Several preliminary remarks

1. The terms that are used in most fields of knowledge and study are generally not translated into any other language. For example: In medicine, Latin terms are used; in Music, Italian terms are used. This is also the case in our texts. It is impossible to translate many Kabbalistic terms into English due to the actual meaning of the words, the numeric value of the letters, which comprise the words (Gematria), their form and elements as well as other factors that are extremely important.

It would be most desirable to leave the terms in Hebrew, because even the form of their inscription contains deep meaning. Yet, for different reasons, we were unable to do so.

Depending on the way terms are used in the text, we use prepositions that correspond to the English language. For instance: "in Sefira," and "from Masach,"- Hebrew endings are used to define the plural tense. For example: In feminine gender the plural of Sefira becomes Sefirot, or in the masculine gender the plural of Partzuf becomes– Partzufim.

The Spiritual Worlds are not limited by space, time, or position (place or movement). The visual form of an object does not exist in them. For this reason, all the graphical representations are just portrayal of the correlation between the spiritual objects.

2. Kabbalah uses the language of branches. This means that the words defining the objects of our world refer to their spiritual counterparts. It’s necessary to constantly remember this and to learn to sense what’s being implied by the names of the spiritual actions and objects.

3. Cognition in Kabbalah as in any other science is gradual and layered. At first one learns the easiest, the top layer, the initial data, simplified schemes, and the general picture. Then the second stage comes – the thorough analysis of every detail. This is followed by the third stage – the combination of all the details into a unified picture. Analysis and synthesis is the concluding stage.

This way the material is comprehended more efficiently. Gradually, the general picture becomes clearer, the details are clarified, and all the processes are comprehended on a perceptive level, as opposed to a speculative level. It is said that a specialist in any field is the person who perceives the material without any devices or sketches, by using the sixth sense, so to speak.

Kabbalah also requires repetitive comprehension of the text and work on oneself, until the feelings are equal to the material that’s being studied, and, as a result, come to the surface. This could be compared with the fulfillment of the musician reading the score – the notes give him a complete picture about the work of music. The music sounds in his head without the aid of musical instruments.

4. Therefore, during the first reading, it’s enough to understand just the order of the creation of the Spiritual Worlds and our world.

During the second reading – the reasons for their creation. Only afterwards – the path of a man - from our world, from down – up, towards the Spiritual Worlds and through them - to the Source. Under no circumstances does this refer, as some might think, to the desire to “relocate to the other world”, to die. As it’s been said previously, our goal is to live in both worlds simultaneously, attaining the Creator.

5. If by advancing in your studies you find the material to be less comprehensible, don't worry. This is normal and it indicates the correct relationship to the material as well as movement forward.

 

Continue your studies and understanding will come!

Before the Creation appeared there was only the Creator.

0. The Creator emanated Light. The Light constitutes His desire to create beings and bestow delight upon them. This phase of the Creation is called Phase 0 or Keter (lit.: a crown).

1. The spreading Light creates a desire to receive pleasure from it. This desire is called a vessel. The vessel is completely filled with the Light and enjoys it. This is Phase 1 or Hochma.

2. Enjoying the Light, the vessel begins to feel the Light’s property – “to bestow”. As a result of this, the vessel transforms its desire to receive pleasure into a desire to bestow (to give). The vessel wishes to be similar to the Light, refuses to receive, expels the Light and wants to bestow. This is Phase 2 or Bina.

3. Phase 2 (the will to bestow) generates an act of giving: the empty vessel starts feeling that it cannot give unless it receives. Hence it resumes receiving as in Phase 1, but of its own free will.

As a result of this decision the next phase emerges: a will to receive as in Phase 1 combined with a will to bestow as in Phase 2. Such a mixed phase is called Phase 3 or Zeir Anpin.

4. This vessel consists of two opposite states. It discovers that it is a lot more natural for it to receive than to bestow. An independent desire to receive (unlike the one given from above as in Phase 1) is born in the vessel for the first time. The vessel becomes completely filled with the Light of Hochma. This is Phase 4 or Malchut.

This infinitely filled vessel is considered the genuine, true Creation, because its desires come from within it as distinct from the vessel in Phase 1, which, having no aspirations of its own, was filled with the Light, because the Light, the Creator so wished.

Only in Phase 4 the Creation freely chooses to receive the Light emanating from the Creator. This first desire to enjoy the Light emerges from within the Creation.

Phases Hochma, Bina, Zeir Anpin and Malchut are called the four phase of the Straight Light emanating from the Creator in order to create a desire to receive, Malchut, the true Creation.

 

Correspondence of the Designations in the Texts and Pictures

Stage 0 – Behina Shoresh

Stage 1 – Behina Alef

Stage 2 – Behina Bet

Stage 3 – Behina Gimel

Stage 4 – Behina Dalet

Nothing else exists in the world except these two: the Creator’s desire to bestow delight and the Creation’s will to receive it. Absolutely everything submits to this rule. Whatever we may say about the Creation at all stages of its evolution: inanimate, vegetative, animate and human – all the created beings wish to receive a spark of the Light, meaning they strive after pleasure. The Creator made the Creation in such a way that it would enjoy His Light in absolute perfection, in an endless and unlimited manner.

But if the Light enters the vessel and completely fills it, the vessel does not want to receive anymore, the Light destroys desire and, for the lack of it, delight disappears. We all know from experience that even being very hungry we start eating, and after a while we feel satisfied and reluctant to continue, no matter what delicacies may be placed before us.

How can we make pleasure perfect and unlimited? A special scheme was devised by the Creator for that purpose. It consists in the fact that if pleasure is felt not because you receive it for yourself, but because by this you bestow delight upon another, it becomes infinite, because it depends on how much you can give. The more people you can bestow upon, the more pleasure you receive.

Such a state creates eternal existence and perfection and refers to the Creator’s properties. This is the state the Creator wants all the created beings to achieve. If the Creation wishes only to receive, it naturally finds itself in a closed state and can feel only what is inside it. If it could only sense how delighted the Creator is by the Creation’s reception, it would enjoy endlessly, like a mother, who is delighted to give to her child.

One can enjoy infinitely only if the reception is not for one’s own sake, i.e. one receives delight for the Giver’s sake. Then the Light, which enters the vessel, does not eliminate a desire to enjoy it. This is the most optimal model of existence, sheer perfection.

The Light does not simply bring pleasure. This is the delight from unlimited attainment, infinite existence, self-knowledge and self-analysis. This is the sensation of eternity, perfection and bliss on all coordinates.

The ideal model is as follows: the Creator bestows the Light upon the Creation. The Creation lays down one condition: it agrees to receive the Creator’s Light provided this reception gives pleasure to Him. Such a model is called the reflected Light, in contrast to the Creator’s Straight Light.

First of all, for realizing this model there should be a desire attracting the Straight Light to the Creation. Then the Creation p laces a screen in the Light’s way, preventing the egoistic reception of pleasure, as if saying that it can accept delight if it is e quivalent to bestowal, i.e. receive for the Creator’s sake.

Then the Creation becomes like the Creator. It turns out be an exchange of a sort: the Creator bestows delight upon the Creation, which agrees to accept it only if it brings Him pleasure.

Baal Sulam gives a very simple and comprehensible example of a guest calling on a host. The host puts various dishes on the table and invites his guest to have a meal. The guest takes a seat, but is too embarrassed to eat. First, he does not want to be a receiver; secondly, he is not quite sure the host is sincere in his attempts to give him a treat.

The guest feels shame, because he receives, while his host is a giver. So the guest refuses to eat altogether in order to find out what the host’s true desire is.

If the host starts asking his guest to taste the food and thus please him, demonstrating his sincere desire, then after a few declines, the guest (now 100% sure he will please the host) commences to eat. At this point he sees himself not as a receiver, but as a giver of pleasure.

Thus they trade places. In spite of the fact that the host prepared the meal, arranged the table and wants to give the guest a treat, he understands that now everything depends on the guest, who controls the situation.

The Creator purposefully made the Creation in such a way that under the influence of the Light it feels ashamed of reception. Using its free will, it independently reaches a state, when it wants to receive not for itself, but for pleasing the Creator.

In this case the Creation reaches the Creator’s level; Malchut rises to the level of Keter and acquires the Creator’s properties.

These qualities, properties and sensations are impossible to describe, and cannot be grasped. Climbing the first step of equivalence with the Creator already means eternity, absolute delight and attainment, whereas the highest spiritual level cannot be expressed in the language of our world.

The wisdom of Kabbalah studies the gradual development of the Creation. It shows the process of correction, which all the worlds (including ours) are to go through in order to reach the Creator’s level, the eternal and perfect state. This entire way must be covered while we are in this world and in this body.

The Kabbalists reached this perfect state and described it for us. Absolutely all the souls have to follow their example, each in its own time. Until the last soul completes its corrections, all the others will have to continue incarnating in this world. Only here it is possible to make corrections, enter the spiritual world and ultimately reach Phase 0 (Keter).

Can it all be achieved within one lifetime? No, it cannot. At birth man receives a soul, which already descended to this world, made some corrections and possesses a certain experience.

Hence the people born today are much more intelligent and experienced. They are more prepared for today’s conditions of technical and cultural progress and diverse social change.

