharis locked behind a thousand doors.

– Rabbi Yehuda Ashlag (Baal HaSulam), “Preface to the Book of Zohar”

Since the dawn of humanity, unique individuals climbed the spiritual ladder and achieved the highest level of bonding with the Upper Force, the Creator. We call those people “Kabbalists.”

Through this bonding, they came to understand that the whole of reality, from the highest spiritual worlds down to our world, is founded on love and bestowal. They realized that there is nothing in the world except for this Force, and that everything that happens in reality was made only to bring humanity to permanent existence with this sensation.

Kabbalists have searched and found the answers to every question they asked – the purpose of our lives, the structure of the world, and how we can determine our destiny. They wrote about what they discovered in books such as Raziel Hamalaach (The Angel Raziel), Sefer Yetzira (The Book of Creation), Etz Chaim (The Tree of Life), and others.

Of all the books, the most seminal, mysterious, and profound is The Book of Zohar (The Book of Radiance). The Book of Zohar describes the hidden system of the Upper Guidance. It depicts the worlds, the great powers that govern them, and how one who chooses to study Kabbalah affects his or her own fate and that of humanity.

The Zohar also explains how every event cascades from the Upper World to ours, and the dressings it acquires here. But what makes The Zohar unique is the fact that it was not written for its contemporaries; it was rather intended for a generation that would live two millennia later – our generation.

REMOVING THE COVERS

Our generation stands at the very threshold of redemption, if we only know how to spread the wisdom of the hidden in the masses.

– Baal HaSulam, “Messiah’s Horn”

The twentieth century has brought unprecedented changes. These opened the door to a whole new phase, which the greatest Kabbalists have been describing for centuries in their writings. The greatest change of all is that in this century, Kabbalists state that studying Kabbalah is not only permitted, it is a must!

It is written in The Book of Zohar itself that the wisdom of Kabbalah would begin its spreading from the year 1840. The great 18th century Kabbalist, The Vilna Gaon (GRA), wrote in his book Kol HaTor (Voice of the Turtledove) that the process of the revelation of the Kabbalah would begin in 1990. In his book, Even Shlemah (A Perfect and Just Weight), Chapter 11, he even stated that redemption depends primarily on the study of Kabbalah.

Rav Kook explained that “the great spiritual questions that were once resolved only for the great and the excellent, must now be resolved to various degrees within the entire nation” (Eder HaYaker ve Ikvey HaTzon, p. 144).

But it was Baal HaSulam who turned the words of the Kabbalists from a vision to a tangible reality. He clearly saw that the time had come to allow everyone to study The Book of Zohar. He claimed that by studying The Zohar, the whole of humanity would rise and attain the spiritual world.

With this vision in mind, Baal HaSulam devoted himself to composing a comprehensive, accurate, and systematic interpretation of The Book of Zohar. His goal was to unveil the book to the public and make it suitable for the souls of our generation.

In the introduction to his commentary on The Zohar, he explained why he wrote it: “I have named the commentary HaSulam (the ladder) to indicate that the function of my commentary is as the function of any ladder. If you have an attic filled with abundance, you need only a ladder to climb it, and all the bounty in the world will be in your hands.”

ACCELERATING THE SPREAD OF THE WISDOM

All the Kabbalists dreamed of our generation, when the whole of humanity could discover the wondrous things they already had. They prayed that through reading the authentic sources they had left for us, we, too, would achieve bonding with the Upper Force, as did they. In his commentary on The Book of Zohar, Baal HaSulam threw us a rope, “a life buoy.” In doing so, he paved our way to a future of abundance and prosperity.

Baal HaSulam called upon us to give greater weight to engagement in the wisdom of Kabbalah, and accelerate the spreading of the wisdom. He knew that only the wisdom of Kabbalah could elevate the world to the spiritual realm and into the eternity that Kabbalists had been experiencing throughout the generations.

Webster’s Dictionary defines a generation as “a group of individuals born and living contemporaneously (at the same time).” In Kabbalah, however, a generation is a spiritual phase. According to great Kabbalists such as the Holy ARI, our generation – our spiritual phase – began in the sixteenth century.

The longer we wait with the spiritual ascension our generation is meant to achieve, the greater will be our discomfort. The spiritual realm, which determines what happens in our world, will increase its pressure on us until we decide to achieve this realm for ourselves.

In the words of the great Kabbalist Rabbi Avraham Azulai (in his introduction to the book, Ohr ha Chama (Light of the Sun)), “I have found it written that the above decree to not openly engage in the wisdom of truth was only for a time – until the end of the 1490. From then on …the sentence has been lifted, and permission was given to engage in The Book of Zohar. And from the year 1540 it has become praiseworthy to engage in great numbers since it is by virtue of this the Messiah King will come, and not by another virtue. It is inappropriate to be negligent.”

“But the wise shall understand that their elevation comes from the Creator, the Tree of Life. And they who are righteous shall shine like the brightness of the firmament” (Daniel, 12:3). [.1.]

“By virtue of Rabbi Shimon’s composition, The Book of Zohar, from the Supernal Force that brings all things back to the Creator, at the end of days, the children of Israel will taste from the Tree of Life, which is The Book of Zohar; and they will be redeemed from exile by the Creator’s mercy.” (Naso, 90).

The Book of Zohar was written by the great Kabbalist RASHBI (Rabbi Shimon Bar Yochai. Bar Yochai means the son of Yochai; Rabbi (Rav) means big, wise. RASHBI was born 40 years after the destruction of the Second Temple. He was a disciple of the renowned Tana (prominent sage of the generation) Rabbi Akiva. Rabbi Akiva said about RASHBI: “I and the Lord know your power” (The Jerusalem Talmud, Sanhedrin, §1, part 2). This characterization testifies to RASHBI’s eminence. He became especially close to Rabbi Akiva, when the Romans put his great teacher into prison for disseminating the Torah, and after only 5 of his 24,000 disciples (Rabbi Shimon was one of them) had survived the outburst of plague.

Rabbi Akiva and Rabbi Ben Bava empowered Rabbi Shimon to continue passing the acquired knowledge. These five remaining disciples of Rabbi Akiva continued the great centuries-old stream of the Torah.

At a very young age Rabbi Shimon married the daughter of the Tana Rabbi Pinchas Ben Yair. His great son, Rabbi Elazar was born in that wedlock. Rabbi Shimon said about him in the Talmud (Sukkah 45, 2): “I see those who ascend spiritually, but they are few. If they are a thousand, I and my son are among them. If they are a hundred, I and my son are among them. If they are two, they are my son and I.”

In the course of the subsequent years Rabbi Shimon takes the leading place among all the sages of his generation. His name is mentioned over 350 times in Mishnah and over 2300 times in the Talmud and Midrash.

Rabbi Akiva was imprisoned for dissemination of the Torah and Rabbi Shimon fled and had to hide in a cave near the village of Peki’in for 13 years. During that period, while living in a cave and eating the fruit of the carob tree and drinking water from a nearby spring, Rabbi Shimon and his son attained all 125 levels of the spiritual ascent (Talmud. Shabbat 33, 2).

The Zohar relates that Rabbi Shimon and his son reached the level of the prophet Elijah; hence it is said that Elijah himself visited their cave to teach them Torah. (The village of Peki’in still exists today.)

The author of “Divrey Yoel” says in the book The Torah of Rashbi: “Before Rabbi Shimon attained the secrets of Torah, there had been a rule in the cave to decide on a question in dispute according to the opinion of Rabbi Yehudah, the author of the Talmud. However, after Rabbi Shimon had left the cave, everything that he wrote in The Zohar, was considered to have exceeded all human attainments.” Rabbi Shimon himself received the name “Butzina Kadisha” (holy candle) because he attained the soul of Moshe (Moses).

Verdicts on legislative and procedural questions are pronounced in accordance with the Talmud or the Book of Zohar depending on where this question is examined more strictly. If a question is mentioned neither in the Talmud nor in The Zohar, then the decision is based on the source that elucidates this question. If a disputed question refers to the Talmud and legislators, the decision is based on the statement from the Book of Zohar. If legislators cannot come to an agreement on a question in dispute, the decision is also based on the opinion of The Zohar (See “Mishna Brura,” 25, 42).

The great follower of Rabbi Shimon, an heir (or next receiver) to his soul Kabbalist ARI points out in his books that his soul is the same soul of Rabbi Shimon and Moshe (the ARI. Sha’ar HaGilgulim, item 64). Rabbi Shimon received his soul to correct the soul of Ichiya Ashiloni who “corrupted” Malchut. This happened in connection with the sin of the King Irva’am and led to the transgression of all Israel. Hence, the soul of Rabbi Shimon appeared to correct Israel’s sins. The part of The Zohar entitled “Raya Mi’emna” (faithful guide) relates how Rabbi Shimon attained the soul of Moshe, merged with it, and obtained the higher wisdom.

