INTRODUCTION to the WISDOM of KABBALAH by BAAL HaSULAM

The Introduction to the Wisdom of Kabbalah( Ptikha leHokhmat haKabbalah) starts with the PREFACE written by Baal haSulam which says that we find in Zohar, in the Book Va’yikra, Parashat Tazti’a, page Mem(40), the explanation which says that all the worlds, be they Upper ones or Lower ones are inside the Person Himself including all the realities of these worlds, and all these worlds are created for the Person only.

In letter Alef(1) of the Preface Baal haSulam questions the use and need to create all the spiritual worlds and their realities for the Man, and asks that if there is a material world  around us, full of all kind of phenomena to serve the person and to answer all his needs, why to create the spiritual worlds as well ( it is clear that this question is one of the main importance to understand, because there are some other questions coming out of it: why to divide the reality into spiritual and material, why to have some worlds concealed and some revealed and why the person should be “busy” at all with the exploring the world around him as well as the inner world on his own).

With the help of the Creator,The Preface, as well as each part of this introduction will be posted as a separate post with the continuation in the form of the comments.

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14 Responses to INTRODUCTION to the WISDOM of KABBALAH by BAAL HaSULAM

  1. In letter Bet(2) 0f the Preface Baal haSulam says that to answer the question of the need to create the spiritual worlds he has to bring here before us all the Wisdom of Kabbalah and says that we have to wait and learn more in the Introduction itself, But meantime there will be a short explanation given to let us have the general idea of the Purpose of the Creation which is to make the creation enjoy its state of being created.

    So, says Baal haSulam, the moment The IDEA of creating the creation has come into being in the Form of the Souls which enjoy their state of being created with the help of all possible Good the Creator has for them, These Souls DO COME into being in their most perfect state with all the multiple spectrum of realities and their levels full of all kind of joy and wonder of existence which the Creator has thought to bestow His Creation with, because as far as the Creator concerns, the Thought Only is enough for the reality to come into being in all its Perfect Ideal Form and their is NO any need for the additional actions to be set on, and of course, says Baal HaSulam, there is a question to be asked of why then there are all kind of constrictions are made one after another, which brings into being a lot of worlds till the creation comes to the form of This World, which is far from being perfect, and what is the need to dress( to put on) the Souls into the ugly and disfigured bodies of This World( which makes difficult to believe, that this world has a Creator at all and that any Creator may be so “cruel” to His creation to make it in the form we know from our experience of living in this world).

  2. In letter Gimel(3) Baal haSulam says that the reason for all the constrictions is, according to the Yetz Ha’im of Ari, the Wish of the Creator to bring forward the realization of the Purpose of the Creation in its most Perfect Form. One point we have to understand is, says Baal haSulam, the possibility of the creation of the realities and situations which are far from being perfect and which need the correction, as we know it by our experience in this world, when all of them are the result of the actions of the Creator, Who is Holy and Perfect.

    The point is, says Baal haSulam, that we have to differ between the tow parts within the Souls:
    1. on the level of their original form – the form of the Devine Light and
    2.the Souls on the level of being the vessels for this Light, because the part which was actually created is the vessel part of the Souls, while the part of the Devine Light has been existing forever. It is this very Light which is the Joy and Happiness which the Creator bestows the Souls with.

    The Point is that the moment the Creator decides to bestow the Souls with the Light, they get the form of the Wish to receive This Devine Light, and the more the wish to get the Light, the greater is the pleasure of receiving It, so This Very Wish to Get is the only created part of the Soul, the “New” one and is the part which is called Yesh miA’in ( something out of nothing) and this part of the Soul is called the Kli shel Neshamma (the vessel of the soul), while the Joy, Pleasure, Happiness, Wholeness and Holiness of the Soul is called Sheffa( Abundance) or Ohr (Light) and comes from Yesh miYesh ( something out of something)=comes from the Creator Himself ( the wish to get does not exists in the Creator and that is why it is called A’in, nothing or non existing in the nature of the Creator. While we start our development as a pure wish to get, we are called on this level A’in or Nothing from the point of view of the spirituality, because all the time the person’s leading motivation is to get, he/she doesn’t exist on the spiritual map, BUT the moment we start our way to the creating our bestowing form, we begin the process which is called Yesh miA’in- becoming something out of nothing, and that is why the word order is Yesh miA’in- to show that the Purpose of the Creation is to let us become the co-creators of the Creator, because otherwise we would be called A’in miYesh, to how that we are nothing which originates from the Yesh=the Creator, and that there is nothing we may do to change this status of ours).

