And More About Angels & Zohar

f_angels1m_20368b0.jpgFollowing previous post, I would like to clarify the story with “fallen angels”, i.e. the angels that took “daughters of earth” (women) and had relationships with them.

Obvious question arises – how could angles have any relationships with women if they don’t have means for such (if any) physical contact.

To understand this situation we have to look in the book of Zohar. The book of Zohar tells us that before Creator created Adam and Eve, two angels came to Him. The angles stated their case arguing that humans shouldn’t be created as they won’t be able to appreciate the enormous “shefa” (pleasure/love) that Creator is planning to give them. Yet, after listening to angles Creator did create human beings.

BTW this story is also aluded to in Torah when it talks about the creation of man, the exact phrase is “And WE shall make a man” – we in plural. Midrash tells us that when Moshe was writing Torah from HaShem, he begged not to use plural form arguing that people might twist the real meaning of it and thus sin by thinking that there is more than one force in the universe. To his statement HaShem replied – “those who want to sin, will find ways to sin”. Therefore the Torah was left with the “we” in plural to denote that HaShem consulted His angles before making the man.

Back to our fallen angels. After the man was created and humanity started to populate, people instead of worshipping HaShem started to worship idols and fell to one of the lowest spiritual levels (as the result of this state, flood took place leaving only Noach and his family). Zohar therefore tells us that when humanity fell to such low level the same angles appeared before HaShem pointing out that it was a mistake to make human beings and argued for full distraction of human life. To their argument HaShem replied: “If you think that it is so easy being human and to stay on the right path while not straying after temptations why don’t you try yourself”. As consequnce, these two angels where given human bodies and were sent down to earth. And as we can already guess, being in human body they couldn’t withstand human temptations and thus sinned with women of earth.

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46 Responses to And More About Angels & Zohar

  1. ben rosh says:

    I dont buy that arguement.fallen angels are those who rebelled against HaShem and lost their glory.When yahweh malak can appear so many times and intervene on this earth why cant those angels go with women on earth?Dont forget we have a patriarch who even wrestled with one.

  2. Felix says:

    Hello Ben,

    Kabbalists tell us that the only world where Creator is hidden is ours, thus we are the only creations in the universe that have freedom of will. Just like candle would be consumed by fire, thus Angels are standing in constant awe before the Creator. Angels don’t have free will – they’re messengers limited to only one action (only one Angel can perform multiple actions – this is angel Metatron). Thus there is no such concept as rebelling against Creator when it comes to angels – it’s simply not possible.

    When angles saw the mercy that Creator bestows on us they started to protest that we are not worthy. For this HaShem replied that if they had had such temptations as humans, they would act just like we do. Angels couldn’t believe it and thus were given a trial. Once they were allowed to appear in our world and got all our temptations they couldn’t restrain themselves and sinned with earthly women – from this union (as Midrash points out) were born Nepilim – you can read either as “giants” or as “fallen”. These angles were the ones who taught men about weapons and women on how to beatify themselves and seduce men.

  3. It is O.K. to like fairy-tales but if you want to study Kabbalah and not all kind of “gossips” start with very simple statement- that all what is said in Torah,Zohar,TES,Talmud B.and Y. speaks about the structure and function of human soul.What we have to make is to learn from Baal HaSulam and Rabbash,how to convert all written in Torah and etc., to our inner work. Each Rabash’s article starts with a sentance from Torah, or Zohar, orTalmudB.,etc.,then the problem is presented, and then all the article is dedicated to the meaning of this statement or sentance in our inner work.So the sentance “WE shall make a man” means that the part of work of making a Man out of a piece of “Ratzon Lekabbel” which we all are before we start inner work according to real Kabbalistic technique,belongs to the man ( a part of your soul which is responsible for making choices and decisions) . Now, if it is( or one day will be) clear to us that we have Reshimmot deHitlabshut which are our “Angels” and we have Reshimmot de Oviut which are our “Demons” and HaShem- which is Zeer Anpin deMadregga Elionna and Shkhinna-which is Malhkut of the higher step( and many other parts in our soul- all in all 613).Reshimmot de Hitlabshut are connected with the higher step through the inner Partzuf(of that higher step) and they” wake up” in us the desire for spiritual development,the Reshimot de Oviut in Tzimtzum B have their AH”P on the lower step and after First Man Sin(spiritual descend for the purpose of the Following Acsend) only Ketter de Malhkut is left on the step and all the rest 9 sfirot takhtonnot are on the lower step,and they are those that “pull us down” by all the questions of What-all-this-work? and Who-is-theG-d-to-listen-to-his-voice? kind.Now, let us see what are those two specific “angels”,that became “demons” and why they are Two and not one or three or more.Those two”angels-demons” are two Massakhim that we have in each Partzuf( the strength of this Massakhim depends on the level of Reshimot left on this step)You may say that Massakh is activeted Reshimmo of this specific step.So let us see how it works ,but I what to remind us that in Kabbalah Ratzon lehashpia is called “Man” and Ratzon Lekabbel is called “Woman” so each of us has “Man -Woman” parts in them, only the correction for those in the form of women and men in this world is a little bit different.What is spiritual Partzuf in our earthly language?-It is any situation we find ourselves in, each of them are sent to us by Hashem for us to learn something and by overcoming(Hitgabrut) to ascend to the higher step.
    You come to the work in a very good mood and you are told that the manager wants to speak to you.Now the first Massakh is in Peh de Rosh deMalkhut and the second one is in Tabbur, they are interdependent ,but Massakh dePeh is influenced byReshimmo de Hitlabshut and Massakh de Tabbur is under the influence of Reshimot deOviut.You come to the manager’s office and in simple word are told that “it was nice to work with you, but…”So the first question is “why me?”,I try so hard and I am the one that left behind?Where is the Justice and so on.If you put Massakh in Peh de Rosh(FIND THE COUREGE TO SAY TO YOURSELF) meaning saying to yourself “There is nobody,but G-d”( and it is easier part, because this Masakh is connected with Reshimmo de Hitlapshut and it helps us to overcome our first reaction of blaming all and everything) you switch your attention off the manager and try to percive the Will of HaShem and your Malkhut de Peh spread into the direction of making Massakh de Tabbur which(though connected with Reshimmo de Oviut,but being Tolladah of Massakh de Peh,will help you to gather all your strength= to put the end (to make Soff) to all this questions WHY and bring you to the dialoge with HaShem about understanding of His Will, and starting taking actions in the direction of fulfiling His Will. But this is easy to say than to do.What happens in reallity is the following:When you faced with this kind of situations you let you Massakh( the strength of will) to fall on earth-=Ratzon and to couple with Woman-=Ratzon Lekkabel and your Malkut de Peh(having no Massakh ) will develop in the wrong direction( instead of producing Massakh de Tabbur and Helping it to overcome the “pulling down” strength of Reshimmo de Oviut-blaming the manager, your fate and even cursing HaShem-G-d help us not to go through it, and all because of lack of understanding of His Will which is under Ester of your Ratzon Lekkabbel=I don’t want any changes,any development ,just leave me alone and Who needs this kind of Creation at all? You waste you time on argueing with manager, pressing charges against the “firm” and you may come this Way to Ester Kafful(double). So the forces which were given to you to make Masakhin=Angels turned into the Demons ,because they double the force of your Ratzon Lekkabel and pulled you to Ester and even to Ester Kafful.Here comes the blaming of Man( a part of your spiritual structure responsible for making choices and decisions) of being “unable” to make spiritual work because the last Bkhina of Reshimmo de Hitlabshut and the first Bhinna de Oviut are those TWO at the MERCY of person’s freedom of will of becoming “Angels” or “Demons”,and though they both are called Angels at the beginning, because they have this possibility ,but in reality it depends on the man’s ( the part in whole spiritual structure that responsible for taken dicisions) direction of his thoughts and actions(Kavvanna al Maasseh) ,and they are”sent” to the earth to make Hakkarrat haRah=to see how “easerly they would have made right choices if they had been under the man’s level of pressure on him) and that without Torah the Man(certain part in sp.st.) Will always turn them into Demons.Let us remind ourselves, that it was the reason for them not to agree to give the Torah to the Man ,becuase giving Torah doesn’t garranty that Man will Follow it emidiatly.Only after many,many “fall” in life we begin to think of: may be Sages knew something and May be there is something I don’t understand in this Life that brought me to such dispear.
    In short what ever you learn in Kabbalah find it in your spiritual structure and learn how it works and get all the “tips” Kabbalists left us ,and you won’t loose you time on speculations or “buying” or “not buying” somebody’s arguements.What you need is Emmunna Mehal HaDaat to begin with and strictly following Kabbalah Sages .

  4. PREFACE TO THE BOOK OF ZOHAR by BAAL HaSULAM

    In the first letter=letter Alef of the preface to the book of Zohar Baal Ha Sulam says that the Wisdom of the Book of Zohar is canseled by thousands of keys( key is a way for understanding as we know, so the ways of understanding of this book should be found, otherwise it sounds as a book of all kind of strange stories, and may not be preoperly understood, for ex. when Moshe is rejected the right to enter Israel, Zohar says that Creator told Moshe, that he may not ask for more, he is united with Devine Presence already, and may advance no further, so if we don’t know some besic principles of Kabbalah, we may not understand that what the Zohar says is the Creator telling Moshe-you have done your part of the correction=united with the Devine Presence, but you may not and should not make the work of others=may advance no futher, because as we know the wish to get, which was created by the Creator is devided between all of us and this way we all are given the possibility to earn the bestwoing form, which is the only vessel for recieving the Creator’s Good after the Tzimtzum Alef, and to be free from feeling of shame for” unearned bread”, so we see that for understanding of the meaning of the book of Zohar we need a lot of preliminary spiritual knowledge, and it is what Baal haSulam explains us in this letter),Baal haSulam says that our human language is very poor to express even one notion which is spoken inthe book of Zohar, and to try to explain even one part on a real depth of its meaning and says that the explanations=Comments, he has written to the book of Zohar are only the ways=keys for us to begin to understand what the book is about and how we may disipher its meaning, Baal HaSulam says that with the help of his explanations we may ascend to the highest spiritual revelations possible and from that high to see and understand the endless Wisdom of the Book of Zohar, Baal haSulam adds that he prepeared some explanations in the forms of introductions and prefaces for the readers to understand how to make the best out of Zohar study( as we know their is an introduction to the book of Zohar which we tryed to explain on this site under the title of ” Zohar Study” and with the G-d’s help we will try to give the idea of Ptichsa leHokhmat HaKabalah, which is the integral part of the introduction portion to the book of Zohar as well as the Priface to the book of Zohar which we are trying currntly to discuss).

  5. In letter Bet(2) Baal HaSUlam says that first of all we should know that ALL what is said in the book of Zohar including its Aggada parts are the different levels of Ten Seffirot in their different consealment under the dressings of our language words, but as a matter of fact the Zohar speaks of Ten Seffirot which are KaHa”B(ketter, hokhma, binna) HaGa”T( hessed, gvurra, tifferet) and NeHYi”M( netzakh, hod, yessod, malkhut) and the combinations of their values, it may be compaered,says Baal haSulam, with 22 Hebrew letters, the combinations of which let us explain our knowledge of any object or discuss any subject which exitsts in the world as well as the spiritual wisdom in the form of words understood by human beings.The same way, says Baal haSulam is the possibility to use the combinations of Ten Seffirot to explain all the Spiritual Wisdom of the Heaven=the book of Heaven, but there are three points we should be very careful to understand and not to break down some principles we use for explaining the spiritual wisdom in the form of Ten Seffirot, so first of all,says Baal haSulam these three principles will be given in short form and later will be explained more detailed, but they are very important to understand if we want to comprehend the depth of the book of Zohar and not to go astry with its complexity.

  6. In letter Gimmel(3), Baal HaSulam starts explaining us three main principles of studing Kabbalah in general and the book of Zohar in particular, he says that the FIRST PRINCIPLE is to remember, that any notion may be studied from four diffrenet levels of study: from the point of view of MATTER, the FORM of MATTER, the FORM as ITSELF, and the ESSENCE which are in the notion, the same is right to say about the study of the Ten Seffirot,explains Baal haSulam and says that we should know that ZOHAR DOESN’T DEEL with the ESSENCE and the FORM as ITSELF of the Ten Seffirot AT ALL!!! ZOHAR DEELS with the MATTER or the FORM of the MATTER which the Ten Seffirot are dressed in( so it is clear now, why the book of Zohar differs so much on the first look from the TES, because their sphires of deeling with Ten Seffirot are different, so Hommer=matter and the Tzurra sh’e beHommer are the levels of Ten Seffirot which are presented for the study in the book of Zohar, and we will try to keep it in mind, that after each and every notion of this world is a constant Will Power=Light of the Creator which sustains all the creation each and every moment through the all kinds of revealation of the Light and its dressing in Seffirot and their dressing into the forms and the form expressed in matter=Tzurra she beHommer).

  7. In letter Dalet(4) Baal haSulam discusses the SECOND principle and says that all the Creator’s reality and its connection with the souls and the ways of influence on them=sustaining their being, may be devided into three levels which are:1.E’in Sof Baruch Hu=No End Devinity,2. the world of Atzilut, and 3.Three worlds of BYi’A( bri’a, yetzirra, assy’ia), and the BOOK of ZOHAR DEEL ONLY with the worlds of BYi”A!!! and if there is any mentioning of the world of Atzilut or the E’in Sof, it is only for the need of showing the sourses of the Light for these three lower worlds, and not for the explaining the world of Atzilut or Ein Sof as themselves!(as a matter of fact it prouves our point that before one starts learning Zohar, he/she should study Ptikha LeHokhmat haKabbalah at least, and of course for the better basis for Zohar study the Talmud Esser haSeffirot should be studies, and it is very important to mention that it should be studied at least once with a Kabbalaist, which knows to teach it, and not from the doubtful sourses, which haven’t studies it with a Kabbalaist, or if they did, they had no capability to understand what was explained, or made their own version of TES, and even there are some which substitute TES with their drawings and prisumes, because the way to Wisdom is closed for those who don’t perfrom Mitzvot and don’t study other parts of Torah, Kabbalah is the fourth level of Torah study, while the three first ones-Pshat, Remmez,Drush should be studied very well before or together with the fourth level, so before you use your time, which is also the kind of Creator’s light,be earnest with yourself about your jewish way of life and your sourse for studing Kabbalah,otherwise you will waste your time in vain and will make a lot of spiritual damage to your soul).

  8. In letter He’y(5), Baal haSUlam explains the THIRD principle of studing the book of Zohar and says , that each and every of the three lower worlds-Bri’a, Yetzira, Assyi’a may in their turn to be devided into three levels:1. the level of Ten Seffirot that shines in that world(the level of revelation of the Devine Presence characteristic for that world) 2.Souls,Spirits,Vitalies of the people attained in those worlds( there are levels of soul=Neshamma of Assyi’a, spirit=Ru’akh of Assi’ya, vitality=Neffesh of Assi’ya, and the same in the world of Yetzira-Neffesh, Ru’akh,Heshamma of Yetzirra world, and of course we differ the Soul of Bri’a from Spirit of Bri’a and the Vitality of Bri’a, and there is no end difference between the levels of the soul of Assi’ysa and the soul of Yetzirra, not to mention the difference between the level of the soul in the world of Bri’a and the levels of souls of yetzirra and Assi’ya, the same is right about the levels of spirit and vitality) 3. all the rest of the reality of those three worlds( except of the levels of the human souls, spirits and vitality) which are called Angels=Malakhim( forces) Garments=Lavushim(forms of the forces) and Palaces=He’ikhalot(objects which own this or that form of force within themselves) and their kinds which are endless in their numbers, and know, says Baal haSulam, that though the book of Zohar tries to explain maximum about each and every world of the mentioned three ones, its main concentration is on the explanation of the SOULS of the people of those three worlds!!! and if you come to Zohar’s explanation of the rest of the content of those worlds it is only to show us the ways, quantity and quality of the recieving Lights by the souls of those worlds, and there is no any explanations without connection to depicting of the souls of those worlds of the rest of their content, all the rest of the content of those three worlds which isn’t relevant for the explanation about the souls has no place in the book of Zohar at all, says Baal haSulam. All what we need to learn from the book of Zohar, says Baal haSulam is the ways the souls may recieve the Creator’s Light and there is no any other knowledge we may get from the book of Zohar,(so we may say that the book of Zohar is THE book about the way of the soul to recieveing the Creator’s Light).

