{"id":14036,"date":"2026-01-06T19:26:17","date_gmt":"2026-01-06T19:26:17","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14036"},"modified":"2026-01-06T19:26:17","modified_gmt":"2026-01-06T19:26:17","slug":"explanation-of-the-article-preface-to-the-wisdom-of-kabbalah","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/explanation-of-the-article-preface-to-the-wisdom-of-kabbalah\/","title":{"rendered":"Explanation of the Article, Preface to the Wisdom of Kabbalah"},"content":{"rendered":"\n

FOUR PHASES OF DIRECT LIGHT<\/strong><\/h4>\n\n\n\n

The learning begins with a discernment called \u201cThe connection between the Creator and the creatures,\u201d since we do not speak of the Creator Himself and we cannot attain Him. Instead, \u201cBy Your actions we know You,\u201d meaning the attainment is only in the operations extending from Him.<\/p>\n\n\n\n

This connection is also called \u201cthe purpose of Creation.\u201d Our sages perceived that His wish and goal were to benefit His creations. Hence, the order of evolution begins from this discernment until it reaches the souls, whose root is the soul of  Adam <\/em>ha <\/em>Rishon<\/em>, which extends from the internality of the worlds  BYA<\/em>.<\/p>\n\n\n\n

Allegorically speaking, when the Creator wished to benefit His creatures, He wanted to give them 100 kilograms of pleasure. Hence, He had to create such creations that would want to receive it. We learned that the desire to receive delight and pleasure is the very essence of the creature and the reason why Creation is called \u201cexistence from absence.\u201d And He created it so His Thought of delighting His creations would be realized.<\/p>\n\n\n\n

And for the will to receive to be born, there had to be an order of four discernments, since one can enjoy something only according to one\u2019s desire for it. This is why we call the  Kli<\/em> (vessel) by the name, \u201cwill to receive\u201d or \u201ccraving.\u201d Thus, according to the measure of the need is the measure of the craving to satisfy the need.<\/p>\n\n\n\n

There are two conditions for the making of a craving:<\/p>\n\n\n\n

    \n
  1. One should know what to crave. One cannot crave something one has never seen or heard of.\u00a0<\/li>\n\n\n\n
  2. One will not have the desired thing, since if he has already obtained his wish, he loses the craving.<\/li>\n<\/ol>\n\n\n\n

    To realize these two conditions, four phases\/discernments emerged in the will to receive, which are actually five, along with their root. The fifth discernment is called a  Kli<\/em>, suitable for reception of delight and pleasure.<\/p>\n\n\n\n

    They follow this order:<\/p>\n\n\n\n

    1)  Keter<\/em>: His desire to benefit His creations.<\/p>\n\n\n\n

    2)  Hochma<\/em>: His desire to benefit His creations created a deficiency\u2014existence from absence\u2014and along with it, created the Light. Thus, the abundance and the desire to receive the abundance came together. This is so because the desire still did not know what to want; hence, it was born along with its filling. But if it has its filling, it loses the desire for filling, as the second condition requires. This discernment is called  Behina <\/em>Aleph<\/em> (first discernment)  de <\/em>Aviut<\/em> (of the desire).<\/p>\n\n\n\n

    3)  Bina<\/em>: Since the Light comes from the Giver, the force of bestowal is included in it. Hence, at its end,  Hochma <\/em>wishes to equalize its form, meaning to not be a receiver, but a giver. There is a rule in spirituality: \u201cAny generation of a form is considered a new discernment.\u201d Hence, this discernment is given its own name\u2014  Bina<\/em>, and this is  Behina <\/em>Bet<\/em> (second discernment)  de <\/em>Aviut<\/em>. We also learned that the Light that spreads while the lower one wishes to equalize its form is  Ohr <\/em>Hassadim<\/em> (Light of Mercy), and this is the Light that shines in  Bina<\/em>.<\/p>\n\n\n\n

