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January 20, 2005

“31. The Zohar describes the Kelim HB (Hochma, Bina) TM (Tifferet, Malchut) in Atzilut as growing or lessening by people’s actions. Also, we find ( Zohar, Ba, p.3), “Will give anger and strength to the Creator,” meaning in Godliness itself. This is not to be taken literally, as there cannot be any changes in Godliness whatsoever, as it is written, “I the Lord change not.”

“Yet, the Thought of Creation was to delight His creatures, from which we learn that He (the Creator) has a desire to bestow.” In other words, all the changes, revelations, and corrections, are with respect to the creatures.

“We find in this world, that the givers’ contentment grows when the receivers from Him multiply, and He wishes to proliferate the receivers. Hence, in this respect we say that the Mochin in Atzilut grow when the lower ones are awarded the bestowal of Atzilut, or that they nurture it. Conversely, when there are no lower ones worthy of receiving His abundance, the Mochin diminish to that extent, meaning there is no one to receive from them.” Thus, from the perspective of the lower ones it appears that the abundance changes, that the Creator changes with respect to them.

“32. You might compare it to a candle. If you light a thousand candles from it, or if you light none, you will not find any changes induced in the candle itself resulting from it. It is also like Adam ha Rishon (lit. The First Man): if he had progeny of many thousands offspring, or if he had none at all, it would not induce any change at all on Adam ha Rishon himself.

“Likewise, there is no change at all in the world Atzilut itself whether the lower ones receive its great abundance lushly, or if they do not receive at all. The above-mentioned greatness lies solely on the lower ones.

This is the nature of the spiritual. It is in a permanent state, and there are changes in the receivers, according to the measure of the changes in them. Hence, they relate these changes to the Giver, although the Giver changes neither with respect to the receivers, nor with respect to Himself.

“33. Thus, why did the authors of the Zohar have to describe all those changes in the world Atzilut itself? They should have spoken explicitly only with respect to the receivers in BYA, and not speak so elaborately of Atzilut, forcing us to provide answers.” The question is, “Why do we ascribe all kinds of things to the Creator and to changes in Him, when they actually happen here within us?”

“Indeed, there is a very trenchant secret here,” why they describe the matters specifically in this manner, seemingly ascribing the changes to the Upper System, and to the Creator Himself: “This is the meaning of, ‘and by the ministry of the prophets have I used similitudes’ (Hosea 12). The truth is that there is a Godly will that these similitudes that operate only in the souls of the receivers will appear to the souls, as if He Himself participates with them, to greatly increase the attainment of the souls.” The fact that it appears to the souls as if the Creator is changing gives them additional excitement.

“It is like a father who constrains himself to show his little darling son a face of sadness and a face of contentment, although there is neither sadness nor contentment in him. He only does it to impress his precious son and expand his understanding, in order to play with him.

“Only when he grows will he learn and know that all that his father did was no more real than mere playing with him (but meanwhile it helped him grow). So is the matter before us: All these images and changes begin and end only with the impression of the souls. Yet, by the will of God they appear to be seen in Him Himself. He does that in order to enhance and expand the attainment of the souls as much as possible, in accordance with the Thought of Creation, to delight His creatures.

This is kind of a human explanation, and we don’t really know how to relate it to Higher attainments. We know that everything comes from the Creator, and that all the inner changes and how the Creator appears to us, though it comes from above, they are all in complete rest. But the impression of the Kelim, not of one’s awareness, the awareness we can speak of, but the impressions of the Kelim themselves, the emotions, these come from the Light.

It is as we say that animals feel. There is nothing we can do about it; the Kelim expand according to their excitement, meaning what expands is the relationship between the Kli and the Light that is felt in it as changing in and of itself.

Now we must ask, “If the Creator is in complete rest, and ‘I the Lord change not,’ how does He give to the Kli the sensation that it is He who changes, and not the Kli, and that it is He who operates, and not that it’s a result of changes in the operations of the Kli?”

The thing is that all our senses are built like mirrors. This means that we relate what we feel and what we see within us to exterior changes. This is because there is a screen between us and the Upper Light, just like the membranes in our senses, or the eardrum. Thus, I do not know what is happening on the outside, or if anything’s happening. Instead, things change within me and I perceive them as happening outside of the Kli.