In this generation the desire to study Kabbalah is steadily growing. The souls have accumulated so much experience during their previous lives that already a person of twenty or twenty-five cannot live without attaining the spiritual knowledge, whereas previously only a f ew out of millions felt some vague inclination to the spiritual.

A few more years will pass and already within one lifetime (maybe less) it will be possible to reach the spiritual state. This is the initially predetermined purpose of the Creation. All of us are parts of Malchut having a precisely defined property and a goal in this world.

Transforming its properties under the influence of different factors of our world and according to the special system of Kabbalah studies, each such part achieves its correction thus reaching the ultimate state.

The way of each part is predetermined from above. All of us are born with a certain soul, with unique properties. None of us chose his soul. Naturally, everyone’s way is predetermined.

So what is left for us? Where is our free will? Why are we considered intelligent beings and not just controlled mechanical objects? Where is this opportunity to show our worth, which the Creator gave us? Only in one, but the most important aspect: man himself should wish to choose the way of correction and ascent, moving forward with the speed corresponding to the power of his desire.

Everyone is obliged to start at the initial point and reach the final destination. We have no free will in that. We have to cover the entire way, going through all its stages and sensations, gradually absorbing all of them.

Freedom consists in our readiness to agree with all that happens on our way, justify each stage and choose the maximum speed in this process of correction and merging with the Creator.

This and only this depends on man and this is the manifestation of the essence of Creation – to independently wish to get out of the state it was in at the moment of Creation, be corrected and merge with the Creator in the final point.

Wishing to bestow His delight upon the created beings in an absolute way, the Creator obliged man to complement and correct his own nature’s shortcomings.

A human being can be called “man” only to the extent of the manifestation of this desire in him; otherwise he is just a faceless creature. Kabbalah is the only science, which develops man by turning him into an independent, free personality.

 

The World of Infinity and the First Restriction

The four phases of formation of Kli are distinguished by the intensity of their desire to receive pleasure (by its coarseness and hardness). Phase 0 and Phase 1 have no such desire. The more remote the Creation becomes from the Creator, the bigger the desire to enjoy it feels, the more egoistic, coarse its will to receive becomes.

Phase 4, Malchut is absolutely egoistic and this desire originates from its decision.

Each of the four consecutive phases is one inside another: Keter is inside Hochma, both of them are inside Bina, all the three are inside Zeir Anpin, and Malchut includes all the four phases. Each preceding phase supports the next one and provides its existence. (Drawing Nr. 6 in the Album of Drawings)

Phase 4 received the Light, which completely filled it. It was stated above that when the Light fills the vessel with pleasure (especially because the vessel desires it and simply draws it in); it gradually assumes its property of bestowal (Drawing Nr. 7 in the Album of Drawings)

Then Malchut begins to feel that its property is totally opposite to that of the Light. It feels its own egoism in comparison with the giver, and this generates in it such powerful shame that it stops receiving the Light and remains empty.

The expulsion of the Light from Malchut is called the First Restriction (Tzimtzum Alef). Being empty, Malchut reaches a sort of equilibrium with the giver: neither of them receives nor bestows anything, giving no pleasure to one another (Drawing Nr. 8 in the Album of Drawings). So how can Malchut for all that be made equal to the Creator?

Exactly as it was in the example about the host and the guest, Malchut pushes the coming Light away, because it does not wish to be a receiver and then lays down a condition that it will accept a portion of the Light not for its own enjoyment, but to please t he Creator, knowing He wants Malchut to receive delight. Hence this kind of reception is already equivalent to bestowal and Malchut turns from a receiver into a giver.

We see that a genuine desire appears after the Light passes through the four phases. Each of our desires goes through the same process. It passes through all four phases of the Light development before manifesting in us, when we finally may feel it. There cannot be a desire without the Light. The Light is primary, a desire is secondary.

 

The Screen and the Reflected Light

Let us examine the structure of the Creation created during Phase 4. The Light emanating from the Creator is called Straight Light (Ohr Yashar). The Light Malchut repels is called Reflected Light (Ohr Hozer). The Light entering partially into the vessel is called Inner Light (Ohr Pnimi). Most of the Light left outside is called Surrounding Light (Ohr Makif) (Drawing Nr. 31 in the Album of Drawings).

When the guest faces the host and the table full of delicacies at first he refuses everything, then decides to eat a bit in order to please the host even though he would like to gulp everything down in one go. This means that we must use our selfish desires, but in an altruistic way. As the guest starts to consider things, he understands that he cannot accept the whole dinner for the sake of the host; he only may accept a small portion of it.

 

Rosh –Toch – Sof – Partzuf

This is why the created being, after having performed a restriction, can accept with altruism a small portion of the Light, let us say 20%, but it pushes away the remaining 80%. The part of the created being that makes a decision on how much Light it may accept inside for the sake of the Creator is called Rosh (Head). The part of the Screen located above Malchut which lets the Light enter inside is called Mouth (Peh) (Drawing Nr. 31 in the Album of D rawings).

The part accepting the Light is called Toch (Inner part) and the last part, which remains empty, is called Sof (End). This is the place where the created being performs a restriction and no longer accepts the Light. Toch and Sof together form Body (Guf).

The line exerting a restriction, inside the Guf, is called Navel (Tabur). The lowest part, which is devoid of Light, is called Conclusion (Sium). This object as a whole constitutes the Creation, the soul, Partzuf.

 

The Language of Branches and Roots

As we see, different terms are attributed to the various parts of creation using analogies with the human body. There are no terms, labels and numbers in the spiritual worlds. It is nevertheless easier and more convenient to use words.

Kabbalists have chosen to express themselves in a very simple language: given the fact that everything in our world results from the spiritual worlds, in accordance with the direct connections descending from Above downward, from every spiritual object to every object in our world. Then for everything that has a name in our world, we may take the name of an object of our world and use it to designate the spiritual object that begets it.

Let us take the example of a stone in our world. There is a force Above which generates this stone: it will therefore be named “stone.” The only difference is that the “spiritual stone” is a spiritual root endowed with specific attributes, which in turn matches a branch in our world, labeled “stone,” a material object.

This is how the language of branches was created. By means of names, denominations and actions of our world we can refer back to elements and actions in the spiritual worlds. Naturally, such a language can be worked out only by someone, who is able to see the root and the branch, the cause and the effect at the same time, i.e. a person simultaneously living in both worlds.

 

Bitush

How does the spreading of the Light (twenty percent in this case) inside the Guf take place? The Screen, which was initially positioned on the level of Peh de Rosh (the Mouth of the Head), is brought down by the Light’s pressure by twenty percent below the Peh into the Guf, until it reaches the line of the Tabur.

Having received twenty percent of the Light in Toch, the Partzuf begins to feel the pressure exerted by the S urrounding Light, Ohr Makif, which essentially promotes how pleasant it is to receive a part of the light, and tempts us to accept the delight left outside. We all know that it is preferable not to receive pleasure at all, than receive only a little. That is why it begins pressing both from inside and outside, making it very hard to resist (Drawings Nr. 31, 31 in the Album of Drawings).

The pressure exerted simultaneously by the Ohr Pnimi and the Ohr Makif on the Tabur is termed “Bitush Pnim uMakif”

While it was not accepting any Light at all, the Partzuf could remain in that state for a long time, but now the Light exerts pressure both from inside and outside. . If the Partzuf accepts some more Light, this means acting for its own delight, because the strength of its resistance to selfishness equals only twenty percent. The Partzuf declines to do so. It did perform the First Restriction, not to act later on in such a way. This would be totally inappropriate. There is only a single solution, which consists in rejecting the Light in order to revert to the initial state, the way it was before accepting the Light. And this is exactly what the Partzuf does.

 

Reshimo

When the Light is expelled from the Guf, the Screen rises progressively from the Tabur to the Peh de Rosh, pushing the Light away. Before the spreading of the Light inside the Guf, the Partzuf had all information available in the Rosh. It knew what kind of Light it is, what kind of delight it brings, it knew what its own desire is, and how strong its force is opposed to the delight for its own sake.

According to all this information, as well as the information remaining from the state when the Partzuf was filled with Light, and from the state following the restriction of the Light, the Partzuf keeps a memory of the past - an imprint, which is called Reshimo.

What exists in the spiritual? Nothing but the desire to delight and the delights satisfying this desire. The information about the desire per se in the Partzuf is called Aviut, and the i nformation corresponding to the Light, which would clothe itself with a Kli (Vessel), is called Hitlabshut. One can justly say that there is only the Creator and Creation.

From the previous state there always remain a Reshimo of Hitlabshut and a Reshimo of Aviut. These two parameters are sufficient to define the previous state of the Partzuf. After having rejected the Light, a Partzuf knows precisely what it felt when the Light resided in its Guf. With this experience it knows how to act and what sort of calculations it has to carry out.

 

A Set of Partzufim – the World

The Partzuf now understands that it is no longer possible to retain twenty percent of the Light. The decision is made to taste fifteen percent of it for the sake of the Creator. For this to happen, the Partzuf needs to move down a bit so that its Rosh and Peh will be positioned below the level of the previous Partzuf. The Light hitting the Screen is pushed away, and only perhaps fifteen percent gets in.

