The GENERAL INTRODUCTION by BAAL HaSULAM

In letter Alef (1) Baal haSulam gives us the expression of the Sages which says that there is no even a blade of grass down in this world that doesn’t have an Angel above it which beats it and says “Grow!” and it seems rather strange, says Baal haSulam that the Creator would creat an Angel in the Upper Worlds to beat a single blade of grass and make it grow if there is nearly and no any value of this single balde of grass at all, and adds that this expression of the Sages is one of the biggest secrets of the creation and it should be explained in all the details for us to understand one of the most important principles of the creation. Baal HaSulam tells us that the tradition of the Sages is to make a hint on something in their expressions without revealing the whole notion and they do it in such a way that it is difficult to understand the depth of their sayings out of there external simplicity of form of the expression or even the impression of insignificance of its meaning at all and so, says baal haSulam, we have to examine the expression in all its details to find out what the Sages talked about and why they try to keep this secret from the students which were not worth to be revealed this kind of spiritual secrets.

  •     The Sages told once and again that the most inner knowledge about the creation is hidden in the part of Gemmar which is called Agada ( legend or a kind of story which tells somithing which seems not very real or important at all at the first glance) and this part of Devine Knowledge is most sealed for the understanding of the students and readers. The meaning of these Agadot ( pluaral form from Agada) were revealed only to the most rightious representatives of the generation and this principle is also meantion in the book of Zohar where Rabbi Shimon bar Yokha’i ordered Rabbi Abba ( one of his students) that he should write down the secrets which RaSh”bY( Rabbi Shimon bar Yokha’i) taught them in the form of Agada or in the form of hints only which would be difficult for understanding of the person who is stranger to the spiritual knowledge and wasn’t initiated by a kabbalaist first, it means, says Baal haSulam that each and every secret which RaShb”Y was explaining to his students is written in the form of story or given a form of expression which may not be understood without proper explanation. RaShb”Y was very careful about revealing the secrets of the creation from two reasons, says Baal haSulam, on the one hand he knew that he was given the revealation of these secrets for him to pass them and teach them to the other people, but as it is now and was at the time of the RaShb”Y there were people who were not worth being revealed these secrets out of the danger of their misuse, and so if he had kept these secrets for himself then he would fall into the category of getting for the sake of getting because these secrets were revealed to him for teaching them to others and so the rightious of his generation would be left without nessecary spiritual knowledge for their correction, but on the other hand if these secrets are revealed to the people who may not properly understand them because of their state of consealment towards the spritial reality they could wrongly understand and use the secrets he had to reveal. That is why RaShb”Y decided to pass these secrets in a very special form where one has to have an extensive spiritual understanding and exprerience in Torah and Gemmara study for the sake of bestowing( correction) and have the inner knowledge of the nessecity of performing Mitzvot for the personal correction and so he asked Rabbi Abba to write these secrets in Hints, stories or Aggadot for these secrets were not seen by those who are not worth to be revealed them. And that is why when one reads the book of Zohar and has no expereince of studying Torah and performing Mitzvot for the sake of correction he may not understand what is it all this admiration and awe which surrounds this book about, and what is it that others find in it at all and there are even those who try to study it from the point of view of lingustics and even try to find faults with it, and it is exactly what the Agada form effect is, where the person with the spiritual initiation sees endless secrets of the ceation, the person without spiritual initiation, who bases his receach on the abilities of his mind and development of intelect may not even think there are more than words and grammar in that book( it is true with the book of Torah Itself as well as many other spiritual books where the simplicity of the stories and the odinary matters make the person go wrong way and make it impossible for him to find out the real meaning of those “simple or strange” stories and make them busy with the words and grammar and reseach of different changes which took place in Hebrew through the ages and thus completely consealing from them any possibility of understanding the inner wisdom of this stories), anyway, says Baal haSulam the same book of Zohar promises that the time will come when it will be ligal to uncover all the secrets RaShb”Y asked to write in the consealed form, because there will be the time when the imporance of the study of the Torah will be so law among the generation that they will not pay any attention even if all the secrets are written in the most revealed form, the Sages tell that there will be times when the people will be able to step with their shoes on the pages of the books which have the most precious spiritual wisdom and feel no awe or fear at all because the ego would have the most agressive form and influence on their world view( the parts of ego strength are revealed from the easier ones towards the hardest ones in a person as well as between the generations) and so exactly the dareness of the ego to see nothing but its intrests would be the best protection of these secrets from those who are not worth being revealed them, but those who would wish to find out these secrets even the youngest of us will be open  and taught them, and we see that the disctiption of the Zohar of the generation where the secrets of the creation may be openly revealed is coming to the reality and these secrets are openly written in the books of the Spiritual Wisdom, the Knowledge which the Sages have been revealing according to the spiritual level of each and every generation is open today to all intrested and has open and revealed form in the books of Sages of the 20th century. Now it is clear to us why the knowledge which was passed among the most rightious ones in the previous generations may be found openly today in the books on the Wisdom of the creation- Kabbalah( and may be found on the sites and blogs in internet) because there is no danger for their misuse by those who have no proper intention, simply because they just never come to study these books and so may not come across the revealed secrets, they are those whom the Sages call the generation which steps on the secrets of the creation with the feet and feel nothing wrong with it.

    to be cont’d, with the G-d help, in the form of the comments to this post.

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21 Responses to The GENERAL INTRODUCTION by BAAL HaSULAM

  1. Baal haSulam continues and says that for us to understand the above expression of Sages he has to explain us Mishna( part) from the book of Yetzirra which explains why there are only Ten Seffirot-ten and not nine, ten and not eleven as the Mishna states and a lot of sages gave already their explanation to this Mishna, but Baal haSulam gives his explanation in the light of inner work for the kabbalists which works in the system of correction in the form clear to each and every one who wishes to implement the Wisdom of kabbalah for his own correction.

    Baal haSulam says that these Ten Seffirot are called: Keter, Hokhma, Binna, Hessed, Gevura, Tifferet, Netzakh, Hod, Yessod and Malkhut and in the teaching of the Ari haKaddosh it is explained that there are actually Five Levels which are: Keter, Hokhma, Binna, Ze’ir Anpin and Malkhut, where Ze’ir Anpin itself consists of the Six Seffirot: Hessed, Gevura, Tifferet, Netzakh, Hod, Yessod which are called in short form HaGa”T NeHi”Y. In this introduction, says Baal haSulam he wishes to give us general knowledge on the subject of Kabbalah and its purposes and to give us the explanations of the general notions of this Wisdom, it comes from the fact that many people who are intrested in this Wisdom and looks for it straight in the Book of Yetz haDa’at( the Tree on Knowledge) by The Holy Ari, make a lot of mistakes in their understanding because they have no clear and bright knowledge on the meanings of the spiritual notions. The misunderstanding comes from the fact, says Baal haSulam, that the spiritual notions are above the time and space and have no names of their own, But for their explanation the kabbalaists use the names of their branches in this world which exist in the time and place reality and one more reason that there is no way to understand properly the books of Ari is that they are not organised in the form of the textbook, but are the written information which comes as a result of the explanations of the Ari on different topics and questions and thus may not be used as a systematic textbooks for the beginners. The reason for this way of the organisation of the writtings of the Ari is that his students were all Ravs with already extensive knowledge in the Torah, Gemmara and Kabbalah and they were discussing and asking very specific details which may not be clear to those who have no basic knowledge of the sources meantioned above. Any explanation of the Ari haKaddosh be it short or long demands a very good knowledge of the Kabbalah in general, then a person may find a lot of outstanding details which Ari was explaining to his students which, as we said were great Kabbalaists themselves, repeats Baal haSulam and adds that it is no use to start with the teachings of the Ari to those who have no extensive knowledge of the kabbalah themselves, and this is the reason of writting this introduction, says Baal haSulam to give those intrested the basic explanations and meanings of notions for them to know what they are wish to study and what this Wisdom is about, and what terms it uses to pass the spiritual Knowledge.

    It should be clear that there is no place to explain ALL THE NOTIONS AND TERMS Kabbalists use in there books, but it is possible to give some amount of knowledge for the beginners to start with, says Baal haSulam.

    So as we already know, says Baal haSulam, The Rav says that there are actually only five levels ( Baal haSulam calls Ari THE Rav and if somebody finds “The Rav” in the works of Baal haSulam it should be clear to him/her that Baal haSulam means Ari haKaddosh), so the Rav says that there are only Five Stages KaHa”B( ketter, hokhma, binna) Ze’ir Anpin and Malkhut ( so the short form for ketter, hokhma, binna is KaHa”B, for hessed, gevura, tifferet=HaGa”T, for netzakh, hod and yessod it is NeHi”Y and for netzakh, hod yessod and Malkhut is NeHiY”M), these Five stages KaHa”B Ze’ir Anpin and Malkhut coresponds to the FOUR-LETTER NAME OF THE CREATOR, says Baal haSulam and are the secrets of this Four Letter Name of the Creator where there are the letters Yod- Hey-Vav-Hey and the start point of the writting of the letter Yod is called Kotzo of Yod=the starting point of the letter Yod corresponds to Keter and the letter Yod itself corresponds to Hokhma and the first letter Hey corresponds to Binna and the letter Vav corresponds to Ze’ir Anpin( which includes six seffirot as we remember?) and the second letter Hey corresponds to Malkhut. It is very important to remember that the Letters and Seffirot are of the same origin, but there is a rule that the Light doesn’t reveal Itself without corresponding vessels and so we have to have notions to express the vessels, lights and lights in vessels and so we have different names for them,so when we speak about the state where the lights are in the vessels we call these states SEFFIROT, when we speak about vessels only we call these states LETTERS, and when we speak about lights only we call them Heffesh, Ru’akh, Neshamma, Ha’ya, Yekhidda( in short form NaRaNHa”Y) and as it was explains in the Preface to the book of Zohar (http://kabbalistnyc.com/?p=633) the white of the pages of THE BOOK corresponds to Lights and the letters correspond to the vessels, and when one study Torah, Gemmara or the books of Kabbalah the Lights enter the Vessels and the reader gets the corresponding to his level revealations or Enlightments ( Seffira means shine, light, but its root is the same with seffer=book, soffer=writter, sippur= the story).

    Ramban, says Baal haSulam, explains the meaning of the the expression “Created Light and Made the Darkness” through comparision of the belonging of these two notions to the Creator. All what is of the same quality as the Creator= Bestowing One is called Yesh from Yesh( exitsting of existing) and the process of coming of this notions one of the other is called CREATION and that it why it is said that the Light was created, while all the notions which have no their correspondence in the qualities of the Creator such as the wish to get is called Ain=nothing,where nothing means no value in the notions of the spirituality, but it may be given the form of Yesh of Ain=the bestowing form=Yesh out of nothing=getting form, but the form of getting for the sake of getting is called Ain and is a temporary form and that is wht it is said that the Darkness in opposite to Light was MADE, because it has temporary form and existence, explains us Baal HaSulam, according to the teaching of the Ramban.

    All what is MADE, says Baal haSulam are the new forms which didn’t exist BEFORE the CREATION, and that is why the joy and pleasure and sweetness and love we call the Light and it existed for ever as the Creator Himself, BUT the general form for darkness, pain, suffer, hate etc. is called AIN and these are NEW forms which came into being after the CREATION, and now it is clear why we say that the Creator created the Light and we say that He made that Darkness-to stress that the form of bestowing LIGHT is permonent and is equil to the Creator Himself and the forms of Darkness are made and are temporal and have no place in the qualities of the Creator but were made to conseal the real nature of the Creator and spiritual worlds for the person to have the place for free choice.

    But we have still to understand how the darkness comes from the Creator Who is equil in His Qualites to the Light and has nothing from the qualities of darkness in Himself anyway, and Baal haSulam says, that to understand how the Darkness comes out of Light we have to repreat the previous introductions and sends us to restudy his introduction to the book Panim Meirot and Mazbirot( http://kabbalistnyc.com/?p=751) where he explained these notions in details and here Baal haSulam gives us the explanation in the short form and says that as it is written in the book of Zohar(the introduction to the book of Zohar: http://kabbalistnyc.com/?p=646) the Purpose of the Creation was to bestow the creation with all possible good, joy, and happeness, because the Creator is Good and wishes to bestow His creation with good only ( good in kabbalah is the bestowing form of existence and so all what is against this priciple is called evil and brings pain and suffer in this world, so the Creator’s wish to bestow the creation with all possible good means His wish to help us to learn the bestowing form of existence) and this bestowing attitude should be THE LAW for the creation, but for the creation to be able to FEEL the joy of bestowing existence first of all there must be THE WISH created, and so the original form of the creation is FRIST OF ALL THE WISH TO GET WHAT THE CREATOR HAS TO GIVE, without the wish, there is no reason to give, because there is no way somebody would take something or will experience the joy of getting something, as we know, there is no joy in the thing we do not wish, there is the joy when we get what we wish very much, and so, says Baal haSulam, the Creator created the ENDLESS WISH TO GET, because there is no end of His wish to bestow us.

    This created WISH TO GET, says Baal haSulam, TO GET ALL what the Creator has to bestow IS CALLED VESSEL or KLI and is the root for all our wishes and desires in the life and so the kabbalists say that THERE IS NO LIGHT WITHOUT VESSEL, which means that there is no way to experience the joy=happeness=love etc. without having desire to those things. All the wish to get which is included in all the parts of the creation is called KLI=VESSEL, and it coressponds to the all amount of Light, and the creation may get as much light as it wishes, as well as each and every person, because the getting of the light is connected with the wish to get it, explains Baal haSulam to us, there is no way a person may get the Light without wishing it,and there is no way that the wish of the person remains without Light everything is measured and is in the complete proportion and correcponds to the levels of desire ( for more information see http://kabbalistnyc.com/?p=640) and there is no obligatory law for getting the Light, without the person’s wish, nobody may impose anything spiritual on him.

    The only point which we have to understand is that the Wish is opposite to the Light in its nature; the Light has a bestowing nature and the Wish has a getting nature and that is why they are givven the different names, because they are different in their nature, where light corresponds to the qualities of the Creator and is called Yesh=Eternal=Existing and the Wish to get in the original form is a new form which has no place in the Creator and that is why is called Ain= Nothing to do with the Creator or nothing in common with the Creator, but because the origin of the wish to get is in the wish of the Creator to bestow the Creation, there is an ability in the creation to feel this difference between Itself and the Source of Its coming. And that is why The new form is called in the book of Zohar “Blackness or Darkness” to show that it doesn’t exist in the Creator Himself and this new form is seen as the ROOT FOR ALL THE DARKNESS, says Baal haSulam ( for better information of the wish to get and its unfoldment see http://kabbalistnyc.com/?p=700) and as it was already explained, says Baal haSulam the difference of the form differs between the spiritual notions as the axe separated the parts in the corporial world and with the unfoldment of “the desire to get” the diffrence becomes so great that there is nearly and no anything in common or any way of connection between the Creator and His creation.

