86) You must know that there are three kinds of Nekudot (dots, points): the Rosh, the Toch and the Sof. The upper Nekudot, positioned above the Hebrew letter as dots, are called Rosh, or Holam. The middle Nekudot inside the letters, as in Vav with a dot, is called Toch, or Shuruk. The lower Nekudot, placed under the letters, are called Sof, or Hirik.
What does this mean in the spiritual world? The letters are the vessels, while the dots are the lights. If the dot is above the letter, it symbolizes the light that has not yet entered the vessel, but is destined to do so in the future. This kind of a dot is called Holam. If the dot is inside the vessel, in its Toch, it is called Shuruk. If the dot left the vessel and is under it, it is called Hirik.
87) The letters constitute the vessels, i.e., the Sefirot de Guf. The ten Sefirot de Rosh are called the roots of the vessels. The Nekudot are the lights that animate these vessels. Hence, the Ohr Hochma is called the light of life (Ohr Haya). This new light AB-SAG passes through the ZON of the world of AK. It then shines upon the vessels of the world of Nikudim, causes Malchut to descend from Nikvey Eynaim to Peh on each level, and thus brings the AHP back. As a result, all the lights return to their places. This light moves the Kelim from the state of TB to the state of TA, from Katnut to Gadlut. Accordingly, the light AB-SAG animates and arouses the vessels by dressing into them.
In the Katnut de Nikudim, Aba ve Ima dressed on the AHP de Keter, the ZON dressed on the AHP de Aba ve Ima, and the AHP de ZON were under the Parsa. This state appeared after a Zivug in Nikvey Eynaim of the Rosh de SAG. Now, under the influence of the new light AB-SAG, the screen in Rosh de SAG descended from Nikvey Eynaim to the Peh de Rosh and made a Zivug with the Ohr Hochma of AB. First, the light descended to the Rosh de Keter and attached the AHP and the light of Gar to Keter. This light let the vessel understand what the Creator means. The vessel is totally imbued with altruism and is now able to work with all its ten desires, making a Zivug de Haka’a on them. Thus, the vessel passes from Katnut to Gadlut.
88) We already know that ZON of the world of AK affected the ten Sefirot de Nikudim with the new light in two ways: through the Tabur, it shone upon Keter de Nikudim, and through Yesod – upon Aba ve Ima de Nikudim. You should know that the light passing through the Tabur is called Holam. It shines above the letters only in Keter, representing the level of Zachar (active male essence), or Hitlabshut, and cannot spread to the vessels of the Guf, called letters.
That is why it is considered to be shining only above the letters without spreading inside them. The light passing through Yesod is called Shuruk, Vav with a dot, which means it is inside the letters and enters Aba ve Ima, the female essence of the Rosh de Nikudim. This light also spreads in the Guf, i.e., the Zat de Nikudim, called letters. Thus, the Nekudat Shuruk is inside the letters.
When we look at the Hebrew alphabet of the Torah, we will see that there are many dots inside of letters (not just Vav with a dot): for example, Pey and Fey, Bet and Vet. Mem and Tav can also have dots. All these laws derive from the rules of the spiritual world. Later we will study the Hebrew alphabet, which actually originates in Bina, ZA and Malchut of the world of Atzilut, and fully correspond to the ZON and the AHP de Aba ve Ima of the world of the Nikudim. The first letters from Alef to Tet are in Bina, the letters from Chav to Tzadik are in ZA, the last four letters: Kuf, Reish, Shin, and Tav are in Malchut.
Every dot, whether over the letters (crowns), inside the letters, or under them, speaks only about the spiritual state of the Partzuf. Every word in Hebrew says something about the Universe and signifies the reception of some spiritual light in the vessel. The combination of the vessel and the light is expressed in a code called “word”. This code contains all relations between the light and the vessel, the screen, Aviut etc.
Each letter of the alphabet carries a tremendous amount of information in its shape, the relation to the previous letter. This information points exclusively at spiritual actions. When man pronounces a word, he expresses his feelings in each letter; they register in the screen and speak about the spiritual level of the Partzuf.