How are the Hitlabshut and the Aviut determined? The calculation begins in the World of Ein Sof (the World of Infinity), where Malchut (Aviut Dalet, Desire of Level 4) is totally filled with the corresponding Light (Hitlabshut Dalet, Light of Level 4). This state of Malchut is shortly characterized by “Dalet-Dalet,” and is denoted by (4,4).

The next Partzuf retains the data that now it is capable to fill itself up with Light, which corresponds only to Aviut Gimel, Desire of Level 3, and so on. Each of the following Partzufim lowers its capacity to fill its Guf with Light for the sake of the Creator more and more.

Altogether there are 5 Partzufim, which emerge from above to below. Together they form a set of Partzufim called the World of Adam Kadmon, AK (Drawings Nr. 28, 29, 30 in the Album of Drawings).

 

Five Worlds

After the World of Adam Kadmon emerges, Reshimo is renewed and, as a result, 5 worlds come into being. We shall discuss in detail below.

When the turn of the last Partzuf arrives, its lower part crosses the separating line, the Barrier (Machsom) between the spiritual world and our world, and begins to shine in our world. Our world is a state of Malchut characterized by the absence of a Screen (Drawings Nr. 9, 9a in the Album of Drawings).

 

Descent of the Worlds

In general we study two stages: (i) the descent of the created being from above, while it develops from the very idea, as conceived by the Creator, up to the level of our world and (ii) the ascent of man from our world all the way to the highest degree. We do not mean any actual physical movement, because our body remains on this material plane, but in a spiritual way, as a result of our efforts and development

In the Partzuf shown above there are two conditions: (i) when it receives Light and enjoys, this Kli (Vessel) is called Hochma. (ii) when the Kli wants to give and also enjoys, then it is called Bina. These two vessels are opposite.

In fact there also exists a third condition, the mixed one. This is where the vessel receives a portion for the Creator’s sake but still remains partially empty. Such a condition is called Zeir Anpin. Here we have 10% of the Light of Hochma and 90% of the Light of Hassadim. If there is Light of Hochma in the vessel, such a condition is called Panim (Face). It is small or big, depending on the quantity of the Light of Hochma.

The final stage, Malchut, is the genuine desire to receive - the created being - because it is eager to receive the Light of Hochma. The Light therefore completely fills Malchut. This condition of Malchut is called Ein Sof, the World of Infinity, i.e., unlimited receiving.

Afterwards, Malchut, still willing to receive the Light, decides not to use this will. It understands that a desire to receive for its own sake moves it away from the Creator. Therefore it makes its First Restriction and pushes the Light away and remains empty.

By giving the Light away, Malchut likens its attributes to the Creator’s. The delight of giving away is felt as absolute and complete. The delight does not disappear because the giver endlessly feels the receiver while giving to him and thus sending him pleasure. While doing so the Kli is able to endlessly feel the delight with regards to both quantity and quality. It is understood that when the Creator created Vessels, He organized them in such a way that they progressively absorbed the Light’s attribute of giving relentlessly and thereby became similar to the Light.

One may pose the question, how can Malchut be similar to the Light and still receive delight? We stated previously that Malchut puts an anti-egoistic screen on all its desires. One hundred percent of Light-Delight is placed in front of it, according to Malchut’s desire to receive, e.g. 100 kg. Using a Screen of 100 kg (the force that counteracts its wish to receive Delight), Malchut pushes away all the Delight and decides to receive as much Light as necessary to please the Creator. Such receiving of Light is equal to giving.

The Light which comes to Malchut is called Ohr Yashar (Straight Light). All the Light which is reflected is called Ohr Hozer (Returning Light). The twenty percent of the Light which enters inside is called Ohr Pnimi (Inner Light). The greatest part of the Light left outside is called Ohr Makif (Surrounding Light). In the lower part of Malchut, where Ohr Hochma has not entered, there is Ohr Hassadim (Drawing Nr. 31 in the Album of Drawings)

From the condition of Malchut in the World of Ein S of, there remains a Reshimo. This Reshimo is composed of: (i) Dalet de Hitlabshut(information about the quality and quantity of Light) and (ii) Dalet de Aviut (information about the force of desire).

In order to feel the spiritual shame resulting from receiving, without giving in return, it is necessary first of all to perceive the Creator, His properties, to feel Him as the Giver, to see His glory. Then the comparison between His properties and one’s egoistic nature will bring about the feeling of shame.

But in order to arrive at this perception, one has a lot to learn. As the glory of the Creator gradually unfolds, a desire to do something for Him appears. To give to the Superior is like receiving. We may also observe this in our world. If someone has the opportunity to do a favor to a great person, he will do it with pleasure and enjoyment.

The aim of all our work is the revelation of the Creator: His Glory and Might. Once this level is reached, what we witness will serve as our source of energy for doing something for the Creator’s benefit. This revelation of the Creator, it should be emphasized, will occur only when we have already acquired a definite desire to use it only for altruistic purpose, i.e., for attaining the altruistic attributes.

The first Partzuf that received a portion of the Light is called Galgalta. After Bitush Pnim uMakif i.e., being struck by both Lights, Ohr Pnimi and Ohr Makif, on the Screen at the Tabur (Navel), the Partzuf realizes that it will not be able to resist the delights of the Light that presses from outside. The Partzuf decides to push the Light away. In the current state this decision does not pose any problem because none of the delights are felt by the Partzuf.

After the forcing out of the Light, the Screen rises, weakens and joins the Peh (Mouth) of Rosh (Head). This action is called Hizdakchut(Refinement). When, on the contrary, under the effect of the Light the Screen goes down, its Aviut (coarseness) increases (Drawings Nr. 29, 30 of the Album of Drawings).

After the forcing out of the Light from the first Partzuf, there remained Reshimot: Dalet de Hitlabshut (information about the quality and quantity of Light) and Gimel de Aviut (information about the force of desire). One measure of Aviut disappeared, because the Partzuf realized that it is impossible to work with the former degree of Dalet. According to Aviut Gimel, the Screen descends from Peh de Rosh to the level lower than that of Aviut Dalet. If the level of Dalet is Peh of the Partzuf of Galgalta, then the level of Gimel is its Hazeh.

Once again the Light presses the Screen from above, the Screen pushes it back, but afterwards, under the influence of the Reshimot (plural of Reshimo) it decides to accept the Light up to the Tabur of Galgalta but not beneath. However, not even the Partzuf of Galgalta was able to receive the Light under its Tabur. The second Partzuf, which is now spreading out, is called AB.

Again the action of Bitush Pnim uMakif occurs, i.e. the forcing out of the Light, and new information, Reshimo, now fills the Partzuf. This is Gimel de Hitlabshut (Light of the third level, not the fourth, as in AB) and Bet de Aviut (again the loss of one level of Aviut owing to Bitush Pnim uMakif).

That is why the Screen, which ascended initially up to the Peh of AB when the Light was pushed away, now descends to the level of Hazeh of AB. At this point a new Partzuf is formed by a Zivug (Coupling) on the Reshimot of Gimel-Bet (3,2). The new Partzuf is called SAG.

Further on, a new Bitush Pnim uMakif makes the Screen rise up to the Peh de Rosh of SAG with the Reshimot of Bet-Alef (2,1). Then, according to the Reshimot, the Screen descends to the Hazeh of SAG, from where the fourth Partzuf, MA, comes out. Next, the fifth Partzuf, BON is formed on the Reshimot of Alef-Shoresh.

Each Partzuf consists of five parts: Shoresh (Root), Alef (1), Bet (2), Gimel (3) and Dalet (4). No desire may appear without them. This formation is a rigid system which never changes.

The last stage, Dalet, feels all the four previous desires, with whose help it was created by the Creator. Dalet gives a name to each desire, and it is those names which describe how Dalet sees the Creator at each moment. This is why Dalet itself is called by the name of the Creator: “Yood-Hay-Vav-Hay” – Y-H-V-H. These letters will be studied comprehensively further on. It is like the skeleton of a man, it may be big or small, standing or sitting, but it always remains the same.

If a Partzuf is filled with the Light of Hochma, it is called AB, but if it is filled with the Light of Hassadim, we call it SAG. All the names of the Partzufimare based on the combination of these two Lights. All that is described in the Torah is nothing more than spiritual Partzufim, filled with either the Light of Hochma or the Light of Hassadim in different proportions. After the birth of the five Partzufim: Galgalta, AB, SAG, MA and BON, all the Reshimot disappear. All the desires that could be filled with the Light, for the benefit of the Creator, have been exhausted.

We see that after the First Restriction, Malchut can consequently receive five portions of the Light. The birth of the five Partzufim is called the World of Adam Kadmon. Malchut has completed its five Reshimot.

We see that Malchut of the World of Ein Sof is completely filled with Light. After the First Restriction, with the help of the Partzufim, it will only fill partially up to the level of the Tabur. The task for Malchut is now filling its last part for the sake of the Creator as well. This part is called Sof (End) and spreads from the Tabur to Sium Raglin (Conclusion of Legs).

The Creator wants to fill Malchut with unlimited delight. All that is needed to achieve this is to create the conditions so that Malchut will have the desire and the power to fill the remaining part or in other words: to send the delight back to the Creator. In the next chapter we shall see how this process takes place.

