Preface to the Wisdom of Kabbalah

Preface to the Wisdom of Kabbalah

1) Rabbi Hanania Ben Akashia says, “The Creator wished to cleanse Israel; hence, He gave them plentiful Torah and Mitzvot [commandments], as was said, ‘The Lord desires for the sake of His righteousness, to extol and glorify the Torah’” (Makkot 23b). It is known that Zakkut [cleansing] is derived from the [Hebrew] word Hizdakchut [cleansing/purification]. It is as our sages said, “The Mitzvot were only given to purify Israel with them” (Beresheet Rabbah, beginning of Portion 44). We must understand this Zakkut that we achieve through Torah and Mitzvot, and what is the Aviut [thickness] within us, which we must cleanse using Torah and Mitzvot.

Since we have already discussed it in my book Panim Masbirot, and in The Study of the Ten Sefirot, I shall briefly reiterate that the thought of creation was to delight the creatures in accord with His abundant generosity. For this reason, a great desire and craving to receive His abundance was imprinted in the souls.

This is so because the will to receive is the Kli [vessel] for the measure of pleasure in the abundance, since the measure and strength of the will to receive the abundance precisely corresponds to the measure of pleasure and delight in the abundance. And they are so connected that they are indivisible, except in what they relate to: The pleasure is related to the abundance, and the great desire to receive the abundance is related to the receiving creature.

These two necessarily extend from the Creator. However, they should be divided in the above-mentioned manner: The abundance comes from His Atzmut [self], extending existence from existence, and the will to receive included there is the root of the creatures. This means that it is the root of initiation, that is, emergence existence from absence, since there is certainly no form of will to receive in His Atzmut.

Hence, it is considered that the above-mentioned will to receive is the whole substance of creation from beginning to end. Thus, all the creatures, all their innumerable instances and conducts that have appeared and will appear, are but measures and various values of the will to receive. All that exists in those creatures, that is, all that is received in the will to receive imprinted in them, extends from His self, existence from existence. It is not at all a new creation, existence from absence, since it is not new at all. Rather, it extends from His Endlessness existence from existence.

2) As we have said, the will to receive is innately included in the thought of creation with all its values, along with the great abundance He had planned to delight them and impart upon them. And know that these are the Ohr [light] and Kli that we discern in the upper worlds. They necessarily come tied together and cascade together degree by degree. And the extent to which the degrees descend from the light of His face and depart from Him is the extent of the materialization of the will to receive contained in the abundance.

We could also state the contrary: To the extent that the will to receive in the abundance materializes, it descends degree by degree, as written below, to the lowest of all places, where the will to receive is fully materialized. This place is called “the world of Assiya,” the will to receive is considered “man’s body,” and the abundance one receives is considered the measure of “vitality in that body.”

It is similar in other creatures in this world. Thus, the only difference between the upper worlds and this world is that as long as the will to receive included in His abundance has not fully materialized, it is regarded as still being in the spiritual worlds, above this world. Once the will to receive has fully materialized, it is regarded as being in this world.

3) The above-mentioned order of cascading, which brings the will to receive to its final form in this world, follows a sequence of four Behinot [discernments] that exist in the four-letter-name [HaVaYaH (YodHeyVavHey)]. This is because the four letters, HaVaYaH, in His name contain the whole of reality, without any exception.

In general, they are described in the ten Sefirot, Hochma, Bina, Tifferet, Malchut, and their root. They are ten Sefirot because the Sefira [sing. of SefirotTifferet contains six internal Sefirot, called HGT NHY [HesedGevuraTifferet NetzahHodYesod], and the root is called Keter. Yet, in essence, they are called HB TM [HochmaBina TifferetMalchut].

These are four worlds called AtzilutBeriaYetziraAssiya. The world of Assiya contains this world within it. Thus, there is not a creature in this world that is not initiated in Ein Sof, in the thought of creation to delight His creatures. Hence, it is innately comprised of light and Kli, meaning a certain measure of abundance with the will to receive that abundance.

The measure of abundance extends existence from existence from His self, and the will to receive the abundance is initiated existence from absence.

But for that will to receive to acquire its final quality, it must cascade along with the abundance within it through the four worlds—AtzilutBeriaYetziraAssiya. This completes creation in light and Kli, called Guf [body], and the “light of life” within it.

4) The reason why the will to receive must cascade by the four above-mentioned discernments in ABYA [AtzilutBeriaYetziraAssiya] is that there is a great rule concerning the Kelim [pl. of Kli]: The expansion of the light and its departure make the Kli fit for its task. This means that as long as the Kli has not been separated from its light, it is included in the light and is annulled within it like a candle before a torch.

This annulment is because they are completely opposite from one another, on opposite ends. This is so because the light extends from His self, existence from existence. From the perspective of the thought of creation in Ein Sof [infinity], it is all toward bestowal and there is no trace of a will to receive in it. Its opposite is the Kli, the great will to receive that abundance, and is the root of the initiated creature, in which there is no bestowal whatsoever.

Hence, when they are bound together, the will to receive is annulled in the light within it, and can determine its form only once the light has departed from it once. Following the departure of the light from it, it begins to crave it, and this craving properly determines and sets the shape of the will to receive. Subsequently, when the light dresses in it once more, it is regarded as two separate matters: Kli and light, or Guf and life. Observe closely, for this is most profound.

5) Hence, the four Behinot in the name HaVaYaH, called HochmaBinaTifferetMalchut, are required. Behina Aleph [phase one/first discernment], called Hochma, is indeed the whole of the emanated being, light and Kli. In it is the great will to receive with all the light included in it, called Ohr Hochma [light of wisdom] or Ohr Haya [light of Haya], as it is all the light of Hayim [life] in the emanated being, dressed in its Kli. However, this Behina Aleph is regarded as all light and the Kli in it is barely noticeable as it is mingled with the light and annulled in it as a candle in a torch.

Following it comes Behina Bet [Phase Two/second discernment], since at its end, the Kli of Hochma prevails in equivalence of form with the upper light in it. This means that a desire to bestow upon the Emanator awakens in it, according to the nature of the light within it, which is entirely to bestow.

Then, using this desire, which has awakened in it, a new light extends to it from the Emanator, called Ohr Hassadim [light of mercy]. As a result, it becomes almost entirely separated from the Ohr Hochma that the Emanator imprinted in it, since Ohr Hochma can only be received in its own Kli—a desire to receive that has grown to its fullest measure.

Thus, the light and Kli in Behina Bet are utterly different from those in Behina Aleph, since the Kli in it is the desire to bestow. The light within it is considered Ohr Hassadim, a light that stems from the Dvekut [adhesion] of the emanated in the Emanator, as the desire to bestow induces its equivalence of form with the Emanator, and in spirituality, equivalence of form is Dvekut.

Next follows Behina Gimel [Phase Three/third discernment]. Once the light in the emanated being has diminished into Ohr Hassadim without any Hochma, while it is known that Ohr Hochma is the essence of the emanated being, hence, at the end of Behina Bet, it awakened and drew into it a measure of Ohr Hochma to shine within its Ohr Hassadim. This awakening re-extended a certain measure of the will to receive, which forms a new Kli called Behina Gimel, or Tifferet. And the light in it is called “light of Hassadim in illumination of Hochma,” since the majority of this light is Ohr Hassadim, and its lesser part is Ohr Hochma.

Following it came Behina Dalet [Phase Four/fourth discernment], since the Kli of Behina Gimel, too, awakened at its end to draw the complete Ohr Hochma, as it was in Behina Aleph. Thus, this awakening is considered “craving” in the measure of the will to receive in Behina Aleph and exceeds it since now it has already been separated from that light, as the light of Hochma is no longer clothed in it but craves it. Thus, the form of the will to receive has been fully determined, since the Kli is determined following the expansion of the light and its departure from there. Later, when it returns, it will receive the light once more. It turns out that the Kli precedes the light, and this is why this Behina Dalet is considered the completion of the Kli, and it is called Malchut [kingship].

6) These four above discernments are the ten Sefirot discerned in each emanation and each creature, both in the whole, which are the four worlds, and even in the smallest part in reality. Behina Aleph is called Hochma or “the world of Atzilut,” Behina Bet is called Bina or “the world of Beria,” Behina Gimel is called Tifferet or “the world of Yetzira,” and Behina Dalet is called Malchut or “the world of Assiya.”

Let us explain the four Behinot applied in each soul. When the soul extends from Ein Sof and comes into the world of Atzilut, it is Behina Aleph of the soul. There, it is still not discerned by that name since the name Neshama [soul] implies that there is some difference between it and the Emanator, and that through that difference, it departed Ein Sof and has been revealed as its own authority. But as long as it does not have a form of a Kli, there is nothing to distinguish it from His self, to merit its own name.

You already know that Behina Aleph of the Kli is not considered a Kli at all and is entirely annulled in the light. This is the meaning of what is said about the world of Atzilut that it is complete Godliness, as in “He, His life, and His self are one.” Even the souls of all living creatures, while traversing the world of Atzilut, are regarded as still adhered to His self.

7) This above-mentioned Behina Bet rules in the world of Beria—the Kli of the desire to bestow. Hence, when the soul cascades into the world of Beria and achieves the Kli that exists there, it is regarded as a Neshama. This means that it has already separated from His self and merits its own name—Neshama. Yet, this is a very pure and fine Kli, as it is in equivalence of form with the Emanator. For this reason, it is regarded as complete spirituality.

8) The above-mentioned Behina Gimel rules in the world of Yetzira, containing a little bit of the form of the will to receive. Hence, when the soul cascades into the world of Yetzira and achieves that Kli, it emerges from the spirituality of the Neshama and is then called Ruach. This is because here its Kli is already mingled with some Aviut, meaning the little bit of will to receive that is in it. Yet, it is still considered spiritual because this measure of Aviut is insufficient to completely separate it from His self and merit the name, “body,” which stands in its own right.

9) Behina Dalet rules in the world of Assiya, which is the complete Kli of the big will to receive. Hence, it obtains a completely separated and distinguished body from His self, which stands in its own right. The light in it is called Nefesh, indicating that the light is motionless in and of itself. You should know that there is not a single element in reality that is not comprised of the whole ABYA.

10) Thus, you find that this Nefesh, the light of life that is dressed in the body, extends from His very self, existence from existence. As it traverses the four worlds ABYA, it becomes increasingly distant from the light of His face until it comes into its designated Kli, called Guf [body]. This is considered that the Kli has completed its desirable form.

And even if the light in it has so diminished that its origin becomes undetectable, through engagement in Torah and Mitzvot in order to bestow contentment upon the Maker, one purifies one’s Kli, called Guf, until it becomes worthy of receiving the great abundance in the full measure included in the thought of creation when He created it. This is why Rabbi Hanania Ben Akashia said, “The Creator wished to cleanse Israel; hence, He gave them plentiful Torah and Mitzvot.”

11) Now you can understand the real difference between spirituality and corporeality: Anything that contains a complete desire to receive, in all its aspects, which is Behina Dalet, is considered “corporeal.” This is what exists in all the elements of reality before us in this world. Conversely, anything above this great measure of desire to receive is considered “spirituality.” These are the worlds ABYA, which are above this world, they and the whole reality within them.

Now you can see that the whole issue of ascents and descents described in the upper worlds does not relate to an imaginary place, but only to the four Behinot in the will to receive. The farther it is from Behina Dalet, the higher it is considered to be. And conversely, the closer it is to Behina Dalet, the lower it is considered to be.

12) We should understand that the essence of the creature, and of creation as a whole, is only the will to receive. Anything beyond it is not part of creation but extends from His self by way of existence from existence. Thus, why do we discern this will to receive as Aviut [thickness] and turbidity, and we are commanded to cleanse it through Torah and Mitzvot, to the point that without it we will not achieve the sublime goal of the thought of creation?

13) The thing is that as corporeal objects are separated from one another by remoteness of location, spiritual matters are separated from each other by the disparity of form between them. This can be found in our world, too. For example, when two people share similar views, they like each other and the remoteness of location does not cause them to draw far from one another.

Conversely, when their views are far, they are hateful of each other and proximity of location will not bring them any closer. Thus, the disparity of form in their views removes them from each other, and the proximity of form in their views brings them closer to each other. If, for example, one’s nature is the complete opposite of the other’s, they are as far from one another as the east from the west.

Similarly, all matters of nearness and remoteness, coupling and unity that unfold in spirituality are but measures of disparity of form. They depart from one another according to their measure of disparity of form and attach to one another according to their measure of equivalence of form.

Yet, you should understand that although the will to receive is a mandatory law in the creature, as it is the essence of the creature and the proper Kli for reception of the goal of the thought of creation, it nonetheless completely separates it from the Emanator as there is disparity of form to the point of oppositeness between itself and the Emanator. This is because the Emanator is complete bestowal without a shred of reception, and the creature is complete reception without a shred of bestowal. Thus, there is no greater oppositeness of form than this. It therefore follows that this oppositeness of form necessarily separates it from the Emanator.

14) To save the creatures from this titanic separation, the Tzimtzum Aleph [first restriction] took place, separating Behina Dalet from the rest of the Partzufim [faces] of Kedusha [holiness] so that that great measure of reception remained an empty space devoid of any light, since all the Partzufim of Kedusha emerged with a Masach [screen] erected in their Kli Malchut so they would not receive light in this Behina Dalet. Then, when the upper light was extended and spread to the emanated being, this Masach rejected it. This is regarded as striking between the upper light and the Masach, which raises Ohr Hozer [reflected light] from below upward, clothing the ten Sefirot of the upper light.

That part of the light that was rejected and pushed back is called Ohr Hozer. As it dresses the upper light, it becomes a Kli for reception of the upper light instead of Behina Dalet, since afterward the Kli of Malchut expanded by the measure of Ohr Hozer—the rejected light—which rose and dressed the upper light from below upward, and expanded from above downward, too. Thus, the lights were clothed in the Kelim [plural for Kli], within that Ohr Hozer.

This is the meaning of the Rosh [head] and Guf [body] in each degree. The Zivug de Hakaa [coupling of striking] from the upper light in the Masach raises Ohr Hozer from below upward and dresses the ten Sefirot of the upper light in the form of ten Sefirot de [of] Rosh, meaning the roots of the Kelim [vessels] since there cannot be actual clothing there.

Subsequently, when Malchut expands with that Ohr Hozer from above downward, the Ohr Hozer ends and becomes Kelim for the upper light. At that time, there is clothing of the lights in the Kelim, and this is called the Guf of that degree, that is, complete Kelim.

15) Thus, new Kelim were made in the Partzufim of Kedusha instead of Behina Dalet after Tzimtzum Aleph. They were made of the Ohr Hozer of the Zivug de Hakaa in the Masach.

Indeed, we should understand this Ohr Hozer and how it became a vessel of reception, since initially it was but a rejected light. Thus, it now serves in an opposite role from its own essence.

I shall explain that with an allegory from life. Man’s nature is to cherish and favor the quality of bestowal, and to despise and loathe reception from one’s friend. Hence, when one comes to one’s friend’s house and he [the host] invites him for a meal, he [the guest] will decline even if he is very hungry, since in his eyes it is humiliating to receive a gift from his friend.

Yet, when his friend sufficiently implores him until it is clear that he would do his friend a big favor by eating, he agrees to eat as he no longer feels that he is receiving a gift and that his friend is the giver. On the contrary, he [the guest] is the giver, doing his friend a favor by receiving this good from him.

Thus, you find that although hunger and appetite are vessels of reception designated to eating, and that that person had sufficient hunger and appetite to receive his friend’s meal, he still could not taste a thing due to the shame. Yet, as his friend implored him and he rejected him, new vessels for eating began to form in him, since the power of his friend’s pleading and the power of his own rejection, as they accumulated, finally accumulated into a sufficient amount that turned the measure of reception into a measure of bestowal.

In the end, he saw that by eating, he would do a big favor and bring great contentment to his friend by eating. In that state, new vessels of reception to receive his friend’s meal were made in him. Now it is considered that his power of rejection has become the essential Kli in which to receive the meal, and not the hunger and appetite, although they are actually the usual vessels of reception.

16) From the above allegory between two friends, we can understand the matter of Zivug de Hakaa and the Ohr Hozer that rises through it, which then becomes new vessels of reception for the upper light instead of Behina Dalet. We can compare the upper light, which strikes the Masach and wants to expand into Behina Dalet, to the pleading to eat, because as he yearns for his friend to receive his meal, the upper light desires to spread to the receiver. And the Masach, which strikes the light and repels it, can be resembled to the friend’s rejection and refusal to receive the meal, since he rejects his favor.

Just as you find here that it is precisely the rejection and refusal that became the proper vessels to receive his friend’s meal, you can imagine that the Ohr Hozer that rises by the striking of the Masach and the rejection of the upper light becomes new vessels of reception for the upper light instead of Behina Dalet, which served as a vessel of reception prior to the first restriction.

However, this was established only in the Partzufim [pl. of Partzuf] of Kedusha [holiness] of ABYA, not in the Partzufim of the Klipot [shells/peels], and in this world, where Behina Dalet herself is considered the vessel of reception. Hence, they are separated from the upper light, since the disparity of form in Behina Dalet separates them. For this reason, the Klipot are considered wicked and dead, as they are separated from the Life of Lives by the will to receive in them, as it is written in Item 13.

Five Behinot in the Masach

17) Thus far we have clarified the three foundations in the wisdom. The first is the light and the Kli, where the light is a direct extension of His self, and the Kli is the will to receive, which is necessarily included in that light. One departs from the Emanator and becomes an emanated being to the extent of that desire. Also, this will to receive is considered the Malchut discerned in the upper light. This is why it is called Malchut, by way of “He is one and His name is One,” as His name in Gematria is Ratzon [desire].

The second matter is the clarification of the ten Sefirot and four worlds ABYA, which are four degrees one below the other. The will to receive must hang down through them until it is completed—Kli and content.

The third matter is the Tzimtzum and the Masach placed on this vessel of reception, which is Behina Dalet, in return for which new vessels of reception were made in the ten Sefirot, called Ohr Hozer. Understand and memorize these three foundations and their reasons, as they had been clarified to you since without them there is no understanding of even a single word in this wisdom.

18) Now we shall explain the five Behinot in the Masach by which the levels change during the Zivug de Hakaa performed with the upper light. First, we must thoroughly understand that even though Behina Dalet was banned from being a vessel of reception for the ten Sefirot after the Tzimtzum, and the Ohr Hozer that rises from the Masach through the Zivug de Hakaa became the vessel of reception in its stead, it must still accompany the Ohr Hozer with its power of reception. Had it not been for that, the Ohr Hozer would have been unfit to be a vessel of reception.

You should also understand this from the allegory in Item 15. We demonstrated there that the power to reject and decline the meal became the vessel of reception instead of the hunger and appetite. This is because hunger and appetite, the usual vessels of reception, were banned from being vessels of reception in this case due to the shame and disgrace of receiving a gift from one’s friend. Only the powers of rejection and refusal have become vessels of reception in their stead, as through the rejection and refusal, reception has been inverted into bestowal, and through them he achieved vessels of reception suitable to receive one’s friend’s meal.

Yet, it cannot be said that he no longer needs the usual vessels of reception, namely the hunger and the appetite, as it is clear that without appetite for eating he will not be able to satisfy his friend’s wish and bring him contentment by eating at his place. But the thing is that the hunger and appetite, which were banned in their usual form, have now been transformed by the forces of rejection and decline into a new form—reception in order to bestow. Thus, the humiliation has become dignity.

It turns out that the usual vessels of reception are still as active as ever but have acquired a new form. You will also conclude, concerning our matter, that it is true that Behina Dalet has been banned from being a Kli for reception of the ten Sefirot because of its Aviut, meaning the difference of form from the Giver, which separates from the Giver. Yet, through correcting the Masach in Behina Dalet, which strikes the upper light and repels it, her previous, faulty form has been transformed and acquired a new form, called Ohr Hozer, like the transformation of the form of reception into a form of bestowal in the above allegory.

The content of its initial form has not changed; it still does not eat without appetite. Similarly, all the Aviut, which is the force of reception in Behina Dalet, has come inside the Ohr Hozer; hence, the Ohr Hozer became suitable for being a vessel of reception.

Therefore, we must always discern two forces in the Masach: The first is Kashiut [hardness], which is the force within it that rejects the upper light. The second is Aviut, which is the measure of will to receive from Behina Dalet included in the Masach. By the Zivug de Hakaa through the force of the Kashiut in it, its Aviut has turned into Zakkut [cleanness/purity], meaning reception is transformed into bestowal. These two forces in the Masach operate in five Behinot: the four Behinot HB TM and their root, called Keter.

19) We have already explained that the first three Behinot are still not considered a Kli, but only Behina Dalet is considered a Kli, as written in Item 5. Still, because the first three Behinot are its causes and induce the completion of Behina Dalet, once Behina Dalet is completed, four measures are registered in its quality of reception.

Behina Aleph in it is the slightest measure of the quality of reception.

Behina Bet is somewhat thicker [has more Aviut] than Behina Aleph in terms of its quality of reception.

Behina Gimel is thicker than Behina Bet in its quality of reception.

Finally, Behina Dalet, its own quality, is the thickest of all, and its quality of reception is complete in every way.

We should also discern that the root of the four Behinot, which is the purest of them all, is included in it, too.

These are the five Behinot of reception contained in Behina Dalet, which are also called by the names of the ten Sefirot KHB [KeterHochmaBinaTM [Tifferet-Malchut], included in Behina Dalet, since the four Behinot are HB TM, as written in Item 5, and the root is called Keter.

20) The five qualities of reception in Behina Dalet are called by the names of the Sefirot KHB TM since prior to the Tzimtzum, while Behina Dalet was still the vessel of reception for the ten Sefirot included in the upper light by way of “He is one and His name One,” since all the worlds are included there, as it is written in The Study of the Ten Sefirot, Part 1, its clothing of the ten Sefirot in that place followed those five Behinot. Each Behina of the five Behinot in her clothed its corresponding Behina in the ten Sefirot in the upper light. Behinat Shoresh [root phase] in Behina Dalet clothed the light of Keter in the ten SefirotBehina Aleph in Behina Dalet clothed the light of Hochma in the ten SefirotBehina Bet in her clothed the light of BinaBehina Gimel in her clothed the light of Tifferet, and her own Behina clothed the light of Malchut.

Hence, even now, after the first restriction, when Behina Dalet has been banned from being a vessel of reception, the five discernments of Aviut in her are named after the five Sefirot KHB TM.

21) You already know that in general, the substance of the Masach is called Kashiut, which means something very hard, which does not allow anything to push into its boundary. Similarly, the Masach does not let any upper light through it into Malchut, which is Behina Dalet. Thus, it is considered that the Masach halts and repels the entire measure of light that should clothe the Kli of Malchut.

It has also been made clear that those five Behinot of Aviut in Behina Dalet are included and come in the Masach, and join its measure of Kashiut. Hence, five kinds of Zivug de Hakaa are discerned in the Masach, corresponding to the five measures of Aviut in it: A Zivug de Hakaa on a complete Masach with all the levels of Aviut raises sufficient Ohr Hozer to clothe all ten Sefirot, up to the level of Keter. A Zivug de Hakaa on a Masach that lacks the Aviut of Behina Dalet, and contains only Aviut of Behina Gimel, raises sufficient Ohr Hozer to clothe the ten Sefirot only up to the level of Hochma, lacking Keter. And if it has only Aviut of Behina Bet, its Ohr Hozer diminishes and suffices only to clothe the ten Sefirot up to the level of Bina, lacking Keter and Hochma. If it contains only Aviut of Behina Aleph, its Ohr Hozer diminishes even more and suffices only to clothe up to the level of Tifferet, lacking KHB. And if it lacks Aviut of Behina Aleph, too, and is left with only Aviut of Behinat Shoresh, its striking is very faint and suffices to clothe only up to the level of Malchut, lacking the first nine Sefirot, which are KHB and Tifferet.

22) Thus you see how the five levels of ten Sefirot emerge through five kinds of Zivug de Hakaa of the Masach, applied on its five measures of Aviut in it. And now I shall tell you the reason, for it is known that light is not attained without a Kli.

Also, you know that these five measures of Aviut come from the five measures of Aviut in Behina Dalet. Prior to the Tzimtzum, there were five Kelim in Behina Dalet, clothing the ten Sefirot KHB TM, as written in Item 18. After Tzimtzum Aleph, they were incorporated in the five Behinot of the Masach, which, along with the Ohr Hozer it elevates, return to being five Kelim with respect to the Ohr Hozer on the ten Sefirot KHB TM instead of the five Kelim in Behina Dalet itself prior to the Tzimtzum.

Accordingly, it is clear that if a Masach contains all these five levels of Aviut, it contains the five Kelim to clothe the ten Sefirot. But when it does not contain all five measures, since the Aviut of Behina Dalet is absent in it, it contains only four Kelim. Hence, it can only clothe four lights, HB TM, and lacks one light—the light of Keter—just as it lacks one KliAviut of Behina Dalet.

Similarly, when it lacks Behina Gimel, too, and the Masach contains only three levels of Aviut, meaning only up to Behina Bet, it contains only three Kelim. Thus, it can only clothe three lights: BinaTifferet, and Malchut. In that state, the level lacks the two lights Keter and Hochma, just as it lacks the two KelimBehina Gimel and Behina Dalet.

And when the Masach contains only two measures of Aviut, that is, Behinat Shoresh and Behina Aleph, it contains only two Kelim. Hence, it clothes only two lights: the light of Tifferet and the light of Malchut. Thus, the level lacks the three lights KHB, just as it lacks the three Kelim, Behina Bet, Behina Gimel, and Behina Dalet.

When the Masach has but one level of Aviut, which is only Behinat Shoresh of the Aviut, it has only one Kli; hence, it can clothe only one light: the light of Malchut. This level lacks the four lights KHB and Tifferet, as it lacks the four Kelim, Aviut of Behina Dalet, Behina Gimel, Behina Bet, and Behina Aleph.

Thus, the level of each Partzuf precisely depends on the measure of Aviut in the Masach. The Masach of Behina Dalet elicits the level of Keter, Behina Gimel elicits the level of Hochma, Behina Bet elicits the level of Bina, Behina Aleph elicits the level of Tifferet, and Behinat Shoresh elicits the level of Malchut.

23) Yet, we must still find out why it is that when the Kli of Malchut—Behina Dalet—is missing from the Masach, it lacks the light of Keter, and when the Kli of Tifferet is missing, it lacks the light of Hochmaetc. It seems as though it should have been the opposite, that when the Kli of MalchutBehina Daletis absent in the Masach, only the light of Malchut would be missing in the level, and it would have the four lights KHB and Tifferet. Also, in the absence of two Kelim, Behina Gimel and Behina Dalet, it would lack the lights of Tifferet and Malchut, and the level would have the three lights KHBetc. (see Item 20).

24) The answer is that there is always an inverse relation between lights and vessels. In the Kelim, the higher ones grow first in the Partzuf: first Keter, then the Kli of Hochmaetc., and the Kli of Malchut grows last. This is why we name the Kelim by the order KHB TM, from above downward, as this is the nature of their growth.

It is to the contrary with the lights. In the lights, the lower lights are the first to enter the Partzuf. First enters Nefesh, which is the light of Malchut, then Ruach, which is the light of ZA, etc., and the light of Yechida is the last to enter. This is why we name the lights by the order NRNHY [NefeshRuachNeshamaHayaYechida] from below upward, as this is the order by which they enter—from below upward.

Thus, when only one Kli has grown in the Partzuf, which is necessarily the highest KliKeter—the light of Yechida, related to that Kli, does not enter the Partzuf, but only the lowest light—the light of Nefesh. Thus, the light of Nefesh clothes the Kli of Keter.

When two Kelim grow in the Partzuf, which are the highest two—Keter and Hochma—the light of Ruach enters it, as well. At that time, the light of Nefesh descends from the Kli of Keter to the Kli of Hochma, and the light of Ruach clothes the Kli of Keter.

Similarly, when a third Kli grows in the Partzuf—the Kli of Bina—the light of Neshama enters it. At that time, the light of Nefesh descends from the Kli of Hochma to the Kli of Bina, the light of Ruach to the Kli of Hochma, and the light of Neshama clothes the Kli of Keter.

When a fourth Kli grows in the Partzuf—the Kli of Tifferet—the light of Haya enters the Partzuf. Then the light of Nefesh descends from the Kli of Bina to the Kli of Tifferet, the light of Ruach to the Kli of Bina, the light of Neshama to the Kli of Hochma, and the light of Haya to the Kli of Keter.

And when a fifth Kli grows in the Partzuf, the Kli of Malchut, the light of Yechida enters it. At that time, all the lights enter their respective Kelim. The light of Nefesh descends from the Kli of Tifferet to the Kli of Malchut, the light of Ruach to the Kli of Tifferet, the light of Neshama to the Kli of Bina, the light of Haya to the Kli of Hochma, and the light of Yechida to the Kli of Keter.

25) Thus, as long as not all five Kelim KHB TM have grown in a Partzuf, the lights are not in their designated places. Moreover, they are in inverse relation: In the absence of the Kli of Malchut, the light of Yechida is absent, and when the two KelimTM, are missing, Yechida and Haya are absent there, etc. This is so because in the Kelim, the higher ones grow first, and in the lights, the last ones are the first to enter.

You will also find that each new light that reenters dresses only in the Kli of Keter. This is so because the receiver must receive in its purest Kli, the Kli of Keter.

For this reason, upon reception of each new light, the lights that are already dressed in the Partzuf must descend one degree from their place. For example, when the light of Ruach enters, the light of Nefesh must descend from the Kli of Keter to the Kli of Hochma to make room in the Kli of Keter to receive the new light, Ruach. Similarly, if the new light is NeshamaRuach, too, must descend from the Kli of Keter to the Kli of Hochma to clear its place in Keter for the new light, Neshama. As a result, Nefesh, which was in the Kli of Hochma, must descend to the Kli of Bina, etc. All this is done to make room in the Kli of Keter for the new light.

Keep this rule in mind and you will always be able to discern in each issue if it is referring to the Kelim or to the lights. Then you will not be confused, because there is always an inverse relation between them. Thus, we have thoroughly clarified the matter of the five discernments in the Masach, and how through them the levels change one below the other.

The Five Partzufim of AK

26) We have thoroughly clarified the issue of the Masach that has been placed in the Kli of Malchut—the Behina Dalet after having been restricted—and the issue of the five kinds of Zivug de Hakaa within it, which produce five levels of ten Sefirot one below the other. Now we shall explain the five Partzufim of AK that precede the worlds ABYA.

You already know that this Ohr Hozer, which rises through the Zivug de Hakaa from below upward and dresses the ten Sefirot of the upper light, suffices only for the roots of the Kelim, called “ten Sefirot de Rosh [head] of the Partzuf.” To complete the KelimMalchut de Rosh expands from those ten Sefirot of Ohr Hozer that clothed the ten Sefirot de Rosh and spreads from it and within it from above downward to the same extent as in the ten Sefirot de Rosh. This spreading completes the Kelim, called “the Guf of the Partzuf,” as written in Item 14. Hence, we should always distinguish two Behinot of ten Sefirot in each PartzufRosh and Guf.

27) In the beginning, the first Partzuf of AK emerged. This is because immediately following Tzimtzum Aleph, when Behina Dalet was banned from being a receptacle for the upper light, and was erected with a Masach, the upper light was drawn to clothe in the Kli of Malchut, as before. Yet, the Masach in the Kli of Malchut halted it and repelled the light. Through this striking in the Masach of Behina Dalet, it raised Ohr Hozer up to the level of Keter in the upper light, and this Ohr Hozer became a clothing and the roots of the Kelim for the ten Sefirot in the upper light, called “ten Sefirot de Rosh” of “the first Partzuf of AK.”

Subsequently, Malchut with the Ohr Hozer expanded from her and within her by the force of the ten Sefirot de Rosh into ten new Sefirot from above downward. This completed the Kelim of the Guf. Then, the full measure that emerged in the ten Sefirot de Rosh clothed in the ten Sefirot de Guf, as well. This completed the first Partzuf of AKRosh and Guf.

28) Subsequently, that same Zivug de Hakaa repeated itself on the Masach erected in the Kli of Malchut, which has only Aviut of Behina Gimel. And then, only the level of HochmaRosh and Guf, emerged on it, since the absence of the Masach in Aviut of Behina Dalet caused it to have only four KelimKHB Tifferet. Hence, the Ohr Hozer has room to clothe only four lights, HNRN [HayaNeshamaRuachNefesh], lacking the light of Yechida. This is called AB de AK.

Following, that same Zivug de Hakaa repeated itself on the Masach in the Kli of Malchut that contains only Aviut of Behina Bet. Then, ten SefirotRosh and Guf, at the level of Bina emerged on it. This is called Partzuf SAG de AK. It lacks the two KelimZA and Malchut, and the two lights, Haya and Yechida.

Afterward, the Zivug de Hakaa emerged on a Masach that has only Aviut of Behina Aleph. Then ten SefirotRosh and Guf, emerged at the level of Tifferet, lacking the three KelimBinaZA, and Malchut, and the three lights, NeshamaHaya, and Yechida. It has only the lights Ruach and Nefesh, dressed in the Kelim Keter and Hochma. This is called Partzuf MA and BON de AK. Remember the inverse relation between the Kelim and the lights, as mentioned in Item 24.

29) Thus we have explained the emergence of the five Partzufim of AK, called GalgaltaABSAGMA, and BON, one below the other. Each inferior lacks the higher Behina of its superior. Partzuf AB lacks the light of YechidaPartzuf SAG lacks the light of Haya, as well, which its superior, AB, has. Partzuf MA and BON lacks the light of Neshama, which its superior, SAGhas.

This is so because it depends on the measure of Aviut in the Masach on which the Zivug de Hakaa occurs, as explained in Item 18. Yet, we must understand who and what caused the Masach to gradually diminish its AviutBehina by Behina, until it divided into the five levels that exist in these five kinds of Zivugim [plural of Zivug—coupling].

The Hizdakchut of the Masach to the Emanation of the Partzuf

30) To understand the matter of the cascading of the degrees by five levels one below the other, explained above concerning the five Partzufim of AK, as well as in all the degrees appearing in the five Partzufim in each world of the four worlds ABYA, through Malchut of Assiya, we must thoroughly understand the matter of the Hizdakchut [becoming more Zach] of the Masach de Guf, implemented in each of the Partzufim of AK, the world of Nekudim, and the world of Tikkun [correction].

31) The thing is that there is no Partzuf, or any degree at all, that does not contain two lights, called Ohr Makif [surrounding light] and Ohr Pnimi [inner light], and we shall explain them in AK. The Ohr Makif of the first Partzuf of AK is the light of Ein Sof, which fills the whole of reality. Following Tzimtzum Aleph and the Masach that was erected in Malchut, there was a Zivug de Hakaa from the light of Ein Sof on that Masach. And using the Ohr Hozer that the Masach raised, it redrew the upper light to the restricted world in the form of ten Sefirot de Rosh and ten Sefirot de Guf, as written in Item 25.

Yet, this extension from Ein Sof in Partzuf AK does not fill the whole of reality as prior to the Tzimtzum. Rather, it is discerned with a Rosh and a Sof: From above downward, its light stops at the point of this world, which is the concluding Malchut, as in the verse, “And His feet shall stand… upon the Mount of Olives.” And from within outward, as there are ten Sefirot KHB TM from above downward, and Malchut concludes the AK from below, so there are ten Sefirot KHB TM from within outward, called MochaAtzamotGidinBassar, and Or. The Or is Malchut, which ends the Partzuf from the outside. In that respect, Partzuf AK is considered a mere thin line compared to Ein Sof, which fills the whole of reality. This is so because Partzuf Or ends it and limits it from all sides, from the outside, and it cannot expand and fill the entire restricted space. Thus, only a thin line remains standing in the middle of the space.

The measure of the light received in AK, the thin line, is called Ohr Pnimi. The difference between the Ohr Pnimi in AK and the light of Ein Sof prior to the Tzimtzum is called Ohr Makif, since it remains as Ohr Makif around Partzuf AK as it could not clothe within the Partzuf.

32) This thoroughly clarifies the meaning of the Ohr Makif of AK, whose immensity is immeasurable. Yet, this does not mean that Ein Sof, which fills the whole of reality, is in itself considered the Ohr Makif of AK. Rather, it means that a Zivug de Hakaa was made on the Malchut of the Rosh of AK, that Ein Sof struck the Masach positioned there. In other words, it wished to dress in Behina Dalet de AK, as prior to the Tzimtzum, but the Masach in Malchut de Rosh AK struck it. This means that it detained it from spreading in Behina Dalet and repelled it, as written in Item 14. This Ohr Hozer that emerged from the pushing of the light back became Kelim for clothing the upper light, as well.

However, there is a very big difference between the reception in Behina Dalet prior to the Tzimtzum and the reception of the Ohr Hozer after the Tzimtzum, as now it clothed only a thin line in Rosh and Sof. This is what the Masach did through its striking on the upper light. And the measure that was rejected from AK by the Masach, the full measure of upper light from Ein Sof that wanted to clothe in Behina Dalet—had it not been for the Masach that halted it—became the Ohr Makif surrounding AK.

The reason is that there is no change or absence in the spiritual. And since the light of Ein Sof is drawn to AK, to clothe in Behina Dalet, it must therefore be so. Hence, even though the Masach has now detained it and repelled it, it does not negate the extension of Ein Sof. On the contrary, it sustains it but in a different way: through proliferation of Zivugim [plural of Zivug] in the five worlds AK and ABYA, until the end of correction, when Behina Dalet is completely corrected through them. At that time, Ein Sof will clothe in her as in the beginning.

Thus, no change or absence has been done there by the striking of the Masach in the upper light. This is the meaning of what is written in The Zohar, “The Zivug of Ein Sof does not descend until it is given its pair.” Meanwhile, that is, until that time, it is considered that this light of Ein Sof has become Ohr Makif, meaning it will clothe in it in the future. For now, it circles it and shines upon it from the outside with a certain illumination. This illumination accustoms it to expand by the right laws that will bring it to receive this Ohr Makif in the measure that Ein Sof was initially drawn to it.

33) Now we shall clarify the issue of the Bitush [beating] of Ohr Pnimi and Ohr Makif on one another, which yields the Hizdakchut of the Masach and the loss of the last Behina of Aviut. As these two lights are opposite yet connected through the Masach in Malchut of the Rosh of AK, they beat and strike one another.

Interpretation: The Zivug de Hakaa in the Peh [mouth] de Rosh de AK, in the Masach in Malchut de Rosh, called Peh, which was the reason for clothing the Ohr Pnimi of AK by the Ohr Hozer it raised (see Item 14), is also the reason for the exit of the Ohr Makif of AK. Because it detained the light of Ein Sof from clothing Behina Dalet, the light came out in the form of Ohr Makif.

In other words, that whole part of the light that the Ohr Hozer cannot clothe, like Behina Dalet herself, emerged and became Ohr Makif. Thus, the Masach in the Peh is the reason for the Ohr Makif, as it is the reason for the Ohr Pnimi.

34) We have learned that both the Ohr Pnimi and Ohr Makif are connected to the Masach, but in opposite actions. And to the extent that the Masach extends part of the upper light into the Partzuf through the Ohr Hozer that clothes it, so it drives the Ohr Makif away from clothing in the Partzuf.

And since the part of the light that remains outside as Ohr Makif is very large, due to the Masach that stops it from clothing in AK, as written in Item 32, it is considered that it strikes the Masach that removes it, since it wants to clothe within the Partzuf. In contrast, it is considered that the force of Aviut and Kashiut in the Masach strikes the Ohr Makif, which wants to clothe within it, and detains it, as it strikes the upper light during the Zivug. These beatings that the Ohr Makif and the Aviut in the Masach beat on each other are called the Bitush of Ohr Makif and Ohr Pnimi.

Yet, this Bitush between them occurred only in the Guf of the Partzuf, since the clothing of the light in the Kelim, which leaves the Ohr Makif outside the Kli, is apparent there. However, this Bitush does not apply to the ten Sefirot de Rosh, since the Ohr Hozer is not considered Kelim there whatsoever, but as mere thin roots. For this reason, the light in them is not regarded as limited Ohr Pnimi, to the point of distinction between that and the light that remains outside as Ohr Makif. And since this distinction between them does not exist, there is no beating of Ohr Pnimi and Ohr Makif in the ten Sefirot de Rosh.

Only once the lights extend from the Peh down to the ten Sefirot de Guf, where the lights clothe in Kelim, which are the ten Sefirot of Ohr Hozer from the Peh down, is there beating there between the Ohr Pnimi inside the Kelim and the Ohr Makif that remained outside.

35) This Bitush continued until the Ohr Makif purified the Masach from all its Aviut and elevated it to its upper root in Peh de Rosh. This means that it purified all the Aviut from above downward, called Masach and Aviut de Guf, leaving it with only the Shoresh [root] de Guf, the Masach of Malchut de Rosh, called Peh. In other words, it had been purified of its entire Aviut from above downward, which divides between the Ohr Pnimi and the Ohr Makif, leaving only the Aviut from below upward, where the distinction between the Ohr Pnimi and Ohr Makif has not occurred yet.

It is known that equivalence of form merges spirituals into one. Hence, once the Masach de Guf has been purified of all the Aviut de Guf, leaving in it only Aviut that is equal to the Masach of Peh de Rosh, its form was equalized with the Masach de Rosh. Thus, it was integrated and became literally one with it, since there was nothing to divide them into two. This is considered that the Masach de Guf rose to Peh de Rosh.

Since the Masach de Guf was integrated in the Masach de Rosh, it was re-included in the Zivug de Hakaa in the Masach of Peh de Rosh and a new Zivug de Hakaa was made on it. Consequently, ten new Sefirot at a new level emerged in it, and it is called AB de AK or Partzuf Hochma de AK. This is considered “a son,” an offspring of the first Partzuf of AK.

36) After Partzuf AB de AK emerged, complete with Rosh and Guf, the Bitush of Ohr Makif and Ohr Pnimi repeated itself there, too, as it was explained above concerning the first Partzuf of AK. Its Masach de Guf was purified from all its Aviut de Guf, as well, until it equalized its form with its Masach de Rosh and was then included in the Zivug in its Peh de Rosh.

Subsequently, a new Zivug de Hakaa was made on it, producing a new level of ten Sefirot at the level of Bina, called SAG de AK. This is considered a son and an offspring of Partzuf AB de AK, since it emerged from its Zivug in Peh de Rosh. And the Partzufim from SAG de AK downward emerged in a similar manner.

37) Thus we have explained the emergence of the Partzufim one below the other by the Bitush of Ohr Makif and Ohr Pnimi, which purifies the Masach de Guf until it brings it back to the state of Masach de Peh de Rosh. At that time, it is included there in a Zivug de Hakaa, which unfolds in the Peh de Rosh, and through this Zivug emits a new level of ten Sefirot. This new level is considered the son of the previous Partzuf.

In this manner, AB emerged from Partzuf KeterSAG from Partzuf ABMA from Partzuf SAG, and so on with the rest of the degrees in Nekudim and ABYA. Yet, we should still understand why the ten Sefirot de AB emerged only on Behina Gimel, and not on Behina Dalet, and why SAG was only on Behina Bet, etc., meaning that each lower one is inferior to its superior by one degree. Why did they not all emerge from one another on the same level?

38) First, we must understand why the ten Sefirot of AB are considered an offshoot of the first Partzuf of AK, since it emerged from the Zivug in Peh de Rosh of the first Partzuf, like the ten Sefirot of the Guf of the Partzuf itself. Thus, in what way did it come out of the first Partzuf, to be considered a second Partzuf and its offshoot?

Here you must understand the big difference between the Masach de Rosh and the Masach de Guf. There are two kinds of Malchut in the Partzuf: The first is the mating Malchut—with the upper light—by the force of the Masach erected in her. The second is the ending Malchut—the upper light in the ten Sefirot of the Guf—by the force of the Masach erected in her.

The difference between them is as the difference between the Emanator and the emanated. Malchut de Rosh, which mates in a Zivug de Hakaa with the upper light, is considered “the Emanator of the Guf,” since the Masach erected in her did not reject the upper light as it struck it. On the contrary, through the Ohr Hozer that it raised, it clothed and extended the upper light in the form of ten Sefirot de Rosh. Thus, it expands from above downward until the ten Sefirot of the upper light clothed in the Kli of Ohr Hozer, called Guf.

For this reason, the Masach and the Malchut of the Rosh are considered Emanator of the ten Sefirot of the Guf, and no limitation and rejection are apparent in that Masach and Malchut. Yet, the Masach and Malchut de Guf, that is, after the ten Sefirot expanded from Peh de Rosh from above downward, spread only down to the Malchut in those ten Sefirot. This is because the upper light cannot spread into Malchut de Guf because of the Masach positioned there, which stops it from spreading into Malchut. Hence, the Partzuf stops there and the end and conclusion of the Partzuf are made.

Thus, the whole power of the Tzimtzum and limitation appears only in this Masach and Malchut of the Guf. For this reason, the whole Bitush of Ohr Makif and Ohr Pnimi is only done in the Masach of the Guf, as this is what limits and pushes the Ohr Makif away from shining in the Partzuf and not in the Masach de Rosh, since the Masach de Rosh only extends and clothes the lights, but the power of the limitation is still completely concealed in it.

39) It follows that by the Bitush of Ohr Makif and Ohr Pnimi, the Masach of the ending Malchut became the Masach and Malchut of the mating Malchut once more (Item 35). This is because the Bitush of Ohr Makif purified the ending Masach from all its Aviut de Guf, leaving in it only fine Reshimot [recollections] of that Aviut, equal to the Aviut de Masach de Rosh.

Also, it is known that equivalence of form attaches and unites the spirituals to one another. Hence, once the Masach de Guf equalized the form of its Aviut to the Masach de Rosh, it was immediately included in it and they became seemingly one Masach. In that state, it received the strength for Zivug de Hakaa like the Masach of the Rosh, and ten Sefirot of the new level emerged on it.

Yet, along with this Zivug, the Reshimot of the Aviut de Guf, which were in it from the beginning, were renewed in its Masach de Guf. In that state, the disparity of form between it and the Masach de Rosh included in it appeared in it once more to some extent. The acknowledgement of this difference separates and removes it from the Peh de Rosh of the upper one, since after it returned and its origin has become known—from Peh of the upper one downward—it could not continue to stand above the Peh of the upper one, as the disparity of form separates the spirituals from one another. It follows that it was compelled to decline from there to the place from the Peh of the upper one downward.

Hence, it is necessarily considered a second entity with respect to the upper one, as even the Rosh of the new level is considered merely the body of the new level, since it extends from its Masach de Guf. Thus, this disparity of form distinguishes them into two separate entities. And since the new level is entirely a result of the Masach de Guf of the previous Partzuf, it is considered its offspring, like a branch extending from it.

40) And there is another difference between the lower and the upper: Each lower one emerges with a different level than in the five Behinot in the Masach, as written in Items 22 and 24. Also, each lower one lacks the highest Behina of the lights of the upper one and the lowest Behina of the Kelim of the upper one. The reason is that it is the nature of the Bitush of the Ohr Makif in the Masach to exclude the last Behina of its Aviut.

For example, in the first Partzuf de AK, whose Masach contains all five levels of Aviut, down to Behina Dalet, the Bitush of Ohr Makif in the Masach de Guf completely purifies the Aviut of Behina Dalet, not leaving even a Reshimo [singular for Reshimot] of that Aviut. Only the Reshimot from the Aviut of Behina Gimel and above remain in the Masach.

Hence, when that Masach is included in the Rosh and receives a Zivug de Hakaa on the Aviut that remained in its Reshimot from the Guf, the Zivug emerges only on Behina Gimel de Aviut in the Masach. This is because the Reshimo de Aviut of Behina Dalet is gone from there. Therefore, the level that emerges on that Masach is only at the level of Hochma, called HaVaYaH de AB de AK, or Partzuf AB de AK.

We have already learned in Item 22 that the level Hochma that emerges on the Masach of Behina Gimel lacks the Malchut de Kelim and the light of Yechida from the lights, which is the light of Keter. Thus, Partzuf AB lacks the last discernment of the Kelim of the upper one and the highest Behina of the lights of the upper one. Because of this great disparity of form, the lower one is considered a separate Partzuf from the upper one.

41) Similarly, once Partzuf AB expanded in Rosh and Guf and there was the Bitush of Ohr Makif on the Masach of the Guf de AB, which is Masach de Behina Gimel, this Bitush cancels and annuls the Reshimo de Aviut of the last Behina in the Masach, which is Behina Gimel. It turns out that during the ascent of the Masach to the Peh de Rosh and its inclusion in the Zivug de Hakaa, the beating occurred only on Aviut of Behina Bet that remained in that Masach, since Behina Gimel has disappeared from it. Hence, it elicits only ten Sefirot at the level of Bina, called HaVaYaH de SAG de AK, or Partzuf SAG, lacking ZA and Malchut in Kelim, and Haya and Yechida in lights.

Similarly, when this Partzuf SAG expanded in Rosh and Guf, there was the Bitush of Ohr Makif in its Masach de Guf, which is a Masach of Behina Bet. This Bitush cancels and annuls the last Behina of Aviut in the Masach, which is Behina Bet, leaving only the Reshimot de Aviut from Behina Aleph and above in the Masach.

Hence, during the ascent of the Masach to the Peh de Rosh, and the inclusion in the Zivug de Hakaa there, the beating occurred only on the Masach of Behina Aleph that remained in the Masach, since Behina Bet had already disappeared from it. For this reason, it elicits only ten Sefirot at the level of Tifferet, called “the level of ZA,” lacking BinaZA, and Malchut in the Kelim, and NeshamaHaya, and Yechida in the lights, etc., similarly.

42) This thoroughly clarifies the reason for the decline of the levels one below the other during the cascading of the Partzufim from one another. It is because the Bitush of Ohr Makif and Ohr Pnimi, applied in each Partzuf, always cancels the last Behina of Reshimo of Aviut in there. Yet, we should know that there are two discernments in the Reshimot that remain in the Masach after its Hizdakchut [purification]. The first is called Reshimo de Aviut, and the second is called Reshimo de Hitlabshut [clothing].

For instance, once the Masach de Guf of the first Partzuf in AK has been purified, we said that the last Behina of the Reshimot de Aviut, the Reshimo of Behina Dalet, was lost, and all that remained in the Masach was the Reshimo of Aviut de Behina Gimel. Yet, although the Reshimo of Behina Dalet contains two discernments, as we have said—Hitlabshut and Aviut—only the Reshimo de Aviut of Behina Dalet had disappeared from the Masach by that Hizdakchut. But the Reshimo de Hitlabshut of Behina Dalet remained in that Masach and did not disappear from it.

Reshimo de Hitlabshut refers to a very subtle Behina [discernment] from the Reshimo of Behina Dalet, which does not contain sufficient Aviut for a Zivug de Hakaa with the upper light. This Reshimo remains from the last Behina in each Partzuf during its Hizdakchut. And our saying that the last Behina disappears from each Partzuf during its Hizdakchut refers only to the Reshimo de Aviut in it.

43) The remainder of the Reshimot de Hitlabshut from the last Behina that remained in each Masach prompted the elicitation of two levels—male and female—in the heads of all the Partzufim: beginning in AB de AKSAG de AKMA and BON de AK, and in all the Partzufim of Atzilut. This is so because in Partzuf AB de AK, where there is only Reshimo of Aviut de Behina Gimel in the Masach, which elicits ten Sefirot at the level of Hochma, the Reshimo de Hitlabshut from Behina Dalet, which remained there in the Masach, is unfit for Zivug with the upper light, due to its purity. Yet, it is included with the Aviut of Behina Gimel and becomes one Reshimo. At that time, the Reshimo de Hitlabshut acquires the strength for mating with the upper light. For this reason, the Zivug de Hakaa with the upper light emerged on her, eliciting ten Sefirot at nearly the level of Keter.

This is so because she had Hitlabshut of Behina Dalet. This Hitkalelut [mingling/integration] is called Hitkalelut of the female in the male, since the Reshimo de Aviut from Behina Gimel is called “female,” as it carries the Aviut. And the Reshimo de Hitlabshut of Behina Dalet is called “male,” as it comes from a higher place, and because it is purified from Aviut. Thus, although the Reshimo of the male is insufficient for a Zivug de Hakaa in itself, it becomes fit for a Zivug de Hakaa through the Hitkalelut of the female in it.

44) Subsequently, there is Hitkalelut of the male in the female, too. This means that the Reshimo de Hitlabshut is integrated with the Reshimo de Aviut. This produces a Zivug de Hakaa only at the level of the female, the level of Behina Gimel, which is the level of Hochma, called HaVaYaH de AB. The upper Zivug, when the female is included in the male, is considered the level of the male, which is nearly the level of Keter. And the lower Zivug, when the male is included in the female, is considered the female level, which is only the level of Hochma.

Yet, the Aviut in the male level does not come from himself, but by means of Hitkalelut with the female. And although it suffices to elicit the level of ten Sefirot from below upward, called Rosh, this level still cannot spread from above downward in the form of a Guf, which would mean clothing of lights in the Kelim. This is so because a Zivug de Hakaa on Aviut that comes from Hitkalelut is insufficient for the expansion of Kelim.

Hence, the male level contains only a discernment of Rosh, without a Guf. The Guf of the Partzuf extends only from the female level, which has her own Aviut. For this reason, we name the Partzuf only after the female level, meaning Partzuf AB. This is so because the core of the Partzuf is its Guf—the clothing of the lights in the Kelim. And this emerges only from the female level, as we have explained. This is why the Partzuf is named after her.

45) As we have explained concerning the two levels—male and female—in the Rosh of Partzuf AB, these two emerge in precisely the same manner in the Rosh of SAG. But there, the male level is nearly at the level of Hochma, as it is from the Reshimo de Hitlabshut of Behina Gimel in the Hitkalelut of the Aviut of Behina Bet. And the female level is at the level of Bina, from Aviut of Behina Bet. Here, too, the Partzuf is named solely after the female level, since the male is a Rosh without a Guf.

Similarly, in Partzuf MA de AK, the male level is nearly at the level of Bina, called “the level of YESHSUT,” as it is from the Reshimo of Behina Bet de Hitlabshut, with Hitkalelut of Aviut from Behina Aleph, while the female level is only the level of ZA, as it is only Behina Aleph de Aviut. Here, too, the Partzuf is named solely after the female, meaning Partzuf MA or Partzuf VAK, since the male is a Rosh without a Guf. You will find it likewise in all the Partzufim.

Taamim, Nekudot, Tagin, Otiot

46) Now we have clarified the Bitush of Ohr Makif and Ohr Pnimi, occurring after the expansion of the Partzuf into a Guf. This causes the Masach de Guf to purify, all the lights of the Guf to depart, and the Masach with the Reshimot that remain in it rise to Peh de Rosh, where they are renewed with a new Zivug de Hakaa, and produce a new level in the measure of Aviut in the Reshimot. Now we shall explain the four types of lights, TANTA [TaamimNekudotTaginOtiot], occurring with the Bitush of Ohr Makif and the ascents of the Masach to Peh de Rosh.

47) It has been explained that through the Bitush of Ohr Makif in the Masach de Guf, it purifies the Masach of all the Aviut de Guf until it is purified and equalizes with the Masach de Peh de Rosh. The equivalence of form with the Peh de Rosh unites them as one, and it is included in the Zivug de Hakaa in it.

However, the Masach is not purified at once, but gradually: first from Behina Dalet to Behina Gimel, then from Behina Gimel to Behina Bet, then from Behina Bet to Behina Aleph, and then from Behina Aleph to Behinat [Behina of] Shoresh. Finally, it is purified from all its Aviut and becomes as pure as the Masach de Peh de Rosh.

The upper light does not stop shining for even a moment and mates with the Masach at every stage of its Hizdakchut. This is because once it has been purified of Behina Dalet and the level of Keter has been entirely removed, and the Masach came to Aviut of Behina Gimel, the upper light mates with the Masach on the remaining Aviut of Behina Gimel and produces ten Sefirot at the level of Hochma.

Afterward, when the Masach departs from Behina Gimel, too, and the level of Hochma departs, as well, leaving only Behina Bet in the Masach, the upper light mates with it on Behina Bet and produces ten Sefirot at the level of Bina. Then, when it has been purified of Behina Bet, too, and this level has departed, leaving only Aviut of Behina Aleph in it, the upper light mates with the Masach on the remaining Aviut of Behina Aleph and produces ten Sefirot at the level of ZA. And when it has been purified of Aviut de Behina Aleph, too, and the level of ZA has departed, it remains with only the Shoresh [root] of the Aviut.

In that state, the upper light makes a Zivug on Aviut Shoresh that remains in the Masach and produces ten Sefirot at the level of Malchut. And when the Masach is purified of Aviut Shoresh, too, the level of Malchut departs thence, too, since no Aviut de Guf remains there. In that state, it is considered that the Masach and its Reshimot rose and united with the Masach de Rosh, became included there in a Zivug de Hakaa and produced a new ten Sefirot over it, called a “child” and a “consequence” of the first Partzuf.

Thus we have explained that the Bitush of Ohr Makif and Ohr Pnimi that purifies the Masach de Guf of the first Partzuf of AK and elevates it to its Peh de Rosh, by which the second PartzufAB de AK, emerges, is not done at once. Rather, it occurs gradually, as the upper light mates with it at each state in the four degrees it traverses during its Hizdakchut, until it equalizes with the Peh de Rosh.

And as it has been explained regarding the elicitation of the four levels during the Hizdakchut of the Guf of the first Partzuf for AB’s purpose, three levels emerge during the Hizdakchut period of the Masach de Guf of Partzuf AB, as it emanates Partzuf SAG, and similarly in all the degrees. The rule is this: A Masach does not purify at once, but gradually. And the upper light, which does not stop spreading to the lower one, mates with it at each degree along its purification.

48) Yet, these levels, which emerge on the Masach during its gradual Hizdakchut, are not considered Hitpashtut of real degrees, like the first level that emerged before the beginning of the Hizdakchut. Rather, they are considered Nekudot, and they are called Ohr Hozer and Din [judgment], since the power of Din of the departure of the lights is already mingled in them. This is so because in the first Partzuf, as soon as the Bitush began to occur and purified the Masach de Guf from Behina Dalet, it is considered as having been completely purified, since there is no “some” in the spiritual.

And once it begins to purify, it has to purify completely. Yet, since the Masach purifies gradually, there is time for the upper light to mate with it at each degree of Aviut that the Masach assumes during its Hizdakchut, until it is completely purified. Hence, the force of departure is mingled with the levels that emerge during its departure, and they are considered as only Nekudot and Ohr Hozer and Din.

This is why we discern two types of levels in each PartzufTaamim and Nekudot. This is so because the first ten Sefirot de Guf that emerge in each Partzuf are called Taamim, and the levels that emerge in the Partzuf as it purifies, after the Masach had already begun to purify until it reaches Peh de Rosh, are called Nekudot.

49) The Reshimot that remain below, in the Guf, after the departure of the lights of Taamim, are called Tagin, and the Reshimot that remain from the levels of Nekudot are called Otiot, which are Kelim. Also, the Tagin, which are the Reshimot from the lights of Taamim, hover over the Otiot and the Kelim and sustain them.

Thus we have learned the four types of light, called TaamimNekudotTaginOtiot. The first level to emerge in each Partzuf of the five Partzufim called GalgaltaABSAGMA, and BON, is called Taamim. The levels that emerge in each Partzuf once it has started to purify, until it is completely purified, are called Nekudot. The Reshimot that remain of the lights of Taamim in each level, after their departure, are called Tagin, and the Reshimot that remain from the lights of the levels of Nekudot after their departure are called Otiot or Kelim. Remember this in all five Partzufim called GalgaltaABSAGMA, and BON, for in all of them there is Hizdakchut and they all have these four types of lights.

The RoshTochSof in Each Partzuf and the Order of Hitlabshut of the Partzufim in One Another

50) You already know the difference between the two Malchuts in each Partzuf—the mating Malchut and the ending Malchut. From the Masach in the mating Malchut, ten Sefirot of Ohr Hozer emerge from her and above, clothing the ten Sefirot of upper light, called “ten Sefirot de Rosh,” meaning only roots. From there down, the ten Sefirot de Guf of the Partzuf expand in the form of Hitlabshut [clothing] of lights in complete Kelim.

These ten Sefirot de Guf divide into two discernments of ten Sefirot: ten Sefirot de Toch [insides], and ten Sefirot de Sof [end/conclusion]. The position of the ten Sefirot de Toch is from the Peh to the Tabur [navel], the place of the clothing of the lights in the Kelim. The ten Sefirot of the end of the Partzuf are positioned from the Tabur down to the Sium Raglin [end of the legs/feet].

This means that Malchut ends each Sefira until it reaches its own quality, which is unfit to receive any light, hence the Partzuf ends there. This cessation is called “the end of the Etzbaot Raglin [toes] of the Partzuf,” and from there down it is an empty space, a void without light.

Know that these two kinds of ten Sefirot extend from the root ten Sefirot, called Rosh, since both are included in the mating Malchut. This is so because there is the clothing power there—the Ohr Hozer that rises and clothes the upper light. There is also the Masach’s detaining force over Malchut so it would not receive the light by which the Zivug de Hakaa that raises Ohr Hozer was done. At the Rosh, these two forces are only roots.

Yet, when they expand from above downward, the first force, which is a clothing force, is executed in the ten Sefirot de Toch, from the Peh down to the Tabur. And the second force, which detains Malchut from receiving light, is executed in the ten Sefirot de Sof and Sium, from Tabur down to the end of the Etzbaot Raglin.

These two kinds of ten Sefirot are always called HGT NHYM. All ten Sefirot de Toch, from Peh to Tabur, are called HGT, and all ten Sefirot de Sof from Tabur down are called NHYM.

51) We should also know that the Tzimtzum was only on the Ohr Hochma, whose Kli is the will to receive that ends at Behina Dalet, where the Tzimtzum and the Masach occurred. Yet, there was no Tzimtzum at all on the Ohr de Hassadim there, since its Kli is the will to bestow, in which there are no Aviut or disparity of form from the Emanator, and it does not need any corrections.

Hence, in the ten Sefirot of the upper light, these two lights, Hochma and Hassadim, are linked together without any difference between them, since they are one light that expands according to its quality. For this reason, when they come to clothe in the Kelim after the Tzimtzum, the Ohr Hassadim [light of Mercy] stops at Malchut, too, even though it was not restricted. This is so because had the Ohr Hassadim expanded in a place where the Ohr Hochma [light of Wisdom] could not expand even a bit, meaning the ending Malchut, there would be shattering in the upper light, as the Ohr Hassadim would have to be completely separated from the Ohr Hochma. Hence, the ending Malchut became an empty space, devoid of even the Ohr Hassadim.

52) Now we can understand the content of the ten Sefirot de Sof of the Partzuf from Tabur down. It cannot be said that they are only considered Ohr Hassadim, without any Hochma, since the Ohr Hassadim is never completely separated from the Ohr Hochma. Rather, there is necessarily a small illumination of the Ohr Hochma in them, as well. You should know that we always call this small illumination “VAK without a Rosh.” Thus, the three discernments of ten Sefirot in the Partzuf, called RoshTochSof, have been explained.

53) And now we shall explain the order of the clothing of the Partzufim GalgaltaAB, and SAG de AK on each other. Know that each lower one emerges from the Masach of the Guf of the upper one, once it has been purified and has equalized its form with the Malchut and the Masach at the Rosh. This is so because then it is included in the Masach at the Rosh, in the Zivug de Hakaa in it.

And once it undergoes the Zivug de Hakaa in the two ReshimotAviut and Hitlabshut—that remain in the Masach de Guf, its Aviut is recognized as Aviut de Guf. Through this recognition, it is discerned that the level emerges from the Rosh of the first Partzuf de AK, descends, and clothes its Guf, meaning at her root, since she is from the Masach de Guf.

Indeed, the Masach with the mating Malchut of the new Partzuf had to descend to the place of Tabur of the first Partzuf, since the Masach de Guf with the ending Malchut of the first Partzuf begins there. Also, the root of the new Partzuf and its grip are there. Yet, the last Behina of Aviut has vanished from the Masach by the Bitush of Ohr Pnimi and Ohr Makif (see Item 40), and only Aviut of Behina Gimel remained in the Masach. This Behina Gimel de Aviut is called Chazeh [chest]. Hence, the Masach and the mating Malchut of the new Partzuf have no hold and root in the Tabur of the upper one, but only in its Chazeh, where it is attached like a branch to its root.

54) Hence, the Masach of the new Partzuf descends to the place of the Chazeh of the first Partzuf, where it elicits ten Sefirot de Rosh from it and above it through a Zivug de Hakaa with the upper light, up to the Peh of the upper one, which is Malchut de Rosh of the first Partzuf. But the lower one cannot clothe the ten Sefirot de Rosh of the upper Partzuf at all since it is considered merely the Masach de Guf of the upper one. Subsequently, it produces ten Sefirot from above downward, called “ten Sefirot de Guf” at the Toch and the Sof of the lower one.

Their place is only from the Chazeh of the upper Partzuf down to its Tabur, since from Tabur down is the place of the ten Sefirot of the Sium of the upper one, which is Behina Dalet. The lower one has no hold of the last Behina of the upper one since it loses it during its Hizdakchut (see Item 40). For this reason, that lower Partzuf, called Partzuf Hochma of AK, or Partzuf AB de AK, must end above the Tabur of the first Partzuf of AK.

Thus, it has been thoroughly clarified that any RoshTochSof of Partzuf AB de AK, which is the lower one of the first Partzuf of AK, stand from the place below the Peh of the first Partzuf down to its Tabur. Thus, the Chazeh of the first Partzuf is the place of Peh de Rosh of Partzuf AB, meaning the mating Malchut, and the Tabur of the first Partzuf is the place of Sium Raglin of Partzuf AB, that is, the ending Malchut.

55) As has already been explained regarding the order of the emergence of Partzuf AB from the first Partzuf of AK, it is the same in all the Partzufim through the end of the world of Assiya. Each lower one emerges from the Masach de Guf of its upper one after it has been purified and included in the Masach de Malchut de Rosh of the upper one in the Zivug de Hakaa there.

Afterward, it descends from there to its gripping point in the Guf of the upper one and elicits the ten Sefirot de Rosh from below upward in its place through a Zivug de Hakaa with the upper light. Also, it expands from above downward into ten Sefirot de Guf in Toch and Sof, as has been explained in Partzuf AB de AK. Yet, there are differences concerning the end of the Partzuf, as it is written elsewhere.

Tzimtzum Bet, Called Tzimtzum NHY de AK

56) We have thoroughly explained Tzimtzum Aleph [first restriction], carried out on the Kli of Malchut, which is Behina Dalet, so it would not receive the upper light within it. We have also explained the matter of the Masach and its Zivug de Hakaa with the upper light, which raises Ohr Hozer. This Ohr Hozer became new vessels of reception instead of Behina Dalet.

Also explained was the Hizdakchut of the Masach de Guf, made in the Gufim [plural for Guf] of each Partzuf by the Bitush of Ohr Makif and Ohr Pnimi, which produces the four Behinot TANTA of the Guf of each Partzuf and raises the Masach de Guf to be considered Masach de Rosh. It qualifies it for a Zivug de Hakaa with the upper light, on which another Partzuf is born, one degree lower than the previous Partzuf. Finally, we have explained the elicitation of the first three Partzufim of AK, called Galgalta, AB, SAG, and the order of their clothing on one another.

57) Know that in these three Partzufim, Galgalta, AB, and SAG de AK, there is not even a root for the four worlds ABYA, since there is not even room for the three worlds BYA here. This is because the inner Partzuf of AK extended down to the point of this world, and the root of the desirable correction, which was the cause for the Tzimtzum, has not been revealed. This is so because the purpose of the Tzimtzum that unfolded in Behina Dalet was to correct it, so there would be no disparity of form within it, as it receives the upper light (see Item 10).

In other words, to create Adam’s Guf from that Behina Dalet, he will turn the reception force in Behina Dalet to work in order to bestow, through his engagement in Torah and Mitzvot in order to bestow contentment upon his Maker. By this he will equalize the form of reception with complete bestowal, and that would be the end of correction, since this would bring Behina Dalet back to being a vessel of reception for the upper light, while being in complete Dvekut [adhesion] with the light, without any disparity of form.

Yet, thus far, the root of this correction has not been revealed, as this requires that man (Adam) will be included with the higher Behinot, above Behina Dalet, so as to be able to perform good deeds of bestowal. And had Adam departed the state of the Partzufim of AK, he would have been completely in the state of empty space since then the whole of Behina Dalet, which should be the root of Adam’s Guf, would have been below AK’s Raglaim [feet], in the form of empty and dark space, as it would be of opposite form from the upper light. Thus, it would be considered separated and dead.

And had Adam been created from it, he would not have been able to correct his actions whatsoever, since there would be no sparks of bestowal in him at all. He would be deemed a beast that has none of the form of bestowal, and whose life is only for himself. This would be like the wicked who are immersed in the lust of self-reception, “and even the grace that they do, they do for themselves.” It is said about them, “The wicked in their lives are called ‘dead,’” since they are in oppositeness of form from the Life of Lives.

58) This is the meaning of our sages’ words (Beresheet Rabbah, end of Portion 12): “In the beginning, He contemplated creating the world with the quality of Din [judgment]. He saw that the world could not exist and preceded the quality of Rachamim [mercy] and associated it with the quality of Din.” This means that every “first” and “next” in spirituality refers to cause and consequence.

This is why it is written that the first reason for the worlds, meaning the Partzufim of AK that emanated before all the worlds, were emanated in the quality of Din, that is, in Malchut alone, called Midat ha Din [quality of judgment]. This refers to Behina Dalet that has been restricted and departed as an empty space and the conclusion of the Raglaim of AK, that is, the point of this world, below the Sium Raglaim of AK’s, in the form of empty space, devoid of any light.

“He saw that the world does not exist” means that in this way, it was impossible for Adam, who was to be created from this Behina Dalet, to acquire acts of bestowal so the world would be corrected in the desired measure through him. This is why he “associated the quality of Rachamim with the quality of Din.”

Explanation: The Sefira [sing. of SefirotBina is called Midat ha Rachamim [quality of mercy], and the Sefira Malchut is called Midat ha Din, since the Tzimtzum was made on her. The Emanator raised Midat ha Din, which is the concluding force made in the Sefira Malchut, and raised it to BinaMidat ha Rachamim. He associated them with one another, and through this association, Behina DaletMidat ha Din—was incorporated with the sparks of bestowal in the Kli of Bina (see Item 5).

