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January 19, 2005

“27. Now you can see that all these changes, described in the world Atzilut, do not pertain to The Godliness in and of itself, but only to the souls, to the extent that they receive from Atzilut through the three worlds BYA.”

We have the line of Ein Sof that enters the world Atzilut. The three worlds Beria, Yetzira, and Assiya, clothe the world Atzilut, the Neshamot (lit. souls) clothe these three worlds.

We sometimes draw it differently and say that the Neshamot are the interior. If we are talking about attainment, about whom the ascent from below upward depends on, we say that everything depends on the MAN of the Neshamot. In that state we say that the Neshamot are the interior, and everything else is around the Neshamot. We are on the inside, and the rest of reality is on the outside.

Our description as being the exterior, or the interior with the reality outside of us, depends on the explanation. Either it comes from the Creator, or the attainment comes from us, through our raising of MAN. This is the only reason that we explain it from above, or from below. But here he says that there are no changes “but only to the souls,” meaning only with respect to the sensation of the souls.

“The meaning of the actuality of that world is with respect to the conceptual plan, to the preliminary thought, which is Ein Sof.

“However, in both Ein Sof and in the world Atzilut, there is still nothing in the form of souls, just like there is nothing of the actual wood, the bricks, and the metal, in the contemplated design of the person who designs it (and the workers who build the house).” It is all only in the design. This is how it is in the worlds Ein Sof, AK, and Atzilut.

“The existence of the souls begins to manifest in the world Beria. For that reason the Kelim of the ten Sefirot, which actually measure the ration to the souls, are necessarily not Godliness, but are renewed. This is so because there cannot be any changes and numbering in the Godliness.”

What comes out of that? “For this reason we ascribe the three colors red, green, and black, to the Kelim of the ten Sefirot in BYA.” In other words, up until BYA, there is nothing we can say. We only speak with respect to the Kelim of BYA, which the souls receive from. It is only in BYA that the shades begin, whether red, or green, or black. Also, it is not in the worlds themselves, but only with respect to the souls.

But we don’t know that it is really like that. It is only how we perceive the effect of worlds Beria, Yetzira, and Assiya on us. This is why we can only speak of what happens with respect to us. With my Kli I perceive things from the worlds Beria, or Yetzira, or Assiya, and this is why I speak of them as if this is how they are. But in fact, I have no idea what they are in themselves, but only what impressions I get from them. I call my impression of the world Beria “red,” my impression of the world Yetzira — “green,” and of the world Assiya — “black,” but it is my impression. If I had different Kelim I would perceive something else, and I don’t know what.

This is why he says, “For this reason we ascribe the three colors red, green, and black, to the Kelim of the ten Sefirot in BYA. It is inconceivable that they will be discerned as Godliness since there is no renewal whatsoever in Him (in Himself).” Of course it is not Godly, because it is in my perception.

“However, the Light clothed in the ten Kelim in BYA is simple Godliness and unity unchanged at all.”

If I refer to what is present in these worlds in and of themselves, though I do say that it comes from the worlds Atzilut, AK, and Ein Sof, but in Atzilut, it is still Ein Sof. Moreover, within these worlds the Light is still Ein Sof, though in itself, not in my perception.

“Even the Light clothed in the lowest Kli of Assiya is complete Godliness without any change at all (which is Ein Sof too, in the last degree of Assiya).”

These degrees exist only with respect to me, not outside of me. They exist in potential, meaning if I want to receive, it will affect me according to my measure of similarity, and it will be as if the ladder of degrees has been built over me.

Let us assume that there is a magnetic or electric field, and there is a charged particle in it. This particle then “catches” the affect of the field on it. It “knows” that there is a charge - field because it is inside that electric or magnetic field, and is therefore affected by it. If it weren’t inside the field, would it know that there is a field? Of course not.

Why is it dark and totally black in outer space? After all, there is tons of light there, the sun, the stars. Only if there is something that can “catch” it, will it discover that there is light there. But if there is nothing in the way of the rays, you cannot see the light there.

When light comes in through the window, for example, if there is no dust in the air, or if nothing else stands in the way of the light, you will never see that it’s there. The reason is that we see everything only in Reflected Light, in rejection. Hence, if there is no creature that receives, rejects, and feels, you cannot say that anything exists around it. In that state we say that there is only the Thought of Creation to do good to His creations, which is called Ein Sof.