 

Entry and Withdrawal of the Light

When the Light enters the Partzuf this corresponds to the fulfillment of a desire, to a feeling of wholeness and delight.

When the Light leaves the Partzuf there remains a void or frustration. This happens in spite of the fact that there is no such thing as a feeling of void in the spiritual world. If the Ohr Hochma exits, the Ohr Hassadim remains. Each time the Partzuf pushes the Light away, it knowingly understands where it is heading by refusing a certain amount of pleasure.

In the spiritual context, a selfish enjoyment is willingly refused and replaced by altruistic enjoyment in nature, which is much higher and stronger. If the Partzuf perceives that it is unable to receive so as to please the Master, it will refuse to receive for itself. It goes without saying that in order to make such a decision, some help, as well as a force opposing selfishness is required. This decisive role is played by the Screen (Masach).

With a Screen, the Kli (Vessel) begins to perceive the Light instead of darkness. The quantity of Light, which is revealed, is proportional to the strength of the Screen. Without a Screen, the Light does not allow any altruistic action.

It is precisely the absence of Light during the First Restriction, operated by the Kli, which enables it to build a Screen. By this means, it can allow the Light to enter. A desire can be considered spiritual only when the Screen is duly positioned.

As already outlined, the main task for a student of Kabbalah is to attain the Light, that is to say, the filling of the Partzuf, the soul, by the Light. As soon as the Light enters the Kli, it immediately starts acting upon it and transmits to the Kli its own altruistic attributes, i.e., the ability to give. Man then realizes what he is in comparison to the Light and begins to feel ashamed of receiving it; this makes him wish to resemble the Creator. The strength of the Divine Light cannot modify the nature of the Kli the Creator Himself has created; it can only change the orientation of its utilization: from self-aimed pleasure into pleasure for the sake of the Creator.

Such a scheme of utilizing the Kli is called “receiving for the sake of giving.” It allows Malchut to completely enjoy receiving the Light, while returning this delight to the Creator. It then continues to enjoy, sharing now the Creator’s delight.

During the first phase (Behina Alef) of the progression of the Straight Light (Ohr Yashar), Malchut only received pleasure from the Light that filled it. However, because of the path followed by the Light all the way down from the World Without End (Olam Ein Sof) to our world, and conversely all the way back to the World Without End, but this time using a Screen, Malchut again fills up with all the Light, but with an intention turned toward the Creator.

Thanks to this process, all its desires, both the lowest and the highest, lead to never-ending delight. This is also designated by the expression “feeling of completeness and unity.”

 

Brief Review

The Creation is brought forth by the Light emanating from the Creator. This Light is the desire to give delight, and is called Behina Shoresh (Root Phase). It builds for itself the desire to receive delight, Behina Alef, which after being filled with the Light, adopts the attribute of the Light; that is the desire to give, to relentlessly bring delight. This corresponds to Behina Bet.

But there is nothing it has to give. It realizes that it can bring Him delight only if it accepts a portion of the Light for His sake. So the third stage: Zeir Anpin is created. It already has two properties: to give and to receive.

After perceiving these two kinds of delight, Zeir Anpin feels that receiving is better and nicer than giving. This is its initial character in stage Alef. Therefore it decides to receive all the Light and is completely filled with the Light, but now upon its own wish. Its delight is infinite.

This has become the fourth phase, called Malchut of the World of Ein Sof, the one and only true Creation. It combines the two conditions: it knows in advance what it wishes, and out of the two states it chooses receiving.

The first three phases do not bear the name of “Creation” because they do not possess a desire of their own, but only the Creator’s or a consequence of it.

The fourth stage, after being filled with Light just as during the first phase, starts adopting the attributes of the Creator, and senses itself as a receiver. A feeling of shame arises leading to the decision to become like the Creator, i.e. not to allow any Light in and the Tzimtzum Alef (First Restriction) takes place.

How is it that the Tzimtzum did not take place in the end of Phase 1? The answer is that during the first phase, the desire of the Kli was not its own, but was the wish of the Creator. Here the creation restricts its own desire to receive, and does not use it. Tzimtzum is made not on the desire to receive delight, but on the aspiration to receive for itself. It refers only to intention.

In the first case the Kli simply ceased to receive. Now, if the Kli made a decision to receive, but not for its own sake, it could fill itself with a certain portion of the Light, depending on the strength of its intention to counteract the force of egoism. This reception of Light for the benefit of another is equal to bestowal. An action in the spiritual world is defined by its intention, not by the action itself.

The First Restriction means that the Kli will never use delight for its own sake. Tzimtzum Alef will never be violated. That is why the primary task of a created being is the necessity to neutralize the wish to receive delight for its own sake.

The first created being, Behina Dalet, shows how to receive pleasure from all the Light of the Creator, although the First Restriction means that all that Malchut is filled up with will never be received as delight for its own sake. We shall see how this principle can be further implemented. Initially, Malchut places a Screen above its egoism, which pushes away all the incoming Light. (Drawings Nr. 2 in the Album of Drawings).

This is a kind of test to check whether Malchut is able to resist all the enormous delight which presses against the Screen and which corresponds to an equally enormous desire to receive it. Yes, it does succeed in pushing away all the delight, and does not luxuriate in it. But in this case theKli is separated from the Light. How to achieve a situation, when the delight is not simply pushed away, but some portion of it is received for the sake of the Creator?

For this to take place, the Light reflected by the Screen (Ohr Hozer) must somehow clothe the Straight Light (Ohr Yashar), and together they will enter the Kli, that is, the desire to receive. Thus Ohr Hozerserves as the anti-egoistic condition, accepting and allowing in the Ohr Yashar, the delight. Here Ohr Hozer acts as an altruistic intention. Before taking in these two kinds of Lights, a calculation is carried out in the Rosh. How much Light may be received for the Creator’s sake? This quantity passes in the Toch.

The first Partzuf may receive, for example, twenty percent of the Light, according to the power of its Screen. This Light is called Inner Light – Ohr Pnimi. The portion of Light which did not enter the Kli, remains outside and is therefore called the Surrounding Light, Ohr Makif.

The initial receiving of twenty percent of the Light is called Partzuf Galgalta. Following the pressure of the two Lights, Ohr Makif and Ohr Pnimi on the Screen in the Tabur, the Partzuf expels all the Light. The Screen then moves gradually up from Tabur to Peh, losing its anti-egoistic power and reaching the level of the Screen in the Peh de Rosh (Drawing Nr. 3 in the Album of Drawings).

Note that nothing disappears in the spiritual world, each consecutive action encompasses the previous one. Thus, the twenty percent of Light received from Peh to Tabur remains in the previous state of the Partzuf. Afterwards, the Partzuf, seeing that it is not able to manage the 20% of Light, makes a decision to take the Light in again, this time not twenty percent, but fifteen percent. For this purpose, it has to lower its Screen from the level of Peh to the level of Hazeh of the Partzuf Galgalta, that is, to move down to a lower spiritual level.

If at the beginning its level was defined by the Reshimot: Hitlabshut of Level 4 and Aviut of Level 4, now it is only 4 and 3 respectively. The Light enters the same way and forms a new Partzuf: AB. The destiny of the new Partzuf is the same; it also pushes the Light away. Following on this occurrence, the third Partzuf, SAG, spreads out, and after it, MA and BON. All five Partzufim fill Galgalta from its Peh to Tabur. The world which they form is called Adam Kadmon.

Galgalta is similar to the Behina Shoresh, since while receiving from the Creator it gives whatever it can. AB receives a smaller portion for the sake of the Creator, and is called Hochma, as Behina Alef. SAG works only for bestowal and is called Bina, as Behina Bet. MA is similar to Zeir Anpin, as Behina Gimel, and BON corresponds to Malchut, Behina Dalet.

SAG, having the properties of Bina, is able to spread under the Tabur and fill the lower part of Galgalta with the Light. Below the Tabur, with the exception of empty desires, remain the delights induced by similarity with the Creator. All this because the NHY (Sefirot: Netzah Hod Yesod) of Galgalta below the Tabur refused to take in the Light of Hochma. They enjoy the Light of Hassadim, the delight of similarity with the Creator. This delight is also on the level Dalet de Aviut.

 

Nekudot de SAG

Rosh –Toch – Sof – Partzuf

The five Partzufim of the World of Adam Kadmon have used all the Reshimot (Records) of the World of Ein Sof, by which it was possible to fill Malchut up to the Tabur.

Of course there still remain very powerful desires below the Tabur of Galgalta. These desires are not endowed with a Screen and therefore cannot be filled with the Light. If we succeeded in filling up the lower part of Galgalta with the Light, the Gmar Tikkun (the Final Correction) would take place.

In order to complete this task, a new Partzuf, the Nekudot de SAG, which comes out while the Light is exiting the Partzuf of SAG, descends below the Tabur of Galgalta. We know that Galgalta bears the name of Keter, AB the name of Hochma, SAG: Bina, MA: Zeir Anpin, BON: Malchut.

The Partzuf of Bina is a Partzuf which may spread in every place. It has only the desire to give, it does not need any Ohr Hochma; its attribute is to give without restraint, Ohr Hassadim. SAG was born on the Reshimot of Gimel de Hitlabshut–Bet de Aviut (Drawing Nr. 4 in the Album of Drawings).