The great Achida also says in his books Maranan and Rabanan and Kli Yakar(Malachim 2, 12) that RASHBI’s work lay in correction of Ichiya Ashiloni’s sin.

Rabbi Shimon says in the Talmud (Sukkah 45, 2): “I can deliver the entire world from judgment from the day of my birth to present day. If my son is with me, we can deliver the entire world from judgment from the day when the world was created to present day. And if Yotam Ben Aziyahu is with us, we can deliver the entire world from judgment from the day the world was created until its end.” The book of Malachim narrates about Yotam Ben Aziyahu (20, 15).

After the verdict was lifted, Rabbi Shimon founded his yeshiva in the settlement of Tekoa and in the village of Meron, where he taught his disciples and wrote the Book of Zohar. He revealed the knowledge that was forbidden to divulge from the time when Israel received the Torah (See Tikuney Zohar, Hakdamah, p.17).

To write all the secrets of the Torah, Rabbi Shimon was obliged to relate them in a secret form. Hence, he asked his disciple Rabbi Abba to set out his thoughts. According to his soul’s property, Rabbi Abba could convey the spiritual knowledge in a secret, concealed form. “THIS IS BECAUSE THE BOOK OF ZOHAR MUST REMAIN CONCEALED UNTIIL THE GENERATION OF MASHIACH’S COMING, SO THAT WITH THE HELP OF THIS BOOK HUMANKIND WILL RETURN FROM ITS SPIRITUAL EXILE.” (The Ari. Sha’ar Hakdamot. Hakdamah, p.3). That is why Rabbi Abba wrote the teaching of Rabbi Shimon in Aramaic, which is the reverse side of Hebrew.

The Ari writes in “Ma’amarey RASHBI” (p. 100) that the writing of The Zohar in a secret form was possible because the soul of Rabbi Abba originated from the surrounding Light and not from the inner Light. Hence, he could relate the highest wisdom in a secret form as simple stories.

(Rabbi Shimon lived around 80 years and passed away on the holiday of LAG BA OMER, the 18th day of the month Iyar, surrounded by his disciples and generally recognized. This day is celebrated as the holiday of Light. Rabbi Shimon’s body was buried in a cave on Mount Meron. The body of his son Elazar is buried a few meters from him.)

Like the subsequent compositions of the Ari and other Kabbalists (evidently such is the lot of all true spiritual books), the Book of Zohar was concealed for 800 years in a cave near Meron, until an Arab found it and sold it in the market place as a wrapping material.

Part of the detached sheets fell into the hands of a wise man who recognized and appreciated the writings. After a long search, he found many sheets in refuse bins or bought them from spice vendors who had used the sheets of The Zohar to wrap their merchandise. The book (as we know it today) was compiled from the found sheets.

For many centuries, from that time until today, this book has been a subject of controversy. Philosophers, scientists, and other “wise men” continue arguing about it. The fact is that only a Kabbalist, meaning a person who ascends to a certain spiritual level, attains what this book says. For others it looks as a collection of stories or ancient philosophy, etc. Only the people who understand nothing in this book argue about it. Kabbalists clearly know one thing: the book of RASHBI is the greatest source of the spiritual attainment that people in this world received from the Creator.

Although the Book of Zohar was written in the 4th century, only Rabbi Y. Ashlag could compose a full commentary on it in the 1930s and 1940s. The reason for the concealment of The Zohar from the 4th to 11th century and the lack of a complete commentary on it for 16 centuries is explained in The Introduction to the Book of Zohar.

Rabbi Y Ashlag called his commentary “Sulam” (ladder) because by studying it a person can ascend the spiritual levels of attaining the Upper Worlds as one climbs a ladder in our world. After the commentary of the Sulam appeared in print, Rabbi Y. Ashlag received the title “Baal HaSulam” as it is customary among the Torah sages to call a person not by his name but according to his highest attainment.

The Book of Zohar consists of:

1. Hakdamat Sefer HaZohar – “The Introduction to the Book of Zohar.” This part includes a number of articles that fully reveals the inner meaning of the Torah.

2. Sefer HaZohar – The Book of Zohar. It is divided into parts and chapters in conformance with the weekly chapters of the Torah:

The Book of Beresheet: Beresheet, Noach, Lech Lecha, Vayera, Chaiey Sarah, Toldot, Vayetze, Vayishlach, Vayeshev, Miketz, Vayigash, Vayichi.

The Book of Shemot: Shemot, Vayera, Bo, Bashalach, Yitro, Mishpatim, Terumah (Safra de Tzniuta), Tetzaveh, Ki Tissa, Veyikahel, Pekudey.

The Book of Vayikra: Vayikra, Tzav, Shmini, Tazria, Metzura, Acharey, Kedushim, Emor, Ba Har, Vechukotay.

The Book of Bamidbar: Bamidbar, Naso (Idra Raba), Baalotcha, Shlach Lecha, Korach, Chukat, Balak, Pinchas, Matot.

The Book of Devarim: Ve Etchanen, Ekev, Shoftim, Titze, Vayelech, Ha’azinu (Idra Zuta).

3. Zohar Hadash – “The New Zohar” – additions to the weekly chapters:

Beresheet, Noach, Lech Lecha, Vayera, Vayetze, Vayeshev, Bashalach, Yitro, Teruma, Ki Titze, Tzav, Acharey, Ba Har, Naso, Chukat, Balak, Matot, Ve Etchanen, Ki Titze, Ki Tavo.

4. Additional books in the Book of Zohar that are not the commentary on the Torah:

Idra Raba, Idra Zuta, Safra de Tzniuta, Raza de Razin, Tosefta, Raya Mi’emna, Ashmatot, Sitrey Torah, Sitrey Otiot, and Tikuney Zohar.

5. “ Midrash Ha Ne’elam” – the commentary on the writings: Song of Songs, Ruth, Lamentations, and on the Torah.

As a result of the second restriction, Malchut rose to Baal HaSulam made the commentary on the entire Zohar that reached us. His main commentaries in “The Introduction to the Book of Zohar” and the chapter “ Bereshit” are related in the language of man’s spiritual work. The most valuable articles for the science of Kabbalah are The Zohar, Idra Raba, Idra Zuta, and Safra de Tzniuta written in the language of Kabbalah. Beside these articles, the rest of The Zohar is the Midrash.

In its original form, the Book of Zohar written by Rabbi Abba 16 centuries ago was not divided into weekly chapters. Its volume was several times larger that what reached us, and it expounded not only the Torah, but also 24 other books of the Tanach (“Prophets” and “Writings”).

Beside the Book of Zohar Rabbi Shimon’s book of Tikkunim has reached us. It consists of 70 commentaries on the first word of the Torah, BERESHIT, because it includes everything.

This book offers a semantic translation of The Zohar, “The Sulam” commentary of Rabbi Y. Ashlag and my explanations. It also contains the first part of the Book of Zohar, “ Hakdamat Sefer HaZohar.”

At the beginning of the text the semantic translation is given in bold script. The Sulam commentary and my explanations are given in regular script or italics because it turned out to be extremely difficult to separate my explanations from Rabbi Ashlag’s holy texts. The numbers at the beginning of paragraphs correspond to the numbers of paragraphs in the Book of Zohar with “The Sulam” commentary, vol. 1.

The reason for the interlacing of texts lies in the fact that in the first place we sought ways to explain the meaning of The Zohar simultaneously in several languages: of Kabbalah (Sefirot, Partzufim, Gematria, and worlds), of spiritual work (feelings), of the Torah (narrative) and of the Talmud (judicial).

For an understanding of the book’s style, I recommend the reader to return to the translation of the original text after learning and mastering the commentary.

The Book of Zohar, like the entire Torah, speaks only about man (creation) and his relationship with the Creator. The Torah gives names of our world to all man’s inner properties: the aspiration to the Creator is called “Israel,” the aspiration to the selfish reception of pleasures is called “nations of the world.” There is no connection whatsoever between these names in the Torah and the Jews and gentiles in our world. Kabbalah appeals to MAN!

The book contains articles commented in the language of Kabbalah and others commented in the language of sensations which the beginner understands better. The reader can begin studying the book from such articles as “Night of the Bride,” “Who rejoices on holidays” and others, although the complete study of The Zohar is based on a consistent learning of the material. Kabbalah gradually enters a person’s heart as one’s consciousness gets used to it. It can be mastered only by repeatedly reviewing the studied material

Rav Michael Laitman, PhD

AA – Arich Anpin – the Partzuf of Hochma, the central, initial Partzuf in the world of Atzilut, from which all the other Partzufim originate.

Aba – Father – the Partzuf of Hochma.

Ima – Mother – the Partzuf of Bina.

ZA – Zeir Anpin – Son (with regard to AVI).

ZON – ZA and Nukva – Malchut.

Nukva, Malchut – a Sefira (singular for Sefirot) or Partzuf that receives from all the preceding Partzufim (plural for Partzuf). Malchut of the world of Atzilut is the sum of all the creatures, all human souls. For this reason it is called Knesset Israel (The Assembly of Israel).