Now, the creature discovers this Light of Ein Sof through its own relative correction and corruption. In other words, the force by which the creature feels the Light along the ladder of degrees, depends entirely on the creature; there is nothing outside of the creature.

This is why we say that all the worlds are within the creature too, not outside of it. Outside of the creature there is Ein Sof, meaning the Thought of Creation, the thought of the Creator of the creature, and only that. Yet, even that becomes known to us only after we perceive some parts of it, according to the measure or ration that we are ready to perceive of it.

“Even the Light clothed in the lowest Kli of Assiya is complete Godliness without any change at all, since the Light is in itself one, and all the changes made in its luminescence(of the Light) are made by the Kelim of the Sefirot, which are not Godliness. These generally comprise of the three above shades, and from these three shades, many thousands of particular alterations were made.”

However, it is not that these shades and numerous changes exist outside of us. It is rather through the intermingling of form-changes of our desires that we discover all those shades, which are basically divided into red, green, and black.

“28. Nevertheless, the Kelim of the ten Sefirot of BYA certainly receive from Atzilut every item and smallest detail of the changes, since there is the conceptual plan of all the items that will come in the order of the actual construction of the house in BYA. Hence, it is considered that the Kelim of the ten Sefirot HB TM in BYA receive from their corresponding feature in the HB TM in Atzilut, meaning from the conceptual design there.

“This is so because every item in the execution stems from every item in the conceptual plan.”

If we are talking about how the bounty descends from Ein Sof to the receivers, we must remember that the bounty comes down only if the receivers “operate” it. In other words, the world Ein Sof is the Thought of Creation. If I am at the bottom of the system and I want to receive something from the world Ein Sof, I seemingly operate the entire system, or the entire mechanism. If, however, I do not operate it, then even the last degree of Assiya is Ein Sof to me.

In other words, Ein Sof comes down to me, and right over me is Ein Sof too, as he says that even the last degree of Assiya is the same Abstract, Simple Light. Yet, if — through my Kelim — I activate the system, meaning instill some desire for equivalence of form in it, meaning MAN, I therefore activate the system of the worlds. Because of it we have the worlds Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya.

Within that structure, Atzilut is the design, and BYA is the execution of the design. Naturally, everything that happens in the execution, happens because it is prompted by the design. If we refer to the blueprint of the house, then the stones in the blueprint activate the stones in the execution, the metal in the design activates the metal in the execution. In other words, the design in Atzilut pertains to everything that happens in BYA, while BYA is only the execution.

This is why we say that Atzilut clothes in the worlds BYA in order to relate to us through them, to operate us and to affect us. Thus, the worlds BYA are only the adaptor between the thought, the blueprint, and us. Yet this adaptor operates only to the extent that we are ready to receive it from below. The adaptor awakens toward me to the extent that I awaken toward it.

In short, these worlds are the activation. There is no free will in them, or anything that can happen in them by itself. They are under the complete control of Atzilut, and Atzilut is operated by me.

“Nevertheless, the Kelim of the ten Sefirot of BYA certainly receive from Atzilut every item and smallest detail of the changes, since there is the conceptual plan of all the items that will come in the order of the actual construction of the house in BYA. Hence, it is considered that the Kelim of the ten Sefirot HB TM in BYA receive from their corresponding feature in the HB TM in Atzilut, meaning from the conceptual design there.

“This is so because every item in the execution stems from every item in the conceptual plan, as we have elaborated before. Hence, in this respect we call the Kelim of Atzilut, ‘white,’ though it is not at all a color.” Because it is only a plan, with nothing executed outwardly. This is why Atzilut is white.

“Nevertheless, it is the source of all colors.” This is because it is the blueprint from which all the changes and all the shades that we perceive come out. “And like the white in the book of wisdom, although there is no perception in the white in it, and the white in the book is meaningless to us, it is nonetheless the carrier of the entire book of wisdom. This is because it shines around and inside each letter and gives each letter its unique shape, and every combination its unique place.”

If we are speaking of the letters, such as the letter Aleph, I could talk about the shape of the letter itself, and I could talk about the shapes of the white in it, about the “negative,” while the lines are the positive. In other words, I can “read” the white, or I can read the letter itself.