  9. In letter Vav(6) Baal haSulam says that as we know there are Ten Seffirot-Hokhma, Binna, Tifferet, Malkhut and that their root is Seffira Ketter, and the Seffira Tifferent includes within itself six Seffirot called-Hessed, Gevurra, Tifferet, Netzakh,Hod Yessod, and Baal haSulam tells that we have to remember this count for all the rest of the time for the study of Kabbalah and Zohar in particular, because we say Ten Seffirot, and write Hu’B Tu”M( Hokma, Binna, Tifferet Malkhut) and usually they represent the four spiritual worlds ABY’A( Atzilut, Bri’a, Yetzirra, Assi’ya), because the world of Atzilut is the Hokhma Seffira, and the world of Bri’a corresponds to the Seffira of Bina and the world of Yetzirra is the Lights of the Tifferent level, and the world of Assi’ya is the Seffira of Malkhut. It is of course, says Baal haSulam a general correspondence of the worlds to the Seffirot, while each and every world ,of course, contains its Ten Seffirot -Hu’B Tu’M of Atzilut, Hu’B Tu’M of Bri’a and etc., and even each and every part of this worlds also consists of its Ten Seffirot- Hu”B Tu”M of their privite level of the Light revelation and there is no need to expand on it, says Baal haSulam because we will come to this explanation from time to time in different places.

  10. In letter Za’in(7) Baal haSulam says that the book of Zohar compares these four Seffirots to the four different colours: where the world of Atzilut and Hokhma is the WHITE colour, the Seffira of Bin’a is the world of Bri’a and the RED colour, and the Seffira of Tifferent corresponds to the world of Yetzirra and is marked by the GREEN colour in the book of Zohar, and the Malkhut corresponds to the BlACK colour and the world of Assi’ya.And the reason for this is the nessecity to explain the consealment of the Lights and its different revelation in the spiritual worlds, because if we look at transparent Light through the white glass, it differs from what we see if we look at it through the red glass, and it is dieffernt picture if we percieve it through the green glass and there is no need to say that it looks very different through the black glass, so as we see, says Baal HaSulam though it is all the same Light all the time we see it differently, because it passes through the different screens=glasses and so is coloured different and may be identified as four different colours: white, red, green, black. The same point we should keep in mind when we speak about Ten Seffirot, says Baal haSulam, of course, there is only one Devine Light from the Highest point of Atzilut till the lowest point of Assi’ya and the reason of deviding the Light into Ten Seffirot Hu”B Tu”M is the ability of different vessels to percept different amount, and qualitiy of the Light,these vessels ARE called Hu”B Tu”M and so the Seffirot which are vessels +lights percieved by them have got their names( so as we see actually Hu”B Tu”M are the names of the spiritual vessels=levels of comprehension, according to which the Seffirot have got their names,because The Seffira is the combunation of the vessel and corresponding to it Light and so are also called by the names Hu”B Tu”M, so we have to remember that the vessels and seffirot have the same names, while the Lights percieved by them have different names-Neffesh for Malkhutand Assi’ya, Ru’ah for the world of Yetzirra and Tifferet, Neshamma for Bina and and the world of Bri’a, andHa’ya for Hokhma and the world of Atzilut, there is one more light which is called Yekhidda and correspond to the Seffira of Ketter and the world of A”K-Adam Kadmon)

    Each and every Seffira is a kind of screen, says Baal haSulam on the way of Light, and the Light has to pass it on Its way to the creation and so we say that each Seffira colours the Light to its own colour, so the vessel of Hokhma which is in the world of Atzilut shows the Light in the white colour= without colour, explains Baal haSulam to us, because the vessel of Atzilut is of the same quality as the Light Itself, and so the Devine Light has no changes by passing through the vessel of Atzilut,and that is why it is said about the world of Atzilut in the book of Zohar that the reason and effect are the same, and it is a secret which Zohar tells us about the world of Atzilut, because the reason is the Light and the effct is our persepcion of this Light and only in the world of Atzilut they are the same.( it means that in the three lower worlds we will have to find our the reason the Creator influences us this or that way, before we would start to find out what we have to do according to Hallkha as a result of this or that influence).

    The vessles of the Bri’a, Yetzirra and Assi’ya worlds are not as transparent as the vessles of Atzilut( the vessel is the possibility, ability, capability=the WISH, which is absoultly bestowing in the world of Atzilut=free from the wish to get, and combined with the wish of getting in the three lower worlds, in different proportions, where in the world of Bri’a it is nearly and all bestowing, in the world of Yetzira it is 50%-50%, and in the world of Assi’ya it is mostly getting wish with a little bit of the wish of bestowing), so The Light gets different colours, because of the quality of the vessels it is recieved in, so in the world of Bri’a the Light passes the vessels of the world of Bri’a and is percieved by souls as red, and in the world of Yetzirra it passes through the vessles of the world of Yetzirra and gets the green colour in perception of it by the recieving souls, and according to the qualities of the vessels of the world of Assi’ya the Devine Light gets the black colour in its percieving by the souls=our wish to get may not stand the thought of the bestowing attitude and so the world looks black to our ego and our wish to get, as well as the life in Torah and Mitzvot is percieve as “balck” by our wish to get).

  11. yehudith says:

    In letter Hey(8), Baal HaSulam continues to explain us the meaning of the alegory of four colours and says that the Higher Lights( Orot Ily’onim) are called SEFER!!!(book), as the book of Yetzira says( part 1, Mishna 1), “and He built His world in THREE BOOKS: The Book(Sefer), The Auther of the Book( Soffer) and His story(Sippur)” and Isha’ya the Prophet (34=lamed-dalet) speaks about the Boof of Heavens. So says Baal HaSulam the discovery of the Wisdom that is in every book isn’t in its white part( clean page), but it is the the coloured part of the page, in the INK of the page, with the help of which the letters are written in the book and are organized into the words which transmit the wisdom to the reader, and there are usually three kind of colours the book may be written with: red, green and black, the same we may see in the spirituality, says Baal HaSulam: the world of Atzilut corresponds to the level of Wisdom and is all Complete Devinity and corresponds to the white part of the pages in a book, it means that we don’t have any ability to get any information from the white parts of the pages of the book, so all the revealtion of the Wisdom of the Book of Heavens starts from the Seffirot-Bin’a, Tifferet( which is Z”A and includes all the 6 Serrirot from Hessed till Yesod) and Malkhut,they in their turn corresponds to the three worlds of BiY’A( Bri’a, Yetzirra, Assi’ya) and they are the INK that is on the pages of the Book of the Heaven, where the letters and their combinations are revealed with the help of the three colours of ink and only with the help of this colours the Devine Light is revealed to the creation( that is why we are called the People of the Book, and it is our Faith that the Light of Devinity is revealed through the Letters of the Creator, and not through the meditations, imagination, illuminations and so on, though they do have palce in Judaism, but we start studing Torah and the books of our Sages, and believe that if the Creator needs to pass to His Prophets new information He will find the ways other than written word to do it, but we may not sit and wait to be chosen for the prophesy and to be passed informantion through the non verbal chanels, while we have an enormous legacy of the Wisdom of our Forfathers).

    Together with all said above, says Baal HaSulam, we have to understand that the main part of the book IS the white part of the pages because it is the Carrier of the book itself=the information, and the letters are the “passanges” which trave on the white of the book, because if there were no white part of the book, there would no any possible reality for the letters to exist, and any possibility to find out the wisdom which they carry within themselves. The same is right towards the world of Atzilut, says Baal haSulam, which is the Seffira of Hokhma( Wisdom). The world of Atzilut is the main and most essensial Carrier of the Devine Light and Spiritual Knowledge and it contains also the and Possibilities of revealing the Wisdom,but the Wisdom is revealed along the worlds of BiY’A:Bri’a, Yetzirra and Assi’ya and it is the Secret of the Sages’ expression: “All is done in Wisdom”, explains us Baal haSulam.( All is done in Wisdom means that both Light and Vessels for the Light’s revealation originate in the world of Atzilut,and that there is nothing in the world which may not be used for the enlightment and spiritual growth, there is nothing which may not teach us something useful and give us a hint or in insight to some Devine part of Knowledge, all we have to do to perform the Mitzvot leShma which makes us a Kosser Vessel for the Devine Wisdom and to study Torah( all our spiritual legacy)=Light, and when we have the Vessel=corrected body=wish to get, the Light will be revealed to us through the books of TaNaKh, Talmud, Zohar,TES and all the other books and articles of our Sages and with the belssing of the Creator the prophesy will be returned to Israel )

  12. yehudith says:

    In letter Tet(9), Baal haSulam says that it is the meaning of the mentioned above notice(number 2), that the book of Zohar DOES NOT tell anything about the world of Atzilut as Itself and the reason for it is that the Level of the world of Atzilut is the level of the White part of the Book, but It shines through the three lower worlds Bri’a, Yetzirra and Assi’ya, which are compared with the part of the Ink=the letters and their combinations of the Book.

    The Light is passed through the worlds of BY’A by two main principles:the first one is when the three lower worlds get the Light from Atzilut when they are in their permanet place( on their levels under the Parsa),and if it is so then the Light is lessened in a very essencial amount to be revealed on their levels, and it is done on the way of the Light passing the Parsa, which devides the world of Atzilut and the three lower worlds of BY’A and the Light’s new form and amount is enough for making the Vessels only,(the Vessels which will be able to comprehend the level of the Atzilut Light).

    The second way for the Light of Atzilut to be recieved through the worlds of BY’A is the way of these three worlds ascending above the Parsa to the level of the Seffirot Binna, Tifferent and Malkut of Atzilut correspondingly and there, they are capable of dressing=comprehending the Light of the world of Atzilut, says Baal haSulam, it means that they get the Light of Atzilut in the place of Its origine( now to make it clear we should remember, that the Light of Atzilut of the first kind we may get all the days of the week with the help of performing Mitzvot leShma, but as Baal haSulam said it is strong enough for formation Vessels only,but the second kind of the Light we may get only on Shabboth and Holidays where we have a possibility of ascending to the world of Atzilut by perfroming the exclucive Mitzvot of the Sabboth and Holidays, and it is the meaning of the saying-the one how didn’t work during the week wouldn’t have what to eat on Shabbath, because without performing the Mitzvot of the week we don’t have the vessels for the Light and without Keeping Shabbath we won’t have the Light to recieve in the vessels, G-d forbid, in short a woman may not be half pregnant or she is or she isn’t, so with the spirituality either we follow all the instructions of the Sages or we just waste our time and toture our imagination, but without performing Mitzvot leShma kiHallakha and studing Torah, the spirituality will be always beyond our reach).

  13. yehudith says:

    In letter Yod(10) Baal haSulam teaches us not to take alegory litterary and says that the books of wisdom of this world( corporial one) be it their white or ink part have no Spirit of Life anyway, and the wisdom that they reveal is the wisdom of something which exists outwardly of them, and not in the book itself, which means that the wisdom of such a book may be revealed in the mind of the reader. It is absolutly different with the Book of the Heavens which is the Four Spiritual Worlds ABY”A( Atzilut, Bti’a, Yetzira, Assi’ya= the possibility to iunderstand Torah on Four didderent levels one deeper thn the other, of course) where all the Mokhin( the name of the Hokma=Wisdom in the worlds of Tzimtum Bet)=the Wisdom of the spiritual and corporial worlds IS already included in this Book of Heavens( independently of the fact if there is anybody who understands it or not to differ It from the books of this world, where they are the product of human intellect and may be understood by the mind of the other human being, the Book of Heavens=Torah is of non-Human=Devine origine and the level of inttelect as bright as it may be for this world, isn’t enough to comprehend Its Wisdom, more than that the Book of Heavens=Torah may be understood on different spiritual levels too, the Torah as comprehended by the person which has the spiritual level of the world of Assi’ya isn’t the same as the Torah of the person with the spiritual level of Bri’a ot Atzilut, their understandings and depth of spiritual Knowledge is very different, and it is what Baal haSulam tells us that the book of Zohar isn’t an independent from the Torah book, it is the example of the Torah understanding on the three spiritual levels of BY”A, where TES is the understanding of the Torah on the level of the world of Atzilut=in the form of the Constant Devine Laws or Models of Combinations of Seffirot and their intereaction, the ways of passing the Light and the conditions of Its recieving). That is why says Baal haSulam we have to understand that the White part of the Book of Heavens IS the carrier and the main part of the Book and the letters or three colours of the ink are only the EXPLAINIONS to the MAIN PART of the BOOK of HEAVENS which is the WHITE PART( we should understand that the alegories of the book of Zohar may not be understood literary, as Baal haSulam tells us, they are only the trigers for our spiritual vessels to be activated for the recieving of the Light=Spiritual Knowledge and as we said already the spiritual=bestowing vessels one may get only through the performing Mitzvot and studing Torah leShma with the help of all the rest of the Sages’ Legacy, so those who try to understand the book of Zohar by their intellect, without the spiritual vessels may never see anything but these alegories and some level of language of the certain period of history, and the wisdom will be always cansealed from them, and that is why there is no possible way for anybody with the getting instincts to get something out of the Book of Zohar, but it was kept from the masses anyway, because the lack of its understanding could bring a lot of false interpritations and “practical kabbalah” practicies which have nothing in common with the real Book of Zoar and the real practical kabbalah which is the performing Mitavot leShma kiHallakha and working hard on the correction of our qualities to become equile in qualities to the Creator=recieving the bestowing nature and the Kosser vessels for the devine Spiritual Knoeldge to have the Place to enter)

  14. yehudith says:

    In letter Yod-Alef(11) Baal HaSulam comes back to the explanation of the four existing notions which were mentioned at the begining of the Preface to the book of Zohar( letter Gimel=3,first principle) and says that these four existing notions are: 1.Matter, 2.the Form given to Matter, 3. the Form as itself, 4.Essence. Baal haSulam then explain their existence and function on the examples of this world and says, that when one states a statement like: a brave man, truthful man, a lier etc. we may identify the following notions here: 1 Matter- in our example- body 2. the Form which is given to this Matter-brave, truthful, lier, 3. the form as itself- we may speak about bravery, truth, lie as the notions existing in this world without any connection to the specific person or article or what so ever, we may just discuss the Qailities of Bravery, Truth , Lie etc. and we may like or dislike these or those qualities without any connection of them to any specifict matter,and 4. the Essence of a person(what makes him to be brave or truthful or lier, why some people prefer to tell the truth no matter what and some are trying to make lie even if there is no any visible nessecity for it, why some sites publish all the visitors comments, some even answer to them, but some delete the comments which they don’t like without explaining what is wrong with the comment, why some people try to help their workers to find the right way to fulfill their jobs, and others just make the workers leave without explaining what is wrong or asking where the person is going to go and many other things which are done by collective notion- humanity, but are so very different, so What Baal HaSulam says is that there is something which is called the ESSENCE of a person, which makes him/her to behave this or that way.)