Right now there is infinite Light outside of our Kelim. You can imagine a thousand shapes, past, present, and future, all being here, none missing. Yet, to us it is sensed as a single, tiny frame, one small image of the present. It happens because this is how our Kelim, my Reshimot that surface from within me, operate on my general will to receive, which then depicts this picture for me, because it is subject to the permanent pressure from the outside. It appears to me as if that outside pressure is not permanent, that there are 613 pressures in it, corresponding to my 613 desires. In fact, there is an unchanging Simple Light on the outside, but seems to me as if it induces 613 changes on my 613 desires, thus prompting in me a picture of a changing world.

“34. Let it not surprise you, for such a conduct you find in our corporeal perception too. Take our sense of sight for example: we see a great world before us, and all its wondrous filling. But in fact, we do not see all that except in our own interior. In other words, there is a sort of a photographic machine in our hindbrain that portrays everything that appears to us, and nothing outside of us!

“He has made for us there, in our brain, a sort of a polished mirror that inverts everything that is seen there, so that we see it outside our brain, in front of our face. Despite the fact that what we see outside us is not a real thing (but is all seen inside our brain), we should still be so thankful to His providence for having made that polished mirror in our brain, enabling us to see and perceive every thing outside us.”

We see ourselves, and it appears to us as if things happen on the outside. I relate to everything that happens within me, as though it happens outside of me. The benefit in it is that if I turn them to being in order to bestow, I really do exit myself. We will explain it in a minute.

“This is because by that, He had placed in us the power to perceive every thing with clear knowledge and attainment, and measure every thing from within and from without. Without it, we would lose most of our enlightenment.”

Had it not been for the illusion that what I think happens on the outside, actually happens on the inside, we wouldn’t have been able to measure the gap between what happens within us, and what we imagine to be happening on the outside. The important thing is the gap that we measure. Again: I sense a picture. I sense that this picture happens outside of me. Afterwards, I examine myself and find that this picture is not outside of me, but is within me. Then I begin to measure the gap between the picture that I perceive as being outside of me, and how it really unfolds within me. This gap that I measure and study is what grants me my spiritual knowledge.

“The same holds true with the Godly will for Godly perceptions. Even though the changes are all made in the interior of the receiving souls (within us), they still see it all in the Giver Himself, because only in this manner are they awarded all the perceptions (about who and what is the Giver) and the pleasantness in the Thought of Creation (who is the Giver and how much He wants to give to them).

If I did not imagine that it is the Creator who comes and gives to me, I would not ascribe these things to Him; I would not think that He exists, that He is present, and that He gives. Thus, it is through this illusion and the gap between my inner correction to feel Him, and what I imagine to be coming from Him, that help me understand my nature compared to His. In other words, this illusion enables me to ostensibly perceive the Simple Light that is outside me.

We have to understand why this mistake of seeing things as if they are on the outside is so precious to us: I build my relation toward Him through this imagination that occurs in me, when I ascribe it to the Creator, who is outside of me. Otherwise I wouldn’t have been able to perceive anything of Him.

Granted, this imagination is false; it is I who change. But when I relate these changes to Him, and build a desire to bestow on these changes in me, by that I slowly build a truer and truer image of Him within me. Eventually, I reach the Simple, Bestowing Light, Benevolent to the good and to the evil, unchanging, in eternal love. Very slowly, I come to this degree.

This happens by climbing up the degrees of the worlds. The degrees of the worlds are the projection of my own corrected attributes on Him, when I relate them to Him. If I am in a certain situation, and I want to send that situation to Him in order to bestow, I then imagine that there is communication between us, a connection, and that He changes according to my changes. In that state I begin to imagine His form according to my attributes. In so doing I actually build the Creator. Else, I would have been unable to construct Him, to scrutinize Him, to feel Him, and to discern in Him, never.

It follows, that it is the individual who builds the Creator within. Before I attain each degree, while it is still a little higher than me, it is considered my Creator, my God, higher than me. Actually, it is just a little higher than me, but for me, this is the Creator.

In the next phase, when I rise to the degree where the Creator was — in my view — I take His place, and then I discover an even higher degree, and this is the degree that I now call, “Creator.” Thus, I keep imagining the posterior side of the Upper One. I project my own attributes on the Light, perceiving them as a higher degree, as the Creator. In short, I imagine the Creator before me; it is not that He actually has a form that I can see and feel.