    Baal haSulam says that the wish to get is created full of Light from the begining, but the meaning of the Light is hidden from the creation and may not be valued and understood by the creation, because one may understand and value something if he may overcome the wish to get it and see it as something separate from him, and from this perspective the nature of the wish to get may be understood too, because if one has no desire for anything then there is no way he can understand what the desire means and what is the value of the object for him to desire it, the taste and the desire comes with eating says Baal haSulam and that it why only when the creation overcomes its wish to get then it may understand the real nature of the wish to get=kli=vessle and can understand It difference from the Creator Who is the Wish to Bestow ONLY, and this wish to overcome the getting nature should come from the creation itself, because as the Sages say there is no obligatory influence from the Creator and all the changes which took place in the forms and relationships between the creation and the Creator came as the result of the activity of the creation from its first form-to get for the sake of getting called by kabbalaist He and His name is One till the last form- to get for the sake of bestowing called by kabbalaists He is One and His name is One (for more details see the introductions to the book of Zohar, to Talmud Esser haSeffirot, to the Book of Panim Me’irot and Mazbirot as well as the Preface to the book of Zohar and the article “Unfoldment of the desire” based on the explanations from the TES.The links are given in this comment and may be used for rereading the sources meantioned).

    To be cont’d.

  2. In letter Bet(2) Baal haSulam explains us that there is no complete formation of the Kli(vessel) till the Kli passes four stages of development and only under this conditions the Light may be percieved by the Kli in its complete abundence and it may be said that the Light leaves the realm of the Creator and comes to the realm of the creation. These four stages of the separation of the Kli from the Creator and His Light are called Hokhma, Binna, Ze’ir Anpin and Malkhut( while the zero stage which called Ketter is described by the Sages as the complete unity of the Light and Kli, where the Kli is under the complete influence of the Light and so doesn’t percieve itself as existing separatly from the Light, so the process of separation starts only from the next-Hokhma stage and downwards).

    The total outcome of the Light coming from the Creator towards the creation and is called Hokhma and represents the amount of the Light the Creator wishes to bestow His creation with, and this Light is all the vitality of the creation, because the creation is created in such a way that it can’t exist without this kind of Light. Together with this Light which comes directly from the Creator there is another light which comes from the Creator and influences the creation indirectly, this second Light makes the creation feel clearly that the Light comes from the Creator and it comes from Him because He wishes to bestow the creation and together with this Light the quality of the bestowing origin becomes clear to the creation as the opposite of its own nature which is originally the getting one, and through the perception of this second kind of Light, the creation begins to wish to be bestowing too, or as the kabbalaists call it- to become of the same qualities with the Creator, and so the creation decides to add this bestowing form to itself and so makes the effort to reject the wish to get and try to become bestowing too, this new form of the creation where it clearly percepts the bestowing quality of the Creator and desires to have bestowing form too is called the second stage of the Kli development or Binna( Hebrew Binna comes from the root which means comprehention, and what it why the first stage of the development + its understanding of the bestowing qualities of the Creator is called the second stage or Binna. On this stage the creation being of the getting origin and having great wish to the Light of Hokhma makes the effort to overcome this wish and to discover the Light which has the bestowing nature, this new discovery of the creation of the new Light is called the Light ofHassadim and comes as the addition to the original state of the creation, that is why we say that the Kli becomes more clear of its nature, because in the first stage it was getting and didn’t feel its nature too much, but now when it makes the effort not to get the Light of Hokhma and to work with the Light of Hassadim, its getting nature comes to be more distinct and that is why it is the Kli with Avi’ut Bet=2, where Avi’ut means the strength of the wish to get the Light of Hokhma, so as we may see the first stage where the creation was getting the Light of Hokhma is called avi’ut alef= first degree of the wish to get, while in the second stage where the kli tries to get the Light of Hassadim, the nature of the Kli as the wish to get the Light of Hokhma becomes more clear and that is why we call it the second degree of the wish to get, and say that Binna correspond to the second degree of the strength of the wish to get.

    We have to distinct clearly three parts of the Binna stage, says Baal haSulam, and they are: the first one is the understanding that the origin of the Binna IS in Light of Hokhma and it is the same Kli which are created as a Kli which vitality is the Light of Hokhma. The second point we have to distinct is that it was Bonna’a initiative to reject the getting of the Light of Hokhma and to prefer the Light of Hassadim, the Light of bestowing quality, the Light which corresponds to the bestowing quality of the Creator, Binna ACTIVLY shows its wish to become the one with the bestowing qualities, and it is its initiative ONLY to begin the process called the work on becoming equil with the Creator in the relam of the qualities, and that is why its getting nature is revealed stronger that the nature of the Kli on the stage of Hokhma=the first stage, because it wants MORE, the the Creator ment it to be at the origin of the creation, it is the original Kli + the wish to become equail in qualities with the Creator, says Baal haSulam.

    This ADDITIONAL wish to become equil in the qualities to the Creator is called the Upper Gvura from the root leHitgaber= to overcome, and the wish to become bestowing in qualities is the root of the Seffirat Hessed and the Kli for the Light of Hassadim, in short we have two new forms in Binna: first its wish to become bestowing and its wish find its way in the formation of the Seffirat Hessed, and the readiness of Binna to make efforts to overcome its wish for the light of Hokhma is the root for the next new form which will be called the seffira of Gevura.

    The third point we have to know about the seffirat Binna is that it was completely its wish to get the bestowing qualities and that is why the Light which Binna prefered to the Light of Hokhma has got its individual name and is called Hassadim, this Light wasn’t given directly to the creation at the origin of its creation and it came to it only in the indirect way, in the way of comparision of the creation between its quailites and the qualities of the Creator, and that is why this Light hasn’t come into being and wasn’t know to the creation till Binna made its desire for the equality of qualities clear and rejected the wish to get the Light of Hokhma in favour to the Light of Hassadim- it is the tremendous difference between the stage one of the development of the Kli and the second stage where the Kli has not only the ability of the perception of the joy and pleasure of the Light of Hokhma, but the ability to understand the qualities and their nature, the ability to make its own choice in favour of this or that quality, it gets the ability to resist the sraight influence of the Light on it and learns to stop and think what is the origin of its wish and to develop its own attitude to it and to act according to its prefernce of which light to get.

    One more important point which Baal haSulam explains us here is the value of the Light of Hokhma and the Light of Hassadim and says that the Light of Hokhma is stronger and fuller of abundence enormously and may not be compared with the joy and fulfillment which comes to the creation from the Light of Hassadim( enough to check our wish to pay money and the wish to get money to understand our affinity to getting this or that Light). The Light of Hokhma comes straight from the Creaotr and is full of wonders, joy and pleasure, while the Light of Hassadim is the Light which is generated by the Kli itself and may not be compared in any why to the strength and uniqness with the Light of Hokhma, more then that, says Baal haSulam, to generate the Light of Hassadim the Biina needs to be in constant overcoming of its wish to get the Light of Hokhma and that is why it is said that the root of the Light of Hassadim is in the Upper Gevura=Hidgabrut= overcoming the wish to get the light of Hokhma.

    THESE three qualities of the Binna stage make it different from the first stage called Hokhma and gives it its own name the name of the second stage=Binna.

    So, says Baal haSulam up till now, we have given the explanation of the first three seffirot where the Bkhinat Shoresh or Root stage= zero stage is called Keter and has the state of the Kli where is has no feeling of comprehention of its own existence and is under the complete influence of the Light, which fills it completely without any part of the Kli to be able to feel its independent existence, this stage is also called Ein Sof Baruch Hu( the endless pleasure of the unity with the Creator).

    Next stage which is called the stage of Bkinna Alef or the first stage of development of the independent existence of the Kli is the ability of the feeling of the Kli of the pleasure of getting the Light ,and to differ it from the zero stage the key word is FEELING THE PLEASURE, while in the zero stage the kli wasn’t even conscious of its existence, here the kli feels its complete dependency on the Light of the Creator but it also has an ability to percieve it as good and pleasant.

    Next stage Bkhinna Bet or the second stage of development is called Binna which is characteries by the ability of the Kli to feel the difference between itself and the Creator and the ability to make efforts to resist the wish to get the Light of pleasure= the Light of Hokhma and to find ways to become equil in qualities to the Creator, the first decision which it makes independently is the rejection of the Light of Hokhma in favour of the much facinating Light of Hassadim which may be recieved only with the constant effort of overcoming the wish to get the Light of Hokhma and that is why the getting nature of the original creation is felt and understood more clearly at this stage of development of the Kli and called Binna and the first Hidgubrut=the first overcome or the first resistence to getting the Light of Hokhma, to differ it from the first flow=Hitpashtut of the Light in the first stage where the Light of Hokhma was flowing into the Vessel without any resistence from it, concludes Baal haSulam.

    to be cont’d.

  3. Baal haSulam continues his explanation of the origin of Seffirot and says that though the Seffirat Binna found out already its ability to overcome the wish to get instolled in it, but it still may not be called a complete form of the Kli, because it is still very close to the Light of Hokhma and may not fully comprehend the existence without it( it is one thing to have the abundence of everything and to choose the modest way of life and absolutly diffrent to have no abundence at all and to choose to generate and creat the abundece by oneself while one’s nature desperatly demands the restoration of the stage where it was full of the Light of Hokhma.), The closeness of the Light of Hokhma to be reached is a constant challenge for the Kli to be submitted to the Light influence and to let its free flow into the Kli, says Baal haSulam, there should found a state where the existence of the Kli is permanent and where there is no danger of its submission to the Light, the state where the interdependence of the Kli from Light make the relationship between them equil, which means that the Light will come into the Kli only under the supervision of the Kli itself and not under any other condition. The closeness of the Light and Kli in the spirituality makes the possibility of the submission of the Kli very possible and thus the comprehention of the nature of the Kli and the nature of the Light more difficult, says Baal haSulam, if the Light enters Kli, the Kli may not feel its real nature and if the Kli doesn’t comprehend clearly its nature it can’t make a clear comparision of the nature of the light either. That is why the form of the kli on Binna stage isn’t complete, because the kli is still very close to the Light of Hokhma and may not make all the nessecary conclusions on the nature of the Light of Hokhma as well as on its own nature. The Light of Hassadim which Binna discovered and prefered over the Light of Hokhma has sill very weak power over the wish to get and thus may not withstand the force of the Light of Hokhma to enter the Kli. It means, says Baal haSulam that the Light of Hassadim should be given a detailed analyses and the forms of strengthening its influence on the Kli should be found for the Kli to be able to resist the influence of the powerful Light of Hokhma, and that is why it is a new stage of the development of the kli which is characterised by the extensive USE OF THE QUALITIES OF THE LIGHT OF HASSADIM, and this new stage of the development of the Kli is called Ze’ir Anpin( small face in Aramic), where the first states and main principles of the existence in the Light of Hassadim are developed and the resources for the strengthening of the resistence to the straight getting of the Light of Hokhma are found, it is made in the form of the two next stages called Bkhinna Gimel=the third stage or Ze’ir Anpin where there is still no complete state of overcoming the influence of the Light of Hokhma is reached and the last one is called Bkhinna Dalet- the forth stage where the full prohibition of the recieving quality is made and thus the kli gets its real independent state of existence from the Light of Hokhma. This last forth stage is called the creation in activated form, while the previous ones have still potential parts combined with the activated ones, says Baal haSulam.

    These are the four stages of the development of the independent existence of the Kli and they are the secret of the Four Letter Name of the Creator where Hokhma and Binna Hu”B correspond to the Yod-Hey letters of the name of the Creator and the Ze’ir Anpin and Malkhut or Tu”M( Tifferet and Malkhut, Tifferet is the leading seffira of the Ze’ir Anpin and it will be explained later or Zo”N- Zakhar=masculine stands for Ze’ir Anpin and Nukva=feminine for Malkhut and are the short form in kabbalakh books.) These four stages of the development of the Kli are peresented in the form of the Ten Seffirot, because the Ze’ir Anpin= the stage of the detailed comprehention of the bestowing nature consists itself out of the Six Seffirot and thus together with Ketter, Hokhma, Binna and Malkut + six seffirot of Ze’ir Anpin( Hessed, Gevura, Tifferet, Netzakh, Hod, Yessod) make total TEN.

    Now Baal haSulam explains us the nature of the stage of Ze’ir Anpin and says that it is the development of the Ohr deHassadim( the Light of Bestowing in Hebrew) and the activization of the Gevura for overcoming the wish to get the Light of Hokhma which were discovered on the stage of Binna and now needs the extensive investigation on the part of the creation=Kli. We have to understand that on the stage of Binna the Light of Hassadim appeared as a result of Binna overcoming its wish to get the Light of Hokhma and to discover the nature of the Quality to bestow, but on the stage of the Ze’ir Anpin the stress is done on the work with the discovered Light of Hassadim and thus the light of Hassadim comes before the power of Gevura and that is why the first seffira of Ze’ir Anpin is Hessed and the second one is Gevura while in Binna the Gvura was used first and the discovery of the Light of Hassadim came after Binna’s comprehention of the light Hassadim nature=the Seffira of Hessed and thus the seffira of Hessed was after the Upper Gevura, more than that, the discovery hasn’t got the complete investigation within the stage of Binna, because it is still very close to the Light of Hokhma and thus have no ability to stay apart from its influence( when we get an idea of something we are so much under the influence of it that its true or false source may not be comprehended, only when we manage to separate ourselves from the idea and check in by the experience its true nature becomes clear), the same here: the idea of the possibility to become of the equil form with the Creator should be ativated and checked from the different point of view: from the point of Hessed-studing the bestowing quality as it is, because it isn’t originally in the nature of the creation so it should be learned, Gevura- constant readiness to overcome the wish to get the Light of Hokhma( one thing to make a temporary overcome and another one is to decide on the constsnt overcome of something), then comes the seffira of Tifferet which is the MAIN SEFFIRA of the Ze’ir Anpin and is connected with the learning to keep BALANCE between the wish to get the bestowing form and the opposite wish to get the Light of Hokhma, for developing this ability there will be a constant flow of the small part of the Light of Hokhma into the Kli of Ze’ir Anpin to make the experiment real, because if there is no the Light of Hokhma flow into the Kli of Ze’ir Anpin there is no contradiction in the feelings and desires and the process of the learning to resists the wish to get may not be called real, one has to learn to overcome the wish to get when it could be got and not when it can’t be got at all, it is the stage of the formation of the principles of the freedom of choice where the choice means that there are at least two things to choose between, and that is why the Seffirat Tifferet is absolutly new form for the Ze’ir Anpin, because the previous two ones:Hessed and Gevura have their root in the previous stage called Binna) the proper Balancing between the two options are the new form which is characteristic uniquness of the stage of Ze’ir Anpin, though on this stage the wish to get the Light of Hokhma will be activated in a small portion and is called He’irat Hokhma=the beam of Light of Hokhma and that is why this stage is called “small face” to show us that the desire to the Light of Hokhma will be activated and tried in the small intencity only( the coming next stage of Malkhut will the tried by full amount of the Light of Hokma and to develop the resistence to it the whole system of the worlds , partzifim and sefirrot will be developed to differ it from the stage of Ze’ir Anpin where only the development of the Six seffirot took place).