This allowed Adam’s Guf, which emerged from Behina Dalet, to be integrated with the quality of bestowal, too. Thus, he will be able to perform good deeds in order to bestow contentment upon his Maker until he turns the quality of reception in him to work entirely in order to bestow. Thus, the world will achieve the desired correction for which the world was created.

59) This association of Malchut in Bina occurred in Partzuf SAG de AK and prompted a second Tzimtzum in the worlds from itself down. This is because a new Sium on the upper light was made on it in Bina’s place. It follows that the ending Malchut, which stood at the Sium Raglaim of SAG de AK, above the point of this world, rose and ended the upper light at half of Bina de Guf de SAG de AK, called Tifferet, since KHB de Guf is called HGT. Thus, Tifferet is Bina de Guf.

Also, the mating Malchut, which stood at the Peh de Rosh de SAG de AK, rose to the place of Nikvey Eynaim [pupils] de AK, which is half of Bina de Rosh. Then, a Zivug for the MA de AK was made there, at the Nikvey Eynaim, called “the world of Nekudim.”

60) This is also called Tzimtzum NHY de AK since SAG de AK, which ended equally with Partzuf Galgalta de AK, above the point of this world, ends above the Tabur of the inner AK through the association and the ascent of Malchut to the place of Bina, at half the Tifferet, which is half the Bina de Guf of the inner AK. This is so because the ending Malchut rose to that place and detained the upper light from spreading from it downward.

For this reason, an empty space was made there, devoid of light. Thus, the TNHY [TifferetNetzahHodYesodde SAG became restricted and devoid of the upper light. This is why Tzimtzum Bet [second restriction] is called Tzimtzum NHY de AK, since through the new Sium at the place of TaburNHY de SAG de AK were emptied of their lights.

It is also considered that AHP of Rosh de SAG departed the degree of Rosh de SAG and became its Guf, since the mating Malchut rose to Nikvey Eynaim and the ten Sefirot de Rosh emerged from the Masach at Nikvey Eynaim and above. Also, from Nikvey Eynaim down it is considered the Guf of the Partzuf, since it can only receive illumination from Nikvey Eynaim and below, which is considered Guf.

The level of these ten Sefirot that emerged at the Nikvey Eynaim de SAG de AK are the ten Sefirot called “the world of Nekudim.” They came down from the Nikvey Eynaim de SAG to their place below the Tabur of the inner AK, where they expanded with Rosh and Guf. Know that this new Sium, made at the place of Bina de Guf, is called Parsa. Also, there is internality and externality here, and only the ten external Sefirot are called “the world of Nekudim,” while the ten inner Sefirot are called MA and BON de AK itself.

61) Yet, we should understand that since the ten Sefirot of Nekudim and the MA de AK were emanated and emerged from the Nikvey Eynaim de Rosh de SAG, they should have clothed the SAG from its Peh de Rosh and below, as with the other Partzufim, where each lower one clothes its upper one from the Peh de Rosh downward. Why was it not so? Why did they descend and clothe the place below Tabur de AK? To understand this we must thoroughly understand how this association came about, when Bina and Malchut connected into one.

62) The thing is that during the emergence of Partzuf SAG, it ended entirely above Tabur of the inner AK, as has been explained concerning Partzuf AB de AK. They could not spread from Tabur down, since the governance of Behina Dalet of the inner AK begins there, in its ten Sefirot de Sium, and there is nothing of Behina Dalet whatsoever in Partzufim AB and SAG (see Item 54).

Yet, when Nekudot de SAG de AK began to emerge, after the Masach de SAG, which is Behina Dalet de Aviut, has been purified through the Bitush of Ohr Makif in it, and came to Behina Bet de Hitlabshut and Behina Aleph de Aviut, the Taamim de SAG departed. Then, the level of Nekudot emerged on the Aviut that remained in the Masach, in VAK without a Rosh.

This is so because the ten Sefirot that emerge on Behina Aleph de Aviut are the level of ZA, lacking GAR. Also, there is no Bina at the male level, which is Behina Bet de Hitlabshut, but only nearly that. This is considered VAK de Bina.

Hence, this form of the level of Nekudot de SAG has been equalized with the ten Sefirot de Sium below Tabur de AK, considered VAK without a Rosh, too (see Item 52). It is known that equivalence of form unites the spirituals into one. Hence, this level descended below Tabur de AK and mingled there with ZON de AK, where they were as one, since they are of equal levels.

63) We might wonder at the fact that there is still a great distance between them with respect to their Aviut, since Nekudot de SAG come from Aviut of Behina Bet and have nothing of Behina Dalet. And although they are the level of ZA, it is not like the level of ZA below Tabur de AK, which is ZA of Behina Dalet. Thus, there is a big difference between them.

The answer is that the Aviut is not apparent in the Partzuf during the clothing of the light, but only after the departure of the light. Hence, when Partzuf Nekudot de SAG appeared at the level of ZA, descended, and clothed at the level of ZON from Tabur de AK downward, Behina Bet was mingled with Behina Dalet and caused Tzimtzum Bet. This created a new Sium at the place of Bina de Guf of that Partzuf, as well as prompted a change in the place of the Zivug, making it the Peh de Rosh instead of the Nikvey Eynaim.

64) Thus, you find that the source of the association of Malchut in Bina, called Tzimtzum Bet, occurred only below Tabur de AK, by the expansion of Partzuf Nekudot de SAG there. Hence, this level of ten Sefirot de Nekudim, which comes from Tzimtzum Bet, could not spread above Tabur de AK, since no force or ruling can appear above its source. And since the place where Tzimtzum Bet was created was from Tabur down, the level of Nekudim had to expand there, as well.

The Place for the Four Worlds ABYA, and the Parsa between Atzilut and BYA

65) Thus we have learned that Tzimtzum Bet occurred only in Partzuf Nekudot de SAG, positioned from Tabur de AK downward through its Sium Raglin, that is, above the point of this world. Know that all the changes that followed that second restriction came only in that Partzuf Nekudot de SAG, and not above it.

When we said that above, through Malchut’s ascent to half of Tifferet de AK, she ended the Partzuf, and the lower half of Tifferet and NHYM de AK came out in the form of empty space, this did not occur in TNHY de AK itself, but only in TNHY of Partzuf Nekudot de SAG de AK. Yet, these changes are considered a mere raising of MAN in AK itself. In other words, it clothed in these changes to emanate the ten Sefirot de Nekudim themselves, though no change was prompted in AK itself.

66) As soon as the Tzimtzum occurred, during the ascent of Malchut to Bina, even before the raising of MAN and the Zivug that was made at the Nikvey Eynaim de AK, it caused Partzuf Nekudot de SAG de AK to divide into four divisions:

  1. KHB HGT up to its Chazeh are considered the place of Atzilut.
  2. The two lower thirds of Tifferet, from the Chazeh down to the Sium of Tifferet, became the place of the world of Beria.
  3. Its three Sefirot NHY became the place of the world of Yetzira.
  4. The Malchut in it became the place of the world of Assiya.

67) The reason for it is that the place of the world of Atzilut means the place worthy of the expansion of the upper light. And because of the ascent of the ending Malchut to the place of Bina de Guf, called Tifferet, the Partzuf ends there and the light cannot traverse from there down. Thus, the place of Atzilut ends there at half the Tifferet on the Chazeh.

You already know that this new Sium that was made here is called “the Parsa below the world of Atzilut.” There are three divisions in the Sefirot below the Parsa, since indeed, only two SefirotZON de Guf, called NHYM, needed to emerge below the Atzilut. This is so because the Sium was made at the Bina de Guf, which is Tifferet; hence, only the ZON below Tifferet are below the Sium, and not Tifferet, although half of the lower Tifferet emerged below the Sium, as well.

The reason is that Bina de Guf consists of the ten Sefirot KHB ZON, too. Since these ZON de Bina are the roots of the inclusive ZON de Guf, which were included in Bina, they are considered like them. Hence, ZON de Bina came out below the Parsa de Atzilut, as well, along with the general ZON. For this reason, the Sefira Tifferet was fissured across it at the place of the Chazeh, since Malchut that rose to Bina stands there and brings out the ZON de Bina, that is, the two thirds of Tifferet from the Chazeh down to its Sium.

Yet, there is still a difference between the two thirds of Tifferet and the NHYM. The two thirds of Tifferet truly belong to the Bina de Guf and never emerged below the Sium de Atzilut because of themselves, but only because they are the roots of ZON. Hence, their flaw is not so great since their exit is not because of themselves. Thus, they have become separated from the NHYM and became a world in and of themselves, called “the world of Beria.”

68) ZON de Guf, too, called NHYM, divided into two Behinot: Since Malchut is considered Nukva [female], her flaw is greater, and she becomes the place of the world of AssiyaZA, who is NHY, became the world of Yetzira, above the world of Assiya.

Thus we have explained how Partzuf Nekudot de SAG was divided by Tzimtzum Bet and became the place of four worlds: AtzilutBeriaYetziraAssiyaKHB HGT, down to its Chazeh, became the place of the world of Atzilut; the lower half of Tifferet, from the Chazeh to the Sium of Tifferet, became the place of the world of Beria; the NHY in it—the world of Yetzira; and its Malchut—the world of Assiya. Their place begins from the point of Tabur de AK and ends above the point of this world, that is, through the Sium Raglin de AK, which is the end of the clothing of Partzuf Nekudot de SAG over Partzuf Galgalta de AK.

The Katnut and Gadlut Initiated in the World of Nekudim

69) Now that you know about Tzimtzum Bet that occurred in Partzuf Nekudot de SAG for the purpose of emanating the ten Sefirot of the world of Nekudim, the fourth Partzuf of AK, we shall go back to explaining the elicitation of the ten particular Sefirot of Nekudim. The elicitation of one Partzuf from another has already been explained. Each lower Partzuf is born and originates from the Masach de Guf of the upper one, after its Hizdakchut and ascent for renewing the Zivug in the Peh of the upper one. The cause of this Hizdakchut is the Bitush of Ohr Makif in the Masach of the upper Partzuf, which purifies the Masach from its Aviut de Guf, and equalizes it with the Aviut de Rosh (see Item 35).

In this manner, Partzuf AB de AK emerged from Partzuf Keter de AKPartzuf SAG de AK from Partzuf AB de AK, and the fourth Partzuf de AK, called “ten Sefirot of the world of Nekudim,” was born and emerged from its upper one, being SAG de AK, in the same way.

70) Yet, there is another issue here. In the previous Partzufim, the Masach was made only of the Reshimot de Aviut of the Guf of the upper one, during the Hizdakchut of the Masach to the Peh de Rosh of the upper one. But here, in the Hizdakchut of the Masach de SAG de AK for Nekudim, this Masach was made of two kinds of Reshimot. Besides being made of its own Reshimot de Aviut, with respect to the Sefirot de Guf de SAG de AK, it is included with the Reshimot de Aviut de ZON de AK below Tabur, too, due to their mixture below Tabur de AK, as it is written in Item 61, that Nekudot de SAG descended below Tabur de AK and mixed with ZON de AK there.

71) Thus, the matter of Katnut [smallness/infancy] and Gadlut [greatness/adulthood] has been initiated here in Partzuf Nekudim. With respect to the Reshimot de Aviut in the Masach, ten Sefirot of Katnut Nekudim emerged over them. With respect to the Reshimot de ZON de AK below Tabur, which mingled and connected with the Reshimot of the Masach, ten Sefirot de Gadlut of Nekudim emerged over them.

72) You should also know that the ten Sefirot of Katnut Nekudim that emerged on the Masach are considered the core of Partzuf Nekudim, since they emerged gradually, that is, from the core of the Masach de Guf of the upper one, the same as the three previous Partzufim de AK emerged. But the ten Sefirot de Gadlut of Nekudim are regarded as a mere addition to Partzuf Nekudim because they only emerged from the Zivug on the Reshimot de ZON de AK below Tabur, which did not appear gradually but were added and connected to the Masach due to the decline of Partzuf Nekudot de SAG below Tabur de AK, see Item 70.

73) First we shall clarify the ten Sefirot de Katnut Nekudim. You already know that following the Hitpashtut [spreading/expansion] of SAG de AK, it underwent the Bitush of Ohr Makif and Ohr Pnimi on its Masach, which gradually purified it. The levels that emerged as it purified are called Nekudot de SAG, and they descended below Tabur de AK and mingled with Behina Dalet there (see Item 62). After it completed its purification of all the Aviut de Guf in the Masach and remained with only Aviut de Rosh, it is considered to have risen to Rosh de SAG, where it received a new Zivug on the measure of Aviut that remained in the Reshimot in the Masach, as has been explained above in Item 35.

74) Here, too, it is considered that the last Behina of AviutAviut de Behina Bet that was in the Masach, completely vanished, leaving only the Reshimo de Hitlabshut. Thus, nothing was left of the Aviut but Behina Aleph. Hence, the Masach received two kinds of Zivugim [plural for Zivug] in Rosh de SAG (see Item 43). The Hitkalelut of Behina Aleph de Aviut within Behina Bet de Hitlabshut [clothing], called “Hitkalelut of the female Reshimo in the male Reshimo,” produced a level at nearly the degree of Bina, which is the degree of VAK de Bina. This level is called “the Sefira Keter de Nekudim.” The Hitkalelut of the male with the Reshimo of the female, the Reshimo of Behina Bet de Hitlabshut in Behina Aleph de Aviut, produced the level of ZA, considered VAK without a Rosh, called “Aba ve Ima de Nekudim back to back.”

These two levels are called GAR de Nekudim; that is, they are considered ten Sefirot de Rosh Nekudim, since each Rosh is called GAR or KHB. But there is a difference between them: Keter de Nekudim, which is at the male level, does not spread into the Guf and shines only at the Rosh. Only AVI de Nekudim, which are the female level, called “seven lower Sefirot de Nekudim” or “HGT NHY de Nekudim” expand to the Guf.

75) Thus, there are three degrees here one below the other. The first is Keter de Nekudim, with the level of VAK de Bina. The second is the level of AVI [Aba and Imade Nekudim, which has the level of ZA. These are both considered Rosh. The third is ZAT de NekudimHGT NHYM, considered Guf de Nekudim.

76) Know, that by Malchut’s ascent to Bina, these two degrees of Nekudim split into two halves upon their exit, called Panim [face] and Achoraim [back]. This is so because since the Zivug was made at the Nikvey Eynaim, there are only two and a half Sefirot at the RoshGalgaltaEynaim [eyes] and Nikvey Eynaim, that is, KeterHochma, and the upper half of Bina. These are called Kelim de Panim [anterior Kelim].

The Kelim de AHP, which are the lower half of BinaZA, and Nukva, emerged from the ten Sefirot de Rosh and were considered the degree below the Rosh. Hence, Kelim de Rosh, which departed the Rosh, are considered Kelim de Achoraim [posterior Kelim]. Each degree was split in this manner.

77) It follows that there is not a single degree that does not have Panim and Achoraim. This is because the AHP of the male level, the Keter de Nekudim, emerged from the degree of Keter and descended to the degree of AVI de Nekudim, the female level. And AHP of the female level—AVI de Nekudim—descended and fell to their degree of Guf, the degree of the seven Sefirot HGT NHY de Nekudim.

It turns out that AVI comprise two Behinot Panim and Achoraim: Within them are the Achoraim of the degree of Keter, that is, the AHP de Keter, and atop them clothe the Kelim de Panim de AVI themselves, that is, their own GalgaltaEynaim, and Nikvey Eynaim. Also, ZAT de Nekudim comprise Panim and Achoraim: The Kelim de Achoraim de AVI, which are their AHP, are within the ZAT, and the Kelim de Panim de ZAT clothe them from the outside.

78) This issue of the division of degrees into two halves made the degrees of Nekudim unable to contain more than Behinat Nefesh Ruach, meaning VAK without GAR. This is because each degree is deficient of the three KelimBina and ZON, hence the absence of lights of GAR there, being NeshamaHayaYechida (see Item 24). Thus we have thoroughly explained the ten Sefirot de Katnut de Nekudim, which are the three degrees called KeterAVI, and ZAT. Each degree contains only Keter Hochma in Kelim and Nefesh Ruach in lights, since the Bina and ZON of each degree fell to the degree below it.

Raising MAN and the Elicitation of Gadlut de Nekudim

79) Now we shall explain the ten Sefirot de Gadlut of Nekudim, which emerged on the MAN de Reshimot of ZON de AK below its Tabur (see Item 71). First, we must understand the raising MAN. Thus far, we have only discussed the ascent of the Masach de Guf to the Peh de Rosh of the upper one, once it has purified. Also, there was a Zivug de Hakaa on the Reshimot included in it, which produces the level of ten Sefirot for the needs of the lower one. Now, however, the issue of raising Mayin Nukvin [MAN/female water] has been renewed, for these lights, which rose from below Tabur de AK to the Rosh de SAG, which are the Reshimot de ZON de Guf de AK, are called “raising MAN.”

80) Know, that the origin of raising MAN is from ZA and Bina of the ten Sefirot of Ohr Yashar [direct light] that were explained above in Item 5. It is explained there that Bina, considered Ohr Hassadim, reunited with Hochma when she emanated the Sefira Tifferet, called Behina Gimel, and extended illumination of Hochma from it for Tifferet, which is ZAZA emerged primarily from the Ohr Hassadim of Bina, and its minority with illumination of Hochma.

This is where the connection between ZA and Bina was made, as each time the Reshimot de ZA rise to BinaBina connects with Hochma and extends illumination of Hochma from it for ZA. This ascent of ZA to Bina, which connects it to Hochma, is always called “raising MAN.” Without the ascent of ZA to BinaBina is not considered Nukva to Hochma, since she herself is only Ohr Hassadim and does not need Ohr Hochma.

She is always considered back-to-back with Hochma, which means that she does not want to receive from Hochma. Only when ZA rises to her does she become Nukva for Hochma once more, to receive illumination of Hochma from it for ZA. Thus, the ascent of ZA makes her a Nukva, and this is why its ascent is called Mayin Nukvin, as the ascent of ZA brings her face to face with Hochma once more. This means that she receives from him the way Nukva does from the male. Thus we have thoroughly clarified the raising of MAN.

81) You already know that Partzuf AB de AK is Partzuf Hochma, and Partzuf SAG de AK is Partzuf Bina. This means that they are discerned according to the highest Behina of their level. AB, whose highest Behina is Hochma, is considered all HochmaSAG, whose highest Behina is Bina, is considered all Bina.

Thus, when the Reshimot de ZON de Guf below Tabur de AK rose to Rosh de SAG, they became MAN to the SAG there, for which SAG, which is Bina, mated with Partzuf AB, which is Hochma. Subsequently, AB gave to SAG a new light for ZON that is below the Tabur that rose there.

Once ZON de AK received this new light, they descended back to their place below Tabur de AK where there are the ten Sefirot de Nekudim, where they illuminated the new light within the ten Sefirot de Nekudim. This is the Mochin [light] de Gadlut of the ten Sefirot de Nekudim. Thus we have explained the ten Sefirot de Gadlut that emerged on the second type of Reshimot, which are the Reshimot de ZON below Tabur de AK (see Item 71). Indeed, it is these Mochin de Gadlut that caused the breaking of the vessels, as will be written below.

82) It has been explained above, in Item 74, that there are two degrees in the Rosh de Nekudim, called Keter and AVI. Hence, when ZON de AK shone the new light of AB SAG to the ten Sefirot de Nekudim, it first shone to Keter de Nekudim through Tabur de AK, where Keter clothes, and completed it with GAR in lights and Bina and ZON in Kelim. Subsequently, it shone to AVI de Nekudim through Yesod de AK, where AVI clothe, and completed them with GAR in lights and Bina and ZON in Kelim.

83) First, let us explain the Gadlut which this new light caused in the ten Sefirot of Nekudim. The thing is that we should ask about what is written above (in Item 74), that the level of Keter and AVI de Nekudim were considered VAK because they emerged on Aviut of Behina Aleph. But we have said that through the descent of Nekudot de SAG below Tabur de AKBehina Dalet joined with the Masach de Nekudot de SAG, which is Bina. Thus, this Masach contains a Reshimo of Behina Dalet de Aviut, as well. In that case, during the Hitkalelut of the Masach in Rosh de SAG, ten Sefirot should have emerged at the level of Keter and the light of Yechida, and not at the level of VAK de Bina in the Sefira Keter, and the level of VAK without a Rosh in AVI.

The answer is that the place is the cause. Since Behina Dalet is included in Bina, which is Nikvey EynaimAviut Dalet disappeared there inside Bina, as though it is not there at all. Hence, the Zivug was made only on the Reshimot of Behina Bet de Hitlabshut and Behina Aleph de Aviut, which are from the core of the Masach de Bina, as written in Item 74, and only two levels emerged there: VAK de Bina and complete VAK.

84) Therefore, now ZON de AK below Tabur extended the new light through their MAN from AB SAG de AK and illuminated it to the Rosh de Nekudim (see Item 81). And since Partzuf AB de AK has no contact with this Tzimtzum Bet, which elevated the Behina Dalet to the place of Nikvey Eynaim, when its light was drawn to Rosh de Nekudim, it re-canceled the Tzimtzum Bet within it, which elevated the place of the Zivug to Nikvey Eynaim. Also, it lowered Behina Dalet back to its place at the Peh, as prior to Tzimtzum Aleph, that is, the place of Peh de Rosh.

Thus, the three KelimOzen [ear], Hotem [nose], and Peh [mouth]—that fell from the degree because of Tzimtzum Bet (see Item 76), now returned to their place—their degree—as before. At that time, the place of the Zivug descended once more from Nikvey Eynaim to Behina Dalet at the place of Peh de Rosh. Since Behina Dalet is already at her place, ten Sefirot emerged there at the degree of Keter.

Thus it has been explained that through the new light that ZON de AK extended to Rosh de Nekudim, it gained the three lights NeshamaHayaYechida, and the three Kelim AHP, which are Bina and ZON that were missing when it first emerged.

85) Now we have thoroughly clarified the Katnut and Gadlut de NekudimTzimtzum Bet, which raised the lower HeyBehina Dalet—to the place of Nikvey Eynaim, where it was concealed, caused the level of Katnut de Nekudim—the level of VAK or ZA in lights of Nefesh Ruach. There they were lacking Bina and ZON in Kelim and NeshamaHayaYechida in lights. And through the approaching of a new light of AB SAG de AK to the NekudimTzimtzum Aleph returned to its place.

Bina and ZON of the Kelim returned to the Rosh, since the lower Hey descended from the Nikvey Eynaim and returned to her place—Malchut, called Peh. Then a Zivug was made on Behina Dalet, which returned to her place, and ten Sefirot at the level of Keter and Yechida emerged. This completed the NRNHY of lights and the KHB ZON of Kelim.

For short, we will henceforth refer to Tzimtzum Bet and the Katnut by the name “ascent of the lower Hey to Nikvey Eynaim and the descent of AHP below.” Also, we will refer to the Gadlut by the name “the approaching of the light of AB SAG, which lowers the lower Hey from the Nikvey Eynaim and brings the AHP back to their place.” Remember this above explanation.

You should also remember that GE [Galgalta Eynaim] and AHP are names of the ten Sefirot KHB ZON de Rosh, and the ten Sefirot de Guf are called HGT NHYM. They, too, divide into GE and AHP, since Hesed and Gevura and the upper third of Tifferet through the Chazeh are Galgalta ve [and] Eynaim and Nikvey Eynaim, and the two thirds of Tifferet and NHYM are AHP, as has been written above.

Also, remember that GalgaltaEynaim, and Nikvey Eynaim, or HGT up to the Chazeh, are called Kelim de Panim [anterior Kelim], and AHP, or the two lower thirds of Tifferet and NHYM from the Chazeh down are called Kelim de Achoraim [posterior Kelim], as written in Item 76. You should also remember the fissuring of the degree that occurred with Tzimtzum Bet, which left only Kelim de Panim in each degree, and each lower one contains within it the Kelim de Achoraim of the upper one, as written in Item 77.

Explaining the Three Nekudot HolamShurukHirik

86) Know that the Nekudot [dots] are divided into three BehinotRoshToch, and Sof. These are upper Nekudot, above the Otiot [letters], included in the name Holam, middle Nekudot inside the Otiot, included in the name Shuruk or Melafom, meaning Vav and a point within it, and lower Nekudot below the Otiot that are included in the name Hirik.

87) This is their explanation: Otiot are Kelim, meaning Sefirot of the Guf. This is because the ten Sefirot de Rosh are but roots to the Kelim, not actual KelimNekudot means lights, which sustain the Kelim and move them, meaning Ohr Hochma, called Ohr HayaThis is considered a new light, which ZON de AK received from AB SAG and illuminated the Kelim de Nekudim, bringing down the lower Hey back to the Peh of each degree, and returning the AHP de Kelim and GAR of lights to each degree.

Thus, this light moves the Kelim de AHP and elevates them from the lower degree, connecting them to the upper one, as in the beginning. This is the meaning of the Nekudot that move the Otiot. Since this light extends from AB de AK, which is Ohr Haya, it revives those Kelim de AHP by clothing in them.

88) You already know that ZON de AK shone this new light to the ten Sefirot de Nekudim through two places: It illuminated the Keter de Nekudim through the Tabur and illuminated the AVI de Nekudim through the Yesod.

Know that this illumination through the Tabur is called Holam, which shines for the Otiot above them because the illumination of Tabur reaches only Keter de Nekudim, the male level of Rosh de Nekudim, as written in Item 74. And the male level does not expand into ZAT de Nekudim, which are the Kelim de Guf, called Otiot; hence, it is considered to be shining on them only from its place above, without expanding in the Otiot themselves.

This illumination through the Yesod is called Shuruk, meaning Vav with a dot that stands inside the line of the Otiot. The reason is that this illumination comes to AVI de Nekudim, which are the female level of Rosh de Nekudim, whose lights expand to the Guf, as well, which are the ZAT de Nekudim, called Otiot. This is why you will find the dot of Shuruk inside the line of Otiot.

89) Thus, the Holam and Shuruk have been thoroughly explained. The illumination of a new light through the Tabur, which lowers the lower Hey from Nikvey Eynaim de Keter to the Peh, and elevates the AHP de Keter once more, is the dot of Holam above the Otiot. The illumination of a new light through the Yesod, which lowers the lower Hey from Nikvey Eynaim de AVI to their Peh and returns their AHP, is the dot of Shuruk inside the Otiot. This is because these Mochin also come in ZAT de Nekudim, called Otiot.

90) Hirik is considered the new light that the ZAT themselves receive from AVI, to bring down the ending lower Hey, which stands at their Chazeh, to the place of Sium Raglin de AK. Thus, their AHP, namely the Kelim from the Chazeh downward, which became the place of BYA, return to them. At that time, BYA will once again be as Atzilut.

But ZAT de Nekudim could not bring the lower Hey down from the Chazeh and completely revoke Tzimtzum Bet, the Parsa, and the place of BYA. Rather, when they extended the light into BYA, all the Kelim de ZAT immediately broke, since the force of the ending lower Hey, which stands at the Parsa, was mingled with these Kelim.

Thus, the light had to instantaneously depart from there and the Kelim broke, died, and fell into BYA. Also, their Kelim de Panim, above the Parsa, the Kelim above the Chazeh, broke as well, since all the light departed from them, too. Thus, they broke and fell into BYA due to their joining into one Guf with the Kelim de Achoraim.

91) Thus, you see that the dot of Hirik could not emerge and control in the world of Nekudim, since, moreover, it caused the breaking of the vessels. This was because it wanted to clothe inside the Otiot, in the TNHYM below Parsa de Atzilut, which became BYA.

However, later, in the world of Tikkun, the dot of Hirik received its correction, since it was corrected into shining below the Otiot. This means that when ZAT de Atzilut receive the light of Gadlut from AVI, which should lower the ending lower Hey from the place of the Chazeh to Sium Raglin de AK, and connect the Kelim de TNHYM to Atzilut, the lights will spread down to Sium Raglin de AK. Yet, they do not do so, but raise these TNHY from the place of BYA to the place of Atzilut, above the Parsa, and receive the lights while they are above Parsa de Atzilut, so that no breaking of vessels would occur in them again, as in the world of Nekudim.

This is considered that the dot of Hirik, which raises the Kelim de TNHY de ZAT de Atzilut, stands below the Kelim de TNHYM that it raised; that is, it stands in the place of Parsa de Atzilut. Thus, the dot of Hirik serves below the Otiot. This explains the three dots, HolamShurukHirik, in general.

The Ascent of MAN de ZAT de Nekudim to AVI and the Explanation of the Sefira Daat

92) It has already been explained that due to the lower Hey’s ascent to Nikvey Eynaim, which occurred in Tzimtzum Bet, when the Katnut of the ten Sefirot de Nekudim emerged, each degree divided into two halves. Galgalta ve Eynaim remained in the degree; hence, they are called Kelim de Panim [anterior Kelim]. OzenHotemPeh, which fell from the degree to the one below it, are therefore called Kelim de Achoraim [posterior Kelim], as it is written in Item 76.

Thus, each degree is now twofold, made of internality and externality, since the Kelim de Achoraim of the upper degree fell to the internality of its own Kelim de Panim. And the fallen AHP de Keter Nekudim are clothed inside Galgalta ve Eynaim de AVI, and the fallen AHP de AVI are clothed inside Galgalta ve Eynaim de ZAT de Nekudim.

93) In consequence, when the new light of AB SAG de AK comes to the degree and lowers the lower Hey back to her place at the Peh, during the Gadlut de Nekudim, the degree brings her AHP back to her, and its ten Sefirot de Kelim and ten Sefirot of lights are completed. It is then considered that the lower degree, too, which was attached to the AHP of the upper one, rises along with them to the upper one.

This is so because the rule is that “there is no absence in the spiritual.” As the lower one was attached to the AHP of the upper one during the Katnut, they are not separated from each other during the Gadlut, as well, when the AHP of the upper one return to their degree. It follows that the lower degree has now actually become a higher degree, since the lower one that rises to the upper one becomes like it.

94) It turns out that when AVI received the new light of AB SAG, lowered the lower Hey from the Nikvey Eynaim back to their Peh, and raised their AHP to them, the ZAT, too, which clothe these AHP during the Katnut, now rose along with them to AVI. Thus, the ZAT became a single degree with AVI. This ascent of the ZAT to AVI is called “raising MAN.” And when they are at the same degree as AVI, they receive the lights of AVI, as well.

95) It is called MAN since the ascent of ZA to Bina brings her back to being face to face with the Hochma. It is known that every ZAT are ZON; hence, when the ZAT rose with the AHP de AVI to the degree of AVI, they became MAN to the Bina of the ten Sefirot de AVI. Then she returns to being face to face with the Hochma de AVI and provides ZON, which are the ZAT de Nekudim that rose to them, with illumination of Hochma.

96) Despite the above-mentioned ascent of ZAT to AVI, it does not mean that they were altogether absent from their place and rose to AVI, since there is no absence in the spiritual. Also, any “change of place” in spirituality does not mean that it has departed from its former place and moved to a new location, as one relocates in corporeality. Rather, there is merely an addition here: They came to the new location while remaining in the former one. Thus, although the ZAT rose to AVI to MAN, they still remained in their place, at their lower degree, as before.

97) Similarly, you can understand that even though we say that once ZON rose to MAN to AVI and received their lights there, and left there and returned to their place below, here, too, it does not mean that they departed their place above and moved to the place below. Had ZON been absent from their place above in AVI, the Zivug de AVI face to face would stop instantaneously, and they would return to being back-to-back as before. This would stop their abundance, and ZON, below, would lose their Mochin, too.

It has already been explained above that Bina naturally craves only Ohr Hassadim, as in “for he desires mercy.” She has no interest whatsoever in receiving Ohr Hochma; hence, she is back-to-back with Hochma. Only when ZON ascend to them for MAN does Bina return in a face to face Zivug with Hochma, to bestow illumination of Hochma to ZA, as it is written in Item 80.

Hence, it is necessary that the ZON will always remain there to give sustenance and subsistence to the Zivug de AVI face to face. For this reason, it cannot be said that ZON are absent from the place of AVI when they come to their place below. Rather, as we have said, any change of place is but an addition. Thus, although ZON descended from their place, they still remained above, as well.

98) Now you can understand the Sefira Daat that was initiated in the world of Nekudim. In all the Partzufim of AK, through Nekudim, there are only ten Sefirot KHB ZON. But from the world of Nekudim onward there is the Sefira Daat, which we regard as KHBD ZON.

The thing is that it has already been explained in Item 79 that there was no ascent of MAN in the Partzufim of AK, but only the ascent of the Masach to Peh de Rosh. But you should know that the Sefira Daat extends from the ascent of MAN de ZON to AVI, as it has been clarified that ZON, which rose there to MAN to Hochma and Bina, remain there even after their exit from there to their place below, to provide sustenance and subsistence to the Zivug de AVI face to face. These ZON, which remain in AVI, are called “the Sefira Daat.” Hence, now HB have the Sefira Daat, which sustains and positions them in a Zivug face to face. These are the ZON that rose to MAN there and remained there even after the exit of ZON to their place.

Hence, from now on we call the ten Sefirot by the names KHBD ZON. But in the Partzufim of AK, prior to the world of Nekudim, before the raising of MAN, there was no Sefira Daat there. You should also know that the Sefira Daat is always called “five Hassadim and five Gevurot,” since the ZA that remains there is considered five Hassadim, and the Nukva that remained there is considered five Gevurot.

100) We might ask about what is written in The Book of Creation, that the ten Sefirot are “ten and not nine, ten and not eleven.” It was said that the Sefira Daat was initiated in the world of Nekudim; thus, there are eleven Sefirot KHBD ZON.

The answer is that this is not at all an addition to the ten Sefirot, since we have learned that the Sefira Daat is ZON that rose to MAN and remained there. Hence, there is no addition here, but rather two discernments in ZON. The first is the ZON in their place below, which are considered Guf. The second is the ZON that remained in Rosh de AVI, since they were already there during the raising of the MAN, and there is no absence in the spiritual.

Thus, there is no addition to the ten Sefirot here, whatsoever, for in the end, there are only ten Sefirot KHB ZON here. And if the discernment of ZON remains in Rosh in AVI, it does not add a thing to the ten Sefirot.

The Breaking of the Vessels and Their Fall to BYA

101) Now we have thoroughly explained the raising of MAN and the Sefira Daat, which are considered the Kelim de Panim de ZAT de Nekudim that extended and rose to AVI. This is because AVI received the new light of AB SAG de AK from ZON de AK in the form of the point of Shuruk. They lowered the lower Hey from their Nikvey Eynaim to the Peh, and raised their Kelim de Achoraim, which were fallen in the ZAT de Nekudim. As a result, the Kelim de Panim de ZAT, which were attached to the Kelim de Achoraim de AVI (see Items 89 and 94), rose, too, and the ZAT de Nekudim became MAN there and returned AVI to being face to face.

Since the lower Hey, which is Behina Dalet, had already returned to her place at the Peh, the Zivug de Hakaa that was done on that Masach of Behina Dalet produced ten complete Sefirot at the level of Keter in the light of Yechida (see Item 84). Thus, ZAT, which are included there as MAN, received those great lights of AVI, too. Yet, all this is only regarded as being from below upward, since AVI are considered the Rosh de Nekudim, where the Zivug that produces ten Sefirot from below upward occurs.

Subsequently, they expand into a Guf, too, from above downward (see Item 50). At that time, the ZAT extend with all the lights they had received in AVI to their place below, and the Rosh and Guf of Partzuf Gadlut de Nekudim ends. This Hitpashtut is considered the Taamim of Partzuf Gadlut de Nekudim, see Item 26.

102) The four BehinotTaamimNekudotTaginOtiot—are discerned in Partzuf Nekudim, too (see Item 47), since all the forces that exist in the upper ones must exist in the lower ones, as well. But in the lower one, there are additional matters to the upper one. It has been explained that the heart of the Hitpashtut of each Partzuf is called Taamim. After it expands, the Bitush of Ohr Makif and Ohr Pnimi occurs in it, and through this Bitush, the Masach is gradually purified until it equalizes with the Peh de Rosh.

And since the upper light does not stop, the upper light mates with the Masach in each state of Aviut along its purification. This means that when it purifies from Behina Dalet to Behina Gimel, the level of Hochma emerges on it. And when it comes to Behina Bet, the level of Bina emerges on it. When it comes to Behina Aleph, the level of ZA emerges on it, and when it comes to Behinat Shoresh, the level of Malchut emerges on it. All those levels that emerge on the Masach through its purification are called Nekudot.

The Reshimot that remain of the lights, once they have departed, are called Tagin. The Kelim that remain after the departure of the lights from them are called Otiot, and once the Masach has been completely purified of its Aviut de Guf, it is included in the Masach de Peh de Rosh in the Zivug there, and a second Partzuf emerges on it.

103) And here in Partzuf Nekudim it was done in precisely the same manner. Here, too, two Partzufim emerge—AB and SAG—one below the other. And in each of them are TaamimNekudotTagin, and Otiot.

The only difference is that the Hizdakchut of the Masach was not done here because of the Bitush of Ohr Makif and Ohr Pnimi, but due to the force of Din in the ending Malchut, included in those Kelim, as written in Item 90. For this reason, the empty Kelim did not remain in the Partzuf after the departure of the lights, as in the three Partzufim GalgaltaABSAG de AK, but broke and died and fell to BYA.

104) Partzuf Taamim, which emerged in the world of Nekudim, which is the first Partzuf in Nekudim, which emerged on the level of Keter, it has been explained (Item 98) that it emerged with Rosh and Guf. The Rosh came out in AVI, and the Guf is the Hitpashtut of ZAT from Peh de AVI down. This Hitpashtut from Peh de AVI downward is called Melech ha Daat [King of Daat].

And this is indeed the whole of the ZAT de Nekudim that re-expanded to their place after the raising of MAN. But since their root remained in AVI for sustenance and subsistence to the face to face of AVI (see Item 98), called Moach ha Daat, which couples AVI, their expansion from above downward into a Guf is also called by that name—Melech ha Daat. This is the first Melech [king] of Nekudim.

105) It is known that all the quantity and quality in the ten Sefirot de Rosh appear in the Hitpashtut from above downward to the Guf, as well. Hence, as in the lights of the Rosh, the mating Malchut returned and descended from the Nikvey Eynaim to the Peh. Then, GE [Galgalta Eynaim] and Nikvey Eynaim, which are the Kelim de Panim, reunited their Kelim de Achoraim, their AHP, and the lights expanded in them. Similarly, as they expanded from above downward to the Guf, the lights were drawn to their Kelim de Achoraim, too, which are the TNHYM in BYA, below Parsa de Atzilut.

However, since the force of the ending Malchut in Parsa de Atzilut is mixed in those Kelim, as soon as the lights of Melech ha Daat met this force, they all departed the Kelim and rose to their root. Then, all the Kelim of Melech ha Daat broke face and back, died, and fell to BYA, since the departure of the lights from the Kelim is like the departure of vitality from the corporeal body, called “death.” At that time, the Masach was purified from the Aviut de Behina Dalet, since these Kelim have already broken and died, and only Aviut de Behina Gimel remained in it.

106) And as the Aviut of Behina Dalet was revoked from the Masach de Guf by the breaking, that Aviut was revoked in the mating Malchut of the Rosh in AVI, too. This is so because Aviut de Rosh and Aviut de Guf are the same thing, except one is in potential and the other is in practice (see Item 50). Hence, the Zivug at the level of Keter stopped at the Rosh in AVI, too, and the Kelim de Achoraim, the AHP that completed the level of Keter, fell once more to the degree below it, meaning the ZAT. This is called “revoking the Achoraim of the level of Keter from AVI.” It turns out that the whole level of Taamim de NekudimRosh and Guf, has departed.

107) And since the upper light does not stop shining, it mated once more on the Aviut de Behina Gimel that remained in the Masach de Rosh in AVI, producing ten Sefirot at the level of Hochma. The Guf from above downward expanded to the Sefira Hesed and is the second Melech of Nekudim. It, too, extended to BYA, broke, and died, at which time the Aviut of Behina Gimel was revoked from the Masach de Guf and de Rosh, as well. Also, the Kelim de Achoraim, the AHP that completed this level of Hochma of AVI, were revoked once more, and fell to the degree below it, to ZAT, as it happened at the level of Keter.

Following, the Zivug was made on Aviut of Behina Bet that remained in the Masach, producing ten Sefirot at the level of Bina. The Guf, from above downward, expanded in the Sefira Gevura, and this is the third Melech of Nekudim.

It, too, extended into BYA, broke, and died, revoking the Aviut of Behina Bet in Rosh and Guf, too, ending the Zivug at the level of Bina in the Rosh, too. The Achoraim of the level of Bina de Rosh fell to the degree below her in the ZAT, and then the Zivug was made on the Aviut of Behina Aleph that remained in the Masach, producing ten Sefirot at the level of ZA on her. Also, its Guf, from above downward, spread in the upper third of Tifferet. Yet, it, too, did not last and its light departed it. Thus, the Aviut of Behina Aleph has been purified with Guf and Rosh, and the Achoraim of the level of ZA fell to the degree below it, to ZAT.

108) This completes the descent of all the Achoraim de AVI, which are the AHP, since with the breaking of Melech ha Daat, only the AHP that belong to the level of Keter were canceled in AVI. And with the breaking of the Melech of Hesed, only the AHP that belong to the level of Hochma were canceled in AVI. And with the breaking of the Melech of Gevura, the AHP that belong to the level of Bina were canceled; and with the departure of the upper third of Tifferet, the AHP of the level of ZA were canceled.

It follows that the whole Gadlut of AVI was canceled, and only GE de Katnut remained in them, and only Aviut Shoresh remained in the Masach. Afterward, the Masach de Guf was purified from all its Aviut and equalized with the Masach de Rosh. At that time, it was included in a Zivug de Hakaa of the Rosh, and the Reshimot in it were renewed, apart from the last Behina (see Item 41). By this renewal, a new level emerged on it, called YESHSUT.

109) Since the last Behina was lost, only Behina Gimel was left in it, on which ten Sefirot at the level of Hochma emerged. And when its Aviut de Guf was recognized, it left the Rosh of AVI, descended, and clothed the place of Chazeh de Guf de Nekudim (see Item 55), produced the ten Sefirot de Rosh from the Chazeh upwards, and this Rosh is called YESHSUT. It produced its Guf from the Chazeh down in the two thirds of Tifferet through the Sium of Tifferet. This is the fourth Melech of Nekudim, and it, too, extended to BYA, broke, and died. Thus, Aviut of Behina Gimel has been purified Rosh and Guf. Its Kelim de Achoraim of the Rosh fell to the degree below it, in the place of their Guf.

Subsequently, the Zivug was made on Aviut of Behina Bet, which remained in it, producing the level of Bina on it. Its Guf, from above downward, expanded in the two Kelim Netzah and Hod, which are both one Melech—the fifth Melech of Nekudim. And they, too, extended to BYA, broke, and died. Thus, the Aviut of Behina Bet has been purified Rosh and Guf, and the Kelim de Achoraim of the level fell to the degree below it: the Guf.

Then the Zivug was made on the Aviut of Behina Aleph that remained in it and produced the level of ZA. Its Guf, from above downward, expanded in Kli de Yesod, and this is the sixth Melech of Nekudim. It, too, expanded into BYA, broke, and died. Thus, the Aviut of Behina Aleph has been purified in Rosh and Guf, as well, and the Kelim de Achoraim in the Rosh fell to the degree below them, to the Guf.

Then there was the Zivug on the Aviut of Behinat Shoresh that remained in the Masach, producing the level of Malchut. Its from above downward extended into the Kli of Malchut, and this is the seventh Melech of Nekudim. It, too, expanded into BYA, broke, and died. Thus, Aviut Shoresh was purified in Rosh and Guf, as well, and the Achoraim de Rosh fell to the degree below it, in the Guf. Now all the Kelim de Achoraim of YESHSUT have been canceled, as well as the breaking of the vessels of all the ZAT de Nekudim, called “the seven Melachim [kings].”

110) Thus we have explained the Taamim and Nekudot that emerged in the two Partzufim AVI and YESHSUT de Nekudim, called AB SAG. In AVI, four levels emerged one below the other. These are:

The level of Keter, called “gazing of the Eynaim de AVI.”

The level of Hochma is called Guf de Aba.

The level of Bina is called Guf de Ima.

The level of ZA is called Yesodot [foundations] de AVI, from which four bodies expanded: Melech ha [king of] DaatMelech ha HesedMelech ha Gevura; and the Melech of the upper third of Tifferet, through the Chazeh.

These four Gufim [plural for Guf] broke in both Panim and Achoraim. But with respect to their Roshim [plural for Rosh], that is, the four levels in AVI, all their Kelim de Panim remained in the levels, that is, the GE and Nikvey Eynaim of each level, which were in them since the Katnut de Nekudim. Only the Kelim de Achoraim in each degree, which joined them during the Gadlut, were canceled again by the breaking, fell to the degree below them, and remained as they were prior to the emergence of Gadlut de Nekudim, as written in Items 76-77.

111) The emergence of the four levels, one below the other, in Partzuf YESHSUT was in precisely the same manner. The first level is the level of Hochma, called “gazing of the Eynaim de YESHSUT at one another.” Four Gufim expanded from the level of Bina, level of ZA, and level of Malchut: the Melech of the two lower thirds of TifferetMelech of Netzah and HodMelech of Yesod, and Malchut.

Their four Gufim broke in both Panim and Achor [back]. But in the Roshim, that is, in the four levels of YESHSUT, the Kelim de Panim in them remained, and only their Achoraim were canceled by the breaking, and fell to the degree below them. After the cancellation of the two Partzufim AVI and YESHSUT, the level of MA de Nekudim emerged. And since all that expanded from her to the Guf were only corrections of Kelim, I will not elaborate here, and it has already been explained in The Study of the Ten Sefirot, Part 7, Item 70.

The World of Tikkun and the New MA that Emerged from Metzach de AK

112) From the beginning of the preface [“Preface to the Wisdom of Kabbalah”] to this point, we have thoroughly explained the first four Partzufim de AK.

The first Partzuf of AK is called Partzuf Galgalta, whose Zivug de Hakaa is performed on Behina Dalet and its ten Sefirot are at the level of Keter.

The second Partzuf of AK is called AB de AK. The Zivug de Hakaa in it is done on Aviut of Behina Gimel, and its ten Sefirot are at the level of Hochma. It clothes from Peh de Partzuf Galgalta downward.

The third Partzuf of AK is called SAG de AK. The Zivug de Hakaa in it occurs on Aviut of Behina Bet, and its ten Sefirot are at the level of Bina. It clothes Partzuf AB de AK from the Peh down.

The fourth Partzuf de AK is called MA de AK. The Zivug de Hakaa in it occurs on Aviut of Behina Aleph, and its ten Sefirot are on the level of ZA. This Partzuf clothes SAG de AK from the Tabur down and is divided into internality and externality. The internality is called MA and BON de AK, and the externality is called “the world of Nekudim.” This is where the association of Malchut in Bina, called Tzimtzum Bet, takes place, as well as the KatnutGadlut, the raising of MAN, and the Daat, which determines and mates the HB face to face, and the issue of the breaking of the vessels. This is so because all these were initiated in the fourth Partzuf of AK, called MA or “the world of Nekudim.”

113) These five discernments of Aviut in the Masach are named after the Sefirot in the Rosh, that is, Galgalta Eynaim and AHPAviut of Behina Dalet is called Peh, on which the first Partzuf of AK emerges. Aviut of Behina Gimel is called Hotem, on which Partzuf AB de AK emerges. Aviut of Behina Bet is called Ozen, on which Partzuf SAG de AK emerges. Aviut of Behina Aleph is called Nikvey Eynaim, on which Partzuf MA de AK and the world of Nekudim emerge.

Aviut of Behinat Shoresh is called Galgalta or Metzach, on which the world of Tikkun [correction] emerges. It is called “the new MA” since the fourth Partzuf of AK is the core of Partzuf MA de AK, as it stemmed from the Nikvey Eynaim at the level of ZA, called HaVaYaH de MA.

But the fifth Partzuf of AK, which emerged from the Metzach, that is, Behinat Galgalta, considered Aviut Shoresh, actually has only the level of Malchut, called BON. Yet, because Behina Aleph de Hitlabshut, considered ZA, remained there, it, too, is called MA. Yet, it is called MA that emerged from Metzach de AK, which means it is from the Hitkalelut of Aviut Shoresh, called Metzach. It is also called “the new MA,” to distinguish it from the MA that emerged from Nikvey Eynaim de AK. This new Partzuf MA is called “the world of Tikkun” or “the world of Atzilut.”

114) We should still understand why the first three levels of AK, called GalgaltaABSAG, are not considered three worlds but three Partzufim, and why the fourth Partzuf of AK differs to merit the name “world.” This also concerns the fifth Partzuf of AK, since the fourth Partzuf is called “the world of Nekudim,” and the fifth Partzuf is called “the world of Atzilut” or “the world of Tikkun.”

115) We should know the difference between a Partzuf and a world. Any level of ten Sefirot that emerges on a Masach de Guf of an upper one after it has been purified and included in the Peh de Rosh of the upper one (see Item 50) is called Partzuf. After its departure from the Rosh of the upper one, it expands into its own RoshTochSof, and it contains five levels one below the other, called Taamim and Nekudot (see Item 47). Yet, it is named only after the level of Taamim in it. The first three Partzufim of AKGalgaltaABSAG (see Item 47)—emerged in that manner. But a world means that it contains everything that exists in the world above it, like seal and imprint, where everything that exists in the seal is transferred to its imprint in its entirety.

116) Thus you see that the first three PartzufimGalgaltaAB, and SAG de AK are considered one world, the world of AK, which emerged in the first restriction. But the fourth Partzuf of AK, where Tzimtzum Bet occurred, became a world in and of itself, due to the duality that occurred in the Masach de Nekudot de SAG in its descent from Tabur de AK. This is because it was doubled by the Aviut de Behina Dalet in the form of the lower Hey in the Eynaim (see Item 63).

During the GadlutBehina Dalet returned to its place at the Peh and produced the level of Keter (see Item 84), and this level equalized with the first Partzuf of AK. After it spread into RoshTochSof in Taamim and Nekudot, a second Partzuf emerged on it, at the level of Hochma, called YESHSUT, which is similar to the second Partzuf of AK, called AB de AK. Following its Hitpashtut into Taamim and Nekudot, a third Partzuf emerged, called MA de Nekudim (see Item 111), which is similar to the third Partzuf de AK.

Thus, everything that existed in the world of AK appeared here in the world of Nekudim, that is, three Partzufim one below the other. Each of which contains Taamim and Nekudot and all their instances, like the three Partzufim GalgaltaABSAG de AK in the world of AK. This is why the world of Nekudim is regarded as an imprint of the world of AK.

Also, for this reason it is considered a complete world in and of itself. (The reason why the three Partzufim of Nekudim are not called GalgaltaABSAG, but rather ABSAGMA is that the Aviut of Behina Dalet that joined with a Masach de SAG is incomplete due to the Hizdakchut that occurred in the first Partzuf of AK. This is why they descended into being ABSAG, and MA.)

117) Thus we have learned how the world of Nekudim was imprinted from the world of AK. Similarly, the fifth Partzuf of AK, that is, the new MA, was entirely imprinted from the world of Nekudim. Thus, although all the discernments that served in Nekudim were broken and canceled there, they were renewed in the new MA. This is why it is considered a separate world.

Also, it is called “the world of Atzilut” because it ends completely above the Parsa that was erected in the second restriction. It is also called “the world of Tikkun” [correction] because the world of Nekudim could not persist because of the breaking and cancelling that occurred in it. Only afterward, in the new MA, when all those Behinot that were in the world of Nekudim returned and came in the new MA, they were established and persisted there.

This is why it is called “the world of Tikkun,” for indeed, it is actually the world of Nekudim, but here, in the neMA, it receives its full correction. This is because through the new MA, all the Achoraim that fell from AVI and YESHSUT to the Guf, as well as the Panim and Achoraim of all the ZAT that fell to BYA and died, reunite and rise through it to Atzilut.

118) The reason for it is that each lower Partzuf returns and fills the Kelim of the upper one after the departure of their lights during the Hizdakchut of the Masach. This is because after the departure of the lights of the Guf of the first Partzuf of AK, because of the Hizdakchut of the Masach, the Masach received a new Zivug at the level of AB, which refilled the empty Kelim of the Guf of the upper one, that is, the first Partzuf.

Also, following the departure of the lights of Guf de AB because of the Hizdakchut of the Masach, the Masach received a new Zivug at the level of SAG, which refilled the empty Kelim of the upper one, which is AB. Additionally, after the departure of the lights of SAG, due to the Hizdakchut of the Masach, the Masach received a new Zivug at the level of MA, which emerged from Nikvey Eynaim, being the Nekudim, which refilled the empty Kelim of the upper one, which is Nekudot de SAG.

And just so, following the departure of the lights of Nekudim because of the cancellation of the Achoraim and the breaking of the vessels, the Masach received a new Zivug at the level of MA, which emerged from the Metzach of Partzuf SAG de AK. This fills the empty Kelim of the Guf of the upper one, which are the Kelim de Nekudim that were canceled and broken.

119) Yet, there is an essential difference here in the new MA: It became a male, and an upper one to the Kelim de Nekudim which it corrects. Conversely, in previous Partzufim, the lower one does not become a male and an upper one to the Kelim de Guf of the upper one, even though it fills them through its level.

That change is because in previous Partzufim there was no flaw in the departure of the lights, for only the departure of the Masach caused their departure. But here, in the world of Nekudim, there was a flaw in the Kelim, since the force of the ending Malchut was mixed with the Kelim de Achoraim de ZAT, making them unfit to receive the lights. This is why they broke and died and fell into BYA.

Hence, they are completely dependent on the new MA to revive them, sort them, and raise them to Atzilut. As a result, the new MA is regarded as male and giver. And these Kelim de Nekudim, sorted by it, become Nukva [female] to the MA. Thus, their name has been changed to BON, meaning they have become a lower one to the MA. Even though they are the upper one to the new MA, since they are Kelim from the world of Nekudim and are considered MA and Nikvey Eynaim, whose highest Behina is VAK de SAG de AK (see Item 74), even so, they now became a lower one to the new MA, for which reason they are called BON.

The Five Partzufim of Atzilut and the MA and BON in Each Partzuf

120) It has been explained that the level of the new MA expanded into a whole world in and of itself, as well, like the world of Nekudim. The reason is, as it has been explained regarding the level of Nekudim, the doubling of the Masach from Behina Dalet, too (see Item 116). This is because the illumination of ZON de AK that shone through the Tabur and Yesod to GAR de Nekudim brought Tzimtzum Aleph back to its place, and the lower Hey descended from her Nikvey Eynaim to the Peh, which caused all these levels of Gadlut de Nekudim to emerge (see Item 101). Yet, all these levels were canceled and broken once more, and all the lights departed them. Consequently, Tzimtzum Bet returned to its place and Behina Dalet was reunited with the Masach.

121) Hence, in the new MA, too, which emerged from the Metzach, there are two Behinot of Katnut and Gadlut, too, as in the world of Nekudim. The Katnut emerges first, according to the Aviut disclosed in the Masach, which is the level of ZA de Hitlabshut, called HGT, and the level of Malchut de Aviut, called NHY, due to the three lines made in Malchut. The right line is called Netzah, the left line is called Hod, and the middle line is called Yesod.

Yet, since there is only Hitlabshut in Behina Aleph, without Aviut, it has no Kelim. Thus, the level of HGT is devoid of Kelim, clothing in Kelim de NHY. This level is called Ubar [embryo], which means that there is only Aviut de Shoresh there, which remained in the Masach after its Hizdakchut during its ascent for Zivug at the Metzach of the upper one. The level that emerges there is only the level of Malchut.

Yet, within it is the concealed lower Hey, regarded as “the lower Hey at the Metzach.” Once the Ubar receives the Zivug of the upper one, it descends from there to its place (see Item 54), and receives the Mochin de Yenika from the upper one, which are Aviut of Behina Aleph, considered “the lower Hey in Nikvey Eynaim.” Thus, it acquires Kelim for HGT, too, and HGT spread from NHY and it has the level of ZA.

122) Afterwards, it rises for MAN to the upper one once again. This is called Ibur Bet [second conception/impregnation], where it receives Mochin from AB SAG de AK. At that time, Behina Dalet descends from Nikvey Eynaim to her place at the Peh (see Item 101), and a Zivug is made on Behina Dalet at her place, producing ten Sefirot at the level of Keter. Thus, the Kelim de AHP rise back to their place at the Rosh, and the Partzuf is completed with ten Sefirot of lights and vessels. These Mochin are called Mochin de Gadlut of the Partzuf, and this is the level of the first Partzuf de Atzilut, called Partzuf Keter or Partzuf Atik de Atzilut.

123) You already know that after the breaking of the vessels, all the AHP fell from their degrees, each to the degree below it (see Items 77, 106). Thus, the AHP of the level of Keter de Nekudim are in GE of the level of Hochma, and the AHP of the level of Hochma are in the GE of the level of Bina, etc. Therefore, during Ibur Bet de Gadlut of the first Partzuf of Atzilut, called Atik, which elevated its AHP once more, GE of the level of Hochma rose along with them. They were corrected along with the AHP of the level of Atik and received the first Ibur there.

124) Once GE de Hochma received their level of Ibur and Yenika [nursing] (see Item 121), they rose to Rosh de Atik again, where they received a second Ibur for Mochin de GadlutBehina Gimel descended to her place at the Peh, produced ten Sefirot on her, at the level of Hochma, and their Kelim de AHP rose back to their place at the Rosh. Thus, Partzuf Hochma was completed with ten Sefirot of lights and Kelim. This Partzuf is called Arich Anpin de Atzilut.

125) The GE of the level of Bina rose along with these AHP de AA, where they received their first Ibur and Yenika. Afterward, they rose to the Rosh of AA for a second Ibur, raised their AHP, received the Mochin de Gadlut, and Partzuf Bina was completed with ten Sefirot, lights and vessels. This Partzuf is called AVI and YESHSUT, since the GAR are called AVI, and the ZAT are called YESHSUT.

126) And GE de ZON rose along with these AHP de AVI, where they received their first Ibur and Yenika. This completes the ZON in the state of VAK to ZA and Nekuda [point] to the Nukva. Thus we have explained the five Partzufim of the new MA that emerged in the world of Atzilut, in the constant state, called AtikAAAVI, and ZONAtik emerged at the level of KeterAA at the level of HochmaAVI at the level of Bina, and ZON in VAK and Nekuda, which is the level of ZA.

Also, there can never be any diminution in these five levels, since the acts of the lower ones never reach the GAR in a way that they can blemish them. The actions of the lower ones do reach ZA and Nukva, that is, their Kelim de Achoraim, which they obtain during the Gadlut. But the actions of the lower ones cannot reach the Kelim de Panim, which are GE in lights of VAK and Nekuda. Hence, these five levels are considered constant Mochin in Atzilut.

127) The order of their clothing of each other and on Partzuf AK is that Partzuf Atik de Atzilut, although it emerged from Rosh de SAG de AK (see Item 118), it still cannot clothe the Peh of SAG de AK downward, but only below Tabur. This is because above Tabur de AK it is considered Tzimtzum AlephAkudim.

Since Partzuf Atik is the first Rosh of AtzilutTzimtzum Bet does not control it, so it should have been worthy of clothing above Tabur de AK. But since Tzimtzum Bet had already been established in its Peh de Rosh, for the rest of the Partzufim de Atzilut, from it downward, it can only clothe from Tabur de AK downward.

It turns out that the level of Atik begins at Tabur de AK and ends equally with the Raglaim de AK, that is, above the point of this world. This is so because of its own Partzuf. Yet, because of its connection to the rest of the Partzufim of Atzilut, from whose perspective it is regarded as being included in Tzimtzum Bet, as well, in that respect, it is considered that its Raglaim end above Parsa de Atzilut, since Parsa is the new Sium [end] of Tzimtzum Bet, as written in Item 68.

128) The second Partzuf in the new MA, called AA, which was emanated and came out of the Peh de Rosh Atik, begins from the place of its emergence, from Peh de Rosh de Atik, and clothes the ZAT de Atik, which end above Parsa of Atzilut. The third Partzuf, called AVI, which emerged from Peh de Rosh de AA, begins from Peh de Rosh de AA and ends above the Tabur de AA. The ZON begin in Tabur de AA and end equally with the Sium of AA, meaning above Parsa de Atzilut.

129) You should know that when each level of these five Partzufim of the new MA emerged, it sorted and connected to itself a part of the Kelim de Nekudim, which became its Nukva. Thus, when Partzuf Atik emerged, it took and connected to itself all the GAR de Nekudim that remained complete during the breaking of the vessels. This refers to the GE in them, which emerged during their Katnut, called Kelim de Panim (see Item 76). In the Katnut of Nekudim, only the upper half of each degree came with them, that is, GE and Nikvey Eynaim. The bottom half of each one, which is called AHP, descended to the lower degree.

Hence, it is considered that Partzuf Atik of the new MA took the upper half of Keter from the Kelim of Nekudim, as well as the upper half of HB, and the seven roots of ZAT, included in GAR de Nekudim. These became a Partzuf Nukva to the Atik of the new MA and joined with one another. They are called MA and BON de Atik de Atzilut, since the male of Atik is called MA, and the Kelim de Nekudim that joined it are called BON (for the reason explained in Item 119, see there). They are arranged face and back: Atik de MA at the Panim, and Atik de BON in its Achor.

130) Partzuf AA of the new MA, which emerged at the level of Hochma, sorted and connected to itself the lower half of Keter de Nekudim—the AHP de Keter—which, during the Katnut, were at the degree below Keter, that is, in Hochma and Bina de Nekudim (see Item 77). It became a Nukva to the AA of the new MA, and they were joined together. Their stance is right and left: AA de MA, which is the male, stands on the right, and AA de BON, which is the Nukva, stands on the left.

And the reason why Partzuf Atik de MA did not take the lower half of Keter de Nekudim, as well, is that since Atik is the first Rosh de Atzilut, whose merit is very high, it connected to itself only the Kelim de Panim de GAR de Nekudim, where no flaw occurred during the breaking. This is not so at the bottom half of Keter, the AHP that were fallen in HB during the Katnut. Afterward, during the Gadlut, they rose from HB and joined Keter de Nekudim (see Item 84). Then, after the breaking of the vessels, they fell from Keter de Nekudim once more and were canceled. Thus, they were flawed by their fall and cancellation, and are therefore unworthy of Atik. This is why AA de MA took them.

131) The new Partzuf AVI, at the level of Bina, sorted and connected to themselves the lower half of HB de Nekudim, which are the AHP de HB that fell in the ZAT de Nekudim during the Katnut. But afterward, during the Gadlut de Nekudim, they rose and joined HB de Nekudim (see Item 94). During the breaking of the vessels, they fell to ZAT de Nekudim once more and were canceled (see Item 107), and AVI de MA sorted them into being their Nukva.

They are called ZAT de Hochma and VAT [bottom six] de Bina de BON, since Hesed de Bina remained with the GAR de HB de BON in Partzuf Atik, and only the lower Vav, from Gevura downward, remained at the bottom half of Bina. It turns out that the male of AVI is the level of Bina de MA, and the Nukva de AVI is ZAT of HB de BON. They stand on the right and on the left: AVI de MA on the right, and AVI de BON on the left. And YESHSUT de MA, which are the ZAT de AVI, took the Malchuts of HB de BON.

132) Partzuf ZON of the new MA, at the level of VAK and Nekuda, sorted and connected to themselves the Kelim de Panim of ZAT de Nekudim, out of their shattering in BYA, that is, the GE of ZAT de Nekudim (see Item 78). They became Nukva to ZON de MA and stand on the right and on the left: ZON de MA on the right, and ZON de BON on the left.

133) Thus we have explained the MA and BON in the five Partzufim of Atzilut. The five levels of the new MA that emerged in the world of Atzilut sorted the old Kelim that worked in the Nekudim, and made them into Nukva, called BONBON de Atik were sorted and made of the upper half of GAR de NekudimBON de AA and AVI were sorted and made of the bottom half of GAR de Nekudim, which served them during the Gadlut de Nekudim and were canceled once again. BON de ZON were sorted and made of the Kelim de Panim that emerged during the Katnut de Nekudim, which broke and fell along with their Kelim de Achoraim during their Gadlut.

A Great Rule Concerning the Constant Mochin and the Ascents of the Partzufim and the Worlds during the Six Thousand Years

134) It has already been explained (Item 86 and below) that the emergence of the Gadlut of the GAR and ZAT de Nekudim came in three sequences, by way of the three dots HolamShurukHirik. From this you can understand that there are two kinds of completion of ten Sefirot for reception of Mochin de Gadlut.

The first is through ascension and integration in the upper one, that is, when ZON de AK illuminated the new light through the Tabur to Keter de Nekudim and lowered the lower Hey from Nikvey Eynaim de Keter to its Peh. Thus, the fallen AHP de Keter that were in AVI rose and returned to their degree in Keter, completing its ten Sefirot.

It is considered that in that state, GE de AVI attached to AHP de Keter rose along with them. Hence, AVI, too, are included in the ten complete Sefirot of Keter (see Item 93), since the lower one that rises to the upper one becomes like it. It is therefore considered that AVI, too, obtained the AHP they lacked to complete their ten Sefirot, by their integration in Keter. This is the first kind of Mochin de Gadlut.

135) The second kind is a degree that was completed into ten Sefirot by itself when ZON de AK illuminated the new light through Yesod de AK, called “the dot of Shuruk,” to AVI, and lowered the lower Hey from Nikvey Eynaim de AVI themselves to their Peh. By that, they elevated the Kelim de AHP de AVI from the place to which they fell in ZAT to the Rosh de AVI and completed their ten Sefirot. Thus, now AVI are completed by themselves since now they have obtained the actual Kelim de AHP that they lacked.

Yet, in the first kind, when they received their completion from Keter through Dvekut with its AHP, they were actually still deficient of the AHP. But owing to their Hitkalelut in Keter, they received an illumination from their AHP, which sufficed only to complete them in ten Sefirot while they were still in the place of Keter, and not at all when they departed from there to their own place.

136) Similarly, there are two kinds of completions in the ZAT, too.

The first is during the illumination of Shuruk and the ascent of AHP de AVI. At that time, the GE de ZAT that are attached to them rose along with them to AVI, too, where they received an AHP to complete their ten Sefirot. These AHP are no longer their real AHP, but only an illumination of AHP, sufficient to complete the ten Sefirot while they are in AVI, and not at all upon their descent to their own place.

The second kind of completion of the ten Sefirot, which the ZAT obtained during the Hitpashtut of Mochin from AVI to the ZAT, by which they, too, lowered their ending lower Hey from their Chazeh to the Sium Raglin of AK, elevated their TNHY from BYA, and connected them to their degree, to Atzilut. Then, had they not been broken and died, they would have been completed with ten complete Sefirot by themselves, since now they have obtained the actual AHP that they lacked.

137) In the four Partzufim that emerged from AVI into Kelim de HGT, as well as in the four Partzufim that emerged from YESHSUT to the Kelim de TNHYM (Items 107, 109), there are these two kinds of completions of ten Sefirot, too. This is because first, each of them was completed by their adhesion with the AHP de AVI and YESHSUT while they were still at the Rosh. This is the first kind of completion of the ten Sefirot. Afterward, when they expanded to BYA, they wanted to be completed by completing the second kind of ten Sefirot. This applies to the Sefirot within Sefirot, too.

138) You should know that these five Partzufim of AtzilutAtikAAAVI, and ZON were established in permanence, and no diminution applies to them (see Item 126). Atik emerged at the level of KeterAA at the level of HochmaAVI at the level of Bina, and ZON at the level of ZAVAK without a Rosh.

Thus, the Kelim de AHP that were sorted for them, from the period of Gadlut, were considered the completion of the first kind of ten Sefirot, by way of the dot of Holam that shonein Keter de Nekudim. At that time AVI, too, were completed by the Keter and obtained illumination of Kelim de AHP (see Item 134). Hence, although AtikAA, and AVI all had ten complete Sefirot at the Rosh, no GAR expanded from it to their Gufim. Even Partzuf Atik had only VAK, without a Rosh, at the Guf, and so did AA and AVI.

The reason for this is that the pure is sorted first. Hence, only the completion of the first kind of ten Sefirot was sorted in them, from the perspective of its ascent to the upper one, that is, the illumination of the Kelim de AHP, which suffices to complete the ten Sefirot in the Rosh. But there is still no Hitpashtut from the Rosh to the Guf, since when AVI were included in Keter de Nekudim, they settled for the illumination of AHP through Keter, and not at all for their Hitpashtut to their own place, from Peh de Keter de Nekudim downward (see Item 135). And since the bodies of Atik and AA and AVI were in VAK without a Rosh, it is all the more so with ZON themselves, considered the general Guf de Atzilut—they emerged in VAK without a Rosh.

139) Yet, this was not so in AK. Rather, the whole quantity that emerged in the Roshim of the Partzufim of AK expanded to their Gufim, too. Hence, all five Partzufim of Atzilut are regarded as merely VAK of the Partzufim of AK. This is why they are called “the new MA” or “MA of the five Partzufim of AK,” meaning the level of ZA, which is MA without GARGAR are GalgaltaABSAG, since the heart of the degree is measured according to its expansion to the Guf, from the Peh down. Since the first three Partzufim do not spread into the Guf, but only VAK without a Rosh, they are considered MA, which is the level of VAK without a Rosh, with respect to the five Partzufim de AK.

140) Thus, Atik de Atzilut, with the level of Keter at the Rosh, is considered VAK to Partzuf Keter de AK, and lacks NeshamaHayaYechida de Keter de AKAA de Atzilut, having the level of Hochma at the Rosh, is considered VAK to Partzuf AB de AK, which is Hochma, lacking NeshamaHayaYechida de AB de AK.

AVI de Atzilut, with the level of Bina at the Rosh, are considered VAK of Partzuf SAG de AK, and lack NeshamaHayaYechida de SAG de AKZON de Atzilut are considered VAK de Partzuf MA and BON de AK, and lack NeshamaHayaYechida de MA and BON de AK. And YESHSUT and ZON are always on the same degree—one being the Rosh and the other being the Guf.