  15. yehudith says:

    In letter Yod-Bet(12), Baal haSulam says that the fourth form- the Essence of a person may not be detected without it being dressed in matter, because our five senses plus imagination may not grab the essence,BUT only the influences and actions of that essence, but our senses and imagination may never deteced the essence as itself without it being seen in action, for example, says Baal haSulam the sense of seeing gives as the pictures of what can be seen, while the essence isn’t seen as itself, but through being dressed in this pictures, and the quality of pictures our seeing gets depends on the light they are shown in( without a certain amount of light nothing can be seen), and the sense of hearing is the result the force of a strike of the essence with the air, and it is the force of that pushed air which influences out hearing(pushed air and not the essence itself!), and so because of the movement of the air we hear that there is a kind of essence near by.The sence of smell is the air which comes from the essence with that smell and it is that air which enters and intereact with our sense of smell and not the essence itself, the same with the sense of taste, it is only the result of the intereaction between the essence and our receptors of taste, all these four senses don’t give us any direct information about essence itself, but only about its intereaction with our senses, this is the ability of essence to influence our senses this or that way and not essence itself, and even the strongest of them-the fifth one-the sense of touch which can tell hot from cold, solid from soft etc., but they all are just the actions of the essence which are made on our sensors and still not the essence as itself, so all these qualities are not the essence, but the cases of the essence- the cold can be made hot, and hot can be made cold, the liqued may be made solid, and the solid may be melted and even made evaporatable in the form of gas which is very difficult to detect with our five senses, but the essence still is present in the gas, because we may make it again liqued and the liqued may be turned into the firm matter, but our senses would still be uncapable to catch the essense itself, so all the mentioned characteristics are the kinds of influence the essense can produce in the process of intereaction with our senses, says Baal haSulam.

    One may be sure, says Baal haSulam, that if there is something which is beyond our senses it IS also beyond our imagenation!, and if we may not imagine something we may never think about it, because our thought is connected with our imagenation in the point of the scope of context, so as we see we have no way to detect the essense with our five senses, our imagenation or our power of tought, because there is no ability of the power of thought to get any idea of the essence itself, even more, says Baal haSulam with all our OWN senses and imagenation and power of thought we may NOT detect OUR OWN essense either! We know and feel that we occupy a certain place in space, and we are more or less solid beings( though we are mostly consist of luiqueds, the form of these liqueds as percepted by most of us are that we are solid bodies), we feel that we are have a certain temprature, we know we can think, feel, but we learned it all about ourselves as a result of our essense ACTIONS, but if we are asked what is our essense, what all this actions are coming from, we have a very big difficulty to identify what our essense is, so we see that the Divinity made us separated from the ability to get the essense as it is, and even our own one, but we are given the possbility to detect the revealed to us influences and actions of the essense, states Baal haSulam.

  16. yehudith says:

    In letter Yod-Gimel(13) Baal haSulam tells us that what we call matter in kabbalah is the actions of the essence!( as we remember that the body in kabbalah is the wish to get, so here, the matter is the ACTION of the essence) and these actions are well detected by us and they are those that tell us PERFECTLY clear what the essence is, because the actions are the mirrow of the essence dressed in them, says Baal haSulam, so as we see , we don’t miss anything out of the fact that we may not detect essence as itself, because nobody of us feels that he/she lacks the sixth finger, the same with the ability of detecting the essence as itself, the moment we have the essence acted upon us we may say what this essence is, and these actions and influences of the essence is absolutly enough for us to use our power of thought and to get an idea of the essence which stands beside these actions or influences, the same may be right to say about ourselves, we may judge our essence by the acts and influences we produce around us, as well we may judge the others by their actions and influences produced around( the ability of judgement is very strongly inserted in us from the very birth, if you see the child playing and doing something wrong, he/she will tell;” it isn’t Jenny who has done it”, it is because they don’t want to admit that their actions make negative influence on the world around, and on the same reason they are so proud and speak about it long and loud that they did something good, and it makes their parents to shine with pleasure for their children, in short we DO know what is wrong and what is right, we have a very good ability of judgement of our actions and influences on others, we are also taught to tell our children that it isn’t them who are bad or good, but it is their actions which are seen as that, we also may understand now why the Divinity prevented us from knowing the essence as itself, but let us such a strong ability of judgement of it through the actions and influences, the answer is quite clear-it is for us to have a place to make our INNER work and to produce a positive actions and influences only on the world around).

  17. yehudith says:

    In letter Yod-Dalet(14) Baal haSulam says that the next level of our perception is connected with the form dressed in matter (as we remember the matter is kabbalah is ACTION, so we speak here about the forms our actions take, it is clear, as Shakespear said, that there are only one way of writing Yes and No, but there is no end of ways of saying Yes and No, and as our Sages teach us-Mitzva to work for the Creator in Joy, we may perform the Mitzvot as a big favour to Him, but we may enjoy performing them because we are happy to have them to perform out of the notion that but for the chance given to us by Creator to correct ourselves through performing of Mitzvot and learning Torah, we would have the only other way left- the way of pain and suffering!)

    Baal haSulam says that we get the felling of the Form dressed in the Matter( the form of action) by our multiple experience of the influence of the Form of Action on the world around( it is enough that the boss comes without good mood to the work, to make all the rest of the workers to feel at least a little bit dipressed, it is enough for the parents to come home nervous and angre to make all the evening at home a battle between the paerts themselves and very often the children also, so the action is right=coming home, but the form this action is dressed isn’t so good, and on the contrary, if the children see that their parents deel with the critical moments by constructive discussion and planned actions, by helping each other to overcome the difficult situation, if they see that they clear up the misunderstandings in a quiet friendly way, the form of their actions make the world around more happy and better place to live.) Baal HaSulam uses an exellent expression to explain all we said above= THE BEHAVIOUR of OUR ACTIONS! and says that we get so much information about the essence of a person out of the forms of his/her actions that it is absolutly enough for us to make a right judgement about their essence, states Baal HaSulam.

  18. yehudith says:

    In letter Tet-Vav (15) Baal HaSulam speaks about the 3rd level which is the PURE FORM without being dressed in matter,we may speak about a pure form only if once it was percieved by us in a form connected to matter( the form of the action), and later with the help of our imagination we may separate the form from the matter(action) and to comprehemd this pure form without its connection to a specific matter(action), the example that Baal haSulam gives us is the qualities and ethics the Sages discuss in their books, as well as the quaities of truth and lie, anger and bravery etc., and as we know we are able to speak about these qualities without their connection to a spfecifis actions or situations. We are able to give to these qualities their clasification as whether they are good or evil even when they are not connected with the matter, but we have to know that the most careful of Sages are not willing to discuss this 3rd level, because we may not rely upon the quality without action or situation or its connection to some matter for being judged 100% right. When we judge something without its connection to the matter we may easyly make a mistake in our judgment, for example,says Baal haSulam, an ideal expert in ethics, which isn’t a religious person, out of his constant dealing with the notion “truth” devided from any matter, even if he had a chance to save the lives of other people with the help of lie,would say that he prefer for the world to disapear and the people to die, but he would never let the lie come out of his mouth, BUT it isn’t THE WAY of TORAH- because Torah sees the life of a person as the most precious one( Massekhet Yomma Pey-Bet=82) so if we learn the forms in their connection to matter(actions situations) then we realy may judge the quality of truth and lie in their SERVICE to the matter( action, situation), so ,says Baal haSulam, the people’s understanding of the good or evil quality of the form comes from the multiple experience of the influence of these qualities to the situations, as a matter of fact we may see that lie brought a lot of problems and tragedies to the worlds, and on the contrary, the human’s abilty to stick and fight for the truth brought a lot of positive developments to the world, BUT!!! if it comes to saving even one life from the death, then the lie is as good as truth for that matter, and if the ideal expert of ethics had understood it, he would have agreed with the Wisdom of Torah that to save a person’s life is of no end more important that all the theories and talks about the pure notion of truth, because these notions=PURE FORMS,without their connection with the actions has NO ability of a correct judgment and we may not be able to be sure if our choice without knowing the situation is good or evil, says Baal haSulam.

    Baal haSulam also tells us that if their is a FORM which hasn’t been dressed in MATTER even once, then any of our discussions of that form is a pure waste of time( because we don’t know what we are speaking about. it is also right for those people who never expereinced something by themselves but try to judge others out of their understanding of the FORM of love, anger, porvety what so ever, so it is also good for them to remember, that their spectulations according to Baal haSulam’s explanation is a pure waste fo time.)

  19. yehudith says:

    In letter Tet-Za’in(16) Baal haSulam says that after we have discussed all the four levels of the existence:matter, the form of the matter, pure form and essence, where the 4th level of existence which is the ESSENCE isn’t discussed by us at all because it is out of the human ability of comprehension, and the 3rd level which is the PURE FORM is the notion which can make us judge falsely and only the 2nd and 1st levels which are FORM of the MATTER and MATTER are given to us for the real and complete comprehension, and it is the WILL of the CREATOR that only the first two levels of existence may be comprehencible for the human beings, but as it was already expalined by Baal HaSilam, we don’t lack anything from the fact we have only the acsess to the first two levels, on the contrary, it gives us the most reliable knowledge ever through the EXPERIENCE of PERFORMING MITZVOT and STUDING TORAH and the Knowledge=Wisdom we get is true for this world as well as for the upper spiritual worlds of ABY”A.

    Baal haSulam says that all the reality including its least detail consists of these four levels, in corperial as well as spiritual worlds,and if we take for example the world of Bri’a, says Baal HaSulam, we would notice that the main hew of the vessels of this world is the RED colour and the Light of Eternity passes them in ITS way to the creation, and so we have to understand that the matter of the world of Bri’a is the red color of the vessels( the actions taken on the level of the world of Bri’a are felt=percived by a person as associated with the feeling from the red colour, as many composers have a feeling of color for this or that music note, for example, the note DO is seen black, Reh is brown, Meh is blue, Fah is violen and so on, so the character of actions or situations are associated with a certain colour too), so the red color is the matter of the world of Bri’a or the way the world of Bri’a is revealed to us, and it is the 1st level of the world fo Bri’a, and though we speak only about the color which is one of the colors which exists in the world it is the main part of this world, its way for revealation to the creation, as we already said, says Baal haSulam, we have no possibility to comprehend the essence and so we may speak about the WAYS this essence reveals itself to us, and this very ways we call main part or matter or body or vessel, and the Upper Light which passes them or dresses in them= in these red vessels=bodies=matters=ways we call the FORM of this Matter, so the red collor is the matter and the Light is the form dressed in this matter=vessel etc., and is called already the 2nd level of the world of Bri’a, and as the Light is accumulates in the red vessels, the Light itself is also called RED, and it shows us, or more exantly put-it sihines to us the action or situation in the RED color(think of what do we mean, when we call the situation -HOT, or we say Hot matter, why many of us associate the anger with the red color, but rage with the black one, why we say that some situations make us seeing darkness and some make us see the world so very bright, it comes from the same notions the Sages use to help us to understand how it works in spiritual worlds where the matter is the color, and so by your association of the action or situation with this or that percepcion we are given the explanations of the upper spiritual worlds.)

    Anyway, Baal haSulam continues to tell us that if we try to separate the form from the matter in the world of Bri’a we will percieve the form=Light of the world of Bri’a as having the red hew and if we speak about it as itself without its connection to the matter, it will be called, that we are dealing with the 3rd level of the existence of the world of Bri’a= the Pure Form( Light) of the world of Bre’a, and here we have a problem and a place to make a mistake, and so it is prohibited to deal with the Pure Form of the Upper World(Angels, Serafim etc. as them for themselves and not as they appear to human beings!) and a REAL MEKKUBAL=KABBALISTS would never ever deal with it!!!, and as the Sages mentioned in Zohar were all mekkubalim and the Kabbalists of the very high level, so they NEVER deal or discuss the PURE FORMS of the UPPER WORLDS, and of course there is no even a need to mention the possibility of Zohar to discuss the 4th level which is ESSENCE of the world of Bri’a, because we don’t have the possibilities to get it, the same we may say about the objects of this corporial world, where the dealing with the first two levels of their existence give us a lot of knowledge and innovations through the experiences and culculations, but the dealing with the corporial objects on the 3rd level is subjected to many mistakes( trying to judge something only on the bases of the notions of qualities) and the discussions of the essence of the corporial subjests=the 4th level of thir existence are the pure waste of time as Baal haSulam told us already, because the essence, be it spiritual or corporial is beyond our reach of comprehension.

    So, says Baal haSulam, we have four levels of existence of any part of the creation, in our example it is the world of Bri’a, where the first level is the vessel of Bri’a and its secret of being called RED colour and which is the main part or matter of the world of Bri’a, then comes the Light dressed in these vessels, which is the actual form that the light takes in the world of Bri’a, then comes the Light of the Creator as its pure form=quality in the world of Bri’a and the 4th level is the inner most essence of the world of Bri’a and Its each detail, so says again Baal haSulam, we have already explained the 1st level of existence of the creation which we call matter( on the example of the world of Bri’a) and we are going to give some more details about the 2nd level of existence which is the Light dressed in matter, BUT as we have told already, says Baal haSulam, the book of ZOHAR DO NOT DEAL with the 3rd and 4th levels of the existence of the creation AT ALL( because it is a book of Sages and REAL Kabbalaists= MEKKUBALIM, who knows what the spiritual is, and are not afraid of telling that their knowledge has its limits, and are not subjected to the arogance of charlotans who speaks about and have answers for everything without actually knowing anything.)

  20. yehudith says:

    In letter Yod- Za’in(17) Baal haSulam says that as we already have seen on the example of the world of Bri’a as a private case, it should be understood that it works for all the worlds of ABY”A, and in general- we should consider the red, green and black hews of those worlds as their matter=Homer, and the white color of each world as its Form which dresses into the matter,

    Baal haSulam let as see the co-play of this terminology within one world and the four worlds of ABY”A at the same time, if we take the four worlds then the three lower BY”A will be the matter=Homer, and the world of Atzilut will be the Form which dresses into them, but if we consider each specific world then it will be devided itself into the four levels=colors and again the three lawer parts=Bin’a, Z”A, Malkhut(its private BY”A) will be considered as three colors corespondingly-red, green, black and the Matter of the world and the level of Hokhma of that world will be considered its Atzilut and the white color which is the form which dresses into its Matter ( to understand it better imagine being a student of the four year colledge where you have to study music for example, so there will be four different programs for each year of different difficulty, and of course the main purpose is the program of the final forth year, so the three first ones will be considered as the preporational ones for the performance of the forth year, and will be seen as something which insure the final result, but if we take each and every year as itself then the first three parts of that year will be the preparation for the final performence of that year and the forth part of that year will be seen as a reasult for all our work done during that year, it works for all the studies of course in more or less the same way, even the math which is so very connected from topic to topic may be subdevided into levels where the different levels are seen within one and the same grade, you may not say that it is the same math at the begining and the end of the same year, those all this year deals with the multipcation only, but the difficulty of the tasks are constantly risen and so it prepaers the pupils for the next qualitative ‘jump’, in short we may call the rise within the world as a quantative till it comes to its highest point and turns into qualitative ones, of course it isn’t as simple as that it is never only the quantative or only the qualitative rise, but we speak of the dominat enlargment on this or that level, the same it is with the matter and the form which dresses into it, of course when the architect starts modeling the new building it exists in his head otherwise there is no chance for him to build anything, but it takes time while his plan dresses into the matter and is seen and admired by others, we’ve tried to explain the point , and we hope it is more or less clear to the reader), But adds Baal haSulam there is a very important point which we have to remember, that though we say that the forth level is the Eseence and it belongs to the world of Atzilut, everything=matter(action)and form(Light) come from the Endless Realm of the Creator, so repeats Baal haSulam we have to remember that there is no way for us to discover the forth level=essence, it comes as the result of the two lower levels and the experience=the third level, which is our ability to understand the pure form our of our previous comprehension of the matter and the light=from which dresses into to it( Sages call it miMa’aseikha haYkarnukha= we learn about Him from His actions, BUT it is THEY=THE SAGES!!! who learn from the PURE FORM and not all the people!but we as well we may say that we learn about each other by our actions, and only on the bases of them we may judge more or less a person as a working unite, BUT we have to remember, that the 3rd level of pure form may lead us to the mistakes and so it is better to give it very limited place in our judgemnet.Baal HaSulam reminds us also that whatever he says about the spiritual worlds and their devision into matter, form dressed into matter, pure form and essence works for This(corporial) World as well, there is no way for us to find out the essense of the things around, we may learn their matter, the form which may be dressed in this or that matter, we may speak about the pure forms(abstract nouns, and here we already have a big problem, because when we say-love, faith etc. each of us understands something different unless he has learned Baal haSulam’s vocabulary for the terms from TES and understands examptly what the Kabblaists mean under these or those notions.)