    Now that we have been explained by Baal haSulam the diffrence of the Ze’ir Anpin stage from the Binna stage and why the leading seffirat of the Ze’ir Anpin is Tifferet= finding out the balance and the beauty of the bestowing principle and the ability to become equil in qualities with the Creator, Baal haSulam explains us the double nature of the Ze’ir Anpin within the scale of values between the Hessed and Gevura and says, that according to its origin from the Binna the Gevura comes first and the Hessed comes next, while in the scale of values of itself the Hessed comes first and the Gevura comes after it and adds that it is very important to remember because when the time comes to study the world of Nekkudim( the original world created on the bases of the Ovi’ut= strength of activated desire for the Light of Hokhma on the level of Ze’ir Anpin=Bkhinna Gimel) which follows the descends of the Nekkudot de Sa”G= the strength of acivating of the wish to get the Light of Hokhma on the level of Binna=Bkinna Bet) under the Tabur= to the realm of activization of the strength of the desire to get the light of Hokhma on the third and forth levels=Bkhinot Gimel and Dalet) the Gevura of Ze’ir Anpin will overcome the Hessed, because the assessment of the situation under the Tabur will come to the Ze’ir Anpin from the Nekkudot deSa”G= Binna Level, and the levels of the wish to get Ze’ir Anpin will deal with, will be assesssed first through the impression of the Binna origin where the Gevura comes before the Hessed as we know. It will be the stratigic ‘mistake’ which will lead to the distraction of the world of Nekkudim and will bring the nessecity of the creating of the next four spiritual worlds called Atzilut, Bria, Yetzirra, Assi’ya=ABY”yA) to develope the ability to control the wish to get and consciously work with it to convert it into the bestowing form. So to sum up Baal haSulam’s explanations we have to remeber that there is a double ratio between the strength of Hessed and Gevura in the Ze’ir Anpin, on the scale of the values of the Ze’ir Anpin itself the Hessed comes first and the Gevura comes next, because the Ze’ir Anpin deals with the Ovi’ut Gimel= the third level of activation of the wish to get within the creation, but from the scale of values of the Binna that Ze’ir Anpin originates from the Gevura comes first and Hessed comes next, because Binna deals with the second degree of activating of the strength to get the Light of Hokhma only and thus it is right for its stage to start staight with Gevura and then to experience the seffira Hessed, while dealing with the states of the third level of strength of activation of the wish to get should be started with the Hessed only. here we may find the additional understanding why the seffirat Tifferet is the new form of the created Kli and is the trademark of the stage of the Ze’ir Anpin, because it is the stage where we learn to use the Hessed( mercy) and Gevura( limit, overcome) in the correct proportion, where we have to learn that if we deal with the matters of the second degree of the wish to get activation then the Gevura should come first and the Hessed next, BUT if we deal with the third degree of activation of the wish to get then the Hessed should come first and the Gevura next.

    One more point we have to learn about the scale of values of the seffirot of Ze’ir Anpin, says Baal haSulam,is the fact that the seffirot of Gevura and Hessed have expereinced the influence of the Light of Hokhma in real time on the stage of Binna though the strength used was of the second degree only, while the expereince of the influence of the wish to get from the third degree is absolutly new for the Ze’ir Anpin and it is the nessecity to add the Seffira of Tifferet= to develop special ability, which briliantly fulfills the task and withstands the influence of the activating of the wish to get on the third degree and gives the new real expereince to the stage of Ze’ir Anpin altogether, and thus the exprerience of the resistence to the thrid degree of activating the wish to get in the Kli is done and completed with the Beauty of the conscious existence in the system of bestowing attitude to the life, which has its start in the Tifferet seffira only. It is THE seffira which has the possibility of getting the Light of Hokhma and at the same time is the seffira which developes the resistence to the Light of Hokhma on its third level of activation.

    Baal haSulam says that we have learned a little about the nature of the first three seffirot of the Ze’ir Anpin which are called in short HaGA”T and are also called in kabbalaistic literature Avot=Fathers, because they represent the main qualities of this stage, the stage of the third degree of activating of the wish to get and its strength of influence on the Kli and the ability of the KLI to resists its straight influence on the itself. The coming next three seffirot: Netzakh, Hod Yessod are called Banim= sons and they present the development of the work of overcoming the wish to get on its third degree of activation and the outcomes of this work.

    to be cont’d.

  4. Baal haSulam continues and says that as a result of the work on the third level of acivization of the wish to get the development of Kli comes to its forth stage of development which is called Malkhut and presents the stage where the Light of Hokhma comes with its influence in its all strength to the Kli, and there appears another new form of dealing with the intencity of the Light and this new form is called Seffirat Malkhut where a new method of overcoming the influence of the Light is born and is called Massakh. The method works in two ways the first one is the complete prohibition to get the Light to the Kli of the forth intencity of the wish to get( while in Ze’ir Anpin there was a part of light of Hokhma called the beam of Light allowed to enter the Kli, here in Malkhut a complete prohibition of any part of Light of Hokhma to enter the kli is decided on and this decision is called the First Restriction or in Hebrew Tzimtzum Alef to make this restriction work a device called Massakh is invented which has the meaning of the conscious analysis of everything which comes towards the Kli and its role is to protect the Kli from the staight entering into it of the Light of Hokhma or direct intereaction with the light of Hokhma, because the entering of any portion of the Light of Hokhma will make it back a recieving Kli, which isn’t the purpose of the all previous work done, but the purpose of this stage is to withstand the full influennce of the Light of Hokhma and to remain in the bestowing category. At this stage of the development there are two main powers set at work: on the one hand the Light of Hokhma is allowed to infleunce the Kli of Malkhut in its full strength and on the other hand there is Massakh which prohibits to enter this Light to the Kli of Malkhut. As we see, says Baal haSulam there is a conflict of two powers taking place, where the Light does everything to enter the KLi and the Kli with the help of Massakh does everything not to be turned back into the getting position and so, says Baal haSulam there is a clash of forces which is called in Kabbalah Zivug dehaKa’a where Zivug means intereaction or unity, because the Kli was created to be bestowed with the Light of Hokhma, and haKa’a means fighting, because the Kli doesn’t want to be in the different form from the Creator and so doesn’t want to get the light as it was getting it in its originally created getting form. Out of this fight of forces there are a lot of sparks come to being, and these sparks of the Light are called now the New Ten Seffirot of the Returned Light or Ohr Hosser in Hebrew, it is the Light of Hokhma which is returned or prevented from entering the Kli in its full amount, and now, says Baal haSulam, we may speak already about the two systems of the Ten Seffirot in the creation: Ten Seffirot of the Light of Hokhma which comes straight to the Kli and that is why is called now Ohr Yashar=Straight or Direct Light (directly coming from the Creator) and the other system of Ten Seffirot is the Returned Light which is the Light of Hokhma which was not allowed to enter the Kli of Malkhut.

    We have to know that the possibility of the Light of Hokhma to come to the Kli in its full Might was born in the tree last seffirot of the Ze’ir Anpin which are called Netzakh, Hod, Yesod and it happens, as the Zohar teaches us, because the Malkhut is the Forth Farther to HaGa”T( Hessed, Gevura, Tifferet) and the seventh to the Sons, the seventh Seffira if we start counting from the first seffira of the Ze’ir Anpin(hessed, gevura, tifferet, netzakh, hod, yessod and Malkhut). Baal haSulam explains that it was already clear from the stage of the formation of the seffirat Tifferet, that there must be another stage of the development where the Light of Hokhma would be faced in its all might and not in the form of Beam, so the idea of this forth stage is already known at the level of the formation of the seffirat Tifferet, and that is why the Malkhut is called the Forth Father to HaGa”T, but the full activization of the stage of the Malkhut is reached only when the Light of Hokhma passes through the seffirot of Netzakh, Hod and Yesod, which means that the more comprehention of the work on the converting the wish to get into the wish to bestow must be cleared up to the Kli=creation, and first the understanding of the eternity of the bestowing attitue is cleared to the Kli( one thing is to agree to make some exicises for the week or two, or even a year or ten years, but when one is told that these exercises have to be done forever it is absolutly different attitute to taking such a decision, it is well known that when somebody makes a diet he may restrain himself from the sweets for that period of time, but when the patient with the diabetis is told that he should forget about the sweets for ever, he complains that he may not live even a day without something sweet), so the Seffirat Netzakh deals with the decision to stay in the bestwing form FOREVER and it provokes the wish to get the light of Hokhma to be felt much stronger than a moment before where the notion of the eternity hasn’t been taken into consideration. It means that the nature of the creation will always remain the getting nature and there should be always be the efforts made to stay in the bestowing form. Next seffira Hod is connected with the ability to understand that in the spirituality there is a very important law, which states that what is the choice for the Upper stage is the Law for the lower stage which means that no matter what is the attitude of the lower stage to the possibility to remain the getting kli and to reject the work on the formation of the bestowing form, the work started by the Upper levels may not be canseled by that lower stage of the development because it was decided on by the Upper spiritual level or much Higher stage and is now a rule to all the lower stages of the development independent of their own understanding of the importance of the formation of the bestowing form for the creation, so the Seffira of Hod demands from us to be thankful to the decision of the Higher stages of the Kli development for the decision to restrict the getting nature and to find the way to become the equil form to the Creator= bestowing form. The Seffira Yessod makes it clear to the Kli that only the withstand of the Full influence of the Light of Hokhma may make it real Kli and the success of performing on the bestowing level only, make be called a real equility of the Form of the Kli to the Creator and thus all the rules and principles are formulated for the experiment to take place in Viva and it may be started within the realm of the forth stage of the development of the Kli to be compared with the experiment done by Ze’ir Anpin which was in Vitro of course, so as we see the three last seffirot deal with the preparation of the Kli for its real confrantation with the Sraight or Direct influrnce of the Light of Hokhma which will do everything to enter the Kli, because its nature is to give the joy and pleasure to the created Kli and as being created by the Creator too the Light of Hokhma has no will of its own and performs what it was programmed to perform by the Creator. We should know that the seffirat Yessod means also the basic principles of the work with the wish to get and there are rules and models which work and which don’t and there may be the stages where the kli would decide for itself and there would be the stages when the Kli will have to learn these models and wether or not they seem to it the only right ones, if the kli performs otherwise it will be dismantled or distroyed and will have to start the work from the very begining, the kabbalists say that the Creator created the Kli to play with, but the Might of the Game is worth the abilities of the Creator Himself and any neglaction of the rules set, will bring to the lack of the ability of the Kli to continue the Game, so those who haven’t understood still that they are in the game which were started long ago are missing the point of their lives altogether and will have to return to this world because nobody is going to play their part of THE game for them( to understand the stages of the unfoldment of the formation of the Kli one have to compare it with the development of the human life, where the embrio stage corresponds to the Zero stage, the childhood to the first stage, the adolesence to the second stage, the universities of life to the third stage and his input in the development of this world to the final forth stage, the lack of any of these stages or the mistakes done on any of them will bring the person to the lack of his final input to the development of the humanity and his lose of the chance to continue the game of realization of the potential of the creation to become real.) As we see, says Baal haSulam , though the appearence of the forth stage of the development of the Kli-Malkhut was clear already from the level of the seffirat Tifferet, there were some preparations to be done for this stage to come into being and these preparations are done through the three more seffirot of the Ze’ir Anpin and that is why they are called the sons=outcomes of the fathers=of the three first seffirot and that is why Malkhut is called the seventh to the sons, which means that it reality is insured only after the seffirot of NeHi”Y are getting the distinct form and set all the rules for the Malkhut to be able to deal with all the amount of the Light of Hokhma and remain in the bestowing form. The device called Massakh was formed only after all the rules were set and it is one more reason for the Malkhut to be called the seventh to Banim( sons) adds Baal haSulam.

    Baal haSulam says that the above information given on the formation of the TEN SEFFIROT should be seen as basic and there are a lot more details and characteristics to know about their qualities , but for the purpose of the general introduction it is enough for the beginners to know about the Ten Seffirot called KaHa”B, HaGa”T, NeHi”Y and Malkhut.Baal haSulam also stresses out that the understanding of the origin of the Ten Seffirot should be remembered by the person who wishes to study kabbalah very clearly, because all the rest of the information of the formation of the Worlds=levels of consealment of the Light of the Creator be it the Light of Hokhma or the Light of Hassadim, Partzufim=spiritual models of states or situations, and different level of Seffirot( the seffira is the Light within the Kli and there may be different levels of the Kli filled with Light as we shall see, all these notions demands a clear understanding of the person who studies kabbalah on the origin of the Seffirot and their qualities.

    Now we may understand, says Baal haSulam why the book of Yetzirra reminds us always that there are only TEN seffirot, ten and not nine, because one may think that the fact that Malkhut makes a complete restriction on the Light of Hokma entering it leaves us with nine seffirot only, but as we will see the Seffirat Malkhut and its device called Massakh will play one of the most important roles in the formation of the bestowing form of the Kli, and that is why it is important to remember that there are TEN seffirot. The book of Yetzirra also reminds us that there are Ten Seffirot and not Eleven, because one may think that after the Tzimtzum there are two kinds of Malkhut one is the Kli formed on the forth stage of development and which is ready to get the Light of Hokhma because the wish to get activated in it is in all its might, and the other is the Malkhut which resists the getting of the Light with the help of the Massakh, and that is why the Book of Yetzirra comes and says that it is the same Kli of Malkhut which on the one hand feels desperate wish to get the Light of Hokhma but on the other hand finds the strength to resist this wish and to stop the Light of Hokhma from the direct entering into it, and that is why the book of Yetzira says TEN and not eleven.

  5. In letter Gimel(3) Baal haSulam says that we have to remember that there are five main notions we have to understand about the Ten Seffirot and they are:1. the Light which was created by the Creator together with the creation to bestow the creation with all possible good and this amount of Light is called Ein Sof Baruch Hu( the Endless Devine Light Bless be It), and there is no part of the creation in the existence of this Light because it all comes from the Creator as well as the creation itself, this Light is called the Light of Hokhma( at the four stages of the formation of the Kli) and is called the Direct Light after the Tzimtum=restiction made by Malkhut on Light’s direct entrence to the forth level of the intencity of the wish to get.

    The 2nd notion is called the Light of Hassadim which was revealed to the creation by the Creator and that is why it is called the Light of Upper Hassadim which comes from the Higher level, because without the wish of the Creator to reveal it to the creation, the creation has no its own means to find it out. This Light has some part in common with the creation, because it was the creation’s wish to find out the quality of the Creator or the quality of the Sourse which bestows it with the Light of Hokhma and this initiative on the part of the creation took its place at the stage of Binna.

    The 3rd notion which we have to know is, says Baal haSulam, the Light of Hassadim( the Light of the wish to bestow) which is generated by the creation itself and is called the Returned Light to differ it from the original Light of Upper Hassadim which comes from the Creator and so is called the Light of Upper Hassadim which comes from Above Downwards to the creation while the Light of Hassadim which comes from the creation upwards to the Creator will be called now the Returned Light. The existence of this kind of Light now is possible with the help of the device called Massakh which converts the wish to get the Light of Hokhma and makes it into the Returned Light by Malkhut as the prefernce of the creation to have the bestowing form of the existence in order to have the equility of the qualities with the Creator. It is very important to understand that the creation has no ANY LIGHT OF ITS OWN, all it can make is to stop itself from the direct usage of the Light of the Creator for his own need only and to convert it into the bestowing form and this process is called the returning of the Light where the creation returns the light or energy given to it by the Creator in the completely different form where there is no usage of it for the sake of its own needs only, but the light=energy is used for the formation of the bestowing forms of existence, for the plan of the creation to come into being , for the creation to take an active role in the realization fo the Plan of the creation. This kind of Light may be generated only with the wish of the creation itself, because on the part of the Creator there is no demand of this kind of work, the Creator created the creation filled with Light and the creation of the Kli and the Light which fills it takes place at the same time, neither the creation nor the light precede each other or have the separate meaning from each other, but they are dedicated to each other and are created together at the same time. So, says Baal haSulam, the form of Light which is called Ohr Hosser is the Light produced by the creation out of the original Light given to it by the Creator and because the wish to get the bestowing form comes form the creation itself, it is said that both the Light and its new form are generated by the creation.