This next picture comes to me from my own corrupted Kelim. I build the image of the Creator opposite my uncorrected Kelim. Picture it as the Creator being opposite the Sitra Achra, one opposite the other, Pharaoh opposite the Creator. It is from my corrupted, most monstrous Kelim, that I picture the image of the Creator. Otherwise, I would never be able to come in contact with Him. I have no access to the Abstract Upper Light, no connection, hence this imagination helps us build the present degree, the next degree, the one to turn to, and the One from whom to draw the power. It is all within us.

Nevertheless, it is this imagination that builds the gap between the present state and the next, between me and the Creator. This is why Baal HaSulam says that this is where our knowledge comes from, because only in this way can we learn about the Upper One.

“You can also deduce that from the above parable. Even though we actually see every thing before our face, still, everyone reasonable knows with certainty that all that we see is only inside our own brain.

“The same holds true for the souls. Though they see all the changes in the Giver, they still have no doubt that all these are only in their own interior, and not at all in the Giver. Examine these words, for it is not in my power to elaborate in them further.

“35. These matters are at the core of the world, and I am anxious that the examiner will err in perceiving them. Hence, it is worth my while to trouble further and bring the golden words of the Zohar itself in these matters, and interpret them to the best of my ability: “Should one ask, ‘It is written in the Torah, ‘for ye saw no manner of form.’ Thus, how do we depict names and Sefirot in Him?’ He will answer that person, ‘I saw this form as in the words, ‘and the similitude of the Lord doth he behold’’ ( Parashat Ba, item 215).

“It means that Sefirat Malchut, where all the souls and the worlds are rooted since she is the root of all the Kelim, by way of, “The ones that receive from her, and must acquire the Kelim from her,” she is considered a similitude to them.” “All the souls and the words are rooted” means that Malchut is the root of all the worlds and the souls, because it is from her, or in response to her, that all these Partzufim of worlds and souls are built. In other words, that same Malchut that is the root of all these forms, is considered a picture. “It is therefore said about her, “and the similitude of the Lord doth he behold.”

“Even this similitude that we name in Sefirat Malchut, is not in her place with respect to herself, but only when the Light of Malchut descends and extends to the people (who are in the worlds BYA). At that time it appears to them, to each and every one, according to their own appearance, vision, and imagination, meaning only with respect to the receivers (imagining exactly what will happen in one’s own Kli), and not at all in Sefirat Malchut herself,” because she is the collective root of the receivers.

“This is the meaning of, ‘and by the ministry of the prophets have I used similitudes’ (each imagining according to one’s own degree). Because of that, the Creator will tell them: ‘Although I manifest to you in your forms, meaning in vision and imagination, yet, ‘To whom then will ye liken Me, that I should be equal?’’ After all, first, the Creator created a similitude in the world, and before He formed a form, the Creator was unique, formless and imageless.

“One who attains Him prior to the degree of Beria, which is Bina, where He is beyond any similitude, is forbidden to ascribe Him there a form and an image in the world, neither in the letter Hey, nor in the letter Yod, or even call Him by the holy name HaVaYaH, or by any letter and point.” Succinctly, it is forbidden to imagine Him in ways that the receivers do not perceive Him.

“The writing says, “for ye saw no manner of form.” It means that the verse, ‘for ye saw no manner of form,’ pertains to the ones that are awarded attaining Him above the degree of Beria, which is Bina. This is because there is no form and imagination whatsoever in the two Sefirot Keter, Hochma (meaning the world of Atzilut), meaning Kelim and boundaries (item 18).” This is because it’s all in the AHP. “The Kelim begin from Sefirat Bina (Zat of Bina) downward.

“This is the reason that all the implications in letters, in points, or in the holy names are only from Bina downward. They are also not in the place of the Sefirot themselves, but only with respect to the receivers, as with Sefirat Malchut.”

As we’ve said before, all the Kelim begin from Zat de Bina. Zat de Bina is the Kelim from Aleph to Tet, Zeir Anpin is from Yod to Tzadik, and Malchut is Kuf, Reish, Shin, Tav. We have no Kelim prior to Bina, and this means that we have no attainment and cannot imagine there.