141) The completion of the AHP of the ten Sefirot of the second kind are sorted through raising MAN from good deeds of the lower ones. This means that they complete AVI, with respect to themselves, as in the dot of Shuruk. At that time, AVI themselves lower the lower Hey from their Nikvey Eynaim and raise their AHP to them. Then they have the strength to bestow upon ZAT, as well, which are ZON, that is, to the Gufim from above downward. This is because the GE de ZON, attached to the AHP de AVI, are drawn along with them to AVI, and receive the completion of their ten Sefirot from them (see Item 94).

At that time, the full amount of Mochin in AVI are given to the ZON that rose along with them to their AHP, as well. Hence, when the five Partzufim de Atzilut receive this completion of the second kind, there is GAR to the Gufim of the first three PartzufimAtikAA, and AVI de Atzilut—as well as to ZON de Atzilut, the general Guf de Atzilut.

At that time, the five Partzufim of Atzilut rise and clothe the five Partzufim of AK. This is because during the Hitpashtut of GAR to the Gufim of the five Partzufim of Atzilut, they equalize with the five Partzufim of AKAtik de Atzilut rises and clothes Partzuf Keter de AK, AA clothes AB de AK, AVI—SAG de AK, and ZON clothes MA and BON de AK. Then each of them receives NeshamaHaya, and Yechida from its corresponding Behina in AK.

142) Yet, with respect to ZON de Atzilut, these Mochin are regarded as merely the first kind of completion of ten Sefirot. This is because these AHP are not complete AHP, but mere illumination of AHP, which they receive through AVI while they are at the place of AVI. But in their expansion to their own place, they still lack their own AHP (see Item 136).

For this reason, all the Mochin that ZON obtains during the 6,000 years are considered “Mochin of ascension,” since they can obtain Mochin de GAR only when they rise to the place of GAR, as then they are completed by them. But if they do not rise to the place of GAR, they cannot have Mochin, since the ZON still have to sort the second kind of Mochin, and this will happen only at the end of correction.

143) Thus we have explained that the Mochin of the five permanent Partzufim in Atzilut are from the first kind of sorting of Kelim de AVI. In the world of Nekudim, this illumination is called “illumination of Tabur” or “the dot of Holam.” Even AVI have only the first kind of completion; hence, no illumination of GAR spreads from the Roshim of AtikAA, and AVI to their own Gufim and to ZON, since ZAT de Nekudim, too, received none of that illumination of the Holam (see Item 88).

The Mochin of the 6,000 years, through the end of correction, which come through the raising of MAN of the lower ones, are considered sorting of Kelim to complete the second kind of ten Sefirot de AVI. In the world of Nekudim, this illumination is called “illumination of Yesod” or “the dot of Shuruk,” since then AVI raise their own AHP, to which the GE de ZAT are attached, as well. Hence, ZAT, too, receive Mochin de GAR in the place of AVI. Thus, these Mochin reach the Gufim of the five Partzufim of Atzilut and the common ZON, except they must be above, in the place of GAR, and clothe them.

In the future, at the end of correction, ZON will receive the completion of the second kind of ten Sefirot, and will lower the concluding bottom Hey from their Chazeh, which is Parsa de Atzilut, to the place of Sium Raglin de AK (see Item 136). At that time TNHY de ZON in BYA will connect to the degree of ZON de Atzilut, and Sium Raglin de Atzilut will equalize with Sium Raglin de AK. Then the Messiah King will appear, as it is written, “And His feet shall stand… upon The Mount of Olives.” Thus, it has been thoroughly clarified that there is no correction to the worlds during the 6,000 years, except through ascension.

Explaining the Three Worlds BeriaYetzira, and Assiya

144) There are seven basic points to discern in the three worlds BYA:

  1. From where was the place for these three worlds made?
  2. The levels of the Partzufim BYA and the initial stance of the worlds when they were created and emanated from the Nukva de Atzilut.
  3. All the levels from the added Mochin and the stance they had obtained prior to the sin of Adam ha Rishon.
  4. The Mochin that remained in the Partzufim BYA and the place to which the worlds fell after they were flawed by the sin of Adam ha Rishon.
  5. The Mochin de Ima that the Partzufim of BYA received after their fall below Parsa de Atzilut.
  6. The Partzufim of Achor of the five Partzufim of Atzilut, which descended and clothed the Partzufim BYA and became what is discerned as Neshama to Neshama for them.
  7. Malchut de Atzilut that descended and became Atik to the Partzufim BYA.

145) The first discernment has already been explained (above, from Item 66 onward): Because of the ascent of the ending Malchut, which was below the Sium Raglin of AK, to the place of Chazeh de ZAT de Nekudot de SAG, which occurred during Tzimtzum Bet, the two lower thirds of Tifferet and NHYM fell below the new point of Sium at Chazeh de Nekudot. Thus, they are no longer worthy of receiving the upper light, and the place of the three worlds BYA was made of them: The place of the world of Beria was made of the two lower thirds of Tifferet, the place of the world of Yetzira was made of the three Sefirot NHY, and the place of the world of Assiya was made of Malchut.

146) The second discernment is the levels of the Partzufim BYA and their stance upon their exit and birth from the Nukva de Atzilut. Know that at that time, ZA had already obtained Behinat Haya from Aba, and the Nukva had already obtained Behinat Neshama from Ima.

You already know that the ZON receive the Mochin from AVI only by ascension and clothing (see Item 142). Hence, ZA clothes Aba de Atzilut, called upper AVI, the Nukva clothes Ima de Atzilut, called YESHSUT. Then Nukva de Atzilut sorted and emanated the world of Beria with its five Partzufim.

147) Since the Nukva stands at the place of Ima, she is considered having the degree of Ima, since the lower one that rises to the upper one becomes like it. Hence, the world of Beria, which was sorted by her, is considered the degree of ZA, since it is an inferior degree to the Nukva, considered Ima, and the one lower of Ima is ZA. Then the world of Beria, which stands at the place of ZA de Atzilut, is below Nukva de Atzilut, which was then considered Ima de Atzilut.

148) Thus, it is considered that the world of Yetzira, which was sorted and emanated by the world of Beria, is then at the degree of Nukva de Atzilut. This is because it is the degree below the world of Beria, which was then considered ZA of Atzilut. And the one below ZA is considered Nukva.

However, not all ten Sefirot of the world of Yetzira are considered Nukva de Atzilut, but only the first four of Yetzira. The reason is that there are two states to the Nukva: face to face and back-to-back. When she is face to face with ZA, her level is equal to that of ZA. When she is back-to-back, she occupies only the four Sefirot TNHY de ZA.

And since at that time the state of all the worlds was only back-to-back, there were only four Sefirot in the Nukva. Hence, the world of Yetzira, too, has only its first four Sefirot at the place of Nukva de Atzilut, and the bottom six of Yetzira were at the first six Sefirot of the current world of Beria, according to the qualities in the place of BYA in the first discernment (Item 145), where the worlds BYA fell after the sin of Adam ha Rishon, which is now their permanent place.

149) The world of Assiya, which was sorted by the world of Yetzira, is considered the current degree of Beria. Since the world of Yetzira was previously at the degree of Nukva de Atzilut, the degree below it—the world of Assiya—is considered the current world of Beria. But since only the first four of Yetzira were considered Nukva de Atzilut and its lower six were in the world of Beria, as well, only the first four of the world of Assiya below it are regarded as the bottom four Sefirot of the world of Beria. And the bottom six of the world of Assiya were in the place of the first six of the current world of Yetzira.

At that time, the fourteen SefirotNHYM of the current Yetzira and all ten Sefirot of the current world of Assiya—were devoid of any Kedusha [holiness] and became Mador ha Klipot [shell section]. This is so because there were only Klipot [shells/peels] in the place of these fourteen Sefirot, since the worlds of Kedusha ended at the place of Chazeh of the current world of Yetzira. Thus we have learned the levels of the Partzufim BYA and the place of their stance upon their first emergence.

150) Now we shall explain the third discernment—the levels of the Partzufim BYA and the stance they had had from the added Mochin prior to the sin of Adam ha Rishon. This is because through the illumination of the addition of Shabbat, they had two ascents.

The first was on the fifth hour on the eve of Shabbat when Adam ha Rishon was born. At that time, the illumination of Shabbat [Sabbath] begins to shine in the form of the fifth of the sixth day. At that time, ZA obtained Behinat Yechida and rose and clothed AA de AtzilutNukvaBehinat Haya, rose and clothed AVI de AtzilutBeria rose to YESHSUT, the whole of Yetzira rose to ZA, the first four Sefirot of Assiya rose to the place of Nukva de Atzilut, and the bottom six of Assiya rose to the place of the first six of Beria.

The second ascent was on the eve of Shabbat at dusk. Through the addition of Shabbat, the bottom six of Assiya rose to the place of Nukva de Atzilut, as well, and the worlds of Yetzira and Assiya stood in the world of Atzilut, in the place of ZON de Atzilut, in the form of face to face.

151) Now we shall explain the fourth discernment—the level of Mochin that remained in BYA, and the place to which they fell after the sin. Because of the flaw of the sin of the Tree of Knowledge, all the added Mochin they had obtained through the two ascents departed from the worlds, and ZON returned to being VAK and Nekuda. And the three worlds BYA were left with only the Mochin with which they initially emerged. The world of Beria was at the degree of ZA, which means VAK, and Yetzira and Assiya in the above-mentioned measure, too (Item 148).

Additionally, the Behina of Atzilut had completely left them and they fell below Parsa de Atzilut, to the quality of the place of BYA, prepared by Tzimtzum Bet (see Item 145). Thus, the bottom four of Yetzira and the ten Sefirot of the world of Assiya fell and stood at the place of the fourteen Sefirot of the Klipot (see Item 149), called Mador ha Klipot.

152) The fifth discernment is the Mochin de Ima that BYA received at the place to which they fell. After BYA departed Atzilut and fell below Parsa de Atzilut, they had only VAK (see Item 151). Then YESHSUT clothed ZON de Atzilut, and YESHSUT mated for the purpose of clothing in ZON, and imparted Mochin de Neshama to the Partzufim BYA in their place: The world of Beria received from them ten complete Sefirot at the level of Bina, the world of Yetzira received VAK from them, and the world of Assiya, only the discernment of back-to-back.

153) The sixth discernment is the Neshama to Neshama, which the Partzufim BYA obtained from the Partzufim of Achor of the five Partzufim of Atzilut. This is because during the diminution of the moon, Partzuf of Achor de Nukva de Atzilut fell and clothed in the Partzufim BYA. It contains three Partzufim, called IburYenikaMochinBehinat [quality of] Mochin fell into BeriaBehinat Yenika fell into Yetzira, and Behinat Ibur fell into Assiya. They became Behinat Neshama to Neshama to all the Partzufim BYA, which is considered Haya, with respect to them.

154) The seventh discernment is Nukva de Atzilut, which became the RADLA and the illumination of Yechida in BYA. This is because it has been explained that during the diminution of the moon, the three discernments—IburYenikaMochin—of Partzuf Achor de Nukva de Atzilut fell and clothed in BYA. They are regarded as Achoraim of the bottom nine of Nukva, which are IburYenika, and MochinNHY is called IburHGT is called Yenika, and HBD is called Mochin.

However, the Achor of Behinat Keter de Nukva became Atik to the Partzufim BYA in a way that the lights of the current Partzufim BYA are primarily from the remnants left in them after the sin of Adam ha Rishon, which is the VAK of each of them (see Item 151).

They received Behinat Neshama from Mochin de Ima (see Item 152), and they received Behinat Neshama to Neshama, which is Behinat Haya, from the bottom nine of Partzuf Achor de Nukva, and they received Behinat Yechida from Behinat Achor de Keter de Nukva de Atzilut.

Explaining the Ascents of the Worlds

155) The main difference between the Partzufim of AK and the Partzufim of the world of Atzilut is that the Partzufim of AK are from Tzimtzum Aleph where each degree contains ten complete Sefirot. Also, there is only one Kli in the ten Sefirot—the Kli of Malchut, but the first nine Sefirot are only considered lights.

Conversely, the Partzufim of Atzilut are from Tzimtzum Bet, as it is written, “In the day that the Lord God made earth and heaven,” when He associated Rachamim [mercy] with Din [judgment] (see Item 59). Midat ha Din [quality of judgment], which is Malchut, rose and connected to Bina, which is Midat ha Rachamim [quality of mercy], and they were conjoined. Thus, a new Sium was placed over the upper light in the place of Bina. The Malchut that ends the Guf rose to Bina de Guf, which is Tifferet, at the place of the Chazeh, and the coupling Malchut at the Peh de Rosh rose to the Bina de Rosh, called Nikvey Eynaim (see Item 61).

Thus, the level of the Partzufim diminished into GE, which are Keter Hochma in Kelim, at the level of VAK without a Rosh, which is Nefesh Ruach in lights (see Item 74). Hence, they are deficient of the AHP de Kelim, which are Bina and ZON, and the lights NeshamaHayaYechida.

156) It has been explained above, in Item 124, that by raising MAN for the second Ibur, the Partzufim of Atzilut obtained the illumination of Mochin from AB SAG de AK, which lowers the lower Hey from Nikvey Eynaim back to her place at the Peh, as in Tzimtzum Aleph. Thus, they regain the AHP de Kelim and NeshamaHayaYechida of lights. Yet, this helped only to the ten Sefirot of the Rosh of the Partzufim, but not to their Gufim [bodies], since these Mochin did not spread from the Peh down to their Gufim (see Item 138).

Therefore, even after the Mochin de Gadlut, the Gufim remained in Tzimtzum Bet, as during the Katnut. Hence, all five Partzufim de Atzilut are considered to have only the level of the ten Sefirot that emerge on Aviut of Behina Aleph, the level of ZAVAK without a Rosh, called “the level of MA.” They clothe the level of MA of the five Partzufim of AK, meaning from Tabur of the five Partzufim of AK downward.

157) Thus, Partzuf Atik de Atzilut clothes Partzuf Keter de AK from its Tabur down and receives its abundance from the level of MA of Partzuf Keter de AK there. Partzuf AA de Atzilut clothes Partzuf AB de AK from Tabur down and receives its abundance from the level of MA de AB de AK there. AVI de Atzilut clothe Partzuf SAG de AK from Tabur down and receive their abundance from the level of MA de SAG there. ZON de Atzilut clothe Partzuf MA and BON de AK from Tabur down and receive their abundance from the level of MA of Partzuf MA and BON de AK.

Thus, each of the five Partzufim of Atzilut receives from its corresponding Partzuf in AK, only VAK without a Rosh, called “the level of MA.” And even though there is GAR in the Roshim of the five Partzufim of Atzilut, only the Mochin that expand from the Peh down into their Gufim, which are merely VAK without a Rosh, are taken into consideration (see Item 139).

158) This does not mean that each of the five Partzufim of Atzilut clothes its corresponding Behina in AK. This is impossible, since the five Partzufim of AK clothe one atop the other, and so do the five Partzufim of Atzilut. Rather, this means that the level of each Partzuf of the Partzufim of Atzilut aims to its corresponding Behina in the five Partzufim of AK, from which it receives its abundance (see the book Ha’Ilan, Image no. 3).

159) For the Mochin to flow from the Peh down to the Gufim of the five Partzufim of Atzilut, it has been explained in Item 141 that raising MAN from the lower ones is required, when the completion of the ten Sefirot of the second kind are given to them, which suffices for the Gufim, as well.

There are three discernments in these MAN that the lower ones raise. When they raise MAN from Aviut de Behina Bet, ten Sefirot at the level of Bina emerge, called “the level of SAG.” These are Mochin of light of Neshama. When they raise MAN from Aviut de Behina Gimel, ten Sefirot at the level of Hochma emerge, called “the level of AB.” These are Mochin of the light of Haya.

When they raise MAN from Aviut de Behina Dalet, ten Sefirot at the level of Keter emerge, called “the level of Galgalta.” These are Mochin of the light of Yechida (see Item 29).

160) Know that the lower ones that are suitable for raising MAN are only considered NRN [NefeshRuachNeshamade Tzadikim [righteous], which are already included in BYA and can raise MAN to ZON de Atzilut, considered their upper one. At that time, the ZON raise MAN to their upper one, which are AVI, and AVI higher still, until they reach the Partzufim of AK. Then the upper light descends from Ein Sof to the Partzufim of AK on the MAN that rose there, and the level of ten Sefirot emerges, according to the measure of Aviut of the MAN that they raised. If it is from Behina Bet, it is at the level of Neshama; if it is from Behina Gimel, it is the level of Haya.

From there the Mochin descend degree by degree through the Partzufim of AK until they arrive at the Partzufim of Atzilut. And they also travel degree by degree through all the Partzufim of Atzilut until they arrive at the Partzufim ZON de Atzilut, which impart these Mochin upon the NRN de Tzadikim that raised these MAN from BYA. The rule is that any initiation of Mochin comes only from Ein Sof, and no degree can raise MAN or receive abundance except from its adjacent upper one.

161) This tells you that it is impossible for the lower ones to receive anything from ZON de Atzilut before all the higher Partzufim in the world of Atzilut and the world of AK are brought into Gadlut by them. This is because it has been explained that there is no initiation of Mochin except from Ein Sof.

Yet, the NRN de Tzadikim can only receive them from their adjacent upper one, which are ZON de Atzilut. Hence, the Mochin must cascade through the upper worlds and Partzufim until they reach the ZON, which then give to the NRN de Tzadikim.

You already know that there is no absence in the spiritual, and that transference from place to place does not mean becoming absent from the first place and arriving at the next place, as in corporeality. Rather, they remain in the first place even after they have moved and arrived at the next place, as though lighting one candle from another, without the first being deficient.

Moreover, the rule is that the essence and the root of the light remains in the first place, and only a branch of it extends to the next place. Now you can see that the abundance that traverses the upper ones until it reaches the NRN de Tzadikim remains in each degree it had traversed. Thus, all the degrees grow because of the abundance that they pass onto the NRN de Tzadikim.

162) Now you can understand how the actions of the lower ones cause ascents and descents in the upper Partzufim and worlds. This is because when they improve their actions and raise MAN and extend abundance, all the worlds and degrees through which the abundance passed grow and ascend because of the abundance that they pass. When they corrupt their actions once more, the MAN is spoiled and the Mochin depart the higher degrees, too, since the transference of abundance from them to the lower ones stops and they descend once more to their permanent state as in the beginning.

163) Now we shall explain the order of the ascents of the five Partzufim of Atzilut to the five Partzufim of AK, and the three worlds BYA to YESHSUT and ZON de Atzilut, beginning with their constant state up to the level that can be reached during the 6,000 years before the end of correction.

Overall, there are three ascents, but they are divided into many details. The constant state of the worlds AK and ABYA has already been explained above: The first Partzuf that was emanated after Tzimtzum Aleph is Partzuf Galgalta de AK, clothed by the four Partzufim of AKABSAGMA, and BON. And the Sium Raglin of AK is above the point of this world (see Items 27, 31). It is circled by the surroundings of AK from Ein Sof, whose magnitude is infinite and immeasurable (see Item 32). Just as Ein Sof surrounds it, it clothes within it, and it is called “the line of Ein Sof.”

164) Within MA and BON de AK lies Partzuf TNHYM de AK, called Nekudot de SAG de AK (Item 63, 66). During Tzimtzum Bet, the ending Malchut, which stood above the point of this world, rose and determined its place at the Chazeh of this Partzuf, below its upper third of Tifferet, where it created a new Sium on the upper light, so it would not spread from there down. This new Sium is called “Parsa below Atzilut” (see Item 68).

These Sefirot from the Chazeh down of Partzuf Nekudot de SAG de AK that remained below the Parsa became a place for the three worlds BYA: The two thirds of Tifferet through the Chazeh became the place of the world of BeriaNHY became the place of the world of Yetzira; and Malchut, the place of the world of Assiya (see Item 67). It turns out that the place of the three worlds BYA begins below the Parsa and ends above the point of this world.

165) Thus, the four worlds, AtzilutBeriaYetzira, and Assiya begin from the place below Tabur de AK and end above the point of this world. This is because the five Partzufim of the world of Atzilut begin from the place below Tabur de AK and end above the Parsa. And from the Parsa down to this world stand the three worlds BYA. This is the permanent state of the worlds AK and ABYA, and there will never be any diminution in them.

It has already been explained (Item 138) that in that state there is only Behinat VAK without a Rosh in all the Partzufim and the worlds. This is so because even in the first three Partzufim of Atzilut, in whose Roshim there is GAR, they are still not imparted from their Peh down, and all the Gufim are VAK without a Rosh, all the more so in the Partzufim BYA. Even the Partzufim of AK, with respect to their surroundings, are regarded as lacking GAR (see Item 32).

166) Hence, overall, there are three ascents to complete the worlds in the three levels, NeshamaHayaYechida, which they lack. These ascents depend on the lower ones’ raising of MAN. The first ascent is when the lower ones raise MAN from Aviut of Behina Bet. At that time, the AHP of the level of Bina and Neshama, with respect to the ten Sefirot of the second kind, are sorted, from the illumination of the dot of Shuruk (see Item 135). These Mochin shine to the ZAT and the Gufim, as well, like in the Partzufim of AK, when the full quantity that exists in the ten Sefirot in the Roshim of the Partzufim of AK traverses and spreads to the Gufim, as well.

167) It turns out that when these Mochin traverse the Partzufim of Atzilut, each of the five Partzufim of Atzilut receives Mochin de Bina and Neshama, called Mochin de SAG, which illuminate GAR to their Partzufim, as well, as in AK. Hence, it is then considered that they grow and rise and clothe the Partzufim of AK, to the extent of the Mochin that they achieved.

168) Thus, when Partzuf Atik de Atzilut obtained these Mochin de Bina, it rises and clothes Partzuf Bina de AK, opposite the level of SAG de Partzuf Galgalta de AK, from which it receives its Behinat Neshama de Yechida de AK, which shines for his ZAT, too.

When the Mochin come to Partzuf AA de Atzilut, it ascends and clothes the Rosh de Atik of the constant state, opposite the level of SAG of Partzuf AB de AK, from which it receives Behinat Neshama de Haya de AK, which shines for its ZAT. When the Mochin come to Partzuf AVI de Atzilut, it ascends and clothes the constant GAR de AA, opposite the level of Bina of SAG de AK, from which it receives Behinat Neshama de Neshama de AK, which shines to their ZAT, too. And when these Mochin come to YESHSUT and ZON de Atzilut, they ascend and clothe the constant AVI, opposite the level of Bina de Partzuf MA and BON de AK, from which they receive Behinat Neshama de Nefesh Ruach de AK. Then the NRN de Tzadikim receive the Mochin de Neshama de Atzilut.

When the Mochin come to the Partzufim of the world of Beria, the world of Beria ascends and clothes Nukva de Atzilut, from which it receives Behinat Nefesh de Atzilut. And when the Mochin come to the world of Yetzira, it ascends and clothes the constant world of Beria, from which it receives Behinat Neshama and GAR de Beria. When the Mochin come to the world of Assiya, it ascends and clothes the world of Yetzira, from which it receives Behinat Mochin de VAK in Yetzira. Thus we have explained the first ascent that each Partzuf in ABYA obtained by the MAN de Behina Bet, which the lower ones raised (see the book Ha’Ilan, Image no. 7).

169) The second ascent occurs when the lower ones raise MAN from Aviut de Behina Gimel. At that time the AHP of the level of Hochma and Haya are sorted with respect to the completion of the second kind of ten Sefirot. These Mochin shine for the ZAT and the Gufim, too, as in the Partzufim of AK. And when the Mochin pass through the Partzufim ABYA, each Partzuf rises and grows through them, according to the Mochin it had attained.

170) Thus, when the Mochin came to Partzuf Atik de Atzilut, it rose and clothed the GAR of Partzuf Hochma de AK, called AB de AK, opposite the level of AB de Galgalta de AK, from which it receives the light of Haya de Yechida. When the Mochin reach Partzuf AA de Atzilut, it rises and clothes GAR de SAG de AK, opposite the level of AB de Partzuf AB de AK, from which it receives the light of Haya de Haya de AK. When the Mochin reach the Partzufim AVI de Atzilut, they rise and clothe the constant GAR de Atik, opposite the level of AB of Partzuf SAG de AK, from which they receive the light of Haya de Neshama de AK, which shines for the ZAT and the Gufim, as well. When the Mochin reach YESHSUT de Atzilut, they rise and clothe the constant GAR de AA, opposite the level of AB de MA de AK, from which they receive the light of Haya de MA de AK. When the Mochin reach ZON de Atzilut, they rise to GAR de AVI, opposite the level of AB de BON de AK, from which they receive the light of Haya de BON de AK. Also, they receive the souls of the righteous from ZON.

When the Mochin reach the world of Beria, it rises and clothes ZA de Atzilut, from which it receives Behinat Ruach de Atzilut. When the Mochin reach the world of YetziraYetzira ascends and clothes Nukva de Atzilut and receives from it the light of Nefesh de Atzilut. When the Mochin reach the world of Assiya, it rises and clothes the world of Beria and receives from it Behinat GAR and Neshama de Beria. At that time, the world of Assiya is completed with the full NRN de BYA. Thus we have explained the second ascent of each Partzuf of the Partzufim ABYA that rose and grew by the MAN of Behina Gimel, which the NRN de Tzadikim raised (see the book Ha’Ilan, Image no. 8).

171) The third ascent is when the lower ones raise MAN from Aviut of Behina Dalet. At that time the AHP of the level of Keter de Yechida are sorted with respect to the completion of the second kind of ten Sefirot. These Mochin shine to the ZAT and their Gufim, too, as in the Partzufim of AK. When these Mochin traverse the Partzufim ABYA, each Partzuf rises, grows, and clothes its upper one according to the measure of that Mochin.

172) Thus, when the Mochin reach Partzuf Atik de Atzilut, it rises and clothes the GAR of Partzuf Galgalta de AK and receives its light of Yechida de Yechida from there. When the Mochin reach Partzuf AA de Atzilut, it rises and clothes GAR de Partzuf AB de AK and receives the light of Yechida de Haya de AK from there. When the Mochin reach Partzuf AVI de Atzilut, they rise and clothe GAR de SAG de AK and receive the light of Yechida de Neshama de AK from there. When the Mochin reach Partzuf YESHSUT, they rise and clothe the GAR de MA de AK and receive the light of Yechida de MA de AK from there. When the Mochin reach ZON de Atzilut, they rise and clothe GAR de BON de AK and receive the light of Yechida de BON de AK from there. Then NRN de Tzadikim receive the light of Yechida from ZON de Atzilut.

When the Mochin reach the world of Beria, it rises and clothes Partzuf YESHSUT de Atzilut and receives Neshama de Atzilut from there. When the Mochin reach the world of Yetzira, it rises and clothes Partzuf ZA de Atzilut and receives Behinat Ruach de Atzilut from it. When the Mochin reach the world of Assiya, it rises and clothes Nukva de Atzilut and receives Behinat light of Nefesh de Atzilut from her (see the book Ha’Ilan, Image no. 9).

173) It turns out that now, during the third ascent, the five Partzufim of Atzilut have each been completed with three levels, NeshamaHayaYechida from AK, which they lacked in the constant state. It is therefore considered that the five Partzufim of Atzilut rose and clothed the five Partzufim of AK, each in its corresponding Behina in the Partzufim of AK.

Also, NRN de Tzadikim received the GAR they lacked, and the three worlds BYA that were under Parsa de Atzilut had only NRN of light of Hassadim in the constant state, departed from Hochma by the force of the Parsa atop them. Now, however, they have risen above the Parsa and clothed YESHSUT and ZON de Atzilut, and have NRN de Atzilut, where the light of Hochma shines in their Hassadim.

174) We should know that the NRN de Tzadikim permanently clothe only the Partzufim BYA below the ParsaNefesh clothes the ten Sefirot of AssiyaRuach—the ten Sefirot of Yetzira; and Neshama—the ten Sefirot of Beria.

It turns out that although they receive from ZON de Atzilut, it still reaches them only through the Partzufim BYA, which clothe over them. Thus, the NRN de Tzadikim, too, rise along with the ascents of the three worlds BYA. It turns out that the worlds BYA, too, grow only according to the measure of reception of abundance by the NRN de Tzadikim according to the MAN sorted by them.

175) Thus, it has been made clear that in the constant state, there is only VAK without a Rosh in all the worlds and Partzufim, each according to its Behina. Even NRN de Tzadikim are only considered VAK. Although they have GAR de Neshama from the world of Beria, these GAR are regarded as VAK compared to the world of Atzilut, since they are considered light of Hassadim, separated from Hochma.

Also, although there is GAR in the Roshim of the Partzufim of Atzilut, they are merely regarded as VAK, since they do not shine to the Gufim. And all the Mochin that reach the worlds, which are more than the VAK, come only through the MAN that the Tzadikim [righteous] raise.

Yet, these Mochin can only be received in the Partzufim through the ascent of the lower one to the place of the upper one. This is so because although they are considered completion of the second kind of ten Sefirot, with respect to the Gufim and the ZAT themselves, they are still regarded as sorting of AHP of the first kind, which are not completed in their own place, but only when they are at the place of the upper one (see Item 142). Hence, the five Partzufim of Atzilut cannot receive NeshamaHaya, and Yechida de AK, except when they rise and clothe them.

Likewise, NRN and the three worlds BYA cannot receive NRN de Atzilut except when they ascend and clothe YESHSUT and ZON de Atzilut, since these AHP of the second kind, which belong to ZAT, and expand from above downward to the place of ZAT, will only be sorted at the end of correction. Hence, when the three worlds BYA rise and clothe YESHSUT and ZON de Atzilut, their constant place, from Parsa downward, remains utterly vacant of any light of Kedusha.

And there is a difference between from the Chazeh and above of the world of Yetzira, and from its Chazeh and below. This is because it has been explained above that from the Chazeh of the world of Yetzira and below it is the permanent place of the Klipot (see Item 149). But because of the flaw of the sin of Adam HaRishon, the bottom four of Yetzira of Kedusha and the ten Sefirot of Assiya of Kedusha descended and clothed there (see Item 156). Hence, during the ascents of BYA to Atzilut, there is neither Kedusha nor Klipot from Chazeh de Yetzira upward. But from the Chazeh de Yetzira downward there are Klipot, as this is their section.

176) Since the additional Mochin from the levels of VAK come only through MAN of the lower ones, they are not constantly present in the Partzufim, as they are dependent on the actions of the lower ones. When they corrupt their actions, the Mochin leave (see Item 162). However, the constant Mochin in the Partzufim, which were established by the force of the Emanator Himself, will never suffer any change, since they do not grow by the lower ones and are hence not flawed by them.

177) Do not wonder about AA de BON being considered Keter de Atzilut, and AVI as AB (see Item 130). This is because AA is the bottom half of Keter de BON, and AVI are the bottom half of HB de Nekudim. Hence, its corresponding Behina de AA in AK should have been Partzuf Keter de AK, and the Behina corresponding AVI in AK should have been AB de AK.

The answer is that the Partzufim of BON are females, having no reception of their own, except what the males—the Partzufim of MA—impart upon them. Hence, all these discernments in the ascents, which mean obtaining Mochin from the upper one, are discerned only in the males, which are the Partzufim of MA. Since AA de MA has nothing of Behinat Keter, but only the level of Hochma, and AVI de MA have nothing of Behinat Hochma, but only the level of Bina (see Item 126), it is considered that their corresponding Behina in AK is AB de AK to AA, and SAG de AK to AVI, and Partzuf Keter de AK relates only to Atik, which took the whole of the level of Keter de MA.

178) You should also note what is said, that the ladder of degrees, as they are in the permanent Mochin, never changes by all these ascents. After all, it has been explained (in Item 161) that the reason for all these ascents was that the NRN de Tzadikim, which stand at BYA, cannot receive anything before all the higher Partzufim transfer it to them from Ein Sof. To that extent, the upper ones themselves, through Ein Sof, grow and ascend, as well, each to their own upper one.

It turns out that to the extent that one degree rises, all the degrees through Ein Sof must rise, as well. For example, when ZON rise from their constant state, below Tabur de AA, clothing Chazeh de AA downward, then AA, too, rose one degree above his constant state from Peh de Atik downward, clothing GAR de Atik. Following him, all his internal degrees rose, too: His HGT rose to the place of the constant GAR, and his from the Chazeh to Tabur rose to the place of the constant HGT, and his from Tabur down rose to the place from the Chazeh through Tabur.

Accordingly, ZON, which rose to the place from the Chazeh through Tabur of the constant AA, is still below Tabur de AA. This is because at that time, the below Tabur de AA had already ascended to the place from the Chazeh to Tabur (see the book Ha’Ilan, Image no. 4, where you will see the ascents of ZON in the constant state of the five Partzufim of Atzilut, which rise and clothe during the obtainment of Neshama to GAR de YESHSUT that stand from Peh de AVI downward, which stand from Chazeh de AA downward).

However, all the Partzufim of Atzilut rise at that time (see the book Ha’Ilan, Image no. 7). For this reason, you will find that there the ZON still clothes YESHSUT from the Peh down, atop from Chazeh de AVI downward, atop from Tabur de AA downward. Thus, the ladder of degrees has not changed at all by the ascent. And it is likewise in all the ascents (see the book Ha’Ilan, Image no. 3 through the end of the book).

179) We should also know that even after the ascent of the Partzufim, they leave their entire degree in the constant place or in the place where they were in the beginning, since there is no absence in the spiritual (see Item 96). Thus, when GAR de AVI rise to GAR de AAGAR de AVI still remain in the permanent place from Peh de AA down. And YESHSUT rise atop the HGT of the raised AVI and receive from the actual GAR de AVI, which were there prior to the ascent.

Moreover, it is considered that there are three degrees together there. The raised GAR de AVI stand at the place of the constant GAR de AA, and bestow upon their constant place from Peh de AA downward, where YESHSUT are now present. Thus, GAR de AA and AVI and YESHSUT illuminate at the same time in the same place.

This is also the manner with all the Partzufim de AK and ABYA during the ascents. For this reason, when a Partzuf ascends, we should always note the meaning of the ascent with respect to the upper ones in their constant state, and its value toward the upper ones, who also rose by one degree. (Examine all that in the book Ha’Ilan. In Image no. 3, you will find the state of the Partzufim in their constant state. And in Images 4-6 you will find the three ascents of ZA by the value of the five constant Partzufim of Atzilut. In images 7-9 you will find the three ascents of all five Partzufim of Atzilut by the value of the five permanent Partzufim of AK. And in images 10-12 you will find the three ascents of all five Partzufim of AK in relation to the line of the permanent Ein Sof.)

The Division of each Partzuf to Keter and ABYA

180) We should know that the general and the particular are equal. Also, what is discerned in the general is also present in its details, and even in the smallest detail that can be. Also, reality is generally discerned in five worlds, AK and ABYA, where the world of AK is considered the Keter of the worlds, and the four worlds ABYA are regarded as HB and ZON (see Item 3). Similarly, there is not a single item in all four worlds ABYA that does not comprise these five: The Rosh of each Partzuf is considered its Keter, corresponding to the world of AK; and the Guf, from Peh to Chazeh is considered the Atzilut in it. From the place of Chazeh through Tabur, it is considered its Beria, and from Tabur down to its Sium Raglin, it is considered its Yetzira and Assiya.

181) You should know that there are many appellations to the ten Sefirot KHBHGTNHYM. Sometimes they are called GE and AHP, or KHB and ZON, or NRNHY, or the tip of the Yod and the four letters YodHeyVavHey, or simple HaVaYaH and ABSAGMA, and BON, being the four kinds of fillings in HaVaYaH. The filling of AB is YodHeyVivHey [the Aleph in Vav is replaced by a Yod]; the filling of SAG is YodHeyVavHey; the filling of MA is YodHe [Aleph replaces the Yod], VavHe; the filling of BON is YodHeh [Heh replaces the Yod], VavHeh.

They are also called AAAVI, and ZONAA is KeterAba is HochmaIma is BinaZA is HGT NHY, and Nukva de ZA is Malchut.

They are also called AK and ABYA, or Keter and ABYAMalchut de Keter is called PehMalchut de Atzilut is called ChazehMalchut de Beria is called TaburMalchut de Yetzira is called Ateret Yesod, and the general Malchut is called Sium Raglin.

182) Know that you should always distinguish two instructions in these different names of the ten Sefirot: The first is its equality to the Sefira to which it relates. The second is how it differs from that Sefira to which it relates, for which its name changed in the specific appellation.

For example, Keter of the ten Sefirot of Ohr Yashar is Ein Sof, and each Rosh of a Partzuf is also called Keter. Similarly, all five Partzufim of AK are called Keter, too. Partzuf Atik is also called Keter, and AA is also called Keter. Hence, we should consider this: If they are all Keter, why do their names change to be called by these appellations? Also, if they all relate to Keter, should they not be equal to Keter?

Indeed, in a sense, they are all equal to Keter, as they are considered Ein Sof, for the rule is that as long as the upper light has not clothed in a Kli, it is considered Ein Sof. Hence, all five Partzufim of AK are regarded as light without a Kli with respect to the world of Tikkun, since we have no perception in the Kelim of Tzimtzum Aleph. Thus, for us, its lights are considered Ein Sof.

Also, Atik and AA de Atzilut are both considered Keter de Nekudim. Yet, from a different angle, they are remote from one another, since Keter de Ohr Yashar is one Sefira, but in AK it contains five complete Partzufim, each of which contains Rosh, Toch, Sof (see Item 142). Also, Partzuf Atik is only half of the upper half of Keter de Nekudim, and Partzuf AA is half of the bottom half of Keter de Nekudim (see Item 129). Similarly, these two instructions should be discerned in all the appellations of the Sefirot.

183) Know that the special instruction in these appellations of the ten Sefirot named Keter and ABYA is to show that it refers to the division of the ten Sefirot into Kelim de Panim and Kelim de Achoraim, made because of Tzimtzum Bet. It has been explained above (Item 60), that at that time, the ending Malchut rose to the place of Bina de Guf, called “Tifferet at the place of the Chazeh,” and ended the degree there and created a new Sium, called “Parsa below the Atzilut” (see Item 68).

And the Kelim from the Chazeh down went outside of Atzilut, and they are called BYA. The two thirds of Tifferet from Chazeh to Sium are called BeriaNHY are called Yetzira, and Malchut is called Assiya. It has also been explained that for this reason, each degree divided into Kelim de Panim and Kelim de Achoraim: From the Chazeh and above it is called Kelim de Panim, and from the Chazeh and below it is called Kelim de Achoraim.

184) Hence, this discernment of the Parsa at the place of the Chazeh splits the degree into four special Behinot, called ABYA: Atzilut—through the Chazeh, and BYA—from the Chazeh down. The beginning of the distinction is in AK itself. But there, the Parsa descended through its Tabur (see Item 68); hence, the Atzilut in it is the AB SAG that end above its Tabur.

From its Tabur down it is its BYA, the place of the two Partzufim MA and BON in it. This is how the five Partzufim of AK divided into ABYA by the force of the Sium of Tzimtzum Bet, called Parsa: Galgalta is the Rosh, AB SAG through its Tabur are Atzilut, and the MA and BON from its Tabur down is BYA.

185) Similarly, all five Partzufim of the world of Atzilut divided into their own Keter and ABYA: AA is the Rosh of the whole of Atzilut. upper AVI, which are AB, clothing from Peh de AA down to the Chazeh, are Atzilut. There, at the point of Chazeh, stands Parsa, which ends the Behinat Atzilut of the world of AtzilutYESHSUT, which are SAG, clothing from Chazeh de AA through its Tabur, are Beria de AtzilutZON, which are MA and BON that clothe from Tabur de AA through the Sium of Atzilut, are Yetzira and Assiya de Atzilut.

Thus, the world of Atzilut, too, with its five Partzufim, divided into Rosh and ABYA, as do the five Partzufim of AK. But here the Parsa stands at its place in Chazeh de AA, which is its true place (see Item 127).

186) However, in the worlds in general, all three Partzufim GalgaltaABSAG de AK are regarded as the general Rosh. And the five Partzufim of the world of Atzilut, which clothe from Tabur de AK down to the general Parsa, being the Parsa that was made at the Chazeh de Nekudot de SAG (see Item 66), are the general Atzilut. And the general three worlds BYA stand from Parsa down (see Items 67-68).

187) In this very way, each particular degree in each of the worlds ABYA divided into Rosh and ABYA, even Malchut de Malchut de Assiya, because it contains a Rosh and a Guf. The Guf divided into ChazehTabur, and Sium Raglin; the Parsa below the Atzilut of that degree stands at its Chazeh and ends the Atzilut. From Chazeh to Tabur, it is considered the Beria of the degree, which the point of Tabur concludes. From Tabur down to its Sium Raglin, it is considered Yetzira and Assiya of the degree. With respect to the SefirotHGT through Chazeh are considered Atzilut, the two bottom thirds of Tifferet from Chazeh to Tabur are considered BeriaNHY is Yetzira, and Malchut is Assiya.

188) For this reason, the Rosh of each degree is ascribed to Behinat Keter or Yechida or Partzuf Galgalta. The Atzilut in it, from Peh to Chazeh, is ascribed to Hochma, to Ohr Haya, or to Partzuf ABBeria in it, from Chazeh to Tabur, is ascribed to Bina, to Ohr Neshama, or to Partzuf SAG. The Yetzira and Assiya in it, from Tabur down, are ascribed to ZON, to lights Ruach Nefesh, or to Partzuf MA and BON. Examine the book Ha’Ilan, from Image no. 3 onward, and you will see how each Partzuf divides by these Behinot.

Attaining the Worlds Beyond – The Work Along the Three Lines

In the left line, which brings about suffering as a result of the absence of the desired, is awakened a need for the help of the Creator, which comes in the form of light of the soul. In the right line, in a state when a person desires nothing for the self, there exists only the Light of mercy (Ohr Hassadim),the joy from the similarity in spiritual qualities.

But this state is not perfect, because it lacks knowledge and the understanding of the inner meaning. In the left line is no perfection because the Light of wisdom can illuminate only if there is congruence in qualities between the Light received and the recipient of the Light.

The congruence results in Ohr Hassadim, which is found in the right line. Spiritual gains can be made only by having a desire. But the right line has no desire for anything. All the desires are concentrated in the left line. However, the desired cannot be received into the egoistic desires.

Thus, it is necessary to unite these two qualities so that the Light of knowledge and pleasure of the left line can enter the Light of altruistic qualities of the right line, and the Light of the middle line will illuminate the created being. Without the Light of the right line, the Light of the left is not revealed and is perceived only as darkness.

Even when we are still enslaved by our own egoism, the work in the right and the left lines still takes place. However, we do not yet control our desires. Instead, the desires dictate our thoughts and actions, and prevent us from being filled with the Light of congruence with the Creator (Ohr Hassadim) and the Light of ultimate comprehension (Ohr Hochma).

Rather, we are only capable of pronouncing the names of the worlds, the sefirot and kelim. In such a state. it is especially effective to study the construction of the spiritual worlds and their effects, that is, Kabbalah, to help us develop the desire to come closer to the Creator. In the process, we begin to desire to resemble the objects that are being studied, and hence, draw upon ourselves grace from the upper realms, though we do not perceive this process, due to the lack of spiritual senses.

But the spiritual forces affect us only if we are studying for the sake of coming closer (in qualities) to the spiritual. Only in this case do we bring upon us the purifying effect of the surrounding Light. It can be observed in numerous cases, though, that without the proper guidance, we may know what is contained in the Kabbalah books, and may even engage in “meaningful” discussions on the topic.

Nevertheless, we may never truly grasp the emotional essence of what we learned. But those who attain spiritual levels through their own work, even the most insignificant, already exist in the shell of our world, and are engaged in the task for which they descended into this world.

On the other hand, the knowledge and the memory of the “smart ones” often increases their egoism and doubts, and thus pushes them further away from their goal.

This is because the Light derived from the study of Kabbalah can be a life-saving medicine (sam hachaim), or a deadly poison (sam hamavet).

Beginners cannot discern between those who truly perceive (Kabbalists) and those who study Kabbalah as just another social science. For beginners, the work along the three lines is focused on analyzing their own states, rather than on attaining the Upper Light, the focus of those who already perceive.

In the right line, also known as the state of “giving,” hesed, or faith above reason, we are happy with the lot that was given to us, with our fate, and with what the Creator has given us, since we regard this as our greatest gift. This is regardless of the fact that we carry out the commandments of the Creator without grasping their inner meaning, but rather based on our own upbringing or the acceptance upon ourselves of certain obligations and self-education.

But this state is not yet considered as the right line because the left line is absent. Only when the opposite state appears can we speak of either one of the lines. Thus, only after we are inclined towards critically assessing ourselves, only after we appraise our own achievements, only after we determine the true goals of our lives, only when we critically appraise the results of our own efforts, only then will we obtain the left line.

What is important here is the goal of creation. We determine that, in essence, our goal is to receive pleasure from the Creator. At the same time, we feel that we have not experienced this even once.

In the course of our studies, we learn that this can occur only when a congruence of qualities exists between us and the Creator. Thus, we are obligated to examine our own desires and aspirations, to judge them as objectively as we can, to control and analyze everything, in order to determine if we are truly moving toward renouncing egoism and acquiring love for other people.

If as students we see that we remain in the state of egoistic desires and have not progressed toward a better condition, we often feel despair and apathy. Moreover, we sometimes discover that not only do we remain amidst our egoistic desires, but we find that they have increased since we acquired desires for pleasure that once we considered as low, petty, ephemeral, and unworthy.

It is clear that in this state it becomes difficult to continue to observe the commandments and to study with our previous joy; rather, we fall into despair and disappointment, and regret the time wasted, as well as efforts we made and deprivations we have suffered. We thus rebel against the goal of creation.

This state is known as “the left line” because it is in need of correction. We have now perceived our own emptiness and must turn to the right line, to the feelings of completeness, satisfaction, and full happiness with our lot. Previously, it was not considered that we were in the right line because we were still in one line, simply because there was no second line, and thus, no self-criticism existed.

But if, after a genuine realization of personal imperfection in the second line, we return to the first line, that is to the feeling of perfection (against our actual state and feelings), then we are considered to be acting along the two lines, not simply the first and the second, but along two opposite lines – the right and the left.

The entire path of renouncing egoism and departing from the narrow boundaries of personal interests is built on the basis of the right line. It is said that we must break away from “our own” interests, which are the ephemeral, petty and constantly changing desires of our bodies. They were given to us from Above not for accepting them as the goal of life, but so that we would renounce them for the sake of attaining eternal, supreme, absolute perceptions of spiritual pleasure, and uniting with the ultimately Supreme that exists in the universe, that is, with the Creator.

But to break away from personal thoughts and desires is impossible, since we do not perceive anything other than ourselves. One thing in our condition we may believe is in the existence of the Creator, in His complete dominion, in the goal of His creation, in the necessity to reach this goal despite the complaints of our bodies.

A faith in that which is not perceived – the faith in something that is above our understanding – is known as “faith above reason.”

Precisely after the left line it is time for us to pass into such a perception of reality as explained above.

We are happy to have merited carrying out the Will of the Creator, despite the fact that as a result of our egoistic desires, we have attained no pleasure or enjoyment from this. However, despite these feelings, we do believe that we have received a special gift from the Creator.

Thus, even though we are in such a state, nonetheless we are able to carry out the Creator’s Will specifically in this manner; and not like most people who do it either to receive pleasure or as a result of their upbringing and education, without even being conscious of their mechanical acts.

We also realize that we are acting contrary to our bodies, that is, we are internally on the side of the Creator rather than on the side of the body. We believe that everything emanates from Above, from the Creator, through a special connection to us. Therefore, we value such a gift from the Creator, and draw inspiration from it, as if we were awarded the highest spiritual perception.

Only in such a case is the first line known as the right line, as perfection, because the joy comes to us not from our own condition but from the relation of the Creator us that allowed us to act outside the boundaries of selfish egoistic desires. In such a state, though we may still be enslaved by egoism, we can receive spiritual illumination from Above.

Although the Upper Illumination has not yet entered us because Light cannot enter egoistic desires, this Light nevertheless surrounds us (ohr makif) and bonds us with the spiritual. It also helps us realize that even the most minute connection with the Creator is already a great reward and pleasure. As for the perception of the Light, we must tell ourselves that it is not in our power to appraise the actual value of the Light.

The right line is also called “the truth” because we can clearly understand that we have not yet attained the spiritual level, and do not lie to ourselves. Rather, we say that what we received comes from the Creator, even our most bitter conditions. Thus faith above reason is very valuable, because there is a contact with the Creator.

We can see, then, that the right line is built on the clear realization of the absence of spiritual perception and on the bitter feeling of personal worthlessness. This is followed by our departure from egoistic calculations toward actions based on the principle, “not what I will gain, but what the Creator desires.”

If we realize that we are the object of special attention from the Creator, and that we possess a special relation to Kabbalah and to the commandments, while most others are busy with petty calculations related to the mundane concerns of life, then our considerations are reasonable.

Still, these considerations are the products of the intellect. They are not above reason. We must, however, tell ourselves that even though we are happy in the present state, we must proceed by faith above reason, so that our delight may be built on our faith.

The left line, on the other hand, is built on verifying the genuine nature of our love for other human beings; on determining if we are capable of altruistic actions, and of selfless deeds. It is also build on checking if we truly do not wish to receive any reward for our efforts.

If, after such calculations, we see that we are incapable of giving up our interests even to a small degree, then we have no choice but to beg the Creator for redemption. For this reason, the left line brings us to the Creator.

The right line gives us the possibility of thanking the Creator for the feeling of His perfection. But it does not give us a perception of his true state – the state characterized by absolute ignorance, and by the complete absence of the connection to the spiritual. Thus, it does not bring us to prayer, and without prayer it is impossible to comprehend the light of Kabbalah.

In the left line, however, we attempt to overcome our true state with our own willpower, and thus come to realize that we do not possess sufficient strength for such a task. Only then do we begin to discern our need for help from Above, since we see that only supernatural powers can help us. Only through the left line can we attain the desired end.

But it is important to understand that the two lines must be balanced so that each is utilized equally. Only then will a middle line emerge, combining the right and the left line into a single line.

If one line is greater than the other, it will prevent the two from merging, since that line will perceive itself as more beneficial in a given situation. Thus, the two lines must be absolutely equal.

The benefit from this difficult task of increasing the two lines equally is in this, that on their foundation a person receives the middle line, the Upper Light, which is revealed and perceived specifically on the experiences of the two lines.

The right gives perfection because one believes in the perfection of the Creator. Since the Creator governs the world, just He and no one else, then if egoism were not to be taken into account, then a person is in perfection.

The left line gives a critical evaluation of one’s state and a feeling of one’s imperfection. It is of critical importance to be concerned that the left line should under no circumstances remain greater than the right. (In practical terms, an individual should spend 23.5 hours a day in the right line, and allow oneself only one half-hour to activate the egoistic deliberations).

The right line should be so pronounced that there should be no need for any other attributes in order to attain the feeling of absolute happiness. This process symbolizes the controlled departure from personal egoistic deliberations. Thus, it signifies perfection, since it requires nothing else to feel joy.

This occurs because all considerations pertain to all that is outside of the body – all that is together with the Creator, rather than to the inner needs of the body. Shifting to the left line involves a transition from the right line to the left, and back. We should consciously undertake it at a certain set time, and with certain preset conditions, not just according to our mood.

We then find that not only have we not progressed in our perception and understanding of the spiritual, but our normal daily lives have become worse than they had been previously. Instead of moving forward, we then withdraw even more to our egoism.

In such a state, we must immediately shift to prayer to correct our situation. On this, it is said in the Bible that the exodus from Egypt (egoism) occurred when they were in the very last, forty-ninth state of impure desires. Only when we completely realize all of the depth and evil of our egoism and cry for help, does the Creator elevate us, and give us the middle line, bestowing upon us a soul, light of the Creator, from Above. This begins to illuminate us and gives us the powers to shift to altruism and to be born in the spiritual world.

Appendix 3: Zohar for All, Selected Excerpts

Found in the book “Unlocking The Zohar




Awakening and Desire

Lech Lecha [Go Forth]

28) Since the Creator saw his awakening and his desire, He immediately revealed Himself to him and told him, “Go forth,” to know yourself and to correct yourself.

223) “Who has aroused one from the east” is Abraham, who took the awakening to the Creator only from the east because when he saw the sun rising in the morning from the east, he took an awakening for himself, which is the Creator. He said about the sun, “This is the King who created me,” and he worshipped the sun the whole day. In the evening, he saw that the sun was setting and the moon rose. He said about the moon, “This one must be ruling the worship that he was worshipping the whole of that day, the sun, since the sun had darkened before the moon and does not shine.” Thus, he worshipped the moon the whole of that night.

224) In the morning, he saw that the moon darkened and the east illuminated. He said, “There must be a king and a ruler over all those, who leads them.” When the Creator saw Abraham’s desire, He appeared before him and spoke to him, as it is written, “He calls in righteousness to His feet.” Righteousness is the Creator, who called him and spoke to him and appeared before him.

And Abram Took Sarai

Lech Lecha [Go Forth]

58) “And Abram took Sarai his wife.” This is extension in good things because man is forbidden to take his wife out to another land against her will. It is also written, “Take Aaron,” meaning take the Levites. This is why “And Abram took” is extension in things, and he alerted her how evil were the ways of the people of the generation. This is why it writes, “And Abram took Sarai his wife.”

59) “And Lot his nephew.” Why did Abraham see fit to attach Lot to himself? It was because he saw in the spirit of holiness that David was destined to come out of him.

“And the souls that they had made in Haran” are the converted men and women who corrected their souls. Abraham would convert the men, and Sarah would convert the women, and this is why the writing speaks about them as though they had made them.

Abraham and Sarah Purifying the People of the World

VaYaera [And the Lord Appeared]

106) Abraham and Sarah were setting up Tevila for every person—he for the men and she for the women. The reason why Abraham engaged in purifying people is that he was pure and he was called “pure,” as it is written, “Who can bring a clean thing out of an unclean? not one,” and Abraham is pure who came out of Terah, who was unclean.

107) This is why Abraham engaged in Tevila, to correct the degree of Abraham. And his degree is water, Hassadim, for which he was made to purify all the people in the world with water.

Beer Sheba

New Zohar, Toldot [Generations]

28) Abraham named that well of water, Malchut, Beer Sheba…

31) Abraham dug that well. He established it because he taught all the people of the world to serve the Creator. And since he dug it, it put forth living waters that never end.

An Incarnation of Adam HaRishon

BaHar [On Mount Sinai]

69) Adam’s sin was that he broke the Creator’s commandment. But there are no commandments except on idol worshipping. He transgressed with idol worshipping, and He put him, meaning incarnated him in the seed of Terah, in which he fumed, meaning angered the Creator and broke the commandment of idol worshipping, for Terah was an idol worshipper. And he came out of the seed of Abraham, who was an incarnation of Adam HaRishon. Abraham repented and broke the statutes of idol worshipping and all the foods that were placed before them. He corrected what Adam and Terah sinned, and broke the sin and the evil structure that he built, the structure of the Klipot that Adam caused by his sin, and enthroned the Creator and His Divinity over the whole world.

Gifts to the Sons of the Concubines

Chayei Sarah [The Life of Sarah]

262) “But unto the sons of the concubines… gifts.” What are gifts? Those are lower degrees of holiness, which are uncorrected. They are names of types of spirits of impurity. He gave it to them to complete the degrees, so they would purify them and complement the degrees of holiness. And Isaac rose above all of them in the high faith, which is Bina.

263) “The sons of the concubines” are the sons of Keturah. She is called “concubines” since she was a concubine before he sent her away. And she is a concubine now since he took her again. “And he sent them away from Isaac his son,” so they would not rule over Isaac. “While he was still alive,” while Abraham still lived and exited in the world, so they would not quarrel with him later, and so that Isaac would be corrected in the side of the harsh, high Din, to prevail over all of them. And they all surrendered before him. “Eastward” means to the land in the east since there are various kinds of witchcraft and impurity there.

264) It is written, “And Solomon’s wisdom excelled the wisdom of all the children of the east,” meaning all those who were from the sons of Abraham’s concubines. And in those mountains of the east are those who teach wizardry to people. And Laban, Beor, and Balaam, his son, and all the wizards came from that land in the east.

Book of Wisdom of the Predecessors

VaYaera [And the Lord Appeared]

80) Rabbi Aba said, “One day, I came across a city that was one of those that were in the east, and I was told of that wisdom that they knew since the old days. They found their books of wisdom and presented me with such a book.”

88) I told them, “My sons, the words in the book are close to words of Torah. But you must stay away from these books lest they will divert your hearts to these works and to all those sides it mentions here. You might stray from the work of the Creator.”

89) This is so because all those books mislead people, since the sons of the east were wise and inherited this wisdom from Abraham, who gave to the sons of the maidservants, as it is written, ‘But unto the sons of the concubines that Abraham had, Abraham gave gifts,’ and afterwards they were drawn in this wisdom to several directions.

90) But the seed of Isaac, the share of Jacob, is not so, as it is written, “And Abraham gave all that he had unto Isaac.” This is the holy share of the faith to which Abraham adhered, and it is from this lot and from this side that Jacob came. It is written about it, “And behold, the Lord stood above him,” and it is written, “But you… My servant, Jacob.”

These Are the Generations of the Heaven and the Earth when They Were Created

Lech Lecha [Go Forth]

225) “Speak righteousness and declare things that are right.” All of the Creator’s words are true. “And declare things that are right” because when the Creator created the world, the world did not stand, but collapsed to this side and to that side. The Creator said to the world, “Why are you falling?” It told Him, “Dear Lord, I cannot stand because I have no foundation [ Yesod] on which to stand.”

226) The Creator told it, “Thus, I will place a righteous one within you, Abraham, who will love Me.” And the world immediately stood and existed. It is written, “These are the generations of the heaven and the earth when they were created.” Do not read it, BeHibar’am [when they were created], but BeAvraham [in Abraham, same letters in Hebrew], since the world existed in Abraham.

227) The world replied to the Creator, “Abraham is destined to beget sons who will destroy the Temple and burn the Torah.” The Creator told it, “One man will come out of him, Jacob, and twelve tribes will come out of him, all of which are righteous.” Promptly, the world existed for him.

Book of Creation

New Zohar, Yitro [Jethro]

309) Certainly, Jacob had the book of Adam HaRishon, as well as the book Enoch, and The Book of Creation by Abraham the patriarch. They commented that Masechet Avodah Zarah [the treatise Idolatry] by Abraham the patriarch constituted 400 chapters.

From all those books, Jacob the patriarch, the whole man, living in tents, learned much wisdom. And the beauty and lines of Jacob were as the lines of Adam HaRishon.

Abraham, Sarah, Isaac, and Rebecca

Lech Lecha [Go Forth]

76) The Creator implies to upper Hochma, in Abraham and Isaac. Abraham is Neshama to Neshama, light of Haya. Neshama is Sarah. Lot is the serpent, SAM’s mate. The spirit of holiness is Isaac. The holy Nefesh is Rebecca, and the evil inclination is the spirit of the beast. In his wisdom, Solomon says about him, “Who knows the spirit of man, whether it goes upward, and the spirit of the beast, whether it goes downward to the earth?” The spirit of the beast is a Nefesh from the side of the evil inclination.

77) Neshama to Neshama comes to man from the Sefira of Hochma, with fear and with wisdom. The Neshama comes to man in Bina, as it is written, “Behold, the fear of the Lord is wisdom.” Hence, Neshama to Neshama comes only through fear and wisdom. But the Neshama comes to a person through repentance, which is called Bina, and is called “Sarah.” Ruach [spirit/wind] is called “voice,” and it is called Daat, and it extends to a man who raises his voice in Torah. The Ruach is also called “Written Torah.” The good deeds extend from the Nefesh of the mind.

Neshama to Neshama and NRN extend from HBD:

  • The Neshama to Neshama, Abraham, extends from the Sefira of Hochma.
  • The Neshama, Sarah, extends from the Sefira of Bina.
  • The Ruach, Isaac, extends from the Sefira of Daat; it is the right of the Daat.
  • The Nefesh, Rebecca, extends from the Sefira of Daat, which is the left of the Daat.

78) Similarly, the Creator created the body out of four basic elements: Fire, wind, dust, and water, similar to Neshama to Neshama, Neshama, Ruach, and Nefesh. Neshama to Neshama is Water; Neshama is fire; Ruach is wind; and Nefesh is dust.

Water is male, like Neshama to Neshama, which comes from Hochma. This is sweet water of Kedusha, and opposite that is the water that causes a curse, which are the evil inclination, SAM.

There is a holy fire, female, like the Neshama that comes from Bina. Opposite it is the strange fire, of which it is written, “That he shall not enter at any time into the holy place,” which is the Nukva from the side of the evil inclination, the serpent, the Nukva of SAM.

The holy Ruach is male, like the wind that comes from the Sefira of Daat. Opposite it is an impure Ruach, the evil inclination. It is said about it, “Out of the serpent’s root shall come forth a basilisk,” meaning the spirit of the beast, which is called “a basilisk,” which is an offspring of the serpent of impurity, from the impure Bina.

And there is holy dust, like the Nefesh that comes from the left of Daat. Opposite it is the impure dust, the beastly Nefesh from the side of the evil inclination.

79) Hence, the Neshama, which is repentance, Bina, assails that serpent to break it by the power of enslavement of the penance, drawing him to the assembly houses and seminaries.




May He Kiss Me with the Kisses of His Mouth

Teruma [Donation]

371) Why made King Solomon, who brought words of love between the upper world, Zeir Anpin, and the lower world, Malchut, and the beginning of the praise of the improvement of love that he introduced between them, “May he kiss me.” Indeed, there is love of Dvekut [adhesion] of spirit to spirit only in a kiss, and a kiss on the mouth, the outlet of the spirit and its outlet. When they kiss each other, these spirits cleave to one another and become one, and then it is one love.

372) The kiss of love spreads to the four directions, and the four directions cleave together, and they are inside the faith, Malchut. And the four spirits rise by four letters, which are the names upon which the holy name depends, and upon which the upper and lower depend. The praise of the Song of Songs depends on them, and they are the four letters of Ahava [“love, ”Aleph-Hey-Bet-Hey]. They are the upper Merkava [chariot/assembly], HGTM (Hesed and Gevura, Tifferet and Malchut), and they are bonding and Dvekut,and the wholeness of everything.

See Life with the Woman Whom You Love

Miketz [At the End]

70) “See life with the woman whom you love.” This verse is a sublime secret. “Enjoy life” is life of the next world, for happy is the man who is rewarded with it, as it should be.

71) “With the woman whom you love” is the assembly of Israel, which is the Nukva, since it is about her that love is written, as it is written, “I have loved you with an everlasting love.” When? When the right side clings to her, as it is written, “Therefore with mercy have I drawn you,” and mercy [Hesed] is the right side.

Hall of Love

VaEtchanan [I Pleaded]

145) The righteous have several sections above sections in that world. The highest among those sections is for those to whom love is their Master is connected, since their section ties to the palace that rises above all because by that, the Creator is enriched with love.

146) This palace, the highest of all, is called “love,” and everything stands on love, as it is written, “Many waters cannot quench the love.” Everything stands with love because the holy name, HaVaYaH, is so. The upper tip, Keter of Yod of HaVaYaH, Hochma, never parts from it because the Keter is on it with love, and they never part from one another. Likewise is the Hey of HaVaYaH, as it is written, “And a river, Bina, comes out of Eden, Hochma.” Bina always comes out of Hochma, and they forever cling with love.

147) When Vav-Hey,Zeir Anpin and Malchut, cling to one another, they cling together in love, the groom with the bride, whose way is always in love. It follows that Yod with Hey, Hey with Vav, and Vav with the last Hey always connect to one another with love, and everything is called “love.” Hence, one who loves the King becomes tied to that love, and for this reason, “Love the Lord your God.”

Love Is the Whole of the Gratitude

VaEtchanan [I Pleaded]

138) “And you shall love the Lord your God.” “And you shall love” means that one should connect to Him with sublime love, that any work that one should do for the Creator should be done with love, as there is no work like the love of the Creator. These words, love, are the whole of the Torah, since the ten commandments in the Torah are included here.

139) There is nothing more favorable in the eyes of the Creator than one who loves Him properly, as it is written, “With all your heart.” What does “With all” mean? It should have said “With all your heart,” as well as “With all your soul,” and “With all your might”; what is “With all your heart”? It comes to include both hearts—one good and one bad. “With all your soul” means with two souls—one good and one bad. “With all your might” means whether one comes into wealth by inheritance or whether he has earned it.

140) One who loves the Creator is crowned with Hesed [grace/mercy] from all sides. He does Hesed to all and has no concern for his own body or wealth. From where do we know that? From Abraham, who had no mercy on his heart, his soul, and his wealth because of his love for his Master.

141) “On his heart” means that Abraham did not look after his own will for his love for his Master. “On his soul” means that he had no mercy for his son and his wife for his love for his Master. “On his wealth” means that he stood at a crossroads and offered food to the whole world. This is the reason why he was crowned with a crown of the Sefira Hesed, as it is written, “Mercy to Abraham.”

One who is tied with the love of his Master is rewarded with it, and moreover, all the worlds are blessed for him. This is the meaning of what is written, “And Your pious ones shall bless You.” Do not pronounce it “Shall bless You,” but “Shall bless Koh, since the pious ones, those who have been rewarded with the Sefira of Hesed, will bless Divinity, who is called Koh. Thus, even Divinity is blessed because of them.

Love Is as Strong as Death; Jealousy Is as Harsh as the Netherworld

VaYechi [Jacob Lived]

730) “Set me as a seal upon your heart… its flashes are flashes of fire.” The assembly of Israel, Nukva, has complete desire and craving for the Creator only through the souls of the righteous, who awaken the springing of the lower water in the Nukva, opposite the upper water of ZA, which raise MAN to the Nukva. This is so because at that time, the complete desire and craving are in adhesion, to bear fruits.

731) And once ZON are clung to one another and she receives a desire for ZA, she says, “Set me as a seal upon thy heart.” It is the conduct of a seal that once it is attached to a place, it leaves its imprint there although it is removed from there. Thus, she does not move from him, and all of his impression and form remain there. Thus said the assembly of Israel, the Nukva: “Behold, I have clung unto you. And even though I will depart you and go into exile, set me as a seal upon your heart, so that my whole shape will remain in you,” like a seal that leaves its whole shape in the place where it had been attached.

732) “For love is as strong as death.” It is as strong as the separation of the spirit from the body. When a person’s time to depart the world arrives, and he has seen what he has seen, the spirit goes to all the organs in the body and raises its waves, as though sailing in a ship at sea without oars, futilely rising and falling, coming and seeking to bid farewell from all the organs of the body. There is nothing harder than the day when the spirit departs the body. Such is the power of the love of the assembly of Israel to the Creator, as the power of death at the time when the spirit wishes to depart the body.

733) “Jealousy is as harsh as the netherworld.” Any person who loves, and jealousy is not tied to it, his love is not love, since jealousy completes the love. From this we learn that a man must be envious for his wife, so he will connect with her in complete love, since as a result, he does not look at another woman. “Jealousy is as harsh as the netherworld.” As the netherworld is harsh in the eyes of the wicked—to go down it, jealousy is harsh in the eyes of the envious lover—to part from the love.

734) When the wicked are brought down to the netherworld, they are told why they are being brought down, and it is harsh for them. Thus, one who is envious demands for sins and thinks how many suspicious deeds she has done, and then a tie of love is tied in him.

735) “Its flashes are flashes of fire, the flame of the Lord.” “The flame of the Lord” is a burning flame that emerges from the Shofar [a ram’s horn], YesodIma, called Koh [Yod-Hey], which has awakened and burns. It is the left line of Ima, as it is written, “Let his left be under my head.” This burns the flame of love of the assembly of Israel, Divinity, for the Creator.

736) For this reason, much water will not be able to quench the love, since when the right—water, Hesed—comes, it adds to the burning of the love and does not quench the flame of the left, as it is written, “And his right shall embrace me.” This is so because during the illumination of Hochma in the left line of Ima to the Nukva, it is a burning fire, as it is without Hassadim. And when the right line comes with its Hassadim, called “water,” to quench the fire, it does not quench the illumination of Hochma by that. On the contrary, it adds and complements her illumination because it clothes the Hochma with Hassadim, and the Hochma shines in complete perfection.

739) In all the places, the male chases the Nukva and awakens the love toward her. But here it turns out that she awakens the love and chases him, as it is written, “Set me as a seal upon your heart.” Usually, however, it is not to the Nukva’s credit to chase the male. Indeed, this is an unclear matter and a sublime thing, hidden in the treasures of the King.


Love of Friends


From War To Brotherly love

Aharei Mot [After the Death]

65) How good and how pleasant. These are the friends, as they sit together inseparably. At first, they seem like people at war, wishing to kill each other. Then they revert back to a state of brotherly love. The Creator, what does He say about them? “How good and how pleasant it is for brothers to dwell together in unity.” The word, “together” indicates the presence of Divinity with them. Moreover, the Creator listens to their words and He is pleased and content with them. This is the meaning of the words, “Then those who feared the Lord spoke to one another, and the Lord listened and heard it, and a book of remembrance was written before Him.”

66) And you, the friends who are here, as you were in fondness and love before, you will not part henceforth, until the Creator rejoices with you and summons peace upon you. And by your merit, there will be peace in the world. This is the meaning of the words, “For the sake of my brothers and my friends let me say, ‘Let peace be in you.’”

Love of Friends

Ki Tissa [When You Take]

54) All those friends, who do not love each other, depart the world before their time. All the friends in Rashbi’s time had love of soul and love of spirit among them. This is why in his generation, the secrets of Torah were revealed. Rabbi Shimon would say, “All the friends who do not love each other cause themselves to stray from the right path. Moreover, they put a blemish in the Torah, since there is love, brotherhood, and truth in the Torah. Abraham loved Isaac; Isaac loved Abraham; and they were embraced. And they were both gripping Jacob with love and brotherhood, and were giving their spirits in one another. The friends should be like them, and not blemish them, for if love is lacking in them, they will blemish their value above, that is, Abraham, Isaac, and Jacob, which are HGT.”

New Zohar, Hukot [statutes]

107) “How good and how pleasant it is for brothers to dwell together.” Dwelling together means bonding of the brother, Zeir Anpin, with Tzedek [justice], Malchut. “Also” [the word appears only in the Hebrew text] comes to include Israel, who are the assembly for this unification.