    The 4th notion explained to us by Baal haSulam is called the Upper Gevura which appears on the second stage of the development of the Kli and is characterised by the ability of the creation to have the WILL to overcome the wish to get for the sake of getting and to make its own decisions and the scale of values.

    The 5th notion is connected with the Lower Gevura which is the ability of the Bkhinna Dalet= the forth stage of the development of the Kli to see and understand the wonders of the ability to overcome the wish to get for the sake of getting and to be able to convert it into the wish to get for the sake of bestowing which was declaered as a leading principle of existence by Binna stage, it means that the kli of Malkhut has the ability to analyse the experience of the previous stages of development and to make its choice on the basis of its understanding of the value of those changes and to submit to the Upper stages of development decisions. And that is why the Kli is called the RESULT of the intereaction of the previous stages with the Direct Light and is also called the Malkhut of Direct Light= the outcome of the activity of the Direct Light.

    Now we have to understand, says Baal haSulam, that MASSAKH of the Kli deMalkhut( de=of) is THE SOURSE OF ALL THE DARKNESS, because it prevents the Light of the Creator from Direct entrence to the Kli, but on the other hand it is the SOURSE TO ALL THE SPIRITUAL WORK, and the spiritual work is the work which is done not because the kli wishes to do it , but because THE KLI MUST DO IT to remain in the bestowing form. We also have to remember that there is no reality in this world which has no its roots in the Upper Worlds and all what we have in this world are the branches of the spiritual notions and laws which reveal their influence and manifstation in this world.

    Now we may understand that all the work of the creation in this world is the result of the action of the Massakh which was decided on in the Upper Worlds and is the law which may not be cansealed wether we wish it or not, because the decision of the Upper levels is the law for the lower ones, it should be cleared again anyway, says Baal haSulam, that the Creator on His part created the creation filled with the endless Delight of His Devine Light and all what is connected with the desire of the creation to become equil in the qualities with the Creator belongs to the Upper levels of creation itself and was chosen by the creation itself, so the ability of the creation to work with the Massakh and to convert the wish to get for the sake of geting into the wish to get for the sake of bestowing is the only work which may be seen as the work of the creation itself and originates in the discovery of the ability of the creation to return the light in the modified form- in the form of Ohr Hosser which is now the form of Kli chosen by the creation to intereact with the Direct Light, explains us Baal haSulam. Massakh is the sourse of the Ohr Hosser and is the part of the existence of the new form of Kli which may not be rejected under any conditions, because there is only one other opption for existence and it is the original getting form which was prohibited as a form for the existence of the Kli in the four stages of the development of the Kli and its intereaction with the Direct light, and that is why these four stages are called Four stages of Ohr Yashar to show that all the decisions taken by the creation were done out of its interaction with the Direct Light out of the experience and comprehention and not as an idea which had no place to be verified.

    Out of this new form of exitence of the Kli in the form of the Ohr Hosser we may see that the forth stage of the development of the Kli=Malkhut becomes the Keter(crown) to the Ten Seffirot deOhr Hosser as well as for the Ohr Yashar, because the Ohr Yashar is mastered by it and turned into the Ohr Hosser and all this Honour comes to the Malkhut as the result of its ability to reject the direct entrence of the Ohr Yashar into the Kli with the help of the Massakh and to sustain the new , bestowing form of existence, says Baal haSulam.

    It is clear now, says Baal haSulam that all the meaning of the Ten Seffirot finds its final expression in the last stage called Malkhut and that is why all the previous to it nine seffirot may be seen only as the parts of the One Kli and it is called Malkhut, because it is the end result of all the previous developments. We still differ the Ten seffirot for our better understanding of the stages of the formation of the final form of the creation and to show that the Malkhut which made the restriction and developed Massakh is the same Malkhut=Kli which was created in the original form on the level of Ein Sof Baruch Hu, it came to its activated form as the result of the four stages of the development, nothing disappears in the spirituality,says Baal haSulam there are only new forms of existence which the original creation undergoes and so the previous forms are consealed under the new forms and have their place in the stages of the creation. So the form of the Malkhut which existed on the level of Ein Sof is called Malkhut deEin Sof which decided to make the restriction on getting for the sake of getting and to come to the equility of the qualities with the Creator, and so this wish to become equil in the qualities with the Creator gave it the new form which is now called Malkhut deTzimtzum Alef and later will be called the Malkhut deKav which works with the Direct Light with the help of the Massakh, the difference between the Malkhut Metzumtzemet ( restricted) and Malkhut deKav is that the first doesn’t get any Light, while the second gets a portion of Light called Kav and works with it for the converting its wish to get for the sake of getting into the wish to get for the sake of bestowing ( the name Kav=line comes to show that there is a certain policy for getting the light and that the amount of the Light the Malkhut deals with it very limited in the comparision to the all amount of the created Light called the Light of Ein Sof( endless) and that even the Light of Kav comes in its subdivisions and Malkhut deals with it in the portions, so we have to remember, says Baal haSulam that the Kav= the Line of Light is just a small part of Light of the Ein Sof= the Endless Light of the Creator.

    Ohr haKav is all the amount of the Light which the Malkhut deals in the five created after the Tzimtum spiritual worlds which are called: Adam Kadmon =A”K, Atzilut, Bria,Yetzirra, Assy’a, and all the amount of the Light which is dealt with in these worlds is called by the name of Kav to show that it is only a small part of the Light of the Ein Sof which was created by the Creator, says Baal haSulam. This light got its name-Kav to show that it has a certain proportions for each and every spiritual world to deal with and its amount corresponds to the form of Malkhut of those worlds( the ability of Malkhut to work with the Massakh, it is clear that one thing is to invent something and another one is to learn to use or work with it, the fact that the violin was invented doesn’t make anybody a musician and if one wishes to become one, he has to learn to play the violin and the amount of the time dedicated to that study will find its way in the quality of the musician’s performence on the violin). So the ability to use the Massakh may be devided into five classes which correspond to the stages of the development of the Kli and now may be called the stages of the ability to work with the Massakh, where the world of Adam Kadmon corresponds to the Ketter, and the world of Atzilut is the world of Hokhma, and the world of Bria is Binna and the world of Yetzirra is the level of Z”A( Ze’ir Anpin) and the world of Assiya corresponds to Malkhut, and there are Ten Seffirot in each world and there differnce is rooted in the quality of the work with the Massakh, says Baal haSulam. It sould be clear that each and every Seffira may be devided into its privite Ten seffirot and the privite Seffirot may be devided into their privite seffirot and this devision may be done till no end of details, says Baal haSulam. But the reason for the devision of all spiritual realm into the five worlds is the nessecity of the Malkhut to be included in each and every Seffira, which means that each and every stage of the work with the Massakh should have the opposite force which will resist its rejection of the direct entrence of the light into the kli, and that is why the resistence form of the wish to get in its first degree of intencity is included only in the lower seven seffirot called Zo”N( Ze’ir Anpin and Nukva=Malkhut) of the world of Adam Kadmon, and then this force( the force of the wish to get) =the force of the resistence to Massakh was included on the level of seven lower seffirot of the Binna too, but in the form of the second degree of the intencity and this world is called the world of Sa”G or Partzuf deSa”G of the world of A”K where the Nekkudot deSa”G = Zo”N de Sa”G descended under the Tabur= the place of the third and forth level of the strength of the wish to get, and in the world of Nekkudim the wish to get resists to the work of the Massakh on the level of Hokhma or the third degree of intencity and in the world of Atzilut the resistence to the work of the Massakh has the influence on the level of Ketter and has the forth degree of intencity.

    So as we see, says Baal haSulam, the influence of the Malkhut is included on all the levels of the development from Z”A till Ketter and now the work of the correction of the wish to get for the sake of getting in its forth stregth of intencity into the wish to get for the sake of bestowing starts, and the start point of this work is the world of Atzilut, where the Light of the Ein Sof has the intencity of the influence of first degree or Bkhina Alef out of the four levels of the intecity in the forth level itself( we have the level Alef deDalet, then Bet deDalet, then Gimel deDalet and last Dalet deDalet) , and then the intencity is elivated to the second degree of diffculty within the forth level of intencity to resist the Direct Light and it called Bkinna Bet deBkhinna Dalet and the world which deals with this strength of the wish to get is called Bria, and then the force of the intencity of the wish to get is elivated to the third degree or the Bkinna gimel deBkhinna Dalet and the world which deals with it is called the world of Yetzirra and the world which deals with the forth level of the intencity of the wish to get or Bkhinna Dalet deDalet is called Assi’ya. It is clear, says Baal haSulam that all this stages come one out of the another and are conneted with each other, there are a lot of details connected with the formantion fo the worlds of the correction which are called ABY’A( from Atzilut till Assi’ya), but meantime Baal haSulam gives us only the general information of the system of the spiritual worlds and their purpose of creation.

  6. In letter Dalet(4) Baal HaSulam says that after the explanation about the origin of the spiritual worlds which are: Adam kadmon and ABY”yA it is nessecery now to understand their inner structure and the way these structures work one by one and he starts his explanation from the world of Ketter or Adam Kadmon=A”K. The first sptructure of this world is the vessel=Kli which is called in Hebrew Akkudim( interconnected). The Ten Seffirot of this first spructure or Partzuf in Hebrew have come one after another, and the first one to come is Malkhut in its lowest form in the form of Neffesh( we have to remeber that it is very important to know to differ if Baal haSulam speaks about the Lights or about the vessels, and as it was already explained the name of the vessles are: Ketter, Hokhma, Binna, Z”A, Malkhut and they are mentioned from the highest to the lowest, because the first Kli which undergoes the formation is always Ketter and the last is Malkhut, while the First Light to enter the vessels is always the lowest one- Neffesh, and when the Kli of Hokhma is formed the Light of Neffesh descends into it and another Light called Ru’akh enters the vessel of Ketter, when the Kli of Binna is formed the Light of Neffesh enters it and the Light of Ru’akh descends into the Kli of Hokhma and another Light which is Neshamma enters the vessel of Ketter, after the vessel of Z”A is formed the Light of Neffesh descends into it, the Light of Ru’ah moves into the vessel of Binna, the light of Neshamma descends into the vessel of Hokhma and another Light called Ha’ya enters the vessle of Ketter, finally when the vessel of Malkhut is formed the Light of Neffesh descends into it, the Light of Ru’ah takes its place in the vessel of Z”A, the Light of Neshamma moves to the vessel of Binna, the Light of Ha’ya comes into the vessel of Hokhma and the highest light which corresponds to the vessel of Ketter enters its Kli and is called Yekhida, this system of correspondence of the vessels to the Lights is a Law in spirituality and should be remembered along all the study, there are no lights wishout vessels and the work of a person is to form the vessel for the light to enter it). So as we see, Baal haSulam says that this order of the corespondence of the Lights to vessels starts from the First Partzuf which is called Galgalta( Hebrew for head, and the Lights there corresponds to their vessels and that is why it is also called Akkudim or connected or bind).

    The entrence of the Lights into the vessels is a very complex process, it is multi-leveled, because each Light may be subdivided into the five levels also: there is Neffesh deNeffesh, Ru’ah deNeffesh, Neshamma deNeffesh, Ha’ya deNeffesh and Yekhidda de Neffesh and so for each Light there are subdivision into the five levels of one and the same Light, it is very important to remember, because as we have seen that the Malkhut of the world of Ein Sof got a new form after the Tzimtum and is called Malkhut Metzumtzemet( restricted) and when it starts working with the Direct Light in the form of Kav( line) and it has another form which is called Malkhut deKav, and later it gets the subdivision into the four levels of Malkhut where the world A”K’s two first Partzufim=structures which are Galgalta=Ketter and the second Partzuf A”B=Hokhma represend ovi’ut deShoresh or Bkhinna shorresh=zero and first level=Bkhinna Alef(1) of the intencity of the influence of the wish to get, and the third Partzuf=Sa”G=Binna represents the second degree of the intencity of the influence of the wish to get for the sake of getting and is called Bkhinna Bet, and the world of Nekkudim represents the third degree of the intencity of the influence of the wish to get and is called Bkhinna Gimel and the world of Atzilut is the forth level of intencity of the influence of the Wish to get, now we have to remember what all these devisions take place in the Seffira deMalkhut which made the decision not to get any Light for the sake of getting and and insures the possibility to correct the form of getting all the revealed Light in the form of bestowing, for this purpose all the amount of the wish to get of the Malkhut deKav was devided into the portions and each and every Partzuf of the A”K and the following after A”K worlds work in the special program with the parts which still remain incorrected. It was explained to us that when the amount of the wish to get came to the world of Atzilut it was also subdivided into four portions between the worlds of Atzilut, Bria, Yetzirra, and Assy’a, needless to says that the work for the correction is subdevided into the portions within the worlds themselves and as we have multiple levels of the wish to get for the correction there is multiple amount of the kinds of the Lights to work with each and every part of the wish to get, BUT in general we speak about five main Vessels and five main Lights which work together under the spiritual laws and thus insure the correction of the wish to get and its converting into the wish to bestow.

    In this letter Baal haSulam gives us the explanation on the example of the first Partzuf =Structure of the world of A”K and says that on the way to the correspondent Kli the Light of Malkhut which is Neffesh passes five vessels from Ketter till Malkhut and thus by coming to the vessel of Malkhut has complete five parts of its sort: from Heffesh deNeffesh till Neffesh deYekhidda, but the higher vessels are not completed with the full range of the Lights and we have a nessecity for the more vessels=opportunities to complete the revealment of the higher lights, for this matter this stucture should be added some other structures for the rest of the Lights to be revealed( it works exactly as the change of the situations the person finds himself in this life, the situations come and go some are resolved some are half resolved and some are waiting for their resolution with the only difference that the spiritual situations or Partzufim as we are going to call them according to their Hebrew name are in the perfect proportion for the vessels and the Lights nessecary for their completness, it is messured by the Creator for us to be able to start with the lowest spiritual levels and to ascend as high as the world of Atzilut, where the three lower spiritual worlds corresponds to the spiritual 6000 years, in Hebrew Shanna from the word Shinuy’i=change, which means that the person should undergo 6000 changes to come to the world of Atzilut, the world of Atzilut is the 7000th milenium and the three Partzufim of the world of A”K which is Sa”G=the 8000th m., A”B=the 9000th m., and the Galgalta is the 10000th m., while the possibility to work with the Light of Ein Sof is mastered by a person. This spiritual ascend is possible if the person does it according to ALL SPIRITUAL RULES, LAWS AND PRINCIPLES. That is why the books of Kabbalah tell us the formation of the spiritual realm from the highest struactures to the lowest ones for us to learn all the rules and laws and principles of the work in the spiritual realm, while of course we start from the lowest spiritual world Assi’ya and with its lowest Light Neffesh deAssi’ya, BUT WITHOUT THE KNOWLEDGE OF ALL THE SPIRITUAL RULES, there is no any possibility to ascend even to the second level- to work with the light called Ru’ah deNeffesh deOlam( world) deAssi’ya, so we have to know that no matter what we have thought about the spirituality before we have come to study the works of Baal haSulam we’d better take time and study them properlly not to mix our imagination with the spirituality and not to end in nowhere.

