1) All the worlds, Above and below, are within man, and the whole of reality was created for man alone. This is written in The Book of Zohar<\/em>. So why do we feel different? We feel that we are within reality, not that reality is within us. Moreover, why is this world not enough for us? Why do we need the Upper Worlds?<\/p>\n\n\n\n 2) The reason for the creation of reality is the <\/strong>Creator<\/strong>\u2019s desire to benefit His creations<\/strong>. Hence, the Creator created the creature with a nature of wanting to enjoy what the Creator wishes to bestow upon it. The Creator is above time and place; His Thought operates like the act itself.<\/p>\n\n\n\n Hence, when He wished and contemplated creating the creations, so as to fill them with delights, the creatures were immediately created, filled with all the pleasures they had received from the Creator. Yet, we do not feel that state, since it is merely our root, which we must achieve, according to the design of creation.<\/p>\n\n\n\n In creating the sequence of the worlds from the world of Ein Sof <\/em>through this world, the Creator removed the creature from Himself down to the lowliest state. It is important to understand why He did that. Does this act indicate imperfection in His actions?<\/p>\n\n\n\n The Ari answers this question in the book, The Tree of Life<\/em>: \u201cto reveal the perfection of His deeds,\u201d so the creatures would perfect themselves and achieve the Creator\u2019s degree, which is the only true perfection. To help them, the Creator created the ladder of worlds. The souls climb down this ladder down to the lowest degree, where they clothe in corporeal bodies of this world. Then, through the study of Kabbalah, the souls themselves begin to rise and climb up that ladder, by which they had descended, until they return to the Creator.<\/p>\n\n\n\n 3) The soul consists of Light and Kli<\/em>. The Light of the soul comes from the Creator, from Atzmuto<\/em> (His Essence). Through this Light, the Kli<\/em> (vessel) of the soul was created, being the desire to receive Light, to enjoy the Light. Hence, the Kli<\/em> perfectly fits the Light that comes to fill it.<\/p>\n\n\n\n The Light is a part of the Creator. The soul is the actual Kli<\/em>. Hence, only the Kli<\/em> is considered a creation. It was created from absence, meaning there was no desire before the Creator decided to create it. And because the Creator wished to give the perfect pleasure to this Kli<\/em>, as is becoming of Him, He created this Kli<\/em>\u2014the will to receive\u2014enormous, according to the measure of Light (pleasure) that He wished to give it.<\/p>\n\n\n\n 4) Creation means initiation, something new that did not previously exist, and this initiation is called \u201cexistence from absence.\u201d But if the Creator is complete, how could something not be included in Him? From what has already been said, it is clear that prior to creation, there was no will to receive in the Creator, since the Creator is whole and wishes only to bestow. Hence, what is not in Him, and should be created, is only the desire to receive the pleasure from Him.<\/p>\n\n\n\n The will to receive is the whole of reality. Hence, the only difference between the elements of reality is in the measure of desire to receive in each element, and no two elements contain the same desire.<\/p>\n\n\n\n 5) There are no physical bodies in spirituality. The spiritual world is a world of desires, \u201craw\u201d forces, devoid of material clothing of any kind. Hence, all the words used in the wisdom of Kabbalah are actually appellations of the desire to enjoy, or its impressions of the fulfillment of the Light within it.<\/p>\n\n\n\n The Creator is the desire to bestow, and the creature is the desire to enjoy the Creator\u2019s bestowal. If the creature enjoys only because the Creator enjoys its reception, such an act is considered bestowal, according to its intention, and not as an act of receiving. This is regarded as the Creator\u2019s desire and creature\u2019s desire being equal, with nothing to separate them.<\/p>\n\n\n\n Thus, following the spiritual law of equivalence of form, as a result of equalizing their qualities (desires), they become one. In that state, they are not two identical desires, but are literally one. That spiritual state is called \u201cequivalence of form\u201d or Dvekut<\/em> (adhesion).<\/p>\n\n\n\n However, if they do not have the same desire, the same intention, they do not have the same goal and they are separated. Because they have different qualities (desires), they are two, and not one. In spirituality, that state is called, \u201cdisparity of form.