Thus, by reading the letter, which is a Kli, I attain the Light that surrounds the Kli, that designed it, filled it, and made it equal to the Light around it. In the end, this is what I find.

If I look only with my will to receive, then all I see is the darkness compared to the Light, meaning the difference between the Light and the Kli. But if I equalize the Kli to the Light through the Masach and the aim to bestow, in that case I discover the Light through the Kli, which is in fact darkness. Then I begin to understand what is the Light. The only way I can come to understand the Light is through the Kli, by equalizing my intentions with it. This is called, “equivalence of form.” In that state the Kli does not become a separating, obstructing veil in the Light’s course; it becomes transparent because it doesn’t differ from the Light. In that state the Kli “understands” the Light and integrates with it.

“It shines around and inside each letter and gives each letter its unique shape, and every combination its unique place. We might say the opposite, that we have no perception in the substance of the red, or green, or black letters,” depending which world we are referring to.

In fact, the worlds BYA (Beria, Yetzira, Assiya) are only the AHP, with respect to the Atzilut, which is the Galgalta ve Eynaim. They are AHP in Aviut Bet, AHP in Aviut Aleph, and AHP in Aviut Shoresh. Conversely, we can present them as Aviut Bet, Gimel, and Dalet, depending on what we are referring to.

The AHP are the Kelim Awzen, Hotem, and Peh. Awzen contains the Kelim from Aleph to Tet, the Hotem — Kelim from Yod to Tzadik, and the Peh — the Kelim Kuf, Reish, Shin, and Tav.

Besides, each of the Kelim Beria, Yetzira, Assiya, meaning AHP, is also twenty - two letters in and of itself. Because each of them has a different Aviut — Bet or Gimel or Dalet, each of them also transmits a different shade of Light. We call those Lights, “red,” “green,” or “black.”

Thus, if Light travels through the world Beria, it renders twenty - two red letters; traveling through the world Yetzira renders twenty - two green letters; and traveling through the world Assiya — twenty-two black letters. In short, each world transmits all twenty-two letters, but in a different color.

What is a shade, or a color?

A color is a difference in the Aviut. It is actually more correct to understand it as the profoundness of the attainment between the Lights and the Kelim, between the Lights and the Kelim that manifest the Lights.

In that case, why are books not written in colors, only in black and white?

We are not talking about color, we are talking about manners of attainment; profoundness of attainment. The Zohar compares it to colors, but it has nothing to do with colors. It is not the I see red or black or white. Baal HaSulam says that it is similar to the way we distinguish between colors. Just as I distinguish between colors in the spiritual world, so I distinguish in the profoundness of the attainment, meaning the extent to which I attain the twenty - two letters or forms. I always attain the same twenty - two letters; I cannot attain more and I cannot attain less. It is the same as he says about the ten Sefirot.

However, there can be different depths to my attainment. When I use Aviut Shoresh in the world Assiya, the color black appears to me, where I don’t make many discernments. Similarly, Aviut Aleph in the world Yetzira, and Aviut Bet in the world Beria.

The reason I am in the world Assiya, in Aviut Shoresh, is that the world Assiya is — for us — Aviut Dalet. In other words, we can speak of Aviut from above downward, or we can speak of it from the perspective of my work, from below upward. I always attain twenty - two letters, but on a different depth. It is not that there are colors in spirituality, but this depth is what the Preface to the Zohar refers to as colors.

He says that that the Light creates the forms of the letters through its illumination around them. It is as though the form of the letter creates boundaries on the path of the expansion of the Light.

Within me are 613 parts, desires. When these parts can be corrected in me, they are corrected in me as Awzen, Hotem, and Peh, as vessels of reception, and as Galgalta Eynaim, meaning vessels of bestowal. They are shaped in molds, templates, twenty-two templates, except for the MANTZEPACH (the final letters).

Otherwise, there are letters in Hebrew whose existence cannot be justified because they sound very similar: Aleph and Ayin, Tav and Tet. It would have been easier with just one letter. We could have settled for fifteen letters instead of twenty - two. The reason is that the forms didn’t appear because someone made them up. They appeared because in spirituality, these forms are molds of the Kli that stands in the way of the Light; it cannot be any other way.