Israel – the property of “bestowal,” altruism. This is the property of the Creator, the property of Bina. Israel derives from the Hebrew words Yashar – straight, and El – the Creator. Thus, Israel is the property of aspiring to attain equivalence of form with the Creator. The “nations of the world” are the aspiration to selfish reception of pleasure. Naturally, these two properties are present in everyone, and Kabbalah is the method for the development of the property of Israel within man, with the purpose of attaining the Creator in this life.

Kli (vessel) egoistic desires and aspirations are not considered a Kli. A Kli is the corrected desires, suitable for reception of Light. These are altruistic desires with a screen that has transformed them from egoism into altruism.

The human heart that receives all sensations is called the Kli (vessel) of reception of sensations. The spiritual vessel, the only vessel that The Zohar speaks of, is the desire to bestow upon the Creator: to hand over all of man’s desires to the Creator, as though saying that he agrees with all his heart to relinquish all of himself for His sake. Such a complete and true intention is called “Lishma” (for the Creator’s sake).

SEFIROT	SEFIROT THE CREATOR’S NAMES
KETER	EKYEH=Aleph-Hey-Yod-Hey
HOCHMA	YAH=Yod-Hey
BINA	HaVaYaH with Nikud Elokim
HESED	EL=Aleph-Lamed
GEVURA	ELOKIM=Aleph-Lamed-Hey-Yod-Hey
TIFFERET	HaVaYaH with Nikud of Shvah-Holam-Kamatz
NETZAH and HOD	TZEVAOT
YESOD	SHADDAY=Shin-Dalet-Yod or EL=Aleph-Lamed CHAI=Chet-Yod
MALCHUT	ADNI=Aleph-Dalet-Nun-Yod

Mittuk (sweetening/mitigation) of a restriction law. Restriction is a ban for Malchut to receive Light. This ban is lifted when Malchut is corrected by the properties of Bina.

Zivug – coupling – is translated as a sexual union between a man and a woman in this world. Since spiritual actions are absolutely detached from the way we would normally perceive them, I have chosen to use the Hebrew term Zivug, as it is more abstractedly perceived by people with no knowledge of Hebrew. This will help prevent confusions based on previously existing conceptions. The spiritual Zivug is an aspiration of the Upper One (ZA – male part) to pass the Light (pleasure) to the lower one (Malchut – female part). In doing so, both desires are completely selfless, as in the example of the guest and the host.

PBP – Panim be Panim (face to face). This state occurs when a Zachar (male Sefira), or Aba (father), passes Ohr Hochma (Light of Wisdom) to the female Sefira, or Ima (mother), for the subsequent transfer to the children ( ZON). The same relationships of ABA (see below) and PBP also transpire between their children, ZON ( ZA and Malchut).

ABA – Achor be Achor, back to back (pronounced Ach be Ach). If Partzuf Aba(Hochma) has Ohr Hochma, but is unwilling to pass it on to Partzuf Ima (Bina), and if Ima also does not want to receive it, such a relationship between them is called back to back. The same relationship can exist between ZA and Malchut.

Hesed – mercy, compassion, altruism, Ohr Hassadim (the Light of mercy, compassion, and altruism). It appears only within a Kli (desire) that wishes to give selflessly and be similar to the Creator. This is the property of the Sefira or Partzuf of Bina. Bina of the world of AK (Adam Kadmon) is called SAG. Bina of the world of Atzilut is called Ima, the Supernal Mother, YESHSUT, and AVI. The Light of Bina is the pleasure of being similar to the Creator’s properties; hence, this Light (sensation) is the most reliable protection from the impure forces. And the Kli that possesses the properties of Bina is unable to transgress, as its desire is solely to bestow.

KHB – Keter-Hochma-Bina (pronounced Kahab). These are the first three Sefirot that form the Rosh (head) of the Partzuf. The Rosh decides how much pleasure the Partzuf can accept not for its own sake but for the sake of the Creator. This Light descends from the Rosh to the Guf (body).

HBD – Hochma-Bina-Daat (pronounced Habad). This is the same as Keter-Hochma-Bina (the Rosh ofthe Partzuf). Sefira Daat is not a Sefira, but the request (also known as MAN) of ZON(Zeir Anpin and Nukva). Daat is the appeal of ZON to Bina regarding their desire to receive Ohr Hochma from her. This prayer of ZON is called MAN, for it ascends to Bina and evokes in Bina(Ima – their mother) the desire to bestow upon her children – ZON. MAN in Bina is called Sefira Daat. This is not a Sefira like the other ten Sefirot; it is rather a request. However, to stress this state, we use the name HBD instead of KHB.

HGT – Hesed-Gevura-Tifferet (pronounced Hagat). These are the Sefirot of the Guf (body), similar to the Sefirot of the Rosh: Hesed is tantamount to Keter, Gevura is tantamount to Hochma,and Tifferet is tantamount to Bina.They are called GE (see below) of the body.

NHYM – Netzah-Hod-Yesod-Malchut (pronounced Nehim). These Sefirot receive from the Sefirot HGT(GE). Since they receive and have the will to receive, they are called AHP of the body.

GE – Galgalta-Eynaim (skull and eyes). Sefirot Keter-Hochma-and GAR of Bina. These Sefirot do not have the will to receive and wish only to bestow. Hence, they cannot become egoistic.

NRN – Nefesh-Ruach-Neshama (pronounced Naran). This is the Light that fills the small Partzuf. Katnut (small state) is when the Partzuf has the strength (a screen) only to bestow, but is unable to receive for the Creator’s sake, despite its desire to do so. In this case, the Partzuf has only Ohr Hassadim (Light of Mercy), but not Ohr Hochma (Light of Wisdom). This is why it is considered a small Partzuf, without strength and reason, similar to a child in our world.

AHP – Awzen-Hotem-Peh (ear-nose-mouth), pronounced Ahap. These are Sefirot ZAT of Bina-ZA-Malchut, which possess a will to receive. Therefore, in the absence of a proper screen (resistance to that desire), they become egoistic. A Partzuf without a screen on its AHP is called Katan (small) and its state is called Katnut (smallness, incompleteness). It is like a child in our world, as this Partzuf, too, has no strength (screen), and can therefore have only Ohr Hassadim without Ohr Hochma).

Gadlut – big state. A Partzuf with a screen (strength to resist its egoistic nature) to not only refrain from receiving for its own sake, but to receive not for its own sake (as in the example of the guest and the host. In this case, the Partzuf fills all of its desires (all ten Sefirot) with the Lights of Hassadim and Hochma.

First Big State – Gadlut Aleph, the attainment of the Light of Neshama.

Second Big State – Gadlut Bet, the attainment of the Light of Haya.

Ohr Hochma – Light of wisdom. This Light fills the Kelim (vessels/desires) of reception. It comes only if there is a screen on altruistic reception.

Ateret Yesod – literarily “foreskin,” the place of union between Israel and the Creator. After the second restriction, it is forbidden to make a Zivug (spiritual coupling) on Malchut herself due to the absence of the screen. However, a Zivug can be made on the properties that Malchut received from ZA, called Ateret Yesod. Just as the desires of Malchut herself are cut off, the foreskin is circumcised, and the desires that remain within her are those received from ZA, called Ateret Yesod. On these desires, Malchut can make a Zivug with ZA, and receive the Light of Hochma. Naturally, this is not the same Light of Hochma that Malchut would receive if she were able to make a Zivug on her desires, that is, on herself, on her own properties, called “the central point of creation,” the truly egoistic desires. Malchut will be able to do that only after 6,000 years, at the end of correction. But before that happens, these desires are called the mark of union with the Creator, since a Zivug on Ateret Yesod brings her closer to the Creator.

Ateret Yesod is also Malchut de Malchut that remains after the circumcision, the removing of the Orla (foreskin). This is the corrected part of Malchut, her unification with Sefira Yesod, upon which a Zivug can be made while still during the 6,000 years, thus bringing Malchut to the end of correction.

NRNHY– Nefesh-Ruach-Neshama-Haya-Yechida (pronounced Naranhay).This Light fills the big Partzuf, consisting of GE and AHP.

Ohr (Light) – pleasure, the sensation of the Creator. Ohr should always be interpreted as the same concept, for although the term is used in general, all of its synonyms are implied!

Kli (vessel) – desire, creature. Like Ohr, the word Kli is used in general, but all of its synonyms are implied!

Gematria – numerical value of a letter, or a combination of letters and words. This is a special way of recording spiritual information.

Parsa – firmament, the division between the world of Atzilut and the worlds BYA. The Parsa divides the ten Sefirot into two parts: the altruistic Kelim of bestowal (GAR, KHB, and GE) and the Kelim of reception (ZON or Bina- ZA- Malchut), for Bina deliberately fell into ZA(AHP) with the purpose of correcting him. Malchut, which ascends above Bina and stands below Hochma, is called Parsa or “firmament,” and separates GE from AHP.