In our world, we do not feel the spiritual conformity between the vessel and the light. While using a language, we do not understand the inner spiritual meaning of the words that come from the Torah, which carry clear spiritual information. It is impossible to call something by a different name. For example, the word Maim, which consists of two letters, Mem (one of which is terminal – Sofit) and certain dots, precisely expresses the essence of water; so does each word.
Kabbalists are known to perform some actions with the letters. This does not at all mean they write something on parchment or paper. When they say that Kabbalists operate with letters, it means that they perform strictly spiritual actions, i.e., they fill their vessels with the help of the screen and the Reflected Light. No eye can see these actions.
89), We have learned the meaning of the dots Holam and Shuruk. The luminescence of the new light passing through the Tabur, which lowers the screen from Nikvey Eynaim de Rosh of Keter to its Peh and returns the AHP de Keter to its level, is called Nekudat Holam. The luminescence of the new light passing through Yesod lowers the screen from Nikvey Eynaim de Aba ve Ima to the Peh and returns their AHP de Keter to its place. This light shines inside the letters and is called Shuruk. These Mochin (the light of Gar) also spread to the Zat de Nikudim, called letters, i.e., the vessels receiving this light.
However, from the Rosh de Aba ve Ima (called the Rosh de Aviut as distinct from the Rosh de Keter called the Rosh de Hitlabshut), the light spreads to the Guf de ZON.
90) Hirik is the new light received by Zat directly from Aba ve Ima, which lowers Malchut from the Chazeh to the Sium de AK; as a result, the AHP de ZON returns to its place from under the Parsa. These AHP de ZON formed the worlds BYA under the Parsa. So now, under the influence of the light of Hirik, these worlds are supposed to become similar to the world of Atzilut.
However, the ZON de Nikudim could not lower Malchut from the Chazeh and completely cancel TB and the Parsa, thus changing the place of the worlds BYA. The moment the light spread to BYA, all the vessels of the Zat broke, for the law of Malchut Mesayemet (in the Chazeh) was still effective. The lights instantly left the vessels; they broke, died and fell to BYA. The Kelim de Panim also broke. Even though these vessels were under the Parsa, they wanted to unite with the AHP in one Partzuf.
They also died and fell to BYA, because the light had disappeared from them. In fact, the worlds Atzilut and BYA have not been there yet, but the vessels from which they would later be created, already existed.
All was well until the light disappeared from Keter and Aba ve Ima. After the light descended under the Parsa, to the AHP de ZON, then there occurred the breaking of the vessels. G”E had the screen above the Parsa, which could bestow everything upon the Creator, while under the Parsa (the receiving vessels) the law restricting any reception ruled entirely, even though the 'desire to receive' was concentrated there. When the light AB-SAG came, it gave the strength to the common vessel to receive this entire light for the sake of the Creator, and fill the NHY de Galgalta with it.
However, Rosh de Keter and Aba ve Ima failed to take into account the fact that the light AB-SAG, which spread under the Parsa, would arouse the egoistic desire in the vessels present there. The fact is that not just two heads, Keter and the Aba ve Ima, maintain the Parsa, but also by the third, the YESHSUT that is under the Tabur. This very head restrains the light AB-SAG, preventing it from spreading under the Parsa.
This is deliberately done to break all the vessels, deprive them of the screen, and move them as far from the Creator as possible. However, because of this, the altruistic and egoistic vessels completely mixed with one another. Now each fragment contains both the 'desire to bestow' and the 'desire to receive'. This was exactly what breaking of the vessels aimed at.
The ZON of the world of Nikudim embodies the entire Malchut of the World of Infinity. The purpose is to fill its part under the Parsa with the Creator’s light. How can that be done? Only by the above-mentioned explosive method, when Aba ve Ima and ZON get the wrong impression that they can receive the light for the Creator’s sake under Parsa. The ZON really seem to start receiving the light for the sake of the Creator, but then realize they receive it in an egoistic way.
The light disappears; the vessel finds itself in a desperate situation, where not only its own properties, but also those of GE become egoistic. They fall under the Parsa and mix with the egoistic vessels. Now these fragments of the egoistic vessels have sparks of altruism. When the light shines upon them, it will arouse their altruistic sparks and correct them.