Neither Galgalta nor AB, which work with selfish desires to receive, can descend below the Tabur, as they know that much stronger desires exist there. Below the Tabur the Nekudot de SAG fill Galgalta with the Light of Hassadim, i.e. with the pleasures of giving. These pleasures can then be diffused without restraint to any desire in the Partzuf.

Below the Tabur, the Nekudot de SAG form a new Partzuf which contains its own 10 Sefirot: Keter, Hochma, Bina, Hesed, Gevura, Tiferet, Netzah, Hod, Yesod and Malchut. This Partzuf bears the name of “Nekudot de SAG.” It is of paramount importance in the whole process of correction, as being a part of Bina, which elevates the uncorrected desires to its level, corrects and raises above her.

From the top to the Tabur, Galgalta comprises:

(i) At the Head level: the Sefirot Keter, Hochma and Bina.

(ii) At the Toch level: Hesed, Gevura and Tiferet.

(iii) Below the Tabur, in the Sof: Netzah, Hod, Yesod and Malchut.

When the Nekudot de SAG descend below the Tabur and begin to transmit the Light of Hassadim to the Sof of Galgalta, they are subjected to a strong reaction on the part of the Reshimot remaining in the Sof of Galgalta from the Light that previously filled these Kelim.

These Reshimot are of strength Dalet-Gimel. The strength of the Dalet-Gimel (Hitlabshut of Level 4, Aviut of Level 3) is higher than the strength of the Masach of the Nekudot de SAG (Hitlabshut of Level 2, Aviut of Level 2). Therefore SAG cannot oppose such a powerful Light-Desire and begins to desire to receive it for itself.

We can now examine the Bina phase in the spreading of the Straight Light from above downward (See Figure 4). This phase is composed of two parts:

(i) In the first part it does not want to receive anything, while giving without restraint. This part is called Gar de Bina and is endowed with altruistic attributes.

(ii) The second part already considers receiving the Light, though in order to transmit it further on. Although it is receiving, it does not do it for its own sake. This part of Bina is called Zat de Bina.

The same thing occurs in the Partzuf of the Nekudot de SAG, which possesses the attributes of Bina. The first six Sefirot bear the name of Gar de Bina and the last four Sefirot are named Zat de Bina.

The powerful Light of Hochma that reaches Gar de Bina does not affect it; it is indifferent to this Light. However, Zat de Bina, which desires to receive in order to give to the lower levels, may receive only that Light which relates to Aviut Bet. If the desires reaching Zat de Bina are of a stronger Aviut, the desire to receive for oneself alone appears.

However, after the Tzimtzum Alef (First Restriction), Malchut cannot receive with a self-aimed intention. Therefore, as soon as such a desire appears in the Zat of the Nekudot de SAG, Malchut rises and positions itself on the border between altruistic and selfish desires that are in the middle of Tiferet.

This act of Malchut is called Tzimtzum Bet, the second restriction. A new border for the spreading of the Light is being formed along this line: the Parsa. This border was located before in the Sium of Galgalta.

While the Light was previously able to spread only up to the Tabur, even though it tried to penetrate under it, with the spreading of the Partzuf of the Nekudot de SAG below the Tabur, the Light of Hassadim did penetrate there, and paved the way so to speak for the spreading of the Light of Hochma to the Parsa.

However, if before the Tzimtzum Bet the Ohr Hassadim could spread below the Tabur, afterward there would remain absolutely no Light below the Parsa.

 

Place of the Worlds ABYA

The Partzuf of the Nekudot de SAG has created the concept of “place” (Makom) below the Tabur. What is a “place”? It is a Sefira inside of which another Sefira, smaller in dimension, can be fitted.

Our world exists in a “space.” If we remove absolutely everything in the universe then the “space” is the only thing that will be left. Since our finite minds cannot perceive this, all that can be said is that this is simply a void that cannot be measured since it is located in other dimensions.

In addition to our world there exist spiritual worlds that are impossible to perceive or feel because they refer to other dimensions.

Afterward, the World of Atzilut appears at the place of Gar de Bina below the Tabur. The World of Beria is formed under the Parsa in the lower section of Tiferet. The World of Yetzira appears at the place of the Sefirot Netzah, Hod and Yesod. The World of Assiya whose last portion is called our world, is formed at the place of the Sefira Malchut (Drawing Nr. 5 in the Album of Drawings).

How can 10 Sefirot be obtained out of 5: Keter, Hochma, Bina, Zeir Anpin and Malchut? Each of these Sefirot, with the exception of Zeir Anpin, is made up of 10 Sefirot. Zeir Anpin, being a small entity, comprises six Sefirot only: Hesed, Gevura, Tiferet, Netzah, Hod and Yesod.

If instead of Zeir Anpin, one places its six Sefirot, then along with Keter, Hochma, Bina and Malchut, 10 Sefirot will be obtained. This is the reason why sometimes 5 or 10 Sefirot are mentioned. There is o n the other hand, no such thing as a Partzuf with 12 or 9 Sefirot.

We would like to point out that it is not necessary to translate Hebrew terms used in Kabbalah into another language, since each one o f them designates a spiritual entity (Partzuf) or one of its parts. We have provided some parallel translation to assist the English-speaking student. However, it should be emphasized that translations may lead to the association with images of our world.

This is strictly forbidden because one should not attempt to lower the spiritual to the level of our world. Terms such as Head (Rosh), Mouth (Peh), Coupling (Zivug), etc., could induce associations that have nothing to do with Kabbalah. Therefore, it is recommended to stick to the Hebrew denominations.

 

Tzimtzum Bet

The Nekudot de SAG have Aviut Bet, and may enjoy from bestowal of the Light on this level only. Hence they can no longer resist the delight of the level Dalet, otherwise they will begin to receive the Light for their own sake. The above should normally occur, but Malchut standing in the Sium of Galgalta rises to the middle of Tifferet of Partzuf Nekudot de SAG and forms a new Sium (Conclusion). This is the restriction of the Light, called Parsa, below which the Light cannot go. With this action Malchut makes the second restriction on the spreading of the L ight, called Tzimtzum Bet by analogy with the first one.

To take an example from our everyday life: imagine a man with pleasant manners and a good upbringing who would never steal up to the sum of $1000. However, if $10,000 were laid before him, his education might not “work” because in this case, the temptation, the prospective delight, is too powerful to be resisted.

Tzimtzum Bet is the continuation of Tzimtzum Alef, but on the vessels of receiving, the Kelim de Kabbalah. It is interesting to note that in the Nekudot de SAG, the Partzuf, which is altruistic by nature, has disclosed its selfish properties; immediately Malchut, ascending upward, covers it and forms a line, called Parsa, to limit the downward spreading of the Light.

 

GE and AHP!

The Rosh of the Partzuf SAG, as every Head, consists of five Sefirot: Keter, Hochma, Bina, Zeir Anpin and Malchut. These in turn, are divided into the Kelim de Ashpa’a (Keter, Hochma and half of Bina) and Kelim de Kabbalah (from the middle of Bina to Malchut). Kelim de Ashpa’a (vessels of bestowal) are also called Galgalta ve Eynaim.

The restriction of Tzimtzum Bet means that from this point on a Partzuf must not activate any of the vessels of receiving. It is prohibited to use AHP; so decided Malchut, when it rose to the middle of Tiferet.

The Rosh of the Partzuf, the properties of Keter, Hochma, and Bina, emanate from the Creator. The body, the desires to receive of the Partzuf, start from the property of Hesed. The first three properties of the Partzuf also leave their imprint in the body of the Partzuf. But in the body they are denoted as Hesed, Gevura, and Tifferet. They represent the quality of the Creator in the body. Hence, Tifferet is Bina in the body of the Partzuf.

 

The Smallness of Nikudim

After Tzimtzum Bet all the Reshimot move up to the Rosh of SAG, there requesting to form a Partzuf of the level of Galgalta ve Eynaim exclusively. This allows the Partzuf to receive some Light from contact with the Creator.

This now means that the Screen must be located not in Peh de Rosh, but in Nikvey Eynaim, which corresponds to the line of Parsa (Drawing Nr 6 in the Album of Drawings) in the middle of Tiferet in Guf. After a Zivug in Rosh of SAG, a Partzuf will emerge from this point and will spread below the Tabur and down to the Parsa. The new Partzuf, which spreads below the Tabur to Parsa, clothes the previous Partzuf Nekudot de SAG, but on its upper part only, meaning on altruistic Kelim.

The name of the new Partzuf is Katnut of Olam Nikudim (Smallness of the World of Nikudim). This Partzuf appears on the level of the restricted Reshimot of Bet-Alef. In fact, of the five worlds previously mentioned (Adam Kadmon, Atzilut, Beria, Yetzira and Assiya) there does not exist such a world, because as soon as it was born, it broke apart immediately.

During the brief existence of this world, the Sefirot of Keter, Hochma, Bina, Hesed, Gevura and the one third of Tiferet are divided into ten and have the usual names. In addition, there are special names for the Sefirot of Hochma and Bina: Abba ve Ima (Father and Mother) and also, the Sefirot of Zeir Anpin and Malchut: ZON, Zeir Anpin and Nukva (Female).