    As for the forth level-essence, we are reminded again that as we speak about the pure form there is the notion of pure essence too, BUT pure essence NEVER!!! ever dresses into the form, and of course there is no need to say that it never may be traced through the matter( action), so the white color as itself without its being dressed into the three lower seffirot( in the same world) or into three lower worlds BY”A which means that the Light of Wisdom which is Ohr Hokhma and is the white color as itself and the world of Atzilut, may never be comprehended without its dressing into the Light of Hassadim(Mercy) which is the light of the three lower worlds, so here Baal haSulam gives us a point that teaches us to see the devisions and levels as following,though we speak about the Five worlds:A”K and ABY”A where they corresponds to the PURE ESSENCE, ESSENCE connected to the pure form,PURE FORM, the FROM dressed into matter, and MATTER, it is better for us to understand that the three higher levels are so unique, that they may not be dealt with without the danger of the mistakes by the creation, and SO the Zohar speaks of the Matter and the Form dressed into the Matter only, where of course as we already have seen the form dressed in the matter connected with the pure form, and the pure form is connected with the Essence of the world of Atzilut and the Essence of the world od Atzilut is connected with the Pure Essence of the world of A”K and there is a connection with the No End or Devine Eternity, BUT the Book of Zohar deals with the two lower levels and teaches us about Matter and the Form dressed in Matter and doesn’t deal even with the Pure Form, not to say about the higher levels. In general we see the three lower worlds BY”A as Matter=Homer that they correspond to the three lower Seffirot-Bin’a, Tifferet(Z”A), Malkhut and the red, green and black colors and THEY ALL THREE are MATTER, and the Beam( He’erat) of Light from the world of Atzilut which dresses into the worlds of BY”A and is considered as the FORM dressed in MATTER( though it is the forth level, but because we speak only about a very small portion of it-He’era=Beam) it is seen by Zohar as the second level=Form which is dressed into the first one=Matter of the worlds of BY”A, or the Light of Hokhma which is able to be dressed into the three worlds of BY”A and because we speak only about the PART of the Light of Hokhma which is able to be dressed into the BY”A we call it the FORM which dresses into MATTER. The book of Zohar deals only with these two levels- 1.MATEER=BY”A=LIGHT of HASSADIM, and the 2. FORM dressed in MATTER=ATZILUT=LIGHT of WISDOM dressed in HASSADIM. IF the reader won’t keep these very important expalnation of Baal HaSulam about the framework of the book of Zohar IN MIND, the person will get mixed at once and will loose the proper perspective of the Zohar explanations!!!, because he may give the notions of the Zohar absolutly different meanings and will come nowhere with his study and comprehemsion of the book of Zohar, reminds us once and again Baal haSulam( in short- what the book of Zohar may teach us IS how to make our actions to be of bestowing nature and NOTHING ELSE!!! all the rest comes to a person together with his correction, so for those who looks for the secrets=formulas of the creation in the book of Zohar, there is a good joke to remember:

    Einstein got to the Heaven and was asked by the Creator to tell his Human way of his discovery of the theory of Relativity, but Einstein agreed only if the Creator tells him the Formula of the Creation, so there was a deal and Einstein told his story, and the Creator started writing the Formula of the Creation, but all of a sudden a bewilded Einstein explaimed, My G-d, you have a mistake in Your Formula!- You tell ME about it!?).So let’s be modest and learn the ways of correction which are so in abundence in the book of Zohar.

  21. In letter Yod-He’y(18) Baal haSulam stresses the importance of understanding of the subdivision of the spirituality to the four mentioned above levels be it the worlds of ABY”A or the subdivision within each and every world as itself. More than that, he says, that even the smallest part of each and every world may be seen from the point of these four subdevisions be it the highest level of the world of Atzilut or the lowest part of the world of Assi’ya, because there are everywhere the devision to the Hu”B Tu”M( Hokma veBinna Tifferet veMalkhut) where the seffira of Hokhma is the level of Tzura the Form and Binna, Tifferet, Malkhut -three together are the Hommer-Matter, that the Form dresses into them( matter -the wish, form -the intention), and these are two levels that the Zohar deals with, but the Seffira of Hokhma as for Itself=without being dressed into the Sefirrot of Binna, Tifferet and Malkhut, is out of study of the book of Zohar, says Baal haSulam, because the level of Hokhma as Itself is the level of Pure Form( of Essence) and the book of Zohar doesn’t deal with it at all, no need to say, says Baal HaSulam that the book of Zohar doesn’t deal with the even higher level which is called the Essense( pure seesnce), and which is the level of Ein Sof=No End( or the seffira of Keter), neither with the Ketter as a world-A”K, nor with the level of Keter in the smallest part of any of the spiritual worlds and even not with the Keter of this corporial world, stresses again Baal haSulam. And on the controry, we DO deal with the levels of Binna,Tifferet and Malkhut be they even in the world of Atzilut, BUT with the level of Keter and Hokma even of the lowest part of the world of Assi’ya we do not deal with! their Pure forms is out of scope of the study of the Book of Zohar, we speak ONLY about the seffirot of Hokhma and Keter in their form which is dressed into the seffirot of Binna, Tifferet, Malkhut and so we may say, says Baal haSulam, that we quite cleared the first two levels of the field of study of the Book of Zohar: where we see that the study of the Sages of the Zohar is around the Matter or the Form dressed in Matter ONLY!!! which is the first aspect of the study, and the second one is the worlds of BY’A and the Beam of Light( He’Irra) of the Light of Atzilut dressed in those three lower worlds, reminds us Baal haSulam.

  22. In letter Yod-Tet( 19) Baal haSulam speaks about the third aspect of the Zohar study, and he explains it for our general understanding of the existing spiritual levels, so the third aspect of Zohar study is the level of Medaber( speaking level), because all the spiritual worlds may be devided into the four levels according to the Da’TZ”Ha’M( Domem-non-living level, Tzome’akh-vegetation level, Ha’i-animal or livling level, and Medaber-Speaking level) and as they too corresponds to the certain seffirot of the spiritual worlds and are the complete Devine levels, the book of Zohar deals mostly with the level of Medaber, says Baal HaSulam. And we may understand it better, says Baal haSulam through the example of this world: we have already understood that the four levels of Domem, Tzome’akh, Ha’i and Medaber are the levels or the parts of the Wish to Get- be it the spiritual worlds or in This World, and each such a level may be devided into its privite Domem, Tzome’akh, Ha’i and Medaber levels( we may speak about Domem of Domem, Domem of Tzome’akh, Domem of Ha’i etc.,as well as the Medaber level of Domem, and Medaber level of Tzome’akh and Medaber level of Ha’i etc.), and as we see in This World we have this subdevision and they differ from each other by their level of the wish to get, where each and every of these levels may be also subdevided into four mentioned above levels. And,says Baal haSulam, we find that a person should be filled with the four levels of this world, and even on the level of human constitution we are build out of these four levels: 1. we have the needs which are the nessecities for our existence-brithing,eating, sleeping and so on, 2. we have the wishes which are not essencial for our existence, but we need them for our comfortable being and pleasure-cookes food, bed for sleepng, house for living and sexual relationships and so on, then comes the 3rd level of wishes, which are absolutly may be dealt without- the need for recognition, the need of power, the need of influence on others and so on, and the 4th level is the level of the with to get the Knowledge of the laws of the world around, which is also may be excludes out of the list of the primary nessecities for the existence of the person, these four levels may be also be seen as the parts of the wish to get from the point of view of their development within one person or within the humanity history- first the most important things for the existence-food, sleep=Domem level of the wish to get, then comes the wish for ‘body pleasures-sex, comfortable conditions of the existence and eating, then comes the 3rd social level of the wishes, the wish for leadership, for power, for influence and this level of the wish to get make the enlargment of the spirit of a person, and it brings him 9 or the society)to the forth level of the wish to get- the wish to discover the secrets of existence and the laws of the world around and all these wishes are the parts of the wish to get, no matter if we see one of them as more elite and others more animal, they all the the parts of the wish to get, explains us Baal haSulam.

  23. In the letter Khaf( 20) Baal haSUlam pays our attention to the fact that the first two levels of the wish to get of the human beings may be satisfied through the lower levels of the world around- non-living and vegetation and aminal( for those who eat meat and dresses in woolen clothes), but the third level- the wish for power, influence and leadership may be experienced only with the intereaction with the human beings, and the forth level-the wish for the knowledge of the laws of the world around and the wish for the discovery of the secrets of Being may be satisfied only if a person gets into contact with the Wisdom( study the accumulated past experienced and knowledge, which is the level Higher than his presnet level is or he may get this knowledge from a person who is higher than he is at the present moment of his development) or from the Higher spiritual levels which are consealed from the present level of the person and may be revealed to him only by the High spiritual level than he is at this point of his development,because the Wisdom and Knowledge belong to the spiritual level and not to the social one as the third level does and it is an important aspect for analysing of the courses of the wishes in a human being).

  24. In letter Khaf-Alef(21) Baal haSulam explains us the levels and qualities of the spiritual worlds and their interdependence as being the imprints of each other from the highest to the lwoest ones, in the way that all the levles of DTzH”M( Domem, Tzome’akh, Ha’i, Medaber) of the world of Bri’a make their imprint in the world of Yetzira, and the DTzH”M of the world of Yetzira make their imprint in the world of Assi’ya, and the DTzH”M of the world of Assi’ya make their imprint in This World.

    There are a lot of names for the four main levels within the worlds but there is always a correspondence between them, says Baal haSulam, thus the DTzH”M corresponds to another subdivision of the spiritual worlds, where the level of Domem corresponds to He’ikhalot=halls, and the level of Tzome’akh corresponds to Lavushim=garments or dresses, and the level of Ha’i corresponds to Malakhim=angels=spiritual forces, and the level of Medaber corresponds to the level of Neshamot=souls of the human beings of this or that world and the Ten Seffirot correspond to the Devinity of this or that world.

    The Souls are the main part of each and every world, says Baal haSulam and they get their spiritual food from all the other levels of this or that world and its spiritual realit, exactly as it is in the corporial world of ours, says Baal haSulam, where the level of the wish to get on the level of the strength of the Bkhinna(kind) Alef is the wish to get the most nessecary things which insure the existence of the person, and this spiritual level of the wish to recieve gets its energy from the Hekhlot and Lavushim( lower kinds of Light) levels of the worlds, and the wish to get of the next=Bkhinna Bet level of strength gets its Light from the level of Malakhim=angels and deals with the wishes of the animalistic nature( Malakhim are forces of influence on us of this or that wish:why do we feel indiffirent to this or that person, and we “loose our head” from others, why we stay indiffirent to this or that food or dress and do everything to get another kind of food or dress, or a piece of jewelry and so on, all depends on the force of the wish to get which is directed on the person’s wish to get at that moment by the Angel, which tests our wish to get on its correctness), their special characteristics are, says Baal haSulam that they are not the nesseceties of our life and has nothing to do with the survival of the human kind as a biological type, but are the extra wishes which pleases our ego and so more difficult to resist. These wishes of the Bkhinna Bet enlarge the Bkhinna Alef =He’ikalot=make place for this or that wish to become of a “nessecity category” and be percived as a nessecety and not as a extra=comfort or extra pleasure category of the Bkhinna Bet( most of the people of the moden developed societies live as the kings and queens of the 16-17th centuries couldn’t even dream about, we have much more food and clothes that any of them had, and still we don’t feel ourselves as the richest ones in all the world, because the “nessecities” were enlarged by the influences of the wishes of the Bkhinna Bet on the wishes of Bkhinna Alef and the Bkhinna Alef made the place for the Wishes of Bkhinna Bet to become of the “nessecity category”).

    Levels of He’ikhalot, Lavushim and Malakhim are the lower levels of any spiritual world and their role is to ENLARGE the wish to get= to enlrge the Hommer=matter for the spiritual vessels to be made of, but no matter as big as they may be they are always the LOWER levels than the level of human soul is in this or that spiritual world.

    The wishes of the Bkhinna Gimel strength belong to the social desires and they enlarge the spirit or dearing of a person, these kind of wishes the person gets from the people of his kind in This World ( he is a leader, so I can be too, he has power and imfluence so wish I), the same is in the spiritual worlds- the wishes of the Bkhinna Gimel are strengthened in the souls,and make the souls wish to get from the other souls of this or that spiritual world by the beauty of the Light of Spirit which makes the Soul shine stronger and stronger till it brings the person to the wishes of getting Knowledge and Wisdom=the wishes of the Bkhinna Dalet strength, which may be fulfilled only through the Light of the Ten Seffirot of this or that spiritual world, and the achivement of the light of the ten Seffirot in this or that world is called the level of HaBaD( Hokhma=wisdom, Binna=knowledge, Da’at=understanding)=Gadlut=Greatness of the Soul, so as we see each and every human soul has a lot of work to do in each and every spiritual world, first to enlarge the Kli=vessles=wishes, and then to get their Milu’i=fulfilment on the level of spirit=Ru’kh=dearing, and then on the level of Neshamma Light=Greatness of the Soul=Gadlut.

    All above should be properly understood for the purpose of the inderstanding of the context of the book of Zohar says Baal haSulam, because all the details that the book of Zohar gives us about the upper spiritual worlds: about Seffirot=devinity, Neshamot=souls,Malakhim=angels, Lavushim=dressings of the above mentioned higher levels and He’ilhalot=places and sizes the wishes may take( the Sages tell us that sexual relationships may be fulfilled only during the night time, what are you going to do if you get this kind of wish during the day time!?. what do you do if you get a wish to drink or eat during the Yom Kippur, and what do you do if you wish an ice-cream straight after the roast beaf!? what do you do if it is so hot outside that you can’t even think of putting on any clothes, while your Rav tells you to wear the jacket during all the seasons!? etc.) and all these categoris are discussed in the book of Zohar only in their connection to the most important of them level, the levle of Neshamma=Soul, even if it seems to the reader that the book of Zohar speaks about the above categories as the ones of their own value, one should be clever enough to remember, that nothing is said in Zohar which has no connection to the souls and their way of correction( their is no information for the sake of information, or the secrets revealed for the sake of enjoying their wisdom and beauty, all revealed in the book of Zohar make it OBLIGATORY to be used for the sake of the correction of the person who study the book of Zohar, otherwise this knowledge will be turned against him and will do a lot of damage to his soul instead of the good and correction, so if you are revealed any devine knowledge by your rav or a kabbalah book, be sure you use it with all your might for your correction, otherwise, stay away from the study of the inner secrets of Torah). Baal haSulam says that if we understand all above explanation and bear it in mind all the time- that all the secrets of Zohar are the methods of correction and inner work of a person, and if we stay on this position during our study then we will get the nessecary Light and strength for our correction, enlragment of the spiritual vessels and the joy of the Light of the correction streaming through them and shining in this world for the sake of bestowing.