\u201d<\/p>\n\n\n\n The measure of equivalence of form between Creator and creature determines how their closeness and measure of disparity of form determine their distance from each other. In the beginning, the Creator\u2019s desire to bestow and the creature\u2019s desire to receive are equal, since the creature\u2019s will to receive was born from the Creator\u2019s desire to bestow. Hence:<\/p>\n\n\n\n 6) We have no attainment in the Creator Himself, in Atzmuto<\/em>, since we attain only the sensation of the Light in the Kli<\/em>, the filling in our desire. And what we do not attain, we cannot call by any name, since we assign names according to our impressions of the filling. Hence, we cannot say a single word or assign any name to Atzmuto<\/em>. All our names and appellations, with respect to the Creator, are only reflections of what we feel towards Him.<\/p>\n\n\n\n We can feel Him and His actions only by the measure of equivalence of form (desire, intention) with Him. Hence, to the extent that we are similar to the Creator, we feel His desires and actions, and we name the Creator accordingly. When we feel them, we can name Him according to what we feel of Him. This is called \u201cBy Your actions, we know You.\u201d<\/p>\n\n\n\n 7) Kabbalists are people who are living in this world and connect to the Creator according to their measure of equivalence of form while living in this world. Worlds are the different measures of sensation of the Creator. A \u201cworld\u201d is the measure of disclosure or concealment of the Creator towards the creatures; and complete concealment is called \u201cthis world.\u201d<\/p>\n\n\n\n The beginning of the sensation of the Creator is the transition between this world and the spiritual world. The transition itself is called \u201cbarrier.\u201d There are 125 degrees of revelations of parts of the Creator to the creatures between concealment and complete disclosure. These parts are called \u201cworlds.\u201d<\/p>\n\n\n\n Kabbalists climb the spiritual worlds by correcting their desires (intentions). They tell us\u2014verbally or in text\u2014that the Creator has only the desire to benefit. He created everything to give us all His abundance. This is why Hecreated us with a desire to receive, so that we can receive what He wishes to give us.<\/p>\n\n\n\n The desire to receive for ourselves is our very nature. But in that nature, we are opposite in form from the Creator, since the Creator is only a desire to bestow, and does not possess a desire to receive. Hence, if we remain in the will to receive for ourselves, we will remain forever far from the Creator.<\/p>\n\n\n\n Kabbalists tell us that the Creator\u2019s purpose is to bring the whole of Creation to Himself, and that He is the absolute goodness. For this reason, He wishes to bestow upon everyone.<\/p>\n\n\n\n They also say that the reason for the creation of the worlds is that the Creator must be complete in all His actions and forces. And if He does not execute His forces in complete actions, He is seemingly considered incomplete.<\/p>\n\n\n\n But how could imperfect operations stem from the perfect Creator to the point that His actions would require correction by the creatures? We are His actions! If we must correct ourselves, does it not mean that His actions are imperfect?<\/p>\n\n\n\n The Creator created only the desire to receive, called \u201cthe creature.\u201d But when the creature receives what the Creator wishes to bestow upon it, it is separated from the Creator, since the Creator is the Giver and the creature is the receiver, and in that, they are opposites. In spirituality, equivalence of form is determined by equivalence of desires (qualities, intentions). And if the creature remains separated from the Creator, the Creator, too, will not be complete, since perfect operations stem from a perfect operator.<\/p>\n\n\n\n To grant the creature the possibility of achieving perfection of its own free choice, the Creator restricted Himself\u2014His Light\u2014and created worlds, restriction by restriction, down to this world. Here man is completely subordinate to the desire to enjoy, but not to enjoy the Light of God, but rather the beastly clothes on top of it. The whole of humanity is developing from the desire for pleasure that animals have, as well, through desires for wealth, honor, domination, and knowledge, until the Creator implants a desire to enjoy something unknown within these desires, something beyond the clothes of this world.<\/p>\n\n\n\n The new desire prompts man to seek fulfillment until he comes to the study of Kabbalah. During the study, he begins to understand the Creator\u2019s intention towards him. In that state, he studies not in order to receive knowledge, but to draw on himself the Light that reforms (\u201cIntroduction to the Study of the Ten Sefirot,\u201d Item 155).