91) We see that the world of Nikudim was not ready to receive the light that corresponded to the point of Hirik; hence it made for the breaking of the vessels. It happened because it wanted to get inside the letters, i.e., the vessels Tifferet, Netzah, Hod, Yesod and Malchut under the Parsa in the worlds of BYA. Afterwards, in the world of Correction (Atzilut), the point of Hirik is corrected and shines below the letters.
When Zat of the world of Nikudim received the light of Gadlut from Aba ve Ima, which had to lower Malchut from the Chazeh to the Sium de AK and unite the vessels of the AHP with the G”E de Nikudim, the light began spreading under the Parsa this led to the breaking of the vessels. To prevent this from happening again, the corrected point of Hirik in the world of Atzilut elevates Tifferet, Netzah, Hod, Yesod and Malchut from under the Parsa (the worlds BYA) to the world of Atzilut above the Parsa, and stays below them, i.e., on the level of the Parsa. Thus, we have learned the meaning of the three dots: Holam, Shuruk, and Hirik.
How can the desire be elevated above the Parsa? This becomes possible only after the breaking of the vessels, when each desire of Malchut is mixed with Bina and has a chance to be corrected. This material is difficult to understand without certain inner sensations. Kabbalah is impossible to grasp by the mind alone. If man persistently tries to do that, he commits a most serious violation. Yet, there is so far no other way out, for we have no alternative connection with spirituality.
Let us review the material we have studied. We know that Nekudot de SAG descended under the Tabur de Galgalta and mixed with the NHYM de Galgalta. Then they rose to Rosh de SAG with the Reshimot Bet/Alef and the information about the TB, which produced the Katnut de Nikudim with Keter, Aba ve Ima and ZON reaching the Parsa. Keter is the Rosh de Hitlabshut, Aba ve Ima is the Rosh de Aviut and ZON is the Guf.
In fact, Nikudim in Katnut is not a world; it is still only a small Partzuf. Nevertheless, it is called the world because later it will in fact appear there. This will happen as a result of a Zivug on the Reshimot Dalet/Gimel, which were received from the NHYM de Galgalta and were also present in the screen ascending to the Rosh de SAG.
When the world of Nikudim emerge in the state of Katnut, the Reshimot Dalet/Gimel awaken in the Rosh de SAG. They now wish to receive the entire Ohr Hochma destined for the vessels of Galgalta under the Tabur. Light AB-SAG descends in response to this request. The SAG demonstrates what the 'desire to bestow' is; AB shows how it is possible to receive for the Creator’s sake. Both of them enable the vessel in Katnut to pass to the state of Gadlut.
In order to receive the light AB-SAG, a Zivug is made not in Nikvey Eynaim, but again in the Peh de Rosh, where the screen descends. First, this new light descends through the Tabur to Keter de Nikudim, and by filling it, provides it with strength to attach its own AHP and pass to Gadlut. The light cannot spread beyond Keter (the Rosh de Hitlabshut). It spreads to Yesod de Galgalta, where the Rosh de Aba ve Ima is dressed. Thus, the second head (the Aba ve Ima) can receive light AB-SAG and, with its help, achieve the state of Gadlut.
The light in Keter is called Holam (dot above letter). This means that the light does not spread farther than the Rosh. The light in Aba ve Ima is called Shuruk (dot inside letter). Then the light enters GE de ZON and tries to descend to AHP de ZON under the Parsa, to the egoistic vessels. If it could get under the Parsa, it would unite GE de ZON with their AHP. However, it cannot get there to give the AHP the altruistic properties.
Therefore the AHP does not join GE de ZON; AHP retain their 'desire to receive' for their own sake, which leads to breaking of the vessels. The light disappears, since according to TA it cannot be inside egoistic vessels. The Kelim de GE and the AHP de ZON become absolutely egoistic; having no screen, they fall under the Parsa, which means their properties are totally opposite to the Creator’s. The light that tries to get under the Parsa is called the point of Hirik.