    So as the example of the law of the entrence of the Lights into the revealed vessels Baal haSulam speaks about the Highest spiritual structure in the world of A”K=Galgalta and shows us the spiritual laws in their work. As Baal haSulam already told us, that even in the first spiritual structure of A”K Galgalta we have the situation where the vessel of Malkhut has all the categories of the Light of Neffesh, its corespondent Light and full range of the Lights of the other Seffirot have till to be revealed and that is why, says Baal haSulam this spiritual structure has to be added by another ones and for the new sturcture to be formed and filled with the lights the previous one should be disactivated and the new form should be added and activated for the corresponding light to enter it.

    As we were shown by Baal haSulam, the first spiritual structure set the purposes for the vessel of Malkhut and their range in the form of five levels of the Light of Neffesh and it may be understood better through the comparision with the branches in this world, each person has something to eat and to wear, a place to live and a work to earn money, and the amount of the wish to get to work with, but for that matter there must be a range of Wisdom to be given to him and it is the purpose of the next spiritual structure called A”B or the Partzuf deHokhma or the structure which contains the amount of Knowledge nessecary to do the work, then a person has to have the abilites to understand this Wisdom and the amount of the abilites are given in the form of the next spiritual Partzuf called Sa”G or Binna or comprehention, then the person should be given the sources ( written or oral) for him to understand and it is the purpose of the worlds of ABY’yA and finnally there must be the world or real situation where he can implemet this rules and laws and it is the task of This World where the soul of the person is his connection to the spiritual worlds and the body is the amount of the wish to get to convert into the bestowing form and so there is all the nessasery components for him to fulfill the purpose of his life in the best possible way.

    So after we have understood in general the purpose of the person’s life in this world, we have to continue to learn the rules and laws nessecary for its realization, and as we were told by Baal haSulam that there are the rules of the entrence of the Lights into the vessels, there are the rules of the Lights leaving the vessels, and the first Light to leave is the highest one which was the last to enter and it is the Light of Yekhidda, and then the Light of Ha’ya and in this way the Partzuf is disactivated on the spiritual level and exists in its potential form only, and when the soul of a person ascends to this or that spiritual level the disactivated structure will have to be understood by the person and activated according to the spiritual rules and laws, the amount of the spiritual work has to be fulfilled and the pass to the next spiritual structure will be open for that soul, these disactivated spiritual structures exist within the soul of a person in the form of Reshimot (spiritual bits of memory) and are activated from the simplest form of the spiritul work up till highest form and that is why before created the First Man all the spiritual worlds and structures which were formed and filled with the correspondent lights and then disactivated for the person to be able to activate them himself for the purposes of the converting his part of the wish to get for the sake of getting into the wish to get for the sake of bestowing and it is the meaning of the spiritual work where the person gets the Highest spiritual level not in the form of the GIFT as it was originaly created by the Creator and given to the creation, but in the form of the conscious work over the each bit of the wish to get and thus reaching the equility of qualities with the Creator and enjoying all the Light the Creator wishes to bestow His creation with.

    So when the first Partzuf of the world of A”K was disactivated all the Light ascend to the Creator, and another spiritual structure was built and filled with the Lights, BUT says Baal haSulam the next spiritual structure which is called A”B or Hokhma have different correlation of the Lights and vessels, here we have the following picture where only the four Lights enter the vessel and the Highest Light or the Light of Yekhidda doesn’t enter the vessel at all. In this Partzuf we have the situation where the Light of Neffesh descends only till the vessel of Z”A and the Highest Light for this Partzuf which is Ha’ya is in the vessel of Ketter, so Malkhut remains without Light at all and other vessels though do have the Lights but the Lights do not correspond to them, where Light of Neffesh is in the vessel of Z”A while its correspondent Light is Ru’ah, and the Light of Ru’ah is in the vessel of Binna, while its correspondent Light is Neshamma, and the Light of Neshamma in the vessel of Hokhma while its corespondent Light is Ha’ya and the Light of Ha’ya is in the vessel of Ketter while its correspondent Light is Yekhidda, this situation of the Lights and vessels gives us the ability to fill the LACK of something and thus gives us the possibility to see THE REAL NATURE OF THE WISH TO GET, as J.London said:” the real mercy isn’t the bone given to the dog, but it is the only bone which you have is given to the dog when you are hugry no less than the dog”, our real nature shows itself when we start experiencing the lack of something and our “human form” flights away and we turn into most canning animals ever known.

    So by leaving the vessels without Light there real nature is exposed and the amount of work becomes absolutly clear to us, it is the law in the spirituality that only by leaving the vessel without Lights its real nature as a getting vessel is revealed and the the Wisdom of the Malkhut deEin Sof which restircted this way of existence becomes clear to us and we start doing everything to correct our wish to get no matter what we have to undergo to convert it into bestowing form and we start doing it in the form of the spiritual work and not the way we think it may be done. SO it is clear now that till the person hasn’t understood what is the real meaning of the unresticted with to get, he may not start conscious work, and there is no way he will find the truth about this world, his life in it and the tragedy of his impact on himself and others by his incorrected behaviour, and the only way for him to find out what is the meaning of the wish to get for the sake of getting is the regular study of the works of kabbalaists and personal comparision of his level to the levels discribed in their works.

    to be cont’d.

  7. Baal HaSulam continues and says that it is very important for us to understand the expressions used in kabbalah such as : the formation of the Seffirot from Avobe towards Below and from Below towards Avobe and says that as there is no place or time in the spirituality we have to know that all these expressions mean the reason and effect chain which brings the new spiritual forms into being, if that is so, says Baal haSulam how come that the Malkhut will be formed first and then Z”A, Binna till Ketter, which is the Root for all of them? and What is the Power which let this order to be manifested, asks Baal haSulam and says that we have already discussed the formation of the Four Levels=Bkhinot of the Direct Light=Ohr Yashar where each of them was formed one after another according to the amount of the qualitative changes between those levels and their comprehention of the nature of the getting form=Ovi’ut till the last form of the wish to get or Ovi’ut was sorted out and called Bkinna Dalet or the forth level of the intencity of the wish to get. As we have seen on the level of Bkhinna Alef=Hokhma, the Ovi’ut or intencity of the wish to get was still in its potential form, on the level of Bkhinna Bet=Binna, it was already cleared out that this Ovi’ut makes the difference between the Creator and the creation and we speak about the potential decision of the wish to get to convert itself into the bestowing = real form=the form of the Creator, but on the level of understanding only, and together with it Bkhinna Bet makes the first act of overcoming the wish to get and declares its wish to get the bestowing form and thus revealing the Light which is called Hassadim, then the third level comes into being with even stronger Ovi’ut where there is not only the wish to get the bestowing form is presented but the wish to convert the wish to get into the wish to bestow starts its realization though the amount of the Light of Hokhma it gets is called the beam of Light- to show that the full intencity of the influence of the Direct Light is still to be faced, and then the last level of the Ovi’ut comes into being where the Bkhinna Dalet faces all the strength of the Light of Hokhma and all the strength of its wish to get it, and together with all this power making pressure on it makes the decision to make THE PERMANENT RESTRICTION OF THE GETTING FOR THE SAKE OF GETTING ATTITUDE TO THE DIRECT LIGHT.

    Malkhut is called Bkhinna Dalet=the complete power of the wish to get in its active form and it is this Bkhinna Dalet which gets under the restriction and all the following spiritual structures will present the levels and portions of the work for its converting into the bestowing form, reminds us Baal haSulam. After the activization of the full amount of the wish to get there was a restriction made on this form of getting and the device called Massakh was introduced for the ability of the Kli to stop itself from the getting for the sake of getting and being able to assess the nessecary actions to make for convertion of the getting form into bestowing one, and so when the Light of Ein Sof comes and strucks the vessel with the Massakh there is a clash called Zivug deHakka’a takes place and as a result of this clash there are the sparks of Light( the Light devided into the parts) come to being and it is called Ohr Hosser=the Returned Light( when we say that the Light is devided into parts or sparks, we shall remember that the Light always dresses into situation there is no Light being percieved without vessels and the vessels are those which analyse the nature of the dressing of the Light and reform it into the bestowing form( for ex. if one wishes to drink and it is the day of fasting and the person is healthy and has no reason to be worried about the influence of the fast, he had to work with the wish to drink and remind himself the importance and the reason for the fast, BUT if the person is not healthy there is a special law which allows him to drink, but he should learn in advance how much and how often he may use his right to drink and it is his work with his wish to get which tries either to stop him from drinking at all ( plaing with his rightiousness) or makes him to dirnk as much as he wishes, so there is no drinking possible till the wish to drink is properly assessed and the obligatory actions are taken, and it is called that this bit of the wish to get for the sake of getting has undergone the nessecary correction within this person: the wish to drink was devided into its essensial parts and the nessecary decision was taken according to the Hallakha=spiritual law and not according the understanding of the person himself and his personal assessment of what has or hasn’t to be done in this situation.)

    As we have been explained already, the Ten Seffirot which come out of the spiritual action called the restiction fo the Light getting into the Bkhinna Dalet or Ohr Hosser has opposite importance of the value of the Seffirot to be compared with the Seffirot of the Direct Light. In the order of the Direct Light, the Highest and Clearest vessel is the Most important and it is the vessel of Ketter with its corresponding light of Yekhidda, while in the order of the Ohr Hosser the lowest and the one which has the intencity of the wish to get in the forth degree is Malkhut, which is of the primary importance in the scale of Ohr Hosser and thus we see that the lights of the Ohr Yashar are the Light which come from Above-the Highest towards Below=the lowest Malkhut, while in Ohr Hosser the Lowest Malkhut is the most important and goes from Below=Malkhut towards Above=Ketter,( there is a good joke to understand the degrees of intencity, where the professor tells his students that there are three levels of anger the person may experience, he calls a telephone nubmer out of the telephonebook and asks the person if he can speak with Moshe, the voice answers that there is no Moshe there and that he has to check what number he calls, after a minute the professor calls the same number and asks for Moshe again the voice rises and says that he has already told that there is no Moshe there and it isn’t nice of the professor to call again, then the professor calls again the same number and asks again for Moshe, the voice gets angree and shouts that it is absolutly unkind of the professor to behave in such a thoughtless way. One student excuses himself and says that he may show the professor the forth level of anger, he calls the same number and says:”hello, I am Moshe, have there been any calls for me?…”, the same with the degrees of the intencity of the influence on Malkhut by the Light, the one who is able to withstand the influence of intencity of the forth degree on his ego= being able to answer nicely that “there were some calles for Moshe” is the one who has completed his spiritual correction. In short Malkhut is the Ketter of Ohr Hosser and the Root to all the rest of the Ohr Hosser Seffirot, because it has to have the strongest Massakh to prevent itself from the straight=natural reaction and to convert its rage into the human form of communication. In the count of Ohr Hosser the level of Z”A will correspond to the Hokhma, the level of Binna to the level of Binna, the Level of Hokhma to the level of Z”A and the level of Ketter to the level of Malkhut, it means that if one is able to make Massakh to prevent his natural reaction on the level of zero intencity of irritation, he will have the Light of Neffesh only, if one is able to put Massakh on the level of the intencity of the influence on the ego of the first degree he will get the Light of Ru’ah, if one is able to put Massakh on his natural reaction on the level of influence on his ego by the third degree of force he gets the Light of Neshamma, if He can control his reaction being tested with the third degree of intencity of the influence on his ego, he gets the Light of Ha’ya and if one is able to withstand the forth degree of intencity of the infleunce on his ego- “you may call him and ask if you may speak to Moshe”, the reward one gets for his selfcontrol is the Light of self esteem and feeling of being human under any conditions. In short, says Baal haSulam, the Light of Malkhut deOhr Hosser corresponds to the Light deKetter=Yekhida deOhr Yashar,and the Light of Z”A deOhr Hosser corresponds to the Light of Hokhma=Ha’ya deOhr Yashar, and the Light of Binna deOhr Hosser corresponds to Light of Binna=Neshamma deOhr Yashar,and the Light of Hokhma deOhr Hosser corresponds to the Light of Z”A=Ru’ah de Ohr Yashar and the Light deKetter de Ohr Hosser corresponds to the Light of Malkhut=Neffisha deOhr Yashar, this correstondence is the spiritual law and the scale for assessment of our spiritual work, says Baal haSulam.

  8. In letter Hey(5) Baal haSulam says that after the Ten Seffirot was disactivated and the Light ascended to the Creator we have still to understand why this disactivation took place and says that it happens because the Light which were involved in the formantion of the First Partzif=Galgalta was still not all the Light the Creator wishes to bestow the creation with, and so they have to ascend back for the creation to find new forms and be able to complete the possibility of working with the rest kinds of the Lights. The level of the Lights which was activated in the First Partzuf was the level of the Light which is called Neffesh. Another reason for the recieving of the Lights has not been still completed is that the Lights of the First Partzuf were coming from one and the same source and to understand this kabbalah notion, we have to learn to differ between two kinds of Light where the amount of Light which was faced by the Partzuf and was converted into the form of bestowing is called Ohr Pnimi=Inner Light, but the amount of the Light which is still to be converted in to the bestowing form and which may not be got by the Partzuf on its present level is called Ohr Makif= Surrounding Light. This two Lights have also the struggle between each other, The Surrounding Light demands its place within the Partzuf, because it belong to the complete amount of the Light for this situation( that is why we are very often so impatient and wish for the situation to be resolved at soon as possible and try to bring it to the resolution no matter if it is done according to the spiritual laws or not, and very often we come to the sins= wrong actions which are not of the bestowing nature for ex. the family wishes for the child to get higher education and to have a good profession, but instead of helping the child to make his right uinque choice push him/her to the profession they think is good for their child and thus the child, under the pressure of the parents makes the wrong choice and so either stop studing after some period and has to look for another profession or gets the profession which doesn’t suit him altogether and then suffer all the life because he feels that he himself would like to do something different), in short-the sturggle between these two kinds of Lights: Ohr Pnimi and Ohr Makif is characterized by the situation where the Ohr Makif demands its place within Partzuf and the Partzuf in its present form isn’t able to get it with the intention for the sake of bestowing and so, says Baal haSulam, we have to understand the the source of all the Lights for the situation to be resolved in the Peh de Rosh( mouth of the head: we have to know that the Partzuf is devided in to the three main parts: Rosh=head, Tokh=body, and Sof=the end part, where the Rosh of the Partzuf faces the Direct Light and then decides=Ohr Hosser which part of the Light it is able to get for the sake of bestowing and so gets it in the form of Ohr Pnimi and this part of the Guf=body=wish to get is called Tokh=inner part, and which part it still isn’t able to get for the sake of bestowing and so stops the Direct Light from entering the Partzuf and this part of the Guf=body is called Sof (the end of recieving) and that amount of Light awaits its possibility to enter the Partzuf and is called Ohr Makif and makes the constant pressure on the Partzuf to find the way to get the rest of the Light, the Surrounding Light makes Partzuf to understand that It was also meant by the Creator to be bestowed to the creation and thus by not recieving It in the Form of the Inner Light, the Partzuf works against the Wish of the Creator.