“36. There seems to be a contradiction in their words: first they said that the forms extend to the receivers only from Sefirat Malchut, and here he says that the forms extend to the receivers from Beria down.” In other words, it is not only from Malchut, but even from Bina. Where does it come from? How come the forms can be extended from Bina?

“The thing is that indeed, the form and the similitude extend only from Behina Dalet, which is Malchut. From her the Kelim extend to the place of the receivers, and nothing of the first nine Sefirot, which are Keter, Hochma, Bina, and Tifferet.

“Yet, the association of Midat ha Rachamim with Din was made in the World of Tikun. It raised Sefirat Malchut, considered Midat ha Din, and brought her into Sefirat Bina, regarded as Midat ha Rachamim.

“Hence, from that time on, the Kelim of Malchut have become rooted in Sefirat Bina, as he says here. For this reason the Zohar begins to speak from the actual root of the pictures, which are the Kelim. It says that they are in Malchut, and then it says that they are in Beria, because of the association made for the correction of the world,” which is from Parsa down.

“Our sages also said, “In the beginning the Creator created the world in Midat ha Din (Malchut); He saw that the world cannot exist,” only in Malchut. We cannot have a Tikkun of the Masach on Lev ha Even. Thus, “He associated Midat ha Rachamim with her (joined Malchut to Bina). Know, that the ten Sefirot KHB TM have numerous appellations in The Book of Zohar, according to their manifold functions.

“When they are called Keter, Atzilut, Beria, Yetzira, and Assiya, their function is to distinguish between the anterior Kelim, called Keter and Atzilut, meaning Keter and Hochma, and the posterior Kelim, called Beria, Yetzira, Assiya, meaning Bina, Tifferet, Malchut. This discernment emerged in them by the association of Midat ha Din with Rachamim.

“The Zohar wants to insinuate the matter of the association of Malchut in Bina. For that reason the Zohar calls Bina by the name Beria. It is so because prior to that association, there was no image and form in Bina, even with respect to the receivers, but only in Malchut.

This is clear, right? Now we have all kinds of forms. After the association of Malchut in Bina, Zat de Bina, Zeir Anpin, and Malchut, these three places, three Kelim, actually make up our picture of the world.

“37. It (the Zohar) continues there and says, “After it made that form of the chariot of the Upper Adam, it descended and clothed there, and it is named in it in the form of the four letters HaVaYaH, meaning the Eser Sefirot KHB TM. This is because the tip of the Yod is Keter, Yod is Hochma, Hey is Bina, Vav is Tifferet, and the last Hey is Malchut. This is so that they would attain Him through His attributes, meaning the Sefirot, in every single attribute in Him.

The Creator prepares our Kelim in such a way that we gradually, internally evolve from level to level, from Kli to Kli, so that we discover Him. Thus, he seemingly appears by means of those phases. In other words, it is not that we gradually correct ourselves within and thus gradually perceive the meaning of the Creator more correctly, but it is He who appears gradually. It seems to us that through our work, we discover Him, bring Him closer, that He changes, and not we.

“38. Explanation of the matters: From Beria on, meaning from Bina, after it had been associated with Midat ha Din, which is Malchut, the similitudes and the forms extend to the receivers, which are the souls. Yet, not in her own (Malchut’s) place, but only in the place of the receivers.

“He says that at that time He made the form of the chariot of the Upper Adam, and came down and clothed in the form of this Adam. In other words, the whole form of Adam, in his 613 Kelim, extends from the Kelim of the soul. It is so because the soul has 613 Kelim, called 248 organs and 365 spiritual tendons, divided into five divisions according to the four letters HaVaYaH, and the tip of the Yod.

“Her Rosh is considered Keter, and from the Peh to the Chazeh it is Hochma; from Chazeh to the Tabur it is Bina; and from the Tabur to Sium Raglin it is the two Sefirot Tifferet and Malchut.

“In addition, the Torah as a whole is considered Partzuf Adam,” meaning the Light that comes and clothes inside these Kelim, “pertaining to the 248 positive Mitzvot, corresponding to the 248 organs, and the 365 negative Mitzvot, corresponding to the 365 tendons. It contains five divisions, which are the Five Books of Moses, called “The image of the Upper Adam,” meaning Adam of Beria, which is Bina, from which the Kelim begin to extend in the place of the souls.