  25. In letter Khaf-Bet(22) Baal haSulam says that we should be explained the expressions of our corporial world which are used in the book of Zohar for us to understand their spiritual meaning, the meaning of the expressions such as: above and below, ascends and descends, lessening and expantion, Katnut=simple,basic and Gadlut=greatness, separation and unity, numbers and other terms which are used in Kabbalah to express the spiritual notions. All above terms are the processes which are trigered by the actions of the people and which make good or evil changes in the structure of the Ten Seffirot, says Baal haSulam, and of course, he says it sounds strange that the Ten Seffirot which are the Pure Devinity may be influenced by the actions of the people and may be rearranged according to their actions. And even if we say that the changes are not in the Seffirot themselves, but in the forms=kellim=vessels they are dressed in, because the vessels are not a complete devinity, but are renewed by the spiritual work of the creation= spiritual souls, through revealation or consealment of the spiritual comprehension by a soul of the spiritual reality according to that soul’s level of correction which were explained through the example of looking to the sun through the four diffrent color glasses:transparent=white, red, green, black, reminds us Baal haSulam, or the white of the book and the matter=letters of the book, anyway all the changes are possible in the worlds of BY”A which are the vessles or spiritual matter and may be renewed for the recieving the light of the Seffirot, where the Seffirot are the pure devinity, and the vessels are not considered so, because they are made of the corrected wish to get, which is not found in the Creator Himself and so may not be seen as a pure devinity, the vessels of BY”A are not devine by their origin, they become devine through their form=Hishtavut haTzurra and intention=Lehidamot leYli’on( to be as the Higher One), BUT says Baal haSulam this explanation of the possibilities of changes may be right for the worlds of BY”A, but in the world of Atzilut BOTH the Light and Vessels are of the devine origin and are in the perfect unity between themselves where there is no diffrence between the Devine Essence of Seffirot which is the light of Ein Sof, the portions of Light which shines in each and every vessel and the vessels themselves, all these three aspects are One Devine Unity and are the level of the light of Hokhma or Ha’ia, so how we even dare to think of being able to see any changes in the Seffirot of the World of Atzilut, not to say to trace the changes that are done by the actions of the souls in This World on the Seffirot in the world of Atzilut, asks Baal haSulam and adds that the secret is in the expression “the Devine light, the Light that shines in each and every Sefira and the Form of Vessels these lights shines in are ONE.”

  26. In letter Khaf-Gimel(23) Baal haSulam reminds us that we were already told that there is no way of comprehending the Essence on any level even on the level of our corporial world and asks us to remember it all the time we deal with the Wisdom of perception=Kabblah, so says Baal haSulam we have seen aready that there is another way to look at the spiritual reality, where the world of Atzilut is called the Form=Tzurra and the worlds of BY”A are called spiritual matter, and if we are told that the Form may be dressed in Matter, and are taught that these are two levels of spiritual perception we may speak about, then we have the formula which is expressed as” the Beam of the light of Atzilut dressed in the worlds of BY”A( Light of Atzilut is a PURE FORM, but its BEAM is the Light dressed in Matter)”.

    Still we have to understand that our use of the notion of Ein Sof=No End in the explanations doesn’t mean that we have any knowledge of the Essence, but is used in the book of Zohar for the purpose of giving us the idea where the level of the souls begins and what is the interelationship between the spiritual worlds, Light and vessels, says Baal haSulam, nothing is says in Zohar about Ein Sof as ITSELF, but it is mentioned only to show us the origin of all the parts and forms of the creation and that all the worlds and souls are already included and exist on the level of Ein Sof in one perfect unity in the form known to us as the Idea of the Creation which garantees the Final realization of the Form of Creation as it is Planned in the Idea of the Creation and so we see that all the reality is always connected with its origin=Ein Sof Baruch Hu which we call the First Form of the souls, where we speak about their existence within the idea and plan of the creation within the unity of Ein Sof with its Creator, which means that each and every soul has its original place within the Thought of the Creation and in the Form of Ein Sof Existence with all the Good the Creator wishes to bestow His Creation , says Baal haSulam and there is no need to says that before we come to this level we have to make the correction=the second form of the soul existence and only then we will come to the third level of te soul existence, where we will be recieving for the sake of bestwoing and it is the difference of the first and third forms of the soul existence, because the first form we were made was getting for the sake of getting(the Creator doesn’t need anything from us and so he is willing to give us all he has for our pleasure), but it is the creation which wished to be also the bestowing one, and so was given the opportunity to get the nessecary changes in its form to become recieveing for the sake of bestowing and it is the thrid form of existence and it may be gained only by 613 alterations in our nature and is done in the period of correction=the second form of the soul through the studing Torah, performing Mitzvot and the implementation of bestowing principle in our lives.

  27. In letter Khaf-Dalet( 24) Baal haSulam gives us the example from this corporial world for us to understand his explanations better, and says that if we take a man which wishes to build a beautiful house, we will find, that first he sees in his thoughts(imagination) a very nice house including all the rooms of this house and other details, and it is a house which will be build and seen by all the rest of the people exactly as this man saw it in his imagination, but he still has only the imagenary house, and so the second step is planning for it to be realized as the one he is imagening, and he has to explain the builders all the possible details for them to understand what house exactly this man wishes them to build, so up to here we have the imagenary house which corresponds to the level of Makhshevet HaBri’a or Ein Sof Barukh Hu, where all the reality is seen by the Creator in its perfect stage, but it is only with the Creator’s abilities where the thought and action, past, present and future are the same, we human have it a little bit different, we need the means of the realization of our plans,says Baal haSulam, so next stage of planning belongs to the world of Atzilut, where the house still exists in the mind of a person, but it is planned in the smallest details possible, and the ways of their realization are clear to the planner.We have to remember, says Baal haSulam that these two stages-Ein Sof and Atzilut have no place for the creation to exist, the existence of the creation is in the potential of those two levels but there is nothing from the realization of this potential into reality in those two worlds, explains Baal haSulam, exactly as the house in the mind of our person: though he has thought all the bricks and peices of wood and glass he would need for the constraction it is still has nothing to do with the realization of the plan, all these stones, pieces of wood and glass exist in his mind only and have nothing to do with the reality, adds Baal haSulam.The difference between the Creator and a Man is that the imagenary reality of a man has nothing to do with the objective reality, while the Creator’s thought has an ability of selfrealization and so it seen as reality with the real existence and not imagenary as in the example of a man building the house.

    Baal haSulam gives us an amazing statemnet here and says that the planned reality of the Creator has such a force that it is bound to be realized wether the creation feels it or not!( we have to understand that before the First Man was created, the Purpose of Creation and the ways of reaching this Purpose have already existed, and so there is no choice in this part of the human existence, the choice is wether we will willingly participate in the process of the realization of the thought of the Creation, or we will do it with a lot of pain, mistakes, and waste of time and energy).

    So it is clear to us that the worlds of Ein Sof and Atzilut are studied by Zohar only for the purpose of the explanation of the role and ways of the creation as participant in the realization of the Purpose of Creation, BUT the existence of the creation, and realization of the Pupose of the creation by people is present in the thought of the Creator only in its potential condition, because the Creator leaves us the place to become as Creative and as Wise as He sees us in this plan.It is exactly as in our example, says Baal haSUlam, the fact that the house exists in the person’s thought, doesn’t make it to be realized even a bit without his work, and so the Thought of the Creation( to bestwo the creation with all possible good) and the Plan of the realization of the Thought of the Creation( through correction by studing Torah and performing Mitzvot, and being able to recieve for the sake of bestowing) are still in potential state and are waiting the Man to be created with the ability to find them out and to realize them in their complete state in the real existence.

  28. In letter Khaf-He’i(25) Baal haSulam says that the worlds of BY”A( Bri’a, Yetzirra, Assi’ya) and This World are the stages of the activization of the potential and bringing it to the full realization, exactly as a person who starts building the house till he finishes it and has it as beautiful as he saw it in his imagenation. The Devinity that shines in the worlds of BY”A are in the exact proportion for the people to be able to realize their role in the Purpose of Creation and have strength to implement it into the reality, says Baal haSulam( exactly as the explanations of the person to the builders are nessecery to the degree of their ability of understanding what they are supposed to build), The Devinity dresses in the KaHa”B,HaGa”T,NeHYi”M vessels of these worlds, exactly as the explanations of a person to the builders are getting real forms and these vessels=kellim are real means to percieve Devine , though they are not of the same Devine Nature themselves as compared with the Devine Light, but they have the ability to recieve this Light, as there is ability of our builders to comprehend the explanations of the person and to build a House according to his explanations.

    There is also an amzing explanation of Baal haSulam, who says that these vessels=kellim=Seffirot are Mekhudashim=renewed for the use of the Souls( there is nothing new for the Creaor in the process of the realzation of the Thought of the Creation, but for the Souls there are always Huddushim=discoveries and they make possible for us to recieve the Devine Wisdom by portions and make it into being as an integral part of our personality, and give us possibility to get the correction and to use to the spiritual way of life little by little and exercising our own will and strength of dedication to the fulfilment of the Thought of the Creation through the possibility to be the Co-Creators of the Creator Himself.)

  29. In letter Khaf-Vav(26) Baal haSulam says that out of the previous example we can see that all those three stages( Idea, Plan, Realization) are connected with each other and comes one out of the other, where the root of all of them is the Thought of the Creation,because there may be no any detail in the Plan of the Creation if it wasn’t in the Tought of the Creation,and the end result will be exactly the same as it was thought in the Thought of the Creation, and there will be no any additions to the Plan of the Creation during its realazation, so there may not be any Hiddush( absolute new thing) during the realization of the Plan of the creation, because all the possible”inovations” are already existing in the Thought of the Creation, and as we remember, says Baal haSulam, existence of all creation in the Thought of the creation is called the Form of Existence number One, which is characterized by the existence of the creation in the Thought of the Creation in all ITS COMPLETNESS STAGE straight at the moment of their appaering in the Thought of the creation, and this Form will be accomplished by the creation in its stage of Finnal Correction-Gemarr Tikkun( Third Form of existence), explains us Baal haSulam, The Souls will be in the state exactly as they were thought and planned by the Creator from the very beggining, so we see, says Baal haSulam that in the First Form of existence all the discoveries and innovations are already included till the full realazation of their revealment in This World at the stage of Finnal Correction or the Third Form of existence.

    In the Second Form of existence all the Discoveries and revealments are consealed and are passing from the world of Ein Sof to the world of Atzilut= From the Thought of the creation to the Plan of the creation, and then from the world of Atzilut to the worlds of BY”A till This World, exactly as in our example with the building of the House( this second Form is of 6000 spiritual year duration, and is the time of correction and the time of consealment. We are coming and existing in this world till we sart learning Torah Leshmma for the sake of bestowing called Kabbalah, and then we realize that the Second Form of the existence is made for the creation to be able to have a part in the realazation of the Thought of the creation according to its Plan and thus the Plaesure from being in the world of the Thought of the Creation will be gained throught the spiritual work, and not as a present,because the spiritual WORK gives the ability to value and enjoy the spirituality on a much greater level a person isn’t capable of realization till he is in the stage of the consealment, than if it were given to him as a part of his nature, as we know well from our expirience we start to understand the value of money only when we start working by ourselves and not getting money or other commodities from our parents, besides we are given the opportunities to discover and implement the Plan of the creation through our unique and geniun abilities and it makes the way of spiritual growth very individual and amazing for each and every of us) So the First Form of the existence DOES exist, but in the concealed form, and our task is to discover and implement it in out life, the life of our loved ones, our community, country and all the mankind, and when the work will be completed we will be showed that we have the abilities of discovering the Plan of the Creator and implementing it into the reality, which makes a good feeling of oneself, I dare to say and all these stages we have to make during the second Form of existence- the existence in the consealed form as a begining and coming to the Third Form of the existence as a result, through our own efforts, in cooperation with the Creator of course, because the Sages state, that there is no chance for the person himself to complete such a task, but if we use the Wisdom of the Sages and Learn to get the help from the Creator, this task may be accomplished with the exellent Mark=the Thrid Form of the existence=the revealed and implemented by us Plan and Form of the creation. Baal haSulam says that during the discovery of the Plan of the creation we do a lot of spiritual inner work by the efforts of overcoming our passive and getting attitude to the life, efforts which make the Thought of the Creation to pass and dress into the Plan of the creation and them form the World of Atzilut=the place of the Plan of the Creation to descend to the world of BY”A till it comes to This World and are realized in objective reality. At the end of this letter Baal haSUlam tells us again to keep in mind the stages of the process of the building of the house, and it will help us to undertand that there is nothing in this world which hasn’t come from the World of Ein Sof, through the world of Atzilut and then through the worlds of BY”A till it reachs its relization in THIS WORLD, there is no completion without the Tought of the Creation being realized in THIS WORLD in the Form of Objective Reality.

  30. In letter Khaf-Za’in(27) Baal haSulam tells us to get clear for ourselves that all the changes we speak about in the spiritual worlds including the world of Atziut( which seems to us differ from the world of Ein Sof according to the explanation, that the Ein Sof is the Thought of the creation and the world of Atzilut is the Plan of the Creation) all these changes have nothing to do with the Devinity as ITSELF!!!, but these changes are precieved by the Souls which come from the consealment into revealment stages of their existence through the world of BY”A up to Atzilut.

    Baal haSUlam reminds us again that both two highest worlds- the world of Ein Sof and the world of Atzilut are the realities where the souls DO NOT exist, souls are the forms which are capable of existing in the consealment of the Light, while the world of Ein Sof and the world of Atzilut are revealed forms of the Thought and Plan of the creation and so the form of consealment have no place there, exactly as the real house doesn’t exist in the head of a person, says Baal haSulam.

    The reality of the existence of the souls starts from the worlds of BY”A( worlds separated from the Light of the Creator, by Tabbur=Tzimtum Alef and Parsa=Tzimtzum Bet) and only after such an emormous consealments the form of the soul may have a distinct and more or less independent existence from the Direct Influence of the Light). according to this very reason also the vessels in the form of distinct Ten Seffirot start their existence from the worlds of BY”A and their revealment by the souls are determed by the level of the soul correction and ability to percieve Devine wisdom and the Devine truth and to use them for self improuvment and not for any other purpose, these Ten Seffirot are not of Pure Devine origin, but are renewed=modified for the souls to be able to recieve them within the spiritual vessels of their level of spiritual development, because there is no changes in the Pure Devinity, and so it may not be percieve in its Pure form by the souls on their way of correction, but the existence of modified forms of the Ten Seffirot are the nessecary forms which give the opportunity to make stages in the process of correction, so the vessels for the Ten Seffirot in the worlds of BY”A are given the names of the colors:red, green, black, to show that it isn’t the Ten Seffirot that are different in these worlds, but it is our ability of their perception which is different in these worlds of spirituality, and there is no place at all, says Baal haSulam to think of our perception of the Seffirot as a devinity, because it is only our PERCEPTION OF THEM, AND NOT THE TEN SEFFIROT AS THEY ARE FOR THEMSELVES( in the world of Atzilut), because there are no renewed Ten Seffirot for each and every world, but it is our perception which undegoes changes under the influence on it by the inner spiritual work of a person, stresses Baal haSulam.

    What IS Devinity in these three worlds of BY”A anyway is the Light which dresses into them, says Baal haSulam, there is no way of discovery of anything in the spiritual worlds if it isn’t revealed to us with the help of the Genuin Devine Light( or the beam of this Light), as in our corporial world, there is no chance for us to see anything in a completply dark room, till a beam of light of any origin comes and let us see something, with the one difference, it is the same in the spiritual worlds, and this difference is that the spiritual Light may be ONLY of the Devine origin, and not of any other one.The Light which reveals us the ever smallest part of the spirituality is in its direct connection with the source of all the Light, but it comes to a person in the amount for him to be able to concieve it, otherwise there would be a different kind of lack of vision-out of too much light, as we know we may not see neither in the complete darkness, nor in the stronger than our eye’s capacity for adoptation intencity of Light.The Light of the lowest part of the world of Assi’ya is the same Devinity as the Light of the Ein Sof, because there is no difference in the quality of the Devine Light but only in the quantaty of it being percieved on this or that stage of spiritual development, says Baal haSulam, which means that no matter what part of spiritulity is revealed to us, it is always a genuin part and not otherwise. The Creator’s Light is always the SAME ,reminds us Baal haSUlam and all the changes of its perception belong to the systems of the Ten Seffirot( the seffira is the combination of the vessel with the light) in each and every World, Partzuf or state(katnut or Gadlut, Ibbur,Yenikka, Mokhin), and that is why the Ten Seffirot are not the Pure Devinity, because they are the combination of te vessels and the Light,where the Light’s Source is the Devinity, and the vessles'( corrected wish to get) source is the ability of a person to percieve the reality in the Light of bestwoing attitude. Though we speak about three main colors of the Ten Seffirot, it is clear, says Baal haSulam, that they show the qualitative changes, while within them there are endless levels and degrees of qualitative-quantative ratio, and numerous stages for our spiritual correction.