Later on, the correction takes place in the world of Atzilut. This world has the following structure. It also has Keter, Aba ve Ima and ZON. The principle of correction is quite simple. The Parsa cannot be eliminated. The only way is to raise the AHP (the vessels of reception) above the Parsa and attach them to the GE de ZON, thus creating the ten Sefirot above the Parsa and filling them with the light. This process is called “AHP de Aliyah” – the ascending vessels of reception. This state is called the Final Correction.
Afterwards, the light from above will come to eliminate the Parsa. When it is out of the way, it will lower the AHP to its place under the now non-existent Parsa. This is called the AHPA miti’im (real AHP) or the AHP de Yeridah (descending AHP). Thus, the light completely fills Galgalta down to the Sium Reglav. This light is called the Ohr HaMashiach. It corrects and fills all vessels.
This correction is going on in the Universe. So where is man in this scheme? All we discuss happens for the sake of the souls that will be created later on, and which will have to go through all the levels prepared for them. Right now, the worlds seem to be the goal; man seems to have no place in them. This is not so. The worlds represent the system that controls the souls, whereas the souls can in turn control the worlds. We will talk about it later.
The state where the AHP rises above the Parsa is called “the ascent of the worlds on Shabbat and on holidays”. When the AHP is under the Parsa, it is called “weekdays”. That is the origin of time.
Why were there not any letters before the world of Atzilut? It is because there were no real vessels, just their roots. The formation of the vessel is gradual. A clear-cut vessel-desire requires information about the Reshimo (the desire of the Kli) and a total absence of the desired pleasure. First, the light must enter the vessel, whose desires are opposite to this light.
It happens that, in the preliminary vessels, the light is primary while the vessel’s reaction to it is secondary. However, in the case where the true vessel is primary, the light is secondary. The real vessel emanates its own desire, aspiration to something, which is beyond its absolute darkness and remoteness from the Creator.
When man studies Kabbalah, he knows that some previously unknown information is delivered to him: information about the light, the Sefirot, the Partzufim, the worlds etc. In order to feel it, he needs to have the screen, and then all the information turns into light, which previously surrounded him. This information is all around, but there are no vessels able to perceive it so far.
We should not imagine anything, for all our images will be wrong until we have the screen. If you were reading a book about delicious and healthy food recipes, you would instantly imagine the tastes and the smells of the described delicacies. Any images in Kabbalah are totally groundless if no adequate vessels are available.
The plan, the Thought of Creation, all further actions, their initial and final states, are concealed in Behina Alef of the Direct Light, its first point called Keter de Ohr Yashar. Then it develops as the four Behinot, Malchut of the World of Infinity, the world AK, the world of Nikudim, the worlds of BYA, the breaking of the vessels, Adam HaRishon etc.
The properties of both the light and the vessel were determined in the Thought of Creation, so the way from the initial state to the final is known in advance. There are no unforeseen obstacles or unnecessary actions on this way, which might lead to unexpected results. Everything evolves according to a precisely planned program. Either you feel the tough influence of nature, mercilessly pushing you towards the Purpose of Creation, or you take control into your own hands and move quickly to leave the blows behind. Thus, you accelerate the entire process. This quick movement will not be a burden to you; on the contrary, it will seem delightful.
As regards the Creator, the initial point of the creation merges with the final; they continue to exist as one. As regards us, the first point gradually unfolds as a series of consecutive actions, until this way ends in its final point. No horoscopes, fortune telling, or corrections of destiny will help us to avoid blows.
The light is amorphous. The vessel surrounded by the light feels more or less in accordance with its spiritual properties – the screen. There are 12 kinds of Ohr Hozer, 12 kinds of Reshimot, 10 kinds of the Kelim, seven kinds of Masachim, and six kinds of Ohr Yashar. In order to feel it all, one must have the appropriate vessels. For instance, when we hear the word “Lechem” (bread), we can sense its smell, its taste. What do we sense when words such as “Ohr”, “Reshimo” or “Kli” are pronounced? ...
The Gadlut of the world of Nikudim symbolizes the Gmar Tikkun, when the light fills the AHP de ZON, but it will happen in the sensations of the souls. The state wherein each soul can correct itself is called its birth.