Revealing the Secrets of Torah—to Friends


709) These words are unclear and need to be explained for the friends, for one who closes before them the secrets of the Torah pains them. For the wicked, the lights of the secrets become darkness to them.

This is like concealed money. For one who digs until he finds it, and it is not his, it turns in his mind into darkness and gloom. But for the one that it is his, it shines. This is the reason why one should reveal the hidden secrets of Torah to the friends.

Dwelling in a Place of Men of Action

Bo [Come unto Pharaoh]

138) For this reason, one should always dwell only in a place where men of action dwell, since woe unto one who dwells among the wicked, for he is caught for their transgression. And if one dwells among the righteous, he is rewarded for their merit.

Parting from the Wicked

VaEra [And I Appeared]

176) When the friends are on the way, they should go with one heart. If there are wicked ones walking among them or people who are not from the King’s palace, they should part them, as it is written, “But My servant Caleb, because he had another spirit with him,” meaning that he separated from the spies, as it is written, “And they went up into the South, and came unto Hebron.” It should have said “came” in plural form. But because he parted with the spies and came to Hebron alone to visit the graves of the fathers, it writes “came” in singular form.

Drilling a Hole in the Boat

Nasso [Take]

18) Anyone who clings to the Creator and keeps the commandments of the Torah seemingly sustains the worlds—the world above and the world below, as it is written, “And do them.”

19) And anyone who breaches the commandments of the Torah seemingly blemishes above, blemishes below, blemishes himself, and blemishes all the worlds. There is an allegory about sailors who were sailing in a boat. One fool among them rose and wished to puncture the boat. His friend told him, “Why are you puncturing the boat?” He replied, “Why should you care? I am drilling under me!” He told him, “But we are both drowning in the boat together!”

Friends Who Engage in Torah Are Protected

VaEtchanan [I Pleaded]

32) In all of one’s actions, he should see the Creator before him. Anyone who is walking along the road, who fears robbers, should aim for three things—a gift, a prayer, and a war—as did Jacob when he feared Esau. However, the most important of them is the prayer. But even though prayer is the most important, two or three friends engaging in words of Torah is the most important of all, for they do not fear robbers because Divinity is connected to them, for they are engaged in Torah.




Shines Gradually Brighter Until the Day Is Set

VaYishlach [Jacob Sent]

90) When the Creator erects Israel and delivers them from exile, a very small and thin vent of light shall open to them. And then another, a little bigger opening will open for them, until the Creator opens for them the upper gates that are open to the four directions of the world. It is so that their salvation will not appear at once, but like the dawn, which shines gradually brighter until the day is set.

91) And all that the Creator does to Israel and to the righteous among them, when He delivers them bit by bit and not all at once, is like a person who is in the dark and has always been in the dark. When you want to give him light, you first need to light a small light, like the eye of a needle, and then a little bigger. Thus, every time some more until all the light properly shines for him.

92) Such are Israel. And also, one who is healed is not healed at once. Rather, it comes bit by bit until he is healed. But for Esau, it shone at once, and gradually waned, until Israel grow strong and blot him out from the whole of this world and from the next world. And because the day lit up for him at once, he had ruin from everything. But the light of Israel gradually increases until they gain strength and the Creator shines for them forever.

Nefesh, Ruach, Neshama (NRN)

Lech Lecha [Go Forth]

158) Nefesh is a low awakening that clings to the Guf, like candlelight, whose bottom light is black, clings to the wick, does not depart it, and is corrected only in it. And when the black light is corrected and grips to the wick, it becomes a throne to the white light atop it, for it hovers over the black light. And that white light corresponds to the light of Ruach.

159) Once they are both corrected, the black light and the white light atop it, the white light becomes a throne to a hidden light, and it is not seen or known that it hovers over the white light. It corresponds to the light of Neshama, and then it is a complete light. Thus, there are three lights one atop the other in a candlelight:

1) The black light that clings to the wick, below all the others;

2) the white light over the black light; and

3) the hidden, unknown light over the white light.

Similarly, a man who is complete in everything has three lights one atop the other, NRN, as with the candlelight. And then a man is called “holy,” as it is written, “As for the holy that are in the earth.”

The Hidden Light in which the World Exists

Emor [Speak]

3) “How great is Your goodness, which You have stored up for those who fear You.” “How great is Your goodness,” meaning how sublime and precious is the Upper Light called, “good,” as it is written, “And God saw the light, that it was good.” This is the hidden light, with which the Creator does good in the world. He does not deny it every day, for in it is the world sustained, and upon it does it stand.

“…which You have stored up for those who fear You.” The Creator made the Upper Light when He created the world, and hid it for the righteous in the future, as it is written, “…which You have stored up for those who fear You, which You have wrought for those who take refuge in You.” There are two kinds of light: 1) the hidden light for the righteous in the future, which does not shine in the world; 2) the light that is called “good,” which extends from the hidden light and shines in the world every day, and which sustains the world.

Ein Sof—Having No End

Pekudei [Accounts]

360) Their Dvekut [adhesion] rises up to Ein Sof. This is so because every connection and unity and perfection is to hide and conceal that which is unattainable and unknown, that the desire of all desires is for him, meaning Ein Sof. Ein Sof is neither about to be known nor to become a Sof [end], nor to become a Rosh [head/beginning]. It is also not like the first absence, Keter, which educed Rosh and SofRosh being the uppermost point. This is the concealed head of everything, and stands within the thought, Hochma, since Hochma emerged from Keter, as it is written, “But wisdom, where shall it be found?” It made an end, called “the end of the matter,” Malchut, the end of all the lights. But there, in Ein Sof, there is no end.




Creation of the World with Letters

VaYigash [Then Judah Approached]

2) Everything was created in the Torah, and everything was perfected in the Torah. And as the Torah begins with Bet, the world was created in Bet. This is so because before the Creator created the world, the Nukva, all the letters came before Him and entered one at a time in reverse order, in the order of TavShin-Reish-Kof and not in the order of Aleph-Bet-Gimel-Dalet.

3) The letter Tav came before Him and said, “You wish to create the world with me.” The Creator replied, “I do not, since many righteous are destined to die in you. It is written about it, ‘And set a mark [Hebrew: Tav] upon the foreheads of the men,’ and it is written, ‘And begin at My sanctuary’; do not pronounce, ‘At My sanctuary,’ but rather, ‘At My sanctified,’ who are the righteous. This is why the world will not be created in you.”

4) The three letters, ShinKof-Reish, approached each on his own. The Creator told them, “You are unfit for the world to be created in you for you are the letters used for reading Sheker [deceit/falsehood], and a lie is unworthy of rising before Me.”

5) The letters Peh and Tzadik approached, and so did all of them until they reached the letter Chaf. When the Chaf descended from the Keter [Keter written with Chaf in Hebrew], the upper ones and the lower ones were shaken, until everything came to exist in the letter Bet, which is the sign for Beracha [blessing], and in it, the world was perfected and created.

6) But the Aleph is the head of all the letters, so should the world not have been created with it? Yes, indeed, but since Arur [cursed] is read with it, the world was not created in it. Thus, although Aleph is a letter from above, the world was not created in it so as to not give strength and fortification to the Sitra Achra, who is called “cursed,” hence the world was not created in her. Instead, the world was perfected and created in Bet.

The Letter Bet

Shmini [On the Eighth Day]

4) Why is the letter Bet [ב] open on one side and closed on the other side? When a person comes to join with the Torah, it is open to receive him and partake with him. And when a person shuts his eyes to her and goes by another way, she is blocked from the other side, like the Bet, as it is written, “If you forsake me for one day, I will forsake you for two days,” and he will not find the opening until he reconnects with the Torah face-to-face and will not depart it. Hence, the Torah opens, calling upon people and declaring and summoning them, “To you, O men, I call.”

5) Bet has a shape of two roofs and one line that connects them. One roof points up, toward the heaven, and this is ZA, and one roof points down toward the earth, and this is Malchut. And the Creator, Yesod, grips them and receives them.

6) The three upper lights, three lines, which are clung together are the whole of the Torah, and they open doors to all. They open doors and impart upon faith, meaning Malchut, and they are home to all. This is why they are called, “house,” since they are the three lines in the Bet, implying the three lines of ZA, which are a house. And this is why the Torah begins with Bet, since she is the Torah, and the cure for the world.

Five Outlets of the Mouth

Lech Lecha [Go Forth]

79) …And those four elements, which are four Behinot [discernments], Hochma, Bina, Tifferet, and Malchut, spread into twenty-two letters that come out of the five outlets of the mouth: Aleph-Het-Hey-Ayin from the throat; Bet-Vav-Mem-Peh from the lips; Gimel-Yod-Chaf-Kof from the palate; Dalet-Tet-Lamed-Nun-Tav from the tongue; and Zayin-Samech-Shin-Reish-Tzadik from the teeth.

Those five outlets correspond to Keter. HB and TM are the four elements—water, fire, wind, and dust. The four elements are the five outlets of the mouth, in which the twenty-two letters spread.

Letters—Males and Females

VaYetze [Jacob Went Out]

261) All twenty-seven letters in the [Hebrew] alphabet are male and female, included in one another as one. The letters that belong to the right and to the left are males and those that belong to the middle line are females. The male letters impart upper water, and the female letters raise MAN, and everything bonds and becomes one. This is the complete unification. Hence, one who knows how to make those unifications and is cautious with aiming them, happy is he in this world and in the next world because this is the essence of the complete unification as it should be.


Men and Women


A Candle Is a Mitzva and Torah Is Light

Teruma [Donation]

729) A candle is a Mitzva [correction/good deed]. A candle is a Mitzva with which women are rewarded. It is a Sabbath candle. Although women are not rewarded with the Torah, since the men are rewarded with the Torah, they illuminate for that candle, which the women correct with this Mitzva. The women with the correction of this candle, the men with the Torah, to light and to illuminate this candle, which is a correction of a Mitzva to which women are obliged.

A Woman Is the Lord’s Fire

Beresheet [Genesis]

218) “The man said, ‘This is now bone of my bones, and flesh of my flesh; she shall be called ‘Woman.’” The meaning is that it is her of whom there is none other like her; she is the glory of the house. Compared to her, all the women are as a monkey compared to a man, but she shall be called “woman,” this one and not another.

The name Isha [woman] implies Esha [fire of the Creator], meaning the wholeness of the illumination of the left, called Esh [Aleph-Shin, but also “fire”], which is connected to the letter Hey, which is the Nukva. This is the meaning of his praising her, “She shall be called ‘Woman.’” Because of the illumination of Hochma that shines in her after she has been included in her husband’s Hassadim, she was given the name “woman,” which is illumination of Hochma, which is called Esh [fire], as it is written, “And the light of the Lord shall become fire.” And the name Isha is because Esh is connected to the Hey.

His Wife Is the Essence of the House

Beresheet [Genesis]

231) His wife is the essence of the house, since Divinity does not depart his house by merit of his wife. It is as we learned that it is written, “And Isaac brought her into the tent of his mother Sarah.” The candle was relit, as it was at the time of Sarah, his mother, since Divinity came to the house thanks to Rebecca. Thus, Divinity is in the house by merit of his wife.

232) Upper Ima, Bina, is with the male, Zeir Anpin, only when the house is corrected and male and female, ZON, are connected. At that time, upper Ima imparts blessings to bless ZON. Similarly, lower Ima, Divinity, is with the male, meaning with a man below, only when the house is corrected and the male comes to the Nukva and they conjoin. At that time, lower Ima, Divinity, imparts blessings to bless them.

The Camp of Israel

VaYikahel [Assembled]

35) It is written, “So is the way of an adulterous woman.” But, “So is the way of an adulterous woman” is the angel of death. “She eats and wipes her mouth,” for it burns the world with its flames and puts people to death before their time. And she says, “I have done no evil,” for he sought judgment for them and they were caught in their iniquity and died by true judgment.

36) And when Israel had made the calf and all those multitudes died, the angel of death was among the women, inside the camp of Israel. Since Moses saw that the angel of death is among the women and the camp of Israel was among them, he immediately gathered all the men separately, as it is written, “Then Moses assembled all the congregation of the sons of Israel.” These were the men that he had congregated and separated to themselves.

37) And the angel of death was not separated from the women until the Temple was built.

The Flame of the Sword that Turns Every Way

VaYikra [The Lord Called]

325) On the day when Adam was born, they were commanded in regards to the tree of knowledge and broke their Master’s commandment. And since the woman sinned first and the serpent came upon her, as it is written, “And he shall rule over you,” henceforth, whenever men are guilty before the Creator, the women from the side of harsh Din will rule over them, as it is written, “As for My people, a babe is their master, and women rule over them.”

326) And those women are called, “The flaming sword that turns every way.” Yet, it is not that they are the turning sword. Rather, they are a flame from that sword, which is called, “A sword … that shall execute the vengeance of the covenant,” “The sword of the Lord is filled with blood.” And that flaming sword that turns every way is sometimes men and sometimes females.

327)…When the prophet of Israel saw that Israel were twisting their ways and performing iniquities before their Master, he said, “Women that are at ease, why do you keep quiet? Why do you sit and not awaken in the world? Rise up and take governance over the men.”

Deborah and Hannah

VaYikra [The Lord Called]

329) There were two women in the world, and they praised the Creator like all the men in the world will not. Those are Deborah and Hannah. Hannah said, “There is none holy as the Lord, for there is none besides You,” and all the writings that follow. She opened the door to faith in the world.

The Halls of the Female Souls

Shlach Lecha [Send Forth]

195) …They showed me six palaces with several pleasures and delights in the place where the curtain is spread out in the garden, since from that curtain onward, males do not enter at all.

196) In one palace, there is Batiah, daughter of Pharaoh, several tens of thousands of righteous women with her. Each of them has places of lights and delights without any pressure. Three times a day, the heralds call out, “Behold, the form of Moses, the loyal prophet, is coming,” and Batiah goes out to a place where there is one partition and sees the form of Moses. She bows before him and says, “Happy I am for having raised that light.” This is her most special pleasure.

197) Batiah returns to the women and engages in the Mitzvot of the Torah. all of them are in the forms that they had in this world, clothed in light, like the clothes of the males, except that they do not shine as much as the male garments. They engage in the flavors and Mitzvot of the Torah that they were not rewarded with keeping in that world, and all those women who sit in the same hall with Batiah, daughter of Pharaoh, are called “tranquil women,” for they were not afflicted at all by the affliction of Hell.

198) In another hall, there is Serah, daughter of Asher, and several tens of thousands and thousands of women are with her. Three times a day, it is declared before her, “Behold, here comes the form of the righteous Joseph.” She rejoices and comes out to one partition that she has, and sees the light of the form of Joseph. She is happy and bows to him, and says, “Happy is that day when I awoke the word of you to my old man.” Afterwards, she returns to the rest of the women and engages in praises of the Master of the world and to thank His name. And each and every one has several places and joy, and then they return to engaging in the commandments of the Torah and their flavors.

199) In another hall, there is Yoheved, the mother of Moses, the loyal prophet, with several thousands and tens of thousands with her. In that hall, there are no declarations at all. Rather, three times a day, she thanks and praises the Creator, she and all those women with her. They sing the song of the sea each day, and she alone begins from here. “Miriam the prophetess, Aaron’s sister, took the timbrel in her hand,” and all those righteous in the Garden of Eden listen to the voice of her singing, and several holy angels thank and praise the holy name with her.

200) In another hall, there is Prophetess Deborah. Here, too, all the women who are with her thank and chant in singing that she said in this world. Who has seen the joy of the righteous and righteous women who serve the Creator? There are four hidden palaces of the holy mothers who were not given to exile before those palaces, and there is none to see them. Each day they are alone.

201) Each night, they all gather together because the time for Zivug [coupling] is midnight, whether in this world or in that world. The Zivug of that world is the adhering of soul to soul, of light to light.

The Zivug of this world is of body to body, and all is as it should be, a kind with its kind, a Zivug by Zivug. A body by body is in this world. The Zivug of that world is light by light. The halls of the four mothers are called “halls of trusting daughters,” and I have not been rewarded with looking into them. Happy are the righteous, men and females, who follow on the right path in this world and are rewarded with all the pleasures of that world.

202) The Zivug in that world produces more fruits than a Zivug that is done in this world. In their Zivug—in the Zivug of that world, in their desire as one, when the souls cling to one another—they bear fruit and lights come out of them and become candles. These are the souls of the proselytes who convert.

Blessing for the Women Is through the Men

VaYechi [Jacob Lived]

494) …“He will bless—He will bless the house of Israel.” Why does it write, “Bless,” twice? “The Lord has been mindful of us, He will bless” are the men, and “He will bless the house of Israel” are the women. This is so because the males need to be blessed first, and then the women, for women are blessed only by the blessing of the males. And when the males are blessed, the women are blessed, as it is written, “And made atonement for himself, and for his house.” Thus, one needs to make atonement for oneself first, and then for one’s home, since the male comes before the female so that she will be blessed from him.

495) Women are blessed only by males, when they are blessed first. And they are blessed from this blessing of the males. They do not need a special blessing of their own. Then why does the verse say, “Will bless the house of Israel,” if the women do not need a special blessing? Indeed, the Creator gives an additional blessing to a male who is married to a woman so that his wife will be blessed from him.

Similarly, in all places, the Creator gives additional blessing to a male who has married a woman so she will be blessed by this addition. And since a man marries a woman, He gives him two shares, one for himself and one for his wife. And he receives everything, his own share and his wife’s. This is why a special blessing is written for the women, “Will bless the house of Israel,” for this is their share. However, the males receive their share, as well, and give it to them later.

One Who Did Not Marry a Wife Is Flawed

VaYikra [The Lord Called]

63) “When any man of you brings an offering,” excluding one who did not marry a wife, since his offering is not an offering and blessings are not present in him, neither above nor below. This means that the verse, “When any man of you brings an offering” is different, for his is not a man and is not included among man, and Divinity is not over him, for he is flawed and he is called, “maimed,” and the maimed are removed from everything, all the more so from the altar, from offering a sacrifice.

64) Nadab and Abihu prove that the words, “Then fire came out from before the Lord” was because they were not married. This is why it is written, “When any man of you brings an offering to the Lord.” A man with male and female is worthy of making this sacrifice, and no other.

65) Although we spoke of Nadab and Abihu in a different way, it is certainly because they were not married, but incense is the highest of all the offerings in the world, for which the upper and lower are blessed. And they were not worthy of offering this offering, which is above all sacrifices, since they were unmarried. Hence, they were unfit to offer a sacrifice, all the more so such sublime things as incense, for they are not worthy of making the world blessed by them.

66) “Then fire came out from before the Lord and consumed them.” Why were they punished so harshly? It is like a man who comes to the queen to tell her that the king has come to her house to be with her and to rejoice with her. The man came before the king and the king saw that the man was crippled. The king said, “It is dishonorable to me that I will come to the queen through this crippled man.” In the meantime, the queen had fixed the house for the king, and since she saw that the king was ready to come to her, and that man caused the king to depart her, she commanded that this man would be put to death.

67) Similarly, when Nadab and Abihu entered with the incense in their hands, the queen (Malchut) was glad and fixed herself to receive the king’s face (ZA). When the king saw that these men were flawed, the king did not wish to come to be with the queen through them, and the king departed her. When the queen saw that the king had left because of them, promptly, “Then fire came out from before the Lord and consumed them.”

68) And all this is because one who is not married is flawed. He is maimed before the king, and the sanctity of the king departs him and does not remain in the flaw. It is written about that, “When any man of you brings an offering,” meaning those who are called “men” will bring an offering and those who are not called “men,” the unmarried, will not bring an offering.

Man Consists of Male and Female Together

Nasso [Take]

141) Man is an inclusion of male and female, since one in whom male and female have conjoined is called, “a man,” and then he is God-fearing. Moreover, there is humility in him. And still more, there is Hesed in him.

And one who does not have male and female, there is no fear in him, no humility, and no piousness. This is why man is regarded as including everything. And since he is called, “Adam” [man], there is Hesed in him, as it is written, “I have said, ‘Mercy will be built up forever.’” But the world cannot be built without a male and a female.

142) It is written, “But the mercy of the Lord is from everlasting to everlasting on those who fear Him.” “Those who fear Him” are the whole of man, male and female, for otherwise there is no fear in him. “But the mercy of the Lord is from everlasting to everlasting” are the priests that come from the side of Hesed. And they inherit this lot, which comes from the upper world, ZA, to the lower world, Malchut. “On those who fear Him” means the priests below, who contain male and female, to be inclusive, as in man, which is male and female. “And His righteousness to children’s children,” since he has been rewarded with children’s children.

A Male Soul and a Female Soul

Ki Tazria [When a Woman Delivers]

9) “A woman who inseminates first, delivers a male child.” The Creator sentences whether a drop is male or female, and you say, “A woman who inseminates first, delivers a male child.” Thus, the Creator’s sentence is redundant. Indeed, it is certainly the Creator who decides between a drop of male and a drop of female. And because He has discerned it, He sentences whether it is to be a male or a female.

There are three partners to a man: the Creator, his father, and his mother. His father gives the white in him; his mother—the red in him; and the Creator gives the soul. If the drop is a male, the Creator gives the soul of a male. If it is a female, the Creator gives the soul of a female. It turns out that when the woman first inseminated, the drop has not become a male yet, if the Creator had not sent within her a soul of a male.

This discernment that the Creator discerns in a drop—that it is fit for a soul of a male or a female—is considered “the sentencing of the Creator.” Had He not discerned it and did not send a soul of a male, the drop would not have become a male. Thus, the two statements do not contradict one another.

10) And since she inseminates, does she deliver? After all, this requires pregnancy. It should have said, “If a woman is impregnated, she delivers a male child.” What is, “If she inseminates, she delivers”? Since the day of insemination and conception to the day of delivery, a woman has not a word in her mouth except her offspring, whether it will be a male. This is why it is written, “If a woman inseminates, she delivers a male child.”

To Be Rewarded with Sons

VaYeshev [And Jacob Sat]

163) Even if a man engages in the Torah day in and day out, but his origin and springing are in vain, for he does not bear sons, he has no place being in the presence of the Creator. If a spring does not enter a well of water, it is not a well, for the well and the origin are one, and one who has no sons is as one whose origin did not enter him and is not acting within him.

177) “Come to your brother’s wife.” He did not have to tell him that, since Judah and all the tribes knew it. But the main reason why he told him, “…and raise a seed,” is that that seed was needed for that thing to be corrected… Even though man has been sentenced to death, which separates him from the eternal root, he is still not completely separated, for he remains attached to his eternal root through the sons that each one has, since every son is a part of the father’s body. Thus, each person is like a link in the chain of life, which begins with Adam haRishon [the first man] and continues through the revival of the dead, forever and ever. And as long as man’s chain of life continues, for he leaves a son behind him, death does not separate him from eternity at all, and he is seemingly still alive.

188) Hence, it is written, “Behold, children are a heritage of the Lord.” It is the soul’s bundle of life, as it is written, “Yet the soul of my lord shall be bound in the bundle of life,” considered the next world.

This is what the text calls, “heritage” [can also mean land in Hebrew]. And who awards man with coming to this land? Sons. The sons award him with the land of the Lord; hence, happy is the man who has been rewarded with sons, to teach them the ways of Torah.


Exile and Redemption


On My Bed at Night

Ki Tazria [When a Woman Delivers]

1) “On my bed night after night I sought him whom my soul loves.” The assembly of Israel spoke before the Creator and asked Him about the exile, since she is seated among the rest of the nations with her children, and she lies in the dust. And because she is lying in another land, impure one, she said, “I ask on my bed, for I am lying in exile,” and exile is called “nights.” Hence, “I sought him whom my soul loves,” to deliver me from it.

2) “I sought him but did not find him,” since it is not His way to mate in me, but only in His palace, and not in exile. “I called him but he did not answer me,” for I was dwelling among other nations, who do not hear his voice, but only His sons. “Did ever a people hear the voice of God?”

3) “On my bed night after night,” said the assembly of Israel, Divinity. “On my bed I was angered before Him, asking Him to mate with me to delight me—from the left line—and to bless me—from the right line—with complete joy—from the middle line.” When the king, ZA, mates with the assembly of Israel, several righteous inherit inheritance of a holy legacy, upper Mochin, and several blessings are found in the world.

Exile of Divinity

VaYikra [The Lord Called]

344) On the day when the Temple was ruined below and Israel went into exile with millstone round their necks and their hands tied behind them, the assembly of Israel, Divinity, was expelled from the King’s house, to follow them into exile. And when Divinity came down she said, “First, I will go and weep for my abode, the Temple, for my sons, Israel, and for my husband, ZA,” who has drifted from her. When she came down she saw that her place was destroyed and all the blood of the followers that was shed in it, and the Holy Palace and the House were burnt in fire.

345) Then she raised her voice in weeping, and the upper and lower were moved, and the voice reached up to the place where the King, ZA, resides. But the King wished to return the world into chaos until several battalions and several camps of angels came down to comfort her, but she turned down their comforting. It is written about that, “A voice is heard in Ramah, lamentation, and bitter weeping, Rachel is weeping for her children, sherefuses to be comforted for her children,” since she did not receive comforting from them. “Because He is gone” means because the holy King went up and is not inside her.

346) “Rachel is weeping for her children.” It should have said that Divinity is weeping for her children. Rachel is the assembly of Israel, Divinity, Jacob’s wife, the wife of ZA, as it is written, “And Jacob loved Rachel.” It is also written, “but Rachel was barren,” and also, “Who makes the barren woman dwell in her house as a joyful mother of children.” All these verses relate to Divinity.

347) Another interpretation: “He is gone” means “none,” that is, there are none who are greater than Me in this house. “Gone,” since the Creator departed above and was removed from everything. “He is gone” means He is not in a Zivug with her. “Gone” means that His name, Divinity, is not His great Name. Rather, she is in exile.

348) From which place did Divinity begin to be disclosed? From the Temple, where she was present. Afterwards, she roamed the whole of the land of Israel. Then, when she departed the land, she stood inside the desert and sat there three days, leading the masses, the camps, and the residents from the King’s house, from Jerusalem, and calling about her, “How lonely sits the city.”

349) They were not exiled from the land of Israel and the Temple was not ruined before all of Israel were guilty before the King, and before all the leaders of the world were found guilty first, as it is written, “O My people! Those who guide you lead you astray and confuse the direction of your paths.” And when the heads of the people went with evil, the whole people followed suit.

Four Exiles

Ki Tetze [If You Go Forth]

63) There were four exiles: three corresponding the three Klipot of the nut. The first is Tohu, a green line, the green shell of the nut. The second is Bohu, moist stones, strong rocks, from which the authors of the Mishnah sentenced several sentences, and they grip to them to bring out the waters of Torah. And this is why they are called “moist stones,” since water comes out of them. The third Klipa [shell] is the thin shell of the nut, the small third exile. This is “And darkness.” The fourth exile is the great deep, the hollow of the nut, “And darkness was over the face of the deep.”

64) The fourth Klipa, the deep, is called “a pit where an ox fell,” as it is written about Joseph, “The firstborn of his ox, majesty is his.” It is written, “And threw him into the pit,” the evil Nukva of the Klipa. The empty pit is the male of the Klipa. Empty means without Torah, which is called “water.”

However, there were serpents and scorpions there, and this is the fourth exile, which is empty, without Torah, a generation of wicked, filled with serpents and scorpions, meaning that they are as deceitful as serpents and scorpions because they have uprooted the words of sages and judge falsely. It is said about them, “Her adversaries became the head.”

65) “And he looked this way and that, and when he saw there was no one” from Israel among those wicked in that generation. Instead, they were mixed multitude. This will come about at the end of the exile, and for this reason, the end of redemption is stated as the great deep, which is the fourth exile. And Moses, you went down there. The deep [ Tehom] is death [ HaMavet] with the letters inverted, and there is no death but poverty, poverty of reason. But this was sorted above, before the Tannaim and the Amoraim, who all went down to the deep in the fourth exile because of her, to help you.

Hurry, my beloved, and be like a gazelle or a young hart

Shemot [Exodus]

235) “Hurry, my beloved, and be like a gazelle or a young hart.” Every yearning that Israel yearned for the Creator is the yearning of Israel that the Creator will not go and will not walk away, but run like a gazelle or a young hart.

236) No other animal in the world does what the gazelle or the hart does. When it runs, it turns its head slightly to the place from which it came. It always turns its head back. This is what Israel said, “God Almighty, if we cause You to depart from among us, may it be that You will run like the gazelle or the young hart.” This is because it runs and turns its head to the place it had left, the place where it was before and left it and fled from there.

This is the meaning of the words, “Yet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them.” Another thing: The gazelle sleeps with one eye and is awake with the other eye. This is what Israel said to the Creator, “Do as the gazelle does, for He who keeps Israel will neither slumber nor sleep.”

And I Will Set My Tabernacle among You

BeHukotai [In My Statutes]

30) “And I will set My tabernacle among you.” My tabernacle is Divinity, My pawn, Divinity, was mortgaged by the iniquities of Israel because she goes into exile with them. There is an allegory about a man who loved his friend. He told him, “Certainly, because of the sublime love that I have for you, I wish to dwell with you.” His friend replied, “How will I know that you will dwell with me?” He went and took all the good things in his home and brought them to him and said, “My pawn is with you, so I will never part from you.”

31) So is the Creator. He wished to dwell with Israel. He took His treasure, Divinity, and lowered it down to Israel. He told them, “Israel, here is My pawn with you, so I will never part from you.” And although the Creator was removed from us, He left the pawn in our hands because Divinity is with us in exile and we keep His treasure. And when He asks for His pawn, He will come to dwell with us. This is why it is written, “And I will set My tabernacle among you.” “I will give you a pawn so I will dwell with you.” And even though Israel is in exile now, the Creator’s mortgage is with them and they have never left it.

32) “AndMy soul shall not abhor you.” This is similar to a man who loves his friend and wishes to dwell with him. What did he do? He took his bed and brought it to his house. He said, “Here, my bed is in your house, so I will not draw far from you, from your bed and from your vessels.” Thus said the Creator, “And I will set My tabernacle among you, and My soul shall not abhor you.” Thus, My bed, Divinity, is in your home. “And since My bed is with you, know that I will never part from you.” And for this reason, “My soul shall not abhor you,” I will not part from you.

33) “And I will walk among you, and will be your God.” Since my pawn is with you, you should know for certain that I am going with you, as it is written, “For the Lord your God walks in the midst of your camp, to deliver you, and to give up your enemies before you; therefore shall your camp be holy.”

Length of the Exile

Ki Tissa [When You Take]

21) We see, and so can the strong ones in the world, meaning the nations, that the exile is continuing and the Son of David has not come. So it is, but what makes Israel suffer this exile? It is all the promises that the Creator had promised them. They enter synagogues and seminaries and see all the comforts in the holy books, and in their hearts they are happy to suffer all that comes upon them. Had it not been for that, they would not have been able to withstand.

22) Everything depends on repentance. But they cannot all awaken to repentance together because it is written, “So it shall be when all of these things have come upon you.” It is also written, “And you call them to mind in all nations where the Lord your God has banished you.” Also, it is written, “And you shall return to the Lord your God.” And then, if the One who banished you will be at the end of the sky, from there will He gather you. And before all these things come true, they cannot be awakened by them for repentance.

23) O how You have sealed all the trails and paths from the children of the exile, and have left no possibility for them to speak, for they did not delve in redemption every single generation, did not suffer the exile, did not seek reward, departed the rules of Torah, and mingled with the rest of the nations.

24) “As the pregnant woman approaches the time to give birth, she writhes and cries out in her birth pangs,” since it is the nature of a pregnant woman to wait nine whole months. But there are quite a few in the world who go through only one or two days of the ninth month, while all the pains and pangs of the pregnant woman are on the ninth. Hence, even if she only went through one day of the ninth month, it is considered as though the whole of the ninth month had passed for her. So are Israel: since they tasted the taste of exile, if they repent, it is considered for them as though they had experienced all the troubles that are written in the Torah, especially that they had experienced several pangs since the beginning of the exile.

In Its Time, I Will Hasten It

VaYera [The Lord Appeared]

454) How long should we be in exile until that time? The Creator made redemption completely dependent on whether they repent. Thus, they will be rewarded or not rewarded with redemption by whether or not they repent, as it is written, “I the Lord will hasten it in its time.” If they merit, they will repent, and “I will hasten it.” If they do not merit, they will not repent, and “in its time.”

The Allegory of the King and the Queen

VaYikra [The Lord Called]

78) In all of Israel’s exiles, He set a time and an end to all of them. And in all of them, Israel return to the Creator, and the virgin of Israel, Malchut,returns to her place at the set time. But now, in the last exile, it is not so. She will not return as in the other exiles. This verse teaches, “She has fallen; she will not rise again—the virgin of Israel,” and it does not say, “She has fallen and I will not raise her again.”

79) It is like a king who was angry with the queen and expelled her from her palace for a certain period of time. When that time was through, the queen would immediately come and return before the king. This was so once, twice, and thrice. But on the last time, she became remote from the king’s palace and the king expelled her from his palace for a long time. The king said, “This time is not as like the other times, when she came before me. Instead, I and all my household will go and seek her.”

80) When he reached her, he saw that she was lying in the dust. Who saw the glory of the queen at that time, and the king’s requests of her? Finally, the king held her in his arms, raised her, and brought her to his palace. And he swore to her that he would never part from her again and will never be far from her.

81) It is similar with the Creator: every time the assembly of Israel were in exile, she would come and return before the King. But now, in this exile, it is not so. Rather, the Creator will hold her by the hand and will raise her, appease her, and bring her back to His palace.

To the Extent of Concealment, the Extent of Disclosure

VaYera [The Lord Appeared]

453) Vav and everything appears in it, for everything appears by the perfection of the Vav. This is so because in everything that is concealed, He reveals all that is hidden, and one who is revealed will not come and reveal what is concealed.

Man is created in utter wickedness and lowliness, as it is written, “When a wild ass’s foal is born a man.” And all the vessels in one’s body, meaning the senses and the qualities, and especially the thought serve him only wickedness and nothingness all day. And for one who is rewarded with adhering unto Him, the Creator does not create other tools instead, to be worthy and suitable for reception of the eternal spiritual abundance intended for him. Rather, the same lowly vessels that have thus far been used in a filthy and loathsome way are inverted to become vessels of reception of all the pleasantness and eternal gentleness.

Moreover, each Kli whose deficiencies had been the greatest has now become the most important. In other words, the measure that they reveal is the greatest. It is so much so that if he had a Kli in his body that had no deficiencies, it has now become seemingly redundant, for it does not serve him in any way. It is like a vessel of wood or clay: the greater its deficiency, meaning its carving, the greater its capacity and the greater its importance.

And this applies in the upper worlds, as well, since no revelation is dispensed upon the worlds except through concealed discernments. And by the measure of concealment in a degree, so is the measure of revelations in it, which is given to the world. If there is no concealment in it, it cannot bestow a thing.

This is the meaning of the Vav in the name, HaVaYaH. It is ZA, whose Mochin are always in covered Hassadim and are concealed from the illumination of Hochma. This is why it will reveal the complete redemption, as it is written, “The Vav will raise the Hey.” This is so because the measure of concealment and covering in it will determine the measure of its revealing in the future. And the bottom Hey of HaVaYaH, the Nukva, where the Hassadim appear, and all the discernments of disclosure of Hochma in the worlds come only from her. And since there is no concealment in her, she cannot reveal what is concealed, meaning redemption. And although there are other concealments in the Nukva, they are nonetheless insufficient for this great disclosure of the complete redemption, since by the measure of this revelation, so must be the measure of the concealment.

The Darkness before Redemption

Beresheet [Genesis]

308) As they were walking, they saw that the dawn has paled and then the light rose. Rabbi Hizkiya said to Rabbi Yosi, “Come and I will show you that so is Israel’s redemption: When the sun of redemption shines for them, trouble after trouble will come upon them, and darkness after darkness. And when the light of the Creator shines upon them, as it is said, ‘His going forth is as sure as the dawn,’ it is written, ‘But the sun or righteousness will rise for you who fear My name, with healing in its wings.’”

309) At that time, wars will awaken in the world—nation against nation, and city against city—and many troubles will surface over the enemies of Israel until their faces are darkened like the sides of a caldron. After that, their redemption will appear over them out of the roar of their pressure and stress.


VaYechi [Jacob Lived]

87) And why is this holy place called “bread,” since the writing says that Ephrat is Beit Lechem [House of Bread]? This is because it is from the name of the Creator, for they will die there in fighting for His name, “The hand upon the throne of Koh [ YodHey]: the Lord will have war against Amalek.” This means that they will die there to complement the name YodHey. This is so because the name is not complete with HaVaYaH until the memory of Amalek is blotted out, and this is why the war is to complement the name YodHey with VavHey. This is why the name is called Lechem, from the word Milchamah [war], since he fought in exile because he came to complement the name of the Creator.

With The Zohar, We Will Come Out of Exile

Nasso [Take]

89) Such as that will be done, testing Israel in the last exile, as it is written, “Many will be purged, purified and refined,” which are from the side of the good, enduring the trial. “But the wicked will act wickedly,” from the side of the evil, and the verse, “Nor will they enter the land of Israel,” will come true in them, and he kills them.

Bina, the tree of life. It was for them that The Book of Zohar said, “And the wise will shine like the radiance of the firmament,” from the radiance of Upper Ima, who is called, “repentance.” These do not require testing, and because Israel are destined to taste of the tree of life, which is this Book of Zohar, they will be delivered from the exile with mercy through it.




Earth Is Round

New Zohar, Beresheet [Genesis]

619) The world is as round as a ball. When the sun comes out in the east, it goes in a circle until it reaches below the earth, and then it becomes evening. At that time, it gradually descends by circles of certain steps, descending and circling the whole earth and the whole world.

620) When the sun comes down and is covered by it, it grows dark upon us and lights up to those who are dwelling below us, those who are on the other side of the earth, below our feet. And so it grows dark on one side and shines on the other side, below it, following the world and circle of the earth, round and round.

621) And similarly, its light gradually descends and separates between the water below the water of the ocean and the water for those who go above, separating in the middle of the waters of the sea, detaining a pipe of water that comes out of Hell from passing through and harming people. For this reason, the sun is not called Shemesh [sun], but LeShamesh [to serve] people, as this is why it is called Shemesh, that is, MeShamesh [serving], for it serves everyone.

Had the light of the sun not bathed itself in the sea of the ocean, it would have burned and lit up the whole world.

Changes in the Air

VaYikra [The Lord Called]

141) The whole world revolves in a circle like a ball, some are above and some are below. The people all around the earth stand opposite each other and the seven parts in the ball are the seven lands. And all the people in the six lands differ in their appearances according to the different air in each place. And they persist as the rest of the people.

The Earth Quakes

Shemot [Exodus]

306) Rabbi Isaac came across a mountain and saw a man sleeping under a tree. Rabbi Isaac sat there. While he was sitting, he saw that the earth was quaking and that tree broke and fell, and he saw crevices and holes in the ground, and the ground was rising and falling.

307) That man awoke, yelled toward Rabbi Isaac and told him, “Jew, Jew, weep and wail, for a minister is being raised in the firmament, an appointee, a high governor, and he is destined to inflict much harm upon you. This quake of the earth was for you, since every time the earth quakes, it is because an appointee who will harm you rises in the firmament.”

When People Corrupt Their Ways


39) Why was the earth corrupted? Is the earth punishable? It is because every flesh corrupted its way. When people are righteous and keep the commandments of the Torah, the earth is strengthened and every joy is in it because Divinity is upon the earth. At that time, the upper ones and lower ones are all in joy.

40) When people corrupt their way, do not keep the commandments of the Torah, and sin before their Master, they seemingly repel Divinity from the world and the earth remains corrupted. Thus, Divinity is repelled from it and is not present on it, and then she is corrupted. At that time, it is corrupted because another spirit is over it, which corrupts the world.

The Generation of the Flood


58) Why does the Creator sentence the world—the generation of the flood—with water and not with fire or with something else? It is because they corrupted their ways by the upper water and lower water, not connecting male and female properly. This is so because anyone who corrupts his way, corrupts female and male waters, that is, he blemishes the upper MAD and MAN and causes them to not unite, hence they are sentenced in water, in what they sinned.

59) And the water was boiling and they stripped the skin off them, as though they had corrupted their ways with boiling water. Judgment for judgment means that he avenged them an eye for an eye. “All the fountains of the great deep burst open” is the lower water, and “The windows of heaven opened” is the upper water. Thus, they were afflicted by the upper water and the lower water.

The Stars


384) What do comets—stars that a tail of light stretches behind them, which run back and forth—imply?

385) The Creator created all the stars in the firmament, great and small, and all thank and praise the Creator. When their time to praise arrives, the Creator calls them by name, as it is written, “He calls them all by name.” Then, they run and stretch a tail of light to go and praise their Master in that place where they were counted, as it is written, “Raise up your eyes and see who created these?”

All the degrees in GAR (first three) are called “stars” or “stars of heaven.” No illumination of Hochma can be elicited from them, which is called numbering and counting from above to below. This is the meaning of the words, “Look now toward the heaven and count the stars, if you can count them.” Indeed, the Creator Himself reveals the number and calculation in them in their own place. This is illumination of Hochma, but they shine from below to above, and it counts the number of stars because the Creator Himself counts the number.

“He calls them all by name.” “By name” means attainment, as what we do not attain, we do not call by name. And when the Creator assembles them to disclose the number in them, then for all the light, they bring back Ohr Hozer [reflected light] from below to above, and this is considered a tail. It is that that the comets imply in the earth.

The Rite of the Sun

Ki Tissa [When You Take]

7) When the face of the east shines, all the sons of the east, of the mountains of light, bow before the light that shines instead of the sun, before it emerges over the face of the earth, and worship it. This is so because how many worship the sun after the sun comes out? They are those who worship this light of the illumination of the dawn, who call this light, “The God of the illuminating jewel.” And they swear by the God of the illuminating jewel.

8) And should you say that this work is in vain, then since the ancient days, they knew wisdom when the sun was shining, before it came out over the face of the earth, at which time that appointee that was appointed over the sun comes out with holy letters of the Upper Name written on his head. And by the power of these letters, he opens all the windows of the heavens, strikes them, and passes. And that appointee enters that radiance, which shines around the sun before it comes out and he is there until the sun comes out and spreads through the world.

9) And that appointee is appointed over gold and red jewels, and they worship that form which is in the light of the sun, which is the appointee. Then, in points and in signs that they inherited from the first, from ancient days, they walk and know the points of the sun, to find the places of gold and jewels. But how much longer will there be these many labors in the world? After all, the lie has no pillars to support it for its existence.

Man’s Eyes

VaYehi [Jacob Lived]

341) Because the view of the world is seen in a man’s eyes, and all the colors are in them, too, and the white color in them is like the great ocean that surrounds the world from all sides, the other color in them is like the land that the waters brought out, and the land stands between the waters. Similarly, this color stands between the waters, in this white color, which implies to the ocean water.

342) The other, third color, is in the middle of the eye. This is Jerusalem, the middle of the world. The fourth color in the eye—the black in the eye—is where all the power to see in the whole of the eye is found. It is called “pupil,” and in that pupil, the face is seen. And the most precious vision of all is Zion, the point in the middle of everything. The vision of the whole world is seen there, and Divinity—the beauty of everything and the view of everything—is present there. This eye is the inheritance of the world. For this reason, the one who dies leaves it and his son takes it and inherits it.

Man Is a Small World

Lech Lecha [Go Forth]

330) How great are the deeds of the Creator? The art and painting of a man are like the artisanship and the depiction of the world. In other words, man comprises the entire deed of the world, and he is called “a small world.”


Zivug [Coupling]


The Creator Makes Zivugim

Lech Lecha [Go Forth]

346) All the souls that are destined to come into the world stand in Zivugim, Zivugim[Zivugim—plural of Zivug (coupling)] before Him. Each divides into male and female, and when they come into this world, the Creator makes Zivugim, as it is written, “The daughter of so and so with so and so.”

347) What does it mean when it says that the Creator says, “The daughter of so and so with so and so”? After all, it is written, “There is nothing new under the sun,” and all has already been done in the act of creation. Can it be that the matter of Zivugim is a new thing in each Zivug, that there is a need to declare, “The daughter of so and so with so and so”? Indeed, it is written, “There is nothing new under the sun.” However, above the sun there is news. So why does He declare here, “The daughter of so and so with so and so,” if it is said that at the very same time when one is born into the world, his mate is made ready for him?

348) Happy are the righteous, whose souls are crowned before the holy King before they come to the world to clothe in a body. At the time when the Creator elicits the souls to the world, all those spirits and souls consist of male and female, which conjoin.

349) They are given into the hands of that appointee, the emissary, who has been appointed over the impregnation of people, and whose name is “Night.” When they come down to the world and are given into the hands of that appointee, they part from one another. Sometimes, one comes down before the other and descends and clothes in people.

350) When their time to mate arrives, the Creator, who knows the males and females of those spirits and souls, brings them together as they were in the beginning, before they came to the world, and declares about them, “The daughter of so and so with so and so.” And when they unite, they become one body and one soul, and they are right and left, as it should be. The male is the right of the body and the soul, and the female is the left part in them.

For this reason, there is nothing new under the sun. Even though the Creator declares, “The daughter of so and so with so and so,” it is still nothing new but a return to how they were prior to their arrival in the world. And since it is known only to the Creator, He declares them.

351) But we learn that a person is given a mate according to his deeds and ways. Indeed, if his deeds are upright, he is rewarded with uniting with his mate as they were united at the time when they departed from the Creator, before they were clothed in a body.

352) Where will one whose deeds are upright seek his mate? It is written, “One should always sell all that he has and marry the daughter of a wise disciple.” This is so because the wise disciple has the deposit of his Master trusted in his hands, and he will certainly find his mate with him.

353) All those souls that come through reincarnation and have no mate can hurry their mate with mercy by hurrying and taking the mate of another person. The friends commented on that and said, “One does not wed a woman on a festival, but one does sanctify, lest another will come before him with mercy.” They also made a precision about “another,” that the one who incarnated without a mate, it is because he descended and became Achoraim [posterior], who is himself regarded as a Nukva [female]. This is why he has no mate. Hence, this incarnated one is called “another,” to indicate that he comes from Achoraim, and this is why the conduct about him is that he takes the mate of another.

This is why the Zivugim are difficult for the Creator, since because the mating male and female are two parts of one soul and they divided even before they came into the world, why is it said that man’s Zivug before the Creator is difficult? After all, it is only a repetition of something that was done before. However, from what has been explained, that there are incarnated souls that have no mate, who rush and take the mate of another through mercy, then afterwards, if his friend is rewarded through his actions with his mate being given back to him, the Creator must take from one and give to the other. And this is hard for Him—to reject one before the other. And yet, “The ways of the Lord are right,” for certain, and all that the Creator does is good and just.

354) Those who come by reincarnation and have no mate, where will they take their mate? The story of the sons of Benjamin proves that the incarnated souls must hurry with mercy and take their mate from another. This is why the writing says, “Lest another will precede him with mercy.”

355) Certainly, the Zivugim are hard for the Creator because He must take from one and give to the other. Happy are Israel, for the Torah teaches them the ways of the Creator and all the secrets that are hidden and concealed before Him.

356) “The law of the Lord is perfect” because it contains everything. Happy are those who engage in the Torah and do not part from it, for anyone who is separated from the Torah for even an hour, it is as though he has parted from life in the world. And it is written, “For it is your life and the length of your days,” and it is written, “For length of days, and years of life, and peace, will they add to you.”


Lech Lecha [Go Forth]

205) The female’s craving for the male makes a soul. And also, the male’s craving for the female and his adhesion with her produces a soul, which includes the soul from the craving of the female and takes it. Thus, the craving of the lower one, the female, is included in the craving of the upper one, the male, and the two souls become one, without separation.

206) And then the female contains everything, taking both souls and becoming impregnated by the male in them. The craving of the both of them becomes attached and they become as one. Hence, everything is mingled with each other and when the souls come out, male and female are mingled in them as one.

207) Afterwards, when they descend to the world, the male and female separate from one another; one turns this way and the other turns that way, and later, the Creator mates them. But the key for the Zivug is given to none other than the Creator, for only He knows how to mate them, to unite them properly so they become male and female of the same soul.

One—the Complete Zivug

VaYikra [The Lord Called]

101) How does the word, “one,” indicate the complete Zivug? It is written, “Hear O Israel, the Lord our God, the Lord is One.” “One” is the assembly of Israel united with the Creator, ZA. The Zivug of male and female is called “one,” since a place where the Nukva is present is called “one,” for a male without a female is called “a half body,” and a half is not one. But when two half bodies unite, they become one body and they are called “one.”

Envy, Lust, Love


154) The awakening of the male to the female is when he envies for her. When there is a righteous in the world, Divinity does not depart from him and her desire is for him. At that time, the upper lust, from Zeir Anpin, is awakened toward her with love, as a male’s lust toward the female when he envies for her, as it is written, “And I will set up My covenant with you.” That is, the lust has awakened in Me because of you, as it is written, “And I will establish My covenant with Isaac,” for it is because of Isaac, as with Noah.

Everything is extended to the world through the Nukva, whether corrections or corruptions, as it is written, “And His kingdom rules over all.” When bestowal is corrected, it extends from a Zivug of Zeir Anpin and Nukva. When bestowal is corrupted, it extends from Zivug Zeir Anpin and Nukva of Tuma’a [impurity], which are called “another god,” which clings to Nukva de Zeir Anpin and draws toward it the abundance of Kedusha [holiness], turning it into Tuma’a and corruptions. This is the envy that Zeir Anpin envies for the Nukva, so another god will not cling to her.

And when there is a righteous in the world, due to the great desire of the Nukva to bestow upon the righteous, she stays far from another god and the love of Zeir Anpin to mate with Divinity, to bestow upon the righteous, grows extensively, as the love of a man for his wife grows when he is envious for her and fears that she will hide with another. Similarly, Zeir Anpin was afraid that she would cling to bestow upon another god.

I Washed My Legs

New Zohar, Beresheet [Genesis]

107) When the Creator confers with the Malchut and Israel are unfit to be a wick unto her, to shine, when they are unfit to raise MAN for the Zivug of Zeir Anpin and Malchut, it is written, “I have taken off my gown, how can I wear it again? I have washed my feet, how can I dirty them again?”

“I have taken off my gown” are the monikers, which are Netzah and Hod, the garments. When they all join, they are regarded as the Creator’s gown. When He confers with her, He is devoid of all those garments so as to bond with her. This is why the Creator said, “I have taken off my gown,” to be corrected and ready to benefit you, and you are not properly corrected. Now, “How can I wear it again,” how shall I put these garments back on, for they illuminate only in Achoraim, from afar, and by that I will depart from you once more?

108) “I have washed my feet, how can I dirty them again?” I have washed My feet from that filth. And what is it? When I was set up and made for you, I moved the other side, the impure one, from before My feet. Now, how shall I put that filth back on, covering the Temple, since you are not ready with your corrections to be corrected toward Me? We learn from this that when the spirit of impurity passes from the world, everything grows from above and below. For this reason, “I have washed my feet, how can I dirty them again,” as before?

When wishing to repel the Sitra Achra and correct the Malchut into being worthy of a Zivug with Zeir Anpin, an obstacle must be placed before the Sitra Achra, as it is written, “I will put hooks in your cheeks.” That is, first it is given a grip unto Kedusha [holiness], and by that it is later failed completely.

This is the meaning of what is written, “I have washed My feet from that filth,” when I was being corrected and made ready for you, meaning when Malchut was corrected into being fit for a Zivug. “I moved the other side, the impure one, from before My feet,” by first giving it a grip unto Kedusha, by which He later failed him and removed him completely. “Now, how shall I put that filth back on, covering the Temple,” should she drift away from Him again, and I will have to correct it once again. Thus, I will have to give the Sitra Achra a grip on the Temple once again in order to fail it, since that prior gripping is considered the dirtying of the feet.

As an Apple Tree among the Trees of the Wood

Aharei Mot [After the Death]

317) “As an apple tree among the trees of the forest, so is my beloved among the young men.” How fond is the Creator of the Assembly of Israel, for she praises Him with this verse. And why does she praise Him with an apple and not with something else, or with something that has color or fragrance or flavor?

318) Because it writes an apple, it follows that she praises Him with everything: colors, fragrance, and flavor. This is so because as an apple is a cure for everything, the Creator is the cure for everything. As the apple is colorful, for there are white, red, and green in it, the Creator has the upper colors, Hesed, Gevura, Tifferet, which are white, red, and green. As an apple has a finer scent than all other trees, the Creator smells like the Lebanon. As an apple is tasty and sweet, the Creator is sweet to the palate.


Good and Evil


Tetzaveh [Command]

86) Moreover, words of Torah settle in only there, since there is no light except for that which comes out of that darkness. This is so because when that side surrenders, the Creator rises above and His glory grows. Also, the work of the Creator is only out of darkness, and there is no good except from within the bad. And when one enters a bad way and leaves it, the Creator rises in his glory. Hence, the perfection of everything is good and bad together, and to later depart to the good. And there is no good except for that which comes out of the bad. And in that good, the glory of the Creator increases, and this is complete work.

Nothing Is Superfluous

Aharei Mot [After the Death]

136) Ben Zoma was asked if it is permitted to castrate a dog. He replied, “Neither shall ye do thus in your land.” That is, anything that is in your land, you will not do, not even a dog, since as the world needs this, the world also needs that. This means that there is nothing superfluous in the land. This is why we learned, “And behold, it was very good” is the angel of death, who must not be revoked from the world because the world needs him. And even though it is written about the angel of death, “And the dogs are greedy, they are not satisfied,” it is not good that they will be revoked from the world. Everything is needed, both good and bad.

The Joy of Studying

Toldot [Generations]

57) The evil inclination is needed in the world like the rain is needed in the world. Without the evil inclination there would be no joy of studying in the world.

And Behold, It Was Very Good

Emor [Speak]

328) “And God saw all that He had made, and behold, it was very good.” “And God saw all that He had made” was said generally, to include even snakes, scorpions and mosquitoes, and even those that are seen as the harm-doers of the world. About all of them, it is written, “And behold, it was very good.” They all serve the world, the leaders of the world, and people do not know.

329) While they were walking, they saw a serpent walking ahead of them. Rabbi Shimon said, “This one is going to make a miracle for us, for certain.” That serpent ran before then and was tied to an adder [extremely venomous snake] in the middle of the road. They fought each other and died. When they came to them, they saw them lying on the road. Rabbi Shimon said, “Blessed be the merciful One who made a miracle for us, for anyone who looks at that adder when it is alive—or if it looks at a person—is certain to not be saved from it, especially if it is close to him.” He called upon it, “No harm shall come to you and affliction shall not come near your tent. The Creator does His mission through everything, and we must not be contemptuous of anything that He has done. This is why it is written, ‘The Lord is good to all, and His mercies are over all His works,’ and ‘All Your works shall give thanks to You, O Lord.’”

Everything Is Required in the World.

Yitro [Jethro]

29) Everything that the Creator does above and below is true, and His work is true. There is nothing in the world that one should reject or despise, since they are all true works, and everything is needed in the world.

30) It is written, “If the serpent bites before being charmed.” The serpent does not bite people until it is whispered to from above. It is told, “Go and kill this or that person.”

31) Sometimes—as it does that—so it saves people from other things. Through it, the Creator works miracles to people; it all depends on the Creator; it is all the work of His hands. But the world needs them. If it did not need them, the Creator would not make them. Hence one need not be contemptuous toward things in the world, and certainly not toward the words and deeds of the Creator.

32) “And God saw all that He had done, and behold, it was very good.” “And God saw” is the living God, Bina. “Saw” means that He looked, to illuminate for them and to watch over them. “All that He had done” means it is all included as one, above and below. “And behold, it was very good” is the right side. “Very” is the left side, “Good” is the angel of life. “Very” is the angel of death, and it is all one matter for those who observe the wisdom.


Days of the Messiah


Children of Ishmael

VaEra [And I Appeared]

201) Four hundred years, the appointee of the sons of Ishmael stood and asked before the Creator. He told him, “Do those who were circumcised have a part in Your name?” The Creator told him, “Yes.” He told him, “But Ishmael was circumcised, why has he no share in you like Isaac?” He replied, “One was circumcised properly and with his corrections, and the other was not. Moreover, they adhere to Me properly for eight days, and the others are as far as several days away from Me.” The appointed minister told him, “And yet, since he was circumcised, will he not have a good reward for it?”

202) Woe unto that time when Ishmael was born in the world and was circumcised. What did the Creator do with regards to the complaint of Ishmael’s minister? He removed the sons of Ishmael from adhesion with the upper one and gave them a part in the holy land below, because of the circumcision in them.

203) And the children of Ishmael are destined to rule over the holy land for a long time, when it is empty of everything, as their circumcision is empty without perfection. And they will detain the children of Israel from returning to their places until the merit of the sons of Ishmael is complemented.

204) And the children of Ishmael are destined to evoke great wars in the world. And the children of Edom will gather against them and will wage war on them—one at sea, one on land, and one near Jerusalem. And they will rule over each other but the holy land will not be given to the children of Edom.

205) At that time, a nation will awaken against evil Rome from the end of the world and will wage war against it for three months. Nations will gather there and will fall into their hands until all the children of Edom gather to it from all corners of the world.

Then the Creator will awaken upon them, as it is written, “For the Lord has a sacrifice in Bozrah.” And what does it say afterwards? “That it might take hold of the ends of the earth,” and obliterate the children of Ishmael from the land and break all the forces above, and no force will remain above over the nations of the world, which is Israel, except the force of Israel, as it is written, “The Lord is your shade upon your right hand.”

206) Because the Holy Name is in the right, and the Torah is in the right, everything depends on the right, and we must raise the right above the left, as it is written, “At His right hand was a fiery law.” And in the future, “Save with Your right hand and answer me,” “For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one consent,” and it is written, “In that day shall the Lord be One, and His name One.”

The Coming of the Messiah

Shemot [Exodus]

96) Rabbi Shimon raised his hands and wept. He said, “Woe unto he who will be at that time, and happy is he who will be and can be present at that time.” “Woe unto he who will be at that time” because when the Creator comes to visit the deer, meaning Divinity, He will look to see who are the ones that are standing with her, He will observe all the deeds of each and every one of those who are with her, and no righteous shall be found. It is written about that, “And I looked, and there was none to help.” At that time, many troubles will come over Israel.

97) “Happy is he who will be and will be present at that time.” This is because one who is in faith at that time will be rewarded with that light of the King’s joy. It is written about that time, “And [I] will refine them as silver is refined, and will try them as gold is tried.”

98) After these troubles awaken upon Israel, all the nations and their kings will seek counsel together against them. They will awaken several evil sentences, unite against them, and trouble after trouble will come, and the last makes the first forgotten. Then the pillar of fire that stands from above downwards will be seen for forty days and all the nations in the world will see it.

99) At that time, the Messiah King will awaken to come out of the Garden of Eden, from the place called “the bird’s nest,” and will appear in the land of the Galilee. And on the day when the Messiah goes out there, the whole world will be angered and all the people in the world will hide in caves and in crevices in stones and they will not know how to be saved. It is written about that time, “And men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the Lord, and from the glory of His majesty, when He arises to shake mightily the earth.”

100) “Before the terror of the Lord” is the angering of the whole world. “And from the glory of His majesty” is the Messiah. “When He arises to shake mightily the earth” is when the Messiah rises and will appear in the land of the Galilee, since this is the first place that was ruined in the Holy Land by Assyria. For this reason, he will appear there before all other places, and from there he will evoke wars upon the entire world.

101) After forty days, when the pillar rises from earth to heaven in the eyes of the whole world and the Messiah has appeared, a star will rise up on the east, blazing in all colors, and seven other stars will surround that star. And they will wage war on it from all sides, three times a day for seventy days, and all the people in the world will see.

102) And that star will make war with them with torches of blazing fire, sparkling in every direction, and it will strike them until it swallows them every single night. And at daytime, it lets them out again. They will make the war before the whole world repeatedly for seventy days. After seventy days, that star will be hidden and the Messiah will be hidden for twelve months, the pillar of fire will return as before, the Messiah will be hidden in it, and that pillar will not be seen.

103) After twelve months, the Messiah will be raised inside that pillar into the firmament, where he will receive strength and the crown of kingship. And when he descends to the earth, that pillar of fire will be seen again as before, in the eyes of the whole world. Afterwards, the Messiah will appear and many nations will gather unto him, and he will make wars throughout the world. At that time, the Creator will awaken all the peoples of the world with His might, the Messiah King will be known throughout the world, and all the kings in the world will awaken and unite to wage war against him.

104) Several rulers in Israel will revert and return to the gentiles and will come with them to wage war against the Messiah King. Then, the whole world will darken for fifteen days and many from the people of Israel will die in that darkness. This is why it is written, “For, behold, darkness shall cover the earth.”

The Messiah King—the Nukva

VaYechi [Jacob Lived]

589) The Messiah King will be called “poor” because he has nothing of his own, for he is the Nukva de ZA, and she is called “the Messiah King.” However, this is the holy moon above, Nukva de ZA, who has no light of her own, except what she receives from the sun, ZA. This is why she is considered poor.

590) The Messiah King, the Nukva, will reign in His dominion, will unite in His place above. And then, as it is written, “Your king shall come to you,” precisely “King,” since he contains the Nukva above and the Messiah King below.

If below, he is poor, the moon, the upper Nukva, since it is discerned as the moon, which is the upper Nukva, since the Messiah King below extends from the Nukva and is therefore called, “poor,” like her. And if above, which is the Nukva herself, she is poor, since she is a mirror that does not shine by itself, but from ZA. For this reason, she is called, “bread of affliction.” Yet, the Messiah is riding on a donkey and a foal, the stronghold of the idol worshipping nations, to subdue them under him. And the Creator, the Nukva, will strengthen in His place above, for the words, “Your king shall come to you” contain them both.

Signs of the Messiah

VaYera [The Lord Appeared]

476) “Then will I remember My covenant with Jacob.” Why is Jacob spelled with a Vav [in Hebrew] when they are absent from the exile, in the Vav, in the sixth millennium, it implies that Jacob, the children of Israel, will be redeemed in the Vav.

477) The commandment concerning the Vav is six and a half minutes. And at the sixtieth year to the bar of the door, in the sixth millennium—the Vav, Tifferet, is the middle bar that bolts inside the boards from one end to the other, hence its name, “the door-bolt,”—the God of heaven will raise a count for the daughter of Jacob. And it will take six and a half years from that time until she has remembering. This is the length of time of the count. And from that time, it will take six other years, which is the length of time of remembering, and they are seventy-two and a half years.

This is so because each illumination appears in Katnut and in Gadlut. It begins in Katnut—VAK, which shines only from below upwards—female light, and this is the time of the count. Subsequently, the Gadlut appears, light of GAR, which shines from above downwards. This revelation is called, “remembering,” “male light.”

Your indication is that the female’s face turns upwards, and the male’s face turns downwards. This is why the birth of Isaac begins with the words, “Then the Lord took note of Sarah,” which is female light, called “counting,” when she was still unfit for delivery, until the remembering was extended to her. This is why it is written a second time, “And the Lord did for Sarah as He had promised,” which is the remembering. This is so because it mentions action here, and action is considered male, since there is no action in female light because a woman is the ground of the world.

Also, in the future redemption, when the Vav raises the Hey in the complete and great light, as it is written, “And the light of the moon shall be as the light of the sun,” the count of this great light will appear first, and then the remembering. The count, which extends in the form of Vav, will shine for only six minutes, HGT NHY, which shine in her by mingling with the male while with respect to herself she has only half a time, meaning half the Malchut, called, “time,” that is, only from the Chazeh up in her, and not from the Chazeh down. This is so because she is still in the form of counting, which is female light, which does not shine from above downwards; hence, half a moment is missing in her, meaning from the Chazeh down.

And for this reason, the years of the count will be six and a half years, from sixty years to sixty-five and a half. Then the light of remembering, the male light, will appear from the Vav, and then the Messiah King will appear, which is male and Vav, and his illumination will last six other years.

478) In sixty-six years will the Messiah King be revealed in the land of the Galilee, and it is the Messiah Son of Joseph. Hence, the place of his revelation is the Galilee, the lot of Joseph. And when a star on the east will swallow seven stars on the north, and a blaze of black fire will be hanging in the firmament for sixty days, wars will awaken in the world on the north side, and two kings will fall in these wars. And all the peoples will come together over the daughter of Jacob, to repel her from the world. It is written about that time, “it is a time of trouble unto Jacob, but he will be saved from it.” At that time, all the souls will perish from the body and will need to return and be renewed. And your sign is, “All the souls belonging to Jacob that came into Egypt,” all sixty six souls.

This is so because prior to the complete redemption, there were redemptions from Egypt and from Babylon by the force of the lights and Kelim de Ima [vessels of Ima]. But Malchut herself had had no redemption yet, in and of herself. This is the rainbow, in which only three colors shine—white, red, and green—while her black color does not shine, since Malchut has nothing of her own. Instead, she needs to receive from ZA, her husband, who gives her from the lights and Kelim de Ima. But complete redemption means that Malchut herself will be built with her own Kelim and lights, and will no longer need to receive the lights and Kelim de Ima from ZA, as it is written, “And the light of the moon will be as the light of the sun.”

As in Malchut’s previous redemptions, Malchut is built in three lines, and then she herself is built—the vessel of reception of the three lines. Similarly, in the future redemption, the light of redemption must correct the Malchut one at a time in three lines, and then her own self, which receives from three lines. Subsequently, she will have all the perfection suitable for the complete Zivug, which are the five discernments of correction.

This leads to an order of times:

  • First correction—from sixty years to sixty-six and a half, only the right line in her will be corrected in the light of counting.
  • Second correction—from sixty-six to seventy-three years, the left line in her will be corrected in the light of remembering. Hence, at that time, the Messiah Son of Joseph will appear in the land of the Galilee. All the signs at that time come from the Dinim [judgments], which apply during the illumination of the left.
  • Third correction—from seventy-three years to 100 years, corrects the middle line in her, by which the Messiah Son of David will appear.
  • Fourth correction—her self, to receive all that there is in the three lines, from 100 years to the end of the sixth millennium, in a Zivug of the Vav in the Hey. And all the old souls that came out since the days of the creation of the world through the end of the sixth millennium will then receive complete renewal.
  • The fifth correction—the seventh millennium, when Malchut is completed in its entirety, and it will be one day for the Creator, for one Zivug for begetting new souls, which have never existed since the day of the creation of the world through the seventh millennium.

He said that on the 66th, the Messiah King will appear in the land of the Galilee, and it is the Messiah, Son of Joseph, who appears in his domain, and his time is seven years through seventy-three years. This is so because he comes to correct with the light of remembering, the half of Malchut that is still missing in the light of counting, whose time is six and a half years, since it is light of VAK. And now that the light of remembering—which is GAR—has arrived, the Messiah, Son of Joseph, appeared first, to correct the whole of the left line—seven years. This indicates that the Malchut has been completely corrected, even from the Chazeh down, since in the previous redemptions, her left line was corrected only by the force of her ascension to Ima, which received the left line of Ima. But now, her own left line will be corrected in her place below, and she no longer needs the left line of Ima.

It was said, “And one star from the east will swallow seven stars from the north.” This is so because of the four winds —HB TM—Bina is on the north and Tifferet is on the east. Remembering is the light of the Vav, Tifferet, the star on the east, which will correct the Malchut in the left line herself. Thus, by that it revokes the left side of Ima, the north side, which was in the structure of Malchut thus far. It is perceived as swallowing the seven stars of Bina within it, and the seven stars are the seven Sefirot, HGT NHYM, that are included in the left line.

It was said, “And a blaze of black fire will be hanging in the firmament for sixty days.” Dinim that come to the world by the illumination of the left are called, “a blaze of fire.” Thus far, the blaze was a red-color fire, from Bina and not from Malchut. This is because the four colors—white, red, green, and black—are HB TM, where red is Bina. But now that the Malchut has obtained lights and Kelim from her own self, and the left line extends to her in her own Kelim, which is the color black, the blaze of fire that comes by the illumination of the left is of the color black. This is why he says that a black fire will be hanging in the firmament. And the number sixty days is sixty heroes, for it is called, “illumination of the left,” where even though it is the light of GAR, it is still only GAR in VAK, where each tip consists of ten, and they are sixty. Also, days are Sefirot.

It was said, “And wars will awaken in the world on the north side, and two kings will fall in these wars.” By the force of the Dinim in the illumination of the left, wars will be extended to the world. And because the east will then swallow the north, the Dinim will stretch from the east to the north, as well. “And two kings will fall in these wars,” one from the nations of the world and one from Israel, which is the Messiah Son of Joseph.

It is written, “And all the peoples will come together, over the daughter of Jacob, to repel her from the world.” This is because after the fall of the Messiah Son of Joseph, the nations will greatly intensify and will want to repel Israel from the world, as it is written, “It is a time of trouble unto Jacob, but he will be saved from it.” This means that those Dinim and troubles will not come as punishments, but so as to afterwards become Kelim for the complete salvation. This is the meaning of, “He will be saved from it.”

It is written, “At that time, all the souls will perish from the body,” where by the Dinim and the troubles that they will suffer at that time, the power of the souls that were once in a body will be emptied, and not only the souls from that generation, but the souls from all the generations that were once in a body since the day of the creation of the world. All of them will weaken and their force will run out, until, “And will need to return and be renewed,” meaning that they will need to (and must) be renewed.

480) In seventy-three years, seven years after the disclosure of the Messiah Son of Joseph, all the kings of the world will gather in the big city, Rome, and the Creator will awaken upon them fire and hail and crystal stones, and they will perish from the world. And only those kings that did not come to Rome will remain in the world and will later return to wage other wars. At that time, the Messiah King will awaken throughout the world, and several nations and several armies will gather to him from the world over, and all the children of Israel will gather in their places.

Interpretation: Here is where the middle line is established, which is about the subjugation of the left so as to be included in the right line, as well as the right in the left. Then the degree is completed on all sides. This is the meaning of, “In seventy-three years… all the kings of the world,” all those whose strength is from the left will gather in the big city, Rome, which is the head of all the forces of the left. “And the Creator will awaken upon them… and they will perish from the world.” This is so because through the illumination of the middle line, all the Dinim [judgments] will be cancelled and the forces of the left will perish from the world. “And only those kings that did not come to Rome,” those who extend from the Klipot of the right, who did not come to Rome, which is left, “Will later return to wage other wars,” since during the fourth correction, there will be a time for the forces of the right to fight Israel, as is written below.