<\/p>\n\n\n\n Through that Light, a person begins to correct his desires. In all, man has 613 desires, which are generally called Guf<\/em> (body). The correction of the desires is done by using each desire with the intention to bestow upon the Creator, just as the Creator bestows upon man. The correction of each desire and the reception of the Light in it is called \u201ckeeping a Mitzva<\/em> (good deed\/commandment).\u201d The Light that a person receives within the common, corrected desire is called, \u201cTorah.\u201d And the Light that corrects (reforms) man\u2019s desires is the means by which the creature obtains its perfection (see \u201cWalking the Path of Truth\u201d).<\/p>\n\n\n\n The perfection is in that the creature obtains equivalence of form (qualities) with the Creator by itself. This is because then it is worthy of receiving all the delight and pleasure included in the Thought of Creation. In other words, it enjoys the Light and the status of the Creator Himself, since it achieved equivalence of form in desires and thoughts.<\/p>\n\n\n\n It turns out that only through the study of Kabbalah can one correct oneself and achieve the goal for which man was created. This is what all the Kabbalists write. The only difference between the holy books (Torah, Prophets, Hagiographa, Mishnah, Talmud, etc.) is in the intensity of the Light within them, which can correct a person. The Light in Kabbalah books is the greatest; this is why Kabbalists recommend studying them specifically.<\/p>\n\n\n\n \u201cThere is no other way for the populace to achieve spiritual elevation and redemption except through the study of Kabbalah, which is an easy and accessible way. However, only a few can achieve the goal using other parts of the Torah.\u201d<\/p>\n\n\n\n Rav Yehuda Ashlag, \u201cIntroduction to the Study of the Ten Sefirot,\u201d Item 36<\/em><\/p>\n\n\n\n \u201cAttainment begins with the wisdom of the hidden, and only then are the other parts in the Torah attained. In the end, the revealed Torah is attained.\u201d<\/p>\n\n\n\n The Vilna Gaon (GRA), Prayer Book<\/em><\/p>\n\n\n\n \u201cThe prohibition on studying Kabbalah was only for a limited time, until 1490. But since 1540, everyone should be encouraged to engage in The Book of Zohar<\/em>, since only by studying The <\/em>Zohar<\/em> will humanity achieve its spiritual salvation and the coming of the Messiah. Hence, we must not avoid the study of Kabbalah.\u201d<\/p>\n\n\n\n Avraham Ben Mordechai Azulai, Ohr HaChama (Light of the Sun)<\/em><\/p>\n\n\n\n \u201cWoe unto those who do not wish to study The <\/em>Zohar<\/em>, for thus they cause wretchedness, ruin, looting, killing, and destruction to the world.\u201d<\/p>\n\n\n\n The Book of Zohar, Tikkuney Zohar (Corrections of The Zohar), Tikkun no. 30<\/em><\/p>\n\n\n\n \u201cThe study of The Book of Zohar <\/em>is above and is preferable to any other study.\u201d<\/p>\n\n\n\n The Chidah<\/em><\/p>\n\n\n\n \u201cRedemption and the coming of the Messiah depend only on the study of Kabbalah.\u201d<\/p>\n\n\n\n The Vilna Gaon (GRA), Even Shlemah (A Perfect Weight)<\/em><\/p>\n\n\n\n \u201cThere are no limitations on the study of The <\/em>Zohar<\/em>.\u201d<\/p>\n\n\n\n The Chafetz Chaim<\/em><\/p>\n\n\n\n \u201cIf my contemporaries heeded me, they would study The Book of Zohar <\/em>at the age of nine, and would thus acquire fear of heaven instead of superficial knowledge.\u201d<\/p>\n\n\n\n Rav Yitzhak Yehudah Yehiel of Komarno, Notzer Hesed (Keeping Mercy)<\/em><\/p>\n\n\n\n \u201cI call upon every person to dedicate time to the study of Kabbalah every day, as this is what the cleansing of your souls depends on.\u201d<\/p>\n\n\n\n Rav Yitzhak Kaduri<\/em><\/p>\n\n\n\n \u201cIn the future, only by merit of The Book of Zohar <\/em>will the children of Israel be redeemed from exile.\u201d<\/p>\n\n\n\n The Book of Zohar, Parashat Nasso<\/em><\/p>\n\n\n\n (There are many more such excerpts in the chapter, \u201cKabbalists Write about the Wisdom of Kabbalah.\u201d)<\/p>\n\n\n\n 8) There is a \u201cpower\u201d in the study of Torah and Mitzvot<\/em>. This power is the spiritual force that brings a person to equalize one\u2019s desire with the Creator\u2019s desire. But this power appears and acts in a person only when one engages in Torah and Mitzvot<\/em> in order to not receive any reward for oneself. Instead, he works only to bestow contentment upon the Creator. Only on that condition does one gradually acquire equivalence of form with the Creator.