    Question: If  Bina<\/em> craves to bestow, why is it considered  Aviut <\/em>Bet<\/em> (second degree of  Aviut<\/em>)? On the contrary, it seems like it should have been purer than  Behina <\/em>Aleph <\/em>de <\/em>Aviut<\/em> (first degree of  Aviut<\/em>).<\/p>\n\n\n\n

    Answer: I explain it with an allegory: A person gives his friend a present and the friend receives it. Afterwards, he reconsiders and decides that it is not in his interest to receive, and returns the gift. In the beginning, he was under the influence and domination of the giver; hence, he received. But once he received, he felt that he was the receiver, and that sensation caused him to return the gift.<\/p>\n\n\n\n

    Lesson: in  Behina <\/em>Aleph<\/em>, he received due to the domination of the giver, but he still did not feel like a receiver. And when he saw and felt that he was the receiver, he stopped receiving, and this is  Behina <\/em>Bet<\/em>. In other words, in that state, he felt that he was the receiver, and hence wanted to bestow upon the giver. This is why  Behina <\/em>Bet<\/em> is called  Bina<\/em>, for it  Hitbonena<\/em> (examined\/observed) herself being a receiver and hence wanted to bestow. This is also why we learn that the beginning of the learning is from  Bina<\/em> down.<\/p>\n\n\n\n

    4)  ZA<\/em>: At its end,  Bina<\/em> received a kind of drive that stems from the purpose of Creation, which she must receive because the purpose of Creation was not for the creatures to engage in bestowal. On the other hand, she also wanted equivalence of form, bestowal. Therefore, she compromised: she would receive  Hassadim<\/em> (mercy) and illumination of the  Ohr <\/em>Hochma<\/em> (Light of Wisdom).<\/p>\n\n\n\n

    This is called  Behina <\/em>Gimel <\/em>de <\/em>Aviut<\/em>, since she already extends  Hochma<\/em>, but there are still  Hassadim <\/em>in her. This is the reason for the name  Zeir Anpin<\/em> (small face).  Hochma <\/em>is called <\/strong>Panim <\/em><\/strong>(face), as in, \u201cA man\u2019s wisdom makes his face shine,\u201d but it receives this  Ohr <\/em>Hochma <\/em>in a  Zeir<\/em>, meaning very small extent.<\/strong> But this discernment is still not considered a  Kli<\/em> (vessel), since if it can bestow and receive only an illumination of the  Ohr <\/em>Hochma<\/em>, it is a sign that its craving to receive is incomplete, since it still has the strength to engage in bestowal, too.<\/p>\n\n\n\n

    5)  Malchut<\/em>: At its end,  Behina <\/em>Gimel <\/em>is prompted from Above to receive abundantly because of His desire to benefit His creations. After all, the purpose of Creation was not for the lower ones to receive in  Zeir Anpin<\/em>. Hence, this awakening causes  Malchut <\/em>to have a desire and craving to receive the  Ohr <\/em>Hochma<\/em> as it shone in  Behina <\/em>Aleph<\/em>, when she had all the  Ohr <\/em>Hochma<\/em>.<\/p>\n\n\n\n

    But the difference between  Behina <\/em>Aleph <\/em>and  Behina <\/em>Dalet <\/em>is that in  Behina <\/em>Aleph<\/em>, it could not be said that she was enjoying the  Ohr <\/em>Hochma<\/em>, since she still did not possess the craving and deficiency, since the  Kli<\/em> and the abundance came together. But  Behina <\/em>Dalet <\/em>craves the  Ohr <\/em>Hochma <\/em>when she does not have it; hence, when she receives, she feels the delight and pleasure that come with fulfilling her wish.<\/p>\n\n\n\n

    Only this  Behina<\/em> is called a  Kli<\/em>, since it wishes only to receive. All the  Behinot<\/em> (plural for  Behina<\/em>) prior to it are considered \u201cLight without a  Kli<\/em>.\u201d And when this  Behina <\/em>Dalet <\/em>receives the Light, it is a state called  \u201cthe world of Ein Sof<\/em><\/strong>,\u201d and also  \u201cfilling the whole of reality<\/strong>.\u201d<\/p>\n\n\n\n