  3. In letter Dalet(4) Baal haSulam says that the meaning of the Creation is the bringing or coming into being of something which doesn’t exist before, and which is the new form, the form which is called Yesh miA’in, the question is how it comes into being if it doesn’t exist within the Nature of the Creator Himself, asks Baal haSulam and says that, as we know from our own experience, there is nothing which could be given, if we do not own it within ourselves or in our ownership, no matter how much we wish to do it.

    Baal haSulam continues and says that all the Creator created is the wish to get on the level of the vessels(=qualities, opportunities, abilities) of the Souls only, and we have to understand that there may not be a wish to get within the Creator’s nature, because there is no any other Source for Him to be able to get from, and that is why the Wish to Get is called the Creation, because there was no such a thing before and that is why the Creation is called Yesh miA’in ( Kabbalah prohibits to speak or speculate or even meditate about the reality before the creation and is a Wisdom which starts its teaching from the Purpose of the Creation and explains the role the creation has and performs in the created reality only. The point is, that even the information about the Upper worlds and especially about the worlds of the Tzimtzum Alef is given to us by the Sages for the one and the only reason- to show us the development of the form of the creation till it comes to the form it has in this world. All the Kabbalah teaches us is the spiritual laws and why it is for the best of the creation itself to learn and follow them and what the from the creation may create for itself, if it builds the bestowing form as a main principle of its existence. Kabbalah shows and teaches what is the difference between the getting and bestowing reality, and so let’s remember that all the information which we are going to discuss in this Introduction is for us to better understand our purpose of the presence in this world and fulfilling our tasks while we are here, and the discussion of the structures and the functions of the spiritual Olamot (Worlds, the realities of the rein of the wish to get of the certain power) and Partzufim (situations on the scale of the strength of the wish to get involved) and Seffirot ( the qualities we have to develop to be able to act in the bestowing form) are given from the point of view of the vessels ( working part of the souls) for us to be able to use this knowledge for our inner work to create our bestowing forms out of our getting ones).

  4. In letter He’i(5) Baal haSulam says that we have to know the ways of uniting and separating the spiritual levels and these processes go according to the Equality or Difference of Forms, where if the two spiritual levels have one and the same spiritual form, they are said to be connected with each other and they become one level and are not seen as two different levels at all, because there is nothing which may differ them from each other and so there is nothing according to which we may see them as two different levels. They may become two different levels again only if there is any difference found between them, which is called the Difference according to the Changed Form, explains Baal haSulam.

    The more is the difference in form between the levels, the more they are apart or distanced from each other, and if they are the opposites of each other they are called in Kabbalah the forms which are far from each other as the East from the West, exactly as we see it in our reality, the same we may understand happens on the spiritual levels( it is clear that if the Creator is the Pure wish to Bestow, and the creation is the wish to get in the different forms, then we may understand where the feelings that there is no Creator at all or that if He does exist, he has nothing to do with us anymore come from).

  5. In letter Vav(6) Baal haSulam says that we have to remember, that it is out of the scope of the human ability to understand the Creator Himself, and there is no any perception or feeling or thought which may be associated with our straight interaction with the Creator, and so there may not be thought or said anything about the Creator Himself, BUT there is still a way to get to know the Creator and it is called “By Your actions we come to know You”, and thanks to this method, the Sages get the knowledge of the bestowing nature of the Creator, and tell us that the Creator created everything for the one and the only Purpose- to bestow the creation with all His Abundance which is called Real Good, and this Wish of the Creator to bestow the creation with all Good makes the Souls be in the opposite form to the Creator Himself, because He Himself is the Pure Wish to bestow and there is nothing in His nature from the wish to get, and the Souls are inflamed now with the wish to get all the Abundance for themselves, and there is no bigger opposite in the spirituality that the opposite of the bestowing and getting, says Baal haSulam, BUT if there was the wish to get for the sake of getting in score for the Souls, they would be left in the getting form and would be separated from the Creator, G-d forbid, forever.

  6. In letter Za’in(7) Baal haSualm says that we have to understand the explanation given in the book of Yetz Ha’im of Arizal which teaches that the Purpose of the creation of the Worlds ( in Hebrew-Olam from the word He’elem=concealment ) is to let the creation achieve the perfect form, because the Creator Himself is Perfect and Holy in everything in all His Might, so if He hadn’t created the creation, He wouldn’t have been seen as Whole, Holy and Perfect Himself, says Ari.