ZAT, ZAK – the seven Sefirot Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut (HGT NHYM).

VAT, VAK – the six Sefirot Hesed, Gevura, Tifferet, Netzah, Hod, Yesod (HGT NHY, pronounced Hagat Nehy).

De – the preposition ‘of’ in a possessive meaning. For example, Malchut de Atzilut means Malchut of the world of Atzilut.

English translation – Whenever it says so in parenthesis, this refers to the books of the Torah (Pentateuch), Neviim (Prophets), and Ketuvim (Writings/Hagiographa),published by Mosad HaRav Kook, in Hebrew with English translation. For example, (Yeshayahu, 11:9; English translation p. XXX, 9) means that if you open page XXX in the book of Prophets, what you are looking for will be in sentence number nine. When the original source is indicated, it is recommended to refer to it there and then to read at least the passage that the quoted saying is ascribed to. This will help you to see even more clearly that the Torah, using an allegorical, figurative language, speaks only of the spiritual world and man's ascension to it, and not at all about history or about our world.

Garments – attributes, desires, Kelim. Generally, the garments in question are those that Malchut receives from Bina.

Huppah – a wedding baldachin, a canopy under which a marriage ceremony takes place.

Nartik – the covering of ZA; same as the Huppah.

Adornments – the Light of Hassadim, Light of Bina, which she passes into Malchut. This corrects Malchut, and enables her to receive the Light of Hochma in the Light of Hassadim.

Orla – foreskin on the Sefira Yesod, the place of the Zivug between ZA and Malchut. The Orla must be removed, for during the 6,000 years, it is impossible to make a Zivug (intention) on Malchut herself and receive for the Creator’s sake. Only a Zivug on the union of Malchut with ZA can be made. This is called Ateret Yesod, the part of the Sefira Yesod that remains after the cutting off of the Orla. Orla is also MalchutdeMalchut, or the impure forces.

Ima – Mother – Bina with regard to Malchut, who is the daughter.

Daughter – Malchut with regard to Bina,mother.

Kodesh ha Kodashim – Holy of Holies – the Light of GAR – Neshama-Haya-Yechida.

Question – the sensation of lack of the Light of Hochma in Malchut.

Sela – rock or truth. The name of Malchut.

Shechina – Divinity – the sensation (appearance, vision) of the Creator to those who attain Him. Malchut in the state of reception of the Light (the Creator) is called Shechina. The sensation of the Creator, the place where one experiences the Creator is called Shechina.

Techum – zone – the distance beyond the bounds of which one is forbidden to go on Shabbat (the Sabbath). Techum Shabbat constitutes the maximal distance within which one can move about during Sabbath.

Sigim – dross – impure desires that exist within pure desires.Man’s work is to separate the two, and to gradually correct the Sigim. The term Sigim comes from SAG, for they appeared as a result of the breaking of the Kelim of the world of Nekudim, which refer to the system of the Partzufim of Partzuf SAG. The term Sigim found its way from Kabbalah into spoken Hebrew.

SHACH – Shin-Chaf – 300 + 20 = 320 fragments of the broken vessel.

RAPACH – Reish-Peh-Chet – 200 + 80 + 8 = 288 fragments of the broken vessel, which one can and must be corrected during the 6,000 years, by climbing the 6,000 steps of the spiritual ladder.

Lev ha Even – Stony Heart – Lev = Lamed-Bet = 30 + 2 = 32 fragments into which Malchut had broken. These fragments of Malchut cannot be corrected and made altruistic; one can only refrain from using these desires. Lev ha Even is corrected only after the 6,000 years, that is, after the Creator Himself corrects the 288 fragments within man. It becomes completely altruistic and receives the name Lev Basar (heart of flesh).

Lo Lishma – not for the sake of the Creator. Since nothing exists in creation but the Creator and man, if something is not done “for the sake of the Creator,” it is done “for one’s own sake.” Thus, Lo Lishma denotes man’s egoistic intention.

Lishma – for the Creator’s sake. Man’s selfless intention to act only to please and bring joy to the Creator.

Four angels that participate in the creation of man – the four basic properties of nature: mercy – Hesed, justice – Tzedek, truth – Emet, and peace – Shalom.

Eretz Israel – Land of Israel – Yetzira of this world. Yerushalaim (Jerusalem) is Ateret Yesod in Malchut.

Aaron	–	Aaron		Nachum	–	Nahum
Amon	–	Ammon		Navuchadnetzar	–	Nebuchadnezzar
Ana’el	–	Anahel		Nechemia	–	Nehemiah
Anafiel	–	Anafiel		Noach	–	Noah
Ariel	–	Ariel		Ovadia	–	Obadiah
Avraham	–	Abraham		Petachia	–	Petahyah
Bat-Sheva	–	Bathsheba,		Pinchas	–	Pinchas
Benayahu	–	Benaiah		Pisgania	–	Pesagniyah
Betzalel	–	Betzalel,		Rahel	–	Rachel
Bil’am	–	Balaam,		Rivka	–	Rebecca
Chagai	–	Haggai		Rut	–	Ruth
Chava	–	Eve		Sandalphon	–	Sandalphon
Eden	–	Eden		Shet	–	Seth
Eicha	–	Eichah		Shimon	–	Simeon
Elisha	–	Elisha		Shlomo	–	Solomon
Eliyahu	–	Elijah		Shmuel	–	Samuel
Esav	–	Esau		Tamar	–	Tamar
Ester	–	Esther		Tzefania	–	Zephaniah
Ezra	–	Ezra		Tzur	–	Tyre
Gavri’el	–	Gabriel		Yaakov	–	Jacob
Gazaria	–	Gazardiel		Yehoyada	–	Jehoiada
Hanoch	–	Eunuch		Yechezkel	–	Ezekiel
Havakuk	–	Habakkuk		Yehoshua	–	Joshua
Iyov	–	Job		Yehudah	–	Judah
Korach	–	Korach		Yerushalaim	–	Jerusalem
Leah	–	Leah		Yeshayahu	–	Isaiah
Lilit	–	Lilith		Yirmiyahu	–	Jeremiah
Machaniel	–	Manhiel		Yishmael	–	Ishmael
Matat	–	Metatron		Yitzchak	–	Isaac
Micha	–	Micah		Yosef	–	Joseph
Moav	–	Moab		Zachariah	–	Zechariah
Moshe	–	Moses		Zvuliel	–	Zebuliel

Original Titles and Their Equivalents Accepted in the English Translation:

Beresheet	–	Genesis
Shemot	–	Exodus
Vayikra	–	Leviticus
Bamidbar	–	Numbers
Devarim	–	Deuteronomy
Kohelet	–	Ecclesiastes
Shmuel 1 and 2	–	Samuel 1 and 2
Melachim 1 and 2	–	Kings 1 and 2
Divrey HaYamim	–	Chronicles
Mishley	–	Proverbs
Tehilim	–	Psalms
Shir HaShirim	–	Song of Songs
Shoftim	–	Judges

1. Rabbi Hizkiyah opened, “It is written, as a rose among thorns.” That a rose is the Assembly of Israel. Because there is a rose and there is a rose, just as a rose among thorns is tinged with red and white, the Assembly of Israel consists of judgment and mercy. Just as a rose has thirteen petals, the Assembly of Israel is surrounded on all sides by the thirteen attributes of mercy. However, Elokim, that is here, thought to bring out the thirteen words that surround the Assembly of Israel and guard it.

2. Afterwards, this is mentioned another time. The reason it is mentioned another time is to bring out the five rigid leaves that surround the rose. And these five stand for salvation. These are also the five gates.

It is written of this secret, “I will raise the cup of salvation, it is the cup of blessing.” The cup of blessing must rest on five fingers, and no more, just as a rose rests on five rigid leaves that correspond to the five fingers. And this rose is the cup of blessing. From the second to the third mention of the name Elokim, there are five words. From here on, the Light was created and concealed, enclosed within that covenant, and entered the rose and fructified it. And this is referred to as a fructiferous tree, wherein is the seed thereof. And this seed truly exists in the letter of the covenant.

3. And just as the form of the covenant is sown in forty-two conceptions from that seed, so is the legislative, special name of creation sown.

4. In the beginning, Rabbi Shimon opened, the flower buds appeared on the earth. “The flower buds” refer to the act of creation. They appeared on the earth when, on the third day, as it is said, “And the earth shall pullulate.” That was when they appeared on the earth. The time of singing has come, and this is the fourth day, when there was a reduction from the Light of Hassadim. The voice of the turtle dove refers to the fifth day, where it is written, “Let the waters swarm,” so as to produce offspring. “It is heard” refers to the sixth day, where it is written, “Let us stand and create man,” and there it is said, “We will do and we will hear.” “In our land” refers to the day of Shabbat, which represents the Land of Life.