    Out of this explanation we have the following subdevisions of the parts of the Partzuf : Rosh, Tokh, Sof, where the part which is called Rosh is subdevided in to the five levels too which are called G”A and AkHa”P:Galgalta= forehead or Ketter deRosh,Aina’im=eyes or Hokhma deRosh, (A)Ozen=ear, the word starts with letter Alef in Hebrew or Binna deRosh, Hotem=nose or Z”A deRosh and Peh=mouth or the Malkhut deRosh, now all what was assessed in the part of the Partzuf called Rosh with the help of Ohr Hosser should find its implementation in the form of the Guf=body( in kabbalah Guf=body is the term for the wish to get) where that part of Direct Light which is got with the intention for the sake of bestowing is called Tokh=inner part, and the part which still may be not recieved with the bestowing intention is prevented by the Massakh from entering the Partzuf and the empty part of the Guf is called Sof= the end of recieving of the Lights. So as we may see the Rosh is the part of the Partzuf which assesses the amount of the Light coming to it from the Creator and decides which part it may get for the sake of bestowing and part it may not, the final decision is got by the Malkhut deRosh and that is why Baal haSulam says that the whole amount for the Light for the Partzuf comes out of the Peh deRosh and outwards where the part which may be got with the intention of bestowing will get the form of Ohr Pnimi and the part which may not be recieved with the bestwoing intention will be left in the form of Ohr Makif and will make the pressure on the Partzuf for it to look for the new forms to be made for all the Light to be able to get recieved as Ohr Pnimi.

    Another kind of spiritual inner work with the Direct Light is known in Kabbalah by name TaN’TA(o) where the first T stands for Ta’amim=tastes, N for Nekkudot=points, the second T for Tagin=crowns and A(o) for Oti’yot=letters( Hebrew word for “letter” starts with Alef, but pronaunced as sound O). In this devision we have the following picture Ta’amim= is the wish=Direct Light for ex. the wish to speak with the friend, Nekkudot= Ohr Hosser, first one should think over if the matter he wishes to speak may be intresting for the friend, if it is a right time to call to his friend and many other aspects, or it is his wish to speak only and he will waste the time of his friend altogether, when he understands that part of the conversation is really important for his friend, for this matter he has to decide which part of his wish to speak belong to his own intrests and which part has the intrest for his friend too, so the part of his own intrest will be left out= Tagin=Ohr Makif, Tagin are written above the letters to show that they have no place within the letter and are outer to the letter, and the part of the conversation of mutual intrest will be spoken and will be called Oti’yot or Ohr Pnimi, we may see that no matter which assessment one uses: Rosh, Tokh, Sof or TaN’TA(o) there is always the same spiritual pirnciple we use, first we assess the Dirsct Light which comes to us in the form of this or that wish with the help of Ohr Hosser, then we decide which part of it may be implemented in the bestowing form=Ohr Pnimi and which part we still have to work with to give it bestowing form=Ohr Makif, it is clear that the part of the conversation which one keeps for himself makes a pressure on him because it wants to be spoken about too, and even more it is the main part that one called his friend at the first place( check gossips for this matter) and if one knows that this “urgent” for HIM part has nothing to do with his friend and will just waste his time or will give his friend needless worry, he should learn to stop himself from the desire to speak about it ANYWAY,because speaking “anyway” will be for the sake of getting and it has nothing to do with the bestowing form of implementation of the wish.

    Baal haSulam uses the TaN’TA(o) devision to explain us the spiritual form of the First Partzuf and gives us some more details for understanding the texts of kabbalaists, where we find the expression of Ta’amim Takhtonim( Takhton means lower,and Ili’yon means higher) and says that these Ta’amim Takhtonim are below the Otti’ot, now if we remember that in kabbalah there is no place, then we may understand that by calling something Ta’amim Takhtonim which are below the Oti’yot we are given the disctiption where one wishes to speak much more than he should, his wish to speak is of the stronger intencity=Ovi’ut, and the bigger Ovi’ut= the wish to get has, the more Takhton it is called in kabbalah, and as the Oti’yot which he wishes to use may not be used in its full amount in converstaion, and the nessecary part is the only part of the conversation which is mutual for both sides, then it is clear that a part of the wish hasn’t found its realization if this conversation in its full form and still makes pressure on the person, and Baal haSulam comes and says that the Ta’amim Takhtomin is meaning all the amount of the wish to get provoked by the influence of the Direct Light and they come outwards from the Peh deRosh=the level which decides what to speak about and what to leave out, these Ta’amim Takhtonim stand lower= have more Ovi’ut in comparision with the Oti’yot the part of the wish which was realized in active form=actually spoken in conversation, but the Lights which come outward of the Peh deRosh are bound together and it isn’t so easy to say what should be said and to restain oneself from other amount of talking as we know( that is why we have the Mitzvot-DO and Mitzvot-Do not Do to train ourselves to be able to overcome the parts of our wishes which belong to the getting form and to implement only the parts of the wish which are of the bestowing form),BUT the wish or Dirsct Light doesn’t differ between the getting and bestowing forms of the wish, because it is the work fo the creation which was decided on AFTER the creation of the Vessels and Light in their original form and the understanding of the nesseccity to have bestowing form ONLY says nothing to the Direct Light and that is why the Direct Light doesn’t pay any attention on the decision of the latter stages of the development of the creation and makes its work as was planned for it to perform at the begining by the Creator and it is the source of the possibility to overcome its influence as the oppisite force to the Partzuf=vessels and Its decisions and work to learn to differ between the getting and bestowing parts.

    Now we may see that though we speak about the Inner and Surrounding Lights they are the parts of the Direct Light and the devision into Inner and Outer portions is done by the Massakh deRosh the wish to have the bestowing form and implemented by the Massakh deGuf=the WILL to have the bestowing form in reality, this wish for the new forms of the existence come from the Partzuf Itself and demands the efforts to impliment this bestowing form in real time.

    Out of the fact that the Direct Light is devided by the Partzuf with the help of Ohr Hosser into the portions and then implemented the bestowing form of recieving with the help of Massakh, the vessels start comprehending their real nature, because as we were explained the real nature of the vessels may be comprehended by the creation ONLY when the vessel remains without Light and the wish to get comes out of its potential form in the REAL POWER of DEMAND to get its SATISFACTION HERE and NOW, explains us Baal haSulam.

    The Inner Light which is got by the Partzuf as well as the Surounding Light may be devided into the five levels in their tern too, says Baal haSulam,and so the five levels (KaHa”B Zo”N) of the Inner Light are connected with the five levels of the Surounding Light( Ketter, Hokhma, Binna, zakhr for Z”A and Nukva for malkhut=KaHa”B Zo”N0, because as we learned, they are the parts of the Whole Unit known as Direct Light and so, says Baal haSulam, they are called connected or Akudim in Hebrew and it is the inner meaning of the Akedat( binding) of Ytzkhak discribed it the Torah, so we have to remember that after we get the decision on the level of Rosh- which part to get and which one not, it doesn’t make the decision to be realized AUTOMATHICALLY !!! it is one thing to decide on something and absolutly another thing to implement this decision and though the Direct Light is assessed in the form of Ohr Hosser in the Rosh dePartzuf in all the amount of Light which comes to the partzuf and then ALL THIS AMOUNT comes out of Peh deRosh and makes pressure on the Guf= body= the wish to get, and that is why we need Massakh in the Guf to withstand the pressure of the Direct Light in real time and to implement our decision according to the Ohr Hosser produced by the part of the Partzuf called Rosh, and of course there is a real struggle between the Ohr Pnimi and Ohr Makif, where the Tokh of the partzuf may get only the Ohr Pnimi -a cretain part of Light coming within the Partzuf and Massakh stops the rest of the Light from its expantion to the part of the Guf which have no intention for the sake of bestowing and the Ohr Makif demands its place within Partzuf because it KNOWS that all the amount of the Direct Light was created by the Creator to be recieved by the creation =Partzuf, and out of their struggle the real nature of the vessels= of the wish to get comes in the clear form out of its potential stage into the real form of its demands.

    Baal haSulam explains us that we have to learn to differ the levels of the Direct Lights which we have to work with and says that there is a big difference if the Direct Light comes on the forth level of intencity and belongs to the Malkhut deRosh which is Peh and is one opening, which means that the Inner and Surounding Lights come out of one place, which means that they are completely bound between each other and to keep a porper proportion between the Inner and Surounding Lights is exptrimly difficult, than when the Direct Lights come to the Partzuf in the form of the third or second degree of intencity, where the third degree belongs to the level deRosh( head) called Hotem= nose, which, as we know, has two separate openings though they are situated close enough to each other, and the second degree of intencity is the level called Ozen=ear, which are also two openings and they are set far apart from each other, so on the level of these situations=Partzufim when it is easier to differ between the Inner and Surrounding parts of the Direct Light it is said in kabbalah, that the Inner Lights come from the left Ozer and Hotem and the Surrounding Lights come from the right Ozen and Hotem( left part in kabbalh means the part which is stringer in its deman for realization and usually is the part of the wish which we don’t want so mauch to work on, and it is exactly where all the efforts are), but anyway, these stituation are easier to implement because there are special vessels for the Inner Light and special vessels for the Surrounding Light and so these situations don’t need to be disactivated, because their resolusions are known to the creation( in the form of Spiritual Laws, Mitzvot and Hallakhot, teachings of the Torah, Sages and Kabbalaists) and may be actively used, while in the situations where there is only one opening for the Direct Light and Its devision into the Inner and Surrounding parts are not very clear to the Partzuf such situations should be disactivated for the fear of possibility to try to get for the sake of getting and it is called THE SIN in the spirituality ( it is clear that after the restriction of the Malkhut deEin Sof on getting for the sake of getting we may not get something against ITS WILL, but the problem is that we still TRY and this try is called the sin, and we feel the shame after we try to resolve the situation in the getting form, and this feeling of shame shows us that we have to correct our behaviour and the attitude to the world, no matter no hard we try to find the reasons for our getting behaviour, deep insight, our soul tells us the truth, it is the matter of letting it speak and to make Massakh over the voice of the body=the wish to get, and then, with the help of the study of Torah=spiritual laws and performing Mitzvot training oneselves what have to be done and what haven’t, we may start our stiritaul ascend without fear to sin and to fall down to the Grown the name of the Malkhut on the level of This World.)

    We have still to understand, says Baal haSulam, the differences we find in the the teachings of the Rav ( the Holy Ari) about the two openings( Hotem, Ozen) and one opening(Peh) in the world of A”K and the notions of Five Inner Lights and Five Surrounding Lights and their struggle with each other, and the formation of the vessels out of their realization of the strength of the wish to get=Ovi’ut, because sometimes it is said that from the Hotem level and up there are five Inner Light and five Surrounding Lights, and from the Peh and downwards there are no three lower vessels of Binna and Zo”N( Zakhar and Nukva=Z”A and Malkhut) and that there are only Two Surrounding Lights which come to the vessels of Ketter and Hokhma and are the Lights of Neffesh and Ru’akh only, and sometimes the Rav says that there are also Five Surrounding Lights in the Partzufim formed on the level of Peh deA”K and downwards (lower spiritual worlds), and sometimes the Rav says that the three Lights are missing from the world of Nekkudim and in the Partzuf dePeh deA”K there are still five Inner and five Surrounding Light are found, and sometimes the Rav says that there are five Inner and five Surrounding Lights even in all the worlds of ABY”yA( which were formed after the world of Nekkudim) , these are the differences which we find in the teachings of the Rav and we have to learn to understand what the Rav speaks about and how all these notions work in the spiritual worlds as well in thier branches in This World.

    to be cont’d.

  9. In letter Vav(6) Baal haSulam says that in all the Ten Seffirot there are two kinds of expantion of the Light and widening of the activization of the vessel=Hitpashtut and two acts of overcoming the Ovi’ut= Hitgabrut, and they all are coming from their Root which is the Seffirat Ketter of these Ten Seffirot. First, the Seffirat deHokhma is formed= comes from its potential state into the active one, because it contains all the Lights coming from the Ein Sof to the creation and it contains two kind of Lights wthin The Direct Light which are called Ohr Zakh( Pure Light) and Ohr Av( Condensed Light) which is the Light for formation of the vessels out of the wish to get, which is inclueded in the expanding Light( as Baal haSulam said already that the Light and the Vessel were formed at the same time and come together, there is no Light without vessel and no vessel without Light, they are interconnected=Ohr veKli Krukhim beYakhad), and the presence of this condensed Light together with the Pure Light=Direct Light, make their difference from the Pure Bestowing Form of the Creator and that is why we say that the Light comes out of the Creator, because the presence of the wish to get within the Direct Light= Pure Light + Condensed Light,make the diffrence between the Direct Light and the Creator Himself in their Forms ( the identity of the Forms make two spiritual states to become ONE and the difference in Form makes them separate).

    The the wish to get exists only in its potential form on the level of Hokhma and till the wish to get doesn’t express its intependent needs for additional Light it is called that it is in its potential form and isn’t recognized as an independently existing unit. This form of the wish to get is called the original form of the wish to get, the form it was created by the Creator, the Vessel filled with the Light, where the Wish of the Creator is to bestow the Vessel with all His Light, and for the Vessel to get all this Light and to be able to expereince Its influence on itself as good and bestowing, it should be activated and the wish to get should come out of its potential state into the active state, says Baal haSulam, so the wish to get should undergo the process of condencation, which means separation from the Pure part of the Light, to find out its difference from the Pure part of the Light and to be able to feel its independed existence and to find out its nature, as a wish to get the Light of the Creator( even if the parents know what is good for their children, it is very important to let the children to find out what is good for them by their own efforts and experience, then they may value the help and support of their parents in the realization of THEIR WISH).

    The First active formation of the vessel takes place on the level of the Binna=Bkhinna Bet, where the vessel feels its difference from the Creator, through the indirect influence on it of the Pure part of the Direct Light, and the vessel wishes to get the equility of the Form with its Creator, and it is called that the vessel adds more desire to its primary form, and it’s called its first overcome of the wish to get in favour of the bestowing form, it is also called the higher level of condencation of formation of the wish to get, because it starts having its conscious attitude to the existence and to express its WILL, and that is why this stage is called Ovi’ut Bet, because the wish to get comes to its active form out of the potential one, where there was no extression of its will at all, it was getting what the Creator was giving without its own attitude to the process, and so to differ this stage from the first one, which is called Hitpashtut=the expantion of the Light within the vessel, the second stage is called the first Hitgabrut= the first expression of the WILL over the WISH, but this stage of the development of activization of the vessel may not be still called the complete form of the wish to get or the complete stage of the creation, because it is still very close to the First stage=Hokhma, and though it expresses its wish to get the bestowing form, it still doesn’t know its own nature and its qualities without the connection with the Light, and so it is also called The Root of the vessel, because the complete formation of the vessel may be achieved only after the second expantion of the Light and widening of the vessel with the help of the “Window”, where the word “window” means the limited amount of the Light coming to the vessel to differ it from the first expantion where all the Light was within the vessel, and it gives the vessel the feeling and understanding of the clear and distinct distance=difference in Its Form from the Pure Light, and this stage is called Hitpashtut Bet=the second expantion of the light and the widening of the vessel or Z”A( Ze’ir Anpin, widening of ability of feeling and understanding), says Baal haSulam, another difference between the first and second Expantions of Light and widenings of the vessel is, that in the first state of expantion, the vessel was filled with the Light of Hokhma, and could not clearly understand its own nature, while in the second state of expantion it uses mostly the Light of Hassadim with the limited amount of the Light of Hokhma and its nature as a getting wish become more clear to It and the feeling of the wish to get ALL the Light REVEALS ITS INTENCITY, the third stage which is called Z”A and the second Hitpashtut is characterized by the stronger Ovi’ut= intencity of the wish to get, than the second stage=Binna, because it desires both the Light of Hassadim=the equility of From and EXPERIENCE THE DESIRE FOR AT LEAST a certain amout of the Light of Hokhma, though it has to start to work with its wish to get for its convertion into the bestowing form.