<\/p>\n\n\n\n Man\u2019s correction of equivalence of form with the Creator is gradual, generally consisting of five degrees: Nefesh<\/em>, Ruach<\/em>, Neshama<\/em>, Haya<\/em>, Yechida<\/em>. Each degree is considered a world, since if one draws some degree in the process of his correction, he feels the Creator\u2019s existence according to the measure of his correction. These corrections are called \u201cworlds\u201d because they reveal the Creator according to one\u2019s measure of correction, and conceal the Creator according to the\u2014as yet\u2014uncorrected Kelim<\/em> (desires), from the total of 613 desires.<\/p>\n\n\n\n It follows that one receives these five degrees on one\u2019s way to perfection from the five worlds: Assiya<\/em>, Yetzira<\/em>, Beria<\/em>, Atzilut<\/em>, and Adam Kadmon<\/em>. Within each world are five Partzufim<\/em>, and in each of them are five Sefirot<\/em>, hence the total of 125 degrees in \u201cJacob\u2019s Ladder\u201d from this world to the top of the ladder.<\/p>\n\n\n\n By keeping Torah and Mitzvot <\/em>in order to give contentment to one\u2019s Maker, a person is gradually rewarded with the Kelim<\/em> of the desire to bestowal, degree by degree. Thus, one climbs the rungs, one at a time, finally achieving complete equivalence of form with the Creator. At that time, the Thought of Creation is realized in a person\u2014to receive the complete delight and wholeness that the Creator had planned for him. Additionally, one is rewarded with the greatest benefit of all\u2014true Dvekut<\/em>\u2014by having obtained the desire to bestow, like the Creator.<\/p>\n\n\n\n 9) Now we will try to understand the above-written, \u201cAll the worlds, Above and below, and everything within them, were created for man alone.\u201d All these degrees and worlds come only to complement each desire in a person with the aim to bestow, so man would acquire equivalence of form with the Creator. This equivalence of form is absent in man by the nature of his creation.<\/p>\n\n\n\n In the beginning, the worlds were restricted and the degrees cascaded degree-by-degree and world-by-world, down to our material world, to come to a \u201cbody of this world.\u201d This is the name Kabbalah ascribes to the will to receive for oneself. At the degree of \u201cthis world,\u201d a person is like a beast, since he is incapable of any bestowal. In that state, man is opposite from the Creator, and there is no greater distance than that.<\/p>\n\n\n\n A person who studies Kabbalah awakens a \u201cSurrounding Light\u201d on oneself in proportion to one\u2019s desire for spirituality. This is the Light that exists outside, or around one\u2019s Kli<\/em> (desire\/soul). The Surrounding Light corrects the Kli<\/em> in such a way that its intention will be to bestow. The intention to bestow upon the Creator and not to oneself turns an act of reception into an act of bestowal.<\/p>\n\n\n\n Following its nature, the Kli<\/em> remains a desire to enjoy, but the aim changes the essence of the act from reception to bestowal. Then the Surrounding Light can enter the corrected Kli<\/em> with the aim to bestow upon the Creator. It is precisely during the study of Kabbalah that the Surrounding Light can correct one\u2019s desires until they are worthy of receiving it as \u201cInner Light.\u201d<\/p>\n\n\n\n One obtains the desire to bestow gradually, from Above downwards, from a small desire, which is easier to correct, to the greatest one, following the same order by which the degrees hung down from Above downwards.<\/p>\n\n\n\n All the degrees are measures of the desire to bestow. The ladder of degrees is arranged in such a way that the Higher the degree, the farther it is from the will to receive for oneself, and the closer it is to the desire to bestow. A person gradually acquires all the degrees of bestowal until one is rewarded with having only the aim to bestow, without any self-reception.<\/p>\n\n\n\n At that time, a person is complete, in true Dvekut<\/em> with the Creator. This is the purpose of Creation, and man was created for that alone. This is why all the worlds and everything within them were not created for themselves, but only to assist man in climbing the ladder of degrees. When one corrects oneself and is filled with Light, the entire system of the worlds and everything within them is included in him.<\/p>\n\n\n\n 10) A person who knows and remembers what has been said here is permitted to study Kabbalah without any fear of materializing it. This is because studying the wisdom of Kabbalah without proper guidance confuses the learner. On the one hand, all the Sefirot <\/em>and Partzufim<\/em> from the world of Atzilut <\/em>to the world of Assiya <\/em>are complete Godliness, in unity with the Creator, and on the other hand, how can there be changes, ascents, descents, and Zivugim<\/em> (couplings) in Godliness and unity?