    And the words of Arizal are very strange, says Baal haSulam, because it is difficult to understand why for the Perfect Way of the creation, the most distorted forms should come into being, which need the correction. Out of the information above, says Baal haSulam, we have to understand that the wish to get is not the only and main part of the creation at all, because if this were so, then the creation, even being not perfect at all could live with it pretty well and be the opposite to the Creator, BUT there is a problem, that being the opposite of the Creator separates the creation from its Creator and even if there were a way the creation could receive the Abundance the Creator wishes to bestow the creation with, the fact that there may not be the connection between the Creator and His creation make all the situation far from being perfect.

    As the spiritual law states that from the perfect may come into being only perfect, there have to be something else given to the creation besides the wish to get the Creator’s Abundance. That is why the Creator had to conceal His Light=Abundance level by level by the means of the worlds till the creation came to the level of concealment of This World. The Creator put the Souls into the bodies( Guf=body in Kabbalah means a portion of the wish to get) of This World and gave the Souls His Torah and Mitzvot to learn and to implement for achieving the way of changing the getting form into the bestowing one, and in this way the Souls create their own bestowing form out of the starting getting form of the creation. By the means of Torah and Mitzvot, says Baal haSulam, the Souls come to the existence in their perfect form, where on the one hand they are able to enjoy the Light of the Creator through the wish to get, and on the other hand the Souls are not in separation with their Creator because they learned to receive the Light of the Creator for the sake of bestowing, which unite them with and make them alike to their Creator.

  7. In letter Het(8) Baal HaSulam says that the possibility to use the Torah study and performing Mitzvot to be able to unite with the Creator has one basic condition, which is that the study of Torah and performing Mitzvot should be done for the sake of bestowing and correction and NOT for getting any prize. The study of Torah and performing Mitzvot should be done LeShma (in Honer of the Devine Presence in the world= for the reaching of the connection with the Creator), and if the person does so, then slowly, slowly the soul goes and gets the equality of qualities with the Creator.

    There are five levels on this way to the connection with the Creator, says Baal haSulam which are Neffesh, Ru’akh, Neshamma, Ha’ya, Yekhidda, which are found in each of the five spiritual worlds which are called A”K( Adam Kadmon), Atzlilut, Bri’ya, Yetzirra, Assi’ya. Each level out of the five mentioned: Neffesh, Ru’akh, Neshamma, Ha’ya, Yekhidda=NaRaNkHa”Y consist out of their own subdivisions into the five Partzufim and each spiritual world is devided into the five Partzufim also, so there are five Worlds with five Partzufim each, so it makes 25 Partzufim, which have their own NaRaNkHa”Y, which is created out of the privite ten Seffirot of each spiritual step, which bring us to the 125 spiritual levels to master, to be able to get into the connection with the Creator.

    And so, says Baal haSulam, if we study Torah and perform Mitzvot to bring the unity of the creation with the Creator or in the words of Kabbalaist to bestow the Contentment to the Creator for His Creation, we learn to create and use the bestowing vessels out of the given to us getting ones or, in simple words, out of the amount of the wish to get, which each of us gets at the beginning of the creation we learn to bring the maximum bestowing energy and power into the world around.

    As we see the ability to create the bestowing vessels our of the wish to get for the sake of getting comes slowly, slowly to the creation and is subdivided into 125 steps,25 Partzufim( levels) and into five worlds and all this spiritual work should be done by the creation for It to come to the ability to exist in the connection with the Creator. When this work is done the Purpose of the creation is said to be realized, and the creation may enjoy the receiving the Light of the Creator and remain in constant connection with the Bestowing Power of the World=the Creator, so as we see, says Baal haSulam, the primary purpose of the constrictions on the receiving of the Light of the Creator for the sake of getting is the Creator’s greatest Mercy, which gives the creation the possibility to make correction on the wish to get for the sake of getting and convert it into the wish to get for the sake of bestowing, which gives us additional and most valuable possibility to come to the constant connection with the Creator, and to become the real co-creators with the Creator Himself of the reality around.