    Now, says Baal haSulam, the activization of the vessel comes to its final form where it feels that it wishes to get all the Light of the Creator and not the limilted amount, but on the other hand it understands that it may be done only in the bestowing form and that is why this stage is called Malkhut and Hitgabrut Bet=second overcome of the wish to get in favour of the betowing form, the difference between the first state of Hitgabrut and the second one is, that in the first state of Hitgabrut it was done as a free choice of the vessel, while in the second state of Hitgabrut it is already a spiritual law, because the decision of the High level becomes obligatory for the lower stage and thus may not be canceled or changed by the lower stage of development. It is also called the Highest Ovi’ut, because the intencity of the wish to get is felt by the vessel in its complete strength and the nature of the vessel as a getting device is clearly understood by the vessel itself and that is why,the first three stages are not called the real vessel, because they are only the stages which brought the vessel to its complete activization and formation and are the stages of discovery of the real nature of the wish to get.

    So only after the complete comprehention of its nature and its qualities ,the vessel=Malkhut makes the law of the complete restriction on getting Light for the sake of getting and developes the system of the convertion of its original form which is the wish to get for the sake of getting into the wish to get for the sake of bestowing, says Baal haSulam, as it was already explained, the Kli deMalkhut creats the device which is called Massakh, which role is to stop any recieving of the Direct Light till it is given the bestowing form.

    After the formation of the vessel deMalkhut with the Massakh, the Light which is coming to the vessel it stopped by the Massakh= the POWER of WILL, and this interreaction is called Zivug deAkka’a, where Zivug means unity, because the vessel and light were created for each other, but they struggle(Akka’a) with each other over the WAY and FORM of their intereaction, and as a result of this struggle the Ten Seffirot of Ohr Hosser come into being and their value is opposite to the value of the Ten Seffirot of the Direct Light=Ohr Yashar, the Root of the Direct Light is the Ketter and the Root of Ohr Hosser is the Massakh, where the Direct Light comes form the High level=Ketter to the lower level=creation or Malkhut, and Ohr Hosser= Returned Light or the Light of the Reaction of the creation to the Direct Light comes from the lower level=creation or Malkhut towards the High level=Ketter, so we say, that the Root of the Direct Light is the seffirat Ketter and the Root of the Returned Light is the Malkhut, so the Light of Z”A deOhr Hosser coresponds to the level of Light of the Hokhma deOhr Yashar and the Light of Binna deOhr Hosser coresponds to the Light of Binna deOhr Yashar, and the light of Hokhma de OhrHosser coresponds to the level of the Light of Z”A de Ohr Yashar and the Light of Ketter deOhr Hosser coresponds to the Light of Malkhut deOhr Yashar, says Baal haSulam. So in the Direct Light=Ohr Yashar, the difference between the levels of Light is based on their Purity, where the Highest light of Ketter is the Purest and most Valuable Light and the Light of Malkhut deOhr Yashar is of the lowest quality of Purity, and the rule states, that in the Ohr Yashar, the purest is the Highest and the Best of All=haZakh Yotter Meshubakh veIlli’on Yotter, while in the scale of values of the Ohr Hosser, the Light of the Lowest, most condensed level of Malkhut is called the Best of All, and the Light of the Ketter of Ohr Hoseer is the weakest and least valuable of them all. And the rule states that in Ohr Hosser each lower level= the level of greater Ovi’ut is the of greater importance than the light of the levels with less Ovi’ut=haAv Yotter Meshubakh veIlli’on Yotter.

    baal haSulam continues and says,that the First Ten Seffirot which come into being from Ein Sof are called Adam Kadmon=A”K and they are the Roots for the vessels of the Head=Kel’im deRosh and that is why they are called Ten Seffirot deRoah or: Galgalta( upper part of the head), Eina’im=eyes, Ozna’im=ears, and these three are called KaHa”B( ketter, hokhma, binna) deRoah, and Hotem=nose and Peh=mouth are called Z”A and Malkhut deRosh deA”K and all these Seffirot come one after another and by passing through the previous stages of the formation they get into intereaction with each other and get the full information of the qualities of each other, the information of abilities of each other, and the purposes of each other and so we have Ten Seffirot deKetter and ten Seffirot deHokhma etc., which got their formation from the process of the intereation at the level of formation. What we have to know ,says Baal haSulam, that the first two levels of Ten Seffirot,which are Ketter and Hokhma are prohibited for the discussion (in kabbalah “prohibited” means “impossible”) and Kabbalah doesn’t deals with these levels=doesn’t give the infornation about these levels. Kabbalah deals with the three lower levels ONLY which are called A(o)Ha”P ( Ozen, Hotem, Peh) or Binna, Z”A and Malkhut.

    As we have understood, says Baal haSulam there are Ten Seffirot which are organazed in five levels or Ketter and four stages of Direct Light which are Hokhma, Binna, Z”A and Malkhut and all these levels have Inner lights=Ohr Pnimi and Surrounding Lights= Ohr Makif, Ohr Pnimi is the Light, recieving of which is already converted into the bestowing form, and Ohr Makif is the Light which still waits Its turn to be converted into the bestowing form. As it was explained already, says Baal haSula, all the Seffirot are interconnected with each other on the level of their formation and so each Seffira has Its own Ten Seffirot now, so we may speak of KaHa”B Zo”N in each and every seffira and thus about the five levels of the Inner Light and the five levels of the Surrounding Light for all the Seffirot of the world of A”K including the lowest of them A(o)Ha”P(so now we may understand that when the Rav speaks about five levels of Inner Lights and five levels of Surrounding Lights, he speaks about the full activization and formation of the vessel).

  10. In letter Za’in(7) Baal haSulam explains us the characteristics of the Ten Seffirot of the Inner Light and the Ten Seffirot of the Surrounding Light of the A”K, and as we were already told there are Ten Seffirot of Ohr Yashar from Ketter till Malkhut and Ten Seffirot of Ohr Hosser from Malkhut till Ketter. The Ohr Yashar comes in all its power towards the creation=vessel, but the Ohr Hosser=reaction of the creation on Ohr Yashar doesn’t happen at once, but is formed by the creation in several portions, and the amount of these portions make the devision into the worlds and the worlds into the Partzufim( there are five main worlds A”K and ABY”yA and there are five main Partzufim in each world).

    What we have to remember, says Baal HaSulam, that the Light comes from the Creator in all its Might towards the creation, and this Light consists of Ten Seffirot which are called the inner construction of the Light or the rangge of the Light ( Milu’i in Hebrew), BUT the Ten Seffirot of the Ohr Hosser, which comes from the creation with the help of the Massakh built in Bkhinna Dalet(which stops the Light from entering the forth level of intencity of the wish to get), these Ten Seffirot DO NOT COME ALL TOGETHER, but each and every part of the creation creats its part of the Ohr Hosser, and the more parts the creation is devided in, the more parts of Ohr Hosser are created, so the part of Ohr Hosser which is produced from cooperation with the Ohr Yashar with the help of Massakh is called Ohr Pnimi, and the rest of the Ohr Yashar which waits its turn for the creation to be able to recieve it with the help of Massakh is called the Surrounding Light.

    It was explained already, says Baal haSulam, that we have two kinds of intencification or condencation of the wish=vessels and they are called Nukvin=pl. form from Nukva=feminine or Hit’avut=becoming condenced=clearly expressed, the first one is called Binna( Bkhina Bet) or condencation( Hit’avut)of the intencity after the expanding and widening phase ( Bkina Alef or Hitpashtut deHarkhava=Hokhma) and the second Nukva is called Malkhut or H’itavut after the Hitpashtut( expanding) with the help of “Window”=Halon,(Z”A, Bkhinna Gimel)= with the help of the limited amount of the Light of Hokhma getting into the intereaction with the vessel. Binna is called the Inner Vessel and the Inner Light enters it( in Hebrew Metlabesh=dresses in) and Malkhut is the Outer Vessel, and the Surrounding Light dresses into it, which means that the Surrounding Light binds itself to the Outer vessel of the Partzuf, and the Surrounding Light is the Light which waits its turn to enter the inner part of the vessel with the help of Massakh. All the time we may not get the Light for the sake of bestowing, there will be the pressure experience by the Partzuf=part of the creation, in the form of the Surrounding Light. In short, the situation or Ohr Yashar comes to the person in all its complexity, the part of the situation which the person is capable to resolve in the bestowing form is called Ohr Pnimi and the part of the situation which the person isn’t capable to resolve for the sake of bestowing surrounds him and makes the pressure on him.

    Now we may understand, says Baal haSulam the expressions used by Rav, where for the Partzuf( Galgalta) of A”K there are five inner and five surrounding lights( these are the situations where we know everything about the situation=Galgalta=upper part of the head, or nearly and everything=Eina’im=eyes and so the resolusion of them depends completely on our efforts, it may take time, but there is no other party involed in, or our understanding of ALL the situation is clear) and so we say that the Inner lights and Surrounding Lights are interconnected in one point=Peh=mouth of A”K and that there is ONLY ONE VESSEL for both Lights-Inner and Surrounding.

    But there are situations or Partzufim, where only a part of it is known to us, including our knowledge about ourselves, and so we say that we have only the Inner Lights and the Surrounding Lights on the level of Ozem=ear, Light of Neffesh, Ru’akh,Neshamma known to us( and ha’ya and yekhudda are missing still), or the situations on the level of Hotem with the level of Lights of Neffesh, Ru’akh and it is said that these Partzufim have TWO DIFFERENT VESSELS for the Inner and Surrounding Lights: one vessel for the Inner Light and one vessel for the Surrounding Light( it means that we may not do much about these situations because we don’t know much and we only know that there is some more information to be found out), and that is why we say that from the opening of the right ear=Ozer Yamin, the five Surrounding Lights KH”B Zo”N get their start and from the left ear=Ozer Sm’ol the five Inner Lights KH”B Zo”N are fromed, but their formation is in the process, because some Lights are still missing in the Partzufim of this kind, but in the Ten Seffirot dePeh, there is NOT two vesels for these two kind of Lights, but the Inner and the Surrounding Lights depend on one and the same vessel=Kli dePeh.

    The fact that we said, that there is no entery of the Ohr Yashar to Bkhinna Dalet=Malkhut=Peh should be also understood clearly, because the Malkhut itself is also devided into the four levels: Alef deMalkhut, Bet deMalkhut, Gimel deMalkhut and Dalet deMalkhut or Dalet deDalet, this devision comes from the fact that Seffirat Malkhut originates in the upper to it Seffirat Z”A, and so ITS OWN nature or getting for the sake of getting status belongs only to its forth part which is Malkhut de(of) Malkhut, where it feels the wish to get ALL the LIGHT and has to make the complete prohibition on it or Massakhwhich is the place of origin of Ohr Hosser.

    As we have already been introduced by Baal haSulam to the names of the five level of the Rosh( head) dePartzuf, which are called: Galgalta, Eina’im, Ozna’im, Hotem, Peh, there are names for the devision of the Malkhut itself, where the first two Bkinot=levels Alef and Bet are called the essence or the innermost part and it is a part which has come to Malkhut from Z”A. And the part which is responsable to overcome the intencified or condenced wish to get is called Giddin=tendons=the power of will=Massakh, and the Ohr Hosser which is ascended with its help is called Bassar=meat and together they are Bkhinna Gimel deMalkhut, and the last part of the devision of the Malkhut or Dalet deMalkhut is called Orr=skin.

    So we see, says Baal haSulam, that the roots of Malkhut comes from Binna itself, because Binna is called the first Hit’avut, and through Z”A they form the innermost part of Malkhut and it is the part which is called the inner vessel for the Inner Light of Malkhut dePeh and the part of Orr=skin is the vessel for the Surrounding Light of Malkut dePeh and that is why we say that the KH”B Zo”N of five Inner Lights and KH”B Z0″N of five Surrounding Ligts have one vessel for them, and that Malkhut itself has in itself two vessels for Inner and Surrounding Lights, but these vessels are connected one with the other and all called the Bkhinat Malkhut and are ONE VESSEL, says Baal haSulam.

  11. In letter Het(8) Baal haSulam explains us the kaddalah notions which are called Haka’ah (stroke) and Bitush( struggle) which take place between Ohr yashr and Massakh( Haka’ah), and Ohr Makif and Ohr Pnimi( Bitush) due to their origin in one and the same vessel=Kli in the malkhut derosh dePartzuf Galgalta deA”K, and the special role of Ohr Hosser which comes into being as the result of Massakh built in the Kli, and says that the nature of the Ohr Pnimi is to brighten the Kli( in the language of branches- to make the situation clear), because the Ohr Pnimi dresses into the vessel, and as in Ten Seffirot dePeh deA”K ( Malkhut deRosh) Ohr Pnimi and Ohr Makif are connected with each other in one and the same Kli=Malkhut, the Ohr Pnimi is brightening=Mezakheh the vessel each and every moment of its presence within the Kli, says Baal haSulam (Zakh-Hebrow for clear, bright) and exactly this action of the Oht Pnimi makes Ten Seffirot become disactivated on the level of Ten seffirot dePeh in the world of Akudim=the first Partzuf of the world deA”K called Galgalta, which makes that the situation gets resolved.

    As we remember, says Baal haSulam, there is an opposite scale of values between the Lights of Ohr Yashar and Ohr Hosser. In the scale of values of the Ohr Yashar, the brighter the Seffira the higher is its position in the scale of values, and the brightest Seffira is the Seffira of Ketter, but on the scale of values of Seffirot deOhr Hosser, the basic principle of their value is their intencity of the wish to get= the level of concentration of the wish to get, its dencity and intencity, and so the most important Seffira in the scale of values of Ohr Hosser is Malkhut or Bkinan Dalet=the forth level of concentration of dencity and intencity of the wish to get in the vessel, and that is why Malkhut is called Ketter deOhr Hosser.

    First, says Baal haSulam,the form of dencity and intencity of Bkhinna Dalet( forth level) clears and brightnes to the level of Bkninna Gimel( third level) and it is called that the Light of Malkhut( Neffisha) left its place and has ascended to the vessel of Z”A, it should be noticed that Ohr Yashar NEVER stops its influence on the vessel and so it should be understood that Ohr Yashar is still spreading its influence on the vessel in the form of Ten Seffirot deOhr Yashar and strokes Massakh( the power of prevention of the Ohr Yashar to enter Bkinna Dalet= wish to get for the sake of getting), BUT this time the Massakh is situated on the level of Bkinna Gimel or Z”A and so the Ten Seffirot of Ohr Hosser which it produces may not have the level of Ketter, because the Kli of Malkhut isn’t in game at all and so the level of Light it ascends is only of Hokhma level (to understand this process better let’s see how it works in the branches of This World: first somebody gets an idea of something let’s say of a movie, now there is no need already to work on the part of “idea of the movie, but one should build a plot, when it is built, there is no need of this part, but there is a lot of work for making the idea and plot become clear not only to the auther, but to others too=wrting the screen version, and so the detailed discussion of each and every episode and phrase should be done, now the money should be found, actors and actressess,real or man-made places to set the action of the movie in and many other kinds of detailed work performed, and at the end, the only part which is left is to combine all the shootings to become organized in 2-hour movie= the final product which stated with the IDEA. What is important to remeber, that for each stage of this movie as well as for each stage of the spiritual work, be it within the same vessel or with another vessel, there is no move forward without Massakh= new amount of efforts to make the stage to be activated and resolved as a part of the whole process.) So if Ohr Yashar makes Zivug deHaka’ah on the level of Bkhinna Gimel, the highest light which we may find in Ohr Hosser will be Hokhma only( no Bkhinna Dalet-no Light of Ketter, no Bkinna Gimel- no Light of Hokhma, no Bkhinna Bet-no Light or Binna, no Bkhinna Alef-no Light of Z”A, no Bkhinna Ketter- no Light of Malkhut).