<\/p>\n\n\n\n 11) From what has been explained, it is clear that all these changes\u2014ascents, descents, restrictions, and Zivugim<\/em>\u2014are discerned only with respect to the Kelim<\/em> of the souls that receive the Light. Reality can be divided into two parts: potential and actual.<\/p>\n\n\n\n This is similar to a person who wants to build a house and already has the blueprint of the house in mind. But the blueprint of the house is not like the completed house\u2014a blueprint that has been executed. This is because the thought about the house is made of conceptual substance and exists in potential. But when the house begins to emerge from thought to action, it turns into a different substance\u2014bricks and wood.<\/p>\n\n\n\n In the same manner, we should distinguish between potential and actual in the souls. The \u201cactual\u201d elicitation of souls from the Creator begins only from the world of Beria<\/em>. This is why all the changes and everything that occurs prior to the world of Beria<\/em> are considered \u201cpotential,\u201d without any actual distinction from the Creator.<\/p>\n\n\n\n This is the reason why it is said that all the souls are included in Malchut de <\/em>Ein <\/em>Sof<\/em>, in the middle point of reality, since this point \u201cpotentially\u201d contains all the Kelim<\/em> (plural for Kli<\/em>) of the souls that are destined to emerge in actuality from the world of Beria<\/em> downwards. And Tzimtzum Aleph<\/em> (first restriction), too, occurred in the middle point, only on the \u201cpotential,\u201d with respect to the future souls.<\/p>\n\n\n\n With respect to the souls, all the Kelim<\/em> of the Sefirot <\/em>and worlds that emerge and hang down from the middle point, after Tzimtzum Aleph<\/em> and down the world of Beria<\/em>, are only in potential. When the souls begin to emerge in fact, from the world of Beria<\/em> downwards, only then do the changes in the degrees of the worlds affect them.<\/p>\n\n\n\n 12) This is similar to a person who hides and conceals himself with clothes and coverings, so he will not be seen or noticed. But to himself, he remains as he was. Thus, the ten Sefirot<\/em>, Keter<\/em>, Hochma<\/em>, Bina<\/em>, Hesed<\/em>, Gevura<\/em>, Tifferet<\/em>, Netzah<\/em>, Hod<\/em>, Yesod<\/em>, and Malchut <\/em>are only ten coverings that cover Ein Sof <\/em>and conceal it from the souls.<\/p>\n\n\n\n The Light of Ein Sof <\/em>is in complete rest; hence, it shines within the coverings. But because the souls receive the Light of Ein Sof <\/em>through the coverings, they feel as though there are changes in the Light. For this reason, the souls that receive Light are divided into ten degrees, too, according to the division in the coverings.<\/p>\n\n\n\n All the coverings are only from the world of Beria<\/em> downwards, since only from there down are there souls that receive from the ten Sefirot <\/em>through the coverings. In the worlds Adam Kadmon <\/em>(AK<\/em>) and Atzilut<\/em> there is still no presence of souls, since there they are only in potential.<\/p>\n\n\n\n Although the ten coverings in the ten Sefirot <\/em>govern only the worlds BYA\u2014Beria,<\/em>Yetzira<\/em>, Assiya<\/em>\u2014the ten Sefirot <\/em>there are considered Godliness, too, as prior to Tzimtzum Aleph<\/em>. The difference is only in the Kelim<\/em> of the ten Sefirot<\/em>: in AK<\/em> and in Atzilut<\/em> they are in potential; and from BYA<\/em> the Kelim<\/em> of the ten Sefirot <\/em>begin to disclose their force of concealment and covering. This is so although the coverings inflict no changes in the Light itself.<\/p>\n\n\n\n 13) This brings up a question: If, within the worlds AK<\/em> and Atzilut<\/em>, there is still no actual disclosure of the souls that receive Light from the worlds, what is the purpose of the Kelim<\/em> of AK<\/em> and Atzilut<\/em>, and towards whom do they conceal and cover the Light of Ein <\/em>Sof<\/em>, according to their measures? In the future, the souls will rise to AK<\/em> and Atzilut<\/em>, along with the worlds BYA<\/em>, and receive Light from them. Hence, changes occur in AK<\/em> and Atzilut<\/em>, as well, according to the qualities of the souls, as they are destined to shine to the souls that will rise to them in the future.<\/p>\n\n\n\n 14) It follows that the worlds, initiations, changes, and degrees all relate only to the Kelim<\/em>, which affect the souls and gauge them so they can receive from the Light of Ein <\/em>Sof<\/em>. But when the souls rise in degrees, they do not induce any changes in the Light of Ein Sof <\/em>itself, since the coverings do not affect the thing being covered, only the one who wishes to sense what is covered and receive from it.