  8. In letter Tet(9) Baal haSulam says that if we understand the basic principle of Kabbalah (=seeing the world from the bestowing point of view) there should be no difficulty for us to understand the book of Zohar which says that all the Upper and Lower worlds are created for the Man only, and they are the levels and steps of the spiritual development of a person and are created for the person to be able to perfect his soul and make it Whole and Holy which means to make the soul to be in constant and complete connection with the Creator, and this ability is the only one which we lack from the time of the being created, says Baal haSulam.

    Exactly for the above purpose, the worlds and the souls were passed through the restrictions and were brought to This World to be mixed with the bodies of This World( “body” in Kabbalah is the wish to get, “soul” is the wish to bestow, when they are mixed it makes the person ambivalent towards everything he/she thinks or decides and this ambivalent state of mind and heart blocks the person’s way of spiritual and material development. Thanks to the system of values given to the person by Torah and the training given to the person by performing Mitzvot LeShma, the person create ability to overcome this ambivalent state and makes a tremendous progress in his/her spiritual and material development).

    This World, says Baal haSulam is the level which belongs totally to the wish to get and is equal to the spiritual level of the animals and beasts and it is the level a person is born on, in other words, the person is born as a pure wish to get without any bit of the wish to bestow and the person is considered at this level of development as an absolute opposite to the Creator and there is no bigger spiritual distance than the distance between the wish to get and the wish to bestow, reminds us Baal haSulam.

    From this point and on, with the help of the soul inserted within the body, the person starts his/her spiritual ascend by STUDING TORAH and PERFOEMING MITZVOT and little by little reaches the bounty of the spiritual abundance, and the way to the spiritual heights is exactly the way this Abundance and Completion were concealed , which means that as the Light was concealed more and more with each level of descend till This World, it is revealed more and more with each step of spiritual ascend.

    The spiritual steps represent the levels of perfection of the wish to bestow, the more bestowing the person becomes, the higher is his/her spiritual level.

    Spirituality is the world of bestowing realm and power, and it is the basic principle and condition of being IN or OUT. The meaning of the spiritual ascend is becoming of more and more bestowing nature and distancing of oneself from the getting nature. Each higher step is more bestowing than the previous one and is farther from the getting tendencies in the personality of a person, this process goes on till the person wins the level of pure bestowing as an opposite to his original natural level which is the absolute wish to get. This level makes the person to be in constant, complete and true connection with the Creator and ACHIVING of THIS STATE is the PURPOSE of HIS/HER CREATION and being in This World, explains us Baal haSulam.

  9. In letter Yod(10) Baal haSulam says that now, when we know all the information given above, there is no fear to study the Wisdom of Kabbalah for any of us, because there is no place for our fantasies and imaginations to substitute the real spirituality, because the fantasy and imagination belong to This World, and are the product of the wish to get, while the spirituality=the ability to live the bestowing life may not be imagined , BUT may be only lived by each and every individual person and may be experienced within his own self.

    Now there is no fear of the materialization of the spirituality as well and no problem of “looking” for the spiritual worlds somewhere else except of the person’s inner world too. Exactly the materialization of the contexts of the kabbalah books is the biggest danger which brings the person to the state of confusion, because on the one hand it is said that all the Ten Seffirot and all the Partzufim( structures) and all the Ollamot( spiritual worlds)from the World of Ein Sof (the highest one) till the world of Assy’a( the lowest one) are the Pure Divinity, and on the other side, it is said that all these worlds are created and come into being after the Restrictions on receiving the Light, and there is no way we may even say that the Divinity is a part of the Creation process, says Baal haSulam( but if we understand that the Divine Light is always of One and Constant Quality which is the Bestowing Power, and the difference in our perception of It is our impurity due to uncorrected wish to get, then we are able to understand that there are Seffirot, Partzufim and Ollamot from the point of Light, which is the Pure Divinity and there are Seffirot and Partzufim and Ollamot from the point of view of the Vessels, which are the spiritual steps and levels of development of the soul).

    The above understanding helps us to overcome the confusion which may be the result of misunderstanding of the kabbalah terminology as well, says Baal haSulam, which uses such words as “above” and “below”,” kisses”and “coupling”, ascends and descends, when it is clearly stated “Ani AVA’YA LoShemity “(I do not chance may qualities, which means that all the changes are within the ability of the spiritual vessels of the souls to connect and interact with the Light of the Creator).