“At that time, the Messiah King will awaken,”—the Messiah Son of David—who extends from the middle line, and hence his time to appear has come, along with his correction. “And all the children of Israel will gather in their places,” to go to Jerusalem, for then begins the ingathering of the exiles and they will gather in their places to go to Jerusalem. But they will not go before the arrival of the fourth correction, which is the correction of the Malchut that will receive the illumination of the three lines within her. And then all of Israel will gather and come to Jerusalem.

481) Until the years were completed and came to 100 years in the sixth millennium. Then the Vav will bond with the Hey, bestowing the corrections of the three lines upon the Hey, Malchut, meaning the fourth correction. “Then they shall bring all your brothers from all the nations as an offering to the Lord,” and then will be the ingathering of the exiles. And the children of Ishmael—the head of all the forces of the Klipot from the right (as is Rome with the forces of the left)—will awaken at that time along with all the peoples of the world who did not come to Rome, to come to Jerusalem for war, as it is written, “For I will gather all nations against Jerusalem to battle.” And it is also written, “The kings of the earth stand up,” and also, “He who sits in the heavens will laugh.”

482) After all the forces of the Sitra Achra on the right and on the left are gone, the small Vav will awaken, Yesod de ZA, to unite with the Hey and to renew the old souls, meaning all those who were in a body since the time of the creation of the world until then, so as to renew the world, Malchut, as it is written, “Let the Lord rejoice in His works.” It is also written, “May the glory of the Lord endure forever,” so the Hey will properly bond with the Vav, as it should be. “Let the Lord rejoice in His works,” to bring down His deeds, which are the renewed souls to the world, so they will all be new creations and all the worlds will unite as one.

483) Happy are all those who will remain in the world at the end of the sixth millennium, to enter the Sabbath, which is the seventh millennium. This is because then it is one day, for the Lord alone, to properly mate with the Hey and to assemble new souls to bestow upon the world, meaning souls that have never been to the world. They will be in the world along with the old souls that remained from the beginning and were renewed, as it is written, “And it shall come to pass that he that is left in Zion, and he that remains in Jerusalem shall be called ‘holy,’ even every one that is written unto life in Jerusalem.”

The Secrets of the Torah are Revealed in the Days of the Messiah

VaYikra [The Lord Called]

387) After Moses died, it is written, “And this people will rise up, and go astray.” Woe unto the world when Rabbi Shimon departs it, when the fountains of wisdom are blocked in the world and a man seeks a word of wisdom, but none shall be found to speak. And the whole world will be erring in the Torah and there will be no one to evoke in the wisdom.

It is written about that time, “And if the whole congregation of Israel shall err,” meaning if they err in the Torah and do not know her ways and what they are because “and the matter is hidden from the eyes of the assembly,” meaning that there is none who knows how to reveal the depth of the Torah and her ways, woe unto those generations that will be in the world at that time.

388) At the time of the Messiah, the Creator will reveal profound secrets in the Torah, “For the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” It is written, “And they shall teach no more every man his neighbor, and every man his brother, saying, ‘Know the Lord’; for they shall all know Me, from the least of them unto the greatest of them.”

The Appearance of the Wisdom to All the Nations

VaYera [The Lord Appeared]

460) When it is near the days of the Messiah, even infants in the world will find the secrets of the wisdom and know the ends and calculations of redemption in it. And at that time, it will be revealed to all. This is the meaning of the verse, “For then will I turn to the peoples.” What is “Then”? It is the time when the Assembly of Israel rises from the dust. When the Creator raises her, “Then will I turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him shoulder to shoulder.”


Exodus from Egypt


As a Lily among Thorns

Ki Tissa [When You Take]

31) “As a lily among thorns, so is my love among the daughters.” The Creator wished to make Israel similar to what is above, so there would be one lily in the earth that is like the lily above, Malchut. And the fragrant lily, better than all the lilies in the world is only one who has grown among the thorns. This one smells as it should. Hence, He sowed seventy pairs, which are seventy souls, and brought them among the thorns, the Egyptians. And as soon as these thorns came, those pairs out there grew branches and leaves and dominated the world. Then the lily blossomed among them.

32) Since the Creator wished to take out the lily from among them, the thorns dried out and were thrown away and were corrupted until they were regarded as nothing. When He went to collect the lily, to bring out his firstborn son, the King went within several armies, ministers, and rulers with waved banners. He took out his firstborn son with several mighty ones and brought him to His palace to sit in the King’s house, as it should be.

Open for Me, My Sister, My Wife

Emor [Speak]

128) “I am asleep but my heart is awake; A sound, my beloved is knocking.” The assembly of Israel said, “I sleep in the exile in Egypt.” This is because the exile was due to the domination of the left over the right, and the Mochin of Malchut, which are sleep,move away from the Dinim of the left. My sons were in harsh enslavement, and my heart is awake so as to keep them so they will not perish in the exile. “A sound, my beloved is knocking” is the Creator, who said, “And I have remembered My covenant.”

129) Open for me an opening like the tip of a needle, and I will open the high gates for you. Open for me, my sister, because the door for my entrance is in you. My sons can enter only in you. If you do not open your door, then I am locked; I will not be found. Hence, “Open for me.” Certainly, open for me. This is why when David wished to come into the King, he said, “Open to me the gates of righteousness… This is the gate of the Lord.” The gates of righteousness is Malchut; it is the way to enter the King. “This is the gate of the Lord,” to find Him and to adhere to Him. Hence, “Open to me, my sister, my love,” to mate with you and forever be at peace with you.

For itself, ZA is in Hassadim covered from Hochma. And Malchut in and of herself is in Hochma without Hassadim. She is called “night” because Hochma does not shine without Hassadim. Hence, there is complete abundance for the redemption of Israel only through Zivug of ZA and Malchut. This is because then the Hassadim of ZA are mingled with the Hochma of Malchut, and Israel receive the complete abundance from GAR.

Unleavened Bread and Matza

Tetzaveh [Command]

74) It is like a king who had an only son, who was sickened. One day, he wished to eat. They said, “Let the king’s son eat this medicine, and before he eats it, let no other food be in the house.” And so they did. When he ate that medicine he said, “Henceforth, let him eat whatever he chooses; it will not be able to harm him.”

75) Similarly, when Israel came out of Egypt, they did not know the meaning and the foundation of the faith. The Creator said, “Let Israel taste the cure, and as long as they eat that medicine let no other food be seen by them,” meaning leaven. When they ate the Matza, which is the medicine to come and to know the meaning of faith, which is Malchut, the Creator said, “Henceforth, they are fit for leaven. Let them eat it for it can no longer harm them.” And on the day of Shavuot, the high bread of ZA was found, meaning complete healing.

76) This is why leaven is offered, meaning the evil inclination, to be burnt at the altar through the sacrifices that are offered at the altar, and the two other breads are offered by waving them together. Two other breads means besides the sacrifices. The leaven, the evil inclination, is burned in the fire of the altar through the sacrifices and cannot rule and harm Israel. This is why the holy Israel adhere to the Creator on this day with the healing of the Torah

The Crossing of the Red Sea and the Doe that Must Give Birth

BeShalach [When Pharaoh Sent]

178) When Israel camped by the sea they saw several multitudes, several soldiers, and several camps above and below, and they all gathered over Israel. In their plight, Israel began to pray.

179) At that time, Israel saw adversity on all sides. The sea with its mounting waves was before them, behind them were all the appointees, all the camps of Egypt, and above them were several slanderers. They began to cry out to the Creator.

182) There is a doe [female deer] in the land and the Creator does a lot for her. When she cries out, the Creator hears her plight and accepts her voice. And when the world needs mercy for water, she makes a sound and the Creator hears her voice, and then the Creator has mercy over the world, as it is written, “As the deer craves for the water brooks.”

183) And when she needs to deliver, she is blocked from all sides. She places her head between her knees and cries out in a loud voice. Then the Creator has pity on her and sends her a serpent who bites her pudendum and opens her, tearing that place in her, and delivers her immediately. In this, do not ask or try the Creator.

The Commandment of Telling the Story of the Exodus from Egypt

Bo [Come unto Pharaoh]

179) The commandment that follows is to speak in the praise of the exodus from Egypt, which is mandatory for man for all time. Every man who tells the story of the exodus from Egypt and delights in that story will rejoice with Divinity (which is joy from all sides) in the next world. This is a man who is delighted with his master, and the Creator is delighted with that story of his.

180) When the Creator brings his company together and tells them, “Go and listen to the story of My praise, which my children tell, and rejoice in My redemption,” they all come and gather and bond with Israel, and listen to the story of the praise, that they are happy with the delight of redemption from their master, and come and thank the Creator for these miracles and mighty deeds, and thank Him for the holy nation that He has in the land. And they are happy with the joy of redemption of their Lord.

181) Then more power and might is added to him above. And with that story, Israel give strength to their Master, like a king who is given further power and might when his strength is praised and he is thanked, and all fear him and his honor rises above all. For this reason, this story and praise must be told. Similarly, man must always speak before the Creator and publicize the miracle with all those miracles that He had done.

182) But why is it a must to speak of the miracles? After all, the Creator knows everything—what came before and what will come after. So why the publication before Him of what He had done and knew? Indeed, man must make the miracle known and speak before Him of all that He had done because these words rise and the whole of the household of above gathers and sees them and thanks the Creator, and His honor rises in their eyes above and below.

The Destined Redemption

Ki Tazria [When a Woman Delivers]

186) “As in the days when you came out from the land of Egypt, I will show you miracles.” The Creator is destined to show redemption to His sons, such as in the days when the Creator sent to deliver Israel from Egypt. And He showed these plagues on the Egyptians and struck them for Israel.

What is the difference between the redemption at the end of days and the redemption from Egypt? The redemption from Egypt was in one king and in one kingdom, while here it is in all the kings in the world. At that time, the Creator will be honored throughout the world and everyone will know the reign of the Creator, and everyone will be struck by blows from above, twice for one, since they will all refuse to let Israel go.

187) Then will the reign of the Creator appear, as it is written, “And the Lord shall be King over all the earth.” And then the nations will volunteer to bring Israel to the Creator, as it is written, “And they shall bring all your brothers.” Then the patriarchs will be revived in joy to see the redemption of their sons as in the beginning, as it is written, “As in the days when you came out from the land of Egypt, I will show you miracles.”


The Evil Inclination and the Good Inclination


At first, the Evil Inclination Is like a Guest

VaEtchanan [And I Pleaded]

150) What is the evil inclination similar to? When it comes to bond with a person, it is as iron before it is placed in fire. After it is heated, it is brought back entirely like fire.

151) When the evil inclination comes to bind with a person, it is like a person who sees the opening and sees that there is no one to stop him. He enters the house and becomes a guest there, and he sees that there is no one to stop him from leaving there to go on his way. Since he entered the house and there was no one to stop him, he became appointed over the house and became the landlord of the house, until he finds that the whole of the house is in his possession.

How the Evil Inclination Seduces a Person

VaYera [The Lord Appeared]

339) It is written that the leech has two daughters, Hav, Hav [give, give]. Those are the two daughters of the evil inclination, who evoke the evil inclination to rule over the body. One is a soul that always grows in the body, and one is a soul that craves evil lusts and all the ill desires in this world. This is the senior one, and the first one is the younger one.

340) The evil inclination bonds only to those two souls, to seduce people so they believe in him and he will lead them to a place where they throw arrows of death at them that pierce them, as it is written, “Until an arrow pierces through his liver.”

341) It is similar to robbers who rob in the mountains and hide themselves in a terrible place in the mountains, and know that people avoid going to those places. What did they do? They fled from them. He who is wittier than all, who knows how to seduce people, who departed them and sat on the right path, where all the people in the world go—once he comes to the people of the world he begins to connect with them there until he lures them into his net. He brings them to a terrible place where there are robbers who kill them. Such is the way of the evil inclination: it lures the people in the world until they believe it and then brings them to a place of death-arrows.

Coping with the Evil Inclination

Miketz [At the End]

195) One should always anger the good inclination over the evil inclination and exert after it. If it parts with him, good. If not, let him engage in Torah, since nothing breaks the evil inclination except the Torah. If it leaves, good. If not, let him remind it of the day of death, to break it.

196) We should observe here. After all, this is the evil inclination, the angel of death. Will the angel of death break before the day of death? He kills people, which means that his joy is to put people to death which is why he always fools them, to lure them toward death.

197) Indeed, one should remind him of the day of death to break the heart of man, for the evil inclination is present only in a place where there is joy of wine and pride. And when man’s spirit is broken, it parts with him and is not over him. This is why one should remind it of the day of death, so his body will break and it will depart.

198) The good inclination needs the joy of Torah, and the evil inclination needs the joy of wine, adultery, and pride. This is why man needs to always anger it from that great day, judgment day, the day of account, when all that protects a person are the good deeds that he does in this world so they will protect him at that time.

Two Angels

Ve’Eleh Toldot Itzhak [These Are the Generations of Isaac]

170) “When a man’s ways please the Lord, He makes even his enemies be at peace with him.” There are two angels for a person, emissaries from above to unite with him, one to the right and one to the left. And they testify to a person, and they are present in everything he does. Their names are “the good inclination” and “the evil inclination.”

171) When a man comes to be purified and to exert in the Mitzvot of the Torah, that good inclination that has become connected to him has already prevailed over the evil inclination and reconciled with it, and the evil inclination has become a servant to the good inclination. And when a person comes to be defiled, that evil inclination intensifies and overcomes the good inclination.

When that person comes to be purified, he needs to overcome several intensifications. And when the good inclination prevails, his enemies, too, make peace with him, since the evil inclination, which is his enemy, surrenders before the good inclination. When a person goes by the Mitzvot of the Torah, his enemies make peace with him, meaning the evil inclination and all who come from his side make peace with him.

With All Your Heart

Teruma [Donation]

668) The love of the Creator, when a person loves Him, he awakens only from the heart, since the heart is the place of the awakening, to evoke love toward Him…

669) “With all your heart [with a double Bet in “heart” in Hebrew],” that is, with two hearts, which are two inclinations, the good inclination and the evil inclination. Each is called “a heart”—one is called “a good heart” and the other is called “a bad heart.” This is why it was said “With all your heart,” and does not say “With all your heart [with a single Bet],” for it implies two, which are the good inclination and the evil inclination.

671) The evil inclination, how can one love the Creator with it? After all, the evil inclination slanders so one will not approach the work of the Creator, so how can one love the Creator with it? However, the work of the Creator is more important when this evil inclination surrenders to Him and the person breaks it. This is the love of the Creator, for one knows how to bring the evil inclination into the work of the Creator.

672) This is the secret for those who know the Din [judgment]: Anything that the Creator does above and below is only to show His glory, and everything is to serve Him. And anyone who has seen a slave slandering his master becomes a slanderer so as to not do his master’s will in anything that is his master’s will. The Creator’s will is for people to always serve Him and to walk by the path of truth, to reward them with great good. And since this is the Creator’s will, how can a bad servant come and slander his master’s will, deflecting people toward the bad path and deviating them from the good path, making them not do their master’s will and deflecting people to the bad path?

673) Indeed, he certainly does his master’s will. It is like a king who had an only son, whom he loved dearly. For his love, he commanded him to stay away from an evil woman because anyone who comes near her is unworthy of entering the king’s palace. That son promised to do his father’s will with love.

675) And at the king’s house, on the outside, there was a harlot—beautiful to look at and beautiful in form. One day, the king said, “I wish to see my son’s desire toward me.” He summoned that harlot and told her, “Go seduce my son, to see his desire toward me.” The harlot followed the king’s son and began to embrace him and kiss him and seduce him with all sorts of seductions. If that son is decent and keeps his father’s commandment, he rebukes her, does not listen to her, and repels her from him. Then his father is happy with his son and brings him into his palace, giving gifts and presents and great honor. And who caused all that good to that son? It is that harlot.

675) Does that harlot get any praise for all that or not? Of course she is praised in every way: 1) For having done as the king commanded; 2) for having caused all that good to that son, all that love of the king toward him. This is why it is written, “And behold, it was very good.” “It was good” is the angel of life. “Very” is the angel of death, who is the evil inclination, who is certainly very good for one who keeps his master’s commandment. Were it not for that slanderer, the righteous would not have inherited those high treasures that they are destined to inherit in the next world.

A Tall Mountain or a Hair’s Breadth

VaYeshev [And Jacob Sat]

240) In the future, the righteous will see the evil inclination as a tall mountain. They will wonder and say, “How could we have conquered such a tall mountain?” Also in the future, the wicked will see the evil inclination as thin as a hair’s breadth. And they will wonder and say, “How could we not conquer this hair’s breadth thread?” These cry and those cry, and the Creator will uproot them from the world and He will slaughter them before their eyes, and it will no longer govern the world. Then the righteous will see and rejoice, as it is written, “Only the righteous will give thanks to Your name.”

Riding the Donkey


485) The Yod of Shadai is the letter of the covenant, a ring from a chain on the demon’s neck, meaning the evil inclination. This is so because Shadai has the letters of Shad and Yod [Shed means demon in Hebrew]. who will not harm a person. David said about him, “Deliver my soul from the sword, my only one from the dog,” since the evil inclination is a serpent, a dog, a lion. David said about it, “He lurks in a hiding place as a lion in his lair,” and the prophet called it “a bear,” as it is written, “He is to me like a bear lying in wait, a lion in secret places.” It is compared to beasts, compared to all the prey animals, and it is compared to every person, to the extent of his iniquities, for according to the iniquity is one named “Lion” or “Bear,” etc..

486) The evil inclination is a God, a serpent, and a braying donkey on which the soul is placed. As soon as it is known that that rider upon it is wicked, it is written about it, “And his rider falls backward,” for one who falls off it shall fall. This is why Job said, “I am not inferior to you [in Hebrew, Noffel means both “inferior” and “fallen.”],” and the righteous who rides it ties it with a knot of the strap of the Tefillin, the token of the Tefillin, the Yod of Shadai, the ring on its neck. The Shin of the Tefillin is the chain on its neck.

487) Elijah rose with it to the heaven, as it is written, “And Elijah went up by a whirlwind to heaven.” In it, “The Lord answered Job out of the whirlwind,” and this is why they said about it, “Who is a hero? He who conquers his inclination.” Some become a donkey to it, not afflicting its rider, and they are the ones who exert in all the more so. This is why it was said regarding Abraham, “And saddled his donkey,” and this is why it was said about the Messiah, “A poor one, riding a donkey.”

This is so because the evil inclination receives its strength to harm and to deflect people from the left line. Through his times, the wicked increases the power of the left over the right, by which he falls into the authority of the evil inclination, which is called by many names, according to the substance of man’s sin. And one is called by the kind of iniquity that makes a person sin. The Yod of Shadai, the token of the covenant, is the middle line, in which there is the Masach de Hirik that diminishes the GAR of the left, which are the whole power of the evil inclination. And a righteous who guards the covenant ties it so it cannot make one sin. This is similar to one who drops a ring off a chain on one’s neck and governs it. Also, the Shin [ש] of Tefillin indicates three lines.

The evil inclination is given to every person to conquer it and to ride it. If one conquers it, all the perfection comes through the evil inclination, as it is written, “With all your heart,” meaning with both your inclinations, the good inclination and the evil inclination. It follows that if one is rewarded and rides over the evil inclination, he is rewarded. The whirlwind is the evil inclination, which he conquered and rode and was rewarded with rising up to heaven.

It is also written, “And the Lord answered Job out of the whirlwind,” since he was rewarded with conquering the whirlwind. It is also written, “Who is a hero? He who conquers his inclination,” for if he conquers it, he is rewarded with the entire perfection. To one who is rewarded with conquering it partially, the evil inclination becomes a donkey on which to ride, and the evil inclination never afflicts him again, for he keeps the light Mitzvot [commandments] as well as the serious ones, and then the evil inclination becomes a donkey to them, for Homer [matter/substance] has the letters of Hamor [donkey]. It is as written about Abraham, “And he saddled his donkey,” a poor man riding a donkey, for they have been rewarded with conquering the evil inclination until it became a donkey for them to ride, to bring them to the perfection.




Fear—the First Commandment

Introduction of The Book of Zohar

189) “In the beginning God created.” This is the first Mitzva (commandment). This Mitzva is called “fear of the Creator,” called Resheet (beginning), as it is written, “Fear of the Lord is the beginning of wisdom.” Fear of the Creator is the beginning of knowledge because this fear is called “beginning.” And this is the gate that leads to faith. And the whole world exists on this Mitzva

190) Fear is interpreted by three discernments, two of which have no proper root, and one is the root of fear. There is a man who fears the Creator so that his children may live and not die, or fears bodily punishment or punishment through money, hence he always fears Him. It follows that the fear he fears the Creator is not placed as the root because his own benefit is the root, and the fear is a result of it.

And there is a person who fears the Creator because he is afraid of a punishment in that world, and the punishment of Hell. These two fears—the fear of punishment in this world and in the next world—are not the essence of the fear and its root.

191) The real fear is when one fears one’s Master because He is great and ruling, the essence and the root of all the worlds, and all else is nothing compared to Him.

The Lord Is My Light and My Salvation; Whom Shall I Fear?

BaMidbar [In the Desert]

39) “The Lord is my light and my salvation; whom shall I fear?” Since Adam gazed in the upper light and the Creator shone upon him, he fears neither upper ones nor lower ones, as it is written, “But upon thee the Lord will arise, and His glory shall be seen upon thee.” “The Lord is the stronghold of my life.” When the Creator holds a person, he does not fear all the litigants in the world.




No Torah, No Jerusalem

VaYetze [Jacob Went Out]

85) Rabbi Hiya and Rabbi Hizkiyah were sitting under the trees of the field of his strength. Rabbi Hiya dozed, and saw Elijah. Rabbi Hiya said to Elijah, “From my lord’s proof of the way, the field—which is the Nukva—shines.” Elijah said, “I have come to you now, to alert you that Jerusalem is nearing destruction, and all the cities of the sages along with it,” since Jerusalem, the Nukva, is Din [judgment]. It stands on Din and is ruined over the Din in it. And Sam’el has already been given permission over her and over the heroes of the world.

As long as the Torah awakens from below, when people engage in it, the tree of life will not depart Jerusalem above. The Torah below has stopped, since people have stopped engaging in it, in the tree of life, ZA, the tree of life from the world, the Nukva, which is called, “world,” as well as “Jerusalem.” And we must not say that this refers to the Jerusalem below, for the sages were many years after the ruin of Jerusalem.

86) Hence, as long as the sages rejoice in the practice of Torah, Sam’el cannot prevail over them, for it is written, “The voice is the voice of Jacob, but the hands are the hands of Esau.” This is the upper Torah, ZA, called, “the voice of Jacob,” and while the voice does not stop, the speech rules and triumphs. Hence, the Torah must not be stopped.

87) One who leans to the left destroys the Nukva, since it is written, “Unless the Lord guards the city, the watchman keeps awake in vain.” Those who engage in Torah, who cling to the middle line, called “Torah,” the holy city, Nukva, stands over them. At that time, HaVaYaH, which is the middle pillar, guards the city, and not the strong people of the world, meaning those who cling to the left. This is why it is written, “Unless the Lord,” the middle line, “guards the city, the watchman keeps awake in vain,” for it will finally be ruined.

Be Joyful with Jerusalem

Bamidbar [In the Desert]

21) “Be joyful with Jerusalem and rejoice for her, all you who love her.” How favored is the Torah by the Creator because wherever words of Torah are heard, the Creator and all His armies listen to His words. And the Creator comes to dwell with him, as it is written, “In every place where I cause My name to be mentioned.” Moreover, those who hate Him fall before him.

23) “Be joyful with Jerusalem,” since there is joy only when Israel are in the holy land, where a woman connects with her husband, ZA and Malchut. Then it is the joy of everyone, a joy above and below. And when Israel are not in the holy land, one is forbidden to rejoice and to display joy, as it is written, “Be joyful with Jerusalem and rejoice for her.” Rejoice for her, when Israel are in her.

26) “For you shall go out with joy.” This is the assembly of Israel. As long as she is in exile and lies in the dust, she is not called “joy,” until the Creator comes to her and raises her from the dust, and says, “Shake thyself from the dust; arise,” shine and they will bond together. Then she is called “joy,” the joy of everyone. And then, “For you shall go out with joy.” Then several armies will go out to welcome the mistress for the joy of the King’s meal.

Walls and Gates

Bo [Come unto Pharaoh]

126) The Creator made Jerusalem below, Malchut, such as Jerusalem above, Bina. And He had made the walls of the holy city and its gates. One who comes does not enter until the gates are opened to him, and one who climbs does not rise until the steps to the walls are fixed.

Who can open the gates of the holy city, and who fixes the high steps? It is Rabbi Shimon Bar-Yochai. He opens the gates to the secrets of the wisdom, and he fixes the high degrees. It is written, “All your males shall appear before the face of the Lord God.” Who is, “the face of the Lord God”? It is Rashbi.


Aharei Mot [After the Death]

175) When the Creator wished to create the lower world, He made it entirely as above. He made Jerusalem the middle of the whole of the earth, and a place on top of it, called Zion, Yesod, and from this place, she is blessed. From this place, Zion, the world began to be built and from it, it was built, as it is written, “God, the Lord, has spoken, and summoned the earth from the rising of the sun to its setting.” God appeared from Zion, from the inclusive beauty. God appeared from Zion, who is the perfection of the beauty of the world. Jerusalem, Malchut, was blessed only out of Zion, who is Yesod, and Zion was blessed from above, who is Zeir Anpin. All is tied to one another, Zeir Anpin and Malchut to one another, united by Zion.

Jerusalem of Above and of Below

Chayei Sarah [The Life of Sarah]

113) The whole of the land of Israel is folded under Jerusalem, which is the Malchut. And she is above and below. Thus, there is Jerusalem above, which is Bina, and there is Jerusalem below, which is Malchut, for she is gripped above and she is gripped below. Jerusalem above is gripped by two sides—above and below. And Jerusalem below is gripped by two sides—above and below. This is why she is twofold.

Jerusalem above is Bina and Jerusalem below is Malchut. It is known that the association of the quality of Rachamim in Din means that they were mingled in one another. And four discernments emerged out of this mingling— Bina, Malchut in Bina, Bina, and Malchut in Malchut. It turns out that the quality of Malchut is twofold, since there is Malchut in Bina and there is Malchut in Malchut.


Israel and the Nations


The Creator Offered the Torah to Everyone


140) “The Lord came from Sinai” is as it is written, “Behold, I will come to you in a thick cloud.” “[He] came from Sinai” and appeared to them, “And dawned on them from Seir,” from what the children of Seir said, that they did not wish to receive. From that, it shone for Israel and added much light and love to them. Similarly, “He shone forth from Mount Paran,” from what the children of Paran said, that they did not wish to receive. From that, Israel were given a great addition of love and illumination.

141) By whom was He revealed to them? This is a sublime secret and will be revealed through your question. The Torah came out from a sublime secret, from the head of the hidden king, Bina. When He reached the left arm, Isaac, Gevura, the Creator saw bad blood in that arm, which was proliferating from there, who is Esau, Sam’el. And the Sitra Achra said, “I should sort out and scrutinize this arm, and if I do not shed that bad blood, it will blemish everything. Indeed, every flaw must be cleared out from here.”

142) He called to Sam’el, Esau’s minister, and told him, “Would you like to have my law?” He replied, “What is written in it?” He said, “You shall not kill.” The Creator skipped to show him the right place, He skipped to the place that He knew he would not be able to tolerate. Sam’el said, “God forbid, this law is Yours, and Yours it shall stay. I have no wish for this law.” He pleaded with Him once more and said, “Lord of the world, if you give the law to me, all of my governance will be gone, for my whole governance is by killing. If I accept the law, there will be no wars, while my governance is on planet Mars, which indicates bloodshed. Thus, everything would be cancelled from the world.”

143) “Lord of the world, do take Your law and I will have no part of it. But if it pleases You, the people that are the sons of Jacob are worthy of the law.” He thought he was slandering them. This is the meaning of “And dawned on them from Seir,” meaning that the light came out for Israel from the very Seir [scapegoat], meaning from Sam’el, Seir’s minister.

Sam’el said to himself, “If Jacob’s children accept the law, they will probably vanish from the world and will never be able to govern.” The Creator replied to him several times, “For you are the firstborn and for you should the law be given.” He told Him, “But the birthright is his, for it was sold to him and I confessed.” The Creator told him, “Since you wish to have no part in the law, move away from it entirely.” He said, “Very well.”

144) The Creator told him, “Since this is so, advise Me—how should I make Jacob’s children accept it, as you say?” Sam’el replied to Him, “Lord of the world, they must be bribed. Take some light from the light of the hosts of heaven and pour it over them. By that they will accept it. And here, I will give of my light first.” He took the light that was covering him off himself and gave it to the Creator to give it to Israel, as it is written, “And dawned on them from Seir,” actually out of Seir, who is Sam’el, of whom it is written, “The goat shall bear on itself.” “On them” means on Israel.

145) Since he uprooted this Sam’el and removed the bad blood from the left arm, Isaac, Gevura, He returned to the right arm, Abraham, Hesed. In it, too, He saw bad blood—Ishmael. He said, “This arm, too, must be cleaned from bad blood.” The Creator summoned Rahav, Ishmael’s minister, and told him, “Would you like to have My law?” Rahav replied, “What is written in it?” He skipped over everything and told him, “You shall not commit adultery.” He said, Oh dear, should the Creator inherit me with this inheritance, it is a bad inheritance that will remove all my governance from me, which is based on adultery, for I have taken the blessings of the water, the blessing of the fish of the sea, as it is written, “Be fruitful and multiply.” And it is written, “I … will make him fruitful and will multiply him,” and it is written, “And he will be a wild donkey of a man.”

146) He began to plead before his Master. He told him, “Lord of the world, two sons came out of Abraham. Here, the children of Isaac, give it to them, it is right for them.” The Creator told him, “I cannot, for you are the elder, and the law should be given to you.” He began to implore Him and said, “Lord of the world, Let my birthright be his, and that light that I have inherited for the birthright, take it and give it to them.” So did the Creator, and this is the meaning of the verse, “He shone forth from Mount Paran…”

148) When the Creator took those gifts to Israel from those ministers that rule over Esau and Ishmael, He came and called upon all the holy tens of thousands of appointees over the rest of the nations, and they, too, replied to him as did Sam’el and Rahav. He took from all of them and received gifts to give to Israel.

We Shall Do and We Shall Hear

Lech Lecha [Go Forth]

315) “Bless the Lord, you His angels… hearing unto the voice of His word.” Happier are Israel than all the other nations of the world, for the Creator has chosen them from among all nations, and has made them His share and His lot. Hence, He has given them the holy Torah, since they were all in one desire at Mount Sinai and preceded doing to hearing, as they said, “We shall do and we shall hear.”

316) And since they preceded doing to hearing, the Creator called upon the angels and told them: “Thus far, you were the only ones before Me in the world. Henceforth, My children on the earth are your friends in every way. You have no permission to sanctify My name until Israel bond with you in the earth, and all of you together will join to sanctify My name, since they preceded doing to hearing, as the high angels do in the firmament,” as it is written, “Bless the Lord, you His angels … They do His word,” first. And then it is written, “Hearing the voice of His word.”

317) “Bless the Lord, you His angels” are the righteous in the land. They are as important before the Creator as the high angels in the firmament, since they are mighty and powerful, for they overcome their inclination like a hero who triumphs over his enemies. “Hearing the voice of His word” means being rewarded hearing a voice from above every day and at any time they need.

318) Who can stand with them, these high, holy ones? Happy are they for they can stand before them. Happy are those who can be saved from them. The Creator’s guidance is over them each day. How can we stand before them? This is why it is written, “Choose, and bring near, so he may dwell in Your courts,” as well as, “Happy is the man whose strength is in You.”

My Beloved Is for Me and I am for Him


108) When the moon is filled with blessings above properly, Israel alone come and suckle from her. This is why it is written, “On the eighth day you shall have an assembly.” An assembly is a collection, since no other nations suckle from everything that was collected from the upper blessings but Israel alone. This is why it is written, “You shall have an assembly,” you and not other nations, you and not other appointees.

109) For this reason, Israel appease the Creator with water that they pour on the altar, to give to the appointees of the nations a part of the blessings, so they engage in it and do not mingle with Israel’s joy when Israel suckle the upper blessings. It is written about that day, “My beloved is for me and I am for him,” that no other mingles with us.

110) There is an allegory about a king who invited his loved one to a meal that he was having on a certain day, so that the king’s loved one would know that the king favored him. The king said, “Now I wish to be happy alone with my loved one and I fear that while I am at the meal with my loved one, all those officers and appointees will come and sit with us at the table, to dine in the meal of joy along with my loved one.”

What did the lover do? He made stews of vegetables and ox meat and offered it for those officers and appointees to eat, and then the king sat with his loved one for a more sublime meal than all the delicacies in the world. And while he was alone with the king, he asked of him for all his needs, and he gave them to him, and the king rejoiced with his loved one alone, and no stranger interfered between them. So are Israel with the Creator, and this is why it is written, “On the eighth day you shall have an assembly.”

The Slanderers Love Israel Again

Emor [Speak]

273) All those offerings, the seventy oxen, are to give nourishments to the appointees of the rest of the nations, since because the Creator loves His children, He wishes for all the ministers to love them, as it is written, “When a man’s ways are pleasing to the Lord, He makes even his enemies make peace with him.” This means that even all the upper slanderers become lovers of Israel once again. And when the forces above become lovers of Israel again, it is all the more so with all of them below.

Israel’s Actions Determine Everything

VaYechi [Jacob Lived]

412) Had Israel gathered good deeds before the Creator, the idol worshipping nations would never have risen against them. But Israel cause the rest of the nations to raise their heads in the world, for if Israel had not sinned before the Creator, the rest of the idol worshipping nations would have surrendered before them.

413) If Israel had not extended bad deeds to the other side in the land of Israel, the rest of the idol worshipping nations would not have ruled in the land of Israel and they would not be exiled from the land. It is written about that, “For we are very poor” because we have no good deeds as we should.

In Exile, Israel Are Nourished On the Remains of the Nations

Teruma [Donation]

485) And you shall eat and be satisfied, and you shall bless the Lord your God. How happy are Israel because the Creator favored them and brought them near Him from among all other nations. For Israel, He gives His food and satiation to the whole world. Were it not for Israel, the Creator would not have given nourishment to the world. And now that Israel are in exile, it is all the more so: the world receives sevenfold nourishment and satiation so that an extract of that will suffice for Israel.

486) When Israel were in the holy land, nourishments would come down to them from a high place, and they gave an extract to the idol-worshipping nations, and all the nations were feeding on the extract. Now that Israel are in exile, the matter has been turned around in a different way: the food comes to the nations of the world and Israel receive an extract of that.

487) There is an allegory about a king who made a meal for his household. As long as they do his will, they eat at the meal with the king and give the part of the bones for the dogs to chew on. When his household do not do the king’s will, he gives the entire meal to the dogs and the bones to his household.

488) As long as Israel do their Master’s will, they eat at the King’s table and the entire meal is prepared for them. In their joy, they give the bones, which is the extract, to the idol-worshipping nations. And as long as Israel do not do their Master’s will, they are exiled and the meal is given to the dogs, while they are given the extract, as it is written, “Thus will the sons of Israel eat their bread unclean among the nations,” for they eat the extract of their disgust, their loathsome food. Woe unto a king’s son who sits and waits for the servant’s table, that what is left of his table is food.

When Israel Fall, They Are the Worst

VaYechi [Jacob Lived]

196) What is the difference between Israel and the idol worshipping nations? In Israel, when a person dies, he defiles each body and the house is defiled. And the body of an idol worshipper does not defile another, nor is his body impure when he dies.

197) When one of Israel dies, all the sanctities of his master are removed from him, the holy Tzelem [semblance] is removed from him, the holy spirit is removed from him, and his body remains impure.

198) However, an idol worshipper, a foreigner, one who performs idolatry, who is impure in every way during his life, his Tzelem is impure and his Ruach [spirit] is impure, since these impurities are within him. It is forbidden to draw near him. Once he dies, all these impurities come out of him and the body remains without impurity so as to defile.

199) And although their Guf [body] is impure both in their lives and in their death, in their lives, all the impurities within them have the power to defile others. In their death, when all the impurities come out of them, they cannot defile. And the Guf of Israel can defile others after its death, since all the sanctities have departed it and the other side is on it.

Israel’s Presence In Other Nations Strengthens It

Shemot [Exodus]

75) “And a new king arose over Egypt.” All the nations in the world and all the kings in the world were strengthened in their government only because of Israel. Egypt did not rule the whole world until Israel came and entered there in the exile. Then they overcame all the peoples in the world. Babel was stronger than all the peoples in the world only because of Israel, when they were in exile among them. Edom were stronger than all the people in the world only because of Israel, when they were in exile among them. Those peoples were in lowliness among the rest of the nations, and were lower than all of them but grew strong because of Israel.

76) Egypt were lower than all the peoples; they were actually called, “slaves” because they, the Egyptians, were the lowest of all peoples. Babylon were low, as it is written, “Behold, the land of the Chaldeans—this is the people that was not.” Edom were lowly, as it is written, “Behold, I make you small among the nations, and greatly despised.”

77) They all receive strength only because of Israel, since when Israel are in exile with them, they immediately become stronger than all other nations in the world, since Israel alone are equal to all the nations in the world.

When Israel went into the exile in Egypt, Egypt immediately rose and their government strengthened above all the nations, as it is written, “And a new king arose over Egypt.” “Arose” means that they had rising, meaning that the angel appointed over the government of Egypt was strengthened and rose and was given strength and rule over all the appointees of all the other nations.

In the beginning, that appointee above was given governance, and subsequently his people below. And because of that the writing says, “And a new king arose over Egypt.” This was their appointee, who was new because until this day he had no governance over all the other nations, and now he was raised to rule over all the peoples in the world. And then the words, “Under three things the earth quakes … Under a slave when he becomes king” come true, since the Egyptians were slaves.

The Reason for Israel’s Affliction


143) One day, a sage from the nations came to Rabbi Eliezer. He told him, “Old man, old man…

144) “You say that you are closer to the High King than all other nations. One who is close to the King is always happy, without sorrow, fear, or troubles. But you are always afflicted, in trouble, and in more grief than all the people in the world. We, however, no affliction, trouble, or grief come upon us at all. Thus, we are close to the High King and you are far from Him, and this is why you are having sorrow, troubles, mourning, and grief, which we do not…”

152) The question that that gentile asked him was this: We are certainly closer to the High King than all other nations. Indeed, this is so, since Israel were made by the Creator, the heart of the whole world. Hence, so are Israel among the nations, like a heart among the organs. And as the organs of the body cannot exist even a minute without the heart, all the other nations cannot exist in the world without Israel. And so is Jerusalem among the rest of the countries, like a heart among the organs. Hence, it is in the middle of the whole world, like a heart, which is in the middle of the organs.

153) Also, Israel are lead within the rest of the nations as the heart is within the organs. The heart is soft and weak, and it is the sustenance of all the organs, and all the organs do not feel any sorrow, trouble, and grief, but only the heart, in which there are sustenance and intelligence. Sorrow and grief do not come near the rest of the organs whatsoever because there is no sustenance in them, and they do not know anything. All the other organs are not close to the King, who is wisdom and intelligence that are in the brain, except the heart, while the rest of the organs are far from it and do not know of it at all. So are Israel—close to the holy King, while the rest of the nations are far from Him.

He Who Spares His Rod Hates His Son

Shemot [Exodus]

304) It is written, “He that spares his rod hates his son.” It is also written, “I have loved you, says the Lord,” and it is written, “But Esau I hated.” “I hated” is as it is written, “He that spares his rod hates his son.” I hated him, hence I spared him the rod.

The Allegory about the Queen and the Maidservants

BeShalach [When Pharaoh Sent]

151) But is it respectable for the King, ZA, that the queen, Malchut, will go and make war and go on a mission? But like a king who mated with the upper queen, the king saw her merit, that she is above all the other queens in the world. He said, “They are all considered maidservants compared to this queen of Mine; she is above all of them. What shall I do for her? My whole house shall be in her hands.”

The King sent out an announcement: Henceforth, all the words of the King will be conveyed through the queen. And the King placed all His arms in her hands, all the warriors, all the King’s gems, and all the King’s treasures. He said, “Henceforth, anyone who wishes to speak with Me will not be able to speak with Me before he notifies the queen.”

152) Thus, for the Creator’s fondness and love for the assembly of Israel, Malchut, He placed everything in her possession. He said, “Everything else is considered by her as nothing.” He said, “Sixty is Malchut, one is My dove, My undefiled. What shall I do for her? Indeed, My whole house will be in her hands.” The king sent out an announcement: Henceforth, all the words of the king will be conveyed through the queen. He placed all his arms in her hands, as it is written, “Behold, it is the bed of Solomon, sixty mighty men around it, all are wielders of swords, trained in war.”

Fear Not, You Worm of Jacob

VaYishlach [Jacob Sent]

250) The Creator placed all the idol worshipping nations in the world under appointed ministers, and they all follow their gods. All shed blood and make war, steal, commit adultery, mingle among all who act to harm, and always increase their strength to harm.

251) Israel do not have the strength and might to defeat them, except with their mouths, with prayer, like a worm, whose only strength and might is in its mouth. But with the mouth, it breaks everything, and this is why Israel are called “a worm.”

252) “Fear not, thou worm of Jacob.” No other creature in the world is like that silk-weaving worm, from which all the garments of honor come, the attire of kings. And after weaving, she seeds and dies. Afterwards, from that very seed, she is revived as before and lives again. Such are Israel. Like that worm, even when they die, they come back and live in the world as before.

253) It is also said, “as clay in the hands of the potter, so you, the house of Israel, are in My hands.” The material is that glass; even though it breaks, it is corrected and can be corrected as before. Such are Israel: even though they die, they relive.

254) Israel is the tree of life, ZA. And because the children of Israel clung to the tree of life, they will have life, and they will rise from the dust and live in the world, and they will become one nation, serving the Creator.


Life’s Purpose


Contemplating in One’s Heart

New Zohar, Beresheet [Genesis]

741) “I went down to the garden of nuts to see the buds of the valley.” See how much there is for man to contemplate and make precisions on each day, to search one’s actions, and to scrutinize all of one’s matters. One should take it to one’s heart that the Creator created him and placed a high soul within them, above the rest of His creations, only to contemplate His work and to adhere to Him, and to not follow vanity.

Hardness of the Heart

BeHaalotcha [When You Mount]

140) How hard-hearted are people, for they do not watch over the words of that world at all. The evil in the heart, which clings to all organs of the body, does that to them. “There is an evil which I have seen under the sun, and it is heavy upon men.” This evil is the force of the evil in the heart that wishes to dominate the worldly matters and does not watch over the matters of that world at all.

Eyes to See and a Heart to Look After

Aharei Mot [After the Death]

30) Rabbi Shimon said, “I wonder about the people in the world: they have neither eyes to see nor hearts to observe, and they do not know and are not attentive regarding their Master’s will. They sleep and are not awakening from their slumber before that day comes when darkness and gloom cover them and the lender demands His bill of them.

31) “And the herald calls to them everyday, their soul testifies to them each day and night, and the Torah calls out loud in all directions saying, ‘Until when, you fools, will you be loving folly? Whoever is naive, let him turn in here. To him who lacks understanding she says, ‘Come, eat of my bread and drink of the wine that I have mixed.’ But no one lends an ear and there is no one who awakens his heart.”

32) In the last generations that will come, the law will be forgotten from among them. Then wise at heart will gather in their places, and none will be found who will close and open the Torah. Woe unto that generation. Henceforth there will not be as this generation until the arrival of the generation of the Messiah, the knowledge awakens in the world, as it is written, “For they shall all know Me, from the least of them unto the greatest of them.”

Upper Wisdom [Hochma]

Toldot [Generations]

189) Everything that the Creator does in the land is with wisdom, and it is all in order to teach people the upper wisdom, so they will learn the secrets of the wisdom from those deeds. And everything is as it should be, and all His deeds are the ways of the Torah, since the ways of the Torah are the ways of the Creator, and there is no small thing that does not have several ways, routes, and secrets of the upper wisdom.

Opening of the Eyes

VaEtchanan [I Pleaded]

35) The Creator is destined to open the eyes, for there has never been wisdoms that would gaze upon the upper wisdom and attain what they did not attain in this world, so they would know their Master. Happy are the righteous who are rewarded with that wisdom, for there is no wisdom like that wisdom, no knowing like that knowing, and no adhesion like that adhesion.

The Wisdom that One Should Know

New Zohar, Song of Songs

482) The wisdom that one should know: to know and to observe the secret of his Master, to know himself, to know who he is, how he was created, where he comes from and where he is going, how the body is corrected, and how he will be judged by the King of All.

483) To know and to observe the secret of the soul. What is the soul within him? Where does it come from and why does it come into this body, which is a foul drop that is here today and in the grave tomorrow? To know the world one is in, and for what the world will be corrected, to gaze upon the sublime secrets of the Upper World, and to know one’s Master. And one observes all that from within the secrets of the Torah.

484) Anyone who walks into that world without knowing the secrets of the Torah will be sent out of all the gates of that world, even if he has acquired many good deeds.

485) The soul says to the Creator, “Tell me the secrets of the sublime wisdom, how You lead and govern the Upper World; teach me the secrets of the wisdom that I have not known and not learned thus far, so I will not be shamed among those High Degrees, among which I come.”

486) The Creator replies to the soul, “If you know not, O fairest among women,” if you have come and did not gaze in the wisdom before you came here, and you do not know the secrets of the Upper World, “go thy way,” for you are not worthy of entering here without knowledge. “Go thy way by the footsteps of the flock,” reincarnate in the world and become knowing by these “footsteps of the flock.” Those are human beings that people trample with their heels, for they consider them lowly; but they are the ones who know their Master’s sublime secrets. From them will you know how to observe and to know, and from them will you learn.

487) Little children in the Temple, studying Torah by the shepherds’ tents, more than in those synagogues and seminaries where they study the Higher Wisdom. And even though they do not know, for they are children, you will know and understand from the words of wisdom that they say.

Jonah, who Went Down to the Boat

VaYikahel [And Moses Assembled]

81) Jonah, who went down to the boat, is man’s soul that comes down to this world to be in man’s body. It is called Jonah [Heb: dove] because when it partakes in one’s body, it is a dove in this world, meaning it is deceived from the body, which Me’aneh [deceives] it, as it is written, “You shall not deceive one another.” Then, a person walks in this world as a ship about to break in the great sea, as it is written, “And the ship was about to break.”

82) When a person in this world sins and thinks that he has escaped his Master because his Master is not watching over in this world, the Creator throws in a strong stormy wind, which is the sentence of the Din that always stands before the Creator, asking Him to sentence man. The stormy wind reaches the boat and reminds one’s iniquities, to capture him.

83) When one is caught by the storm in the house where he is sick, it is written, “And Jonah went below into the hold of the ship, lain down and fallen asleep.” Even when one is in one’s house of sickness, the soul does not awaken to repent before its Master to redeem his iniquities.

It is written, “So the captain approached him.” the captain is the good inclination that leads everything. “And he said, ‘How is it that you are sleeping? Get up, call on your God,’” it is not the time to sleep for you are being sentenced for everything you did in this world. repent from your iniquities.

84) Observe these matters and return to your Master. “What is your occupation,” which you were doing in this world? Confess it before your Master, observe where you have come from, from a foul drop, and do not be proud before Him. “What is your country,” meaning see that you are a creature from the earth and shall return to the earth. See if you have ancestral merit to protect you.

If a Man Hides Himself in Hiding Places


194) “‘If a man hides himself in hiding places, do I not see him?’ Says the Lord…”

195) It is similar to a king who built a palace, and underneath the palace built fortified hideouts. In time, the subjects rebelled against the king and the king surrounded them with his armies. What did they do? They hid themselves in the fortified tunnels. The king said, “I made those hideouts, and they want to use them to hide from me, as it is written, ‘If a man hides himself in hiding places, do I not see him?’ Says the Lord.’ I am the one who made those fortified tunnels, and I made light and darkness. So how can you hide from Me?”

Man and Beast

Shlach Lecha [Send Forth]

21) The fools, who do not know and do not observe with wisdom, say that this world is operating on chance and the Creator is not watching over them. Rather, man’s fate and the fate of the beast are the same.

22) When Solomon looked at those fools who were saying it, he called them “beasts,” for they actually make beasts of themselves, by saying these words … cursed be the spirit of those beasts, those fools, those faithless. Woe unto them and woe unto their souls; it would be better for them had they not been born.

Redeem Every First Offspring of a Donkey to Redeem One’s Soul


42) “Every thing that opens the womb, of all flesh which they offer unto the Lord, both of man and beast, shall be yours … and the firstling of unclean beasts shall you redeem.” This Mitzva [commandment] is to redeem the firstborn of a beast, to redeem himself for the next world. And if he does not redeem his Nefesh, Ruach, and Neshama in the Torah before he goes to that world, he will reincarnate into this world as before, as it is written, “He returns to the days of his youth,” receiving Nefesh, and Ruach, and Neshama.




The Soul of Adam HaRishon

VaEra [And I Appeared]

32) “And I appeared unto Abraham.” “Happy is the man for whom the Lord does not count iniquity.” How dense are people for not knowing and not observing why they are in the world. After all, when the Creator created the world, He made man in His image and established him with His corrections, to engage in Torah and to walk in His ways.

33) When Adam ha Rishon was created, he was established out of the dust of the Temple below, Malchut, which is called “dust,” but Malchut that is mitigated in Bina, called “the dust of the Temple below.” And the four directions of the world, HGTM, connected in that place, called “The Temple,” in Malchut that was mitigated in Bina. And those four directions of the world conjoined in four sides, the foundations of the world—fire, wind, water, and dust—the internality of HGTM. The four directions of the world conjoined in the four foundations of the world and the Creator established out of them a single body in the upper correction, which is Bina, in which the Malchut was mitigated in Bina. It turns out that that body was made of two worlds from this bottom world, Malchut, and from the upper world, Bina. This is the meaning of the two points that were joined together.

Past, Present and Future—At Once

Aharei Mot [After the Death]

94) “That which is has been already, and that which will be…” “That which is has been already…” Before the Creator created this world, He created worlds and destroyed them. This is the breaking of the vessels. Finally, the Creator desired to create this world, and consulted with the Torah, the middle line. Then He was corrected in His corrections, decorated in His decorations, and created this world. And then, everything that exists in this world was before Him at the time of creation, and was established before Him.

95) All the leaders of the world in every generation stand before the Creator in their forms, before they come into the world. Even all the souls of people, before they come to the world, are engraved before Him in the heaven, in the very same form they have in this world. And all that they learn in this world, they know before they come into the world. And we learned that all this is in those who are true righteous.

96) And all those who are not righteous in this world are removed from the Creator even there, above, before they come to the world. They enter the hole of the great abyss and rush to descend to the world. And their soul is as obstinate in this world as it was before it came into the world.

Also, they throw that holy part that the Creator gave them from the side of holiness and wander and roam. They are defiled in that hole of the great abyss and take their share from there, and rush to descend to the world. If one is later rewarded and repents before his Master, he takes his very own piece, the part of holiness he had thrown above, as it is written, “That which is has been already, and that which will be has already been.”

This is so because when the souls are created, while they are still above, before they come into this world under time, they are in eternity, above time, where past, present, and future apply at once, as is the nature of eternity. It follows that all the deeds that the souls will do one at a time when they come into this world already exist there all at once, as their actions in this world.

This is so because the whole of the Torah that they will learn in this world during the years of their lives already exists there. And all their bad deeds are already depicted in their souls. And as they will throw the holy part in this world, they will there, too. And if they are destined to first sin and then repent in this world, it is depicted above as all at once, as is the nature of eternity, for this, too, is already pictured there.

And there is a difference between a soul that is destined to be in a righteous and one that is destined to be in a wicked. The one that is destined for the righteous is already there in all its sanctity, and therefore has no desire to come into this world, to the filthy material body, unless by the decree of the Creator. But a soul that is destined to be in a wicked rushes to come and clothe the filthy body, for she craves filth.

The Soul Comprises the Creator and Divinity

Teruma [Donation]

590) From the day one inherits the soul, which comprises the Creator and His Divinity, from that time he is called “a son.” This is the meaning of what David said in Psalms, “I will tell of the law of the Lord: He said to Me, ‘You are My Son, today I have begotten You.’” This applies to every person when one obtains the soul.

My Dove, My Undefiled, Is but One

Chayei Sarah [The Life of Sarah]

141) “My dove, my undefiled, is but one; she is the only one,” the Neshama [soul]. Why is it that here, in Song of Songs, we call the soul in feminine form, “My dove, my undefiled,” and there, in the Torah, we call it in masculine form, Abraham?

142) In the Torah, the soul is called by masculine form, relating to the body. This is so because with respect to the body, the soul is as a woman toward a man. Also, toward a higher degree than itself, the soul is as a female before a male. And each inherits his merit according to the matter at hand. This is why in Song of Songs, when the king that peace is his speaks of the soul, which is a higher degree than her, it is considered a female and he refers to it as a female, “My dove, my undefiled.” But the Torah speaks of the soul in and of itself; hence, it refers to it as masculine form, Abraham.

Soul and Love

VaYechi [Jacob Lived]

744) Thus, the souls are higher from two sides, from ZA and from Nukva, and they come from their internality. Therefore, why do they descend to this world and why do they depart it? It is like a king who had a son, whom he sent to some village to raise him until he is grown and to teach him the ways of the king’s palace. When the king heard that his son had grown, he sent his mother out of his love for his son and she brought him to his palace, and he rejoiced with his son.

745) Thus the Creator begot a son with its mother, which is the uppermost, holy soul, the generations of ZON. He sent him to atone, that is, to this world, to grow in it and to be taught the conducts of the King’s palace. Since the King knew that his son would grow in that village, and the time had arrived to bring him to his palace, out of his love, he sent his mother and she brought him to his palace. The soul does not depart this world until his mother comes for her and brings her to the King’s palace, where she sits forever.

746) Yet, it is the nature of the world that the people of the village cry over the departure of the King’s son from them. There was a sage there, who told them, “Why are you crying? Is he not a prince, who should not be living among you any longer, but in his father’s palace?” So was Moses, who was a sage. He saw that the people of the village were crying and hence said, “You are the children of the Lord your God: you shall not cut yourselves.”

747) If all the righteous knew that, they would be happy when their day came to depart from this world. Is it not the highest honor that the mistress comes for them to lead them to the King’s palace so the King will rejoice in them all day? After all, the Creator entertains only with the souls of the righteous.

748) The love ofthe assembly of Israel, the Nukva, to the Creator, ZA, awakens when the souls of the righteous below awaken it, since they come from the side of the King, ZA, from the male’s side. Thus, this awakening comes to the Nukva from the male, and the love awakens.

It turns out that the male awakens the fondness and love to the Nukva and then the Nukva becomes connected with love to the male. This settles the question that it is not good for the Nukva to chase after the male. Now it is clear that the souls of the righteous, which are males, awaken this love for ZA.

749) Similarly, the craving of the Nukva to shoot lower waters opposite upper waters is only in the souls of the righteous. Happy are the righteous in this world and in the next world, for the upper and lower stand over them. Hence, “A righteous is the foundation of the world” can be related to the upper righteous, Yesod de ZA, and can be related to the souls of the righteous; both are true.

750) The meaning of all that is that the righteous is the Yesod above, Yesod de ZA, and Yesod below, in the Nukva, and the souls of the righteous. And the assembly of Israel, the Nukva, is included in the righteous above and below. A righteous from the side of Yesod de ZA, and a righteous from the side of the soul of the righteous below, inherit her, meaning the Nukva. This is the meaning of, “The righteous shall inherit the land,” the Nukva. The righteous, Yesod de ZA, inherits the land, Nukva, imparts blessings upon her every day, and gives her pleasures and dainties extended from above, from Bina, which he draws to her.

People and Angels

Aharei Mot [After the Death]

220) Since the day the world was created, the souls of the great righteous stand before the Creator and pause before Him. And the Creator gazes upon them until it is time to bring them down to earth to clothe a body. And they govern above and below, as it is written, “As the Lord… lives, before whom I stood.” “…I stood,” meaning before he came into this world. Afterwards, he returned to his place in heaven and went up to his chamber.

But other souls do not rise to their places until they die because they did not stand before the Creator at the same degree, such as Enoch [Hanoch] and Elijah [Eliyahu], who were rewarded with rising to their places while they were still alive. This is why Elijah became an emissary and a messenger above, as did Enoch. Also, they adhered to the King more than an angel.

221) All the Holy Spirits above, meaning angels, work as the Creator’s emissaries, and they all come from one place. But the souls of the righteous come from two degrees that are included in one; hence, they rise higher than angels, and their degrees are more than those of angels. And all those who were hidden there descended and rose in their lives, like Enoch, in whom there was no death.

Two points are included in Malchut—a lock and a key. All the lights extend only through the key, and the point of the lock is concealed in it. And she is called, “The tree of knowledge of good and evil,” since the people, who extend from Malchut, are good if they are rewarded and do not sin, when the point of the lock does not appear and he is awarded all the lights. And if one is not rewarded, he is evil, and the point of the lock appears on him. At that time, all the lights depart at once and thus, death comes upon man, for Satan, who is the angel of death, awakens the point of the lock upon man, which causes the departure of the light of life.

There is a virtue in angels that does not exist in people: angels do not die. People, however, are made of the point of the lock, as well, and therefore die. But there is a virtue in people that does not exist in angels, since the angels have no burden of correction, as the key needs no correction, since it comes from Bina and it comes only to correct the lock. Thus, they always stand at the same degree as when they were created, and there are no ascents and descents in them.

But people, who contain a lock, carry the entire burden of correction; hence, when they are rewarded, they rise and attain degrees that do not exist in the angels. And there are great souls in whom the lock is so deeply hidden that it will never be fit of revealing. But they do not die, since the lock in them is hidden and concealed in their root.


Ups and Downs along the Way


As Light Excels Over Darkness

Ki Tazria [When a Woman Inseminates]

105) “As light excels over darkness.” The benefit of the light comes only out of the darkness. The correction of the white is black, for without the black, the white would be pointless. And because there is black, the white is elevated and respected. It is like sweet and bitter. A person cannot know the taste of sweetness before he has tasted bitterness. Thus, what makes it sweet is the bitter.

In things where there are opposites, the one reveals the other, such as in white and black, light and darkness, sick and healthy. If there were no sickness in the world, the term healthy would be unattainable, as it is written, “God has made the one opposite the other.” And it is also written, “It is good that you grasp the one, and also not let go of the other.”

Shimon from the Market

Beresheet [Genesis]

159) “And God said, ‘Let us make man,’” “The secret of the Lord is for those who fear Him.” In the verse, “And God said,” there is a secret that is revealed only to those who fear Him. The oldest among the elder started and said, “Shimon, Shimon, who is it who said, ‘Let us make man,’ of whom it is written, ‘And God said’? Who is this name Elokim [God]?”

In the meantime, that oldest among the elder fled and no one saw him. And as Rabbi Shimon heard, he called him Shimon, and not Rabbi Shimon. He said to his friends, “This must be the Creator, of whom it was said, ‘And Atik Yomin [Ancient of Days] sits.’ Thus, now is the time to disclose that secret, for there is a secret here that was not permitted to disclose, and now it means that permission to disclose has been given.”

It is known that the secrets that were revealed to the authors of The Zohar was by attainments of the lights of the high degrees, by inspiration. Also, there are Panim [anterior] and Achoraim [posterior] in them, which means concealment and disclosure. And by the measure of the Panim in the degree, so is the measure of its Achoraim. The instilling of the Achoraim is a call and invitation to instill the Panim. For this reason, they knew the measure of their destined disclosure according to the measure of the concealment of the Achoraim that they had attained.

This is the meaning of what is written, that Rabbi Shimon heard that he called him Shimon and not Rabbi Shimon, which means that the instilling of the Achoraim, the call, was so strong that all of his degrees were lost and he became an ordinary person, Shimon from the market. By that, he recognized it as a call and invitation to obtain a very high attainment of Panim. For this reason, he promptly said to his friends, “This must be the Creator, of whom it was said, ‘And Atik Yomin [Ancient of Days] sits,’” since there is no higher degree than Him.

Day to Day Pours Forth Speech, and Night to Night Reveals Knowledge

Introduction of the Book of the Zohar

140) “Day to day pours forth speech, and night to night reveals knowledge.” This means a holy day, from among those upper days of the King, from the Sefirot de ZA, which are called “days,” praising the friends who engaged in Torah on the night of Shavuot… And “Night to night” means that each degree that governs in the night, the Sefirot of Malchut praises the other, and that knowledge is that each receives from his friend. And for all the wholeness, they have become friends and lovers…

This is so because prior to the end of correction, before we qualified our vessels of reception to receive only in order to give contentment to our Maker and not to our own benefit, Malchut is called “the tree of knowledge of good and evil.” This is so because Malchut is the guidance of the world by people’s actions. And since we are unfit to receive all the delight and pleasure that the Creator had contemplated in our favor in the thought of creation, we must receive the guidance of good and evil from the Malchut. This guidance qualifies us to ultimately correct our vessels of reception in order to bestow and to be rewarded with the delight and pleasure He had contemplated in our favor…

Often, the guidance of good and evil causes us ascents and descents, each according to what he is. You should know that for this reason, each ascent is regarded as a separate day because due to the great descent that he had, doubting the beginning, during the ascent he is as a newly born child. Thus, in each ascent, it is as though he begins to serve the Creator anew. This is why each ascent is considered a specific day, and similarly, each descent is considered a specific night.

It is written, “Day to day pours forth speech”… This is so because through the great Zivug at the end of correction they will be rewarded with repentance from love, for they will complete the correction of all the vessels of reception, so they will be only in order to bestow contentment upon the Creator. In that Zivug, all of the great delight and pleasure of the thought of creation will appear to us.

At that time, we will evidently see that all those punishments from the time of descents, which brought us into doubting the beginning, were the things that purified us and were the direct causes of all the happiness and goodness that have come to us at the time of the end of correction. This is so because were it not for those terrible punishments, we would never have come to this delight and pleasure. Then these sins will be inverted into actual merits…

This is so because all those nights are the descents, the suffering, and the punishments that arrested the Dvekut [adhesion] with the Creator until they became many days one after the other. Now, once the night and darkness have become merits and good deeds, as well, the night shines like the day and darkness like light, there are no more arrests, and all 6,000 years unite into a single great day.

Thus, all the Zivugim that came out one at a time and disclosed ascents and descents that were separate from one another have now assembled into a level of one, sublime, and transcendent level of Zivug, which shines from the end of the world through its end…. Thus, they all became one day for the Lord.

When it is said, “And night to night”… This is because all those words and sufferings that are called “nights,” for which the degrees became discrete, one at a time, now they, too, shine like the day, since they have all gathered and become a single receptacle for the great knowledge that fills the whole earth with knowledge of the Lord.

It follows that each night for itself would remain in the dark, had it not come into a gathering with all the nights. This is so because each night receives its share in the knowledge only out of the bonding with the rest of the nights… since only all of them together, assembled, became worthy of receiving that great knowledge. This is why it was said, “And for all the wholeness, they have become friends and lovers,” for in the great wholeness that they received together, all the nights become loving friends to one another.

And there Was Evening, and there Was Morning, One Day

Toldot [Generations]

119) “And God called the light Day” is Abraham, who is the light of day, the right line. His light grows stronger by the correction of the day, which is the light of Hassadim. This is why it is written, “Now Abraham was old, advanced in age” [the Hebrew text uses the word “days”], meaning with the shining lights of Hassadim. And he is old, as it is written, “That shines more and more unto the perfect day.” This is why it is written about it, “And God called the light Day.”

120) “And the darkness He called Night.” This is Isaac, who is dark, darkening so as to receive the night within him. Hence, when he grew old, it is written, “And it came to pass that when Isaac was old, and his eyes were dim, so that he could not see,” since he was completely darkened. Certainly, he should be completely darkened and properly cling unto his degree.

The day is ZA and the night is the Nukva. At their root, ZA is regarded as being entirely from the right line and the Nukva is regarded as being entirely from the left line. It is known that the left line is Hochma without Hassadim, which cannot shine without mingling with Hassadim. Hence, at that time, it is regarded as darkness.

Also, the left line is in dispute with the right line and does not wish to be mingled with Hassadim whatsoever until the arrival of the middle line, which is the level of Hassadim that emerges on the Masach de Hirik that diminishes the left line. And then it decides between them and the Hochma dresses in Hassadim. At that time, she shines in full and ZA is regarded as including the right line that is mingled with the left, and the Nukva as being the left line that is mingled with the right, and they unite in one another, as it is written, “And there was evening and there was morning, one day.”


Poor and Rich


Alms for the Poor

BeHukotai [In My Statutes]

20) …Woe unto people who do not know and do not consider the glory of their Master, for who makes the Holy Name every day? One who gives righteousness to the poor.

21) The poor is gripped in Din and all his feeding is in Din, in a place called “justices,” which is Malchut, as it is written, “A prayer for the poor when he is weakened.” This prayer is the Tefillin of the hand, Malchut. When she is not in a Zivug with ZA, she is poor and she is called “justice,” and one who gives Tzedaka [alms, but also righteousness in Hebrew] to the poor makes the Holy Name above properly whole, connecting her with ZA, which gives her everything. Because Tzedaka is the tree of life, ZA, and Tzedaka gives and bestows upon justice, Malchut, when she gives to justice, ZA and Malchut connect with one another and the Holy Name is complete.

One who evokes that awakening below, who gives Tzedaka, it is certainly as though he performed the work of the Creator in completeness. As one does below, so it awakens above. This is why it is written, “Happy are they that keep justice, that do righteousness at all times.” The one who does righteousness is the Creator, as though he made Him.

22) The poor’s place is Malchut when she is not in Zivug with ZA. This is because the poor has nothing of his own, except what he is given. The moon, Malchut, has no light of her own but what the sun, ZA, gives her.

23) The poor is as good as dead because that place caused him, since he is in a place of death. Malchut is the tree of knowledge of good and evil. If one is rewarded, it is good and life. And if he is not rewarded, it is evil and death. This is why he is called “dead.” And one who pities him gives him alms and makes the tree of life, called “righteousness,” be over the tree of knowledge, which is the tree of death, as it is written, “But righteousness delivers from death.”

It turns out that as one does below, reviving the poor, who is called “dead,” precisely so he affects above, placing the tree of life over the tree of death. Happy is he for he is rewarded with making the Holy Name above, uniting her with ZA. For this reason, righteousness exceeds everything.

Giving Donation, Maaser [Tithing] and Hallah

VaYikra [The Lord Called]

119) Hunger comes to the world for the three sins of not giving “donation,” “tithing,” and Hallah [twist bread]. All these sins are only in the rich because their hearts are proud. They are absent in the poor. But what is the sentence? The Creator kills the poor and leaves the rich, for only the poor die of hunger, not the rich. Thus, the rich shall continue to sin before Him because they are not hurt. When the Creator wishes to avenge the wicked and obliterate them from the world, He gives them peace in this world and fulfills everything for them.

120) All the people in the world are not as close to the high King as those Kelim that He uses, which are, “A broken and a remorseful heart,” and “The contrite and lowly of spirit.” Those are the King’s vessels, and when there is drought and hunger in the world, and the Din over the poor intensifies, they cry and yell before the King and the Creator brings them closer than any man, as it is written, “For He has not despised nor abhorred the lowliness of the poor.” Then the Creator remembers why hunger has come to the world. Woe unto the wicked, who have caused it.

121) When the King awakens to watch over the world because of the sound of the cry of the poor, the Merciful one will save us from them and from their affront. Then it is written, “I will surely hear their cry.” It writes hear twice [in Hebrew], once to watch over with their voice, and once to avenge them who caused it to them, as it is written, “That I will hear; for I am gracious, and My anger will be kindled.” Hence, when there is hunger in the world, woe unto the wicked wealthy for the sound of the cry of the poor before the Creator.


Mixed Multitude


The Mixed Multitude Detain Israel in Exile More than All the Nations


377) The mixed multitude are like the leaven in the dough, for they are mingled in Israel like leaven in dough. The nations of the world are similar to chaff. The mixed multitude detain Israel in exile more than the idol-worshipping nations, as the sages said, “Who detains? The leaven in the dough detains.” This is so because the mixed multitude cling to Israel like leaven in dough, but the nations of the world are only like the chaff, which the wind carries.

Straying from the Internality of the Torah

Nasso [Take]

101) Elijah said to the loyal shepherd, “It is time to rise up and bring the complete redemption; speak of me in oath,” meaning adjure me to hurry the redemption. “It is for you that I wish to rise, since the Creator has given me permission to appear to you in your prison, in your grave, and to do good to you, for you are desecrated by the sins of the people,” since he is like a prisoner among them, as it is written, “And he is desecrated by our transgressions.”

102) The loyal shepherd replied, “I swear upon you in the name of the Lord that you will not delay the redemption with all your capability, for I am afflicted. It is written about me, And he looked this way and that way, and saw that there was no man, to help me out of this affliction, this burial. It is said about me, ‘And they made his grave with the wicked.’ But they do not know me; in their eyes I am considered among the mixed multitude and the wicked, like a dead dog that has reeked among them, for the wisdom of authors reeks among them in every city and in every place where Israel are scattered among them, among the kingdoms. And the mixed multitude have become the shepherds of Israel, who are the Creator’s flock, of whom it was said, ‘And you, My sheep, the sheep of My pasture, you are men.’ And they are unable to do good with the disciples of the wise.”

Moses, called “the loyal shepherd,” is the Torah and the inner Daat [the Sefira but also knowledge], which will appear only in the complete redemption. Until then, it is said about him, “And he is desecrated by our transgressions,” since the Torah, which is the loyal shepherd, has been desecrated and was emptied, for its internality has disappeared and we are left with only the externality. And I am regarded in their eyes as being among the wicked mixed multitude, like a dead dog that has reeked. They turn away from the internality of the Torah as one turns away from stench, of which it was said, “And the wisdom of the wise shall reek.”