 

The Greatness of Nikudim

Following the Zivug de Aka’a in the Nikvey Eynaim in Rosh of SAG, upon the request of the Reshimot of the lower Partzuf, SAG performs a second Zivug on the Reshimot of Gadlut (Greatness) in the Peh de Rosh. As this action takes place, a great Light begins to spread out from SAG and tries to descend below the Parsa (Drawing Nr. 7 in the Album of Drawings).

Partzuf Nikudim is absolutely certain that it will be able to receive the Light for the sake of the Creator, and that it has enough power for this, notwithstanding the Tzimtzum Bet.

 

The Shattering of the Vessels

However, at the moment the Light touches the Parsa, the Shevirat haKelim (shattering of the vessels) occurs, because it becomes clear that the Partzuf wants to receive delight for itself only. Light immediately exits the Partzuf and all the Kelim, even those which were above the Parsa, are shattered.

So from the desire of the Partzuf to use the Kelim de Kabbalah for the Creator’s sake; to form the World of Nikudim in Gadlut, using all ten Kelim, a shattering of all its screen-intentions occurred.

288 + 32 = 320 Parts of Malchut

SIn the Guf of the Partzuf Nikudim, i.e. in ZON above the Parsa (Hesed, Gevura, Tifferet) and below the Parsa (Netzah, Hod, Yesod and Malchut) enters the light of Hochma. It descends under the Parsa, and the Kelim of ZON break, i.e. lose the screen. The breaking takes place gradually. At the beginning, the first Partzuf de Gadlut emerges from Zivug in Rosh de Aba ve Ima on Reshimo 4/3. It gradually breaks: Partzuf Ta'amim and 3 Partzufim of Nekudot (all in all 4 Partzufim - 4 Melachim). Afterwards, the second Partzuf de Gadlut emerges from Zivug in Rosh on Reshimo 3/2 and also breaks.

There are eight Partzufim, each of them consists of four phases (apart from phase zero). These, in turn, bear ten Sefirot, yielding a total of 320 Kelim (4 x 8 x 10), which have been broken.

Of the 320 broken Kelim, only Malchut cannot be corrected and this represents 32 parts (4 x 8). The remaining 288 parts (320 - 32) can be corrected. The 32 parts are called Lev haEven (lit. Heart of Stone). These will only be corrected by the Creator Himself at the time of Gmar Tikkun (Final Correction).

The altruistic and selfish desires have simultaneously broken apart and intermingled. As a result, every element of the broken Kelim consists of 288 parts that are fit for correction and 32 which are not.

Atzilut – the World of Correction

Now the achievement of the goal of Creation only depends on the correction of the broken World of Nikudim. If we succeed in our required task, the Behina Dalet will be filled with the Light.

Olam haTikkun ( World of Correction ) is created to build a coherent system which will then correct the Kelim of the World of Nikudim (Drawing Nr. 8 in the Album of Drawings).

A Special Partzuf – Adam

There are five worlds between the Creator and our world. Each of them consists of five Partzufim and each Partzuf of five Sefirot. In total there are 125 levels between us and the Creator.

Malchut, moving through all these levels, reaches the last one, and in this way, Behina Dalet, the only creation, merges with the four previous phases. Malchut fully absorbs the properties of the four phases and thus becomes equal to the Creator. This is the Goal of Creation.

In order to mix Malchut with the remaining nine Sefirot, a special Partzuf is created. This consists of Malchut and the nine Sefirot from Keter to Yesod. Its name is Adam.

In the beginning, the nine Sefirot and the tenth, Malchut, are not connected to each other in any way. That is why it was said that in the beginning Adam was forbidden to eat the fruit of the Tree of Knowledge of Good and Evil (Drawing Nr. 12 of the Album of Drawings).

TWith the fall of Adam and the shattering of his Kelim, the four upper phases, or the nine first Sefirot, fall into Malchut. Here the fourth stage can choose to remain the same old Malchut or to prefer spiritual development in the similarity of the four phases.

If Malchut remains like its own self, this means that Malchut, or the soul, or Adam, is in the World of Assiya, though, if it becomes like the third phase, then Malchut is in the World of Yetzira.

The similarity to the second phase means that Malchut is in the World of Beria. Similarity to the first stage corresponds to Malchut in the World of Atzilut. Finally, similarity to the zero phase means existence of Malchut in the World of Adam Kadmon.

All spiritual movements from above downward, from Malchut of the Ein Sof to our world, and back to the World of Ein Sof, are preordained. Nothing is planned that is not in accordance with the goal of Creation. This goal is achieved when the fourth stage becomes similar to the third, second, first and zero stages, which are all contained in the fourth stage.

All the worlds appear as the descent of the Creator from above downward, over the 125 levels of the five worlds. This is like a permanent restriction of the Creator, making the whole of Creation recede from Him until Creation reaches the level of our world, which no longer feels Him

When Creation rises upward, it makes its way through the same 125 levels of the five worlds, which were formed for this specific purpose. Advancing a single level provides you with the power to take a leap forward to the next one.

descent from above to below is the regression process of the soul, but the ascent is progression. During the descent, the power of each level lessens, because it conceals more and more of the Light of the Creator from His Creation.

But the reverse movement increasingly reveals to man the Light of the Creator and consequently grants him the power to overcome obstacles.

 

The Consequence of the Shattering of the Vessels

The nine altruistic Sefirot that Malchut, being the selfish part, tries to use for its own sake, fall into Malchut. At this time, altruism and selfishness are blended together.

Now, if a strong Light enlightens this blend and awakens Malchut, making it understand its own nature and what the Creator is, this enables Malchut to strive to be like the upper Sefirot, i.e. the Light of the Creator.

Even though Shevirat haKelim is, so to say, an anti-spiritual action, it is actually the only process that can enable Malchut to bond with the altruistic properties of the Creator and to rise up to His level at a later stage.

After Shevirat haKelim, two parallel systems of worlds, Assiya, Yetzira, Beria, Atzilut and Adam Kadmon are b uilt as two systems: altruistic and selfish. These worlds are built on the basis of Shevirat haKelim, which is why their system specifically grasps a man’s soul.

The soul of man also consists of selfish and altruistic Kelim. The Fall of Adam combined these two sorts of Kelim and his Partzuf was broken. When ascending to the appropriate level in the system of worlds, each such broken part may discover its respective attribute there.

Shevirat Neshamot (the breaking of souls) of Adam and Shevirat Nikudim are built on the same basis. The worlds are a kind of outer casing for the soul. In our material world, it is the Universe, the Earth and everything around us, which forms the outer casing, enclosing mankind within it.

 

The Structure of the World of Atzilut

When examining how the World of Atzilut is designed, we may note that its structure completely matches the World of Nikudim.

The Nekudot de SAG, after Tzimtzum Bet, ascend to the Rosh of SAG with three kinds of Reshimot. From the restricted Reshimot of Bet-Alef, the World of Nikudim is formed in the Katnut on Kelim Galgalta ve Eynaim. This spreads downward from the Tabur to Parsa.

This Partzuf, like any other, is composed of Rosh and Guf. Its Rosh is divided into three parts: the first Rosh is called Keter, the second Abba (Hochma) and the third Ima (Bina). The Guf of the World of Nikudim is called ZON - Zeir Anpin and Nukva. Above the Parsa is Gar de ZON, below the Parsa we find Zat de ZON. (see pic 8 of the album)

Following this the World of Nikudim craved to enter the Gadlut, i.e., to join the AHPs to itself. But when the upper Light reached Parsa and tried to cross it, the World of Nikudim broke apart.

Rosh Keter and Rosh Abba ve Ima remain, since the Heads do not break. But ZON, i.e., Guf, breaks completely, both above the Parsa, and below it. Now, there are in total 320 broken parts, 32 of which (Lev haEven) are not possible to correct by one’s own power. The remaining 288 parts are subject to correction.

Next, in order to correct the broken Kelim, Olam haTikkun (Olam Atzilut) is created. Reshimot from the breakage of all 320 parts ascend to Rosh of SAG.

At the beginning, the Rosh of SAG selects the purest parts, the lightest with respect to the ability to be corrected. This is the law of correction: first the easiest parts get corrected and then with their help, the next parts are handled.

Out of the corrected Kelim, Rosh of SAG creates the Partzufim of the World of Atzilut, similar to a small World of Nikudim:

(i) Keter of the World of Atzilut, also named Atik

(ii) Hochma, also named Arich Anpin

(iii) Bina, also named Abba ve Ima

(iv) Zeir Anpin

(v) Nukva, also named Malchut

The World of Atzilut is a replica of the World of Nikudim. Atik is between the Tabur of Galgalta and Parsa, Arich Anpin from Peh of Atik to Parsa, Abba ve Ima from Peh of Arich Anpin to Tabur of Arich Anpin. Zeir Anpin stands from Tabur of Arich Anpin to Parsa, Malchut is in the form of a point under Zeir Anpin (Drawing Nr. 9 in the Album of Drawings).

Each Partzuf is composed of two parts: Galgalta ve Eynaim, Kelim of bestowal, and AHPs, Kelim of reception. After being shattered, the Vessel consists not of two parts, but of four: Galgalta ve Eynaim, AHP, Galgalta ve Eynaim inside AHP and AHP inside Galgalta ve Eynaim. Such a combination can be found in each of the 320 broken Kelim. The aim is to break each particle and separate Galgalta ve Eynaim from AHP.