  31. In letter Khaf-Het(28) Baal haSulam explains us that all the vessels(Kellim) of the Ten Sefirot of the worlds BY”yA get their Lights from the World of Atzilut and so all the changes which take place in the World of Atzilut will be passed to the lower worlds in all their exact forms, because if we make the changes in our thoughts or our project of the building( the world of Atzilut), then they will be done in the building itself( the worlds of BY”yA) during realization of the plan( the world fo Atzilut), that is why we say that the vessels of Hu”B Tu”M of the worlds of BY”yA get their filling from the corresponding levels of the Hu”B Tu”M of Atzilut, which is the Paln of the Building( it is easy to understand that behind these Kabbalah fourmulas the organization of the person’s inner world is ment, the more changes we make in our world view and world understanding the more influence it will have on our actions in this world, so if we make to ourselves a good brain-wash each day through the articles and works of our Sages, the more clearly we will think:thinking clear is thinking in bestowing direction, thinking wrong is thinking in getting diretion, bestowing thinking is involved in our understanding of the purpose of our actions and the results and influences they will make on the world around, including our loved ones, getting way of thinking is the way where we are looking for the satisfaction of our desires NO MATTER what effect it may have on others, BUT as always the problem is with the difference between the wish and duty, and the win of the duty is got through training oneself in performing Mitzvot, because they ARE our duty and their perfomence has nothing to do with my current wishes), so As Baal HaSulam says the building(action) will look exactly as it was planned( thought over) and each detail of our action will speak about our inner world view and our attitude to the world around( so again for those who still listen to others and make their judgement on the bases of the heard, it is a wrong practice, because there is a long way between the words and deeds and so look and judge the person according to his/her actions and results.The GREATEST principle of our knowing the Creator is- MiMa’aseykha HaYiharnukha=from Your actions we get know You.This is absolutly good for getting know each other too). Out of the above we see that though we speak about the vessels in all the worlds, but their “color” is different because their clearunce should be taken into consideration: the vessels of the world of Atzilut are given the name of White colour, because white means clean=clear, so if there is a problem with the clearunce of the person’s thinking all the rest may not be expected to be correct, so we work through the study of Torah on our level of thinking clearunce and only then we proceed to act, clearunce from what?-of course from our egoistic wishes and desires, so the more we control our ego the less it influences our thinking the more correct our actions are, the better is our influence on the world around),so the Sages of Zohar called the color of the world of Atzilut-WHITE, which actualy isn’t a color at all, because the meaning of the Sages’ white is transparent,but on the other site the white color is the source of all the rest of the colours says Baal haSulam, and that is why the white part of the Book of the Wisdom is called-Hokhma,because the people get a lot from reading the books and are getting ideas which are actually not written in that book, but somehow those ideas visit them during the reading of those books,so it mens, says Baal HaSulam,this white color shines around each and every black letter and gives to each and every letter its unique form and to each combination of the letter their special place in the book.Baal HaSulam pays our attention to the fact that though it looks that we are “reading” the red, green or black letters, it isn’t so we do not get their meaning, we do not get the essence of their matter, or the essence of their forms, but we DO get is some understanding out of the white part of the page of the book( sometimes we catch ourselves what we are already on another page of the book, but we don’t know what was written on all the pages we have read, because actually we were thinking about something very different, and sometimes even not connected with the context of the book we are reading), so stresses Baal haSulam, though we think that we read the letters of the Book of the Wisdom, actually it isn’t because their unique forms and combinations influence us in a very special way and we get the information from the white part of the page, which is clean for those who see it as an empty space, but for those who have an experiece with the study of the Books of the Wisdom such as Torah, Gemara, books of Sages and Kabbalah it is clear that no matter how many times we read and reread and rereread them there are always new understandings and insights and we always wonder where they were in our previous reading and how come that we haven’t noticed or understood such a brilliant and simple idea of the “Author”, so the book of Zohar as a book of the Spiritual Wisdom is useful only for those who make their inner work and so is granted the vessels for the reveiving the wisdom of these Books, many times the people try to read the book of Zohar or Torah, but it seems to them that there is nothing, but the simple stories of these BOOKS, and these are people who the Zohar adresses by saying, Shame on those who say that the book of Torah came to this world to tell the stories of Bil’am and Par’o etc., and do not get that this BOOK is all our life and its quality and quantaty is directly connected with our study of IT), so all the thoughts and understandings which we get from the letters of these Books, says Baal haSulam is thanks to the SHINE of LIGHT from the white part of these books.
    There is a special shining around each and every letter of these Books, explains Baal haSulam and each letter makes a form within this light, and these FORM which are made in the Light with the help of the letters, PASS the SPIRITUAL INFORMATION to us( so as you see there is no danger of anyone reading these books, because without special work in performing Mitzvot there is no chance they can get any spiritual knowledge or informantion, there is only one problem, that there are people who don’t want to admit that they have no idea of what are the real level of these books, and so they build their theoties and sail their own understandings and make many people go the wrong way, or there are some others who see only the simple meaning of the stories of these books and critisize the Sages of their lack of modernity and their constant preocupation with the Tora,Gemara and Zohar study!). so Baal haSulam opens us this secret, and says that it is NOT the letters of these books that pass us the spiritual information, but it is THE FORM of the Light made by the FORMS of the LETTERS and their COMBINATION which OPENS the spiritual information and make it avalible for those who study these books for the purpose of CORRECTION ONLY!!!, and it is the explanation and the Hint to the Ten seffirot of the world of Atzilut and our possibility of get the spiritual information from the level where there is acually no written forms and that is why they are compaered with the white color, and there is no anyway to see or find out anything on the white parts of the pages of THESE BOOK, no matter if they are printed of written on the skin of the aminal or any other form of their text transmission, but the effect of the passsing of the enlightment of the White Color Light to the lower worlds of BY”yA, which are the three colours:red,green,black and are the matter of the letters which are responsible for all the changes we get: that is why a lot of people my read the same part of Torah or Zohar, but their UNDERSTANDING of the material read will be ABSOLUTLY DIFFERENT, we start learning Torah from the age of three years old and do it till the last minutes of the life and still we have what to learn, and there is no end of Wisdom and Insights to share, and ALL these endless amount of insights and enlightments come from the TEN SEFFIROT of the world of ATZILUT, says Baal haSulam.There is actually no any diffrence of the Vessels and Lights in the world of Atzilut, and we may say, that the vessels of the world of Atzilut as the essence are more light than vessels at all, because they are white, meaning having no diffrence from Light, and as we have explained on the example of the white part of the book, which bear no information itself, but make all the diffrence to the level of spiritual information which is passed to the person reading those written letters on that white space(as new as these explanations of the Baal haSulam may be for us we have to learn and to think within absolutly new categories for us to get any good influence of our study of the book of Zohar, needless to mention the study of TaNa”Kh,Gemara and other books of Sages,because now we know that the spiritual information inclueded in these BOOKS will be opened to us ONL if we decide to get corrected and if we do it through Torah Study and performing Mitzvot, otherwise we will always look into the books of Zohar or Torah and feel disapointed and distracted from their strange stories and our lack of ability to understand their depth and messages).

  32. In letter Khaf-Tet(29) Baal haSulam explains us the devision of the world of Atzilut(as given in Tikune’i Zohar) into three parts:Devinity(Eloki’ut),Light( Ohr) andTen Vessels(Kellim) and says that as for Devinity as Itself, we have no acsess to It at all under any conditions, because as it was already explained there is no acsess to the essence of anything be it spiritual or corporial notion.As for the Ten Seffirot, we speak, says Baal haSulam about Hu”B Tu”M of the level of Atzilut, which we compared with the white part of the pages which we atually have nothing to do with, because it is useless for us without a device which will give us the key to the information contained in it (even if I know that there is an Internet(Devinity in our example) and that there is a computer( Ten Kellim in our example) I have to have an instruction how to set the computer on, what is username and what is the password to the site i am intrested in). Now if I try to switch the computer on and will press all kind of keys and their combinations may be I will get to some sites or data, but who knows what are they and what I have to do with them, and even more,I will waste my time, get lost in these oceane of information or disapointed and frustrated and blaming the “Idea” of looking for that site, the “Computer” and the “Author” of the computere, whatever is the case of each and every of us, it is clear that without basic knowledge of the device called computere and the websites or needed parts of infornation there is no chance for us to get something useful out of all this stuggle with the technology, or to understand better,let’s see the white of the book as the screen of the TV-set and the remote controler as the Letters, if we press any of the buttons the TV will show us something, and if we press combination of buttons it will make it louder or brighter, will chaotically swith the programs, where we wanted to make it louder, and pressed the wrong butten, it will result in our lossing both the programm and sound, anyway there are some of us who remember the frustration of dealing with the new technique device for the first time, needless to say how it feels when we try to deal with spirituality without proper education and experience), but back to the explanations of Baal haSulam who tells us that as difficult as it may be for us to believe that all the information is in the white of the books of Wisdom, though it is rather easy for us to understand that all the information is within the TV transmission or Internet network and not in the buttens of the keyboard ot remote control, the same with the books fo Wisdom, ALL the information is the the white of the book=the spiritual screen, and the letters are the keyboard which are activated by our reading and studying according to the purity of our intention, only if we learn with the intention to get corrected,the energy of this wish inables the letters of these BOOKS to serve as the keyboard which give us the entry to the spiritual fields of information,so if we have already grabbed the idea of the white part of the BOOKS of Torah, Gemmara,Zohar being the main part, them we may easerly understand that the Hu”B Tu”M vessels of the wold of Atzilut are the main vessels of the world of Correction=Ulam haTikun, says Baal haSulam, and these vessels may give us endless “pictures”=infornation units( as musical 7 keys give us endless peices of music), because if we don’t know what is the amout of the infornation is within the internet, no wonder, we may never expect for the Torah or Zohar to be completely studied and understood, it is endless possibilities, of the forms of the Ten Seffirot of the world of Atzilut and endless amount of their combinations,says Baal haSulam, because on the one hand it is JUST white part TEN SEFFIROT ONLY, on the other hand it incluedes all the information the spiritual worlds are bestowed by the Creator, and so all the differences which may appear in our perception of the spirituality on the level of three lower worlds of BY’yA are the result of our own ability to use the keyboards(letters of the books of Wisdom) to get the acsess to the spiritual levels, and ALL this VARIETY is already incleuded in the Ten Seffirot of the world of Atzilut. It is clear,says Baal HaSulam, that all these forms exist in the world of Atzilut or in the white of the book only in their potential forms, as we see it in the white of the book which help us to identify the form of the letter, but has no form as in itself, the same is with the Ten Seffirot of the world of Atzilut all the subdevision into myriads of forms in the lower three worlds of BY”yA are the result of their diffrent kinds of shine they produce in those lower worlds. Baal haSulam gives us again the comparision of the world of Atzilut with the stage of planning of the building, on the level of the thought there is no end of the foms of the buildings we may think about and materials and devices for their construction, and each of these construction-plans may be set on realization on the construction site by the person, that planned this or that building, and all the changes which he will decide upon during the construction( in the three lower worlds of BY’yA) will take place First of ALL on the level of Planning( Ten Seffirot of the world of Atzilut) and them will influence the process of the realization of the construction of the building( the worlds of BY”yA), explains us Baal haSulam. So no matter how many changes we will make in our building their ORIGINE is in the Planning department=the world of Atzilut( Tokhnit HaMakh’shavtit)=the white of the book. Baal haSulam tells us again that all the information IS NOT DRESSED into the LETTERS of these BOOKS, BUT the LETTERS are the BUTTONS which give us the possibility to get to the SOURCE of SPIRITUAL INFORMATION. There is nothing in the White Part of the Books as for Themselves, the white of the book is only a screen, which has to be known to get switched on and with a help of a keyboard to find a needed program.Baal haSulam says that the Ten Seffirot of the world of Atzilut as for their existence in the world of Atzilut are the COMPLETE UNITY, which may not be differed from the DEVINITY ITSELF,but their influence=shining in the lower spiritual worlds depend on the clarity and organization of the lower levels for the reception of their trantmission.

  33. In letter Lamed(30) Baal haSulam continues his explanation of the notions Devinity, Light, Vessels, where the Devinity and Vessels were explained in the previous letters and in this one he explains the notion of Light.

    Baal haSulam says that it is dressed in to the white of the book of Zohar( as well as in the white of Torah), and this white part is called the Vessels for the Light of the level of Atzilut. And the Kniwledge about it we have got from those Sages whose souls were on the level of Atzilut, says Baal haSulam and it is the Knowledge about the Light and not the Knowledge about Devinity Itself, though they are very interconnected there, BUT we should remember that the Devinity even when the worlds of BY”yA ascend there to Atzilut with the human souls and the Light that they get there is the Light of Hokhma( wisdom) and is called the Light of Ha’ya, BUT it is THE Light that they get there and not the Devinity Itself as was already explained, says Baal haSulam, and the fact that we have the expression that the Devinity, Light and Vessels are One there shows that thier Qualities are percieved by the souls that ascended there as UNITY and it is the souls who gave us this explanation of the level of Atzilut, and not the explanation of the world of Atzilut as for Itself.

    Baal haSulam tells us that the shine of the Vessels of the world of Atzilut may be percieved in the worlds of BY’yA (and according to this shine we may understand what we are supposed to be to correspond to the world of Atzilut, as we know there is a limitation in the connection between the worlds of BY’yA and Atzilut called Parsa-a kind of Barrier which controls the entrence to the world of Atzilut) and only the shine of the Vessels may pass downwards in to the worlds of BY”yA and give a kind of Beam to them, but the Light of the world of Atzilut may never ever pass down this Barrier, explains Baal haSulam. Only if the worlds of BY’yA ascend to the world of Atzilut(it happens on the Shabbaths and Holidays) then the souls of the worlds of BY”yA are capable of recieving the shine of the Light of the world of Atzilut and not the Light itself still, because it is not their permanent level, but the kind of gift the Creator gives to those souls who keep the Shabbath and Holidays properly=according to Hallakha and study Torah and perform Mitzvot LeShma= for the sake of correction. But the Devinity of the world fo Atzilut isn’t percieved by the souls of the worlds of BY’yA even when they ascend to the world of Atzilut, but as it is expplained in the Tikkune’i Zohar, says Baal haSulam they do deffer three parts of the level of the world of Atzilut, but it is only throught the perception of the souls that acsend there and not the essence of the world of Atzilut as Itself inclueding the Vessels which are also percieved by the souls through their ability to comprehend the spiritual levels and not the Vessels of the world of Atzilut as Themselves ( it is very important to remember this explanation, because when we read the books of the Sages we may sometimes come accross contradictory expanations about this or that notion, the most famous is the discussion of what kind of “Fruit” was eaten in the Garden of Edem, there are all kind of the Sages’ explanations, but we have to remember that each of them gave us the information from his spiritual level and we shouldn’t deny it or see it as the Truth in its absolute form, the right attitude is, as explained by Baal haSulam and Rabash, to understand that they all were in “London” but their impression of it and the amount of information and their understanding of the things they have seen may differ. The right attitute to all the spiritual infornation is to gather it in the form of the the files and each time you find a new infornation on this or that notion you add it to the previous one and by spiritual anlyses( the work in three lines) according to your spiritual level the information will be organazed in the optinal form needed for your spiritual progress, the same is right even for the Ari’s teaching and the explanations of Baal haSulam in TES, we may find there different explanations of the one and the same notion, BUT they all are true, because the shine of the vessels of the world fo Atzilut as percieved by the soul from the world of Assi’ya and the world of Bri’a will be diffrenet and so ther account of their perception, that it is why the person who isn’t motivated by the personal correction in the study of Spiritual Wisdom, but studies it as a science will go astry quickly enough and will be brought to the absolutly wrong conclusions about Spiritual Wisdom, because it is the protection that the Sages made againt those people who come to study the Spiritual Wisdom with the egoistic intention not to be able to comprehend the depth of the Spiritual Wisdom and to leave them busy with the texts- black part of the Books without any chance to get the inforntion form the white part of the books which is the main part of them, as we are explained by Baal haSulam).