For this reason, the shapes of the letters do not change in time. The letters are written today, more or less as they were written thousands of years ago. There are, however, forms of letters of the Ari. The Ari was made precisions and commented how each and every letter should be written according to spirituality.

If you take the most ordinary prayer - book, or if you look in books that teach how to become a scribe, you will find very detailed explanations regarding the correct writing of each letter. This precision stems from spiritual rules describing the necessary relationship between Lights and vessels.

Kabbalists wrote these books for scribes so that they would write each letter in this world, the world of branches, in a way that expresses the right relationship between the desire, the screen, and the Light. The form of each and every letter expresses just that, and therefore, the shapes of the letters are all as roots from the state of the spiritual Kli.

“These shapes reveal to us the whole wisdom in the book. It is comparable to the ten Sefirot of Atzilut: even though they comparable to the white color, it is impossible to discern anything in them, neither a number, nor any change and other such description.

“Yet, all the changes necessarily come from the ten Kelim of the Sefirot of Atzilut in the luminescence of the white to the worlds BYA,” because actually Atzilut projects its own nature through all these molds, “…although for itself, there are no Kelim there (in Atzilut), as it is all white. It is like the parable of the white in the book with respect to the letters and their combinations, since its luminescence to BYA makes the Kelim in them.”

All the letters, in all their possible combinations, are called, “A book of Torah.” The first words in the Torah are “In the beginning,” and the last words are “in the sight of all Israel,” which is the state of Gadlut (adulthood) of the creature. If we take all these letters and their possible combinations, in all of them we will discover the white.

Therefore, numbers such as the ones we use today (that originated in India) are impossible in Kabbalah. We depict all the symbols through the letters, because there are no other shapes in spirituality besides letters, that can be used to express a certain state of the Kli.

Also, from the very beginning, it was forbidden to express any shape in our world, whether in writing, in sculpturing, or in any other way, except the letters. This is because there is no other Upper Root besides the letters.

This is why there are no idols and no pictures, except letters. This is the only thing in this world that obtains such a form, through which we can reach forms abstract from our matter. Everything else, which is not connected to spirituality, brings us to detachment from spirituality, hence the prohibition. So do give respect to the alphabet.

“29. From what has been explained, you will see that the Tikkunim of the Zohar divide the world Atzilut into three categories: He, His Life, and His Self, although it is simple unity there, and there is nothing of the creatures there.

“He pertains to Godliness as it is in itself, which we have no perception in. It is imperceptible by us, as has been explained in all the essences, even the corporeal ones (see item 12). His Self pertains to the ten Kelim HB TM there, which we have likened to the white in the book of wisdom.

“Even a number cannot be noted in the white (degree, or measurement) since there is nothing there to make a number, as it is all white. Nevertheless, we not only ascribe them numbers, but the multitude of changes that appear in BYA, which are the substance of the letters, are first found in Kelim HB TM in Atzilut itself.

“It is the comportment of the white, which gives all the shapes of the letters in the book, while there is no form in itself.”

Just like the white background that sustains all the letters. Even though it is formless in itself, a mere phone (sound), a background, it sustains the letters in such a way that the shape of the letters becomes visible against it.

However, it manifests the shape of the letters out of its wholeness, while we actually only see ourselves, our own Kelim. The Kelim are our letters, our own measure of correction. You can also say that they are twenty-two letters in every degree, but the white background always remains.

“Thus, you find that the white is divided into a multitude of forms, even though it is shapeless in and of itself. Similarly, the ten Kelim in Atzilut are divided into a multitude of changes, according to their luminescence in BYA. It is like the conceptual plan that is executed in the actual work in the construction of the house.

“It follows, that all of these changes that are executed in BYA are only from the luminescence of the Kelim of the ten Sefirot HB TM of Atzilut.”

Note, it is not the luminescence of the Light, but the luminescence of the Kelim! The luminescence means that the Kli begins to shine to the extent that it is equal to the Light. The Kli shines by its equivalence of form, to the extent that it too becomes a giver.

“We find the multitude of changes in the white from the attitude of the receivers in BYA.”

As we acquire manners of bestowal on ourselves, we determine that all these manners of bestowal exist in the Light. They are not in the Light itself, but we attain it as bestowing in thousands of ways. This is how are Kelim are made to be by adopting various corrections; they give in all kinds of ways.