 

The Order of Correction

The process is as follows: the World of Atzilut directs a ray of powerful Light to every non-corrected part, separating out its Galgalta ve Eynaim, then lifts it and sets aside the AHP, the Kelim. Therefore the AHPs will not be used.

 

The Birth of the Worlds

After the World of Atzilut corrects all the Galgalta ve Eynaim, Malchut of the World of Atzilut ascends to Bina, i.e., under the Rosh of the World of Atzilut. Rosh of the World of Atzilut are Atik, Arich Anpin, Abba ve Ima. There Malchut performs the following actions:

(i) Zivug on Bet de Aviut (level 2), creating the World of Beria.

(ii) Zivug on Alef de Aviut (level 1), creating the World of Yetzira.

(iii) Zivug in Aviut Shoresh (level 0), giving birth to the World of Assiya.

The ascent of Bina moves the World of Atzilut two levels up: Malchut is now in the place of Abba ve Ima, Zeir Anpin in the place of Arich Anpin, and Arich Anpin and Atik ascend in proportion (Drawing Nr 10 in the Album of Drawings).

Partzuf Malchut of the World of Atzilut, which is in this ascent equivalent to Bina, Abba ve Ima, can create, “give birth.” The result is that the World of Beria is born out of Malchut of Atzilut and occupies a new place instead of Zeir Anpin of the World of Atzilut, under the Rosh, that has given birth to it. The newborn is usually one level below its mother.

After this, the World of Yetzira is brought to life. Its first four Sefirot, i.e. its upper part, now occupies the place of Malchut of the World of Atzilut. Though in its lower part, six lower Sefirot, are located, correspondingly, in the position of the first six Sefirot, the place of the World of Beria.

The next world, Assiya, covers half of the World of Beria and half of the World of Yetzira. The four Sefirot of the World of Yetzira and ten Sefirot of the World of Assiya remain empty. This empty place is called Mador Klipot, the place of evil forces.

 

Review

We can consider the whole process once more: the World of Nikudim went out in Katnut with Rosh being Keter, Rosh being Abba ve Ima and ZON being its Guf. All this is called Galgalta ve Eynaim and spreads from Tabur to Parsa.

After this the Gadlut of the World of Nikudim begins to emerge, which has ten Sefirot both in Rosh and Guf. Gadlut appeared in Keter, in Abba ve Ima, but when ZON wants to receive Gadlut the World of Nikudim breaks apart.

All the Kelim of Guf break into 320 parts, they fall under Parsa and combine with each other, yielding four groups:

(i) Galgalta ve Eynaim

(ii) AHP

Galgalta ve Eynaim in AHP

AHP in Galgalta ve Eynaim

To correct the broken Kelim, the World of Atzilut is created. Firstly, its three Partzufim are born: Atik, Arich Anpin, Abba ve Ima, which fully correspond to the Partzufim: Keter and Abba ve Ima in the World of Nikudim. Zeir Anpin and Malchut correspond to the same Partzufim in the World of Nikudim. At this stage, the correction of the extracted Kelim Galgalta ve Eynaim from all the 320 parts is finished. Further, we have Galgalta ve Eynaim inside the AHPs. There is no way to extract it, but the directed ray of Light may bring it closer to the Light.

Atzilut wants to do the correction in AHP. Malchut ascends to Bina and gives birth to the ten Sefirot of the World of Beria, which stands in place of Zeir Anpin of Atzilut because Malchut of the World of Atzilut is now in Abba ve Ima.

At this stage the ten Sefirot of the World of Yetzira are brought about; the last one partially overlaps the World of Beria. The part of the World of Yetzira is under Parsa in the place of the upper half of the World of Beria. Finally, the World of Assiya is extends from the middle part of the place of the World of Beria to the middle part of the place of the World of Yetzira. Beginning in the middle of the place of the World of Yetzira and finally ending in the place of the World of Assiya is emptiness, Mador Klipot.

Presently we will see that the worlds can ascend and descend, but are always moving together with respect to their initial position.

All that has been discussed in the present chapter is described in the 1500 pages of the Talmud Esser HaSefirot (The Study of the 10 Sefirot) by Rabbi Yehuda Ashlag. This work of major importance provides guidelines for our spiritual progression and helps us to keep focused on the correct goal. Our correction pertains to the Second Restriction, Tzimtzum Bet.

 

Partzuf Atik.

The first Partzuf of the World of Atzilut, Atik, comes out on the Reshimot of Alef-Shoresh (Hitlabshut of Level 1, Aviut of Level 0) in the Katnut at first, from Tabur to Parsa. Then it spreads in the Gadlut all the way to our world on the Reshimot of Dalet-Gimel (4,3).

It is the only Partzuf by means of which the Light can shine in our world. We do not see or feel this Light, but it shines and drives us forward. Whoever ascends from our world to below Parsa, where the worlds Beria, Yetzira and Assiya are located, is called a righteous man, a Tzadik.

It should be noted that the Partzuf Atik spreads not only to the Parsa, in order to pass on Light to other Partzufim of the World of Atzilut, but below the Parsa as well. Since Atik is in Tzimtzum Alef, this Partzuf is able to spread everywhere, and when it is below the Parsa it lights up the souls of the righteous who want to ascend to the World of Atzilut. Being in the Worlds of BYA means “giving for the sake of bestowal,” while being in the World of Atzilut means “receiving for the sake of bestowal.”

 

Partzuf Arich Anpin

The next Partzuf, Arich Anpin, Hochma, comes out in Katnut. After this Partzuf, Abba ve Ima (Bina) is born, then Partzuf Zeir Anpin, and finally Malchut is born in the form of a point. The AHPs of the five Partzufim of the World of Atzilut are the Kelim de Kabbalah, vessels for receiving. They are to be restored and corrected.

The World of Atzilut is the only world we study. All the others we study inasmuch as they are related to the World of Atzilut. The aim is to ultimately raise all the souls to Atzilut.

Partzuf Arich Anpin wraps itself up with many different coverings, which are called Searot, hair, similar to the hair of the human body. The Light is passed onto all the lower worlds through the Searot.

If the souls in the lower worlds desire the Light of Hochma, they apply to Arich Anpin and receive this Light through its “13 kinds of mercy” - 13 parts of the Partzuf Searot.

If this Partzuf contracts, the flowing of the Light ceases, and through this occurrence all the worlds suffer. All kinds of exiles stem from this. But if Arich Anpin allows the Light to pass through it, such a period is considered very beneficial.

Hochma from Arich Anpin, it is necessary to rise in its Rosh. When Malchut of the World of Atzilut ascends to the l evel of Arich Anpin, it indicates that Malchut improves its properties to such an extent that it becomes similar to Arich Anpin.

This process unfolds as follows: first a request from Malchut is sent to Abba ve Ima, which performs a correction on Malchut, and then Malchut ascends to the Rosh of Arich Anpin.

 

Partzuf Abba ve Ima

There can only be the Light of Hassadim in the next Partzuf, Abba ve Ima. Malchut and Zeir Anpin are being corrected with the help of this Light, and further on they are able to receive the Light of Hochma from the Rosh of Arich Anpin.

Abba ve Ima creates additional Partzufim, which enter Zeir Anpin and Malchut, in order to show by example how to carry out different actions. Such an additional Partzuf, which gives power and knowledge to Zeir Anpin and Malchut, is called Tzelem (image or semblance).

Everything that corrects relates to Abba ve Ima. Everything that is corrected relates to Malchut and Zeir Anpin. Why are only these two Partzufim to be corrected? Because these two Partzufim were broken in the World of Nikudim. The first three Partzufim of the World of Atzilut came out on the Reshimot of Rosh (Heads) of the World of Nikudim.

 

Partzuf Zeir Anpin

Zeir Anpin of the World of Atzilut is the Partzuf which rules over the souls and worlds below the Parsa. It represents the Creator with regard to the souls, which together form Malchut of the World of Atzilut.

The World of Atzilut does not let through any Light below the Parsa apart from a tiny ray of Light, Ohr Tolada. This is done in order to avoid Shevirat haKelim (the shattering of the vessels) again, as had happened in the World of Nikudim.

 

Correction of AHP

How are the AHPs, located below the Parsa, corrected? They are illuminated with a powerful Light by which they see how they differ from the Creator. They then wish to improve and apply themselves to the Partzuf located above, which is the Creator for them. They ask for the feature of bestowal, or in other words a Masach (Screen). If the request coming from AHP is authentic, the Partzuf located above lifts it out of the Worlds of BYA and into the World of Atzilut. The filling with Light only takes place in the World of Atzilut.

AHPs in the Worlds of BYA are actually seven Sefirot of Zeir Anpin and nine lower Sefirot of Malchut of the World of Atzilut; it is so because Galgalta ve Eynaim of Zeir Anpin and the Sefira of Keter of Malchut are in the World of Atzilut. The request for help ascends to AHPs of Zeir Anpin and Malchut, located in the Worlds of BYA. If these Sefirot can be lifted and attached to the corresponding Sefirot of the World of Atzilut, then it will be possible to fill them with Light. Such a condition is called Gmar Tikkun (Final Correction).