    Question: If we are dealing with spirituality, where there is no time and no place, what does \u201cfilling the whole of reality\u201d mean?<\/p>\n\n\n\n

    Answer: Let us return to our allegory from the beginning of this explanation, the allegory that He wanted to give His creatures 100 kg of pleasure and therefore had to create 100 kg of deficiency and desire to receive in the creatures, corresponding to the pleasure. When the 100 kg of desire receive the 100 kg of filling, this is called  \u201cfilling the whole of reality<\/strong>,\u201d meaning no deficiency is left unfulfilled.<\/p>\n\n\n\n

    And now we will explain the meaning of the name  Malchut de <\/em><\/strong>Ein Sof<\/em>:<\/strong> This  Malchut<\/em>, which craves to receive abundance to fill her deficiency, is called \u201creceiving in order to receive.\u201d This means that she receives in order to satisfy her lack. At a later stage, she put an end and  Tzimtzum<\/em> (restriction) on using this  Kli<\/em>. But in the initial stage, which we are dealing with, she still did not make that  Sof<\/em>(end) and <\/strong>Sium<\/em> (conclusion)<\/strong>; hence, this state is still called  Ein <\/em><\/strong>Sof<\/em> (no end)<\/strong>.<\/p>\n\n\n\n

    We learned that, at its end, after receiving the abundance, a desire to bestow awakened in  Hochma<\/em><\/strong>, fitting the Emanator\u2019s wish to bestow. Also, once  Malchut<\/em><\/strong> received the Light, it evoked within her a desire to bestow, since this Light possesses the power of bestowal.  Bina<\/em><\/strong> wished to bestow, but failed because in  Bina\u2019s<\/em> way, the purpose of Creation is missing. Even her subsequent reception of illumination in  ZA<\/em> was not enough, since the Creator\u2019s desire to benefit His creations was for abundance, not for  ZA<\/em>. Hence, how could  Malchut <\/em>achieve equivalence of form and obtain the purpose of Creation, <\/strong>too?<\/strong><\/p>\n\n\n\n

    It is said about that that she invented something new:  Malchut <\/em>was to receive everything, but unlike Ein <\/em>Sof<\/em>, where it was all in order to receive, she would do it in order to bestow. Thus, on the one hand she would be realizing the purpose of Creation of benefiting His creations, since she would be receiving, and on the other hand her aim would be to bestow, which is equivalence of form.<\/a><\/p>\n\n\n\n

    TZIMTZUM ALEPH<\/h4>\n\n\n\n

    Malchut\u2019s<\/em> decision that she did not want to receive in order to receive is considered that she repelled the Light. This state is called  Tzimtzum<\/em> (restriction). There is a rule in spirituality that any appearance of a new form is considered a new discernment. Therefore, we should discern two states:<\/p>\n\n\n\n

      \n
    1. When\u00a0Behina\u00a0<\/em>Dalet\u00a0<\/em>received all the Light with a\u00a0Kli<\/em>\u00a0called \u201ccraving.\u201d This is called \u201cfilling the whole of reality.\u201d It is also called \u201cthe world of\u00a0Ein Sof<\/em>.\u201d\u00a0<\/li>\n\n\n\n
    2. After she wanted equivalence of form, this state is considered a different world, called \u201cthe world of\u00a0Tzimtzum<\/em>,\u201d from which the Light departed.<\/li>\n<\/ol>\n\n\n\n

      Hence, as we discerned that  Hochma <\/em>received and  Bina<\/em> reflected the Light,  Malchut <\/em>remained as she was, in the state of the world of  Ein Sof<\/em>, receiving all the Light. And now we discern a new  Malchut<\/em>, which reflects the Light.<\/p>\n\n\n\n

      We should know that in the first state, called  Ein Sof<\/em>, it was \u201cHe is One and His Name One,\u201d meaning the Light and the  Kli<\/em> were one discernment. Only after the  Tzimtzum <\/em>was there a distinction of the four phases, or the ten  Sefirot<\/em>, since the Light departed from them.<\/p>\n\n\n\n