103) Men of valor and who fear sin wander from city to city and will not be pardoned, the mixed multitudeostracize them and in many places they are given only rations, so there will be no resurrection to their fall, not even temporary. And all the wise men, the brave, and them that fear sin are afflicted, poor, miserable, and are regarded as dogs. How are precious sons that are comparable to fine gold, valued as clay jars in public, and cannot find a place among them?

104) At the same time, the mixed multitude are wealthy, tranquil, joyous, sorrow-free, and without any grief at all. Thieves and bribers are judges and the heads of the people, for the earth is filled with violence because of them, and it is said about them, “Her adversaries have become her masters.” The Loyal shepherd said to Elijah, “I adjure you a second time, in the name of the Lord of hosts, the God of Israel, who dwells with the cherubim, that all these words will not fall out of your mouth, and you will say them before the Creator with all your might, to show their urgency.”

Beast and Man

Nasso [Take]

95) …Since the mixed multitude are the ignorant, which are darkness. And they are not called, “Israel,” but slaves who are sold to Israel because they are as beasts.

96) And Israel are called, “men.” But how do we know that there are beasts and men in Israel? It is written, “And you, My sheep, the sheep of My pasture, you are men.” “And you, My sheep” are the ignorant who are good from the side of good. “You are men” are the disciples of the wise.

97) This text implies it, too, for it is written, “If My people heeded Me, Israel.” Why does it say, “Israel,” after it says, “My people”? It is that “My people” are the ignorant, and Israel are the disciples of the wise. And for them, it is said, “And the children of Israel were going out boldly.”

98) As the Creator divided them at Mount Sinai, He will divide them in the last redemption. This is so because it is said about Israel, “And the children of Israel went up armed out of the land of Egypt.” “Armed,” from the side of the tree of life, ZA, which are fifty [spelled like “arms” in Hebrew] years of the Yovel [fifty years’ anniversary], Bina, which ZA receives from Bina. It is said about them, “They shall come up to the mount.” And among them was “the angel of God, who went before the camp of Israel.” Also, it is they who were told, “And how I bore you on the wings of eagles,” which are clouds of glory, “And brought you unto Myself,” “And the children of Israel were going out boldly.” Thus, He will bring the disciples of the wise out with all this glory.

99) As it was said about the ignorant from the side of the good, “And they stood at the foot of the mountain,” so they will be in the last redemption—under the disciples of the wise, as a servant who walks by the feet of his master’s horse. At the foot of the mountain they were told, “If you accept the law, good. If not, there will be your burial place.” Similarly, they will be told in the last redemption, “If you take upon yourselves a disciple of the wise at the end of the exile, like a man who is riding a horse and his servant serves him, good. If not, there—in the exile—will be your burial.”

Five Kinds of Mixed Multitude

Beresheet [Genesis]

224) There are five kinds of mixed multitude: Nephillim [fallen], Mighty, Anakim [giants], Rephaim [ghosts], and Amaleks. Because of them, the small Hey fell from her place, from Bina, since “God has made one corresponding the other.” Thus, as there are five Behinot [discernments] KHB TM in holiness, they have their counterparts in the Klipot. And they are the five above-mentioned in the mixed multitude, whose acronym is Nega Ra [Hebrew: affliction or disease] or Oneg Ra [Hebrew: evil pleasure], since through the evil, pleasure is turned into affliction, and affliction becomes pleasure. And these are the five kinds of mixed multitude. They are mingled with Israel and cause them to sin. And for this reason, the small Hey falls from her place, from her mitigation place in the Bina.

Balaam and Balak were of the form of Amalek. This is because if you take the letters Ayin and Mem from the name, Balaam, and the letters Lamed and Kof from the name, Balak, the letters Bet, Bet, Lamed [which spell Babel in Hebrew] will remain, that is, Bet and Lamed from Balaam and Bet from Balak. It turns out that the two Klipot, Amalek and Babel, are implied in the names Balaam and Balak. By that, he tells us that Amalek is considered the Keterand Rosh [head] of the Klipot, like the Klipa of Babel, of which it was said, “Its head is made of fine gold,” for had they not come from equal discernments, they would not have been able to cling to Balaam and Balak in a single bonding.

225) And they are the ones that remained of those of whom it was said concerning the flood, “And He blotted out every living thing.” And those that remained from the Klipa of Amalek in the fourth exile, the exile in Edom, are heads in the world, with great force, since this Klipa is considered Rosh and Keter of the Klipot, and they become tools of destruction for Israel. It is said about them, in relation to the flood, “For the earth is filled with violence.” These are the Amaleks. And this clarifies the first of the five kinds of mixed multitude, the Amaleks, which are the Keterde [of] Klipot.

226) It is said about the Nephillim [fallen]of the mixed multitude, “And the sons of God saw the daughters of men that they were beautiful.” These are the second kind of mixed multitude, meaning the discernment of Hochma deKlipot. And they are from the Nephillim above, meaning those who extend from Uza and Aza’el, who were angels above, and the Creator dropped them from the heaven, hence their name, Nephillim. And the Nephillim of the mixture extend from them.

When the Creator wished to make man, He told the angels, “Let us make man in our image.” The Creator wished to make him head of all the angels above, appointed over all the angels, and they would be subordinate to his governance, as it is said concerning Joseph, “Let him appoint overseers over the land.”

227) For this reason, the angels wished to complain about him and said, “What is man, that You are mindful of him?” After all, he is destined to sin before You; hence, why do You degrade us to be under him? The Creator told them, “If you were below in the earth, like man, you would sin more than him.” Promptly, “And the sons of God saw the daughters of men that they were beautiful”; they lusted after them and the Creator dropped them down in chains.

228) And these sons of God are Uza and Aza’el, from which the souls of the second kind of mixed multitude extend. These are the Nephillim, since they had dropped themselves from holiness to lust after beautiful women. And this is also why the Creator dropped the mixed multitude from the next world, so they would have no share there, and gave them their reward in this world, as it is written, “And repays them that hate Him to their face.” This explains the second kind of mixed multitude, called Nephillim, which are considered Hochma de Klipot.

229) The Mighty are the third kind of the mixed multitude that was mingled with Israel. It was said about them, “Those were the mighty men who were of old, men of renown,” and they are drawn from the side of whom it was said, “Come, let us build us a city… and make us a name,” meaning from the side of the generation of Babel.

This kind of mixed multitude build synagogues and seminaries and place within them a book of Torah with a crown on its head, corresponding to the verse, “A city, and a tower, with its top in heaven.” They build synagogues and seminaries corresponding to, “A city,” and place a book of Torah there corresponding to, “A tower,” and a crown on its head corresponding to, “Its top in heaven.” And they do not intend it for the Creator, but to make a name for themselves, as it is written, “And let us make us a name.”

And the sons of the Sitra Achra overcome Israel, who were blessed with being like the dust of the earth, and rob them, and the work is ruined and destroyed, meaning the synagogues and seminaries that they made. It is said about them, “And the waters prevailed exceedingly upon the earth.” In other words, the Klipot and the Sitra Achra, called “water,” destroyed the land as they intensified. This explains the third kind of mixed multitude, the mighty, which correspond to Bina de Klipa.

230) Rephaim [ghosts] are the fourth kind of mixed multitude that was mingled with Israel. If they see a troubled time in Israel, they leave them and depart from them. And even if they have the strength to save them, they do not wish to save them; they neglect the Torah, and depart from it and from all who engage in the Torah. This means that they depart from the Torah and from Israel to do good to idol worshippers. And they will not rise at the revival of the dead. When the calling comes to Israel and they are salvaged from their affliction, it is said about them, “And You have wiped out all memory of them,” since being an offspring of the darkness, they will necessarily be lost at the coming of the light to Israel. This explains the fourth kind of mixed multitude, the Rephaim, which correspond to ZA de Klipa.

231) Anakim [giants] are the fifth kind of mixed multitude. They disparage those of whom it was said, “And Anakim [Hebrew: necklaces, as well as giants] about your neck,” meaning the Israel who keep the Torah. It is said about them, “Rephaim are regarded as Anakim, as well,” since Rephaim and Anakim are equal to one another. They are the ones who revert the world back to being unformed and void.

And this is the meaning of the ruin of the Temple. It is said about it, “And the land was unformed and void,” since the Temple is the essence of the world and the settlement of the world. This is why it is considered that the whole earth was unformed and void. And the two kinds of mixed multitude that were mingled with Israel caused the ruin of the Temple. And as soon as the light—the Creator—comes to Israel, they will be obliterated and lost from the world. But Israel’s redemption does not depend on their obliteration, but only on the obliteration of Amalek, until they blot them out, for in it is the oath, meaning the words, “The hand upon the throne of the Lord.”


Ki Tetze [If You Go Out]

39) These foreign maidservants are from the side of the potion of death, for they are opposite Divinity, Sam’el’s Nukva, when the maidservant has become the queen, inheriting her mistress. Sam’el—who is another god—and his Nukva, were servants of the Creator, and then made themselves godliness. The Creator will remove them from the world and obliterate them

40) If people made them godliness, and not of their own will, why were they punished with removal from the world? But when the generation of the flood and the generation of Babel made charms in them, offered them incense and bowed to them, by that power, that they were offering them incense and bowing to them, they would come down to them and do their wish. And they would speak in those forms that they had made, and thus became godliness and idol worship. And this is why the Creator was about to remove them and obliterate them from the world, meaning their statutes, which they worshipped, and from which they absorbed spirits and images.

41) And when there is the mixed multitude in the world, Sam’el and Nukva come down through these images to be materialized in them. Hence, the Creator will remove them from the world, as it is written, “And I will remove the spirit of impurity from the land.” And should you say that there is no idolatry at the time of the last exile because people do not make charms in them, those who make charms there, in the mixed multitude, anger the Creator and His Divinity, and the Israel among them. And the mixed multitude succeed in them to keep what is written, “But repays those who hate Him to their faces, to destroy them.”


Righteous and Wicked


The Righteous Must Buy the Wicked

Teruma [Donation]

38) “Raise a donation for Me from every man,” from those who are called “men,” who have overcome their inclination. “Whose heart moves him,” meaning whom the Creator desires, as it is written, “To You my heart said.” “The rock of my heart.” “And a good heart.” “And heart was merry.” All were said about the Creator, meaning the Creator’s heart, His will. Here, too, “Whose heart moves him” refers to the heart of the Creator. “From him shall you raise My donation,” for there the Creator is present, for He is in it, and nowhere else.

39) How do we know that the Creator desires it and places His abode in it? When we see that a person wishes to chase and to exert after the Creator with his heart, his soul, and his will, we know for certain that Divinity is there. At that time, we must buy that person for the full price, bond with him, and learn from him. The first ones said about it, “And buy yourself a friend.” One must buy him for the full price to be rewarded with the Divinity that is in him. Thus far one must chase a righteous man and buy him.

40) Just so, that righteous must chase after the wicked and buy him for the full price, to remove the filth from him and subdue the Sitra Achra, and make it, for it is considered for him as though he has created it. This is a praise by which the glory of the Creator rises more than on any other praise. Also, that rising is advantageous to all others because it causes the subjugation of the Sitra Achra and the elevation of the glory of the Creator. It is written about that in Aaron, “and he turned many back from iniquity,” and it is written, “My covenant was with him.”

41) Anyone who holds the hand of the wicked and implores him to leave the bad way rises by three ascensions that no other man has risen by before: he causes the subjugation of the Sitra Achra, causes the Creator Himself to rise, and causes the entire world to be sustained in its existence above and below. It is written about that person, “My covenant with him was life and peace.” He is rewarded with seeing children to children, and is rewarded with this world and with the next world. All the litigants will not be able to sentence him in this world and in the next world; he enters the twelve gates in the firmament and there is no one to protest against him.

A Righteous Who Suffers and a Wicked Who Rejoices

Mishpatim [Ordinances]

438) A righteous is judged by the good inclination. An evil one is judged by the evil inclination. An intermediate, both judge him. One who is from the tree of life, which extends from ZA, is not judged at all, for he has no evil inclination. He is a complete righteous. This is, “A righteous who is happy.” And there is no good except the Torah, as it is written, “For I give you good doctrine; do not forsake My teaching.” And a righteous who is suffering is from the tree of knowledge of good and evil, Malchut. He is called “righteous” because he is suffering, which is the evil inclination. But because the good inclination governs him, he is called “A righteous who is suffering,” for he suffers under its authority.

439) A wicked who is happy. The Torah is called “good.” He is called “evil” because he rose to being a Rosh in his evil inclination, and the good is under his dominion, as a slave under his master. And even though a wicked is crowning the righteous, and a complete righteous can punish him, it is not good to punish the righteous, too. This is so because since that good one is under the feet of the wicked, he must not be punished, for perhaps he will repent and overcome his inclination, and the evil inclination will be dust under his feet.

Illnesses of the Righteous


110) The people of the world are organs with one another. When the Creator wishes to give healing to the world, He strikes a righteous one among them with diseases and afflictions, and for him, He gives healing to all. How do we know it? It is written, “And he was wounded because of our transgressions, oppressed because of our iniquities … and by his bruising we are healed.” “His bruising” means bloodletting, as one lets out blood from an arm, for by that bruise we are healed; it is healing for us, to all the organs of the body.

111) He never strikes the righteous, except to heal a generation and to atone for their iniquities, for it is the most convenient for the Sitra Achra when the Din [judgment] rules over the righteous, for then he does not mind the world and does not notice them for all his delight from ruling over the righteous. And that righteous, who is tormented for the generation, is rewarded with high governance in this world and in the next world. And if there is a righteous who is happy, it is because the Creator is not concerned with atoning for the world.

112) If the two righteous—the one who is righteous and suffers, and the other who is righteous and happy—were not at the same time, it would be fine. This is because a righteous is happy because the Creator is not mindful of atoning for the world, and a righteous is suffering because the Creator is mindful of atoning for the world. However, there are two righteous at the same time, one with diseases and afflictions and the other with all the abundance in the world.

However, when one or two righteous are enough to atone for the generation, the Creator does not need to strike all of them, just as it is enough to let out blood from one arm to heal all the organs in the body. Here, too, one righteous is enough.

113) And if the disease has attacked all the organs, blood must be let out from both arms. Thus, if harsh iniquities have multiplied in the world, all the righteous are stricken to give healing to the entire generation. But when they are not so many, only one righteous is stricken and the rest of the righteous are at peace, since the world does not need for all of them to be stricken. And if the people are healed, the righteous are healed, as well.

Sometimes the righteous are afflicted all the days of their lives, to protect the generation when the iniquities are very harsh. When the righteous die, everything is healed and atoned.

The King’s Loved One

Teruma [Donation]

86) Happy is the holy nation whose Master seeks them and calls upon them to bring them near Him.

87) At that time, the holy nation must come together and go to the assembly house, and all who are early conjoin with Divinity in a single bonding. The first one at the assembly house is happy, for he stands at the degree of righteous toward Divinity, as it is written, “And those who seek Me shall find Me.” He rises to a high degree. We learned that when the Creator comes to the assembly house and does not find ten who are present there, He immediately becomes angry. And you say that that one who was early bonds with Divinity and is at the degree of righteous?

88) It is like a king who invited all the town’s people to be with him on a certain day at a certain time. While the town’s people were preparing themselves, there was one who arrived early at that place. In the meantime, the king came there and found that man who was early. The king told him, “Mr. So-and-so, where are the town’s people?” He replied to him, “My lord, I was early; they are coming after me at the request of the king.” Then the king was pleased and he sat there with him and spoke to him, and he became the king’s loved one. In the meantime, the rest of the people came and the king was pleased with them and sent them in peace. But if the town’s people had not come, and that one did not come early to speak before the king and to show for them, and say that they are all coming, the king would have been angry at once.

89) Here, too, since one came early and was present at the assembly house, and Divinity came and found him, it is considered as though they are all there, for he is waiting for them there. Divinity promptly bonds with him and they sit in bonding and He comes to know him, and He places him at the degree of a righteous.

But if none had come and was there, it is written, “Why have I come and there was no one?” It does not say, “And there was not ten,” but “And there was no one,” meaning one person to bond with Me and to be with Me, as it is written, “A man of God,” which means being at the degree of a righteous.


Middle Line


Maase Merkava [The Act of Assembling]

Pekudei [Accounts], 777

777) One who assembles a kind in its kind and knows how to connect what is connected, a palace in its palace, a degree in its degree, has a share in the next world. This is the wholeness of everything. And when the left is completed with the right, and the male in the female, as well as the palaces, all becomes one deed, a kind in its kind. What emerges from that perfection is called Maase Merkava [the act of assembling]. The word Merkava comes from the words Markiv [assembling] and Murkav [assembled].

Light that Appeared Out of the Darkness

Tetzaveh [Command]

145) The Creator “Reveals the deep and secret things.” He reveals all the deep, upper secrets. The middle line reveals the depths in the two lines of Bina. It reveals them because it knows what is in the darkness of the left, where the light of Hochma sinks for absence of Hassadim. And were it not for the darkness, the light would not appear later through the middle line.

Bread and Wine

VaEra [And I Appeared]

138) “Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works.” What did Solomon see that he said this verse?

139) All his words were with wisdom. “Go then, eat your bread in happiness” means that when a person goes in the ways of the Creator, the Creator brings him closer and gives him peace and tranquility. Then the bread and wine that a man eats and drinks are with joy in the heart since the Creator desires his works.

140) Where is the wisdom in this verse?

141) Solomon warned people to crown the assembly of Israel, Malchut, with joy on the right side, meaning with light of Hassadim, which is bread. This is so because bread implies to the light of Hassadim. Afterwards he will be crowned with wine, left side, illumination of Hochma in the left of Bina, so that the faith of all, meaning Malchut, would be in complete joy on the right and on the left. And when she is between the two of them, all the blessings will be in the world, since this is the complete perfection of Malchut, that the illumination of the left, Hochma, will clothe in the light of Hassadim on the right, at which time both shine in her, which are bread and wine. And this is the meaning of the Creator wanting people’s actions.

Importance of Salt

VaYechi [Jacob Lived]

666) “Neither shall you lack the salt of the covenant of your God.” Why is salt so important? It is because it cleanses and perfumes the bitter, and makes it tasty. The salt of judgments in the Masach de [of] Hirik—on which the middle line emerges, which unites the right with the left—cleanses and perfumes the judgments of the left, which are bitter, with the Hassadim on the right. Had there not been salt, the middle line would not have been extended, and the world would not have been able to tolerate the bitterness, as it is written, “For when Thy judgments are in the earth, the inhabitants of the world learn righteousness.” It is the law of Tifferet—the middle line from the Chazeh upwards—that the judgments in the Masach in it are called “salt.” Justice is the harsh judgments in Malchut, and when the law, which is salt, is to the earth, which is Nukva, then they “learn righteousness,” and can tolerate the bitterness of justice. It is also written, “Righteousness and justice are the foundation of Thy throne,” where righteousness is complemented through the justice, the salt.

667) Salt is a covenant, Yesod, middle line, from the Chazeh down, on which the world ( Nukva) persists. It is written, “If My covenant for day and night stands not, I have not appointed the ordinances of heaven and earth.” For this reason, because the middle line, which is Yesod, emerges on it, the salt is called “the covenant of your God.” Yesod is called “covenant,” and we call it the Sea of Salt [known in English as The Dead Sea], where the sea, which is the Nukva, is named after it, after the salt that sweetens it.

668) “For the Lord is righteous, He loves righteousness.” This is the salt, which is Yesod, at sea, which is Malchut. Righteous is Yesod; righteousness is Malchut. And one who separates them brings death upon himself. This is why it is written, “Neither shall you lack the salt… from your meal-offering,” so you will not separate the Yesod, which is salt, from the offering, which is the Nukva. One does not go without the other.

Waves of the Sea


217) “You rule the swelling of the sea.” When the sea jumps with its waves and the deep rise and fall, the Creator sends a thread of grace from the right side and pulls back its wheels, its anger subsides, and there is no one to attain it.

When the Nukva receives Hochma, she is called “sea.” When the Nukva receives only from the left line, which is abundance of Hochma without Hassadim, the waves of the sea rise. This indicates disclosure, since it implies that the waters of Hochma rise, appear, and are attainable. However, the sea cannot receive Hochma without Hassadim, hence the waves fall down again, for they rise to be disclosed and promptly descend and vanish from attainment for lack of Hassadim.

This is why it is considered that the sea is angry, for it strains to raise its waters with great strength, and descends with great strength, as well, and so on and so forth incessantly. This continues until the middle line comes and extends the right line, which is Hesed, and clothes the Hochma on the left with Hassadim on the right. At that time the waves return to their place and the anger of the sea subsides, for now the Hochma and the Hassadim shine together in all their correction in the desired wholeness.

Many Waters Cannot Quench the Love

VaYechi [Jacob Lived]

735) “Its flashes are flashes of fire, the flame of the Lord.” “The flame of the Lord” is a burning flame that emerges from the Shofar [a special horn], Yesod Ima, called Yod-Hey, which has awakened and burns. It is the left line of Ima, as it is written, “Let his left hand be under my head.” This burns the flame of love of the assembly of Israel, Divinity, for the Creator.

736) For this reason, much water will not be able to quench the love, since when the right—water, Hesed—comes, it adds to the burning of the love and does not quench the flame of the left, as it is written, “And his right hand embrace me.” This is so because during the illumination of Hochma in the left line of Ima to the Nukva, it is burning fire, as it is without Hassadim. And when the right line comes with its Hassadim, called “water,” to quench the fire, it does not quench the illumination of Hochma by that. On the contrary, it adds and complements her illumination because it clothes the Hochma with Hassadim, and the Hochma shines in complete perfection.

739) In all the places, the male chases the Nukva and awakens the love toward her. But here it turns out that she awakens the love and chases him, as it is written, “Set me as a seal upon thy heart.” Usually, however, it is not praised when the Nukva chases the male. Indeed, this must be an unclear matter, and a sublime thing, hidden in the treasures of the King.

A Prayer that Includes Three Lines

VaYishlach [Jacob Sent]

45) A prayer of many rises before the Creator and the Creator crowns Himself with that prayer, since it rises in several ways. This is because one asks for Hassadim, the other for Gevurot, and a third for Rachamim. And it consists of several sides: the right side, the left, and the middle. This is so because Hassadim extend from the right side, Gevurot from the left side, and Rachamim from the middle side. And because it consists of several ways and sides, it becomes a crown over the head of the Righteous One That Lives Forever, Yesod, which imparts all the salvations to the Nukva, and from her to the whole public.

But a prayer of one does not comprise all the sides; it is only on one way. Either one asks for Hassadim or Gevurot or Rachamim. Hence, a prayer of one is not erected to be received like the prayer of many, as it does not include all three lines like the prayer of many.

David and Bat-Sheba


315) Bat-Sheba belonged to King David since the day the world was created. Thus, why did the Creator first give her to Uriah the Hittite?

316) Such are the ways of the Creator. Although a woman is destined for a man to become his, another precedes him and marries her before it is the time of the first. When his time came, the one who married her was rejected before the other one, who came later, and he departs from the world. And it is hard for the Creator to remove him from the world because of the other one before his time.

317) Why was Bat-Sheba first given to Uriah the Hittite? Go and see why the holy land was given to Canaan before Israel came, and then you will find all is one. Both Bat-Sheba and the land of Israel are the Nukva. The beginning of the construction of the Nukva is in Mochin of illumination of the left, and then she is built with Mochin de Panim [anterior Mochin] from all three lines.

Uriah is the Mochin of Hochma without Hassadim, which is the illumination of the left, and King David is the Mochin dePanim from the three lines. Hence, even though Bat-Sheba was David’s mate, to be able to receive the Mochin dePanim from David, she had to first marry Uriah, to receive from him the Mochin de Achoraim [posterior Mochin] from the illumination of the left, since she cannot receive Mochin de Panim before she receives the Mochin de Achoraim, which are the Mochin of the illumination of the left.

When a Woman Inseminates and Bears a Male Child

Ki Tazria [When a Woman Inseminates]

25) Everyone comes as male and female, included together, and then divide and come separately into the male and separately into the female. But “She delivers a male child” means that the male and female are included together from the right side, which is considered male.

If she delivered a female it would mean that the female and male are included together from the left side, which is considered a female. Then the left side would be ruling over the right side, and the male on the right would yield and not dominate. In that state, such a male, who emerged from the Nukva, Malchut, from her left side, all his ways are as a female, hence he would be called “female.” But a male that emerges from the right side of Malchut is the dominant, and the female that emerges with it surrenders, since the left side is not dominant. Hence, it is written about it, “She delivers a male child.”

The Sound of the Rolling Wheel

VaYechi [Jacob Lived]

507) The sound of the rolling wheel rolls from below upwards. Hidden Merkavot [structures/chariots] go and roll. The sound of melodies rises and falls, wanders and roams the world; the sound of the Shofar [ram’s horn] stretches through the depth of the degrees and orbits around the wheel.

The Mochin come out in three places one at a time. They are called “the three points —Holam, Shuruk, Hirik,” and they are the three lines—right, left, and middle. Also, they shine by rolling in three places, in which they walk and roll one at a time. Hence, their mode of illumination is called “rolling.”

These three points are included in one another, hence there are three points in the Holam—the right line, three points in the Shuruk—the left line, and three points in the Hirik—the middle line. It follows that there is rolling in each of the three lines. Here The Zohar speaks of the three lines in Hirik, the middle line, which is ZA, which is called “Voice.” This is why it refers to them as “three voices.”

The sound of the wheel rolls from below upwards. This means that the rolling is from the right line to the left line. Yet, the illumination of the left is only from below upwards, which is why it was said, “Rolling from below upwards.” However, before the left line connects with the right, its illuminations are shut, for it cannot shine without Hassadim. Afterwards, the left line rolls to the right line and the sound of melodies rises and falls, meaning the abundance of pleasantness and Hassadim that appears from the right line and shines from above downwards, too. This is why it was said, “Walks and wanders in the world.”

Subsequently, it rolls from the right line to the middle line. ZA is the middle line, called “the voice of the Shofar.” It extends and comes out on the Masach de Hirik, which is Dinim, at the depth of the Dinim, and it is the essence that completes and discloses the illumination of the three lines, and mainly what orbits around the wheel, uniting the three lines in one another.

The Morning Deer


691) “As the deer longs for the water brooks, so my soul longs for You, O God.” Although there are masculine and feminine forms [in the Hebrew], it is all one, since “Deer” is read in masculine form and it is read in feminine form. It is written, “As the deer longs,” where “longs” is in feminine form. It does not say “long” in masculine form, since it is all one—the Malchut. However, in the first state, when she is with Zeir Anpin, the two great lights, she is called “a deer,” and in the second state, after she has been diminished, she is called “a deer.”

692) The morning deer is one merciful animal, the Malchut, of which there are none so merciful among all the animals in the world. When she is in a hurry and needs food for herself and for all the animals, which are all the hosts, BYA (Beria,Yetzira, Assiya), she goes far away to a far away road, and comes carrying food. She does not wish to eat until she comes and returns to her place, so that the rest of the animals will gather to her and she will dispense to them from that food. And when she comes, all the other animals gather to her and she stands in the middle, giving to each and everyone. And the sign is, “She rises while it is still night and gives prey to her household.” And from what she gives to them, she is satiated as if she has eaten more than all of them.

693) And when the morning comes, which is called “dawn,” the pangs of exile shall come to her, and this is why she is called “the morning deer,” after the darkness in the morning. At that time she suffers pangs as one who is in labor, as it is written, “As the expectant approaches the time of labor, she writhes and cries out in her pangs.”

694) She dispenses to them when the morning should come, while it is still night, and the darkness departs before the light, as it is written, “She rises while it is still night and gives prey to her household.” When the morning has risen, they are all satiated with her food.

695) At that time, a voice in the middle of the firmament awakens, calls out loud and says, “Those who are near, go into your places. Those who are far, go out. Each will gather unto his proper place.” When the sun shines, each gathers to his place, and she goes by the day, appears by night, and dispenses food in the morning. This is why she is called “the morning deer.”

696) Afterwards, she prevails as a mighty one and goes, and she is called “a buck,” a masculine name. She walks 60 parsas [parasangs, approx 2.5 miles] from the place from which she left, goes into the mountain of darkness, and walks inside the mountain of darkness. One slant serpent smells after her feet and walks at her feet, and she rises from there to the mountain of light. When she has arrived there, the Creator brings her a serpent and leaves. They fight each other and she is saved, and from there she takes food and returns to her place at midnight. And from midnight onward she begins to dispense until the morning dawn rises. When the morning rises she goes and she is not seen.

697) When the world needs rains, all the other animals gather to her and she rises to the top of a high mountain and covers her head between her knees and yells one yell. The Creator hears her voice and fills with mercy over the world, and she comes down from the top of the mountain and runs, hides herself, and all the other animals run after her but cannot find her, as it is written, “As the deer longs for the water brooks,” those water brooks that have gone dry, and the world is thirsty for water, then she longs.

698) When she is impregnated, she becomes blocked. When it is time for her to deliver, she yells and raises her voices, voice after voice, up to seventy voices, as the number of the words in “The Lord will answer you on a day of plight,” which is a poem of that impregnated one. And the Creator hears her and brings her salvation to her. Then, one large serpent comes out of the mountains of darkness and comes among the mountains, his mouth licking in the dust. He reaches that buck and comes and bites her in that place two times.

699) In the first time, blood comes out of her and the serpent licks; and in the second time, water comes out, and all those animals in the mountains drink. Then she opens and delivers. Your sign is “And struck the rock twice with his rod,” and it is written, “And the congregation and their beasts drank.”

700) At that time when the Creator pities her for the deed of that serpent, it is written, “The voice of the Lord makes the deer to calve and strips the forests bare.” “The voice of the Lord makes the deer to calve” are the pangs and the pains to evoke those seventy voices. Promptly, “And strips the forests bare,” to evoke a serpent and to disclose that animal, to walk among them in the Creator’s hall, which is the Malchut. All those multitudes in BYA start and say, “Glory,” meaning “Blessed is the glory of the Creator from His place,” which is the Malchut, who is called “the glory of the Lord.”

Here he explains to us a profound matter in regard to Malchut

You already know that Zeir Anpin is the governance of the day, right, the governance of Hassadim. Malchut is the governance of the night, left, the governance of Hochma on the left. Hence, during the day, when Hochma cannot govern, time is pressing for Malchut and she does not have her food—the light of Hochma on the left. Later in the day, there is no disclosure of light of Hochma—her’s and her armies’ food, which extend from it—and she must extend her food because Hochma is dispensed only with Dinim. And as long as she is not clothed in Hassadim in a Zivug of the middle line, harsh Dinim extend from her and these Dinim appear through her appearance. They are regarded as far and as a far away road.

It is written, “His sister stood at a distance.” “His sister” implies Hochma. Also, “I said, ‘I will be wise,’ but it was far from me.” This is done right at the beginning of the night, hence at that time, the darkness spreads over the land, since the illumination of Hochma on the left without right is darkness. However, then her food, which is illumination of Hochma, is extended, and then she brings and takes the food, the Hochma of the left.

But then, when she extends the Hochma, she freezes from all the Dinim in the Hochma without Hassadim. This means that she cannot give anything, since Malchut does not wish to be in a left without a right, at the place of the elicitation of Hochma, which is a far away road, until she returns to her place in the middle line of Zeir Anpin, where the left unites with the right, for this is her perpetual place, between the two arms of the king.

Why must she return to her place? It is because before she arrives at her place in the middle line, her lights freeze in her and she cannot give anything to the rest of the animals, to her armies, which extend from her. But when she comes to her place, all the animals gather to her and she bestows upon them from the light of Hochma. She stands in a Zivug with the middle line, her lights open, and she can dispense to anyone. Also, reception of illumination is called “rising,” as it is written, “She rises while it is still night,” for then she receives Hochma, called “rising,” “And gives prey to her household,” meaning she gives to all her armies.


Rabbi Shimon Bar Yochai [Rashbi]


Dwelling in the Cave

Introduction of The Book of Zohar

187) Rabbi Pinhas, son of Yair, saw two birds coming and flying over the sea. He raised his voice and said, “Birds, birds, since you fly over the sea, have you seen the place where Yochai is?” He waited a little, then said, “Birds, birds, go and tell me.” They flew away into the sea and departed.

Rabbi Shimon fled from the kingship, which ordered that he should be killed. He and his son hid in a cave, and they did not know his whereabouts. This is why Rabbi Pinhas, son of Yair, went to look for him in the islands of the sea.

188) Before he went out to the ship, the birds came and one of them held a letter in her beak. It said, “Rabbi Shimon Bar Yochai has come out of the cave with his son, Rabbi Elazar.” Rabbi Pinhas went to him and found that he had changed. His body was filled with holes and sores from sitting in the cave. He wept with him and said, “Woe that I have seen you so.” Rabbi Shimon told him, “Happy I am that you have seen me so, for had you not seen me so, I would not be so.”

…For all the years that he had to dwell in a cave, he had to sit there inside the sand to cover his nakedness and engage in Torah, and his flesh rusted because of it. He wept over him and said, “Woe unto me that I have seen you so.” Rabbi Shimon told him, “Happy I am that you have seen me so, for had you not seen me so, I would not be so,” meaning I would not have been rewarded with the revelations of the secrets of the Torah, for he was awarded all the great sublimity of his wisdom during those 13 years of hiding in the cave.

Owner of the Candles

Yitro [Jethro]

411) “For this is your life.” One who is rewarded with the Torah and does not part from it is rewarded with two lives: one in this world and one in the next world. It is written, “Your life” in plural form [in Hebrew], which are two. Anyone who parts from it, it is as though he parted from life. And one who parts from Rabbi Shimon, it is as though he parted from everything.

412) …Woe unto a generation from which Rabbi Shimon departs, since when we stand before Rabbi Shimon, the fountains of the heart open to all directions and everything becomes revealed. And when we part from him, we know nothing and all the fountains close.

413) It is written, “And He took of the Spirit who was upon him and placed Him upon the seventy elders.” It is like that candle from which several candles are lit, while it remains whole, with nothing subtracted from it due to the lighting of candles from it. So is Rabbi Shimon Bar Yochai, owner of the candles: he shines for all and the light does not depart from him, and he remains complete.

The Book of Zohar—Noah’s ark

BeHaalotcha [When You Mount the Candles]

88) “And the wise shall shine as the brightness of the firmament” are the authors of the Kabbalah. They are the ones who exert in this brightness, called The Book of Zohar, which is like Noah’s ark, gathering two from a town, and seven kingdoms, and sometimes one from a town and two from a family, in whom the words, “Every son that is born you shall cast into the river” come true. The Torah is called “a son.” The newborn is the attained. “Into the river” means the light of Torah. “Cast” is like “You will study it” [it’s an anagram in Hebrew], where you study each insight that is born in you by the light of Torah and by its soul. This is the light of this Book of Zohar, and it is all because of you.

The Creator Sentences and the Righteous Revokes

VaYikra [The Lord Called]

240) There was no decree that was sentenced on the world from above that Rabbi Shimon did not revoke, as it is written, “The Rock of Israel spoke to me: ‘Ruler over men shall be the righteous; a righteous rules the fear of God.’” The Creator rules over man. Who rules over the Creator? The righteous rules, for the Creator sentences and the righteous revokes.

241) Such was Rabbi Shimon Bar-Yochai. One day he was sitting at the door of the gate to the city of Lod. He raised his eyes and saw that the sun was shining. He blocked its light three times. Thus, the light was darkened and black and green were seen in the sun. He said to Rabbi Elazar, his son, “Follow me, my son, and we will see; a decree must have been declared above and the Creator wishes to inform me.” Indeed, that thing which was sentenced hangs above for thirty days and the Creator does not act before He alerts the righteous, as it is written, “For the Lord God will do nothing, but He reveals His counsel unto His servants the prophets.”

242) While they were walking in that vineyard, they saw a serpent that came with its mouth open, blazing in the dust of the earth. Rabbi Shimon was disturbed and his hands struck the serpent’s head. The serpent went silent and lowered its mouth, and Rabbi Shimon saw its tongue dangling. He told it, “Serpent, serpent, go and tell that high serpent, which incites and slanders, that Rabbi Shimon Bar-Yochai is in the world.” The serpent put its head into a hole in the ground and Rabbi Shimon said, “I declare that as the lower serpent returned to the hole in the ground, the upper serpent will return to the hole of the great deep.”

243) Rabbi Shimon whispered a prayer. While they were praying, they heard a voice saying, “The sentences have ceased; return to your places. The strikes of the saboteurs are gone from the world because Rabbi Shimon Bar-Yochai cancelled them. Happy are you Rabbi Shimon that your Master wishes for your best more than for all the people in the world.” It is written about Moses, “And Moses besought,” meaning that he was sickened [in Hebrew, “besought” can also mean “be sick”]. But you, Rabbi Shimon, sentence, and the Creator keeps; He sentences and you revoke.

244) In the meantime, he saw that the sun had shone and that black was removed. Rabbi Shimon said, “It must be that the world has been perfumed.” He went into his house and interpreted, “For the Lord is righteous, He loves righteousness; the upright shall behold His face.” What is “His face”? “For the Lord is righteous, He loves righteousness” because “The upright shall behold His face,” meaning the high faces of the people of the world, for they need to ask of the Creator for mercy for everything they need.

245) What is, “The upright shall behold His face”? These are the ancient days, the Sefirot of Atik, the hidden of all that are hidden, the Keter. And the days of the world are the Sefirot of ZA, which are called “His face.” They see each other in an upright way what they should see, meaning the Panim [face] of ZA sees the Panim of Atik, and the Panim of Atik sees the Panim of ZA in an upright way, without turning right or left.

246) When the Creator watches over the world and sees that the acts of people below are upright, Atik, which is Keter, appears in ZA, Tifferet, and all those Panim of ZA look at the hidden Panim of Atik. Then, all are blessed because they look at each other in an upright way, in the middle line, which leans neither to the right nor to the left. It is written about that, “The upright shall behold His face,” meaning that the faces of Atik and ZA look at each other in an upright way, in the middle line. And then they are all blessed and water each other until all the worlds are blessed and all the worlds are as one. At that time, it is considered that “The Lord is one and His name One.”

Beginning of the Idra Zuta

Haazinu [Give Ear]

26) Rabbi Shimon said, “It is a good time now and I would like to come to the next world without shame. Thus, I wish to disclose before Divinity sacred things that I have not disclosed thus far, lest it will be said that I departed from the world deficient. Thus far, they have been hidden in my heart to enter with them into the next world.

27) “This is how I am arranging you: Rabbi Aba will write, Rabbi Elazar will learn orally, and the rest of the friends will speak in their hearts.” Rabbi Aba rose behind his shoulders. Rabbi Elazar, his son, sat before him and Rabbi Shimon told him, “Arise, my son, for another will sit in this place.” Rabbi Elazar arose.

28) Rabbi Shimon cloaked in his garment and sat. He started and said, “The dead do not praise the Lord, nor do any who go down to Dumah.” Indeed, “The dead do not praise the Lord,” for they are called “dead,” since the Creator is called “living,” and He is among those who are called “living,” the righteous ones, and not among those who are called “dead,” the wicked ones. And the end of the verse proves, as it is written, “Nor do any who go down to Dumah,” meaning all those who go down to Angel Dumah, who will remain in Hell. But not so are those who are called “living.” They are the righteous ones and the Creator wants to honor…

31) Rabbi Shimon started and said, “I am my beloved’s, and his desire is for me.” all the days that I have been tied to this world, I have been tied to the Creator with one knot. For this reason, now, “And his desire is for me,” for He and all His camp have come to joyfully hear hidden words and the praise of Holy Atik, the most hidden of all that are hidden, the most secluded and separated from all. But he is not separated, for everything clings to him and he clings to everything; he is everything.

The Departure of Rabbi Shimon Bar Yochai

Idra Zuta, Haazinu [Give Ear]

196) Rabbi Aba said, “The Holy Light did not complete saying life before his words abated. And I wrote, and thought that I would write some more, but I did not hear. I did not raise my head, for the light was great and I could not look. In the meantime, I was shaken; I heard a voice calling and saying, ‘Length of days and years of life.’ Then I heard another voice, ‘He asked life of You.’”

197) The whole of that day, the fire did not stop from the house, but there was none to reach him. They could not, since the light and the fire surrounded him. That whole day, I was fallen on the earth and cried bitterly. Once the fire went, I saw the Holy Light, the holy of holies, departed from the world, cloaked and lying on his right side, and his face was smiling.

198) Rabbi Elazar, his son, arose, took his hands, and kissed them. And I licked the dust under his feet. The friends wished to cry but could not speak. The friends began to cry, and Rabbi Elazar, his son, fell three times and could not open his mouth. Afterwards, he started and said, “My father, my father, they were three and they have become one again.” That is, there were three great ones in the land—Rabbi Elazar, his father, Rashbi, and his grandfather, Rabbi Pinhas, son of Yair—and now Rabbi Elazar remained orphaned from is grandfather and from his father, Rashbi. He remained alone in the world. Now that this great tree has left. Under it, the animals of the field would stroll, in its branches, the birds of the sky would dwell, and nourishments for all were in it. Now the animals migrated and the birds of the trees that sat on its branches settle in the holes of the great sea. And the friends, instead of the nourishment that they received from it, they drink blood.

199) Rabbi Hiya rose to his feet and said, “Thus far the Holy Light was watching over us. Now it is the time to toil only for his glory.”

Rabbi Elazar and Rabbi Aba rose and took him from his place onto a bed that was made as a ladder, to raise him to his bed. Who saw the confusion of the friends? And the whole house was smelling of good fragrances. They raised him to his bed and only Rabbi Elazar and Rabbi Aba served him.

200) Strikers and men with shields came from the village Tzippori, and wished to bury him in their place. They came to take him by force and by war. The children of Meron drove them away and yelled at them in hordes, for they did not want him buried there, but that he would be buried in their place. When the bed was out of the house, it rose in the air and fire was flaming before it. They heard a voice, “Come in, come and gather for the celebration of Rabbi Shimon, may peace come and they will rest in peace.”

201) When he entered the cave they heard a voice inside the cave. That man was quaking the land, irritating from Malchut, several slanderers in the firmament are quieted on this day for you. This is Rabbi Shimon Bar Yochai, whose Master praises every day. Happy is he above and below. Several high treasures are kept for him. It was said about him, “And you, go to the end and rest and rise again for your fate at the end of the right.”




Desire Reveals Sublime Secrets

New Zohar, Beresheet [Genesis]

110) Happy are those who look into their will, matters of high secrets, to walk in the path of truth, to be rewarded in this world and to shine for them for the next world. It is written about them, “And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars forever and ever.” Happy are they in this world and in the next world.

Those who adhere to the Creator in truth, their will guides them to walk in their work as is established above in the upper worlds, as it is written, “And Abram went as the Lord commanded him.” Hence, when they later look into their will, they know the high secrets, for they are looking at the tilts in their desires and know how the high secrets are determined above.

They Who Govern the Will of Their Hearts

VaYera [The Lord Appeared]

239) “And these are the nations which the Lord left, to test Israel by them.” I was looking at that eternal world, and the world stood only on those righteous who reign over their hearts’ desire. It is said, “He appointed it in Joseph for a testimony.” Why was Joseph rewarded with that virtue and kingship? For he had conquered his inclination. This is because we learned that all who reign over their inclination, the kingdom of heaven awaits them.

The Tower of Babel and Common Will


384) “And the Lord said, ‘Behold, they are one people, and they all have the same language.’” “And it came to pass when they journeyed from the east.” “From the east means from the ancient one of the world.” “That they found” means that they found a finding from the secrets of the wisdom of the first ones, the generation of the flood, who were shaken there. In this wisdom that they found, they tried to do the work that they did to defy the Creator. Also, they would utter with their mouths swears to the high ministers. And they did the work—the construction of the city and the tower.

385) “They are one people, and they all have the same language.” And because they are all of the same heart and same will, and speak the holy tongue, “And now nothing which they purpose to do will be impossible for them,” and there is no one who can prevent their actions. “But,” said the Creator, “What I shall do is I shall confuse the degrees above and their tongue below, and then their work will be arrested.”

386) Because they were of one will and one heart, and spoke the holy tongue, it is written, “Nothing which they purpose to do will be impossible for them,” and the upper Din [judgment] cannot rule over them, we, or the friends who are engaging in Torah. And we, who are of one heart and one will, it is several times more so: nothing which we purpose to do will be impossible for us.




Her Ways Are Pleasant and All Her Paths Are Peace

VaEra [And I Appeared]

183) “Her ways are ways of pleasantness, and all her paths are peace.” “Her ways are ways of pleasantness” are the ways of the Torah. Anyone who walks in the ways of Torah, the Creator brings upon him the pleasantness of Divinity, so it would never leave him. “And all her paths are peace” are the paths of the Torah, since all the paths of the Torah are peace—peace for him above, peace for him below, peace for him in this world, and peace for him in the next world.

One Who Disputes with Peace


6) The world stands only on peace. When the Creator created the world, it could not exist until He came and established peace on them, the Sabbath, which is the peace of upper and lower. Then the world persisted. Hence, one who disagrees with peace will be lost from the world.

If They Are at Peace, Judgment Does Not Rule Over Them

Miketz [At the End]

168) “Thus says the Lord, though they are at full strength and likewise many, Even so, they will be cut off and pass away.” When the whole people has peace in it, and no dispute is among them, the Creator has pity on them and the judgment does not govern them. And even though they are idol worshippers, if they are at peace, judgment does not rule over them, as it is written, “Joined idols,” idol worshipping, “Ephraim let him alone.” This means that even if one is serving idols, meaning idol worshipping, if they are nonetheless united, “Let him alone.”

Closeness of Righteous Increases Peace in the World

VaYigash [Then Judah Approached]

61) Happy are the righteous, whose closeness to each other brings peace to the world because they know how to unite the unification and to make nearness, to increase peace in the world. As long as Joseph and Judah were not close to one another, there was no peace. When Joseph and Judah drew close together, peace increased in the world and joy was added above and below while Joseph and Judah were brought closer. All the tribes were together with Joseph, and that closeness increased peace in the world, as it is written, “Then Judah approached him.”

He Who Walks on the Path of Truth

Miketz [At the End]

186) Rabbi Abba was sitting at the gate of the city of Lod. He saw a man coming and sitting on a protrusion that bulged at the side of the mountain. He was weary from the road and he sat and slept there. At that time, he saw a serpent approaching him, and a varmint came out and killed the serpent.

When the man woke, he saw the serpent dead in front of him. The man rose and the protrusion he had been sitting on was torn off the mountain and fell to the valley below it. But the man was saved. Had he been late standing up by even a minute, he would have fallen to the valley along with the protrusion and he would have been killed.

187) Rabbi Abba came to him and told him: “Tell me, what do you do?” for the Creator brought you these two miracles, saved you from the serpent and from the protrusion that fell. And that was not for nothing.

188) He told him. “Through my whole life, never has anyone done evil to me that I did not make peace with him and forgave him. Moreover, if I could not make peace with him, I did not go to my bed before I forgave him and all those who afflicted me, and I did not hold any grudge the whole day for that evil which he had done to me. And I do not suffice for that, but even more, from that day forth, I have tried to do them good.”

189) The deeds of this one are greater than Joseph’s, for with Joseph, the wrong doers were his brothers, and he certainly should have pitied them because of the brotherhood. But what this one did, when he did this with all the people, is greater than Joseph. He is worthy of the Creator bringing him a miracle over a miracle.

190) “He who walks in integrity walks securely” is a man who walks in the ways of the Torah. “Walks securely” means that the damagers of the world will not be able to harm him. “But he who perverts his ways will be found out.” Who will be found out? One who has strayed from the path of truth, and seeks to collect from his friend, who wishes to pay him evil for evil, and breaches “Thou shall not take vengeance, nor bear any grudge.” “Will be found out” means that it will be apparent to the eyes of all the litigants, that they will not lose the image of that person, so as to bring him to the place where they will avenge him, an eye for an eye. This is why it is written, “Will be found out.”




Serve the Lord with Gladness

VaYikra [The Lord Called]

109) “Serve the Lord with gladness.” Any work that a person wishes to do for the Creator should be done with gladness, willingly, so that his work will be whole.

Higher Joy

Tetzaveh [Command]

94) “Serve the Lord with gladness,” since man’s joy draws another joy, the higher one.

A Whole Place, a Place of Joy

VaYechi [Jacob Lived]

116) “And the spirit of Jacob their father revived.” This means that in the beginning, his spirit was dead. He also did not intend to continue and receive another spirit, since the upper spirit is not present in an empty place. Divinity is present only in a whole place, and not in a deficient place, or a flawed place, or a place of sadness, but in a proper place—a place of joy. For this reason, all those years when Joseph was separated from his father and Jacob was sad, Divinity was not on him.

117) “Serve the Lord with gladness; come before Him with singing.” There is no service of the Creator unless out of joy. Divinity is not present in sadness, as it is written, “‘And now bring me a player.’ And it came to pass that when the player played.” It writes “Play” three times, to evoke the spirit from the source of wholeness, ZA, which includes three lines, which is the complete spirit. The threefold “play” corresponds to his three lines.

The Reason for the Joy of the Heart

VaEra [And I Appeared]

139) “Go then, eat your bread in happiness” means that when a person goes in the ways of the Creator, the Creator brings him closer and gives him peace and tranquility. Then the bread and wine that you eat and drink are with joy of the heart because the Creator is pleased with his deeds.

The Reward of One Who Delights the Creator


2) Anyone who engages in Torah in this world is rewarded with several gates being opened to him, several lights to that world. Hence, when he passes away from this world, the Torah walks before him and goes to all the gate-keepers, declares and says, “Open the gates and let the gentile righteous in, set up a chair for so and so, the King’s servant,” for there is no joy to the Creator except in one who engages in the Torah.

The King Has Brought Me to His Chambers

Aharei Mot [After the Death]

50) “The king has brought me to his chambers.” If the King brings me to His chambers, “We will rejoice in you and be glad,” Me and all My hosts. All the hosts, when the Assembly of Israel is glad and blessed, everyone is glad. At that time there is no Din [judgment] in the world. This is why it is written, “Let the heavens be glad, and let the earth rejoice.”




All the Good

Chayei Sarah [The Life of Sarah]

219) “Open my eyes, that I may see wonders from Your law.” How foolish are people, for they do not know and do not consider engaging in the Torah. But the Torah is the whole of life, and every freedom and every goodness in this world and in the next world. Life in this world is to be rewarded with all their days in this world, as it is written, “The number of thy days I will fulfill.” And he will be rewarded with long days in the next world, for it is the perfect life, a life of joy, life without sadness, life that is life—freedom in this world and liberation from everything.

Freedom from the Angel of Death

Chayei Sarah [The Life of Sarah]

220) …the Torah is freedom from the angel of death, so he cannot control him.

Certainly, if Adam were to cling to the tree of life, which is the Torah, he would not cause death to himself or to the whole world. But because he left the tree of life, which is the Torah, and ate from the tree of knowledge, he caused death to himself and to the world. For this reason, the Creator gave the Torah to Israel.

It is written, “Harut [carved] on the tables; do not pronounce it Harut, but rather Herut [freedom],” for then they were liberated from the angel of death. Had Israel not sinned with the calf and not departed the tree of life, which is the Torah, they would not cause death to return to the world to begin with.

And the Creator said, “I said, ‘You are gods, and all of you are sons of the Most High,’” meaning upon the reception of the Torah. And since you damaged yourselves, meaning sinned, you will indeed die as humans. Hence, that evil serpent that darkened the world cannot govern anyone who engages in the Torah.

Upper Life

VaYishlach [And Jacob Sent]

46) “Happy is the man that fears always; but he that hardens his heart shall fall into evil.” Happy are Israel, for the Creator desires them and gave them the true law, to be rewarded by it with everlasting life. The Creator draws the upper life upon anyone who engages in Torah, and brings him to the life of the next world, as it is written, “For He is your life, and the length of your days.” And it is written, “And through this thing ye shall prolong your days,” because she is life in this world and life in the next world.

The World Was Created with the Torah

Teruma [Donation]

635) When the Creator created the world, He looked in the Torah and created the world. The world was created with the Torah, as it is written, “And I was beside Him an Amon [apprentice].” Do not pronounce it, Amon, but Oman [craftsman], for the Torah is the craftsmanship of the world…

639) It is written in the Torah, “In the beginning God created the heaven and the earth.” He looked in this word and created the heaven. It is written in the Torah, “And God said, ‘Let there be light.’” He looked in this word and created the light. And so it was with each and every word that is written in the Torah: the Creator looked, and did that thing. This is why it is written, “And I was beside Him an Oman [craftsman],” as the whole world was created.

640) When the world was created, not a thing existed before there was the desire to create man, so he will engage in Torah, and for that, the world existed. Now, anyone who looks in the Torah and engages in it, seemingly sustains the entire world. The Creator looked in the Torah and created the world; man looks in the Torah and sustains the world. It follows that the deed and the keeping of the entire world is the Torah. For this reason, happy is he who engages in the Torah, for he sustains the world.

One Who Engages in Torah Sustains the World

Toldot [Generations]

3) Anyone who engages in Torah sustains the world and sustains each and every operation in the world in its proper way. Also, there is not an organ in a man’s body that does not have a corresponding creation in the world.

This is so because as man’s body divides into organs and they all stand degree over degree, established one atop the other and are all one body, similarly, the world, meaning all creations in the world are many organs standing one atop the other, and they are all one body. And when they are all corrected they will actually be one body. And everything, man and the world, will be like the Torah because the whole of Torah is organs and joints standing one atop the other. And when the world is corrected they will become one body.

Studying for the Creator

Lech Lecha [Go Forth]

282) When Rabbi Abba came from Babel, he declared, “Whomever wishes for wealth and whomever wishes for long days in the next world will engage in the Torah!” The whole world gathered unto him to engage in the Torah.

A bachelor, a man vacant of a woman, was in his neighborhood. One day, he came to him and told him, “I want to learn Torah so as to have wealth.” Rabbi Abba told him, “You will certainly be rewarded with wealth through the Torah.” He sat, and engaged in the Torah.

283) In time, he said, “Rabbi, where is the wealth?” Rabbi Abba replied, “It means that you are not studying for the Creator,” and he walked into his room to consider what to do about him. He heard a voice saying, “Do not punish him, for he will be a great man.” He returned to him and told him, “Sit, my son, sit, and I will give you wealth.”

284) In the meantime, a man walked in holding a golden vessel. He took it out so it would be seen, and its shine radiated in the house. He said, “Rabbi, I want to be rewarded with the Torah. I myself have not been privileged with understanding the Torah, and I ask that someone will engage for me. I have great wealth, which my father had left for me.” While he was seated at his desk, he set up thirteen cups of gold on it. “I want to be rewarded with the Mitzva [good deed] of studying the Torah, and in return, I will give wealth.”

285) He said to that man, who did not have a wife, “You engage in Torah, and this man will give you wealth.” The man gave him that gold cup. Rabbi Abba said about him, “Gold or glass cannot equal it,nor can it be exchanged for articles of fine gold.” He sat and engaged in Torah, and that man was giving him wealth.

286) In time, the beauty of Torah came within him. One day, he was sitting and crying. His rabbi found him crying and asked him, “Why are you crying?” He replied, “And what am I neglecting for this wealth—the life of the next world! I do not want to study for the man any longer; I want to be rewarded with the Torah for myself.” Rabbi Abba said, “Now it means that he is already studying for the Creator.”

287) He called upon that man and told him, “Take your wealth and give it to orphans and poor, and I will give you a greater share in the Torah, in everything we learn.” He gave him back the gold cup. There is no better reward in the world than one who engages in Torah. And there is no need for anything in return for it, as it is written, “Gold or glass cannot equal it,nor can it be exchanged for articles of fine gold.”

Torah that Does Not Rise Up

VaYechi [Jacob Lived]

293) “What advantage does man have in all his work, which he does under the sun?” The toil of Torah, too, means to toil under the sun. The toil of Torah is different; it is above the sun, from the upper ones. Thus, so is the toil of Torah. It is said about it, “What advantage does man have in all his work, which he does under the sun?” whether he toils in Torah for people or for his own honor. It is about that that the verse says, “Under the sun,” since this Torah does not rise, and even if one lived a thousand years, on the day he departs from the world, it will seem to him as though he lived only one day.

Words of Torah Require Intention


275) It is written, “Prepare to meet your God, O Israel,” and it is written, “Be silent and listen, O Israel,” for words of Torah require intention, and must be corrected in the body and will as one.

276) …Words of Torah require correction of the body and correction of the heart.

Sublime Secrets that Appear for a Moment and Disappear Once More

Toldot [Generations]

4) The Torah holds all the hidden, sublime, and unattainable secrets. The Torah holds all the sublime, revealed, and unrevealed matters, that is, that for their profoundness, they appear to the eye of the one who observes them and soon after disappear. Then they briefly reappear and disappear, and so on and so forth before those who scrutinize them. The Torah holds all the things that are above in the Upper World and that are below. And everything in this world and everything in the next world is in the Torah, and there is no one to observe and to know them.

Awaken the Love

Mishpatim [Ordinances]

99) A loved one, comely and beautiful, hides in her palace. She has a lover, of whom people do not know, but he is hiding. That lover, for the love that he loves her, always passes by the gate to her house and raises his eyes to every direction. She knows that her lover is always surrounding the gate to her house. She opens a little door in her palace and shows her face to her lover, and immediately covers herself again. All those who were with the lover did not see and did not look, only the lover alone, whose heart and soul cling after her. And he knows that for the love that she loves him, she appears to him for a moment, to evoke the love for him.

So is a word of Torah: she appears only for her lover. The Torah knows that that wise-of-heart surrounds the gate to her house each day. What did she do? She showed her face to him from within the palace and hinted him a hint, then promptly returned to her place and hid. All those from there neither knew nor looked, but he alone, and his heart and soul follow her. Hence, the Torah appears and disappears, and walks with love toward the one who loves her, to awaken the love with him.

The Torah Does Not Tell Literal Stories

BeHaalotcha [When You Mount]

58) Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.

59) The upper world and the lower world are judged the same. Israel below correspond to the high angels above. It is written of the high angels, “Who makes winds His messengers,” and when they come down, they clothe in dresses of this world. Had they not clothed in dresses such as in this world, they would not be able to stand in this world, and the world would not tolerate them. And if this is so with angels, it is all the more so with the law that created the angels and all the worlds, and they exist for it. Moreover, when it came down to this world, the world could not tolerate it if it had not clothed in these mundane clothes, which are the tales and words of the uneducated.

60) Hence, this story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, damned will be his spirit, and he will have no share in the next world. This is the reason why David said, “Open my eyes, that I may behold wondrous things out of Your law,” that is, gaze upon what lies beneath the clothing of the Torah.

61) There is an openly visible clothing, and when fools see a person dressed handsomely, whose dress seems elegant, they look no further and judge him by his elegant clothes. They regard the clothes as the man’s body and regard the man’s body as his soul.

62) Such is the Torah. It has a body, which is the Mitzvot of the Torah, which are called “the bodies of the Torah.” This body clothes in dresses, which are mundane stories, and the fools in the world consider only that clothing, which is the story of the Torah. They do not know more and do not consider what exists underneath that clothing.

Those who know more do not consider the clothing, but the body under that clothing. But the sages, the servants of the High King, those who stood on Mount Sinai, consider only the soul in the Torah, which is the essence of it all, the actual law. In the future, they will gaze upon the soul within the soul of the Torah.

63) This is also how it is above. There is Levush [clothing], Guf [body], Neshama [soul], and Neshama to Neshama. The heavens and their hosts are the Levush, and the assembly of Israel is Malchut—the Guf that receives the Neshama, which is the Tifferet [glory] of Israel, ZA. Hence, Malchut is the Guf to the Neshama, for ZA clothes in her like a soul in the body. The Neshama is Tifferet,Israel, the actual law, the soul of the Torah, upon which the sages gaze.

And Neshama to Neshama is Atika Kadisha [the Holy, Ancient One], upon whom they will gaze in the future. All are intertwined: Atika Kadisha clothes in ZA, ZA clothes in Malchut, and Malchut in the worlds BYA and all their hosts.

64) Woe unto the wicked ones who say that the Torah is nothing more than fables and consider only the clothing. Happy are the righteous who consider the Torah as they should. As wine sits only in a jar, the Torah dwells only in that clothing. Hence, one needs to regard what is found under the clothing, which is why all these tales are dresses.

To Whom Does the Torah Seem Empty

VaYetze [Jacob Went Out]

341) Woe unto the wicked of the world who do not know and do not look at words of Torah. And when they do look at it, because there is no wisdom in them, the words of Torah seem to them as though they were empty and useless words. It is all because they are devoid of knowledge and wisdom, since all the words in the Torah are sublime and precious words, and each and every word that is written there is more precious than pearls, and no object can compare to it.

342) When all the fools whose heart is blocked see the words of Torah, not only do they not know, but they even say that the words are spoiled, useless words, woe unto them. When the Creator seeks them out for the disgrace of the Torah, they will be punished with a punishment fit for one who rebels against one’s Master.

343) It is written in the Torah, “For it is no vain thing.” And if it is vain, it is only vain for you, since the Torah is filled with every good stone and precious gem, from all the abundance in the world.

344) King Solomon said, “If you are wise, you are wise for yourself.” This is so because when one grows wise in the Torah, it is to his benefit, not for the Torah, since he cannot add even a single letter to the Torah. “And if you scorn, you alone shall bear it,” for nothing shall be subtracted from the praise of Torah because of that. His scorn is his alone and he will remain in it, to annihilate him from this world and from the next world.

A Healing for All the World’s Troubles

VaYechi [Jacob Lived]

317) The people of the world will shout but no one will watch over them. Their heads will search in every direction for some salvation but they will not return with any cure for their plight. But I have found them one remedy in the world: Where they engage in Torah, and a book of Torah that is unflawed is among them, when they take it out, the upper ones and lower ones will awaken. And it is all the more so if the Holy Name is written in it properly.

Written Torah and Oral Torah

New Zohar, Toldot [Generations]

13) All the upper fathers who are gripped above—Abraham, Isaac, Jacob, Moses, Aaron, and Joseph—are all implied in the written Torah, the Torah of HaVaYaH. This is because they are the six edges of Zeir Anpin, who is called HaVaYaH, and about whom it is written, “The law of the Lord [HaVaYaH].” Hence, they are all written Torah.

David, who is gripped outside of them, is the oral Torah, Malchut, and is implied in words of reception, meaning in the writings. This is the reason why Malchut is called “reception,” since she receives light from the written Torah, who is called Tzadik [righteous], Yesod, and it is called Joseph, and it is called “all.”


Torah – Night Study


Thread of Hesed [Mercy/Grace]

Miketz [At the End]

33) …When a person engages in Torah at night, a thread of mercy extends upon him during the day, as it is written, “By day the Lord will command His mercy, and in the night His song shall be with me.”

Great Love at Night

Aharei Mot [After the Death]

217) “My spirit within me seeks You,” to cling to you at night with great love. Man needs to rise each night because of the love of the Creator to engage in His work until the morning rises, and draw upon him a thread of Hesed [mercy/grace]. Happy is the man who loves the Creator with this love. And those true righteous, who love the Creator in this way, the world exists for them, and they govern all the harsh decrees above and below.

They Who Rise from Their Bed to Engage in Torah

VaYikra [The Lord Called]

379) “When the morning stars sang together, and all the sons of God shouted for joy.” When the Creator comes to entertain with the righteous in the Garden of Eden, all things, meaning degrees in the lower world, Malchut, and all the upper ones and lower ones awaken toward Him. And all the trees, meaning degrees, in the Garden of Eden begin to praise before Him, as it is written, “Then shall all the trees of the wood sing for joybefore the Lord, for He has come.” And even the birds in the land all utter praise before Him.

At that time, a flame comes out and strikes the wings of the rooster, who calls and praises the holy King. He calls upon people to exert in Torah, in praising their Master, and in His work. Happy are those who rise from their bed to engage in Torah.

380) When the morning comes, the doors on the south, meaning Hesed, open and the gates of healing come out to the world. And Eastern wind, ZA, awakens and Rachamim are present. And all those stars and signs, meaning degrees, which are appointed under the governance of that morning, which is Yesod that shines Hassadim, they all begin to praise and to sing for the High King. It is written about that, “When the morning stars sang together, and all the sons of God shouted for joy.”

But what do the sons of God, who are Din, want here, summoning a shout on this morning, which is the time of Hesed? After all, all the Dinim are removed when the Hesed awakens in the world. However, “And all the sons of God shouted for joy” means that the authority of the harsh Dinim has been broken, their strength has been shattered, since “Shout” means that they broke, as it is written, “The earth is broken, broken down.”

Gifts for Members of the Palace

Beshalach [When Pharaoh Sent]

46) The Creator and all the righteous in the Garden of Eden, all listen to His voice. It is written, “You who sit in the gardens, friends listen to your voice; let me hear it.” “You who sit in the gardens” is the assembly of Israel, Malchut. At night, she praises the Creator with the praise of the Torah. Happy is he who partakes with her in praising the Creator in the praise of the Torah.

47) When the morning comes, the assembly of Israel, Malchut, comes and plays with the Creator, and He gives her the scepter of Hesed [grace/mercy]. But not only to her, but to her and to all those who partake with her. One who engages in Torah at night, the Creator draws to him a thread of Hesed during the day. This is why Malchut is called “The morning star,” for she praises the Creator at night with the praise of the Torah.

48) When the morning should rise, the light darkens and grows black, and the blackness is present. Then a woman clings to her Husband, which is the third watch, when a woman tells with her husband, meaning ZON, to tell with Him, and she comes to His palace.

49) Afterwards, when the sun should set, the night shines and comes and takes the sun. Then, all the gates close, donkeys bray, and dogs bark. When half the night is through, the King begins to rise and the queen, Malchut, begins to sing. The King, ZA, comes and knocks on the palace’s gate and says, “Open for me, my sister, my wife.” And then He plays with the souls of the righteous.

50) Happy is he who has awakened at that time with words of Torah. For this reason, all the children of the queen’s palace must rise at that time and praise the King. All praise before Him, and the praise rises from this world, which is far from Him, and this is more favorable to the Creator than anything.

51) When the night departs and the morning comes and dawns, the King and queen are in joy, in Zivug, and He gives her presents, as well as to all the dwellers of the palace. Happy is he who is numbered among the dwellers of the palace.

Sixty Breaths

VaYigash [Then Judah Approached]

34) King David would sleep as a horse; he slept little. Thus, how did he rise at midnight? After all, this measure of sixty breaths of the horse’s sleep is little and he would not rise even at a third of the night.

35) However, when the night came, he would sit with all the great ones of his house and he would sentence judgments and engage in words of Torah. This means that he did not go to sleep in the beginning of the night, but close to midnight. Afterwards, he would sleep his sleep until midnight, rise at midnight, awaken, and engage in the work of his Master, in song and in praise.

36) King David lives and exists forever and ever. King David kept himself all his life from tasting the taste of death, since sleep is one part of sixty of death. And David, because of his place, which is “alive,” slept only sixty breaths, since he lived only through sixty breaths, minus one, and from there on, man tastes the taste of death and the side of the spirit of impurity governs him.

37) This is why King David kept himself from tasting the taste of death and from being governed by the side of the other spirit. This is because sixty breaths minus one means that the life above—up to sixty breaths—are sixty high breaths, and life depends on them. And from there down it is death.

38) This is why King David was measuring the night until midnight, so he would remain alive and the taste of death would not govern him. And when half the night was through, David would exist in his place, in his degree, living and existing, since he had woken up from his sleep and sang and praised. This is so because when he awoke at midnight and the holy Keter—the Nukva, awakened—it must not find David connected to another place, the place of death.

39) When half the night was through and the upper holiness awakened, if a person who sleeps in his bed does not rise from his sleep to observe the glory of his Master, by that he connects to death and clings to another place, to the Sitra Achra. This is why King David would always rise at midnight to observe the glory of his Master, living in a living, and he would not sleep in slumber to the point of tasting the taste of death. This is the reason why he would sleep as a horse, sixty breaths, but not in completeness, for they lacked one.

Sleeping means shutting of the eyes, meaning the Mochin. This is as one who is lying mindlessly with his eyes shut. Its root extends from the domination of the illumination of the left line, Hochma, when it is in dispute with the right line, Hassadim, where because the Hochma cannot shine without Hassadim, the Mochin are blocked out.

Awakening from sleep extends from the middle line, since the state of sleep continues until the ascent of the middle line with the Masach deHirik in it. This is the point of Man’ula [lock], which diminishes the left line and includes it in the right, when the Hochma in the left is included in the Hassadim in the right. At that time, the Mochin open and the Hochma can shine.

Torah that Is Studied Together Is Purer

VaYikra [The Lord Called]

394) Torah that is studied at night is purer than Torah that is studied during the day, since the purity of the written Torah is in the oral Torah, in Malchut, which is called “night.” The oral Torah, Malchut, governs at night and awakens more than at daytime, and when Malchut governs, she is the purity in the Torah.

Children of Faith—Those Who Know How to Unite the Holy Name

VaYikra [The Lord Called]

200) “Bless the Lord, all you servants of the Lord.” This is a praise for all those with faith. Who are those with faith? They are the ones who engage in Torah and know how to unite the Holy Name properly. And the praise of those with faith is that they stand at midnight to engage in Torah and adhere to the assembly of Israel, Malchut, to praise the Creator with words of Torah.

201) When one rises at midnight to engage in Torah, a Northern wind—meaning illumination of the left—awakens at midnight, which is the deer and Malchut, and stands and praises the Creator, ZA. And when she stands, several thousands and several tens of thousands stand with her in their existence, and they all begin to praise the holy King.

202) The Creator listens to he who was rewarded and rose at midnight to engage in Torah…And all that multitude above and those who praise their Master in song keep silent for the praises of those who engage in Torah. They declare and say, “Bless the Lord, all servants of the Lord.” In other words, you who engage in Torah, bless the Lord. You—praise the holy King; you—crown the King.

203) And the deer, Malchut, is crowned in that man. She rises before the King and says, “See in what son I have come to You, in what son I have awakened toward You.” And who are those that all their merit is before the King? It is they who stand in the house of the Creator in the nights. They are the ones who are called “servants of the Creator”; they are the ones who are worthy of blessing the King and whose blessing is a blessing, as it is written, “Lift up your hands to the sanctuary, and bless the Lord.” You, who merit the holy King being blessed by you, the blessing through you is a blessing.