  34. In Letter Lamed-Alef(31) Baal HaSulam continues to teach us the proper understanding of the text of the book of Zohar and says that the fact we read in Zohar the explanations on the enlargment or lessening of the vessels of Hu”B Tu”M( Hokhma, Bina, Tifferet, Malkhut) of the world fo Atzilut as a result of the actions of the people and that especially the People of Israel may bring the consealment or revealment of the Devinity Itself, shouldn’t be understood in the direct meaning of the words, says Baal haSulam and reminds us the principle of “Anny AVAY”A loShenitti”= “I never ever change My Ways”, but it should be understood from the point of the Thought of the Creation which is to bestow the creation with all possible Good, and out of this Thought we find out that the wish to bestow is the leading motivation and attituse in the spiritual worlds, and that even in This World the bestowing principle makes a person feel the uprising of the Spirit while the feeling of the one who gets never give the possibility to experience this kind of emotional state, which the person experiences when the other people get their well being through his/her giving and are full of blessings and gratitude towards him/her, and from this example we may understand the Sages’ expression that the Mokhin( the Highest levels) of the world of Atzilut unfold at the time when the people are corrected enough to get the Bounty from the Spiritual Realm and it is called that the people give the opportunity to the Spiritual worlds to bestow them, as we learn that the only Purpose of the Creator to creat the creation 1. was, 2. is and 3. will be and 4. is being brought( the meaning of the four letter name of the Creator) to bestow His Creation with all possible Good. What we have to remind ourselves that the real Good isn’t our egoistic wishes, but the bestwoing form of existence and it is what we are learning to be while living in this world, so there is no lack of Light= Spiritual Abundence in this world, there is a lack of our correspondence to the quality of the Creator= the besowing way of existence). And on the contrary, says Baal haSulam, at the time when the people are not worth getting the Spiritual Bounty= when they are preoccupated with their personal egoistic indevours and are busy with satisfaction of their egoistic needs “here and now” without any concideration of their actions’ influence on others, when they do not care about their spiritual growth and their form of dealing with other people, they bring to this world the spiritual consealment, which results in spiritual poverty and finds its ways in this world in the form of most divastating events such as wars, nature disasters and so on and it is said in the book of Zohar that the Mokhin= the Highest levels are in the lessened state, because there is nobody to be able to get their Abundance and the world sinks into the spiritual darkness and the dangers of the egoistic madness.

  35. In letter Lamed- Bet(32) Baal haSulam explains us the endless resources of the Spirituality and compaers it with the candle which, no matter how many other candles are lightened from it, may not lack anything from itself, because all the rest of the Light which appears as a result from being lightened(revealed) from the First candle takes nothing from this First candle be it tousands or millions or no other candles which are lit from it.

    The same is thue about the First Man’s level of spirituality which may not be lessen no matter if he brings to being sons or not, the spiritual level of the First Man Itself may not be influenced by his disendents be they millions or billions or not at all, be they as enlightened as he was in his first created form or be they as low creatures as we are in nowdays, egoistic and indeffirent to others, it may not influence the level of our Forfathers, because the spiritual level of the previous stages may not be lessened by the ways chosen by the next ones.

    The same is true about the level of the world of Atrzilut as Itself, it may not be influenced by our behavour, be it exprimly rightious or extrimly evil, the level of the world of Atzilut will be the level the Creator created in on, BUT it is OUR ability to concieve and percept the world around us which is affected by our rightiousness or sinfulness and not the Spirituality Itself, the same is right about our study of Torah and performing Mitzvot, the abundence of the Spiritual worlds may not be infleuenced by our lack of Torah study and performing Mitzvot, what is badly damaged by our lack of Torah study and peformence of Mitzvot is our clarity of comprehention of the world around and our judgment and decision-making abilities which is directly dependent on our study of Torah and performing Mitzvot, and if not fueled by them is deepening into the egoistic levels and the results are the tragedies of this life: broken relationships,lost opportunities, illnesses, misfortunes and other problems which we see as external, while they are the results of our wrong behaviour and may be corrected only by our true spiritual work on changing our form of existence and our attitude to the world around, including our loved ones and our personal life. So all the expressions as Gadlut(enlargment, prosperity) or Kattnut(lessening,poverty), consealment or revealment of the Spirituality are relevent to the human state of consiousness and awaerness of the spirituality ONLY!!! and not towards the Spiritual Realm Itself, because the Spiritual Realm as Itself WAS, IS ,WILL BE, AND ALWAYS LEAD US to the HIGHEST POSSIBLE GOOD- BESTWOING FORM OF LIFE open to the recieving of BOUNTY ANS ABUNDENCE of the CREATOR.

  36. In letter Lamed Gimel(33) Baal haSulam says that according to the above given information it should be cleared out why it was nessecary for the Writers of the Zohar to give us all their explanations about the changes in the world of Atzilut and to say that the changes are in the world of Atzilut Itself !!!, they could simply tell us about the souls in the worlds of BY”yA and their ways of recieving the spirituality and not mention or discuss the world of Atzilut at all, and make us think and discuss and find out the explanations for the world as high as the world of Atzilut, BUT it is done with a very deep and secret intention, says Baal haSulam and it is the Secret of giving the ability and possibility for the creation to find out themselves the real meaning of the Spirituality and to make it in the ways that insure the creation the fulfilment of the Purpose of creation with the own efforts, which means that the Purpose of the Creation should be found and formulated by the creation itself and the wish to correspond to it and to find the ways of this wish fulfilment should be revealed and reached by the creation itself and that the result which the creation gets and the Plan of the Creator will be the same and that there will be the Unity of what was planned and what is reached by the creation, as a result of its spiritual work leShma=for the sake of correspondence to thier Creator,( as we expect in the science experements-no matter who and where perform the experiment the result should be the same, the more the expererement answers this condition the more reliable the conslusion is.)

    The indepemdent search and revealment of the souls of their Source and Purpose of the creation gives them the maximum perception of the world created by the Creator and enlarge their joy and delight to no end( the positive result of the experiment gives the wonderful and amazing feelings to those who worked on it most of their life and their discovery is so cherished by them, because it is their own “baby” and they DO know what they had to undergo to get the result), the same with the spirituality- if the Spiritual realm were open to us we wouldn’t be able to understand its values, because we may not do it out of our egoistic nature, now, if our egoistic nature were changed for us only according to our wish, and not by our will through the life long time of work, it will make us feel that it isn’t a big deal after all wether it is getting or bestowing form of life, because it may be changed so easerly- just by our wish, and we would never know what the real meanings and outcomes of both are.

    Baal haSulam explains us the Creator’s attitude to our discovery of the spirituality=bestowing form of the life on the example of the father teaching his son everything possible about the world around, and pretending to feel sad or glad whenever his child makes a mistake or get a success( the Zohar writes discription of the changes within the world fo Atzilut),WHILE within Himself the farther knows that it is just a learning process and their is nothing real to feel sad or so very glad about( there are no real changes in any spiritual level, because they were created in the final perfect form form the very begining).

    All the purpose of this teaching process is to make the child grow up with his own understandings of what is good and what is evil, to find out his own potential and abilites and the ways of using them to become equil to his father so that they would be able to enjoy the intereaction and cooperation, love and friendship.

    The same is right to say about the spiritual processes which we are discussing, says Baal haSulam, and adds that though all the dicriptions and changes of our perception of the spirituality have place only in our comprehension and perception and they find their begining and end within the souls only, THE WISH of the CREATOR is TO APPEAR TO US IN THE WAY WE COMPREHEND HIM, ( this explanation puts on us the greatest responcibility ever, because what it says in simple way is that the world around us will be the world we wish and struggle for, that our efforts to make the world the place of the Devine Presence to rule over will be answered in the form we get to comprehend during our Torah study, and on the contrary, if we leave in the world where the ego rule is acceptable, then it is the world which the Creator will grant us, because it is the way we see ourselves, our purpose of being in this world and our self-esteem as the Crown of the Creation, if it is still limited by our ego attitude to this life the world have no chance to become defferent, because it isn’t possible before we make ourselves different!).

    The Creator reveals Himself to the creation only on the level the creation comes to be able to comprehend Him and it means that the responcibility of the state of the world around us is WHOLY and COMPLETELY on the account of the creation, because if we feel O.K. with all we see and witness around, then the Creator has no reason to change it, but if we pray and struggle for the bestowing way of life and this world to correspond to the principles of the Spiritual Realm, then this world will be the place for the Devine Presence to dwell and will be restored on the level of Garen of Eden lost by the egoistic attitude to it by the First Man( which of course was provoked by the Creator Himself because as a result of Paradise Lost and all the “hardships” of regaining IT, we learn to think clearly and properly and understand to whose benifit the Torah and Mitzvot are given and what it means to be the co-creators with the ALMIGHTY ONE, explains us Baal haSulam and helps us to understand how to make our study effective and what the intention of them should be.

  37. In letter Lamed-Dalet( 34) Baal haSulam helps us to understand better the explanations given in the previous letters, and says that even in this world the ability to see isn’t the reason to believe that what we see is what reality exist around us, because the picture of the world around us which we get, we get it within our brain and there is no other way to check if it corresponds to the objective reality around us, but to make a very serious reseach and to find out the possibilities to verify our conclusions.

    It is The Wish of the Creator to make the vision in the way that having the picture within our mind we percieve it as if it is the picture of the world outsite us, and we believe that the picture of the world which we see is a real and a true one, though it isn’t, but still we have to thank the Creator that He made our vision very specific, because it gives us the posibility to see and then to check and to measure and to find out the true picture though if we were to make our knowledge of the notion based only on our vision of it, it will never bring us to the true conclusion, it means that on the one hand we are given the ability to invision the spiritual realm, on the other hand if we only speculate about it, it won’t bring us far in our comprehention, we have to invision, but we have to make our spiritual reseach and to come to the objective understanding of the process, in short we have to believe the Sages, but we should wish and make all the possible efforts to come to the level of thier spiritual Wisdom to discover by ourselves that what is written in their books is the truth, for ex. if we read Midrash which says that the reason that Hav’a gave to taste the “fruit” to her hausband=the Frist Man is her fear that now that she has eaten from it she has become mortal, and after she dies the First Man will find himself another woman, we have to make all the study and pray for the Creator to reveal us the ways the Sages came to this reasoning, but the leading motivation of our reseach should be the wish to learn the spiritual laws to OBEY!!! them and to be able to be in harmony with the world created and not for the sake of knowledge only.

    All the Spiritual Wisdom given to us by the Sages, says Baal HaSulam is given to us in the form which DEMANDS our personal study and exploration, without our personal efforts and spiritual reseach there may be NO ANY RAV who will be able to explain it to us, only our own inner understanding and insights will reveal us the truth of the world of Torah, Gemmara, Zohar, TES and other spiritual information passed to us by our prophets and sages and will bring us to OUR OWN CLEAR understanding of the Spiritual Wisdom ( we start from the reading TES and Zohar, Torah and Gemara and have no idea how the sages came to this constructions, stories and rules, not to say, that we don’t see anything but primitive stories in Torah itself, and only if we make all the efforts and follow all the recomendations of our sages we begin to find out what stands behind all the Hu”B, Tu”M and A”B -Sa”G modles and formulas, we learn to identify them in Torah, Gemara, our own life and all the world around, and we come to clear understanding of the nature of the stories of the Torah, which turn out to be the stories of our lives and shows us that behind the endless variety of the world there are some fundamental principles of the spirituality installed which rule and determine the development of the creation.)

    Baal HaSulam reminds us again that though we think that all what we see around exists outside of us, we should remember that the picture of the world around we get within our brain and percieve it according to the abilites of our mind. The same, says Baal haSulam with the souls, it should be clear to us, that all the souls are able to percieve out of the spiritual realm is their ability to percieve according to their correctness and correspondence to form to the bestowing principle and there is no any other way to find out what the spiritual realm is, because their is no any other instrument, including our brain and mind! for its exploration BUT the SOUL, which is the part of the person and the ONLY part of the person which is connected with the spiritual realm and comprehends It through its correspondence to the spiritual levels based on bestowing principle of equility of the form to the Creator.

    Baal HaSulam asks us to remember this explanation very well, because we may not study the book of Zohar as the book about the spiritual worlds, because it isn’t exactly so, but if we wish to know what levels of comprehention the soul may reach and what kind of knowledge it may discover if the person is motivated by the intention to corespond to the everlasting principle of bestowing attitude to life we will find no end insights and chalenges in this and other books of Spiritual Wisdom.

  38. In letter Lamed- He’i(35) Baal haSulam says that even after his explanations he is still worried that we may confuse the Kabbalah notions and real meanings and says that he would like to repeat again his explanations and he is willing to cite and give us the explanation from the book of Zohar itself for us to understand the issues as clearly as possible.

    The first point which Baal haSulam discusses is the statement that is said in Torah about the Creator adressing the Israeli People and tells them to remember that they didn’t see any picture of the Creator Himself and the question of the book of Zohar which asks how then we DO dare to speak about Names and Seffirot, and the answer that the book of Zohar teaches us is, always to remember that THIS picture in the picture I HAVE SEEN and support it with the citing which says “And I will gaze the picture of the Creator” which means that the Seffira of Malkhut which is the Place and Source for all the souls and worlds contains endless levels of understandings and each and every soul according to the level of Its development and comprehension “sees” the picture of the spirituality of that level in its special nessecary for its development way ONLY, but this Picture which we get through the Seffira of Malkhut has nothing to do with the Seffira Itself, but it is the way Its Light bestow Its influence of the souls and allows them to reveal a certain level of understanding of ‘how the things really work’ and it is the RULE that nothing may be shown to a person which he can’t receive for the sake of bestowing or is beyond his comprehention at this level of spiritual development. It is right to say about the prohpecies also because they are based on the comprehention of a prophet only, but do not contain any information of the spiritual level as It is for Itself. And that is why the Creator says to them( to prophets) that though He shows Himself to them in all kind of forms He “Hopes” that they don’t really DARE to think that they can compaer Him with anything or anybody!

    Baal haSulam continues to explain the book of Zohar and cites the place where it sais that before the Creator gave a form and picture to the world, the Creator was the One in His complete Unity in all entire world without any form or any picture, and those who ascend till the understanding of the Devinity on the level of Bina( the level of Bri’a before Creation= Creation in its potential plan before setting it on work) are prohibited to compaer Him to anything and even no any letter be it Yod or He’i, and even to call Him by the Name of AVA”YA, or Kotz’o of Yod( round point- part of the letter Yod as written in Hebrew) and it is completely prohibited to use human imagination to try to understand what the Devinity is LIKE at that level and sais that it is exactly the LEVEL the Creator “speaks” when He says that the Israelites DIDN’T SEE ANY PICTURE of HIM, because the begining= the Sourse of the vesseles( abilities to comprehend spiritual levels and notions) is the Seffirat Bina (so on the level of the seffirot Keter and Hokhma there is no comprehention at all, but on the level of the Seffirat Bina there is the Highest possible level of comprehention) BUT the hints in the form of letters and points or names start AFTER THE SEFFIRAT BINA! and even these letters and points and names are not the characteristics of the seffirot Themselves but it is Their way to comunicate with the souls only as it was already explained about the Seffira of Malkhut, stresses Baal haSulam.