<\/p>\n\n\n\n 15) We should make three discernments in the Sefirot <\/em>and Partzufim<\/em>, wherever they are \u2014Atzmuto<\/em>, Kelim<\/em>, and Lights.<\/p>\n\n\n\n The Kabbalists attained spirituality and wrote it down in Kabbalah books. They perceived that the root of the whole of reality is a Higher Force, which they called Atzmuto<\/em> (His Self), since they could not attain it in itself. They did, however, attain that a thought and intention originates from Atzmuto<\/em>\u2014to create creations and delight them. They called that thought and intention the \u201cThought of Creation\u201d or \u201cUpper Light.\u201d Thus, with respect to the creature, the Light is the Creator, since Atzmuto <\/em>is unattainable. Hence, the Creator-creature connection exists through the Upper Light.<\/p>\n\n\n\n To summarize: Light emits from Atzmuto<\/em> and wishes to create a creature and delight it by filling it with pleasure. In other words, the Light\u2019s goal is to create a creature that will feel the Light as pleasure. This is why the Kabbalists named the creature, Kli<\/em>, and the Light, \u201cfilling.\u201d The Light that stems from Atzmuto<\/em>, to create the creature, is called Behinat <\/em>Shoresh<\/em> (Root discernment), since it is the root of the whole of reality. This Light creates a desire to enjoy it, and the desire to enjoy the Light is called \u201cthe will to receive\u201d Light.<\/p>\n\n\n\n The measure of pleasure depends on the measure of desire to receive it. As in our world, one may have an empty stomach, but no desire to eat. Hence, the desire is the Kli<\/em> for the filling, and without desire, there is no pleasure. There is no coercion in spirituality, and the filling always follows the desire.<\/p>\n\n\n\n The Light emerges from Atzmuto<\/em>, creates a Kli<\/em>, and fills it. The pleasure experienced in the creature by the reception of Light is called Ohr <\/em>Hochma<\/em> (Light of Wisdom). The desire born by the Light that fills it is called Behina <\/em>Aleph<\/em> (first discernment). It is given that name since this is the first discernment of the future Kli<\/em>.<\/p>\n\n\n\n Yet, this desire is still not autonomous, since it is directly created by the Light. A real created being is one that wants to enjoy all the Light emitted from the Creator by itself<\/strong>. In other words, its desire and decision to enjoy the Light should come from within it, instead of being instilled in it by the Creator.<\/p>\n\n\n\n To want to receive Light, the creature must first know the amount of pleasure that exists in the Light. Hence, it must be filled with Light and then feel what it is like being without Light. In that state, a true desire for the Light is created in it.<\/p>\n\n\n\n It is similar to situations we know from life. When a person is given some unfamiliar fruit to taste, initially, one has no desire for it. But after one tastes the fruit, and experiences the pleasure that stems from it, and the fruit is taken away, one begins to crave it and wishes to re-experience the pleasure. This craving is the new desire that was born in a person, which one feels as one\u2019s autonomous desire.<\/p>\n\n\n\n Hence, it is impossible to build the Kli<\/em> all at once. Instead, for the desire to know what to enjoy, for it to feel that it wants to enjoy, it must undergo the entire order of evolution. In Kabbalah, this condition is presented as a law: \u201cThe <\/strong>expansion of the Light<\/strong> inside the desire to receive and its departure <\/strong>from there make the <\/strong>Kli <\/em><\/strong>fit for its task<\/strong> of receiving all the Light and enjoying it.\u201d The states of the development of the desire are called Behinot<\/em> (discernments), since they are new observations in the will to receive.<\/p>\n\n\n\n Therefore, a Light that fills the Kli<\/em> gives it, along with the pleasure, its quality of giving. And while the Kli<\/em> enjoys the Light, it suddenly discovers that it wishes to bestow, like the nature of the Light that fills it. The reason for it is that the Creator intentionally prepared for the Light the ability to convey to the Kli<\/em> the desire to bestow, along with the pleasure.<\/p>\n\n\n\n It follows that once the Light created Behina <\/em>Aleph <\/em>and filled it, it felt that it wished to be similar to the Creator. And because this was a new desire, it was a new discernment, called Behina <\/em>Bet<\/em> (second discernment).<\/p>\n\n\n\n Behina <\/em>Bet <\/em>is a desire to give. The pleasure it feels from being similar to the Creator is called Ohr <\/em>Hassadim<\/em> (Light of Mercy). We therefore see that Behina <\/em>Aleph <\/em>is opposite from Behina <\/em>\n
\n
Four Stages in the Development of the Kli<\/h4>\n\n\n\n