5. Another meaning is that these flower buds are the Patriarchs who entered the thoughts of the future world, and there they are concealed. They emerged from there in concealment, and concealed themselves in the true prophets. Yosef was born and they concealed themselves in him. When Yosef entered the Holy Land and founded them there, they appeared in the land (earth) and were revealed there. When are they seen? When a rainbow is seen in the world. It is when the rainbow is seen that they are revealed. As the time of pruning has come. The time has come to eradicate the wicked from the world. Why were the wicked saved? Because the flower buds can be seen in the earth. And if they could not be seen, they would not have remained in the world, and the world would not be able to exist.

6. Who animates the world and causes the Fathers to appear? It is the voice of the children, who study the Torah, meaning that these children of the world save the world. In deference to them, “We will make you pendants of gold.” Those are the children, children of the world, as is it said, “You shall make two Cherubs of gold.”

7. In the beginning, Rabbi Elazar opened, “Raise your eyes above and see who has created this.” Raise your eyes. To what place? To the place where all eyes depend on Him. And who is He? He is one who opens eyes. And you will know this. It is the concealed Atik, wherein lies the question, who has created this. And who is He? MI = who. He is called from the edge of Divine Heaven, where everything belongs to Him. As there is a question, He is along a concealed path, and does not reveal Himself. He is called MI, as there is no question Above, this edge of Heaven is called MI.

8. And there is another below, called MA. What is between this and that? The first one, called MI, is concealed. There is a question in him, because man asks, searches and looks, and beholds from degree to degree until the end of all the degrees. And after he arrives there, he is asked: MA?(What?). What have you learned? What have you seen? What have you investigated, since everything is still concealed, just as it was before.

9. It is written of this secret, “Who can I point out to you? Who can I compare you to?” After all, the Temple was destroyed, and a voice came forth and said, “What can I point out to you, and what can I compare you to?” The word MA = what, testimony, each day and the day of testimony to you from the days of past, as it is written: “I call to witness Heaven and earth,” which is like unto you.

According to the same type, “I adorned you with holy ornaments,” made you ruler over the world, as it is written: “Is this the city that was called the quintessence of beauty?” and so forth. I have called you, “Jerusalem, a city built by me.” “What could be compared to you?” Just as you sit, so he is like Above, just as now the holy nation does not enter into you to perform holy work, so I swear to you that I will not enter Above until I dwell down below. This is your consolation, as this degree is equal to you in all things. And now that I am here, “Your misery is great, like the sea.” And if you claim that there is no existence or remedy for you, then MI (who) shall heal you? It shall be precisely that concealed Supernal Degree, which animates all things; it shall heal you, and exist within you.

10. MI is the upper edge of Heaven, MA is the lower edge of Heaven. This was inherited by Yaakov, that he shines from edge to edge, from the first edge, which is MI, until the last edge, which is MA,for he stands in the middle. Therefore, who has created this?

11. Rabbi Shimon said, “Elazar, my son, stop talking and reveal to us the supernal secret, which the people of the world know nothing of.” Rabbi Elazar was silent. Rabbi Shimon wept and said, “One minute.” Rabbi Shimon said, “Elazar, what is ELEH (these)? If you say the stars and the signs of the zodiac, have they not always been seen? However, MA (what) were created, as it is said, by the word of the Creator were the Heavens made. If it is about concealed things, then it is not written ELEH, because they are revealed.

12. But this secret was never revealed, until one day when I was at the seashore, Eliyahu came and told me: “Rabbi, do you know what this is, WHO HAS CREATED THIS?” I told him: “These are the Heavens and their hosts, the works of the Creator, that man can look at them and bless them, as is written, ‘When I behold Your Heavens, the work of Your hands, our Master, how glorious Your name is throughout all the earth’!"

13. He told me: “Rabbi, there was one thing concealed before the Creator, which He revealed to the Supernal Assembly, and it is this. When the concealed of all the concealed desired to reveal Himself, He first made one single point, and this point ascended and became a Thought. With it, He drew all the forms and with it engraved all the images.

14. He engraved inside a concealed, sacred candle an image of a concealed image of the holy of holies. A profound structure emerged from the depth of that thought, and it is called MI – who, which is the inception of the structure both standing and not standing, which is hidden deep inside the name. It is not called, but only MI – who. He desired to reveal Himself and to be called this name, so He clothed Himself in a precious, radiant garment and created ELEH, and ELEH ascended in name. These letters combined with these, and the name Elokim was completed. And until He created ELEH – this, Elokim did not ascend to form the name Elokim. And these sinned in worshipping the golden calf. Of this secret it is said, ELEH is your Lord, Israel.

15. Just as the letters MI joined the letters ELEH, so does this name remain forever united, and on this secret stands the world. Eliyahu then flew away, and I could not see him. It is from him that I knew this, which stands on the secret, and its explanation. Rabbi Elazar has come, and all the disciples, too, and they bowed down before him, wept and said, if we had (not) come into this world but only to hear this secret, it would have been enough.

16. Rabbi Shimon said: “Onto these Heavens and their hosts were created in MA, as it is said, ‘When I behold the Heavens, the works of Your hands,’ and it is said, ‘ MA, how glorious Your name is throughout all the earth, which You set Above the Heavens, it ascends in name.’ That is why it created Light for Light, clothed this into this, and elevated in the Supernal Name, this the Creator created in the beginning. This is the Supernal Creator, for MA is not such and was not created.

1. Rabbi Hizkiyah opened (began): “It is said, as a rose among thorns” (Shir HaShirim, 2:2). He asks, “What does a rose represent?” He answers, “It is theAssembly of Israel, meaning Malchut. For there is a rose, and there is a rose.Just as a rose among thorns is tinged with red and white, so does the Assemblyof Israel (Malchut) consist of judgment and mercy. Just as a rose has thirteenpetals, so the Assembly of Israel consists of thirteen properties of mercy,surrounding it on all sides. After all, Elokim (the name of the Creator thatalludes to His attitude towards the lower ones by the force of judgment), asit is said, ‘In the beginning, Elokim created’ (the first sentence in the Torah), In the beginning (initially) when He thought it, He created thirteen words tosurround the Assembly of Israel and to protect it, and here they are: THE,HEAVEN, AND-THE, EARTH, AND-THE EARTH, WAS, EMPTY, AND CHAOTIC, AND-THE DARKNESS, OVER, THE FACE, OF THE ABYSS, AND-THE SPIRIT, up to the word Elokim” (In Hebrew, “and” is written inconjunction with the word following it. Hence, it is considered as one word).

As its object of study, Kabbalah takes the only creation, the only thing that exists besides the Creator – man’s self, or “I,” and researches it. This science breaks down the self into parts, explains the structure and properties of each part, and the purpose of its creation. Kabbalah explains how every part of man’s self, called “the soul,” can be changed so that one would reach the goal of creation, the state desired by both the Creator and man himself, provided he realizes it.

There is not a science in the world that can describe, either graphically or analytically, through use of formulas, our sensations and desires, and how diverse and multifaceted they are. That is how fickle, unpredictable, and absolutely distinct they are in everyone. This is because our desires surface in our mind and sensations in a gradual order, in a certain sequence, so we may acknowledge and correct them.

Our self is our essence, the only thing that characterizes an individual. However, it is ever-changing, and what remains is merely an external, animate shell. This is why it is said that every moment man is born anew. Yet, if this is so, how should we regard one another, and how should we perceive ourselves? How can we possibly “stabilize” anything within and outside of us if we are constantly changing, and all that we perceive is a function of our inner state?

The Creator is the source of Light (pleasure). Those who draw near Him sense Him as such. Such people, who draw near the Creator and thereby sense Him, are called Kabbalists (from the word Lekabel – to receive the Creator’s Light). One can draw near the Creator only through equivalence of desires. The Creator is incorporeal, and can only be sensed with our heart. Naturally, what is meant by “heart” is not the pump that mobilizes blood through our veins, but the center of man’s every sensation.

However, one cannot sense the Creator with just his heart, but only with a small point in it. And to feel this point, man must develop it himself. When one develops and expands this point, the sensation of the Creator, His Light, can enter it.

Our heart is the sum of our egoistic desires, and the small point within it is part of the spiritual, altruistic desire implanted from Above by the Creator Himself. It is our task to nurture this embryo of a spiritual desire to such an extent that it (and not our egoistic nature) will determine all of our aspirations. At the same time, the egoistic desire of the heart will surrender, contract, wither, and diminish.

After being born in our world, one is obliged to change his heart from egoistic to altruistic, while living in this world. This is the purpose of his life, the reason behind his appearance in this world, and it is the goal of all creation. A complete replacement of egoistic desires with altruistic ones is called “the End of Correction.” Every individual and all of humanity must attain it in this world together. Until one achieves this, he will continue to be born into this world. The Torah and all the prophets speak exclusively of this. The method of correction is called “Kabbalah.”