  10. In Letter Yod-Alef(11) Baal haSulam stresses out the importance of our understanding of the difference of seeing the spiritual processes from the point of view of the Lights(Pure Divine Energy) and the point of view of the Vessels( souls’ ability to interact and use this Divine Energy for the sake of bestowing).

    So, says Baal HaSulam, it must be clear now, that all the terminology mentioned above is used to describe the state of the vessels of the souls ONLY and are relevant for the state of the soul of a person.

    We have to learn to differ within the souls and their vessels two different levels too, one is the Devine level of the soul and its vessels or its potential spiritual state, and the other one is the current state of the soul as a working spark within the body of a person, and which is considered to be the actual spiritual state of a person, explains Baal haSulam.

    The above explanation may be easier understood, says Baal haSulam, if we look at the process of building a house. On the one hand the “house” already exists in the imagination of a person, BUT on the other hand nobody may see or understand what house he thinks about till he makes his plans realized or actualized. One the level of Thought, the house is absolutely imaginative substance and has nothing to do meantime with the material reality, the Thought may be called the matter of the imagination, but the “house” is considered as existing in its potential state only, says Baal haSulam, but the moment we start building the real house out of the material subjects and matter=stones, breaks, pieces of wood, lime etc. we start speaking about the real house which may be seen and enjoyed by others too, the same is right to say about the development of the souls, continues Baal haSulam, where the separation of the souls from the Light of the Creator on the actual level begins from the world of Bri’a only, while there is the state of the souls where they are the part of the Ein Sof Baruch Hu( the Endless Divine Blessed Existence) before any restrictions take place, BUT this last state of the souls exists on the potential level only, and may not be seen or imagined in any possible way.

    That is why it is said that all the souls were the part of the Malkhut deEin Sof ( the Eternal Divine Realm), which is also called Nekkuda Emtza’it =the Main Point( or the main result of the creation), because this Main Point includes all the souls in their potential state within Itself, which are going to come into being in the process of the future development in their actual form on the level of the world of Bri’a and downwards.

    As for the Tzimtzum Alef (the first restriction), it was made on the “soul aspect” of the “main point” only, which means that the Devine State of the Souls are concealed or restricted and the restoration of this state of the souls may be reached through the practical corrections and converting of the wish to get for the sake of getting into the wish to get for the sake of bestowing form. But it doesn’t mean that after the restriction, the Devine Form of the souls stops its existence, It continues to be on the level of Ein Sof Baruch Hu( nothing disappears in spirituality), BUT this level exists in the potential form only and may be discovered and realized by the efforts and spiritual work of the souls in Torah and Mitzvot in the boundaries of This World.

    As for the vessels of the Seffirot, Partzufim and Ollamot which come into being within the world of Ein Sof or expand out of It as the result of Zivug deHaka’a in the form of Ohr Hosser till the world of Bri’a, THEY ALSO EXIST in their POTENTIAL FORM only and till the world of Bri’a, there are no still any spiritual level of the souls which will be able to come into the bodies of This World. The “souls” till the world of Bri’a exist in their potential form and later will be the leading Lights for the forms of the souls which will be combined with the bodies of This World, because the spiritual levels of the souls in their potential form on the spiritual level till the world of Bri’a are still strongly connected to the Divinity and may not be still separated from the Divine influence of the Bestowing Power of the Creator Himself.

  11. In letter Yod-Bet(12) Baal haSulam explains us the meaning of the concealment of the Light by the vessel part of the Seffirot on the example of this world and says that if a person dresses himself into a lot of different pieces of clothes to hide himself from the rest of the people, including his own friends,they may not recognize him, but it is clear to us that all these dresses do not make any changes in the person himself, who is dressed in them, because they are only the covers which hide him from others. The same is true about the Ten Seffirot (seffira is the combination of the Light and vessel), which we called by the following names: Ketter, Hokhma, Binna, Hessed, Gevura, Tifferet, Netzkh, Hod, Yesod and Malkhut, they are only the ten dresses or covers for the Eternal Light= Ohr Ein Sof, which dresses and hides in them.

    It is done for the Souls in the Future to be able to receive the corresponding to their correction level portions of Light, and these portions differ from Seffira to Seffira, so it may be said, that the Seffira is an amount of Light dressed into the corresponding vessel, which the working spiritual unite=Soul is able to work with at the time, when it reaches a necessary level of spiritual correction=(receives the equality of qualities with the corresponding spiritual level of the Seffira).