“He is called Upper Adam because there are three categories of Adam in the Sefirot: Adam of Beria, Adam of Yetzira, and Adam of Assiya.” This means that these Kelim in the Partzuf as a whole are called Adam, so don’t be confused. “However, there is no similitude in Keter and Hochma at all, which could be named by some letter and point, or by the four letters HaVaYaH. Since here it speaks of the world Beria, it therefore makes the precision saying Upper Adam.

“At the same time, you must always remember the words of the Zohar, that these images are not in the place of the Sefirot Bina, Tifferet, and Malchut, but only in the place of the receivers (in the desires).” It is not as we think, that these forms are in Bina, Tifferet, and Malchut, and that Malchut seemingly rose to Zeir Anpin and to Bina. Malchut does not rise; no one can rise and no one can fall. Rather, we are only speaking of the connection that Malchut acquired, of the correction that Malchut received from Bina.

“Yet, these Sefirot dispense these Kelim and Levushim (lit. Dresses) so that the souls would attain it through the Light that extends to them in a measure and boundary according to their 613 organs. For this reason we also call the givers by the name Adam, although they are merely in the form of the white color (see item 8).” We can see ourselves standing in all the worlds, according to our correction. We call this whole picture, Adam, according to the degree in which we picture him.

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.

“39. It should not be hard for you with the four letters HaVaYaH and the tip of the Yod, which are five Kelim, as we have mentioned. This is because the Kelim are always called letters, and they are the meaning of the Sefirot KHB TM.

““Thus it is clarified that there are Kelim in Keter Hochma too, which the tip of the Yod and the Yod of HaVaYaH imply. It says that the similitudes and the attributes, which are the Kelim, begin from Beria downward, meaning only the three Sefirot Bina, Tifferet, and Malchut, and not in Keter and Hochma, meaning from the perspective of the essence of the Sefirot.

“Yet, it is known that the Sefirot are integrated in one another. There are ten Sefirot KHB TM in Keter, KHB TM in Hochma, KHB TM in Bina, as well as in Tifferet and in Malchut.

“Accordingly, you find that the three Sefirot Bina, Tifferet, and Malchut, that the Kelim come from, are found in each of the five Sefirot KHB TM. Now you see that the tip of the Yod, which is the Kelim of Keter, indicates Bina and TM that are incorporated in Keter.

“The Yod of HaVaYaH, being a Kli of Hochma, indicates Bina and TM incorporated in Hochma. Thus, the Keter Hochma incorporated even in Bina and ZON, do not have Kelim, and there are Kelim Bina and TM incorporated even in Keter Hochma.

“In this respect there are indeed five categories in Adam. The Bina and TM in all five Sefirot dispense in the form of the chariot of Adam. For this reason, there is Adam in the category of Keter, called Adam Kadmon, and there is Adam in the category of Hochma, called Adam of Atzilut. There is Adam in the category of Bina, called Adam of Beria, there is Adam in the category of Tifferet, called Adam of Yetzira, and Adam in the category of Malchut, called Adam of Assiya.”

What this means is that we can only attain Bina, Zeir Anpin, and Malchut, where we participate. Thus, we have five parts in the picture, the tip of the Yod, Yod, Hey, Vav, Hey, and when we speak of the Yod-Hey-Vav-Hey, we refer only to the Kelim Bina, Zeir Anpin, and Malchut, in which we have a clear attainment. What we perceive in them is called, Adam. This is why we have five kinds of Adam, five degrees of Adam.

What he is actually saying is that we perceive our limitation to Bina, Zeir Anpin, and Malchut — even at the highest degree — as a part of the picture of reality, while even in the lowest degree, Keter and Hochma are hidden from us.

It is not a question of up or down, but of whether or not it belongs to our Kelim. According to our nature, we will never be able to be in the Kelim Keter and Hochma, because they are above us.

We learned that Keter is called, “the expanding Light,” and Hochma is called, “the first Kli,” or “the will to receive that comes from the Light.” Here there is still nothing, but Bina is already the first reaction of the creature, wanting to resemble the Creator. Because this is already a reaction of the creature, from Bina down, we can already attain.