Whatever You Find that You Have the Power to Do, Do


134) “Whatever you find that you have the power to do, do.” How good it is for a person to exert to do his Master’s will while the candle is lit and is present over his head, since the light of the candle is a power that is over him. It is written about it, “Let the power of the Lord grow.” This is the power of the Creator that is present over the head of the righteous and all those who engage in their Master’s will, who is Divinity.


Bo [Come unto Pharaoh]

211) “One should always consider oneself as though the whole world depends on him,” meaning he should consider himself and the whole world as intermediate. And if he keeps one commandment, he sentences himself and the whole world to a scale of merit. And if he commits one transgression, he sentences himself and the whole world to a scale of sin.

Support from the Creator

VaYetze [Jacob Went Out]

350) King David always attached himself to the Creator. He had no concern for any other thing in the world, but to adhere to Him with his soul and will, as it is written, “My soul clings to You.” And since he always clung to the Creator, He supported him and did not leave him, as it is written, “Your right supported me.” We learn from it that when one comes to cling to the Creator, the Creator holds him and does not leave him.

The Awakening of the Upper One

Lech Lecha [Go Forth]

231) The awakening of the upper one is only through the awakening of the lower one because the awakening of the upper one depends on the craving of the lower one.

When One Comes to Purify

Lech Lecha [Go Forth]

268) It is written, “I am my beloved’s, and his desire is for me.” In the beginning, “I am my beloved’s,” and afterwards, “And his desire is for me.” “I am my beloved’s” is to first set up a place for him with an awakening from below, and then, “And his desire is for me.”

269) Divinity is not present with the wicked. When a person comes to purify and bring himself closer to the Creator, Divinity is over him. It is written about it, “I am my beloved’s,” first, and then, “And his desire is for me,” since when one comes to purify, he is purified.

One Who Sanctifies Is Sanctified

VaYikra [The Lord Called]

423) Happy are the righteous, for they have a high share in the Creator, in the holy share, in the King’s sanctities, since they sanctify themselves in the sanctities of their Master. And anyone who sanctifies, the Creator sanctifies him, as it is written, “Sanctify yourselves therefore, and be holy.” A person who sanctifies himself from below is sanctified from above. And when one sanctifies with the sanctity of his Master, his is clothed with a holy soul, which is the inheritance of the Creator and the assembly of Israel, for the soul is an offspring of ZON. And then he inherits everything. These are the ones who are called, “children of the Creator,” as it is written, “You are the children of the Lord your God.”

Building of the Temple


323) “The house, while it was being built, was built of a perfect stone carried.” “The house, while it was being built” means it was being built by itself. But did Solomon and all the craftsmen who were there not build it?

324) Indeed, so it is, as it is written, “The lamp shall be made of one piece.” If it is one piece, which means that the craftsmen were beating the bar with a sledge-hammer, then what is, “Shall be made”? It means it was made by itself. Of course, everything at the Temple was made by itself, by token and a miracle. When the craftsmen began to work, the work taught the craftsmen who to do it, which they did not know how to do prior to beginning it.

325) What is the reason? It is because the blessing of the Creator was on them. This is why it is written, “While it was being built,” for it was built by itself, since it taught the craftsmen the learning, how to begin to do it, and the registration of that work would literally be going out of their eyes, and they would look at that registration and work until the entire house was built.

Making the Sanctuary

Pekudei [Accounts]

15) When the Creator said unto Moses, “Make the Tabernacle,” Moses was bewildered; he did not know what to do until the Creator vividly showed him, as it is written, “And see and make them after their pattern, which is being shown to you in the mountain.” “In their pattern” means that the Creator showed Moses everything in its higher, spiritual shape, and each of the spiritual shapes above was making its shape similar to the fictitious shape that was made below, on earth. This is how Moses knew.

16) “Which is being shown to you in the mountain.” The mirror that does not shine, Malchut was showing him within her all the manners and forms that are being done below.

17) It is written, “Which is being shown to you.” “You” is the mirror that does not shine, Malchut, which showed him within her all these forms. And Moses saw each of them in its corrected form, as one who sees within a crystal lamp, within a mirror that shows all the forms.

And when Moses gazed upon them, he found them perplexing, since there, in Malchut, everything stood in its spiritual form, but each form equalized its shape to the fictitious shape in this world, in the Tabernacle. It turns out that two forms were apparent: the spiritual one and the fictitious one. This is why Moses was bewildered; he did not know which of them to grasp. The Creator told him, “You with your signs, and I with Mine,” that Moses would perceive the fictitious signs in every thing and the Creator perceives the spiritual signs of every thing, and then the spiritual form is placed over the fictitious form. Then Moses was settled in all the work of the Tabernacle.

The Donkey Driver

Teruma [Donation]

536) Rabbi Yosi and Rabbi Hiya were walking along the way and a donkey driver was leading the donkeys behind them. Rabbi Yosi said to Rabbi Hiya, “We should engage and exert in words of Torah because the Creator is walking ahead of us, hence it is time to make corrections for Him, so He will be with us on this way.” A donkey driver stings the donkeys with a piece of wood to make them walk faster.

537) Rabbi Hiya started and said, “It is time to do for the Lord; they have broken Your law.” Anytime when the Torah exists in the world and people engage in it, the Creator is seemingly happy with His works, there is joy in all the worlds, and heaven and earth maintain their existence. Moreover, the Creator gathers His entire household and tells them, “See the holy people that I have in the land, the Torah is crowned because of them, see My works, of whom you have said, ‘What is man, that I should remember him?’” And they, when they see their Master’s joy, they promptly start and say, “And who is as Your people, as Israel, one nation in the land.”

538) And when Israel idle away from the Torah, His might seemingly fades, as it is written, “You neglected the Rock who begot you,” and then it is written, “And all the host of heaven stand.” Hence, it is time to do for the Lord. Those righteous that remained should muster their strength and do good deeds so that the Creator will be strengthened with the righteous and with His camps and armies, since they have broken Your law and the people do not engage in it properly.

539) The donkey driver, who was leading the donkeys behind them, told them, “Please, I would like to know one question.” Rabbi Yosi replied, “Certainly, the road is set before us, ask your question.” He said, “This verse, had it said, ‘It should be done’ or ‘It was done,’ I would say so. What is ‘Time’? And also, it is written, ‘To do for the Lord.’ It should have said, ‘Before the Lord.’ What is ‘To do for the Lord’?” Rabbi Yosi said, “The road is set before us in several ways: One, that we were two and now we are three, for Divinity has been included with us. One, that I thought you were as a dry tree, while you are as fresh as an olive. And one, that you asked very well, and since you have begun to speak, do speak.”

540) He started and said, “Time to do for the Lord,” since there is a time and there is a time—a time to love and a time to hate. A time above, faith, Malchut, is called ‘Time.’ This is called ‘A time of good will,’ and it means that man must always love the Creator, as it is written, ‘And you shall love the Lord your God.’ About that, the time to love, it is a time, meaning that one must love.

541) “And there is another time, which is another god, which one must hate and not follow him with his heart. Hence, it is a time to hate. And this is why it is written, ‘Tell your brother Aaron that he shall not enter at any time into the holy place.’

542) “When Israel engage in Torah and in the Mitzvot [commandments] of the Torah, at that time the holy faith, Malchut, is corrected in her corrections and is fully adorned as it should be. And when Israel do not engage in Torah, at that time it is seemingly not corrected and is incomplete, and not in the light. Then it is time to do for the Lord.

543) “What is ‘To do for the Lord’? It is written, ‘That God has created to do.’ What is ‘To do’? It means that bodies of demons remained, which were not done because the day has been sanctified, and they remained to do because they are spirits without bodies. Here, too, it is time to do, the time remained without correction and without wholeness because they have broken Your law, for Israel have been idling away from words of Torah, for that time is so, either ascending or descending for Israel. If they engage in Torah, it ascends. If they idle away from the Torah, it descends.”

544) Rabbi Yosi said, “It is indeed beneath you to lead the donkeys behind us. Happy is this road, for we have been rewarded with hearing this. Happy is the generation that Rabbi Shimon is inside it, that wisdom is found even among the mountains.” Rabbi Yosi and Rabbi Hiya came down from their donkeys and the three of them walked along the way.

By What One Assumes in One’s Heart

VaYera [The Lord Appeared]

153) “Her husband is known in the gates” is the Creator, who is known and attained by what each assumes in his heart, to the extent that he can attain by the spirit of the wisdom. Thus, according to that which one assumes in one’s heart, He is known in his heart. This is why it is written, “Known in the gates,” in those measures [the same word as “gates” in Hebrew] that each assumes in his heart. But it should be properly known that there is no one who can attain and know Him.

154) “Her husband is known in the gates.” What are gates? It is written, “Lift up your heads, O gates.” By these gates, which are high degrees, by them is the Creator known. Were it not for these gates, they would not be able to attain in Him.

Correction Is Only in This World


31) One should not say, “When I come into that world, I will beg for mercy of the King, and will repent before Him.” Rather, it is written about that, “There is no deed or contemplation or knowledge or wisdom” once a person departs this world. If one wishes for the Holy King to shine for him in that world and give him a share in the next world, he should engage in including his deeds in the right in this world, and that all his actions will be for the Creator.

248 Organs of the Soul

Shoftim [Judges]

8) Happy is he who grips to the tree of life, ZA, with his body and with his organs, which is a candle. Each and every branch is a candle of Mitzva, in his 248 Mitzvot, which correspond to the 248 organs, a candle of Mitzva for each organ.

9) When both of them, the tree of life and the candle of Mitzva, meaning ZA and Malchut, grip the same person, the words, “And he looked, and, behold, the bush burned with fire, and the bush was not consumed,” come true, referring to man. And SAM and the serpent and all his appointees, which are thorns, grip to the man’s body and burn, while the branches of the bush, its fruits, and the leaves do not burn. This is what the Creator showed Moses.

365 Tendons of the Soul

Pekudei [Accounts]

151) Explaining the correction of Yesod of the Malchut, which was done by the effect of ZA. There are 365 tendons under the influence of the hoses—white, black, red, included in one another, and they have become one color. These tendons are reticulated in seventeen nets, and each net is called “tendons.” They are webbed in one another and descend at the end of the abyss, the Yesod in Malchut, called “abyss.” Under these, two nets stand in a mirror of iron and two other nets in a mirror of copper.

Tendons are illumination of Hochma on the left of Bina, which extends to Malchut. They are called tendons because they are from Bina, since KHB is called Mocha, Atzamot, Gidin.

A Goat for Azazel

Emor [speak]

236) “And Aaron shall cast lots for the two goats.” This is an honor for Azazel because have you seen that a servant casts lots equally with his master? Usually, a servant receives what his master gives, but because on that day, Sam’el was ready to gossip about Israel, to prevent him from having something to say, he is given a share in it.

238) And not only that, each time the slanderer is ready and is given permission, it should be given something to deal with, and leave Israel alone.

Rebuke out of Love

Ki Tazria [When a Woman Delivers]

72) How do we know that? It is written, “Better is open rebuke than love that is hidden,” which means that open rebuke is better. And if the rebuke is out of love, it is hidden from people. Similarly, one who rebukes one’s friend with love must hide his words from people so his friend will not be shamed by them. And if his words are open before people, they are not with love.

73) So is the Creator. When He rebukes a person, He rebukes him with love in everything. First, He strikes him in his body, from within. If he repents, good. If not, He strikes him under his clothes. And these are called “Pangs of love.” If he repents, good. If not, He strikes him openly in his face, in front of everyone, so people will look at him and know that he is a sinner and is not loved by his Master.

A Year—a Cycle of Correction

Emor [Speak]

193) When this Shofar [festive horn] awakens and people repent from their iniquities, they must draw from below by the sound of a Shofar, and that sound rises up. At that time, another Shofar awakens above, meaning Bina, Rachamim [mercies] awaken, and the Din [judgment] departs…

Every Rosh Hashanah [Hebrew New Year’s Eve], the world returns to its beginning, as it was on the fourth day of creation, when Malchut was diminished. This is so because Malchut is called “a year,” and the twelve months of the year are the order of her corrections from her beginning to the end of correction. If the year is completed and its correction is not completed, she is given for us to correct on the next year, and we need to start over from initiation, as she was on the fourth day of creation. And so it is every single year until the end of correction.

A Prayer for the Poor

Yitro [Jethro]

414) “A Prayer for the poor, when he is cloaked, and pours out his complaint before the Lord.” All the prayers of Israel are prayers, and a prayer for the poor is the highest because it rises up to the King’s throne and crowns His head, and the Creator is praised indeed in that prayer. For this reason, a prayer for the poor is called “a prayer.”

415) “When he is cloaked.” This cloaking is not cloaking of clothes, since he has no clothes. Rather, it is written here “When he is cloaked,” and it is written there, “Who are cloaked in hunger.” Here, too, “When he is cloaked” is in hunger. “And pours out his complaint before the Lord” means that he will cry out before his Master. It is convenient for him before the Creator because the world exists in Him when there are no other sustainers of the world in the world. Woe unto one that that poor cries out about him to his Master, since the poor is the closest to the King, as it is written, “And it shall come to pass that when he cries out to Me, I will hear him, for I am gracious.”

416) And as for the rest of the people in the world, at times He hears them, at times He does not hear, since the abode of the Creator is in those broken Kelim [vessels], as it is written, “And the oppressed and the low-spirited.” And it is written, “The Lord is near to the broken-hearted.” “A broken and an oppressed heart, O God, You will not despise.”

Gates of Tears

Pekudei [Accounts]

489) Above the palace door, there is another door, which the Creator dug out of Dinim [judgments] of Miftacha [key], which is “A well that the ministers have dug.” It opens three times a day, meaning that three lines illuminate in it, and it does not close, and stands open for those who repent, who have shed tears in their prayer before their Master.

And all the gates and the doors close until they enter the domain, except for these gates, which are called “gates of tears.” They are open and need no permission, since the first gate is “Sin crouches at the door,” and there the Malchut of Man’ula [lock] is present, ten thousand. In that discernment, repentance does not help, for it is the quality of judgment. However, the Creator dug a second door above it, from the Miftacha, which is Malchut that is mitigated in Bina, and there repentance helps.

490) When this prayer in tears rises through these gates, that Ofan, who is an angel from Malchut, comes. He is called Ofan, and he stands over six hundred big animals, and his name is Yerachmiel. He takes the prayer in tears, the prayer enters and is sanctified above, and the tears remain here. And they are written in a door that the Creator dug.

The prayer in tears raises MAN for correction of the key, to raise Malchut to Bina; hence, the prayer is accepted and the tears remain carved on the door, where they cause the mitigation of Malchut in Bina. Dema [tearing] comes from the word mixing, for it mixes and mingles Malchut in Bina.

Prayer of Many

VaYechi [Jacob Lived]

514) Indeed, all the prayers in the world, meaning prayers of many, are prayers. But a solitary prayer does not enter before the Holy King, unless with great force. This is so because before the prayer enters to be crowned in its place, the Creator watches it, observes it, and observes the sins and merits of that person, which He does not do with a prayer of many, where several of the prayers are not from righteous, and they all enter before the Creator and He does not notice their iniquities.

515) “He has regarded the prayer of the destitute.” He turns the prayer and examines it from all sides, and considers with which desire the prayer was made, who is the person who prayed that prayer, and what are his deeds. Hence, one should pray one’s prayer in the collective, since He does not despise their prayer, even though they are not all with intent and the will of heart, as it is written, “He has regarded the prayer of the destitute.” Thus, He only observes the prayer of an individual, but with a prayer of many, He does not despise their prayer, even though they are unworthy.

516) “He has regarded the prayer of the destitute” means that He accepts his prayer, but it is an individual who is mingled with many. Hence, his prayer is as a prayer of many. And who is an individual who is mingled with many? It is Jacob, for he contains both sides—right and left, Abraham and Isaac, and he calls out to his sons and prays his prayer for them.

And what is the prayer that is fully granted above? It is a prayer that the children of Israel will not perish in the exile. This is because every prayer in favor of Divinity is received in full. And when Israel are in exile, Divinity is with them. This is why the prayer is regarded as being in favor of Divinity and is accepted in full.

I dwell among My Own People

VaYetze [Jacob Went Out]

284) Wherever a person prays his prayer, he should incorporate himself in the public, in the manifold public, as it is written about Shunammite when Elisha told her, “Would you be spoken for to the king or to the captain of the army?” “Would you be spoken for to the king,” since that day was the festival of the first day of the year, and the day when Malchut of the firmament rules and sentences the world. At that time, the Creator is called “The king of the sentence,” and this is why he told her, “Would you be spoken for to the king,” since he called the Creator “King.”

285) And she said, “I dwell among my own people.” In other words, she said, “I have no wish to be mentioned above, but to put my head among the masses and not leave the public.” Similarly, man should be included in the public and not stand out as unique, so the slanderers will not look at him and mention his sins.

Quantity and Quality

Teruma [Donation]

694) When the Creator comes to the house of gathering and the whole people come together, pray, thank, and praise the Creator, it is the glory of the King, for the Creator is established with beauty and correction to rise up to Aba and Ima.

695) When the Creator comes to the house of gathering early and the people did not come to pray and to praise the Creator, the whole of the governance above and all those upper appointees and camps break from that elevation of theirs, which they correct in the corrections of the King, the Creator.

696) The reason why they break from their elevation is that when Israel below establish their prayers and litanies, and praise the high King, all those upper camps praise and become corrected in the sacred correction, since all the upper camps are friends with Israel below, to praise the Creator together so that the rising of the Creator will be above and below at the same time.

697) And when the angels come to be friends with Israel, to praise the Creator together, and Israel below do not come to establish their prayers and litanies, and to praise their Master, all the holy camps in the upper government break from their corrections. It is so because they do not rise in an ascension, since they cannot praise their Master because the praises of the Creator must be above and below together, upper and lower at the same time. This is why it was said, “Deficiency of thinness,” and not “Deficient of a king,” as it concerns only the camps of angels, not the King Himself.

698) And even though not many came to the house of gathering, but only ten, the upper camps come into these ten, to be friends with them and to praise the Creator, since all the King’s corrections are in ten. Hence, ten are enough, if they are not more.

Acronyms Used in This Appendix

Found in the book “Unlocking The Zohar


ABYA Atzilut, Beria, Yetzira, Assiya
AK Adam Kadmon
BYA Beria, Yetzira, Assiya
SVAS (Still, Vegetative, Animate, and Speaking)
HaVaYaH Yod, Hey, Vav, Hey
HBD Hochma, Bina, Daat
HGT Hesed, Gevura, Tifferet
KHB Keter, Hochma, Bina
KHB TM Keter, Hochma, Bina, Tifferet, and Malchut
NHY Netzah, Hod, Yesod
NHYM Netzah, Hod, Yesod, Malchut
NRN Nefesh, Ruach, Neshama
NRNHY Nefesh, Ruach, Neshama, Haya, Yechida
YHNRN Yechida, Haya, Neshama, Ruach, Nefesh

Introduction to the Preface to the Wisdom of Kabbalah

Found in the book “Unlocking The Zohar


1) It is written in The Zohar, Vayikra, Parashat Tazria, p 40, “Come and see, all that exists in the world, exists for man, and everything exists for him, as it is written, ‘Then the Lord God formed man,’ with a full name, as we have established, that he is the whole of everything and contains everything, and all that is Above and below, etc., is included in that image.”

Thus, it explains that all the worlds, Upper and lower, are included in man. And also, the whole of reality within those worlds is only for man.

Preface to The Book of Zohar

Found in the book “Unlocking The Zohar


1) The depth of wisdom in the holy Book of Zohar is enclosed and caged behind a thousand locks, and our human tongue too poor to provide us with sufficient, reliable expressions to interpret one thing in this book to its end. Also, the interpretation I have made is but a ladder to help the examiner rise to the height of the matters and examine the words of the book itself. Hence, I have found it necessary to prepare the reader and give him a route and an inlet in reliable definitions concerning how one should contemplate and study the book.

2) First, you must know that all that is said in The Book of Zohar, and even in its legends, is denominations of the ten Sefirot, called KHB (Keter, Hochma, Bina), HGT (Hesed, Gevura, Tifferet), NHYM (Netzah, Hod, Yesod, Malchut), and their permutations. Just as the twenty-two letters of the spoken language, whose permutations suffice to uncover every object and every concept, the concepts, and permutations of concepts, in the ten Sefirot suffice to disclose all the wisdom in the book of Heaven. However, there are three boundaries that one must be very prudent with, and not exceed them while studying the words of the book.

3) First boundary: There are four categories in the conduct of learning, called “Matter,” “Form in Matter,” “Abstract Form,” and “Essence.” It is the same in the ten Sefirot. Know that The Book of Zohar does not engage at all in the Essence and the Abstract Form in the ten Sefirot, but only in the Matter in them, or in the Form in them, while clothed in Matter.

4) Second boundary: We distinguish three discernments in the comprehensive, Godly reality concerning the creation of the souls and the conduct of their existence:

  • Ein Sof (Infinity);
  • The world of Atzilut;
  • The three worlds called Beria, Yetzira, and Assiya.

You should know that The Zohar engages only in the worlds, BYA (Beria, Yetzira, Assiya), and in Ein Sof and the world of Atzilut, to the extent that BYA receive from them. However, The Book of Zohar does not engage in Ein Sof and the world of Atzilut themselves at all.

5) Third boundary: There are three discernments in each of the worlds, BYA:

  • The ten Sefirot, which are the Godliness that shines in that world;
  • Neshamot (Souls), Ruchot (spirits), and Nefashot (life) [1] of people;
  • The rest of reality in it, called “angels,” “clothes,” and “palaces,” whose elements are innumerable.

Bear in mind that although The Zohar elucidates extensively on the details in each world, you should still know that the essence of the words of The Zohar always focuses on the souls of people in that world. It explains other discernments only to know the measure that the souls receive from them. The Zohar does not mention even a single word of what does not relate to the reception of the souls. Hence, you should learn everything presented in The Book of Zohar only in relation to the reception of the soul. […]

11) Here we should study these four manners of perception, presented above in the first boundary:

  • Matter;
  • Form Clothed in Matter;
  • Abstract Form;
  • Essence.

Yet, I shall first explain them using tangible examples from this world. For example, when you say that a person is strong, truthful, or deceitful, etc., you have the following before you:

  • His matter, meaning his body;
  • The form that clothes his matter—strong, truthful, or deceitful;
  • The abstract form. You can shed the form of strong, truthful, or deceitful from the matter of that person, and study these three forms in and of themselves, unclothed in any matter or body, meaning examine the attributes of strength, truth, and deceitfulness and discern merit or demerit in them, while they are devoid of any substance.
  • The person’s essence.

12) Know that we have no perception whatsoever in the fourth manner, the essence of the person in itself, without the matter. This is because our five senses and our imaginations offer us only manifestations of the actions of the essence, but not of the essence itself.

For example, the sense of sight offers us only shadows of the visible essence as they are formed opposite the light.

Similarly, the sense of hearing is but a force of striking of some essence on the air. And the air that is rejected by it strikes the drum in our ear, and we hear that there is some essence in our proximity.

The sense of smell is but air that emerges from the essence and strikes our nerves of scent, and we smell. Also, the sense of taste is a result of the contact of some essence with our nerves of taste.

Thus, all that these four senses offer us are manifestations of the operations that stem from some essence, and nothing of the essence itself.

Even the sense of touch, the strongest of the senses, separating hot from cold, and solid from soft, all these are but manifestations of operations within the essence; they are but incidents of the essence. This is so because the hot can be chilled; the cold can be heated; the solid can be turned to liquid through chemical operations, and the liquid into air, meaning only gas, where any discernment in our five senses has been expired. Yet, the essence still exists in it, since you can turn the air into liquid once more, and the liquid into solid.

Evidently, the five senses do not reveal to us any essence at all, but only incidents and manifestations of operations from the essence. It is known that what we cannot sense, we cannot imagine; and what we cannot imagine, will never appear in our thoughts, and we have no way to perceive it.

Thus, the thought has no perception whatsoever in the essence. Moreover, we do not even know our own essence. I feel and I know that I take up space in the world, that I am solid, warm, and that I think, and other such manifestations of the operations of my essence. But if you ask me about my own essence, from which all these manifestations stem, I do not know what to reply to you.

You therefore see that Providence has prevented us from attaining any essence. We attain only manifestations and images of operations that stem from the essences.

13) We do have full perception in the first manner, which is Matter, meaning the manifestations of operations that manifest from each essence. This is because they quite sufficiently explain to us the essence that dwells in the substance in such a way that we do not suffer at all from the lack of attainment in the essence itself.

We do not miss it just as we do not miss a sixth finger in our hand. The attainment of the matter, meaning the manifestation of the operations of the essence, is quite sufficient for our every need and learning, both for attaining our own being and for attaining the all that exists outside of us.

14) The second manner, Form clothed in Matter, is a satisfactory and clear attainment, too, since we acquire it through practical and real experiments we find in the behavior of any matter. All our higher, reliable knowledge stems from this discernment.

15) The third manner is Abstract Form. Once the form has been revealed, while clothed in some matter, our imaginations can abstract it from any matter altogether and perceive it regardless of any substance. Such as that are the virtues and the good qualities that appear in moral books, where we speak of properties of truth and falsehood, anger, and strength, etc., when they are devoid of any matter. We ascribe them merit or demerit even when they are abstract.

You should know that this third manner is unacceptable to the prudent erudite, since it is impossible to rely on it one hundred percent, since being examined while not clothed in matter, they might err in them.

Take, for example, one with idealistic morals, meaning one who is not religious. Because of his intensive engagement in the merit of truth, while in its abstract form, that person might decide that even if he could save people from death by telling them a lie, he may decide that even if the whole world is doomed, he will not utter a deliberate lie. This is not the view of Torah, since nothing is more important than saving lives (Yoma, 82a).

Indeed, had one learned the forms of truth and falsehood when they are clothed in matter, he would comprehend only with respect to their benefit or harm to matter.

In other words, after the many ordeals the world has been through, having seen the multitude of ruin and harm that deceitful people have caused with their lies, and the great benefit that truthful people have brought by restricting themselves to saying only words of truth, they have agreed that no merit is more important than the quality of truth, and there is no such disgrace as the quality of falsehood.

And if the idealist had understood that, he would certainly agree to the view of Torah, and would find that falsehood that saves even one person from death is far more important than the entire merit and praise of the abstract quality of truth. Thus, there is no certainty at all in those concepts of the third manner, which are abstract forms, much less with abstract forms that have never clothed in any substance. Such concepts are nothing but a waste of time.

16) Now you have thoroughly learned these four manners—Matter, Form in Matter, Abstract Form, and Essence—in tangible things. It has been clarified that we have no perception whatsoever in the fourth manner, the essence, and the third manner is a concept that might mislead. Only the first manner, which is Matter, and the second manner, which is Form Clothed in Matter, are given to us by the Upper Governance for clear and sufficient attainment.

Through them, you will also be able to perceive the existence of spiritual objects, meaning the Upper Worlds ABYA, since there is not a tiny detail in them that is not divided by the four above manners. If, for example, you take a certain element in the world of Beria, there are Kelim there, which are of red color, through which the Light of Beria traverses to the dwellers of Beria. Thus, the Kli in Beria, which is the color red, is considered Matter, or object, meaning the first manner.

And even though it is only a color, which is an occurrence and manifestation of an operation in the object, we have already said that we have no attainment in the Essence itself, but only in the manifestation of an operation from the Essence. And we refer to that manifestation as Essence, or Matter, or body, or a Kli.

And the Godly Light, which travels and clothes through the red color, is the form clothed in the object, meaning the second manner. For this reason, the Light itself seems red, indicating its clothing and illumination through the object, considered the body and the substance, meaning the red color.

And if you want to remove the Godly Light from the object—the red color—and discuss it in and of itself, without clothing in an object, this already belongs to the third manner—Form removed from the Matter—which might be subject to errors. For this reason, it is strictly forbidden in studying the Upper Worlds, and no genuine Kabbalist would engage in that, much less the authors of The Zohar.

It is even more so with regards to the Essence of an element in Beria, since we have no perception whatsoever even in the essence of corporeal objects, all the more so in spiritual objects.

Thus you have before you four manners:

  • The Kli of Beria, which is the red color, considered the object, or the substance of Beria;
  • The clothing of the Godly Light in the Kli of Beria, which is the form in the object;
  • The Godly Light itself, removed from the object in Beria;
  • The essence of the item.

Thus, the first boundary has been thoroughly explained, which is that there is not even a single word of the third and fourth manners in the whole of The Zohar, but only from the first and second manners.

17) Along with it, the second manner has been clarified. Know that as we have clarified the four manners in a single item in the world of Beria, specifically, so are they in the general four worlds ABYA. The three colors—red, green, black—in the three worlds BYA, are considered the substance, or the object. The white color, considered the world of Atzilut, is the form clothed in the matter, in the three colors called BYA.

Ein Sof in itself is the essence. This is what we said concerning the first manner, that we have no perception in the essence, which is the fourth manner, concealed in all the objects, even in the objects of this world. When the white color is not clothed in the three colors in BYA, meaning when the Light of Hochma is not clothed in Bina, Tifferet, and Malchut, it is abstract form, which we do not engage in.

The Zohar does not speak in this manner whatsoever, but only in the first manner, being the three colors BYA, considered substance, namely the three Sefirot Bina, Tifferet, and Malchut, and in the second manner, which are the illumination of Atzilut, clothed in the three colors BYA, meaning Light of Hochma, clothed in Bina, Tifferet, and Malchut, which are in turn form clothed in matter. These are the two that The Book of Zohar is concerned with in all the places.

Hence, if the reader is not vigilant, restricting his thought and understanding to always learn the words of The Zohar strictly under the two above-mentioned manners, the matter will be immediately and entirely miscomprehended, for he will take the words out of context.

19) Now we shall explain the third boundary. The Zohar engages in the Sefirot in each and every world, being the Godliness that shines in that world, as well as in every item of the SVAS (Still, Vegetative, Animate and Speaking), being the creatures in that world. However, The Zohar refers primarily to the Speaking in that world.

Let me give you an example from the conducts of this world. It is explained in the “Introduction to the Book of Zohar” (item 42) that the four kinds, Still, Vegetative, Animate and Speaking in each and every world, even in this world, are the four parts of the will to receive. Each of them contains these own four kinds of SVAS. Thus, you find that a person in this world should nurture and be nourished by the four categories SVAS in this world.

This is so because man’s food, too, contains these four categories, which extend from the four categories SVAS in man’s body. These are a) wanting to receive according to the necessary measure for one’s sustenance; b) wanting more than is necessary for sustenance, craving luxuries, but restricting oneself solely to physical desires; c) craving human desires, such as honor and power; d) craving knowledge.

These extend to the four parts of the will to receive in us:

  • Wanting the necessary provision is considered the Still of the will to receive.
  • Wanting physical lusts is considered the Vegetative of the will to receive, since they come only to increase and delight one’s Kli (vessel), which is the flesh of the body.
  • Wanting human desires is considered the Animate in the will to receive, since they magnify one’s spirit.

Wanting knowledge is the Speaking in the will to receive.

20) Thus, in the first category—the necessary measure for one’s sustenance—and in the second category—the physical desires that exceed one’s measure for sustenance—one is nourished by things that are lower than the person: the still, the vegetative, and the animate. However, in the third category, the human desires such as power and respect, one receives and is nurtured from his own species, his equals. And in the fourth category, knowledge, one receives and is nurtured by a higher category than one’s own—from the actual wisdom and intellect, which are spiritual.

21) You will find it similar in the Upper, Spiritual Worlds, since the worlds are imprinted from one another from Above downward. Thus, all the categories of SVAS in the world of Beria leave their imprint in the world of Yetzira. And the SVAS of Assiya are imprinted from the SVAS of Yetzira. Lastly, the SVAS in this world is imprinted from the SVAS of the world of Assiya.

It has been explained in “Introduction to the Book of Zohar” (Item 42) that the still in the spiritual worlds are called Heichalot (Palaces), the vegetative is called Levushim (Clothes or Dresses), the animate is named Mala’achim (Angels), and the speaking is considered the Neshamot (Souls) of people in that world. And the Ten Sefirot in that world are the Godliness.

The souls of people are the center in each world, which are nourished by the spiritual reality in that world, as the corporeal speaking feeds on the entire corporeal reality in this world. Thus, the first category, which is the will to receive one’s necessary sustenance, is received from the illumination of Heichalot and Levushim there. The second category, the animate surplus that increases one’s body, is received from the category of Mala’achim there, which are spiritual illuminations beyond one’s necessary measure for sustenance, to magnify the spiritual Kelim that his soul clothes in.

Thus, one receives the first category and the second category from lower categories than one’s own, which are the Heichalot, Levushim, and the Mala’achim there, which are lower than human Neshamot (souls). The third category, which is human desires that increase one’s spirit, is received in this world from one’s own species. It follows that one receives from one’s own species too, from all the Neshamot in that world. Through them, one increases the illumination of Ruach of his soul.

The fourth category of the desire, for knowledge, is received there from the Sefirot in that world. From them, one receives the HBD to one’s soul.

It follows that man’s soul, which is present in every single world, should grow and be completed with all the categories that exist in that world. This is the third boundary we have mentioned.

One must know that all the words of The Zohar, in every item of the Upper Worlds that are dealt with, the Sefirot, the Neshamot, and the Mala’achim, the Levushim, and the Heichalot, although it engages in them as they are for themselves, the examiner must know that they are spoken primarily with respect to the measure by which the human soul there receives from them and is nourished by them. Thus, all their words pertain to the needs of the soul. And if you learn everything according to that line, you will understand, and your path will be successful.

23) To understand that, you must remember the explained above, in Item 17. It explains that a necessary object is an essence that we have no perception of, even in the corporeal essences, and even in our own essence, all the more so in The Necessary One.

The world of Atzilut is a Form and the three worlds BYA are Matter. The illumination of Atzilut in BYA is Form clothed in Matter. Hence, you see that the name, Ein Sof, is not at all a name for the essence of The Necessary One, since what we do not attain, how can we define it by name or word?

Since the imagination and the five senses offer us nothing with respect to the essence, even in corporeality, how can there be a thought and a word in it, much less in The Necessary One Himself? Instead, we must understand the name, Ein Sof, as defined for us in the third boundary, that all that The Book of Zohar speaks of pertains precisely to the souls (Item 21).

Thus, the name, Ein Sof, is not at all The Necessary One Himself, but pertains to all the worlds and all the souls being included in Him, in the Thought of Creation, by way of “The end of an act is in the preliminary thought.” Thus, Ein Sof is the name of the connection that the whole of Creation is connected in, until the end of correction.

This is what we name “the First State of the souls” (“Introduction to the Book of Zohar,” Item 13), since all the souls exist in Him, filled with all the pleasure and the gentleness, at the final Height they will actually receive at the end of correction.

24) Let me give you an example from the conduct of this world: A person wants to build a handsome house. In the first thought, he sees before him an elegant house with all its rooms and details, as it will be when its building is finished.

Afterwards, he designs the plan of execution to its every detail. In due time, he will explain every detail to the workers: the wood, the bricks, the iron, and so on. Then he will begin the actual building of the house to its end, as it was arranged before him in the preliminary thought.

Know, that Ein Sof pertains to that first thought, in which the whole of Creation was already pictured before Him in utter completeness. However, the lesson is not quite like the example because in Him, the future and the present are equals. In Him, the thought completes, and He does not need tools of action, as do we. Hence, in Him, it is actual reality.

The world of Atzilut is like the details of the thought-out plan, which will later need to manifest when the building of the house actually begins. Know that in these two, the preliminary thought, which is Ein Sof, and the contemplated design of the details of the execution in its due time, there is still not even a trace of the creatures, since this is still in potential, not in actual fact.

It is likewise in humans: even though they calculate all the details—the wood, the bricks, and the metal—that will be required for carrying out the plan, it is essentially a mere conceptual matter. There is not even a trace of any actual wood or bricks in it. The only difference is that in a person, the contemplated design is not considered an actual reality. But in the Godly Thought, it is a far more actual reality than the actual, real creatures.

Thus, we have explained the meaning of Ein Sof and the world of Atzilut, that how all that is said about them is only with respect to the creation of the creatures. However, they are still in potential and their essence has not been revealed whatsoever, as with our allegory about the person who designed the blueprint, which does not contain any wood, and bricks, and metal.

25) The three worlds BYA, and this world, are considered the execution from potential to actual, such as one who builds one’s house in actual fact and brings the wood, the bricks, and the workers until the house is complete. […]

26) In the above allegory, you find how the three discernments of one who contemplates building a house are interconnected by way of cause and consequence. The root of them all is the first thought, since no item appears in the planned blueprint except according to the end of the act, which emerged before him in the preliminary thought.

Also, one does not execute anything during the building, but only according to the details arranged before him in the blueprint. Thus you see, concerning the worlds, that there is not a tiny generation in the worlds that does not extend from Ein Sof, from the first state of the souls, which are there in their ultimate perfection of the end of correction, as in “The end of an act is in the preliminary thought.” Thus, all that will manifest through the end of correction is included there.

In the beginning, it extends from Ein Sof to the world of Atzilut, as in the allegory, where the blueprint extends from the first thought. Each and every element extends from the world of Atzilut to the worlds BYA, as in the allegory, where all the details stem from the blueprint when they are actually executed during the building of the house.

Thus, there is not a single, tiny item, generated in this world, that does not extend from Ein Sof, from the first state of the souls. And from Ein Sof, it extends to the world of Atzilut, meaning specifically associated to the thing actually being generated in this world. And from the world of Atzilut, the generation extends to the three worlds BYA, where the generation appears in actual fact, where it stops being Godliness and becomes a creature, and to Yetzira and Assiya, until it extends to the lower one in this world.

It follows that there is no generation in the world, which does not extend from its general root in Ein Sof, and from its private root in Atzilut. Afterwards, it travels through BYA and adopts the form of a creature, and then it is made in this world.

31) […]Yet, since the Thought of Creation was to delight His creatures, it teaches us that He has a desire to bestow. 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 Lights in Atzilut grow when the lower ones are given the bestowal of Atzilut, or that they nurture it. Conversely, when there are no lower ones worthy of receiving His abundance, the Lights diminish to that extent, meaning there is no one to receive from 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 that it caused any changes induced in the candle itself. It is also like Adam HaRishon: if he had progeny of thousands of offspring like us today, or if he had no progeny at all, it would not induce any change at all on Adam HaRishon himself.

Likewise, there is no change at all in the world Atzilut itself, whether the lower ones receive its great abundance lushly, or receive nothing at all. The above-mentioned greatness lies solely on the lower ones.

33) Thus, why did the authors of The Zohar have to describe all those changes in the world of 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.

Indeed, there is a very trenchant secret here: 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 here, that these similitudes, which operate only in the souls of the receivers, will appear to the souls as He Himself participates in them to greatly increase the attainment of the souls.

It is like a father who constrains himself to show his little darling child a face of sadness and a face of contentment, although there is neither sadness nor contentment in him. He only does this to impress his darling child and expand his understanding, so as 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. 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 as though they are in Him Himself. He does that to enhance and expand the attainment of the souls to the utmost, in accordance with the Thought of Creation, to delight His creatures.

34) Let it not surprise you that you find such a conduct in our corporeal perception, too. Take our sense of sight, for example: we see a wide world before us, wondrously filled. But in fact, we see all that only in our own interior. In other words, there is a sort of a photographic machine in our hindbrain, which portrays everything that appears to us and nothing outside of us.

For that, He has made for us there, in our brain, a kind of polished mirror that inverts everything seen there, so we will see it outside our brain, in front of our face. Yet, what we see outside us is not a real thing. Nonetheless, we should be so grateful to His Providence for having created that polished mirror in our brains, enabling us to see and perceive everything outside of us. This is because by that, He has given us the power to perceive everything with clear knowledge and attainment, and measure everything from within and from without.

Without it, we would lose most of our perception. The same holds true with the Godly will, concerning Godly perceptions. Even though all these changes unfold in the interior of the receiving souls, they nevertheless see it all in the Giver Himself, since only in this manner are they awarded all the perceptions and all the pleasantness in the Thought of Creation.

You can also deduce that from the above parable. Even though we see everything as actually being in front of us, every reasonable person knows for certain that all that we see is only within our own brains.

So are the souls: Although they see all the images in the Giver, they still have no doubt that all these are only in their own interior, and not at all in the Giver.

40) He named Himself El, Elokim, Shadai, Tzvaot, and Ekie, so that every single attribute in Him would be known. The ten names in the Torah that are not to be erased pertain to the ten Sefirot, as it is written in The Zohar (Vayikra, item 168):

  • The Sefira Keter is called Ekie;
  • The Sefira Hochma is called Koh;
  • And the Sefira Bina is called HaVaYaH (punctuated Elokim);
  • The Sefira Hesed is called Kel;
  • The Sefira Gevura is called Elokim;
  • The Sefira Tifferet is called HaVaYaH;
  • The two Sefirot Netzah and Hod are called Tzvaot;
  • The Sefira Yesod is called El Hay;
  • And the Sefira Malchut is called Adni.

41) Had His Light not expanded on all creations by seemingly clothing in these holy Sefirot, how would the creatures come to know Him? And how would they keep the verse, “the whole earth is full of His glory”? In other words, by that it explains the Godly desire 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 knowledge and attainment in Him, for then the verse, “the whole earth is full of His glory” shall come true.



[1] Translator’s note: The usual translation for both Neshamot and Nefashot is “souls,” but here I had to choose a different word for Nefesh to distinguish it from Neshama.

Introduction to The Book of Zohar

Found in the book “Unlocking The Zohar


1) In this introduction, I would like to clarify matters that are seemingly simple. Matters that everyone fumbles with, and for which much ink has been spilled, attempting to clarify. Yet we have not reached a concrete and sufficient knowledge of them. And here are the questions:

  1. What is our essence?
  2. What is our role in the long chain of reality, of which we are but small links?
  3. When we examine ourselves, we find that we are as corrupted and as low as can be. And when we examine the operator who has made us, we are compelled to be at the highest degree, for there is none so praiseworthy as Him. For it is necessary that only perfect operations will stem from a perfect operator.
  4. Our mind necessitates that He is utterly benevolent, beyond compare. How, then, did He create so many creatures that suffer and agonize all through their lives? Is it not the way of the good to do good, or at least not to harm so?
  5. How is it possible that the infinite, that has neither beginning nor end, will produce finite, mortal, and flawed creatures?

3) Our sages said, that man is the center of reality, that the Upper Worlds and this corporeal world and everything in them were created only for him (The Zohar, Tazria, 40), and obliged man to believe that the world had been created for him (Sanhedrin 37). It is seemingly hard to grasp that for this trifling human, whose value is no more than a wisp, with respect to the reality of this world, much less with respect to all the Upper Worlds, whose Height and Sublimity is immeasurable, that the Creator had troubled Himself to create all these for him. And also, why would man need all that?

4) To understand these questions and inquiries, the only tactic is to examine the end of the act, that is, the purpose of Creation. For nothing can be understood in the middle of the process, but only at its end. And it is clear that there is no act without a purpose, for only the insane can act purposelessly.

6) Our sages have already said that the Creator created the world for no other reason but to delight His creatures. And here is where we must place our minds and all our thoughts, for it is the ultimate aim of the act of the creation of the world. And we must bear in mind that since the Thought of Creation was to bestow upon His creatures, He had to create in the souls a great measure of desire to receive that which He had thought to give them. For the measure of each pleasure and delight depends on the measure of the will to receive it. The greater the will to receive, the greater the pleasure, and the lesser the will, the lesser the pleasure from reception.

Thus, the Thought of Creation itself necessarily dictates the creation of an excessive will to receive in the souls, to fit the immense pleasure that His Almightiness thought to bestow upon the souls. For the great delight and the great desire to receive go hand in hand.

9) And you find that in spirituality the disparity of form acts like the ax that separates in the corporeal world, and the distance between them is proportional to the oppositeness of form. From this we learn that since the will to receive His delight has been imprinted in the souls, and we have shown that this form is absent in the Creator, because from whom would He receive, that disparity of form that the souls acquired separates them from His essence, as the ax that carves a stone from the mountain. And because of that disparity of form the souls were separated from the Creator and became creatures. […]

10) […] To mend that separation, which lays on the Kli of the souls, He created all the worlds and separated them into two systems, as in the verse: “God has made them one against the other,” which are the four pure worlds ABYA, and opposite them the four impure worlds ABYA. And He imprinted the desire to bestow in the system of the pure ABYA, removed the will to receive for themselves from them, and placed it in the system of the impure worlds ABYA. Because of that, they have become separated from the Creator and from all the worlds of holiness.

For that reason the Klipot are called “dead,” as in the verse: “sacrifices of the dead” (Psalms 106, 28). And the wicked that follow them, as our sages said, “The wicked, in their lives, are called ‘dead,’” since the will to receive imprinted in them in oppositeness of form to His Holiness separates them from the Life of Lives, and they are remote from Him from one end to the other. […]

11) And the worlds cascaded onto the reality of this corporeal world, to a place where there is a body and a soul and a time of corruption and a time of correction. […]

14) Thus you necessarily find that on the whole, there are three states to the soul:

The First State is their presence in Ein Sof, in the Thought of Creation, where they already have the future form of the End of Correction.

The Second State is their presence in the six thousand years, which were divided by the above two systems into a body and a soul. They were given the work in Torah and Mitzvot, in order to invert their will to receive and turn it into a will to bestow contentment upon their Maker, and not at all to themselves.

During the time of that state, no correction will come to the bodies, only to the souls. This means that they must eliminate any form of self-reception, which is considered the body, and remain with but a desire to bestow, which is the form of desire in the souls. […]

The Third State is the end of correction of the souls, after the revival of the dead. At that time the complete correction will come to the bodies, too, for then they will turn reception for themselves, which is the form of the body, to take on the form of pure bestowal. And they will become worthy of receiving for themselves all the delight and pleasure and pleasantness in the Thought of Creation.

And with all that, they will attain strong adhesion by the force of their equivalence of form with their Maker, since they will not receive all that because of their desire to receive, but because of their desire to bestow contentment upon their Maker, since He derives pleasure when they receive from Him. […]

16) Therefore, one must not wonder at how it was that the choice had been taken from us, since we must be completed and come to the third state, since it is already present in the first. The thing is that there are two ways the Creator has set for us in the second state to bring us to the third state:

  1. The Path of Keeping Torah and Mitzvot.
  2. The Path of Suffering, since the pain itself purifies the body and will eventually compel us to invert our will to receive into the form of a will to bestow, and cleave to Him. It is as our sages said (Sanhedrin, 97b), “If you repent, good; and if not, I will place over you a king such as Haman, and he will force you to repent.” Our sages said about the verse, “will hasten it in its time”: “If they are rewarded, I will hasten it; and if not, in its time.”

This means that if we are granted through the first path, by keeping Torah and Mitzvot, we thus hasten our correction, and we do not need the harsh agony and the long time needed to experience them, so they will compel us to reform. And if not, “in its time,” meaning only when the suffering will complete our correction and the time of correction will be forced upon us […]

18) And we must not ponder the state of other beings in the world but man, since man is the center of Creation, as will be written below (item 39). And all other creatures do not have any value of their own but to the extent that they help man achieve his perfection. Hence, they rise and fall with him without any consideration of themselves.

19) Indeed, when all human beings agree to abolish and eradicate their will to receive for themselves, and have no other desire but to bestow upon their friends, all worries and jeopardy in the world would cease to exist. And we would all be assured of a whole and wholesome life, since each of us would have a whole world caring for us, ready to fulfill our needs.

Yet, while each of us has only a desire to receive for ourselves, it is the source of all the worries, suffering, wars, and slaughter we cannot escape. They weaken our bodies with all sorts of sores and maladies, and you find that all the agonies in our world are but manifestations offered to our eyes, to prompt us to revoke the evil Klipa of the body and assume the complete form of the will to bestow. And it is as we have said, that the path of suffering in itself can bring us to the desired form. Bear in mind that the Mitzvot between man and man come before the Mitzvot between man and God, because the bestowal upon one’s friend brings one to bestow upon his Maker.

33) Now remains the clarification of the sixth inquiry, which is the words of our sages who said that all the worlds, Upper and lower, were created only for man. It seems very peculiar that for man, whose worth is but a wisp compared to the reality before us in this world, much less compared to the Upper, Spiritual Worlds, the Creator would go to all the trouble of creating all that for him. And even more peculiar is what would man need all these vast Spiritual Worlds for?

And you must know that any contentment of our Maker from bestowing upon His creatures depends on the extent that the creatures feel Him—that He is the giver, and that He is the one who delights them. For then He takes great pleasure in them, as a father playing with his beloved son, to the degree that the son feels and recognizes the greatness and exaltedness of his father, and his father shows him all the treasures he had prepared for him, as it is written (Jeremiah 31): “Ephraim, my darling son, is he joy of his parents? For whenever I speak of him, I earnestly remember him still. Hence, My heart yearns for him, I will surely have compassion upon him, says the Lord” (Jeremiah 31, 19).

Observe these words carefully and you can come to know the great delights of the Lord with those whole ones that have been granted feeling Him and recognizing His greatness in all those manners He has prepared for them, until they are like a father with his darling son, the joy of his parents. And we need not continue on that, for it is enough for us to know that for this contentment and delight with those whole ones, it was worth His while to create all the worlds, Higher and lower alike.

39) Now we have shown that the Creator’s desired goal for the Creation He had created is to bestow upon His creatures, so they would know His truthfulness and greatness, and receive all the delight and pleasure He had prepared for them, in the measure described in the verse: “Ephraim my darling son, is he joy of his parents?” (Jeremiah 31, 19). Thus, you clearly find that this purpose does not apply to the still and the great spheres, such as the earth, the moon, or the sun, however luminous they may be, and not to the vegetative or the animate, for they lack the sensation of others, even from among their own species. Therefore, how can the sensation of the Godly and His bestowal apply to them?

Humankind alone, having been prepared with the sensation of others of the same species, who are similar to them, after delving in Torah and Mitzvot, when they invert their will to receive to a will to bestow, and come to equivalence of form with his Maker, they receive all the degrees that have been prepared for them in the Upper Worlds, called NRNHY. By that they become qualified to receive the purpose of the Thought of Creation. After all, the purpose of the creation of all the worlds was for man alone.

40) And I know that it is completely unaccepted in the eyes of some philosophers. They cannot agree that man, which they think of as low and worthless, is the center of the magnificent Creation. But they are like a worm that is born inside a radish. It lives there and thinks that the world of the Creator is as bitter, as dark, and small as the radish it was born in. But as soon as it breaks the shell of the radish and peeps out, it claims in bewilderment: “I thought the whole world was the size of the radish I was born in, and now I see a grand, beautiful, and wondrous world before me!”

So, too, are those who are immersed in the Klipa (singular for Klipot) of the will to receive they were born with, and did not try to take the unique spice, which are the practical Torah and Mitzvot, which can break this hard Klipa and turn it into a desire to bestow contentment upon the Maker. It is certain that they must determine their worthlessness and emptiness, as they truly are, and cannot comprehend that this magnificent reality had been created only for them.

Indeed, had they delved in Torah and Mitzvot to bestow contentment upon their Maker, with all the required purity, and would try to break the Klipa of the will to receive they were born in and assume the desire to bestow, their eyes would immediately open to see and attain for themselves all the degrees of wisdom, intelligence and clear mind, that have been prepared for them in the Spiritual Worlds. Then they would themselves say what our sages said, “What does a good guest say? ‘Everything the host has done, he has done for me alone.’”

41) But there still remains to clarify why would man need all the Upper Worlds the Creator had created for him? What use has he of them? Bear in mind that the reality of all the worlds is generally divided into five worlds, called a) Adam Kadmon, b) Atzilut, c) Beria, d) Yetzira, and e) Assiya. In each of them are innumerable details, which are the five Sefirot KHBTM (Keter, Hochma, Bina, Tifferet, and Malchut). The world of AK (Adam Kadmon) is Keter; the world of Atzilut is Hochma; the world of Beria is Bina; the world of Yetzira is Tifferet; and the world Assiya is Malchut.

And the Lights clothed in those five worlds are called YHNRN. The Light of Yechida shines in the world of Adam Kadmon; the Light of Haya in the world of Atzilut; the Light of Neshama in the world of Beria; the Light of Ruach in the world of Yetzira; and the Light of Nefesh in the world of Assiya.

All these worlds and everything in them are included in the Holy Name, Yod-Hey-Vav-Hey, and the tip of the Yod. We have no perception in the first world, AK. Hence, it is only implied in the tip of the Yod of the Name. This is why we do not speak of it and always mention only the four worlds ABYA. Yod is the world of Atzilut, Hey—the world of Beria, Vav—the world of Yetzira, and the bottom Hey is the world of Assiya.

42) We have now explained the five worlds that include the entire spiritual reality that extends from Ein Sof to this world. However, they are included in one the other, and in each of the worlds there are the five worlds, the five Sefirot KHBTM, in which the five Lights NRNHY are dressed, corresponding to the five worlds.

And besides the five Sefirot KHBTM in each world, there are the four spiritual categories—Still, Vegetative, Animate, and Speaking. In it, man’s soul is regarded as the speaking, the animate is regarded as the angels in that world, the vegetative category is called “dresses” and the still category is called “halls.” And they all robe one another: the speaking category, which is the souls of people, clothes the five Sefirot, KHBTM, which is the Godliness in that world. The animate category, which are the angels clothes over the souls; the vegetative, which are the dresses, clothe the angels; and the still, which are halls, revolve around them all.

The dressing means that they serve one another and evolve from one another, as we have clarified with the corporeal still, vegetative, animate and speaking in this world (Items 35-38): the three categories—still, vegetative, and animate—did not extend for themselves, but only so the fourth category, which is man, might develop and rise by them. Therefore, their role is only to serve man and be useful to him.

So it is in all the spiritual worlds. The three categories—still, vegetative, and animate—appeared there only to serve and be useful to the speaking category there, which is man’s soul. Therefore, it is considered that they all clothe over man’s soul, meaning to serve him.

43) When man is born, he immediately has a Nefesh of Kedusha (Holiness). But not an actual Nefesh, but the posterior of it, its last discernment, which, due to its smallness, is called a “point.” It dresses in man’s heart, in one’s will to receive, which is found primarily in one’s heart. […]

55) Thus, we have clarified what we asked, “Why does man need all the Upper Worlds, which the Creator had created for him? What need has man of them?” Now you will see that one cannot bring contentment to one’s Maker, if not with the help of all these worlds. This is because he attains the Lights and degrees of his soul, called NRNHY, according to the measure of the purity of his will to receive. And with each degree he attains, the Lights of that degree assist him in his purification.

Thus, he rises in degrees until he achieves the amusements of the final aim in the Thought of Creation (Item 33). It is written in The Zohar (Noah, Item 63), about the verse, “He who comes to be purified is aided.” It asks, “Aided with what?” And it replies that he is aided with a holy soul. For it is impossible to achieve the desired purification for the Thought of Creation, except through the assistance of all the NRNHY degrees of the soul.

57) Now you can understand the aridity and the darkness that have befallen us in this generation, such as we have never seen before. It is because even the worshipers of the Creator have abandoned the engagement in the secrets of the Torah.

Maimonides has already given a true allegory about that: If a line of a thousand blind walk along the way, and there is at least one leader amongst them who can see, they are certain to take the right path and not fall in the pits and obstacles, since they are following the sighted one who leads them. But if that person is missing, they are certain to stumble over every hurdle on the way, and will all fall into the pit.

So is the issue before us. If the worshipers of the Creator had, at least, engaged in the internality of the Torah and extended a complete Light from Ein Sof, the whole generation would have followed them. And everyone would be certain of their way, that they would not fall. But if even the servants of the Creator have distanced themselves from this wisdom, it is no wonder the whole generation is failing because of them. And because of my great sorrow I cannot elaborate on that!

58) Indeed, I know the reason: it is mainly because faith has generally diminished, specifically faith in the holy men, the wise men of all generations. And the books of Kabbalah and The Zohar are filled with corporeal parables. Therefore, people are afraid lest they will lose more than they will gain, since they could easily fail with materializing. And this is what prompted me to compose a sufficient interpretation to the writings of the Ari, and now to the Holy Zohar. And I have completely removed that concern, for I have evidently explained and proven the spiritual meaning of everything, that it is abstract and devoid of any corporeal image, above space and above time, as the readers will see, to allow the whole of Israel to study The Book of Zohar and be warmed by its sacred Light.

And I have named that commentary The Sulam (Ladder) to show that the purpose of my commentary is as the role of any ladder: if you have an attic filled abundantly, then all you need is a ladder to reach it. And then, all the bounty in the world will be in your hands. But the ladder is not a purpose in and of itself, for if you pause on the rungs of the ladder and will not enter the attic, your goal will not be achieved.

And so it is with my commentary on The Zohar, because the way to fully clarify these most profound of words has not yet been created. But nonetheless, with my commentary, I have constructed a path and an entrance for any person by which to rise and delve and scrutinize The Book of Zohar itself, for only then will my aim with this commentary be completed.

59) And all those who know the ins and outs of the holy Book of Zohar, that is, who understand what is written in it, unanimously agree that the holy Book of Zohar was written by the Godly Tanna (sage) Rabbi Shimon Bar Yochai. Only some of those who are far from this wisdom doubt this pedigree and tend to say, relying on fabricated tales of opponents of this wisdom, that its author is the Kabbalist Rabbi Moshe De Leon, or others of his contemporaries.

60) And as for me, since the day I have been endowed, by the Light of the Creator, with a glance into this holy book, it has not crossed my mind to question its origin, for the simple reason that the content of the book brings to my heart the merit of the Tanna Rashbi (Rabbi Shimon Bar Yochai) far more than all other sages. And if I were to clearly see that its author is some other name, such as Rabbi Moshe De Leon, than I would praise the merit of Rabbi Moshe De Leon more than all other sages, including Rashbi.

Indeed, judging by the depth of the wisdom in the book, if I were to clearly find that its writer is one of the forty-eight prophets, I would consider it much more acceptable than to relate it to one of the sages. Moreover, if I were to find that Moses himself received it from the Creator Himself on Mount Sinai, then my mind would really be at peace, for such a composition is worthy of him. Hence, since I have been blessed with compiling a sufficient interpretation that enables every examiner to acquire some understanding of what is written in the book, I think I am completely excused from further toil in that examination, for any person who is knowledgeable in The Zohar will now settle for no less than the Tanna Rashbi as its writer.

61) Accordingly, the question arises, “Why was The Zohar not revealed to the early generations, whose merit was undoubtedly greater than the latter ones, and were more worthy”? We must also ask, “Why was the commentary on The Book of Zohar not revealed before the time of the Ari, and not to the Kabbalists that preceded him”? And the most bewildering question, “Why were the commentaries on the words of the Ari and on the words of The Zohar not revealed since the days of the Ari through our generation”?

The answer is that the world, during the six thousand years of its existence, is like one Partzuf divided into three thirds: Rosh (head), Toch (interior), Sof (end), meaning HBD (Hochma, Bina, Daat), HGT (Hesed, Gevura, Tifferet), NHY (Netzah, Hod, Yesod). This is what our sages wrote, “Two millennia of Tohu (chaos), two millennia of Torah, and two millennia of the days of the Messiah” (Sanhedrin 97a).

In the first two millennia, considered Rosh and HBD, the Lights were very small. They were regarded as Rosh without Guf (body), having only Lights of Nefesh. This is because there is an inverse relation between Lights and vessels: with the Kelim (vessels) the rule is that the first Kelim grow first in each Partzuf; and with the Lights it is the opposite—the smaller Lights dress in the Partzuf first.

Thus, as long as only the upper parts are in the Kelim, the Kelim HBD, only Lights of Nefesh dress there, which are the smallest Lights. This is why it is written about the first two millennia that they are considered Tohu. And in the second two millennia of the world, which are Kelim of HGT, the Light of Ruach descends and clothes in the world, which is considered the Torah. This is why it is said about the two middle millennia that they are Torah. And the last two millennia are Kelim of NHYM (Netzah, Hod, Yesod, Malchut). Therefore, at that time, the Light of Neshama dresses in the world, which is the greater Light, hence they are the days of the Messiah.

This is also the conduct in each particular Partzuf. In its vessels of HBD, HGT, through its Chazeh (chest), the Lights are covered and do not begin to shine open Hassadim, which means that the appearance of the sublime Light of Hochma occurs only from the Chazeh down, in its NHYM. This is the reason that before the Kelim of NHYM began to show in the Partzuf of the world, which are the last two millennia, the wisdom of The Zohar in particular and the wisdom of Kabbalah in general were hidden from the world.

But during the time of the Ari, when the time of the completion of the Kelim below the Chazeh had drawn closer, the Light of the sublime Hochma was revealed in the world, through the soul of the Godly Rabbi Isaac Luria (the Ari), who was ready to receive that great Light. Hence, he revealed the essentials in The Book of Zohar and the wisdom of Kabbalah, until he overshadowed all his predecessors.

Yet, since these Kelim were not yet completed (since he passed away in 1572), the world was not yet worthy of discovering his words, and his holy words were only known only to a chosen few, who were prohibited to tell them to the world.

Now, in our generation, since we are nearing the end of the last two millennia, we are given permission to reveal his words and the words of The Zohar throughout the world to a great measure, in such a way that from our generation onwards the words of The Zohar will become increasingly revealed in the world, until the full measure is revealed, as the Creator wills it.

63) Now you can understand that there really is no end to the merit of the first generations over the last, as this is the rule in all the Partzufim (plural for Partzuf) of the worlds and of the souls, that the purer one is the first to be selected into the Partzuf. Therefore, the purer Kelim, HBD, were selected first in the world and in the souls.

Thus, the souls in the first two millennia were much Higher. Yet, they could not receive the full measure of Light, due to the lack of the lower parts in the world and in themselves, which are HGTNHYM.

And afterwards, in the two middle millennia, when the Kelim of HGT were selected into the world and in the souls, the souls were indeed very pure, in and of themselves. This is because the merit of the Kelim of HGT is close to that of HBD. Yet, the Lights were still concealed in the world, due to the absence of the Kelim from the Chazeh down, in the world and in the souls.

Thus, in our generation, although the essence of the souls is the worst, which is why they could not be selected for Kedusha thus far, they are the ones that complete the Partzuf of the world and the Partzuf of the souls with respect to the Kelim, and the work completed only through them.

This is because now, when the Kelim of NHY are being completed, and all the Kelim, Rosh, Toch, Sof are in the Partzuf, full measures of Light, in Rosh, Toch, Sof, are now being extended to all those who are worthy, meaning complete NRN. Hence, only after the completion of these lowly souls can the Highest Lights manifest, and not before.

66) Bear in mind that in everything there is internality and externality. In the world in general, Israel, the descendants of Abraham, Isaac and Jacob, are considered the internality of the world, and the seventy nations are considered the externality of the world. Also, there is internality within Israel themselves, which are the wholehearted workers of the Creator, and there is externality—those who do not devote themselves to the work of the Creator. Among the nations of the world, there is internality as well, which are the Righteous of the Nations of the World, and there is externality, which are the rude and the harmful among them.

Additionally, among the servants of the Creator among the Children of Israel, there is internality, being those rewarded with comprehension of the soul of the internality of the Torah and its secrets, and externality, who merely observe the practical part of the Torah.

Also, there is internality in every person from Israel—the Israel within—which is the point in the heart, and externality—which is the inner Nations of the World, the body itself. But even the inner Nations of the World in that person are considered proselytes, since by cleaving to the internality, they become like proselytes from among the Nations of the World, that came and cleaved to the whole of Israel.

67) When a person from Israel enhances and dignifies one’s internality, which is the Israel in that person, over the externality, which are the Nations of the World in him, that is, when one dedicates the majority of one’s efforts to enhance and exalt one’s internality, to benefit one’s soul, and gives minor efforts, the mere necessity, to sustain the Nations of the World in him, meaning the bodily needs, as it is written (Avot, 1), “Make your Torah permanent and your labor temporary,” by so doing, one makes the Children of Israel soar upwards in the internality and externality of the world as well, and the Nations of the World, which are the externality, to recognize and acknowledge the value of the Children of Israel.

And if, God forbid, it is to the contrary, and an individual from Israel enhances and appreciates one’s externality, which is the Nations of the World in him, more than the inner Israel in him, as it is written (Deuteronomy 28), “The stranger that is in the midst of thee,” meaning the externality in that person rises and soars, and you yourself, the internality, the Israel in you, plunges down? With these actions, one causes the externality of the world in general—the Nations of the World—to soar ever higher and overcome Israel, degrading them to the ground, and the Children of Israel, the internality in the world, to plunge deep down.

68) Do not be surprised that one person’s actions bring elevation or decline to the whole world, for it is an unbending law that the general and the particular are as equal as two peas in a pod. And all that applies in the general, applies in the particular, as well. Moreover, the parts make what is found in the whole, for the general can appear only after the appearance of the parts in it, according to the quantity and quality of the parts. Evidently, the value of an act of a part elevates or declines the entire whole.

That will clarify to you what is written in The Zohar, that by engagement in The Book of Zohar and the wisdom of truth, they will be rewarded with complete redemption from exile (Tikkunim, end of Tikkun No. 6). We might ask, what has the study of The Zohar to do with the redemption of Israel from among the nations?

69) From the above we can thoroughly understand that the Torah, too, contains internality and externality, as does the entire world. Therefore, one who engages in the Torah has these two degrees, as well. When one increases one’s toil in the internality of the Torah and its secrets, to that extent, one makes the virtue of the internality of the world—which are Israel—soar high above the externality of the world, which are the Nations of the World. And all the nations will acknowledge and recognize Israel’s merit over them, until the realization of the words, “And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord” (Isaiah 14, 2), and also “Thus says the Lord God, Behold, I will lift up my hand to the nations, and set up my standard to the peoples: and they shall bring thy sons in their arms, and thy daughters shall be carried on their shoulders” (Isaiah 49, 22).

But if, God forbid, it is to the contrary, and a person from Israel degrades the virtue of the internality of the Torah and its secrets, which deals with the conduct of our souls and their degrees, and the perception and the tastes of the Mitzvot with regard to the advantage of the externality of the Torah, which deals only with the practical part? Also, even if one does occasionally engage in the internality of the Torah, and dedicates a little of one’s time to it, when it is neither night nor day, as though it were redundant, by that one dishonors and degrades the internality of the world, which are the Children of Israel, and enhances the externality of the world—meaning the Nations of the World—over them. They will humiliate and disgrace the Children of Israel, and regard Israel as superfluous, as though the world has no need for them, God forbid.

Furthermore, by that, they make even the externality in the Nations of the World overpower their own internality, for the worst among the Nations of the World, the harmful and the destructors of the world, rise above their internality, which are the Righteous of the Nations of the World. And then they make all the ruin and the heinous slaughter our generation had witnessed, may God protect us from here on.

Thus you see that The redemption of Israel and the whole of Israel’s merit depend on the study of The Zohar and the internality of the Torah. And vise versa, all the destruction and the decline of the Children of Israel are because they have abandoned the internality of the Torah. They have degraded its merit and made it seemingly redundant.

70) This is what is written in the Tikkunim (corrections) of The Zohar (Tikkun 30): “Awaken and rise for the Holy Divinity, for you have an empty heart, without the understanding to know and to attain it, although it is within you.” The meaning of it is, as it is written (Isaiah 40), that a voice pounds in the heart of each and every one of Israel, to cry and to pray for raising the Holy Divinity, which is the collection of all the souls of Israel. But Divinity says, “I have no strength to raise myself off the dust, for ‘all flesh is grass,’ they are all like beasts, eating hay and grass.” This means that they keep the Mitzvot mindlessly, like beasts, “and all the goodliness thereof is as the flower of the field, all the good deeds that they do, they do for themselves.”

That means that with the Mitzvot they perform, they have no intention of doing them in order to bring contentment to their Maker. Rather, they keep the Mitzvot only for their own benefit, and even the best among them, who dedicate all their time to engagement in the Torah, do it only to benefit their own bodies, without the desirable aim—to bring contentment to their Maker.

It is said about the generation of that time: “A spirit leaves and will not return to the world,” meaning the spirit of the Messiah, who must deliver Israel from all their troubles until the complete redemption, to keep the words, ‘for the earth shall be full of the knowledge of the Lord.’ That spirit had left and does not shine in the world.

Woe unto them that make the spirit of Messiah leave and depart from the world, and cannot return to the world. They are the ones that make the Torah dry, without any moisture of comprehension and reason. They confine themselves to the practical part of the Torah, and do not wish to try to understand the wisdom of Kabbalah, to know and to understand the secrets of the Torah and the flavors of Mitzva. Woe unto them, for with these actions they bring about the existence of poverty, ruin, and robbery, looting, killing, and destructions in the world.

71) The reason for their words is, as we have explained, that when all those who engage in the Torah degrade their own internality and the internality of the Torah, leaving it as though it were redundant in the world, and engage in it only at a time that is neither day nor night, and in this regard, they are like blind searching the wall, by that, they intensify their own externality, the benefit of their own bodies. Also, they consider the externality of the Torah higher than the internality of the Torah. And with these actions they cause all the forms of externality in the world to overpower all the internal parts in the world, each according to its essence.

This is so because the externality in the whole of Israel, meaning the Nations of the World in them, overpowers and revokes the internality in the whole of Israel, which are those who are great in the Torah. Also, the externality in the Nations of the World—the destructors among them—intensify and revoke the internality among them, which are the Righteous of the Nations of the World. Additionally, the externality of the entire world, being the Nations of the World, intensify and revoke the Children of Israel—the internality of the world.

In such a generation, all the destructors among the Nations of the World raise their heads and wish primarily to destroy and to kill the Children of Israel, as it is written (Yevamot 63), “No calamity comes to the world but for Israel.” This means, as it is written in the above corrections, that they cause poverty, ruin, robbery, killing, and destruction in the whole world.

And through our many faults, we have witnessed to all that is said in the above-mentioned Tikkunim, and moreover, the judgment struck the very best of us, as our sages said (Baba Kama 60), “And it start with the righteous first.” And of all the glory Israel had had in the countries of Poland and Lithuania, etc., there remains but the relics in our holy land. Now it is upon us, relics, to correct that dreadful wrong. Each of us remainders should take upon himself, heart and soul, to henceforth intensify the internality of the Torah, and give it its rightful place, according to its merit over the externality of the Torah.