    It is very important that the division of the Light on portions by the vessels of the Seffirot exists from the point of view of the souls=creation=receiving vessels only, but on the Light Itself, this divisions do not make any changes and do not matter at all, says Baal haSulam, because the Light of the Creator is One, The Only, and the Holy and there is no any changes within It.

    These are the vessels of the Seffirot, which are of different levels and that is why they make the Light of the Creator to be seen by the souls in the ten different ways and to be divided for souls into ten different, spiritual levels, and each name of the level has the meaning of the qualities and abilities by which this spiritual level is characterized, and which are obligatory for the soul to create our of the wish to get to be able to correspond to that spiritual level and to be allowed to receive that portion of Light.

    Baal HaSulam says, that the covers or dressings or the vessel part of the Seffirot, which we speak about, may be differed by the souls from the world of Bria and downwards, because the souls, which are able to work with the Light of the Creator, exist from the world of Bria and downwards, while in the world of A”K and Atzilut, there is still no any reality for the souls to be able to deal with the Light of the Creator, because the souls themselves exist on those Upper spiritual levels in their potential form only, so the Ten Seffirot (the vessel part of the Seffirot) actually rule in the worlds of Bri’a, Yetzirra and Assi’ya only, BUT even in these three worlds of BYi’yA the Ten Seffirot are considered to be the Complete Divinity till the very end of the world of Assi’ya, and their level of Divinity is the same as the level of Divinity in the worlds of A”K and Atzilut and even of the level of the Divinity before any Constrictions were made on the receiving of the Light of the Creator, adds Baal haSulam. But there is still the different between the Seffirot themselves and the Seffirot of the different worlds, continues Baal haSulam, and this difference depends on their vessel part, which hides the Light of the Creator and gives the “terms” for the souls to be allowed to interact with the Light of the Creator.

    In the worlds of A”K and Atzilut there is still no reality of the vessel part of the Seffirot, as the tool having the independent from the Light reality and the power to hide and set terms for souls for the interacting with the Light of the Creator, and that is why it is said, that the vessels starts their real existence or really come into being on the level of the world of BYi’yA only, while on the level of the worlds of A”K and Atzilut, their exist in their potential form only=BeKo’akh.

    Only in the worlds of BYi’yA the vessel parts of the Seffirot, which dress and cover the Light of the Seffirot may be discovered by the souls, because on the level of BYi’yA the souls come into their actual being too, and the vessel parts of the Seffirot may exercise their power and abilities to cover and hide the Light of the Creator till the qualities and abilities of the souls do not correspond to the conditions for the vessels of the Seffirot to let the souls discover the Light of the Creator. So only if the soul of the person develops the qualities corresponding to the qualities of the vessel parts of the Seffirot, the portion of the Light, covered by the vessels of the Seffirot, becomes open for the souls to receive.

    So, we have to remember that the Seffira is the combination of the portion of the Light and a vessel, where the Light is always constant and do not change under any conditions, while the vessels of the Seffirot have different forms on the different spiritual levels and are the coverings of the Light and the hiders of the Light from the souls, till the souls do not create correspondent to the spiritual level of the Seffirot qualities to be able to receive the Light of the Creator for the sake of bestowing, and it is the meaning of the Sages’ saying “Ani AVA’yA loSheniti”( I do not have any changes), and as we now understand, it is said about the portion of the Light within the Seffrirot, while the vessels of the Seffirot DO change from level to level within each world, as well as between the different spiritual worlds.

  12. In letter Yod-Gimel(13) Baal haSulam says that there is no need to ask, why we speak about Seffirot in the worlds of A”K and Atzilut ,if the souls exist there in the potential state only, and may not come into interaction with the Light, so why to hide or cover the Light of the Creator on those levels anyway?

    There are two answers to above question, says Baal HaSulam:

    The 1st one is that the Seffriot exist on the level of the worlds of A”K and Atzilut, because those worlds are the part of Hish’talshelut (the spreading of the realization of the Plan of the Creation), and they are also,the integral part of the spiritual reality in its general stucture, which complete description is given in the introduction itself (we are discussing the preface to that introduction meantime) and

    The 2nd explanation is that in the Future the souls will create the abilities to receive the Light from the worlds of Atzilut and A”K as well!, in the form of the ascend of the three lower world of BYi’yA to those Upper spiritual worlds(Alli’yat haOllamot deBYi’yA is explained in letter Kuf-Samekh-Gimel of the introduction), and that is why it is obligatory to distinct the Seffirot on the level of Atzilut and A”K too ( as we see, the soul of the person descend to this world from the level of the world of Bria, BUT through the work in Torah and Mitzvot in this world develops the ability to ascend to the higher spiritual worlds than its original level!!!).