One can change his desires only if one wishes to change them. Man is created an absolute egoist; he can neither adopt different desires from other people or from the surrounding world – as his surroundings are just like him – nor does he have any link to the spiritual worlds, since such a link is possible only through mutual properties. The spiritual can only be perceived in altruistic desires.

Hence, an individual in our world has no chance of transcending the boundaries of this world on his own. That is why we were given the Torah and its most effective part, Kabbalah – to help man acquire the desires of the spiritual worlds.

In order to create man in remoteness to Himself, so that man would realize his insignificance and would come independently to the desire to ascend, the Creator created all creation as degrees descending from Him. The Creator's Light descended along these degrees, and at the lowest degree, created our world and man in it. Having realized his insignificance and wishing to ascend to the Creator, man (to the extent that he wishes to approach the Creator) ascends along the same degrees by which his initial descent took place.

In all, there are ten degrees, called “ten Sefirot”: Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut. Like ten screens or curtains, these ten Sefirot conceal the Creator’s Light from us or the Creator Himself (which is the same thing). These ten screens constitute the ten degrees of our remoteness from the Creator.

Therefore, in order to draw near the Creator by one degree, the lowest one above our own properties, we must acquire the properties of that (lowest) degree. This means that our properties become similar to the properties of that degree, rather than remaining inferior to it. To acquire similar properties means to have the same desires. As soon as our desires coincide with the desires of that degree, its concealment fades, and we seemingly exist on it, and only nine degrees separate us from the Creator.

However, the last, lowest degree differs from all the others: as soon as one ascends out of our world and onto the first degree, he already begins to see (sense) the Creator. And all the subsequent degrees are degrees of drawing closer to the Creator. Only the very last degree, at which we presently exist, conceals the Creator completely, whereas all of the Higher Degrees only distance Him.

Although we count ten degrees, there are in fact only five of them. This is because six degrees: Hesed, Gevura, Tifferet, Netzah, Hod, and Yesod combine into one Sefira, called Zeir Anpin(ZA).ZA itself is sometimes referred to as Tifferet, for this Sefira reflects the common attributes of all of its six Sefirot.

So, there are five degrees of concealment from the Creator down to our world: Keter, Hochma, Bina, ZA, and Malchut. Every degree is alternatively called Olam (world), from the word Haalamah (concealment). Every degree has its sub-degrees, called Partzufim (plural for Partzuf), and every sub-degree has its own sub-degrees, called Sefirot (plural for Sefira). Thus, in all, 5 x 5 x 5 = 125 degrees- Sefirot exist between us and the Creator.

Below is a table of the degrees from the Creator down to our world:

The Creator: an absolutely altruistic desire to create a soul (man) in order to fill it with delight.

The World of Infinity: the existence of souls in the ultimate, perfect state.

Our world: the five egoistic desires felt in the heart.

(*) – Consists of five Sefirot – Keter, Hochma, Bina, ZA, and Malchut.

In all, there are 125 degrees from the Creator to our world.

THE GOAL OF CREATION

Since there is no notion of time in the spiritual, we already exist in our ultimate, perfect state in the World of Infinity (Ein Sof). Because desire in the spiritual designates action, desire itself acts, without a body. Therefore, when the desire to create souls (the will to enjoy) appeared in the Creator, when He wished to fill them with the most perfect delight – to sense Him and to delight in His perfection – to make creatures just as He is, His desire was immediately realized. Thus appeared the World of Ein Sof, in which we already exist in our final state.

However, we still need to attain this state in our sensations. This is reminiscent of a sleeping person: even though he is sleeping somewhere, he does not understand where he is until he wakes up. However, in order to achieve this perfect state, we must go through a gradual process of transformation of our inner properties (desires), which corresponds to the spiritual ascension from our world through all the worlds, to the World of Ein Sof.

To lead us to the final state, the Creator governs us from Above through all the worlds. Thus, there is nothing in our world that does not originate in the World of Ein Sof, where the final state of every soul determines the path that it is destined to travel in general and the changes that it has to undergo in particular at every moment (state) of its spiritual advancement towards the World of Infinity.

There is no way back: everything that happens is dictated by the necessity to bring every soul to its final state. Only this goal determines the state of our world at every second, what happens to it in general and to each of us in particular. The Creator created nothing for naught. Rather, everything serves His purpose.

However, the will that stems from Above does not exclude our active participation in our own advancement. Instead of being slaves that move under the compulsion of a beating stick called suffering, we can turn our path of suffering into the path of Torah – to actively and quickly travel this path from below upwards on our own by realizing that the Creator’s purpose is indeed desirable.

This is possible via a request for spiritual elevation – raising MAN, a prayer. In response, we will receive spiritual strength from Above that will help us improve our qualities, i.e., to ascend. The entire Torah speaks only of this, and Kabbalah goes further still and provides a detailed explanation of the path itself. As if on a map, it depicts what we go through and where (in what state and at which degree) we are now.

Kabbalah studies the structure of the spiritual worlds. The purpose of these worlds is to weaken the Creator’s signals (desires) so that we could understand them with our egoism and realize them with our mind. In Hebrew, the word for “world” is Olam (from the word Haalamah – meaning concealment), for these worlds conceal and weaken the Creator’s Light to such an extent that we can feel it.

Depending on everyone’s spiritual qualities, on the degree of one’s attainment (complete egoism = our world, partial altruism = spiritual worlds), we perceive the Creator or His Light differently at each of the 125 degrees. These 125 degrees amount to just ten, called “the ten Sefirot between the Creator and us,” where every lower Sefira transmits less of the Creator’s Light, as perceived by those at that degree. The lower the Sefira, the less of the Creator’s Light it lets through to those that are below it.

SEFIROT

These are the names of the Sefirot: Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut. However, six of them are combined into one Sefira, called Zeir Anpin, so in all there are five Sefirot: Keter, Hochma, Bina, ZA, and Malchut. Also, ZA himself (ZA is usually considered a male Sefira) is sometimes called Tifferet, since Tifferet is his main Sefira, absorbing within itself the properties of all six Sefirot of ZA. Thus, the Creator created only five Sefirot:

Keter – the Creator’s desire to bestow delight upon us, Malchut;

Hochma – the pleasure itself, which the Creator wishes to bestow upon us;

Bina – passes the pleasure from Hochma to ZA;

ZA – accepts the pleasure from Bina and passes it to Malchut;

Malchut – receives the pleasure.

Bina consists of two parts: her upper part, called GAR or AVI, is unwilling to receive the Light from Hochma. However, since the Creator wishes to impart this Light to the lower ones, the lower part of Bina, called ZAT or YESHSUT, receives the Light from Hochma and passes it to ZA. ZA does not want to receive the Light, but Malchut (to the extent of her correction) evokes ZA to receive the Light from Bina and pass it on to her. Hence, we sometimes speak of the general reception of the Light by ZA and Malchut, which are together called ZON(ZA and Nukva).

The process is such that Malchut – to the extent that her desires are corrected from egoism to altruism – asks ZA to receive the Light “for the Creator’s sake.” To this extent, ZA requests the Light from Bina. Subsequently, Bina turns to and receives the requested amount of Light from Hochma, then passes it to ZA. Malchut (to the extent of her corrected properties) merges with ZA via equivalence of form (desires), and receives this Light.

Keter, Hochma, and GAR of Bina do not want to receive the Light, but starting with ZAT of Bina(YESHSUT), the desire to receive the Light so as to pass it to the lower ones appears in the Sefirot.

Malchut herself is the creature – the egoistic will to receive pleasure, to enjoy the Creator’s Light. This desire is to enjoy the Creator’s Light or the Creator (which is the same thing) is the essence of Malchut. We are parts of Malchut. However, if we have only egoistic desires, we feel the Creator’s Light as pleasures in our world. This is a micro dose of His Light. By correcting our desires (properties), we can ascend the spiritual degrees of the Upper Worlds, and there experience the Creator’s true delight.

According to the Thought of Creation, Malchut must receive the Light from the four previous Sefirot, and delight in it. Hence, Malchut herself consists of five parts: she receives the Light from the preceding Sefirot in four parts, and senses it in the fifth.

All the Sefirot that precede Malchut (excluding Malchut) are similar to our sensory organs, and Malchut is like the heart that receives from all organs: brain, sight, hearing, smell, taste, and touch. The heart is Malchut, and the sensory organs are the first nine Sefirot that precede Malchut. All of these parts of Malchut are egoistic – they wish to receive the Light (pleasure) so as to enjoy it. With such properties, Malchut cannot receive more than a micro dose of the Light of our world, sensing the Creator in a manner called “this world.”

However, if Malchut, i.e., every one of us, were to receive desires (aspirations) from Above to bestow delight upon the Creator to the same extent that we feel the Creator bestowing upon us, with this property (desire), man would ascend spiritually to a degree above our world. He would sense the Creator as spiritual Light, altruistic pleasure and great knowledge, attainment of supernal thoughts and the essence of existence.