      Question: With this  Tzimtzum<\/em>, the Light departed from all ten  Sefirot<\/em>. This is perplexing, since the Tzimtzum <\/em>was on reception in order to receive, which is  Behina <\/em>Dalet<\/em>, and not on the other  Behinot<\/em>!<\/p>\n\n\n\n

      Answer: The first three  Behinot<\/em> are not considered  Kelim<\/em>, they only prompt an order of development, at the end of which the  Kli<\/em>, called receiving in order to receive, is born and becomes separated from the Giver. But the first three  Behinot<\/em> are still not separated from the Giver.<\/p>\n\n\n\n

      After  Malchut <\/em>was born, she obtained her causes. Hence, it cannot be said that after the  Tzimtzum<\/em>, the Light remained in the Upper Nine, since they are not  Kelim<\/em>. The only  Kli<\/em> is  Malchut<\/em>, and if she does not want to receive, all the Light departs and she does not receive a thing.<\/p>\n\n\n\n

      The Ari also says, \u201cThe  Tzimtzum <\/em>was equal,\u201d without distinction of degrees.<\/p>\n\n\n\n

      Question: If this is so, why did we say that the four  Behinot<\/em> became distinct after the  Tzimtzum<\/em>?<\/p>\n\n\n\n

      Answer: The distinction was made with respect to cause and consequence, but there was no distinction of Above and below.<\/p>\n\n\n\n

      Question: What do Above and below mean in spirituality?<\/p>\n\n\n\n

      Answer: Importance\u2014whereas cause and consequence do not imply importance. For example, the Vilna Gaon was a consequence of his father, but who was more important, the cause or the consequence?<\/p>\n\n\n\n

      We need to understand why there was no distinction of Above and below.  Malchut <\/em>received the Light that \u201cfills the whole of reality,\u201d and this is not considered a deficiency or inferiority in importance. Hence, she could have remained in that state, had she not chosen to make the  Tzimtzum<\/em>.<\/p>\n\n\n\n

      This is what the Ari wishes to imply when he says that the  Tzimtzum <\/em>was equal, that  Malchut <\/em>was not of inferior importance, but that the  Tzimtzum <\/em>was made through her own choice. But afterwards, when  Malchut <\/em>does not receive due to the prohibition, she becomes inferior in importance. Then, what is farther from  Malchut <\/em>becomes  of Higher importance<\/strong>, and what is nearer to  Malchut <\/em>becomes of  lower importance<\/strong>.<\/a><\/p>\n\n\n\n

      THE TEN SEFIROT DE IGULIM (CIRCLES) AND THE LINE OF EIN SOF THAT FILLS THEM<\/h4>\n\n\n\n

      After the  Tzimtzum<\/em>, the  Kelim<\/em> were left empty, and within them  Reshimot<\/em> (recollections\/memories) of the Light that they\u2019d had. They are called \u201cthe ten  Sefirot <\/em>de <\/em>Igulim<\/em> in the world of  Tzimtzum<\/em>.\u201d They are called  Igulim <\/em>to imply that the issue of Above and below does not apply to them, as it is in a corporeal circle.<\/p>\n\n\n\n

      And since  Malchut <\/em>is the operator, since she is the actual  Kli<\/em>,  Malchut de <\/em>Igulim <\/em>returned and extended the Light to receive it in order to bestow. And here we learn a new rule: \u201cA desire in the Upper One becomes a binding law in the lower one.\u201d Hence, now she is forbidden to receive.<\/p>\n\n\n\n

      I once offered an allegory about that: The eve of a new month is a time for saying the small  Yom Kippur <\/em>(Day of Atonement) prayer and for awakening to repent. Sometimes, a person debates whether or not to fast on that day. It is not mandatory to fast and there is no prohibition on the food, as well. Hence, the choice is in one\u2019s own hands.<\/p>\n\n\n\n