    In the Future,these Seffirot of the worlds of Atzilut and A”K are going to shine in all their Might for the souls, BUT the souls may ascend to those Upper Worlds with the worlds of BYi’yA only, there is no way the soul may ascend that high without making the necessary changes within itself as well as the reality around it, and if the souls do so, they will be able to receiving the Light of the Creator according to the portions of the Light, the Seffirot of the world of Atzilut and A”K hold in store for them, says Baal haSulam.

  13. In letter Yod-Dalet (14) Baal HaSulam says that now we may understand that all the worlds and other necessary changes, covers and dressings on the Light of the Creator speak about the vessels only, which power is to bestow the souls with the portions of Light, when the souls make the correction of their wish to get from the getting into the bestowing form.

    These are the vessels which make possible the ascend of the soul step by step, according to the spiritual work done and revealing to the souls the portions of the Light from the Ein Sof Baruch Hu ( Eternal Source of Light), which the souls are ready to receive for the bestowing purposes. BUT these Seffirot do not make any changes in the Light Itself, because the covers may not do anything to the object covered by them as we have seen in the example, BUT these covers make difference to those who wish to find the hidden object, from which he/she wishes to receive any kind of pleasure or to come into any kind of interaction with it, reminds us Baal haSulam.

  14. With the letter Tet-Vav(15) Baal HaSulam finishes his Preface to the Ptikha leHokhmat haKabbalah and says that in general we have to know to differ in all the Seffirot, Partzufim (structures) and in any of their possible placement on spiritual “map” (in any of the five spiritual worlds they may exist in) THREE main notions, which are:

    1.Atzmuto Hitbarakh ( the Creator blessed be He)
    2.Kellim (vessels, Kli-vessel)
    3.Ohrot (lights, Ohr-light)

    As for the 1.-Atzmuto Hitbarakh, there is neither real nor potential power of the thought to be able to grab His essence.

    As for the 3rd notion-Kellim, there are always two opposite sides to diagnose in them: the ability to conceal and ability to reveal the Light of the Creator. At the beginning the vessel conceals the Creator, in the way of the ten vessels in the ten Seffirot, which are the ten levels of concealment of the Light. But later on, when the souls correspond to all the demands of those vessels to be called equal in qualities with the spiritual levels, these very concealment vessels turn into the vessels which reveal the Light to the corrected souls. So, as we see, says Baal haSulam, these two opposite sides of the vessels are really one notion, because the level of the concealment corresponds exactly to the level of the revelation the soul receives when it becomes equal in qualities to that spiritual level. The stronger is the concealment of the Atzmuto Hitbarakh by the Kli from the soul, the Higher is the revelation that soul is able to reach, says Baal haSulam, and it is the meaning of the opposites of the function of the vessel to be ONE.

    As for the 2nd notion- Ohrot (lights), which are the part of the Seffirot (as well as the vessels are), we speak about the AMOUNT of the Light which is revealed to the souls on different spiritual levels and these amounts we call “lights”, though they are the portions of the Light of the Creator from Ein Sof, of course.

    The Light flows outwards of the Creator without any restriction on His side, all the restrictions on the Light of the Creator are set by the Seffirot, and so the discovery of the ability to reveal the Light of the Creator by a soul goes according to the system of the Ten Seffirot, and the levels of revelation of the Light of the Creator by the souls are called Lights of the Seffirot( the portion of the light the soul is bestowed on a certain level of correction) and that is why we may speak about Ten Lights, as well as Ten vessels and Ten Seffirot, which are Ten levels of revelation for the souls according to the ten levels of the obligatory changes which vessels of the Seffirot demand from the souls before they reveal the Light to them.

    There is no any difference between the 1st notion Atzmuto and the 2nd one-His Light, but there is a difference in the ability of the souls to perceive those two notions, where the Light of the Creator, dressed into the Ten Seffirot, may be received, while there is no ability to perceive the Creator Himself=Atzmuto at all.

    We get to know the Creator through His Light dressed into the vessels of the Ten Seffirot and the steps of revelation we call Ohrot= Lights.

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