SCREEN

Malchut (man) can receive the Light only in anti-egoistic desires. If such desires appear in Malchut as a result of the realization that egoism is her enemy (with the help of Kabbalah), to the extent of her hatred for it, Malchut can repel the egoistic pleasures for the sake of spiritual perfection, i.e., similarity to the Creator in her desire to please Him and act for His sake.

This ability to repel selfish reception of pleasure is called “a screen,” and the repelled pleasure is called “Returning Light,” and the pleasure that comes to Malchut is called “Direct Light.” It is precisely in the repelled pleasure, meaning in the desire to bestow whole-heartedly, selflessly, that man can sense the Creator’s Light and Supreme Knowledge.

Since Malchut (man’s egoism) has to repel pleasure from the five parts of her egoism, the reflecting screen must also consist of five parts. Hence, it creates five parts of the Returning Light. The five parts in Malchut are called by the names of the Sefirot from which they receive. The five kinds of Direct Light are called NRNHY: Nefesh, Ruach, Neshama, Haya and Yechida. The Light that emanates from the Creator descends in the following order:

Yechida

Haya

Neshama

Ruach

Nefesh

PARTZUF

After Malchut reflects the Light (pleasure), she decides to receive it in order to delight the Creator, because He wants Malchut to receive pleasure and feel Him. The reflection of all the incoming pleasure is called Rosh (head). The partial reception of the Light to the extent of one’s anti-egoistic powers is called Toch (interior). The unfulfilled desires (due to the absence of a screen on them) are called Sof (end) (See diagram on page ADD PAGE NUMBER WHEN PRE-PRINT IS READY).

This is the structure of the soul (Kli, vessel, corrected altruistic desire, Partzuf or spiritual body). We call the parts of the spiritual structure by the names of our physiological body: head, body, and limbs. There are five parts in the Rosh (head): skull – Galgalta, eyes – Eynaim, ears – Awznaim, nose – Hotem, and mouth – Peh. There are five parts in the Guf (body) from the mouth – Peh to the navel – Tabur. In the limbs, there are five parts from the navel to the toes (see below diagram).

THE INVERSE PROPORTION BETWEEN THE VESSEL AND THE LIGHT

The more strength Malchut has to oppose egoism, the greater the Light that enters her. However, although one works on the correction of the vessel’s coarser part, he receives the Light from his efforts in his subtler desires. In other words, there is an inverse proportion between the vessel and the Light: the coarser the desire (Kli) that is corrected, the greater the Light that enters Malchut (vessel); however, it enters her Upper Kli (desire).

Since Malchut (i.e., all that exists apart from the Creator) is absolutely egoistic, she can only be corrected by imparting onto herself the properties of Bina, the Creator – bestowal without reception. This is the property of absolute altruism, of selfless bestowal. To receive such a property (desire) is tantamount to ascending from the level of Malchut to the level of Bina.

Malchut herself is the will to receive pleasure. The ban imposed on the reception of pleasure for oneself is called the First Restriction (Tzimtzum Aleph). Restriction is a ban on the reception of pleasure; however, if the receiver aspires to please the Creator and not himself, he is allowed to receive the pleasure. Whether Malchut wants it or not, if she (soul, man) has egoistic desires, the Light will not enter her (be felt within her). Hence, we are utterly unable to feel the spiritual (the Creator).

THE STATE OF KATNUT (SMALLNESS)

Yet, Malchut is not the only Sefira that cannot receive the Light: from the world of Atzilut and below, Sefirot Bina and ZA cannot receive the Light either. This ban is called the Second Restriction (Tzimtzum Bet). In this restriction, Malchut seemingly ascends in her desires to Sefira Bina. Her desires of “reception” dominate three Sefirot: Bina, ZA, and Malchut, as Sefirot Bina and ZA also fall under the rule (desire) of the elevated Malchut.

If a Partzuf has no strength to oppose its egoistic desires of reception in Sefirot Bina, ZA and Malchut (AHP), its lower part is not entitled to receive the Creator’s Light, as it will receive it selfishly, thereby causing great harm to itself. To avoid this, the upper part of the Partzuf – SefirotKeter and Hochma (GE) – separates from the lower part by Parsa (partition), through which the Light cannot pass downwards. Therefore, as a result of Malchut’s ascent to Bina, each degree was divided into two parts:

Malchut restricted the spreading of Light inside the Partzuf, and two parts were formed in her: GE receives the Light, i.e., Sefirot Keter and Hochma receive the Lights Nefesh and Ruach, while the other part of the Partzuf (Sefirot Bina, ZA, and Malchut) is below the Parsa, and therefore does not receive the Light. Their corresponding Lights – Neshama, Haya and Yechida – also remain outside of the Partzuf.

This degree (Partzuf) is deprived of the Light Neshama-Haya-Yechida and is left with just the Light Nefesh-Ruach, called “air.” This is designated by the entry of the letter Yod into the word Light (Ohr = Aleph-Vav-Reish). Thus, the word Light (Ohr) turns into air (Avir = Aleph-Vav-Yod-Reish). This state of the vesselis called Katnut (small state). In other words, the ascent of Malchut to Bina is designated by the entry of the letter Yod into the word Light (Ohr = Aleph-Vav-Reish +Yod = Aleph-Vav-Yod-Reish = Avir – air). This means that because of Malchut’s ascentto Bina,the Partzuf lost its Light and was left with air.

In such a state, the degree or Partzuf is called Katnut (smallness), where Sefirot Keter and Hochma have only the Light Nefesh-Ruach, as Sefirot Bina, ZA and Malchut are below the Parsa, and do not receive the Light. The Parsa prevents the Light from spreading below it. Sefirot Keter-Hochma and Bina-ZA-Malchut are designated by the following letters:

In the reverse order, these letters form the Creator’s name Elokim, where GE = letters Mem + Yod = IM (pronounced as MI), and AHP = letters Aleph + Lamed + Hey = ELEH. Since man attains the Creator from below upwards, the Creator’s name ELOKIM is read from below upwards.

After the birth of all the worlds and the descent of the entire Creation to our world, all the Partzufim of the world of Atzilut and the worlds of BYA passed into the state of Katnut. Thus, the Light is present in GE, but absent in AHP. AHP of the Upper Degree fell into GE of the lower degree, thus forming the spiritual ladder between the Creator and man in our world, and the lowest part of the last spiritual degree of the world of Assiya fell into a point in man’s heart. Consequently, all the intermediate degrees now exist one inside the other: AHP of the Upper Degree is inside GE of the lower one:

The sum of man’s desires is referred to as his heart. Since the nature with which we are born is absolute egoism, man does not feel the spiritual point in his heart. However, at some point in one of his reincarnations, man begins to gradually strive towards attainment of the causes of life, its evaluation; he yearns to attain himself, his source, just as you do right now. Man’s aspiration to the Creator is precisely this aspiration to attain his origin. Man’s discontent in life often helps him in this search, when there’s nothing that appeals to him in his surroundings. Such circumstances are sent from Above in order for man to start feeling an empty point in his heart, and to stimulate in him the desire to fulfill it.

The Creator manifests as the altruistic property to bestow pleasure without any benefit for Himself. From this, we can understand the property of Sefirot Keter, Hochma, and Bina that share the Creator’s property of bestowal. The only creation is Malchut, the will to receive the Light (pleasure). All of us and our entire world are the lowest part of this egoistic Malchut.

THE STATE OF GADLUT (GREATNESS/ADULTHOOD)

However, if one (Malchut) raises MAN, the request for his spiritual ascent, by making efforts to free himself from egoism and by praying to the Creator for help, the Light AB-SAG descends from Above. It comes from the world of AK, brings Malchut altruistic strength and enables her to return from Bina back to her place. In other words, Malchut’s ability to refrain from selfish reception of pleasure is complemented with the strength to receive pleasure for the Creator’s sake, to receive the Light of Hochma within AHP, for His sake.

Subsequently, AHP, or Sefirot Bina, ZA and Malchut, become reactivated, the Partzuf regains all five Kelim (parts), the letter Yod disappears from the word Avir (air), and it turns to being Ohr (Light). In that state, all five Lights NRNHY fill the Partzuf, the letters MI join the letters ELEH, forming the Creator’s name – Elokim. This state is called Gadlut (greatness/adulthood).

ASCENT OF THE LOWER ONE TO THE UPPER ONE

As a result of Malchut’s ascent to Bina, the Upper Partzuf establishes contact with the lower one. As a result, the lower Partzuf can ascend to the level of the Upper One. This is the reason for the second restriction: to give the lower ones (man) the opportunity to ascend to the World of Infinity, up to the Creator Himself.

In order to establish this contact, the Upper Partzuf deliberately diminishes itself, descends to the level of the lower Partzuf, and becomes similar to the lower one in its properties. AHP of the Upper Partzuf willingly falls into GE of the lower one, as though it has no strength to receive the Light, and they become a single whole. This is similar to a scenario when a strong individual joins a society of criminals, imitating their behavior, so that after being admitted into their circle and establishing contact with them, he will gradually influence and correct them.