  39. In letter Lamed-Vav(36) Baal haSulam continues his explanations of all kinds of statements about the “pictures” of the Creator and says that we shouldn’t mix the explantions of the pictures and forms which are told to come from the Seffirat Malkhut and the statements that on the level of 7 lower Seffirot(Z”A) there are also a possibility of forms and pictures mentioned in the explanations of the Book of Zohar, and the truth is, says Baal haSulam that the forms and pictures come only from the level of Malkhut=Bkhina Dalet and it is the level which is the Source of the vessels for the souls, and there are no vessels of the level of nine first Seffirot at all( from Keter till Yesod), BUT because in the world of Tikkun(correction) there is a combination of Bina and Malkhut=the combination of Mercy and Justice is made, which means that the Seffira of Malkut is ascended on the level of Bina and shares Its vessels with the Seffirot from Bina and downwards and that is why the book of Zohar starts speaking from the real Root of Vessels which is Malkhut and then also adds that the vessels are present on the levels of Bri’a( 7 lower Seffirot of Bina and Z”A) too, because as the Sages put it: the Creator first created the world on the principle of Justice only, but when He saw that the world may not exist on this principle only He combined It with the principle of Mercy as well, and this combination gives the world a chance for the correction.

    Baal HaSulam says that there are numerous names for the Sefirot Hu”B Tu”M in the book of Zohar, because they shine differently on diffrent spiritual levels, so when they are called Ketter, Atzilut, Bri’a Yetzir’a, Assy’a the book of Zohar wishes to put our attention to the difference between the vessels in the state of Panim( revealment) in the Seffirot of Ketter and Hokhma and the vessels in the state of Akhora’im(consealment) which are called Bri’a, Yetzir’a, Assy’a ( instead of Bin’a, Tifferet, Malkhut), because these difference between them is the result of the combination of the Malkhut with Bin’a and because the book of Zohar wishes to hint on this very combination It calles the Seffirat Bin’a by the name Bri’a, because BEFORE this combination there was no ANY form or picture on the level of Bin’a at all and even towards the souls, but the only Source of the forms and pictures was the Seffira of Malkhut ONLY, stresses Baal haSulam.

  40. In letter Lamed-Za’in( 37), Baal haSulam says that after the creation of the First Man the name of the Seffirot in the Book of Zohar are expressed through the FOUR letters of AVAy”A where the highest point of the letter Yod( Kotzo of Yod) stands for the Seffirat Keter and the hole letter Yod for the Seffirat Hokhma and the first He’i for the Seffirat Bin’a and the letter Vav for the Seffirat Tifferet(Z”A) and the last He’i for the Seffirat Malkut and in this way the Zohar hints to the Wish of the Creator for the creation to discover Him in all His Qualities and Characteristics through the comprehention of the qualities and charateristics of the Seffirot in all their aspects and details, explains us Baal haSulam.

  41. In letter Lamed-He’t(38) Baal haSulam gives more detailed explanation and says that from Bri’a which is Bin’a after Its combination with Malkhut there are forms and pictures which come to the souls, BUT not from the Bin’a Itself, because Bri’a is Its combination with Malkhut, FROM BRI’A ONLY!!! and later when the SPIRITUAL Form of the First Man was decided on, the form of combination of the Malkhut with Bin’a dressed in to the Supirior First Man and so the First Man became the Chariot( carrier) for that combination, the spiritual form of the body of the First Man( which is the wish to get) was decided on to consist of the 613 part and vessels=abilities of his soul in the form that each part of the body=of the wish to get would corespond to a certain vessel in the soul=the wish to bestow, which are called RaMa”H(248) of spiritual organs and ShaSaH(365) of spiritual tendons and they all 613 are devided into five levels according to the letter of AVAY”A, where the head coresponds to the Kotzo of Yod, and from mouth till chest is called Hokhma, and from chest till umbilical place is called Bin’a and from the umbilical place till the end of the two legs is called Tifferent and Malkhut and the Torah is called in Its general meaning the Form of the Adam(man) in the secret of 248 Mitzvot -DO to corrrect 248 spiritual organs= part of the wish to get=body and 365 Mitzvot-DO NOT DO to correct 365 spiritual tendons=parts of the wish to get= body and that is way the Torah consists of FIVE BOOKS which corresponds to the level of the Adam deBri’a( man created on the level of the world of Bri’a) and Bri’a is Bin’a combined with Malkhut(body with soul) as we know says Baal haSulam and the vessels of a man are coming from Its level and such a level of a man is callef The Supirior Man, because there are three levels of a man according to the levels of the Seffirot: Adam of Bri’a, Adam of Yetzir’a and Adam of Assy’a, BUT on the level of Keter and Hokma there is NO any forms or images at all, says Baal haSulam, and that is why there is no points or letters to be able to express those levels and that is why by speaking about Supirior Man the book of Zohar shows that It deals with the level of Bri’a ONLY! and AGAIN says Baal haSulam DO REMEMBER while studing the book of Zohar that there is no ANY forms or images or pictures on the level of the Malkhut, Tifferet or Bin’a as THEMSELVES, BUT there are their Forms, Images, and Pictures for the sake of the revealment to the SOULS! it comes from the fact that these Seffirot are passing the Light to the souls and that is why they have to have a form to dress into them=to make Themsleves possible for the human understanding.The Light that they pass to the souls come in the limited and dosed form according to the capacity of the 613 parts of the spiritual body=wish to get and that is why the spiritual vessels were given the names of organs and tendons to show tht they deal with the transfer of the light to a soul, but these spiritual organs and tendons as for Themselves are of the same level of essence of the White colour which may not be identified in their pure forms, not to say to dare to speak of their spiritual essence, reminds us Baal haSulam.

  42. In letter Lamed-Tet(39) Baal haSulam says that we should remember that the four letters and Kotzo of the letter Yod stand for the vessels( abilities), and the vessels are AIWAYS called LETTERS ( that is why jewish tradition gives so much importance to study of the Torah, Gemmara etc., as well as the study of the professions or crafts in general).The letters are the secret of the Seffirot KaHa”B Tu”M( the learning brings the Light into the person’s life and clear up for him a lot of spiritual as well as corporial issues) and from these point of view we may say that there are also vessles on the level of Keter and Hokma and they are hinted in the Kotzo and the body itself of the letter Yod, says Baal haSulam( as we know there may be books about phisics and books teaching phisics and books on theoretical phisics and on its implementation all these books demand different level of education of the reader and his experience with the subject, the same is in the spiritual knowledge, some people are able to read the Torah, Gemmara etc. on the level of Pshat=simplest level, and some are able to read them on the level of Hokhma =Ma’ase Merkava and even on the level of Ma’ase beReshit=seffirat Ketter, the difference with these two highest levels is that Ma’ase Merkava may be studies by tow people together, BUT Ma’ase beReshit may be studied by person himself ONLY!

    The discussion of the images, forms and pictures as a way of comprehention of the Devinity should be understood through the personal vessels of esch and every soul, but there is a general rule which says that the vessels start from the world of Bri’a or the Seffirat Bina and information got by the souls from these levels may be passed by letters=in written form and the highest form of them is Taamim=Tastes of Torah, while the Secrets of the Torah which is the level of Hokhma and Keter in the way of Hitka’lelut( combination with other Seffirot, because their Light passes through the Ketter and then descends to the Hokhma till it comes to Malkhut) belong to the level of Secrets of Torah and part of them may be passed by convesetion between the Sage and his best student- level of Merkava and Hokhma, and part of the knowledge may be passed only in hints or kept to the Sage himself only and may not be passed even to his best student.

    To understand the process of Hitkallelut we should remember that there is KaHA”B Tu”M in the seffirat Ketter itself, and there is KaHa”B Tu”M in seffirat Hokhma itself etc., and that it why we have the ability to study on the level of 7 lower seffirot even from the Seffirat Ketter, but on the level of Ga”R( the first three seffirot= the highest ones) we may not speak about even on the level of seffirat Malkhut.(the general rule is we may study and pass the spiritual information of the level of Za’T 7 lower seffirot of any spiritual level even Za’T de Ga”R, but we may not pass in written or even speak about the spiritual information from the level of Ga”R of the ever lowest seffira.) 7 lower seffirot of Bina and Z”A( 6 seffirot) and Malkut may be used as vessels for the passing spiritual information and ALL these vessels have the ability to pass spiritual information only on the bases of the principle of Hitkalelut which means that if a person’s wish to understand belongs to any of the levels of the spirituality, and even if it belongs to the level of Ma’ase Merkaba or Ma’ase BeReshit( levels of Hokhma and Ketter) are legitimite and he may pray to get it, BUT it will be got only if the motivation for recieving this information will be for the sake of CORRECTION and it is the including=Hitkalelut of the Motivation into the prayer for spiritual information and it is the main point of Hitkalelut=what our quest for spirituality consists of : spiritual information + wish to get, or spiritual information + the wish to bestow, and as Zohar discribes it the same Malkhut=wish may be or Malkhut deMan’ula= Malkhut wish closes the spirituality from us and stops us from its understanding because our motivation is for the sake of getting, or it will be Malkhut deMaftekha=key, Malkhut which opens for as the door into spiritual world and it is the Wish with the bestowing motivation, so we will get information according to our Kavana=motivation and not according to our wish to get it, the strength of the wish itself predetermines the levle and purity=kosher( if the motivation is for the sake of bestowing) or wrongness=Tum’a( if the motivation is for the sake of getting) of the spiritual information passed to the person.

    According to the above explanations we may understand that there are 5 levels within the person, according to the purity of his motivation and strength of his wish to get corrected he may be the Chariot=Merkava for the different spiritual levels and worlds and, to be called the Man of the world of the Adam Kadmon( seffirat Ketter), the Man of the world of Atzilut( chariot for the spiritual information from the level of Hokhma) the Man of the world of Bri’a( seffirat Bin’a). the Man of the world of Yetirra( seffirat Tifferet or Z”A) and the Man of the world of Assy’a( seffirat Malkhut), the last three levels are seen by the Sages in each of us, the first two may be hiden within the person even from the Sages and that is why there are so called Hidden Mekubalim=spiritualy highest elevated people who lead a simple life and their spiritual levels are completly hiden from others, but their spiritual work gives a most of merit to the world and sustains its existence ( one of the explanations of the Avraham daring to question the G-d’s desicion to distroy Sodom veAmora was Avraham’s fear that may be there are Sages( hidden of course), but as a matter of fact we should know that there is nothing hidden from the Creator, what Avraham knew perfectly well, so Avraham’s question wasn’t if there were such sages there,but if there were no, how could the Sodom veAmora exist, and the answer which Avraham got, though it isn’t written in Torah, but clearly understood from the avobe Baal haSulam’s explanation, that they existed thanks to their Hitkalelut to the whole world, and it is the explanation of the process of Hitkalelut of the Seffirot, if the desire to know spiritual information isn’t combined with the wish to get corrected it will not be given, but if the person is motivated by his wish to get corrected in his study the highest levels of spiritual information may be open to him and his correct implementation of the given knowledge will insure his ascend to the next spiritual level.

  43. In letter Mem(40) Baal haSulam says that the Creator called Himslef in diffrent names( through revealing Himself to the souls on diffrent level and in diffrent ways, of course) and it is for the souls to study each and every of His qualities( and in this way to study the bestowing form of existence).

    Ten names of the Creator which are mentioned in the Torah are ten Seffirot, says Baal haSulam and the book of Zohar corresponds each of them to the ten Seffirot where the name Yod-Hei-Alef stands for the seffirat haKetter and the name Yod- Hei is sefirrat haHokhma, and the name AVA’yA with Nekkud( marks above, in or under the Hebrew letter) of Elok’im is seffirat Bina, and the name El is seffirat Hessed, and the name Elokim is seffirat Gevurra, and the name AVA”yA is seffirat Tifferet, the name of Tzeva’ot stands for seffirot Netzakh and Hod, the name El Ha’i stands for the seffirat Yessod and the name Adona’i is for the seffirat Malkhut( so when we read TaNa”Kh and other books of Sages we may now understand what level of comprehention the Sages speak from by their use of the names of the Creator).

  44. In letter Mem-Alef( 41) Baal HaSulam says that the system of Ten Seffirot is made by the Creator for the souls to be able to comprehend the Creator through their own efforts, because if there were no such a system there would be no any possible way for the Creator and creation to be able to comunicate, because the Creator is the wish to bestow and the Creation is the wish to get, and the diffrence of qualities separate between the spiritual leves as the place separates between the objects in this world.

    This system let the Creator to be present in all the parts of the creation as the Sages put it “All the world is full of His Presence”. With the help of these Seffirot the Creator reveals Himself to the souls and His dressing in the form of the Seffirot makes the souls feel that they discover the Creator in these diffrent ways and it is done by the Creator for the souls to have a PLACE to make their inner work and to discover the Qualities of the Creator and to use their own judgment and freedom of choice, and in such a way for the souls to be able to come to their own conclusion that there is no other way of the existence BUT bestowing and their is no LIFE without their connection with the Sourse of the Life which is the Creator Himself and in this way the saying of the Sages “the world is full of His Glory” will be discovered by each and every souls in its special and unique way( and will be precious for them as their own babies are) and the Purpose of the Creation will come true.( For more understanding Baal haSulam recommends us to reread the letter Lamed-Gimel=33 which speaks about all kind of forms and ways of Creator’s revealment to the creation).

  45. In letter Mem-Bet( 42) Baal haSulam says that we shouldn’t even try to compear the Creator with any given system of His comunication with us, be it Ten names of Torah, or Ten Seffirot of Kabbalah, it should be absolutly clear to all of us that these are systems that the creation get to know Its Creator, BUT it may not be releated to the Creator as Himself in no way!!!, and even more adds Baal haSulam, the fact that we speak about the qualities of the Creator doesn’t mean that we know anything about Him as for Himself, or we know any of His qualities as form Themselves, we speak aout the ways and forms and qualities He reveals Himself to the creation and it is what we are able to comprehend and study and implement, BUT there is no study of the Creator or His Light or any part of the Devinity as for Itself and we should keep it in mind all the way we study the book of Zohar and the rest of the spiritual books. It should be clear to all the souls that when we speak about Creator’s concealment or revealment it is relevant to say only if we understand that all these changes happen in our perception of the Creator’s influence on us, and not in the Creator Himself, we may not try to compaer any notion of this corporial world with the spiritual essence, which is beyond our comprehention and above any possible way of the discription, the Creator is the Oneness which has no any changes or qualities, and what is very important to remeber is that the Creaotr reveals Himself to any of us in the form of our correspondent spiritual level and it is where these many names come from, and the Creator reveals Himself to the prophets too on the very high levels and by compearing our perception of the Creator and the perception of the Creator by the prophets we may understand what is our spiritual level is and what spiritual inner work we have to make for us to be able to comprehend the Creator on their high spiritual levels. If we dare make a mistake between our comprehention and perception of the Creator and the Creaotr Himelf we will be emptied from any spiritual merits and insights, not say what happens to those who dare to compear Him to any corporial notion, being or thing or quality or form, and it is better for those who are intrested in this kind of study to understand all the said above, says Baal HaSulam, before we come to study the Ten Seffirot and Three Worlds which are taught about by the book of Zohar, because all the possibility of the understanding of the book of Zohar may be built only on the primary understanding of the principles explained about the spirituality, Devinity and Their forms and ways of revealation in this world.

  46. The Zohar (1:18b) says that deshe and eisev are two types of angels.

    [Angels are the spiritual antecedents of vegetation. Just as vegetation grows from small to large, so the angels grow in stature when they are engaged in the fulfillment of a Divine mission. (See Mi Chamocha 5629.)]

    There are those that are created each day and do not last to the next and there are those that were created during the Six Days of Creation and remain in existence to this day.

    http://www.kabbalaonline.org/kabbalah/article_cdo/aid/401224/jewish/Chasidic-Masters.htm

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