In that state we say that these manners are in the Light, but in fact, in the Light they are in simple unity and wholeness. They are not divided into all the bordered shapes and shades. Nevertheless, this is how we attain. We attain the abstract, simple, analog forms, through the discrete, isolated forms. In other words, the parts are later integrated.

“And from the attitude of Atzilut itself, like the white in itself without clothing in the ink in the letters, where no numbers are found, or anything. Thus we have thoroughly explained the Self, which are the Kelim, which in themselves are simple unity, like He is.” This is because “He” is the Light, the blueprint. “His Self” is the execution, and it is through the execution that we come to understand the Creator.

“30. His Life pertains to the Light that clothed within the white, which is the above Kelim. This Light is understood to us only with respect to the souls that receive from Atzilut, and not in the Godliness in and of itself. This is because ‘He’ (Godliness itself) means when the three worlds BYA rise to Atzilut with the souls of people, at which time the Light that they receive there (while in Atzilut, while they are still rising to Atzilut) is considered the Light of Hochma (lit. Wisdom), called the Light of Haya.

“It is in that respect that we name the Light there, “His Life,” meaning the Light of wisdom received when rising to Atzilut is called, “His Life.” “And this is also what the Tikkunim of the Zohar write, that He, His Life, and His Self, are one. All these three categories relate to the receivers, where His Self is the luminescence of the Kelim in the place of BYA under the Parsa of Atzilut (Light of Tolada).

“The Light of Atzilut will never go below the Parsa of Atzilut,” (because “Light of Atzilut” means Light of equivalence of form, a Light of Dvekut) “but only the luminescence of the Kelim,” is present below the Parsa. Also, the luminescence of the Kelim is what we attain as red, green, and black.

“The category of His Life is the luminescence of the Light of Atzilut itself (the Light of wisdom in Atzilut), meaning when BYA rise to Atzilut (along with the souls), while He pertains to the essence of Godliness, which is unattainable whatsoever.

“The Tikkunim of the Zohar say that although we, the receivers, should discern these three categories in Atzilut (how do Kabbalists know that? They attained that there are three such discernments, “He,” His Life,” and “His Self”), it is nonetheless only with respect to the receivers.

“However, concerning the world Atzilut itself, even His Self is considered He, meaning the essence of Godliness.” This does not refer to when the souls rise there with the worlds BYA. In that state a soul receives from the world Atzilut through BYA, called NRN de BYA and NRN de Atzilut that the soul has. Rather, it is when the world Atzilut itself is without the attainment of the souls. In that state, “even His Self is considered He, meaning the essence of Godliness.”

“Because of that there is no perception whatsoever in the world Atzilut itself. This is the meaning of the white color, in which there is no perception for itself, and it is all utterly simple unity there.” In other words, there is no Light if there is no vessel. This means that we cannot speak of the Creator, of filling, of attaining, or of anything else, except from the perspective of the attaining person. We mustn’t say that anything at all exists outside of the attaining individual. There is nothing; no Creator without a creature.

What is the “He” that he is speaking of, and how can he say that they are one?

It means that if you attain, you attain all three at once, not one apart from the other.

What happens in reality before a person raises MAN, and does anything happen at all prior to that?

There are two ways to operate reality: The first is called, “the thought of creation.” It pertains to the Light of Ein Sof that fills the whole reality. By saying that it fills the whole reality we mean that it fills entire will to receive that it created, and acts within that will to receive through its attitude toward the will to receive, meaning by wanting to bring it to equivalence of form with itself.

The pressure of the Light on the will is permanent, unchanging in quantity, quality, or any other way. As a result, the will to receive constantly changes, undergoing all kinds of modifications. These changes of the will to receive induced by the Light are called, “general guidance from above,” of the Creator on the creature. This attitude is fixed, and it is named Ein Sof because it is in complete rest.

The creature constantly changes compared to this absolute rest of Ein Sof. The reason we call it “absolute rest” is that there are no changes on the part of the Creator. He is always the same, bringing the creature to the end of correction.

However, He brings the creature to the end of correction through the pressure of the Light on the vessels, on the will to receive. This pressure of the Light on the vessel brings the Kli to opposite states from the Light, by what we refer to as “the path of pain,” the “in its time” way. In other words, everything will happen in its due time, after the Light will create every last form in the Kli through its constant pressure, and through those forms the Kli will reach the end of correction.