How? The Upper Light (the so-called Light of AB-SAG) comes and provides AHP of the Upper Partzuf with the strength to ascend to their GE. And GE of the lower Partzuf ascend together with them: because they were a single whole and equivalent in their properties below, they receive the same strength to ascend.

Upon receiving the Light of AB-SAG, GE of the lower Partzuf become like Upper One. Therefore, we should not regard the second restriction as negative, but as help from the Upper Partzuf. It descends to the lower Partzuf by corrupting its own properties in order to equalize itself with the lower one, so as to subsequently ascend together with it to its previous level. This way, the lowest degree can ascend not only to the next Higher One, but also to the Highest Degree of the spiritual ladder.

THE LIGHT OF ZON IS THE LIGHT OF THE WORLDS BYA

Partzuf YESHSUT is AHP of Partzuf Bina of the world of Atzilut, and all that it receives and passes to ZON of the world of Atzilut subsequently descends to the worlds of BYA and then to us.

In the small state (Katnut), AHP of YESHSUT falls into ZON. Then YESHSUT receives strength, and by elevating its AHP, it elevates ZON, too. By ascending to YESHSUT, ZON become similar to it and receive the Light at the level of YESHSUT. ZON can never receive the Light of Hochma in their own level; they can only receive the Light of Hassadim, the Light essential to their existence.

ZON of the world of Atzilut are called Olam (world), just as our world is also called Olam, for all that ZON de Atzilut receive can be received by man in this world. And vice versa – all that ZON de Atzilut cannot receive is unattainable to man, for we attain only up to the level of ZON, and not higher.

And since ZON cannot receive the Light of Hochma in their place, the Creator purposely initiated the second restriction, thereby lowering the Sefirot of AHP of Partzuf YESHSUT down to ZON, so that ZON would be able to ascend to YESHSUT and higher, up to the Highest Degree. Hence, it is said in the Torah (Beresheet Barah): “In the beginning the Creator created all in judgment (restriction), but after seeing that the world (ZON) cannot exist (receive all of the Light of Hochma prepared for it), added to judgment the property of mercy.”

In the beginning, He elevated Malchut (the restriction of YESHSUT, for Malchut is restricted from receiving Light) to Bina (mercy of YESHSUT). As a result, AHP of YESHSUT fell into ZON and merged with them. However, the world (ZON) still cannot exist in this way. Hence, the Creator added mercy to judgment: He gave YESHSUT the strength to elevate its AHP together with ZON to the degree of YESHSUT. There, ZON receive the Light of YESHSUT and pass it down to all the worlds of BYA and to our world.

CORRECTION IN THREE LINES

Each of the ten Sefirot in turn consists of ten individual sub- Sefirot. Malchut ascends to Bina in each individual Sefira, i.e., to the full height of the ten Sefirot; in each particular Sefira, Malchut moves up from its place to the place of Bina in that Sefira:

(M - ZA - | B - H - K) - K

(M - ZA - | B - H - K) - H

(M - ZA - | B - H - K) - B

(M - ZA - | B - H - K) - ZA

(M - ZA - | B - H - K) - M

The sign | signifiesaparticular Parsain a Sefira, the restriction imposed on the spreading of Light. GE that remain in each Sefira above the Parsa are called the “right line,” for there is Light in them. Malchut that ascends to Bina in each Sefira creates the “left line” with her restriction on the reception of Light. A Zivug made on the elevated Malchut (only on the free, unrestricted Kelim KHB) allows the Light of Hassadim to shine in GE, and this reception of the Light of Hassadim in GE is called the “ middle line.”

Now let us clarify what is written in The Zohar: There are ten Sefirot: Keter (K), Hochma (H), Bina (B), Hesed (H), Gevura (G), Tifferet (T), Netzah (N), Hod (H), Yesod (Y), and Malchut (M). However, there are actually only five of them: Keter (K), Hochma (H), Bina (B), Tifferet (T), and Malchut (M). This is because Tifferet (alternatively called Zeir Anpin – ZA) consists of six Sefirot, from Hesed to Yesod. Five Sefirot KHB-ZA-M created five Partzufim in each world. In the world of Atzilut, these Partzufim are Arich Anpin(AA), Abave Ima(AVI), and Zeir Anpin and Nukva(ZON). Keter is called AA; correspondingly, Hochma and Bina are called AVI; and ZA (Tifferet) and Malchut are called ZON.

The essence of the seven days of creation lies in Partzufim ZA and Nukva of the world of Atzilut, which consist of seven Sefirot: HGT-NHYM. And from the description of creation it transpires how AVI(Hochma and Bina) beget ZON (all of creation, including us) and elevate them to their final state during the 6,000 years. This is what The Book of Zohar tells us.

Rabbi Hizkiyah began his explanation of Nukva of the world of Atzilut by clarifying the birth of ZON from Ima (Bina), called Elokim. That is why he began his explanation with a rose, Nukva of ZA. At the utmost completion of its development, Nukva of ZA is called KnessetIsrael, the Assembly of Israel. For Nukva consists of all the souls called Israel; hence, it is said that a rose is Knesset Israel.

There are two states in a rose (Malchut). The lowest, initial, small state (Katnut) is when Malchut consists only of Sefira Keter filled with the Light Nefesh, while her other nine Sefirot are those that fell from the world of Atzilut to the world of Beria. The other state of Nukva is mature, big, complete (Gadlut), when her nine Sefirot ascend from the world of Beria back to the world of Atzilut, and complete the full ten Sefirot of her Partzuf. Then, being equal to her husband, Malchut ascends together with him to AVI and clothes them, i.e., receives their Light.

The clothing of the lower, outer Partzuf onto the Upper, Inner One means that the lower Partzuf attains a part of the Upper One, ascends to a Higher spiritual level, and becomes in some way similar to the Upper Partzuf.

In that state, ZA is called Israel, from the letters LI (to me) and ROSH (head), which signifies the state of Gadlut, while Nukva is called “the Assembly of Israel,” for she accumulates all of the Light of her husband, ZA, and passes it to the lower ones – the souls in the worlds BYA.

Nukva’s state of Katnut is called “a rose among thorns,” for nine of her lower Sefirot in the Katnut state fell under the Parsa of the world of Atzilut, thereby losing the Light of the world of Atzilut, and becoming as dry as thorns. And in her Gadlut state, Nukva is simply called “a rose” or “the Assembly of Israel.” This is why it is written, “there is a rose, and there is a rose.”

The color red designates the rose’s connection with the outer, impure forces, which, because of this connection, can suck the strength (Light) from it. This is because nine of her Sefirot are in exile below the world of Atzilut, in the world of Beria, which may already contain impure forces. And the rose also has a color white in its Sefira Keter, for her Sefira Keter is in the world of Atzilut, above the Parsa, where there is no contact with the lower, impure forces. In other words, there are two opposite states: perfection and its absence, Light and darkness. They are felt by him who merits it.

It is therefore written that just as a rose among thorns is tinged with red and white, so does the Assembly of Israel consist of judgment and mercy. This shows that in Gadlut, when Malchut is called Knesset Israel, even though she ascended to Bina and clothed her, she still retains the property of judgment, of restriction – an attitude that’s tough and just, rather than compassionate. This is so because she needs a screen (a force of resistance to her egoistic desires), which, if available, enables Malchut to receive the Upper Light.

The law, judgment, or restriction does not allow for the reception of Light in egoistic desires. The screen, the aspiration to oppose one’s egoistic desires, repels the Upper Light (pleasure) back to its source, the Creator. The Light that man sends back is called “Returning Light” or the “Light of Judgment.” To the extent of the intensity of the reflective force (i.e., the force of resistance to one’s will to receive), man is allowed to receive the ten Sefirot of the Upper Light (called the Direct Light or the Light of Mercy) for the Creator’s sake, in precisely these altruistic desires. And that is why, even in its complete state, the Assembly of Israel consists of judgment and mercy, which corresponds to the red and white colors of a rose among thorns.

And this is the pool made by King Shlomo (Solomon). It is built on twelve bulls, for the nine lower Sefirot of Malchut that fell to the world of Beria were corrected there from twelve heads of bulls. One of their Sefirot, Keter, which remained in the world of Atzilut, is called the “pool” that is built on these bulls. Together, they are called thirteen rose petals. (The reason why the ten Sefirot of Malchut are divided by ten- Hassadim or thirteen - Hochma will be clarified later).

The Light of a complete Nukva is called Hochma, as it contains the Light of Wisdom, and originates from the thirteen names called “the thirteen attributes of mercy.” However, the main thing that Rabbi Hizkiyah wants to tell us is that a rose among thorns is above the Assembly of Israel, because, as is well known, all that is present in Nukva’s complete state must exist in her small st