      If, in the end, a person decides to fast, and later regrets and wishes to eat, the rule is that the food is now forbidden, so \u201che shall not break his word\u201d concerning the oath. Thus, we see that initially, there was no prohibition on the food, but after he had chosen to avoid eating, the food became forbidden.<\/p>\n\n\n\n

      Lesson: In the beginning,  Malchut <\/em>did not want to receive through her own choice. But now that she extends the Light again, it is prohibited to receive the Light. And if there is prohibition, there is Above and below in importance. Hence, this extension is called \u201ca line that extends from  Ein Sof<\/em> from Above downwards.\u201d<\/p>\n\n\n\n

      We also learned that even though the  Igulim <\/em>extended the Light, they received it only from the line. We must understand why this is so: Any new form in spirituality is a new discernment. Hence, there are two kinds of  Kelim<\/em> (plural for  Kli<\/em>):<\/p>\n\n\n\n

        \n
      1. Kelim<\/em>\u00a0in which there is no prohibition on reception.\u00a0<\/li>\n\n\n\n
      2. Kelim<\/em>\u00a0that extend now, with the extension of the Light, and whose\u00a0Malchut\u00a0<\/em>is called\u00a0Malchut de\u00a0<\/em>Yosher<\/em>\u00a0(directness), on which there is a prohibition to receive, due to the rule: A desire in the Upper One becomes a binding law in the lower one.<\/li>\n<\/ol>\n\n\n\n

        We also learn that the  Igulim <\/em>should receive Light from what they had drawn anew. This Light is called \u201ca line.\u201d It contains Above and below in importance, and there is no other Light. This is the meaning of the  Igulim <\/em>having no Light but from the line.<\/p>\n\n\n\n

        Yet, there is a great difference between  Malchut de <\/em>Igulim <\/em>and  Malchut <\/em>of the line.  Malchut de <\/em>Igulim <\/em>had the Light in the form of \u201cfilling the whole of reality,\u201d while  Malchut de <\/em>Yosher <\/em>never had any Light, nor will it ever have Light in its  Kli<\/em>, called \u201creceiving in order to receive.\u201d<\/a><\/p>\n\n\n\n

        THE LINE AND THE ZIVUG DE HAKAA<\/h4>\n\n\n\n

        Thus far, we have discussed three states:<\/p>\n\n\n\n

          \n
        1. The will to receive that was created in the world of\u00a0Ein\u00a0<\/em>Sof<\/em>, and which received all the Light.\u00a0<\/li>\n\n\n\n
        2. In the world of\u00a0Tzimtzum<\/em>, it became apparent that the will to receive must be corrected for the purpose of decoration.\u00a0<\/li>\n\n\n\n
        3. In the line, it is apparent that the\u00a0Kli<\/em>\u00a0must be corrected due to the deficiency. Otherwise, the Light does not expand to it.<\/li>\n<\/ol>\n\n\n\n

          And now we shall speak of the line. We have already learned that the line has Above and below in importance, since  Malchut <\/em>of the line was forbidden to receive because she is regarded as receiving in order to receive. The rule is that in all the degrees,  Malchut\u2019s<\/em> name was not changed, which is \u201creceiving in order to receive.\u201d And her Light is  Ohr <\/em>Hozer<\/em>, meaning she wishes to bestow upon the Upper One.<\/p>\n\n\n\n

          And when the Light extends to  Malchut<\/em>, she made a  Zivug <\/em>de <\/em>Hakaa<\/em>, a  Masach<\/em>, which implies ending the Light and making calculations. For example, she assumed that she could receive only twenty percent of the Light in order to bestow. Hence, she decided to clothe only that much Light.<\/p>\n\n\n\n

          However, she felt that there was too much pleasure in the remaining eighty percent, and if she were to receive it, it would be in order to receive. Hence, she decided to not receive that part of the Light. So what is the difference between a  Tzimtzum <\/em>and a  Masach<\/em> (screen)?<\/p>\n\n\n\n