This is how we evolve in the still, vegetative, animate, as well as in the human, the speaking, until we come to a state where our Kli begins to realize that there is such a thing as an attribute of bestowal. To put it differently, in the fourth degree we begin to sense that there is a Giver, that there is something above us. We don’t really feel it yet, but there is already some illumination from afar to the vessel, some awakening of discernments within the Kli that do not quite belong to the will to receive, but to the will to bestow that fell inside the will to receive through the breaking of the vessels.

When the creature realizes it, it already has a possibility to be between the two forces, the force of the will to bestow that fell into it, and the force of the will to receive, imprinted in it by the nature of its making. In that state the creature can choose which to follow and how to follow it.

If the creature wants to come closer to the Creator in a faster pace than the constant pressure of the Light on the Kli, by so doing it manifests its desire, called, “yearning.” This is called, “wanting to be Israel.” It wants to be righteous, to discover what kind of work it is, to rush its own evolution.

Rushing the evolution toward the form of bestowal from within man's ego is impossible. For that one needs to acquire the attribute of bestowal itself. Acquiring the attribute of bestowal is possible only from above, because that is where it is, in the Creator, not in man.

It follows, that our whole work, the entire method of Kabbalah, is about receiving the form of bestowal from above, without getting to know the vessels of reception through the recognition of the evil in them, and consequently having the necessity to come out of them toward bestowal.

This is the second way to operate reality, developed by the Kli from below upward, toward the constantly pressing Light, systematically leading the creature through all the situations. By wanting to advance toward obtaining the form of bestowal from below upward, it is as if the creature leaps over the times, the situations. It doesn’t want to experience its natural states; it wants to leap over them.

But there are many questions here: If the creature jumps over the situations, it will not feel all its desires, their oppositeness from the Light, their wickedness, it will lack the darkness compared to which it later discover the Light. They say that’s not so; it is possible to see the dark by craving for the Light. In that state one experiences the discernments much more quickly, with much better control.

All of these questions eventually unite into a single method, but we are still unable to bring them all together into one, clear sentence that explains what we gain by yearning for it ourselves, how we skip over our problems. In his paper The Nation, Baal HaSulam gives us an example: He says (this is just an example and we will go over it some other lesson) that our human society evolved by the path of pain through all kinds of forms — from slavery to bourgeoisie, to capitalism. Now we can move on from capitalism, but the next form directly following is Nazism. This will bring the world to ruin, extremely difficult situations, and finally, for lack of choice because of the pain and affliction, humanity will find that it must reach the form of bestowal, thus coming to communism.

Baal HaSulam explains that the way to avoid the fascist regime that should now appear in the entire world, following the so called “democracy” stage prevalent in the world, is by education. He says that when you start to explain the wisdom of Kabbalah and draw the Upper Light, craving it for fear of all kinds of things, it is then possible to skip the fascist regime that the entire world must experience.

Thus, being drawn to the Upper Light above reason, wanting vessels of bestowal and all of these forms above the will to receive, one can skip the state of falling into the terrible agony and experiencing the entire depth of the Kelim oneself. Instead, one experiences the attainment of the Light by the Kli.

Attainment of the Light by the Kli means that one tries to raise BYA to Atzilut and try to perceive BYA by discerning the difference between BYA and Atzilut. The alternative is to study BYA in their own place, which is merely the illumination of the Kelim. In that state, it is the form of the darkness that is felt, the color of the Kli.

At the end of the day, all that we attain is the Light on the borderline around the letter with respect to the letters. We needn’t study the letters themselves, which are the Kelim, and we cannot study the Light itself. We study where there is a border between them. It is the border that we must correct, erase, make see-through, as we’ve said earlier, so the Light will not collide with the Kli but travel through it. In short, that the Kli will be like the Light.

Thus, craving for the Masach, for the making of the Masach, helps the creature acquaint with the outer part of the Kli, understand why the form is the way it is, and which screen it needs to build for it. This is how the creature passes through.

This is why the wisdom of Kabbalah was given to humanity. Otherwise we would progress naturally, just like in the ordinary dialectics, the usual way to progress, stage-by-stage. Each stage exists until we see the evil in it and cannot stay in it any longer, finally moving on to another phase, for lack of choice.

Ok? To be continued.