Still, the reaction of the creature is not in Gar de Bina, because there is still no action in Gar de Bina. Rather, it is in Zat de Bina, where it wants to bestow in Zeir Anpin. This is the action. Zat de Bina is the Rosh, and Zeir Anpin is the Guf. Thus Zat de Bina and Zeir Anpin are the operation of bestowal, the Rosh and Guf of the creature.

After that comes Malchut, wanting to enjoy that bestowal. Therefore, the whole Tikkun of Malchut is that it will turn this bestowal to be in order to bestow.

It follows that the whole picture of the Creator is what we see in these Kelim according to the attributes of Bina, and the whole Tikkun of Malchut is to resemble herself to Bina by having the intention to bestow.

“40. He named Himself El, Elokim, Shadai Tzvaot, and Ekie, so that every single measure in Him would be known. The ten names in the Torah that are not to be erased pertain to the ten Sefirot. It is written in the Zohar ( Vaikra, item 168), “ Sefirat Keter is called Ekie, Sefirat Hochma is called Ko, and Sefirat Bina is called HaVaYaH (punctuated Elokim), Sefirat Hesed is called Kel, Sefirat Gevura is called Elokim, and Sefirat Tifferet is called HaVaYaH. The two Sefirot Netzah and Hod are called Tzvaot, Sefirat Yesod is called El Hay, and Sefirat Malchut is called Adni.”

Where do these names come from? If we calculate the Gimatria of the Kelim and Lights that clothe in them, we will receive these names. These names help name the attributes that appear in the creature; this is how the creature names the Creator.

The sum-total of the name that I attain through the Masach that is filled with the special Light is the name I give the Light. I do it by perceiving it on myself, according to my own corrections, my own Kli.

In the beginning of the lesson we said that we perceive reality by sensing what is within us, and projecting it upwards. Here is my eye, and behind the eye, in the brain, some picture occurs, appearing to me as if it is happening on the outside.

This is how it happens in spirituality: I have a Kli. This Kli is always Yod-Hey-Vav-Hey. I am impressed, or excited in some special way, called “Inner Light,” through my Masach, or through my work in correcting my Yod-Hey-Vav-Hey, my Kelim. I fill each of the Yod-Hey-Vav-Hey with the Light in them, and put together, they render the name.

Thus, because I have ten Sefirot, I also have ten names, and these are the primary, non-erasable names, because these names are the roots. The name is the Kli itself, plus the Light within it. In other words, it describes the inner state of the Kli, but it is this name that I use to name the Creator, who is outside of me.

As with the eye, exactly so I relate to the Creator. I declare something as being Him and not me according to my own corrections.

In other words, it is the same picture that to begin with was false, presenting what is within me as if it were happening on the outside. Now that same picture helps me correct. It helps me come to a situation where I perceive the Creator as being outside of me, and this picture is the correct picture. If I correct myself through the Masach, I thus neutralize the lie that it is happening within me, and I then gradually discover the attributes of the Upper, Abstract Light, which is outside of me.

41. Had His Light not expanded on all creations by seemingly clothing in these holy Sefirot, how would the creations come to know Him? How would they keep the verse, “the whole earth is full of His glory”? In other words, by that it explains the Godly need to appear to the souls as if all these changes in the Sefirot are in Him. It is in order to give the souls room for sufficient consciousness and attainment in Him, for then the verse, “the whole earth is full of His glory” shall come true.

42. Yet, woe to one who ascribes any measure to Him, who would say that there is a measure in Him for Himself, even in these spiritual measures by which He appears to the souls. It is all the more so in the corporeal measures of a human nature, made of dust, and are transitory, and worthless.As we have said above (item 14), although it is a Godly will that the souls would see that the changes that are in them, are in the giver, it should nonetheless be clear to the souls that there is no change and measurement in Him whatsoever. It is only a Godly will that they will imagine so, as it is written, “and by the ministry of the prophets have I used similitudes.”Should they go wrong in that, woe to them, for they will be instantaneously lost from the Godly abundance. It is even more so with the fools who imagine in Him an incident of the transitory, worthless flesh and blood incidents. It is good for the reader to know it for the rest study the rest of this Zohar, explaining the matter of the ten Sefirot and the three worlds BYA, and this is not the place to elaborate further.