And then, each and every one of us will be rewarded with intensifying his own internality, meaning the Israel within us, which is the needs of the soul over our own externality, which is the Nations of the World within us, that is, the needs of the body. That force will come to the whole of Israel, until the Nations of the World within us recognize and acknowledge the merit of the great sages of Israel over them, and will listen to them and obey them.

Also, the internality of the Nations of the World, the Righteous of the Nations of the World, will overpower and submit their externality, which are the destructors. And the internality of the world, too, which are Israel, shall rise in all their merit and virtue over the externality of the world, which are the nations. Then, all the nations of the world will recognize and acknowledge Israel’s merit over them.

And they shall follow the words (Isaiah 14, 2), “And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord.” And also (Isaiah 49, 22), “And they shall bring thy sons in their arms, and thy daughters shall be carried on their shoulders.” That is what is written in The Zohar (Nasoh, p 124b), “through this composition,” which is The Book of Zohar, “they will be delivered from exile with mercy.” Amen, would that be so.

Appendix 1: Selected References in Praise of The Zohar

Found in the book “Unlocking The Zohar


Zohar for All

The prohibition from Above to refrain from open study of the wisdom of truth was for a limited period, until the end of 1490. Thereafter is considered the last generation, in which the prohibition was lifted and permission has been granted to engage in The Book of Zohar. And since the year 1540, it has been a great Mitzva (precept) for the masses to study, old and young.

Abraham Ben Mordechai Azulai,
Introduction to the book, Ohr HaChama (Light of the Sun) 81

The words of the Holy Zohar have power for the soul, and are approachable for every soul of Israel, small or great, each according to one’s understanding and the root of one’s soul.

Rabbi Tzvi Hirsh Horovitz of Backshwitz,
Hanhagot Yesharot (Upright Guidance), Item 5

The livelihood of the person of Israel depends on The Book of Zohar, studying with joy and pleasantness, and with fear and love, each one according to his attainment and sanctity, and all of Israel are holy.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Notzer Hesed [Keeping Mercy], Chapter 4, Teaching 20

The Ari said that at that time the hidden will become revealed, and learning the secrets of the Torah and revealing the secrets to everyone from Israel gives joy to the Creator.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Heichal HaBrahch (The Hall of Blessing), Devarim (Deuteronomy) 208

This composition, titled, The Book of Zohar, is like Noah’s ark, in which there were many species, and those species survived only by entering the ark. Just so … the righteous will permeate the meaning of the light of this composition to survive. And so, the power of the composition is that one who willingly engages, the love of the Creator will suck him in like the suction of the magnet that pulls the iron. And he will come inside it to save his mind and soul and spirit, and his correction. And even if he is wicked, there is no fear should he come inside.

Rav Moshe Kordovero (the Ramak),
Ohr Yakar [Precious Light], Gate 1, Item 5

Let us hope that all our brothers in the house of Israel will study of The Book of Zohar together, rich and poor, young and old. And how good and how pleasant if they try to establish friendships for the study of The Zohar. Particularly now, when the sparks of redemption have begun to blossom, we should exert in this sacred study.

Introduction of the Rabbis to The Zohar, Jerba Printing

When the days of the Messiah draw near, even infants in the world will find the secrets of the wisdom, knowing in them the end and the calculations of redemption. At the same time, it will be revealed to all.

This is the meaning of what is written, “For then I will turn to the peoples.” What is “Then”? It is the time when the Assembly of Israel rises from the dust and the Creator raises her, then “I will turn to the peoples a clear language, that they may all call upon the name of the Lord, to serve Him shoulder to shoulder.”

The Book of Zohar with the Sulam [Ladder] Commentary, VaYera, Item 460

The Necessity of Studying The Zohar in Our Days

This point in time requires accelerated acquisition of the inner Torah. The Book of Zohar breaks new paths, makes a highway in the desert, the Zohar and all it harvests are ready to open the doors of redemption.

The Rav Raiah Kook,
Orot [Lights], 57

My aim in all my notebooks and in all that I write is only to evoke the hearts of disciples of the wise, old and young, to engage in the study of the internality of the Torah.

The Rav Raiah Kook,
Igrot (Letters), Vol. 1, pp 41-42

Hence, it is said in The Zohar that The Book of Zohar will be revealed only at the End of Days, the days of the Messiah… And since The Zohar appeared in our generation, it is a clear proof that we are already in the days of the Messiah, at the outset of that generation upon which it was said, “for the earth shall be full of the knowledge of the Lord.”

Baal HaSulam,
“A Speech for the Completion of The Zohar”

And the books of Kabbalah and The Zohar are filled with corporeal parables. Therefore, people are afraid lest they will lose more than they will gain… And this is what prompted me to compose a sufficient interpretation to the writings of the Ari, and now to the Holy Zohar. And I have completely removed that concern, for I have evidently explained and proven the spiritual meaning of everything, that it is abstract and devoid of any corporeal image, above space and above time, as the readers will see, to allow the whole of Israel to study The Zohar and be warmed by its sacred Light.

Baal HaSulam,
“Introduction to the book of Zohar” item 58

The Appearance of The Zohar

The Zohar was destined to be concealed … until the arrival of the last generation at the end of times, at which time it was to appear.

Rav Isaiah Horowitz (the Holy Shlah),
In Ten Utterances, “First Article,” p 17

Studying The Zohar at this time is much needed to save and to protect us from all evil, since the disclosure of this wisdom now, in flawed generations.

The Sage Yaakov Tzemach
in his introduction to The Tree of Life

At the time of the Messiah, evil, impudence, and vice will increase, led by the heads of the mixed multitude. Then the Hidden Light will appear out of Heaven — The Book of Zohar and the Tikkunim[Corrections], followed by the writings of our teacher, the Ari. And that study will root out the evil in his soul, he will be rewarded with adhering to the Upper Light, and will be rewarded with all the virtues in the world.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Heichal HaBerachah [The Hall of Blessing], Devarim (Deuteronomy), 208

This study has been revealed so brightly and expansively at this time primarily because the evil is greatly increasing and the assembly of Israel is falling. Through this study, the soul is purified. Indeed, while studying the secrets, and particularly The Book of Zohar and the Tikkunim[corrections], the soul illuminates.

Rabbi Yitzchak Isaac Yehuda Yechiel Safrin of Komarno,
The Path of your Commandments, Introduction, “The Path of Unification,” 1, Item 4

Rabbi Shimon Bar Yochai testified in the corrections that the book itself will be hidden until the last generation, the generation of the Messiah, for engagement in this wisdom to unite the Creator with His Divinity and to attach it to the exile is a great need. Hence, The Book of Zohar appeared in this last generation, to see if it shall be delved in truthfully, to give Divinity assistance and support.

Abraham Ben Mordechai Azulai,
Ohr HaChama (Light of the Sun) p 105, in the name of Ramak

From Exile to Redemption


Because Israel is destined to taste from the Tree of Life, which is the holy Book of Zohar, through it, they will be redeemed from exile.

Rabbi Shimon Bar-Yochai, T
he Book of Zohar, Portion Naso, Item 90

Redemption will come through the study of the holy Zohar.

Rabbi Eliahu Ben Sulimani,
Elijah’s Throne, gate 4

Studying the corrections of the Holy Zohar purifies the body and the soul and is capable of bringing redemption soon in our days.

Rabbi Efraim Ben Avraham Ardot,
Mateh Efraim (Efraim’s Wand), The Tip of the Mateh (wand), Item 23

The redemption of Israel and the rise of Israel depend on the study of The Zohar and the internality of the Torah.

Baal HaSulam,
“Introduction to the book of Zohar” item 69

Anyone who engages in this book brings redemption closer and brings great contentment to one’s Maker … for so the Creator has sentenced—that it will not be revealed and will remain concealed until the end of days, and that by its merit, freedom will come, for it has this power and none other.

Rabbi Shalom Ben Moshe Buzaglo,
The King’s Temple, on the corrections of The Zohar

The Zohar Brings Abundance


The words and the speaking of the holy Zohar themselves tie a person to the infinite.

Rabbi Moshe Israel Bar Eliahu,
The Remnants of IsraelGate of Connection, “Gate One,” Midrash 5, Essay 2

Many fools escape from studying the secrets of the Ari and The Book of Zohar, which are our lives. If my people heeded me in the time of the Messiah, when evil and heresy increase, they would delve in the study of The Book of Zohar and the Tikkunim and the writings of the Ari all their days. They would revoke all the harsh sentences and would extend abundance and Light.

Rav Yitzhak Yehudah Yehiel of Komarno,
Notzer Hesed (Keeping Mercy), Chapter 4, Teaching 20

The study of The Zohar cancels all sorts of tragedies.

The Rabbis of Jerusalem, 1921

One who says The Zohar each and every day will have provision.

Rav Pinhas Shapira of Kuritz, Midrash Pinhas

The Light of The Zohar


“And the wise shall shine as the brightness of the firmament” are the authors of the Kabbalah. They are the ones who exert in this brightness, called The Book of Zohar, which is like Noah’s ark, gathering two from a town, and seven kingdoms, and sometimes one from a town and two from a family, in whom the words, “Every son that is born you shall cast into the river” come true…This is the light of this Book of Zohar.

The Book of Zohar with the Sulam [Ladder] Commentary, BeHaalotcha, Item 88

Happy and so blessed are we for having been rewarded with going by its light and contemplating the pleasant words from the upper brightness, the holy light. It is sweet to the palate and it is all delights, endless, infinite water, to understand and to be educated with the act of creation and the work of the Merkava [structure/assembly], and how to become a Merkava for uniting and returning the soul to its origin and root. This has been resolved and engraved in my soul: One who has not seen the Light of The Book of Zohar, has never seen Light.

The Rav Tzvi Hirsh of Ziditshov,
Ateret Tzvi [A Crown of GloryParashat BeHaalotcha

A new Light is renewed every moment, until it actually becomes a new creation, through The Zoharand our teacher the Ari.

Heichal HaBracha (Hall of Blessing), Devarim (Deuteronomy), p 11

And this book shall be called The Book of Zohar due to the influence of that Light from the Upper Radiance [Zohar]. Through its Light, all who engage in it impart by Divine Providence, for the Upper Light and abundance above the reason would was imparted in the secrets of the Torah. Since it flowed from there, this composition was called The Book of Zohar, meaning that it extended from that Zohar [Radiance].

Know the God of Thy Father, 2

To excite the hearts of Israel to Torah and to work in the wisdom of internality, which is sweeter than honey and nectar, opens the eyes, and revives the soul, hidden delight, sweet as the light to the eyes, and good for the soul, refining and illuminating it with good and upright qualities, tasting the flavor of the hidden Light of the next world in this world through the wisdom of The Zohar.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Netiv Mitzvotecha [The Path of Your Commandments], Introduction

One who studies The Zohar, his face radiates. This is why it is called The Book of Zohar [Book of Radiance]. …It is an intimation of sublime affairs, for the word Zohar in Gematria is the Ein Sof[infinite].

Zohar, Livorno, publisher’s introduction

When engaging in this composition, one evokes the power of the souls with the power of Moses. This is so because while engaging in it, they renew the generated Light, which was created during its composition. And Divinity shines and illuminates from that Light as when it was first created. And all who engage in it reawaken that same benefit and that first Light, which Rashbi and his friends had revealed while composing.

Ohr Yakar [Precious Light], Gate 1, Item 5

The Zohar Affects Even when Not Understanding


The language of The Zohar remedies the soul, even when one does not understand what it says at all. It is similar to one who enters a perfumery; even when he does not take a thing, he still absorbs the fragrance.

Rabbi Moshe Chaim Ephraim of Sudilkov,
Degel Machaneh Ephraim [The Banner of the Camp of Ephraim], Excerpts

One who was not rewarded with understanding The Zohar should read nonetheless, for the words can purify the soul and illuminate it with wondrous brightness.

The prayer book of Rabbi Shabtai Rashkovar, “Order of the Study,” p 17

The study of The Zohar is great completeness for the soul. And even when one does not understand, the words of The Zohar alone are very able.

Rabbi Hanoch Hanich of Alsek,
The Order of the Study, Item 2

One who engages extensively should dedicate the majority of his studies in The Zohar even though he does not understand, for why should he care if he does not understand if it is Segula [special cure] in any case?

Rabbi Schneier Zalman of Laddi,
Short Essays of the Old ADMOR, p 571

It is true that we accept that even for one who knows nothing, the words of The Zohar can still cleanse the soul.

Rav Tzvi Elimelech Shapira (MAHARTZA),
The MAHARTZA Additions, Item 9

Since the time the precious light of the two great lights, The Book of Corrections and The Book of Zohar has shone, the Jews, the congregation of Israel, have taken it upon themselves to maintain the sacred study of the corrections and The Zohar, alone and with others, young and old. And although they are unable to attain and to understand the meaning of the pure sayings in these holy books, nevertheless, they drink their words with thirst and read with great enthusiasm.

Rabbi Yosef Chaim of Bagdad,
The Son of the Living Man, Benaiahu, introduction

The study of The Book of Zohar is very sublime to purify and sanctify the soul. Even if one does not know what he is saying and errs in it many times, it counts before the Creator, as it is written, “And his banner over me is love.” Our sages interpreted, “And his skip over me is love.”

What is this like? It is like a little baby who knows nothing and speaks half words with a stammering language, and his father and mother laugh with him and rejoice at his voice. So is the One who dwells above: He laughs and rejoices when the Israeli man is fond of the Torah and wishes to study, yet his mind does not attain or he has none to teach him, and he learns when he knows. He certainly brings contentment to his Maker and receives his reward. Thus, there is no room for excuses for one who does not know how to study; this argument does not exempt him on judgment day, for he could learn as he knew.

Rabbi Eliezer Bar Yitzhak Pappo,
Wonderful Counselor, entry: Zohar

Who can say the great sanctity of The Book of Zohar and its benefit, whose words are hidden and concealed as burning torches, illuminating and shining. Opener of eyes, the origin of life, the life of the souls, its contents is unbroken love, its words excite the hearts to love and to fear the honorable and terrible Lord. And even one who does not understand the internal content of its words, any palate that tastes and learns its language, its words are able for the soul: to illuminate it and to purify it.

Introduction of the Amsterdam Courthouse publication of The Book of Zohar, 1804

We heard explicitly from the Old Admor in Liazni that there is dumbness of the mind, etc., and that reading of The Book of Zohar is good for that, even when he does not know what it is saying.

Rav Yitzhak, Isaac HaLevi Epstein of Hamil,
Ariel Has Camped, Exodus, p 64


Correction of the Soul


The Baal Shem Tov says … Saying The Zohar is good for the soul.

The Path of RASHI, in the name of Rabbi Hillel of Paritch

Each and every letter in The Book of Zohar and the writings of our great teacher, the Rav Chaim Vital … are great corrections for the soul, to correct all the incarnations.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Notzer Hesed [Keeping Mercy], Chapter 4, Teaching 20

My sons and my brothers, accustom yourselves to delve into the study of the words of The Zohar and the corrections. One who has never seen the Light of The Zohar, sweeter than honey, has never seen Lights in his life, and has never tasted the flavor of the Torah. Moreover, it purifies the soul and cleanses it. Even a mere utterance through the lips is a great remedy and correction for the soul. In particular, the book of corrections, which are the actual corrections of the soul from any flaw, blemish, and disease.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
“Introduction to Atzei Eden [Trees of Eden]”

He should grow accustomed to studying in the Kabbalah, for reading the Kabbalah is a correction for this iniquity. This is why the Kabbalists were called “harvesters of the field,” for they cut off all the Klipot [shells]. And the study of The Book of Zohar is part of that correction.

Horns of the Righteous, Item 53

Five pages from the holy Zohar each day is a great benefit and a great correction for the soul, to illuminate, purify, and correct it. It heals and corrects the sins and transgressions of the soul.

The Staff of Ephraim, Item 516, Sub item 7

The interpreters wrote as follows: One who studies in the holy Zohar corrects the upper worlds, and one who studies in the corrections chases away the Klipot [shells] and corrects the world of Assiya. This is the reason why Rabbi Shimon Bar Yochai established the holy book of Zohar in a great number and the book of corrections in a small number. This is the meaning of the words “And God created the two great lights,” implying to the holy book of Zohar and the book of corrections … Thus, studying in them is a great thing for correcting worlds in heaven and in the earth.

Rav Chaim Huri,
Mercy and Truth

Purifying the Heart


Saying The Zohar can purify the heart.

Light of the Upright, “Pure Myrrh”

Always cleave your soul to The Book of Zohar and the writings of our teacher, the Ari. And cleave your soul with fear, love, and humility, lest your aim will be to become a rabbi and a leader, for this is truly idol-worship. Hence, my brothers, my sons, dear souls, sublime and elevated, cleave your souls to The Book of Zohar.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Notzer Hesed [Keeping Mercy], Chapter 4, Teaching 1

He also said that he asked his rav to be saved from pride and constantly pleaded to him about that. He told him “Study The Zohar,” and he replied, “I am studying The Zohar.” And his rav replied, “Study The Zohar a great deal.”

Rav Pinhas Shapira of Kuritz,
Midrash Pinhas, 36, Item 73

Studying The Zohar Compared to Other Studies


Reading the words of The Zohar is more beneficial for Divinity and for the soul than the whole engagement in the Torah.

Correction of the night of Hoshaana Rabah [Great Supplication]

Who is greater to us than this holy book, The Book of Zohar, interpreting the ways, removing the stones from the trail, admitting love and fear in one’s heart, teaching, guiding in the circles of justice, and leading us to the rest and inheritance.

The Zohar, Mentoba printing, The Publisher’s Introduction

[A person] Will not achieve life but only through the study of The Zohar… And in this generation it is impossible to draw the Higher Shechina (Divinity) but through The Zohar and the writings of the Ari and Rav Chaim Vital, which were said in the spirit of holiness. And in this generation, “Who is the man who desires life and loves days” without wasting a day without holiness? To see the good of the next world in this world, let him cleave his soul only to The Book of Zohar and the writings of the Ari and Rav Chaim Vital.

Heichal HaBracha (Hall of Blessing), Devarim (Deuteronomy), 58

The virtue of the study of The Book of Zohar is already known, as the Ari said, “A single day of studying The Book of Zohar and the secrets of Torah equals an entire year of studying the literal. By this merit, the Creator will prolong their days in goodness and their years in pleasantness, wealth, and honor. They will be whole with sons and sons of sons, and houses filled abundantly, filled with the blessing of the Lord and the blessing of Elijah.”

The Zohar, Livorno Press, Introduction, 1892

Studying The Zohar … builds worlds. It is all the more so if one is rewarded with studying and understanding the meaning of an article. It will correct him in an hour more than the study of the literal will do in a year.

Rabbi Shalom Ben Moshe Buzzaglo,
The King’s ThroneTikkun [Correction] 43, Item 60

The reason why our sages wrote that the study of The Zohar is awe-inspiring and exalted … in all the Torah there is PARDESS and in all the studies, the concealed is not apparent whatsoever. On the contrary, a reader who repeats only the literal does not understand that there is a secret to the Torah at all. This is not so in The Book of Zohar, in which the secrets are open and the disciple knows that it speaks of the wonders and secrets of the Torah, which he does not know, and this is very instrumental for the correction of the soul.

Rabbi Chaim of Voluzhin,
Nefesh HaChaim [The Soul of Life], Set no. 7

There is no doubt that any study in the holy Torah is sublime and elevated and uplifting, especially if it is truly Lishma [for Her name]. It builds one’s ascents in heaven and corrects the worlds, and unites the lovers.

However, the study of The Zohar is great. That is, the Bible and the Mishnah and the Talmud are very clothed and the meaning is unapparent in them at all. This is not so with The Zohar, which speaks the secrets of the Torah explicitly, and there is not a fool who will read and not understand its words in the depth of the secrets of the Torah. Hence, since the secrets of Torah are revealed without clothing, they brighten and illuminate the soul.

Rabbi Chaim Yosef David Azulai (The CHIDA),
The Great Ones for the CHIDA, “A System of Books,” Item 2

The study of The Book of Zohar elevates more than any other study, even when one does not know what it says, and even if one errs in one’s reading. It is a great correction for the soul because although the whole Torah is the names of the Creator, it is clothed in several stories, and one who reads and understands the stories considers the simple literal meaning, but The Book of Zohar is the revealed secrets themselves, and the reader knows that they are the secrets and the meaning of the Torah, but it is not perceived for the lack of the attaining and the depth of the attained.

Rabbi Chaim Yosef David Azulai (The CHIDA),
Pointing with the Finger, Item 44

What we see—that there are people whose mind is not drawn to holy and very terrible books such as The Book of Zohar and the books of the Ari, although there are terrible, terrible innovations in them, which illuminate the eye and are sweeter than honey, yet they are drawn after other matters, such as scrutiny—know that it is due to their temper that they cannot tolerate the truly holy matter. Indeed, one does have choice and has the power to break one’s bad temper, but since he has already been born with such a bad temper, he must suffer great bitterness to break his bad temper and nature.

Rabbi Nachman of Breslev,
Talks of Rabbi Nachman, 40

One who studies The Zohar brings redemption closer. This is what the Rav Truth unto Jacob wrote in the introduction to his book in the name of The Zohar and the corrections. The rav warned extensively that one who studied the written and oral Torah would be severely punished he if did not study in The Book of Zohar and the wisdom of Kabbalah.

The Zohar, Livorno Press, Publisher’s Introduction

There is no comparison between the livelihood and delight in the study of the revealed and the study of The Zohar and the corrections.

Rav Pinhas Shapira of Koritz,
Midrash Pinhas, 72, Item 3

The most important is The Zohar and the corrections.

Integrity, Words of Truth, Item 39

The Zohar as a Means to Discover the Creator


Know that the entire Book of Zohar and the obligation to study it etc., is all a positive Mitzva[commandment to do a certain action], to cleave to it and to know that God is found, in sacred knowledge in the particular and in the unifications, and with love, fear, and unity.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,
Netiv Mitzvotecha [The Path of Your Commandments], Path 2, Item 3

Hear me my brothers and companions, the friends, who are craving and seeking the truth, the truth of the work of the heart—to behold the pleasantness of the Creator and to visit His Hall: My soul shall bend and cling unto The Book of Zohar, as the power of engaging in the holy book is known from our ancient sages.

Rabbi Tzvi Hirsh Eichenstein of Ziditshov,
Sur MeRa [Depart from Evil], p 4

It is known that the study of The Zohar is capable indeed. Know that the study of The Zohar creates desire, and the holy words of The Zohar strongly evoke to the work of God.

Rabbi Nachman of Breslev,
Talks of Rabbi Nachman, 108

The merit of one who contemplates the words of the living God, The Book of Zohar and all that accompany it, the words of the sages of truth, and the writings of the Ari is immeasurable. Through the constant engagement, they will discover the gates of light and the doors of wisdom for all who sincerely follow the path of God, whose soul desires to approach the palace of the King of Honor who lives forever, blessed be He. Hence, all who volunteer to engage in the wisdom for even an hour or two a day, each day … and the Creator adds a good thought to an action. It will be considered as though he stands all day always in the courts of the Lord, and his dwellings are in the secrets of the Torah.

The Rav Raiah Kook,
Letters of the Raiah, Part One, p 85

One who studies The Zohar, which is the wisdom of Kabbalah, becomes a son to the Creator.

Zohar, Livorno, publisher’s introduction

Let every son of Israel grow strong in the holy Zohar, even if he shall undergo several attempts to separate him from studying the holy Zohar. Also, if he has been through several attempts by people who are materialized in their substance, who are the harlequins of the generation, and he sits among them as a lily among the thorns…

Let one who has a soul of Israel, who wishes to cleave adherently to the Creator … although at times it seems to him that he is as a lily among thorns, let him pay no heed to that. Let us be strong and grow stronger in the power of the Ein Sof blessed be He and blessed be His name.

Rabbi Eliezer Bar Yitzhak Pappo, (Eliezer of Damascus),
Introduction, Path of Holiness, Item 12

Study Hours Prescribed by Sages


The Baal Shem Tov ordered his people to study the words of The Zohar prior to praying.

Rav Yitzhak Bar Yishaiah Atia,
Doresh Tov (Seeking Good), “Concerning The Zohar

Prior to prayer, speak as little as possible and study an item in the holy Zohar or the corrections, or the new Zohar.

“Order of the Day and Cautions of Holiness” in the House of Aaron prayer book

One should not pray before he studies in the holy Zohar, whether much or little.

The Pure Table, Paragraph 93, Item 2

Be sure to study the holy Zohar or the legends each night before going to sleep.

Rabbi Yehiel Michal of Zlotchov,
Conducts of Rabbi Michal of Zlotchov, item 21

Our teacher, the Baal Shem Tov wrote an advice to the rav Rabbi David of Michaelikov, how not to have nightmares: study one of the corrections of The Zohar before going to sleep.

The Crown of Shem Tov, in the name of Rabbi Israel Baal Shem Tov, the BAASHT

If one is rewarded with studying the holy Zohar in watches, thanks to him Israel will be redeemed from exile, which is like a night.

Prayer book, Gate of Heaven, in the order of the study that the ancient ones wrote

My soul so clings to The Book of Zohar that when I lay and when I rise I am attached to it. My heart is neither restful nor at ease for indeed, the power of engagement in it is known and famous; it is the source of all the books of the fearful.

From a letter of the author of Ateret Tzvi to his rav, The Raiah of Afta

Some study the holy Zohar all year long, dividing the pages over the days of the entire year. Happy are they and happy is their lot.

Rabbi Eliahu Ben Sulimani,
Elijah’s Throne, gate 4

The righteous Gaon, Rabbi Shlomo Bloch, said in the name of his rav, The Hafetz Chaim, “There are no limitations on studying The Zohar because it is mostly Midrash (commentaries). The Hafetz Chaimused to evoke everyone to study The Zohar of that Parasha (weekly portion of the Torah) every Shabbat, even unmarried men.”

Rabbi Yosef Ben Shlomo of Pojin,
Hosafot Binian Yosef (Yosef’s Building Supplements)

The first rule is to establish constant study, so this sacred study in the holy book of Zohar and the corrections will not stop, each of them learning his part one by one.

When Moses Raised, wondrous issues from
Rav Moshe Chaim Lozzato, the Ramchal

In his seminary, he established constant study of The Zohar, the corrections, and the New Zohar from dawn to dusk.

When Moses Raised, wondrous issues from
Rav Moshe Chaim Lozzato, the Ramchal

Also, be sure, my sons, to study or at least say each day in the early morning on an empty heart, a lesson in the holy Zohar. This is very good for the purification of the soul.

A Father’s Mercy, Paragraph 3

One should determine to study five pages of The Zohar each day. This is very beneficial and a great correction for the soul, to illuminate it, to cleanse it, to correct it, and to wipe out the thorns, bad qualities and ill wills, and to be rewarded with the pleasantness of the Creator.

Rabbi Yitzchak Isaac Yehuda Yechiel Safrin of Komarno,
The Path of your Commandments, Introduction, “The Path of Torah,” 1, Item 31

My teacher (the Ari), gave Rabbi Abraham HaLevi good advice pertaining to attainment—to study The Zohar only for knowledge, without deep study, forty or fifty pages each day, and to read The Book of Zohar many times.

Rav Chaim Vital,
The Writings of the Ari, “The Gate of the Holy Spirit”

One should see that he completes the old Zohar and the New Zohar and the corrections each year. However, should he study the order of the portions of the holy Zohar by the order of weeks, sometimes he will need more than two or three weeks for one portion, that is, with longer portions.

Hence, one should establish the amount of study from the holy Zohar and the corrections as three pages each day, so he can complete the whole of the old Zohar the New Zohar and the corrections each year. And after studying three pages, he will establish his studies in the rest of the books of the Kabbalists and will study the books of Kabbalists in an order that he can, until he completes all the available books of Kabbalists. However, one should be sure to complete the holy Zohar and the corrections each year, and to do so for the rest of his life.

Rabbi Alexander Ziskind of Hrodna,
The Basis and the Root of the Work, “Sixth Gate, the Gate of the Sparkle”


Exertion in Studying The Zohar


The Book of Zohar has a different meaning every day.

Rabbi Moshe Chaim Ephraim of Sudilkov,
Degel Machaneh Ephraim [The Banner of the Camp of Ephraim],
Portion: Bo [Come], p 84

While studying The Zohar, one should deem each and every word as wisdom of truth.

The prayer book of Rabbi Shabtai Rashkovar, “Order of the Study,” p 17

When studying The Zohar, one should contemplate each and every word, for each letter is an innovation in and of itself, and things that seem literal are actually a secret, for The Zohar is all light.

Rav Chaim HaCohen, Good Conducts, Item 46

While studying The Zohar, one should cry a lot until he is granted understanding.

About Rabbi Nachman of Breslev, Talks of Rabbi Nachman, 8


The Wisdom of The Zohar and Worldly Wisdoms


Anyone who tastes from The Book of Zohar will taste for himself that there is such wisdom in the world as the wisdom of the depth of the secrets of the flavors of Torah, and all the wisdoms besides it are regarded as naught and formless.

The Rav Tzvi Hirsh of Ziditshov,
Depart from Evil and Do Good

He would elaborate extensively with praise of the greatness of the sanctity of the Tikkuney Zohar [corrections of The Zohar]. He was accustomed to engage in it extensively … and he said that all the wisdoms in the world are included in the book of corrections.

About Rabbi Nachman of Breslev,
Talks of Rabbi Nachman, 128

Rashbi and the Group that Authored The Zohar


We would never have the power to strip the Torah of its clothing, were it not for Rashbi and his friends.

Ramak, Know the God of Thy Father, 16

And Rabbi Shimon Bar-Yochai would reveal the secrets of the Torah, and his friends listened to his voice, joining him in this composition, each answering his part… And here, Rabbi Shimon Bar-Yochai instructed Rabbi Abba to be the writer and organizer of all the words that the sages, students of the seminary would say.

The Ramchal,
Adir BaMarom [The Mighty One on High], 24

The Rashbi composed The Book of Zohar according to the illumination that came to him while he was corrected in the cave … It is a great and terrible composition, which reveals the depth of the secrets of the Torah itself with great clarity, and this is called “The revelation of the internality of the Torah.”

The Ramchal,
Adir BaMarom [The Mighty One on High], 24

Only during the days of Rashbi, after 13 years of being in the cave, the gates of wisdom opened upon him, to shine for all of Israel through the end of days.

The Ramchal, Adir BaMarom [The Mighty One on High], 13 duction, 1982

Part III: Unlocking The Zohar. Chapter 11: The Experience of Reading in The Zohar

Found in the book “Unlocking The Zohar


The Experience of Reading in The Zohar

The language of The Zohar remedies the soul, even when one does not understand what it says at all. It is similar to one who enters a perfumery; even when he does not take a thing, he still absorbs the fragrance.

Rabbi Moshe Chaim Ephraim of Sudilkov,

Degel Machaneh Ephraim [The Banner of the Camp of Ephraim], Excerpts


The Book of Zohar is a wonderful tool. It can open an entire world of wonderful and surprising revelations before us. The Zohar is like a gate to the actual reality, currently hidden from our senses. However, to use the power within it effectively, we must learn how to read in The Zohar properly. The five rules below will summarize the entire contents of the book and will help you prepare for the great journey in the paths of The Zohar.



Do Not Seek Intellectual Understanding

The Book of Zohar is studied with the heart, meaning through will and emotion. What does that mean? Unlike ordinary forms of study, which are based on intellectual processing of facts and data, here we must adopt a completely different approach. Studying The Zohar aims to evoke an internal change in us, and prepare us to receive the hidden reality.

The measure of our success depends only on the measure of our longing to discover and to feel that reality. Hence, there is no need for prior knowledge, skill, or any special intelligence. All that is required is to have a genuine desire to open one’s eyes wide, to open the heart, and to “devour” everything.



Interpret the Words Correctly

The Book of Zohar contains many descriptions and concepts that we are familiar with from our world, such as “sea,” “mountains,” “trees,” “flowers,” “animals,” “people,” and “journeys.” It is important to understand that all those details, images, and events mentioned in the book do not speak of the outside world around us, but only about what occurs within us.

Hence, while reading The Zohar we should try to interpret the words within it as expressions of those internal actions that take place in the soul, to see the text as a bridge to our deepest desires and qualities.



Seek the Light

We often hear that there is a special quality to The Zohar. This quality is a natural law of development that acts in all of life’s processes, and not some mystical, imaginary power.

Kabbalists explain that the corporeal world is entirely governed by the egoistic desire to exploit others, while in the spiritual world, only the intention to love and to give operates. Hence, we were given a special means whose function is to connect between the opposite worlds, or in other words, to direct our qualities according to the quality of loving and giving of the spiritual world—“the light that reforms.”

The way the light affects us is currently hidden from our understanding. This is why we refer to it as aSegula [power, remedy, virtue] or as a miracle. However, to Kabbalists, who know the spiritual world, there are no miracles here at all, only a perfectly natural process.

They explain that all we need is to read The Book of Zohar and wish for the power within it to affect us during the study. Gradually, we will begin to feel the inner change taking place in us thanks to that light. The spiritual world will be opened, and what first seemed to us a miracle will become a clear and straightforward rule.



We all know what efforts are required of babies to take their first steps in the world, and with what inspiring persistence they do it. They never give up, repeatedly trying until they succeed. Likewise, we should continue studying The Zohar with patience and persistence until we begin to “walk” by ourselves and discover the spiritual world. The system required for advancement has already been prepared for us in advance, and the only thing we must bring in is our great desire.



Bonding Is Key

The Book of Zohar was written by a group of ten Kabbalists who built a perfect Kli among them, a united will to discover the highest force in reality—the Creator. Only the internal connection between them, the love and the bonding, enabled them to breach the boundaries of the corporeal world and rise to the level of eternal existence that The Zohar speaks of. If we wish to follow them, we must try to build a similar bond among us, to search for the power of connection that existed among the students of Rabbi Shimon Bar Yochai. The Zohar was born out of love, hence its renewed disclosure today will be made possible only out of love.

* * *

For this chapter, which summarizes the book, we have selected special excerpts from The Zohar. In between the excerpts we added explanations, guidance as to the right intention during the reading, and more to help you connect to the light imbued in The Zohar.

It is recommended that you read this section slowly. The Book of Zohar, our guide to spiritual development, was not meant for superficial reading, but for relaxed reading joined with deep inner search.



“We create nothing new. Our work is only to illuminate what is hidden within.”

Menachem Mendel of Kotzk



Why Makes Salt So Important?

“Neither shall you lack the salt of the covenant of your God from your offering.” Why is salt so important? It is because it cleanses and perfumes the bitter, and makes it tasty. Salt is Dinim [judgments] in the Masach [screen] of Hirik, on which the middle line emerges, which unites the right with the left. It cleanses, perfumes, and sweetens the Dinim of the left, which are bitter, with the Hassadim[mercies] on the right line. Had there not been salt, the middle line would not have been extended and the world would not have been able to tolerate the bitterness.

Zohar or AllVaYechi [Jacob Lived], Item 666


Salt is the basis of all the spices, adding flavor to the food. In spirituality, when we begin to receive the upper light into the soul, it is regarded as flavors spreading within us.

Our evil inclination, the egoistic material of which we are made, is like a stew without spices. We derive no pleasure from it. This is why it was said (Babylonian Talmud, Kidushin, 30b), “I have created the evil inclination; I have created for it the Torah as a spice.” With the additional spice that the upper light brings—using the right intention—that same substance acquires wondrous flavors. Then, we have an evil inclination, and next to it, The Zohar as a spice. The combination between them yields the middle line.

If there weren’t salt, the middle line would not have been drawn and the world would not be able to tolerate the bitterness, says The Zohar. In other words, if we could not mitigate the ego, we would not be able to tolerate it.


O Fairest Among Women


The soul says to the Creator, “Tell me the secrets of the sublime wisdom, how You lead and govern the Upper World; teach me the secrets of the wisdom that I have not known and have not learned thus far, so I will not be shamed among those high degrees, among which I come.”

The Creator replies to the soul, “‘If you know not, O fairest among women,’ if you have come and did not gaze in the wisdom before you came here, and you do not know the secrets of the upper world, ‘go thy way,’ for you are not worthy of entering here without knowledge. ‘Go thy way by the footsteps of the flock,’ reincarnate in the world and become knowing by these ‘footsteps of the flock,’ who are human beings that people trample with their heels, for they consider them lowly. However, they are the ones who know their Master’s sublime secrets. From them will you know how to observe and to know, and from them will you learn.”

New Zohar, Song of Songs, Item 485-486


When beginning to study The Book of Zohar, it compels us to “rearrange” our minds, to perceive reality differently. The Zohar “sculpts” us from within, according to that inner world that we should enter, like a key that must match its lock.

Even now the spiritual world is in us, except we simply don’t feel it. We must build within us a different nature, new tools of perception, and new senses so we may feel it.


Jacob, Esau, Laban, and Balaam


We study ourselves and wish to find within us all the distinctions The Book of Zohar describes.

“Thus shall ye say unto my lord Esau: ‘Thus says thy servant Jacob: ‘I have lived with Laban.’’” Jacob immediately opened, to turn into a slave before him so Esau would not look upon the blessings that his father had blessed him, because Jacob left them for the end of days.

What did Jacob see that he sent for Esau and said, “I have lived with Laban”? Did he do it on a mission from Esau? Rather, Laban the Aramean, a voice walked in the world, as no man has ever been saved from him, because he was the soothsayer of soothsayers and the greatest charmer, and the father of Be’or, and Be’or was the father of Balaam, as it is written, “Balaam… son of Be’or, the soothsayer.” And Laban was more versed in soothsaying and wizardry than them, but he still could not prevail over Jacob. And he wanted to destroy Jacob in several ways, as it is written, “A wandering Aramean was my father.” For this reason, he sent for him and said, “I have lived with Laban,” to let him know of his strength.

The whole world knew that Laban was the greatest of all sages and soothsayers and charmers. And one who Laban wished to destroy could not be saved from him. And all that Balaam knew came from Laban. It is written about Balaam, “for I know that he whom thou blesses is blessed.” It is all the more so with Laban. And the whole world feared Laban and his magic. Hence, the first word that Jacob sent to Esau was, “I have lived with Laban.” And not for a short time, but for twenty years was I belated with him.

Zohar for AllVaYishlach [Jacob Sent], Items 21-23


If we picture before us all those forms and explanations that we heard in school and in life in general about the stories of the Bible—about Jacob, Esau, and all the other familiar names—and approach the study of The Zohar with them, we fall into a great confusion and cannot focus on what The Zohar really says [1].

While reading, we should seemingly go out to space, as if planet earth does not exist, as if we are only imagining that anything ever took place on it. After all, time, motion, and space are illusions that exist only in our current perception.

The fact that we imagine that someone was here thousands of years ago, and proceed to dig and find archeological findings, is just in our minds. Yet we call it “reality.” Now we want to change that perception. We want to see this world as existing only in our will, which is where it truly is.

Since we were born, we have been accustomed to seeing the film of life in this way—that there is seemingly something outside of us. However, the whole of this film is happening only in our will. We must fight against our habit and convince ourselves time and time again that in fact, it is all happening within the desire.

This approach does not deny reality because the desire is reality. Even now, when we run into something, we are actually running into a desire. Even the sensation that there are things happening around us is a manifestation of desires, forces that appear this way before us.

The more we try to live this inner picture through The Zohar and refrain from sinking into historic images of familiar Bible stories, the more The Zohar will promote us to the interior of the Torah, to the true Torah—the real perception of reality.

The Zohar is directing us.



[1] Yet, there is a strict condition during the engagement in this wisdom—to not materialize the matters with imaginary and corporeal issues, for thus they breach, “Thou shall not make unto thee a graven image, nor any manner of likeness” (Baal HaSulam, “Introduction to The Study of the Ten Sefirot,” item 156).


Fear Not, You Worm of Jacob


The Creator placed all the idol worshipping nations in the world under appointed ministers, and they all follow their gods. All shed blood and make war, steal, commit adultery, mingle among all who act to harm, and always increase their strength to harm.

Israel do not have the strength and might to defeat them, except with their mouths, with prayer, like a worm, whose only strength and might is in its mouth. But with the mouth, it breaks everything, and this is why Israel are called “a worm.”

“Fear not, you worm of Jacob.” No other creature in the world is like that silk-weaving worm, from which all the garments of honor come, the attire of kings. And after weaving, she seeds and dies. Afterwards, from that very seed, she is revived as before and lives again. Such are Israel. Like that worm, even when they die, they come back and live in the world as before.

It is also said, “as clay in the hands of the potter, so you, the house of Israel, are in My hands.” The material is that glass; even though it breaks, it is corrected and can be corrected as before. Such are Israel: even though they die, they relive.

Israel is the tree of life, ZA. And because the children of Israel clung to the tree of life, they will have life, and they will rise from the dust and exist in the world.

Zohar for AllVaYishlach [Jacob Sent], Items 250-254

The point in the heart, the inner predilection that can awaken within each person, wherever he is, to reach directly to the quality of love and giving of the Creator, this is called Israel, Yashar [straight] El[God]. The rest of our self-centered inclinations are called “the nations of the world.”

On the way to the Creator, the point in the heart traverses many different states until it is finally rewarded with clinging to the “tree of life.”


The Sea Monsters

“Come unto Pharaoh.” It should have said, “Go unto Pharaoh.” But He allowed Moses into rooms within rooms, to one high sea monster, from which several degrees descend.

And Moses feared and did not approach, except to those Niles that are his degrees. But he feared the monster itself and did not come near because he saw it rooted in the upper roots.

Since the Creator saw that Moses was afraid and no other appointed emissaries above could approach it, the Creator said, “Behold, I am against you, Pharaoh king of Egypt, the great monster that lies in the midst of his rivers.” The Creator needed to wage war against him, and no other, as it is written, “I, and no emissary.” And they explained the wisdom of the monster that lies in the midst of his Niles to those “who travel on the road,” who know the secret of their Master.

Zohar for AllBo [Come], Items 36-38


The Book of Zohar speaks about us. It tells us about what happens within us and only within us—albeit in a very peculiar way that often seems like a fairytale story or a history book. We have lungs, kidneys, spleen, and other organs. But in addition, in our feelings, there are many desires, qualities, thoughts, and drives. In other words, besides the physical body, there also exists the human in us.

Who is the human in us? If we open our souls up and examine them, we will find what the authors of The Zohar write about. In the human in us there are qualities known as “Moses,” “Pharaoh,” “monsters,” “Niles,” etc.. We must try to find them within.

What does searching for them within give us? In truth, it gives us nothing. However, by trying to find these qualities within we draw upon ourselves “the light that reforms,” and this is what we are meant to want. There is no danger of misunderstanding. Even if we understand everything backwards, it will make no difference. What counts is the effort.

Let us assume that a person walks out at the end of a Zohar lesson and thinks, “I did well today! I felt that I really understood what Moses and what Pharaoh mean within me.” Yet, this is completely meaningless. It may well be that next time, that same person will feel, “I didn’t get any of it today; it’s all dry. Except for a minute or two, I couldn’t even concentrate.” However, those few minutes are exactly what that person gained.

It is with good reason that Baal HaSulam wrote in the “Introduction to The Study of the Ten Sefirot” that the states of concealment are the states in which one can toil. One who strains during the darkness and feels that it is pointless should understand that states in which one is made to labor without receiving something to refresh the ego, pride, understanding, the mind, and the feeling are very good for one’s spiritual progress. We must welcome states that feel bland, since it is through them that we grow.

“And God created the great sea-monsters,” which is the whale and its female partner. The word “monster” [in Hebrew] is written without a Yod, since he killed the female, and the Creator elevated her to the righteous. Hence, only one great monster remained. Also, know that a whale is a pure fish.

The whale and his female partner are of a very high root. This is because the sea is Malchut from the discernment of Hochma, and the most important of all sea creatures is the whale. Thus, he is the whole of the Hochma in the sea, although he does not extend from Hochma herself, but from Bina that returned to Hochma, the left line in her, called, “the point of Shuruk.” This is why it is written about them, “And God created the great sea-monsters,” since Bina is called Beria.

And yet, his place was not determined as the sea itself, which is Malchut de [of] Atzilut. Rather, a place was prepared in the world of Beria, outside of Atzilut, below Malchut deAtzilut, which are the ten Niles.

Zohar for AllBo [Come], Item 39

What does that depiction give us if we do not understand it and do not know how to connect it to us? Baal HaSulam could have explained the words of The Zohar in a little more emotional style, a little closer to us, in addition to the explanation of the language of Kabbalah. Yet, he leaves us room for effort, for searching for its meaning, what it is for, and where it is happening within us.

We are in Ein Sof, and there are 125 concealments from our current sensation to Ein Sof. We must try to feel our real state more and more vividly to “regain consciousness.” We are given this story specifically so we will begin to search. The search will yield within us new qualities and discernments with which we will begin to feel what we currently can’t. Otherwise, the ability to sense spirituality will not develop in us.

There must be an effort on our part here, as it is written, “The reward is according to the effort.” There is nothing else but effort here, which is why it was said, “You labored and found, believe.” When will finding come? When the upper light affects us sufficiently and the spiritual sense is complemented within us at its first degree.

Knowing has no significance here, only wanting. We must want to feel what is really happening here, and not the words. “Spiritual attainment,” as the Hazon Ish [1] said, “Is a subtle leaning of the fineness of the soul.” It is impossible to acquire it with the intellect, but only with the will of the heart.

It is with good reason that The Book of Zohar is abstruse. When we open that closed gate, we enter spirituality. Time and time again, day after day, without understanding what is happening, we will advance toward a state where all of a sudden, we will begin to feel something. At that point, internal responses to the words will awaken in us. And thus, we will naturally feel how a reality is formed within us and how a new world is being structured within.



[1] Rabbi Abraham Isaiah Karlitz (1878-1953), Faith and Confidence


What Is Hell?


“Better is he that is ignoble and has a servant, than he that plays the man of rank and lacks bread.” This verse the evil inclination because it always complains against people. And the evil inclination raises man’s heart and desire with pride, and man follows it, curling his hair and his head, until the evil inclination takes pride over him and pulls him to Hell.

Zohar for All, VaYishlach [Jacob Sent], Item 16


Should we also feel that state of Hell? And how do Kabbalists know about it? They experienced it themselves. After all, it is impossible for one to discover anything if not through experience. So do we all have to be in Hell? Apparently, we do.

We always sink into the evil inclination first, and only then discover what it truly is. At first, we do not see that it is evil. If we did, we would not get into it. At first, it is appealing, shining, glittering, and wonderful. Thus, our egoism deceives us.

Here The Zohar speaks of a person who scrutinizes the various parts in one’s soul. He must be entangled, and out of that entanglement he must come down to a state of Hell. That state exists in every degree, and it is said about it, “There is not a righteous man on earth who does good and does not sin” (Ecclesiastes, 7:20). Only when one is in that state can one scrutinize the evil that lies within, and discover how much one is losing because of one’s evil, how impotent one is, when it comes to doing something with oneself without the help of the Creator.

We should remember that each word that was written by Kabbalists is based on their own personal attainment, for “What we do not know, we do not define by a name or a word [1].” The authors of The Zohar experienced all those states in themselves. Let us hope that we, too, will obtain these states. After all, they are part of the road to discovering the truth.



[1] Baal HaSulam, “The Essence of the Wisdom of Kabbalah”


The Gate Over the Deep

These three sons of Noah are the persistence of the entire world … and from these the whole earth dispersed, for all the souls of people come from them because they are the meaning of the three upper colors in Bina, the three lines…

When the river that stretches out of Eden, Zeir Anpin, watered the garden, the Nukva [female], it watered her by the power of these three upper lines from the upper Bina, and from there the colors spread—white, red, and black…

And when you look in the degrees, you will find how the colors spread to all those sides, right, left, and middle, until they enter below, in Malchut, as twenty-seven channels of doors that cover the deep.

Zohar for All, Noah, Items 302-303


The more we can resemble the light, meaning its quality of giving and love, the more we will connect to it and discover its channels of bounty. In fact, even now we are in the world of Ein Sof, but it is hidden from us by all the worlds — Haalamot [concealments]—that exist within us, in our desire, because it is in contrast to the quality of the world of Ein Sof.


The twenty-seven letters, with the five final letters of Malchut, are twenty-seven channels that bring the abundance to it. They have been made into doors to cover the Dinim in Malchut, which are called “deeps.”

Zohar for All, Noah, Item 303


We ourselves are the ones who are building these channels and the doors above them. Once, these doors open a way for the light, and once they close it, like valves that open and close to the extent of our similarity with the light. Our efforts should be aimed at only one purpose—to make all our qualities resemble the spiritual qualities and receive light in them.

To the extent that we make the egoism in us similar to the light, we will discover within us the qualities of the Creator and the thought of Creation. There is a special part in The Book of Zohar, called Safra de Tzniuta [Book of Humbleness], which talks about it. This is also why it was said, “Wisdom is with the humble” (Proverbs, 11:2).


On My Bed at Night

“On my bed night after night I sought him whom my soul loves.” The assembly of Israel spoke before the Creator and asked Him about the exile, since she is seated among the rest of the nations with her children and lies in the dust. And because she is lying in another land, an impure one, she said, “I ask on my bed, for I am lying in exile,” and exile is called “nights.” Hence, “I sought him whom my soul loves,” to deliver me from it.

“I sought him but did not find him,” since it is not His way to mate in me, but only in His palace, and not in exile. “I called him but he did not answer me,” for I was dwelling among other nations, who do not hear his voice except for His sons. “Did ever a people hear the voice of God?”

“On my bed night after night,” said the assembly of Israel, Divinity. “On my bed I was angered before Him, asking Him to mate with me to delight me—from the left line—and to bless me—from the right line—with complete joy—from the middle line.” When the king, ZA, mates with the assembly of Israel, several righteous inherit inheritance of a holy legacy, upper Mochin, and several blessings are found in the world.

Zoharfor AllKi Tazria [When a Woman Inseminates], Items 1-3


We should try to translate each word in The Zohar into its spiritual, internal meaning, and not perceive it in its familiar, corporeal sense. If we remain with the corporeal meaning, we degrade the Torah from the upper world to this world, and this is not why it was written. We must aspire to rise through it from this world to the upper world.

If we wish to reach Zeir Anpin, the Creator, to be in contact with Him, we must go through the mechanism called Malchut of Atzilut or “the Assembly of Israel,” through the collection of souls that are united directly to the Creator, meaning with love and giving. There is no other way.

If I do not see myself connecting all the broken souls within me and bringing them all to the Creator, to contact and to Zivug [coupling] with Him, then there is no “me.” This is a necessary picture that must always be kept in front of me. Otherwise, I am not going in the right direction.

Also, “me” means that I have taken myself through that mechanism of bonding among all the souls. This is the only way I can open up to The Book of Zohar. Why? Because the power of The Zohar was intended to keep the bonding among all those parts of me, which currently appear as not mine.


The Friends

All those friends who do not love each other depart the world before their time. All the friends in Rashbi’s time had love of soul and love of spirit among them. This is why in his generation, the secrets of Torah were revealed. Rabbi Shimon would say, “All the friends who do not love each other cause themselves to stray from the right path.” Moreover, they put a blemish in the Torah, since there is love, brotherhood, and truth in the Torah.

Abraham loved Isaac; Isaac loved Abraham; and they were embraced. And they were both gripped Jacob with love and brotherhood and were giving their spirits in one another. The friends should be like them and not blemish them, for if love is lacking in them they will blemish their value above, that is, Abraham, Isaac, and Jacob, which are HesedGevuraTifferet.

Zoharfor AllKi Tissa [When You Take], Item 54


The Zohar was written by a group of Kabbalists; hence, it can only be understood within the framework of a group. To connect to what is hidden in it, we must bond with all the other people who are craving it. Together, we form a group.

Only the connection between us will allow us to open the book because all that the book talks about is found among the souls. If we wish to bond, our desires will be called “souls,” and in the connection between them, we will discover the Creator, the light that ties us all together.


“How good and how pleasant it is for brothers to dwell together in unity, as well.” These are the friends, as they sit together inseparably. At first, they seem like people at war, wishing to kill each other. Then they return to a state of brotherly love.

The Creator, what does He say about them? “How good and how pleasant it is for brothers to dwell together in unity, as well.” The words, “as well” indicate the presence of Divinity with them. Moreover, the Creator listens to their words and He is pleased and content with them.

And you, the friends who are here, as you were in fondness and love before, you will not part henceforth, until the Creator rejoices with you and summons peace upon you. And by your merit there will be peace in the world. This is the meaning of the words, “For the sake of my brothers and my friends let me say, ‘Let peace be in you.’”

Zohar for AllAharei Mot [After the Death], Items 65-66


If we do not consider the unity between us while reading in The Zohar, we will be missing out on the main point.

But wait! Until now, we said that we must feel these things within us, to look for the details mentioned in The Zohar within us, and now we are talking about bonding with other friends, bonding with a group outside of us. Isn’t there a contradiction here?

The thing is that even the group is not really outside. We must remind ourselves every moment that all that we feel as external to us is really within us.

We must tie the concept of “self” within us with the concept of “other” within us. We do not feel “others” who are outside of our bodies. Rather, they, too, are inside of us, within our desires. This is how our desires are divided. There are internal Kelim [vessels] and there are external Kelim, and we need only mend the connection between them. And the other people in the group are the first people that we will connect to ourselves.


Selected Questions about the Study of The Zohar


The Segula [Power] in The Book of Zohar

There is another magnificent power in it: All who engage in it, although they still do not understand what is written in it, are purified by it, and the Upper Lights draw closer to them.

Baal HaSulam, “The Teaching of the Kabbalah and Its Essence”

Question: I am not really sure how the Segula in The Book of Zohar works.

Answer: In our current situation, it’s hard to understand it. This is why it is called Segula.

Let us say that I am told that if I jump on one spot ten times, the lamp on the ceiling will switch on. I don’t know what the connection is between them. Perhaps a switch was placed under the floor, and there is a counter that counts to ten and switches it on after ten counts, but I don’t know that. There must be a connection, but it’s hidden from me. In Kabbalah, such a hidden connection is called Segula.

In other words, Segula is a law that exists in Nature, but one that I still don’t know. Those who have already studied themselves and it are telling me, “If you use it in such and such a way, you will activate it. You do not see it, but this is how you activate it.”

If an alien were to come to our world from another planet, he would look at a human baby and at a newborn calf and say that the calf will grow up to become a prominent figure, and the baby will grow up to small and helpless. However, we know that if you give both of them what they need, one will grow up to be a cow or an ox, and the other to be a human. This is a miracle, a Segula. We have grown accustomed to it happening, but it really is a miracle.

The little baby suddenly begins to understand, to react, to perform all kinds of actions. Each day, new abilities appear. How does it happen? After all, we didn’t do anything to make it happen. We have become used to the existence of a process of development, but in fact, it is a manifestation of the force of life, a spiritual force that acts in the creature and appears in such a way.

The same thing happens with our spiritual development. After all, the laws of spiritual development are no different, only this development is still hidden from us; we are not accustomed to it. But the day when people use these laws just as they do all other laws of Nature is not far.

Kabbalists are telling us that there is a force in Nature whose impact we can draw by studying The Book of Zohar. The more you study it, the stronger, wiser, more sensitive, and more understanding you will become. By that process, spirituality will appear to you because this book has the ability to change you.

But aren’t there other books that change me? There are, indeed. There are other books that change our perception of reality and help us discover the hidden realms. But The Book of Zohar affects the change more potently, yet more smoothly than any other book.

The World of Desires

A person who is in the dark and has always been in the dark. When you want to give him light, you first need to light a small light, like the eye of a needle, and then a little bigger. Thus, every time some more until all the light properly shines for him.

Zohar for AllVaYishlach [Jacob Sent], Item 91

Question: If I hear that everything is inside of me, how should I relate to those around me? How should I see the world? How should I consider those who love me, those who hate me, and generally relate to what happens around me?

Answer: We need to understand that there is the ideal, and there is reality. The ideal is what we will discover in the future, in our corrected states. For now, we are only learning that another reality exists in which everything is happening within us. For now, none of it is real for us, and perhaps everything that we imagine as a future picture is nothing like we see it.

We have no idea how our lives will change once we discover this picture. It is not that our world will change to some extent, but that a new world will appear before us. Hence, when we read in The Book of Zohar we must detach ourselves from everything we know and simply try to “dive” into it. At the moment, we cannot be in two worlds simultaneously. For now, we can only be in one world.

Therefore, we detach ourselves from the material reality and try to build a different picture, much like a child who wants to grow. Children want to be grownups in every way—in how they dress, how they behave, and in the eyes of others. They want everyone to treat them as adults.

We, too, should imagine in every way we can that The Book of Zohar speaks about our own new world, and that we are in it. In other words, this book discusses our internal qualities within which we exist, and within which we see a new reality. This game yields the impact of the light of correction upon us, and this new world appears.

So when the new world appears, does the old world disappear and we fly into heaven? Not quite. We discover a new life in our desires. Two desires—our own and that of the Creator—appear in us one opposite the other. We feel them, and we are in between them like a middle line, as our “selves,” and there is nothing else but that. Between the two forces there is me.

The Difference Between the Torah and The Zohar

“Open my eyes, that I may see wonders from Your law.” How foolish are people, for they do not know and do not consider engaging in the Torah. But the Torah is the whole of life, and every freedom and every goodness.

Zohar for AllHayei Sarah [The Life of Sarah], Item 219

Question: Why do we need The Zohar if we already have the Torah?

AnswerThe Zohar is a Kabbalistic interpretation of the Torah. Moses laid down the foundation, but the Torah is a coded book. There is a single code in it, but it is very deep. The Torah is written in “the language of the branches” [1]. The wisdom of Kabbalah explains the language of the branches and helps us read the Torah and understand what Moses really meant.

We are accustomed to relating to the Torah as a historic narrative about the feats of an ancient tribe. But Kabbalah allows us to see the upper roots through all that, the forces that evoke such actions in our world. Through Kabbalah, we can rise to the level of the system of forces that governs our world, and from there, we can correct and manage reality.

The Torah served as a correction method for those who lived since Moses’ time until the ruin of the Temple, which symbolized humankind’s detachment from the spiritual world. At that time, it became evident that Moses’ Torah was so remote from us that we could not correct ourselves directly through it. [2]

The Torah is simply too encrypted to be a guide for the souls that have fallen into corporeality. That fall created a need for another source of guidance. This is the time when The Book of Zohar was written. However, The Zohar was not written for the people who lived in those days—the beginning of the exile—but for our days—the end of the exile.


Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.

The upper world and the lower world are judged the same. Israel below correspond to the high angels above. It is written of the high angels, “Who makes winds His messengers,” and when they come down, they clothe in dresses of this world. Had they not clothed in dresses such as in this world, they would not be able to stand in this world and the world would not tolerate them.

And if this is so with angels, it is all the more so with the law that created the angels and all the worlds, and they exist for it. Moreover, when it came down to this world, the world could not tolerate it if it had not clothed in these mundane clothes, which are the tales and words of the uneducated.

Hence, this story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, cursed will be his spirit and he will have no share in the next world.

Zohar for AllBeHaalotcha [When You Raise], Items 58-60




This chapter is only a taste of The Zohar. We tried to walk you through reading excerpts from The Zohar to make it easier for you to join the study. In the appendices you will find selected excerpts from The Zohar, as well as quotes from the greatest Kabbalists about the importance of the study of The Zohar. If you wish to delve deeper into the words of Baal HaSulam about the approach to studying The Zohar, you can do that in the appendix, “Introductions of Baal HaSulam to The Book of Zohar.”

Even if we first feel that we are not feeling anything while reading The Zohar, after only ten lessons over the Internet you will be able to feel very distinctly how The Zohar affects you.

The impact of the study of The Zohar is very powerful indeed, and as we said above, it does not depend on the level of our understanding, but rather on our efforts to perceive what The Zoharspeaks of. We only need to listen, to want to feel. This is the only way to know the world—our world, as well as the spiritual world.

The Book of Zohar is a lifeline that has been thrown to us by the Creator. If we grab the end of that line, we will be able to climb all the way to Ein Sof.


“How great is Your goodness, which You have stored up for those who fear You.”

“How great is Your goodness,” meaning how sublime and precious is the Upper Light called, “good.”

This is the hidden light, with which the Creator does good in the world. He does not deny it every day, in it is the world sustained, and upon it does it stand.

Zohar for AllEmor [Say], Item 3



[1] Kabbalists study the upper world, which is beyond the range of perception of an egoistic individual. According to them, from every object in the spiritual world, which is called “a root,” a force cascades into our world and produces an object here, which is called “a branch.” In his essay, “The Essence of the Wisdom of Kabbalah,” Baal HaSulam explains it in the following way: “There is not an element of reality, or an occurrence of reality in a lower world, that you will not find its likeness in the world above it, as identical as two drops in a pond. And they are called ‘Root and Branch.’ That means that the item in the lower world is deemed a branch of its pattern, found in the higher world, which is the root of the lower element, as this is where that item in the lower world was imprinted and made to be.”

[2] For more on this topic, see Baal HaSulam’s “Introduction to The Study of the Ten Sefirot”


Part III: Unlocking The Zohar. Chapter 10: The Upper Worlds

Found in the book “Unlocking The Zohar


The Upper Worlds


Behold that before the emanations were emanated and the creatures were created, the upper simple light had filled the whole existence. And there was no vacancy, such as an empty air, a hollow, but all was filled with that simple, boundless light.

…And when upon His simple will, came the will to create the worlds and emanate the emanations, to bring to light the perfection of His deeds, His names, His appellations, which was the cause of the creation of the worlds, then the Ein Sof restricted Himself, in His middle point, precisely at the center, and … a place was formed, where the Emanations, Creations, Formations, and Actions might reside.

The Ari, The Tree of Life [1]

In this chapter, we will deal with the structure of reality and the upper worlds. This information will allow us to better understand life and help us see what hides behind the words in The Book of Zohar. We exist in a reality that includes the Creator, the creatures, and the system through which the Creator connects to the creatures. Through that system, the Creator leads us toward the purpose of Creation—to do good to us, meaning to allow us to be like Him.


Like a loving father, the Creator wishes to share with us all that He has. But the Creator must make us evolve to become independent; hence, He must activate His influence on us from both sides, with mercy and with judgment. Although both stem from Him, they appear to us as contradictory forces and are perceived by us as effects of good or bad, mercy or judgment, light or darkness.

When we experience life’s events we must keep in mind that even in what appears to be the most detrimental situation, He wishes only to do good to us.

If we remember to connect everything to Him, and remember that He is benevolent, then we reconnect those two lines—mercy and judgment—to the same source. And since we are the ones who connect them in our hearts and minds, we are the ones who achieve Dvekut [adhesion] with the Creator, meaning to become like the Creator.

However, when we try to do it, we discover that it is very difficult to connect all the bad and good things to the Creator, to understand that everything comes from Him only for a good purpose. We find ourselves asking Him for the strength to be able to unite everything to Him.

Studying the wisdom of Kabbalah in a group is the means that promotes us and directs us in this process. During the study and the work in the group, our egos grow and seem more intense, meaner, and crueler with each stage. Our egos try to mislead us into thinking that there is someone other than Him, and that He is not only benevolent. As a result, we are compelled to turn more and more to the Creator to receive more strength from Him to overcome the ego.

We overcome, and the ego intensifies. We overcome again, and it intensifies again. Stage by stage we rise until we succeed in exposing and correcting all the ego that was hidden in us to begin with. At that point, we achieve complete bonding with the Creator, Dvekut. We become like Him. This makes us infinite as well, allowing us to see the whole of reality without any boundaries between life and death, to understand and to feel everything, to be filled with light.

To allow us to perform the entire process, the Creator created a communication system between Him and us. Through it He leads us from above, and through it we can ask from below and receive His assistance.

This system is divided into several parts:

  1. Its top is the world of Ein Sof [Infinity], where the Creator’s power is out in the open.
  2. Below it is the world of Adam Kadmon [Primordial Man], where the Creator divides His bestowal into five types, according the level of our egos.
  3. Below Adam Kadmonis the world of Atzilut [Emanation], which is a system of guidance and governance that divides into five parts: Keter [Crown], Hochma [Wisdom], Bina [Understanding], Zeir Anpin [Small Face], and Malchut [Kingship]. They are also called Atik[Ancient], Arich Anpin[Long Face], Aba and Ima [Father and Mother], Dechar [male] and Nukva [female].
  • The Zoharrefers to Atik and Arich Anpin as the “hidden head” or Atzilut.
  • Abaand Ima are those from whom all the lights come to us.
  • These lights traverse Zeir Anpinand reach the Nukva,Malchut of Atzilut, who is called “Divinity,” since all the light that is intended for the souls comes from her, from Divinity. Malchut is also called “the Assembly of Israel” because she assembles within her all the souls that wish to reach Yashar El [straight to God], meaning rise to the world of Ein Sof.
  1. Below the world of Atzilutare the worlds BeriaYetzira, and Assiya (BYA),where our souls exist.
  2. Finally, there is this world.

In the language of The ZoharMalchut is also called “land,” and Bina (Ima) is also called “heaven.” Zeir Anpin and Malchut have different names in The ZoharShochen [Dweller, in masculine form] and Shechina [Divinity, in feminine form], the Creator and the Assembly of Israel, groom and bride, male and female.

These are only a few examples because each of these elements of reality has many names in The Zohar, taken from the language of interpretations [Midrash]. To help us connect to the heart of the matter, Baal HaSulam consistently attached Kabbalistic terms to the different names.


All the worlds, Upper and lower and everything within them, was created only for man.

Baal HaSulam, “Introduction to the Preface to the Wisdom of Kabbalah”


These worlds do not exist in any physical place. Rather, they are as qualities that have no place, volume, or weight.

A person who still resides in the inborn egoistic desires is regarded as being in this world, in terms of one’s qualities. If the point in the heart awakens and one begins to wish to grow in spirituality, if one aspires for a higher dimension, it is considered being in the worlds BYA, in one’s qualities.

Working on oneself in a group that studies the wisdom of Kabbalah, one begins to evoke the light that reforms from the degree of Ein Sof, through all the worlds. That light creates a desire to reach Malchut of Atzilut along with one’s group. When one is included in Malchut of Atzilut, one evokes the desire to feel Him, to give back to Him, in return for the Creator’s giving.

This general will of the souls rises from Malchut to Zeir Anpin of AtzilutZeir Anpin raises that will to Aba and Ima of Atzilut, and from there it rises further through Ein Sof. Then, light pours down from Ein Sof through the entire system down to Aba and Ima, from them to Zeir Anpin, and from there to Malchut, and the souls in Malchut receive the filling.

When the souls receive the filling, they grow and unite with Zeir Anpin. This is called “the unification of Divinity with the Creator,” or “the unification of the souls with the Creator.”

It requires many such operations before all the desires in the souls realize themselves. When all the desires are corrected and aim to give to the Creator as the Creator gives to them, the end of correction will arrive.

What causes this process? The Creator has an inherent desire to give. Hence, there is no need to ask Him to give abundance and pleasure, as we normally do. The Creator has what to give, as well as an infinite desire to give it, but He wants us to not merely be receivers, inferior to Him, but for us to be like Him—great, independent, giving—similar in qualities to the Creator.

We are accustomed to asking for fulfillment. Instead, we should be asking for correction. When we acquire the correction, meaning become givers ourselves, we will immediately begin to feel all the abundance of the Creator and be filled with it. In other words, our problem is that we don’t understand what to ask of the Creator. We are in an ocean of bounty, goodness, and delight, but we lack the proper receptacle in which to sense it. That Kli [vessel] is the quality of love and giving, and this is what we should ask of the Creator to give us. The more we have of this quality, the more we will feel the abundance that fills us.

On the Creator’s part there is only one limitation on our reception of abundance—we should be like Him. He wishes for us to enjoy as much as He enjoys.

What does that mean? Let us assume that I come to visit a respectable personality. The host serves me all kinds of delicacies, invites me to play golf with him, listen to classical music … but alas, I am an uncultured person. I have no interest in any of these offerings. I never experienced these sophisticated delights and I have no desire for them. I look at the host, bewildered, and say, “What do you want from me? I didn’t come to you to enjoy what you like. I came to enjoy what I like!”

And the host replies, “My friend, I wish to give you pleasures beyond your imagination. Make a little effort, get used to them and believe me, you will see the beauty in them. You will feel that they are giving you much greater pleasure than you are feeling now.”

What should I do? I can go along with the host and try to learn those new pleasures, although I have no desire for them, and then I will indeed gradually begin to experience a very special pleasure in them, a real taste of heaven. I can also tell the host, “You know what? It’s too hard for me to get used to these new things. I can’t, so let’s drop it. I’m going back to my simple life.”

“Fine, go back,” he’ll reply.

But when I return to my old life, I now feel that it’s not such a bargain after all. And then I remember those words of the host about those other pleasures, the superior ones, and I return to him after all.

And perhaps I will go back to my old life once more, and then again to him several times. But in the end, I will understand that I have no choice but to return to the host to change my taste into his, because I already know that in them I will feel the taste of life.


Indeed, if we set our hearts to answer but one very famous question, I am certain that all these questions and doubts would vanish from the horizon, and you will look unto their place to find them gone. This indignant question is a question that the whole world asks, namely, “What is the meaning of my life?”

In other words, these numbered years of our life that cost us so heavily, and the numerous pains and torments that we suffer for them, to complete them to the fullest, who is it who enjoys them? Or even more precisely, whom do I delight?

It is indeed true that historians have grown weary contemplating it, and particularly in our generation. No one even wishes to consider it.

Yet the question stands as bitterly and as vehemently as ever. Sometimes it meets us uninvited, pecks at our minds and humiliates us to the ground before we find the famous ploy of flowing mindlessly in the currents of life as always.

Indeed, it is to resolve this great riddle that the verse writes, “Taste and see that the Lord is good.”

Baal HaSulam, “Introduction to The Study of the Ten Sefirot,” Items 2-3




[1] The Ari, The Tree of Life, Gate 1, Branch 2


All Are His Words


If you only listen,

If you only open your heart,

You will begin to see

That He wishes to speak with you,

That He is speaking to you.

Everything that passes

Through your mind and heart

Within you and around you,

Is all His words.

All that you hear,

All that you see,

Are only


There is nothing,

No people,

No one else.

You are speaking only with Him,

And it is His language.


The world’s appearance,

The sensation of reality,

The sensation of the self,

Are all the Creator

Speaking with you.


The Understanding Heart