What is the difference between the ascending AHPs from those which are reached by the Light coming below the Parsa? The difference is qualitative: when AHP goes up, it is used as a vessel for bestowal, not for receiving. Its main feature of receiving is removed during the ascension.

It is thus used as Galgalta ve Eynaim. This adds something to the World of Atzilut, but does not correct the AHP fundamentally. While ascending, AHP does not use its own Light but the Light of Galgalta ve Eynaim.

In addition to AHPs that can be raised to the World of Atzilut, there are many Kelim left in BYA that cannot be raised. This is because they are not combined with Galgalta ve Eynaim.

What is to be done in order to correct these Kelim? Just like the Shevirat haKelim in the worlds, a Shevirat haKelim in the souls is produced.

For this purpose Malchut of Ein Sof - which is nothing more than a purely selfish created being, devoid of altruism and in a state of restriction that it accepted upon itself - is added to the Kelim of Galgalta ve Eynaim of the ZON of the World of Atzilut.

Here there will be such a combination of Kelim de Kabbalah with Kelim de Ashpa’a that naturally, such a Partzuf will break into smaller particles. Further, the separate sparks of altruism and selfishness will combine, paving the way for the correction of Malchut by means of these same particles.

 

Adam HaRishon

And so, after the World of Atzilut enters the state of Katnut, Malchut of the World of Atzilut ascends to the level of Ima (Bina) of the World of Atzilut and there gives birth to the World of Beria, by making a Zivug on the Aviut Bet. After the second Zivug of Malchut on the Aviut Gimel, the World of Yetzira is born. Then the World of Assiya is brought about after the third Zivug of Malchut on the Aviut Dalet (Drawing Nr. 12 in the Album of Drawings)

After all this, a fundamentally new Partzuf is being created in Katnut with Galgalta Eynaim. The AHP of this new Partzuf in the future Gadlut will be Malchut of the Ein Sof itself. This Partzuf is called Adam HaRishon (First Man). But why were these additional Worlds of BYA created? This is to build the necessary environment for this Partzuf, wherein it would exist and receive from all around the required Light, to match its ever changing desires.

As in the World of Nikudim, Partzuf of Adam HaRishon is born in Katnut with Kelim Galgalta ve Eynaim. Similar to all Partzufim, it wishes to enter to Gadlut. But the moment it starts to receive Light for Gadlut, in the Kelim de Kabbalah (AHP) of Malchut of the Ein Sof, it breaks up into small particles.

When Adam was born, he was absolutely righteous (a Tzadik), he was already circumcised, and devoid of Kelim de Kabbalah. Then, as he developed, he wanted to correct the whole Garden of Eden, i.e. all his desires. This, in spite of strict instructions from the Creator, not to do Zivug on Malchut of Malchut, which is not able to absorb altruistic intentions, any Kelim de Ashpa’a that will fall into it. Adam had no qualms about his capacity to perform a correction on Malchut of the Ein Sof, because it was his AHP.

 

The Shattering of Adam into Souls

But the moment Light began to descend from the World of Atzilut below the Parsa, Adam HaRishon was shattered into a great number of parts (600,000). Each of these parts has to spend 6,000 years striving to accomplish its individual correction. The part of selfishness that a man may sacrifice to the Creator is called the soul.

In the instant of breaking up, all the desires of Adam fell down to the lowest level of selfishness. At this point all the fragments are separated, and each separate particle strives to draw pleasure and delight from this world. This explains why special conditions were established to help man strengthen his bonding with the Creator and to receive the correcting Light from above.

While undergoing correction, a man sends a request to the Creator, for assistance to correct all his desires. The Light of the Creator comes down, and this man must undergo 6,000 consecutive actions to correct his soul. When this happens, the soul becomes similar in its attributes to Malchut of the Ein Sof. It then receives all the Light for the sake of the Creator.

Everything we discover relates to the World of Atzilut and to the Partzuf of Adam HaRishon. All that is written in the Kabbalah concerns some part of this Partzuf, or the world in which it comes out.

The perception of the surrounding world at any given time depends on how high a level man has risen to, and which part of the Partzuf of Adam HaRishon

 

The Way of Man

In order to bond with the spiritual world, a man has to achieve a similarity of attributes with this world. If even only one desire matches the spiritual attribute of giving relentlessly, then at this stage, a connection with the Creator is established. It is quite difficult to establish this first contact.

When a man opens up to the spiritual he clearly comprehends it and cannot mistake it. He then needs to transform his desires. The Creator, for His part, wants man to achieve correction and expects man’s request.

The divine Light exists in an absolute stillness, only the souls are transformed. At every stage of the transformation they receive new information from the Light.

The Creator only replies to sincere prayer-desire. If there is no answer, it means that this is not yet a true desire to be answered. When man is ready, the answer comes immediately, because the Light always wants to fill the Kli.

 

Correction through Equivalence

The birth of the five worlds:

(i) Adam Kadmon

(ii) Atzilut

(iii) Beria

(iv) Yetzira

(v) Assiya

is actually the realization of the five Sefirot: Keter, Hochma, Bina, Zeir Anpin, and Malchut, which were in Malchut itself. The spreading of the worlds from Above to Below matches the progressive increase of the Aviut of the four desires or phases from 0 to 4.

The worlds are a sphere in which the soul exists, similarly to how in our world we feel the world surrounding us outside of us and ourselves – inside it. By sharpening his organs of sensation and by modifying his qualities, man begins gradually to perceive the next sphere, and so on.

All the worlds are a sort of filter placed in the Light’s path,. As soon as man senses the presence of these worlds, he removes the “screen-filters.” This draws him closer to the Creator. If the Light reached man without being filtered, it would bring about the Shevirat haKelim of man’s vessels

TGradually, by removing all “Screen-Worlds” man allows all the worlds to penetrate him. At this stage man acquires the Light and possesses attributes similar to the Light’s. Such a state of being is associated with Gmar Tikkun – the Final Correction

In the beginning, a man is located inside the worlds and he perceives their power and the constraints imposed upon him. How can one overcome these constraints? By performing an inner correction, corresponding for instance to the attributes of the World of Assiya (Drawing Nr. 15 in the Album of Drawings).

This means being an altruist on level zero. After having been overcome, the World of Assiya penetrates man and can be sensed by him. In order to sense the World of Yetzira, it is necessary to acquire attributes similar to those of this world and to allow this world to penetrate us.

At this stage we become level one altruists. The goal is to let all the worlds in, and to become similar to these worlds according to the following degrees of Aviut: 2, 3, 4. By this means, Malchut is fully corrected and absorbs the first nine Sefirot, while man moves beyond the limits of all the worlds and reaches the World of Infinity (Olam Ein Sof).

To begin correction man needs to aspire to the attributes of the Creator as well as attain his own. Each new Partzuf of the World of Atzilut starts from the Peh of the previous Partzuf, except the Partzufim of Zeir Anpin and Malchut; Zeir Anpin starts from the Tabur of Abba ve Ima and Malchut starts from the Tabur of Zeir Anpin.

The three Partzufim of Atik, Arich Anpin, and Abba ve Ima are called Keter, Hochma and Bina and this corresponds to Keter, Hochma and Bina of the World of Nikudim. Rosh of the World of Atzilut corresponds to the two Heads of the World of Nikudim and fulfills the same function. Rosh of the World of Atzilut, which consist of Atik, Arich Anpin and Abba ve Ima, was the first to emerge on the Reshimot of the non-broken Kelim of the World of Nikudim.

However, Zeir Anpin and Malchut are gradually restored. Only Galgalta ve Eynaim is restored from Zeir Anpin and a single point from Malchut. AHPs of Zeir Anpin and Malchut are in the Worlds of BYA. If these AHPs are corrected, then all worlds are corrected. The correction is carried out with the help of the Partzuf of Adam HaRishon.

 

The Birth of Adam – in the Ascent of the Worlds

Malchut of the World of Atzilut is raised to the level of Bina. This is achieved in three phases. The whole World of Atzilut then ascends three levels. The normal condition of the World of Atzilut is called “a weekday.” During such days the World of Atzilut is illuminated by an incomplete Light which spreads down to the Parsa (Drawing Nr. 11 in the Album of Drawings)

After this, a greater Light comes down from Above and grants higher attributes to the World of Atzilut, making it move up one level. Now Malchut is located in the place of Zeir Anpin. Zeir Anpin now reaches the level of Abba ve Ima. Abba ve Ima replace Arich Anpin, which in turn rises to the level of Atik, which finally rises even higher into SAG.

The first elevation of the World of Atzilut takes place on Friday evening, Erev Shabbat. Such a progression is called arousal from Above, Itaruta de Letata, in Aramaic. In our world this corresponds to days, weeks, time and all that is not dependent on us but dependent on the laws of nature and over which we have no control.

The next phase elevates the World of Atzilut one level higher. Malchut now stands on the level of Abba ve Ima, where it is endowed with an additional attribute: the intention to give. At this stage Malchut may receive, for the Creator’s sake. It now has a Screen and is able to perform a Zivug de Aka’a, thus creating new Partzufim. Based on the attributes of Abba ve Ima on the one hand, and on the attributes of the Malchut of the Ein Sof, on the other hand, Malchut creates a new Partzuf: Adam HaRishon.