    Let’s clear up the descend and ascend of the Light into Partzuf again, first, out of all the amount of Ohr Yashar we percieve the Idea( ex.of movie)=light deNeffesh and it comes into the Partzuf’s kli de Ketter, then if we make some efforts we get the Kli deHokhma( plot) and the light of Neffesh descends into it and we reveal the light of Ru’ak, with some more efforts the Kli deBinna is formed( the screen version is written)and the Light of Neshamma enters Partzuf, with much more efforts we find money, actors, actresses, places to shoot=the kli of Z”A is formed and the light of Hokhma enters the Partzuf and finally with some more efforts the final version of the movie is produced= the vessel of Malkhut=ready product=result is obtained, so we say that the Partzuf is fully activated. Now after we have seen the movie, first, if asked about the movie we remember all the details, later on we have to make some efforts to remember the movie, but we may not remember it in all the details, later we may recollect only the most intresting parts, later on only the plot, later on only the idea and final we forget it altogether which means that this Partzuf( movie) is disactivated and is the past for us. In spiritual terms it means that the Light which was dressed in Partzuf goes and leaves it and the Seffirot of Ohr Hosser are disactivated one after another and together with it the Light of the Seffirot deOhr Yashar, because as we were told, that after Restriction=TzimTzum, Ohr Hosser is the vessel for Ohr Yashar and if there is no Ohr Hosser there is NO ability in the Partzuf to percieve Ohr Yashar. In short Ohr Yashar strike the Kli=Partzuf all the time and makes it to recieve it, for this matter the vessel checks it and with the help of Massakh gets only the portion which it is able to get for the sake of bestowing=Ohr Pnimi, and the rest of the Ohr Yashar are left out of the Kli. Ohr Yashar struggles(Bitush) for its place within the Kli, and the Kli has to make more efforts to be able to convert the form of recieving of the Light in the bestowing form and so another part of the Ohr Yashar, which was in the form of Ohr Makif becomes Ohr Pnimi, after the resolution of the situation, the Lights ascend out of the Partzuf to their Source and another portion of the Ohr Yashar comes from the Ein Sof to the Partzuf and the process begins again, the stornger the influence of the Ohr Yashar is percieved by the Partzuf, the stronget Massakh the Partzuf needs, the higher will be the Ohr Hosser, the more Ohr Yashar will be in the form of Ohr Pnimi, and less in the form of Ohr Makif, the less pressure the person feels at the end of the resolution of the situation.

  12. In letter Tet(9) Baal haSulam introduces us to some more details about the Seffirot and says that for us to understand the whole range of the stiritual work we should know that there is another position of Seffirot to be learned. There are the Partzufim where the seffirot are postioned, as the Seffirot of the world of A”K, one under the other,but there are also Partzufim where the postion of the Seffirot will be in the form of three lines, which means that the Seffira of Ketter is in the Middle Line=the start point, and the Seffirat Hokhma is downwards to the right side of it and the seffirat Binna is downwards to the left side of it, seffirat Hessed in the right line under the Hokhma, and seffirat Gevura in the left line under the Binna and then downward from all of them is the seffirat Tifferet in the Middle Line, then downwards in the right line Seffirat Nezakh in the left line, against it, is Seffirat Hod, and there is Seffirat Yessod downwards from Nezakh and Hod in the Middle line and under it, in the same Middle line, there is the seffirat Malkhut.

    Baal haSulam reminds us that there is no place in the spirituality and we SHOULDN’T draw any picture of the disposition of the seffirot meantioned above, BUT have to to see them as course and effect intereaction chain. The same is right about the Kabbalah expressions back to back (Akhor beAkhor) and face to face( Panim bePanim) which is another disposition of the seffirot in the spiritual worlds, as we already were told in Arbah Bkinnot (four stages) deOhr Yashar, says Baal haSulam, the result of activation of Seffirat Ketter(creation of Kli bestowed with the Light of Hokhma) is the course for coming into being of the Seffirat Hokhma= Hitpashtut Rishonna ( spreading and expantion of the Light in the Kli)=distinct feeling of the pleasure being filled with the Light, and the result of its activity is the appearence of the Seffirat Binna- the understanding of differences in qualities between getting and bestowing and thus the wish to get the bestowing form is born and is called the wish of the Kli deBinna to get more Light ( light of Hassadim) than it has in its origin=Seffirat Hokhma and is also called Hit’avut haKli= the condencation and intencification of the Wish, and the result of the activating of it, is seffirat Z”A= Hitpashtut (spreading, expantion) of the Ohr Yashar in the form of Halon=window=limited recieving of the Ohr Yashar,the result of which is the seffirat Malkhut which wishes BOTH to get the Light of Hokhma in its full range, BUT in the bestowing form and is called the second level of intencification or condencation of the the wish.

    So as we see at the root stage of the development of the creation the Kli has only an idea of its existence( Ketter), in the frist stage( Hokhma), the Kli is capable to percieve the Light, it is filled with, as a tremendous pleasure, in the second stage( Binna) the Kli, TOGERTHER with the perception of the pleasure of being filled with the Light, gets the understanding of being DIFFERENT from the Source of the Light, which is the bestowing Power, and comprehends itself as a getting Kli, if so, says Baal haSulam we have three distinct points on the stage of Binna: 1. Its origin from the Kli deHokhma with the clear perception of the enormous pleasure of being filled with the Light of Hokhma( the Light which originally the Creator wishes to bestow His creation with), 2.the ADDITIONAL wish to become equil in the qualities with the bestowing Source, and that is why we say that the wish gets its intencification or condencation or Ovi’ut (in Hebrew)and 3.Binna wishes to get A NEW KIND OF PLEASURE from the Source and it is the Light of Hassadim= the bestowing form. It is true, says Baal haSulam, that the Light of Hassadim= the experience of feeling the equility of qualities with the Creator, may not be compared in its Power of giving pleasure to the Kli by Ohr Hokhmah, and that it why it is said that the Light of Hassadim Shafel Harbe Me’od( of nearly and no value of pleasure) in comparision with the Ohr Hokhma, because the Ohr Hokhma comes straight from the Creator, while the Light of Hassadim comes to Binna as a result of its overcoming of its wish to get the Light of Hokhma out of its understanding of the Bestowing Source of Power inprinted in the Kli beBinna from the stage of development of Ketter( where the Kli is fully bestowed with the Light and is completely under the influence of This Bestowing Power) , and so we may say, that the Light of Hassadim originates in the Binna’s overcome of the wish to get the Light of Hokhma and out of its recollection of the experiencing of the Power of Bestowing at the stage of Ketter, says Baal haSulam.

    So we see, says Baal haSulam, that both Seffirot: Hokhma and Binna have their origines in the Seffrat Ketter, where the Sffirat Hokhma gets its vitality from the DIRECT influence of the Light of the Creator which brings the joy and pleasure to the creation and is called Ohr Hokhma, while the Seffirat Binna gets its Light of Hassadim also from the Seffirat Ketter, BUT from the INDIRECT influence of the Light of the Creator.The direct purpose of the Creator to creat the creation was to give it the pleasure and joy of existence, but as the Kli started percieving the Light, the understanding about the Power of the Bestowing Source, the Light comes from,ALSO came to the Kli and the creation clearly exprecessed its WILL to become equil in qualities with the Source of its creation. So all the influence which comes directly to the creation from the Creator we call RIGHT LINE, and all the influence which comes to the creation indirectly, we call LEFT LINE, so in Kabbalah, such situations are discribed as the Seffirat Hokhma in downwards position to the right from the Seffirat Ketter and the seffirat Binna in downwards to the left from the Seffirat Ketter, where ‘downward position” means the origin of the seffira from the above one, and the side of its disposition shows the direct or indirect influence of the Light on its formation. We see also that both Hokhma and Binna are situated downwards from the Seffirat Ketter, BUT in the OPPOSITION to each other=to show that the seffirat Hokhma deals with the Light of Hokhma and the Seffirat Binna with its opposite- the Light of Hassadim, in short their disposition on the two different sides shows their different attitude to the Light of Hokhma and their different scale of preferences.

    Baal haSulam explains also, that the position of Binna, where it prefers the Light of Hassadim, is called that it turns Akhora’im( back) to the Ohr hokhma and turns its Panim( face) to Ketter, such position happens, when ONLY first three vessels of the Partzuf are activated, BUT wben the Kli deMlkhut is activated too, and it ascends Ohr Hosser till Ketter, and Ohr Hosser as well as Ohr deHassadim is of bestowing nature,then Binna doesn’t need any more to turn its Akhora’im (back) to the Light of Hokhma and turns its Panim(face) to the Kli dehokhma and gets as much Ohr deHokhma as the Ohr Hosser generated by Malkhut is capable to convert into bestowing form, says Baal haSulam.

    In short, the meaning of Akhora’m( back) in spirituality is the lack of recieving of the Light from the above vessel, and the meaning of Panim( face) is the return of the vessel to recieving and passing the Light of the above vessel for the sake of bestowing.

    As it was already explained, says Baal haSulam, the Ohr Yashar may not descend into the Partzuf, if Binna is in the position of Akhor beAkhor with Hokhma, and only if the Zivug deHakka’ah takes place in the vessel of Malkhut, Binna may turn its Panim to the vessel of Hokhma,(Akhor beAkhor, in the language of branches, means that we stay away from resolving the situation or try to resolve it in getting form, there may not be Light in the Partzuf=the situation may not be resolved, and only if we work with our ego=Bkhinna Dalet=Malkhut, and are ready to undergo the changes from the getting attitude to the bestowing form, we may ascend the amount of Ohr Hosser, enough for the Binna to turn its Panim( face) to the Hokhma and the Light may enter the vessel, otherwise the situation is not resolved, less Light is within the Partzuf and most of it is outsite it, in the form of Ohr Makif, and we feel constant pressure).

    When the Partzuf gets its portion of Light with the help of Massakh= in the bestowing form, the situation is considered resolved and we speak about the ascend of the Lights to their Source, and as it was already said, if Ohr Hosser leaves the Partzuf, the Ohr Yashar, whicch was recieved by the Partzuf in the form of Ohr Pnimi, leaves the Partzuf also, because without Ohr Hosser there may not be any Light in the Partzuf, says Baal haSulam. Ohr Yashar which comes from the Creator is percieved by the creation as giving the pleasure and the wish to get is always after it, and Ohr Yashar whithin the perception of the Kli is called Ohr Hokhma, the amount of Ohr Yashar which is got into the Partzuf in the bestowing form is called Ohr Pnimi, THE ONLY VESSEL for Ohr Yashar, after the Tzimtum Alef, is Ohr Hosser which takes its root in the Ohr Hassadim and is generated by the creation with the help of Massakh, so after the disactivation of the Partzuf of Akkudim( Partzuf deGalgalta deA”K), the position of the Binna is called again Akhora’im9 back or closed for the passing of Light) and the activation of this Partzuf demands all the efforts and actions for the Light to enter it with the help of Massakh,( in short, if somebody once played violin, and then had a break of some time, he needs to make some training to start to play violin as he used to play).

    Now ,says Baal haSulam, we have to understand the expression which says that the nature of the Ohr Pnimi is to brighten the Kli ( to make situation clearer), because the Ohr Pnimi is the Ohr Hokhma recieved in the bestowing form= through the stage or vessel of Binna which turns Panim bePanim with the Light of Hokhma. In short, Binna is the stage of comprehention by the Partzuf of all the details of the nessecity of changing the wish to get into the bestowing form, and it is an obligatory stage, and should be completed BEFORE the Partzuf may be given the Ohr Hokhma, it isn’t enough to understand the Idea and the Wisdom of nessecity to live in the bestowing form and nessecity of the correction of the wish to get for the sake of getting, ONE SHOULD KNOW IN DETAILS HOW TO DO IT=to activate the Kli deBinna=comprehention of the nessecity of the bestowing form, as it is the root for the vessel of Malkhut which will implement this decision in reality, and all its implementation in the form of Ohr Hosser will pass through the stage of Binna and checked in details, and only if the form is found to be bestowing, Binna turns with its Panim( face) to the Ohr Hokhma and let it pass to the Partzuf.

    When the Bkinna Bet=Binna, which is the root for the Malkhut, comes to the clear comprehention that the Partzuf may be given the Ohr Hokhma, the Ligt of Wisdom( Ohr Hokhma) is passed to the Partzuf, after this phase of the development, we speak about the Hisdakhekhut( brightening, from the root Zakh) of the Kli, which means that the amount of spiritual work for this Partzuf is done, and the amount of the convertion of the wish to get for the sake of getting into the wish to get for the sake of bestowing is completed and so we speak also about the Hisdakhekhut of the Bkhinna Dalet( Bkhinna Dalet becomes more Clear or Bright, which means that it has come to a certain equility of form with the Betwoing Source=Upper spiritual level, which it was created by, from the begining.) When we speak about Hisdakhekhut of Bkhinna Dalet we mean that it has got corrected, and not that it has desappeared, because NOTHING DISAPPEARS in SPIRITUALITY, there are only NEW FORMS coming into being over the previous forms as a result of our actions.

  13. In letter Yod(10) Baal haSulam gives the explanation about Bitush( struggle) between the Inner Light= Ohr Pnimi and the Surrounding Light= Ohr Makif due to their interdependence, and their influence on the Hitpashtut( activating, expantion, spreading) and Histalkhut(disactivating, ascending back to the Creator) of the Light in the world of Akkudim= the first Partzuf of the world of A”K called Galgalta. Baal haSulam says that we should differ three kinds of Light in these processes :the 1st one is all the Light which comes for the intereaction with the Partzuf and is called also the Light of Ta’amim( tastes), the 2nd is the Light of Reshimmo ( the Light of the memory about the Light of Ta’amim which left the Partzuf), this Light remains in the Partzuf after its disactivation and is called Tagin( the crowns or marks=portions of Light which stay above the disactivated vessels) and the 3rd is the Light which comes to the Partzuf at the time of its disactivation for the assessment of the work needed to be done for each and every vessel whithin this Partzuf and that is why it is called the Light of Din= Judgment, and it is said that this Light comes to the Partzuf through the Akhora’im( the back or the other site of the Kli or of the situation, which shows the Partzuf what has to be done on each and every level of the vessel for it to have the bestowing form, which part of the work is done and which part of the situation is still to work on and to find the way to resolve it in the bestowing form), and this Light is called Nekkudot=points or the results of the work to be achived for the vessel to have the bestowing form.

    At the time that the Light of Nekkudot comes to the Partzuf there is a struggle between this Light and the Light of Tagin( the 2nd kind of Light) , because the Light of Tagin is the Light of Rakhamim= Mercy and the Light of Nekkudot is the Light of Din=Judgment ( in the language of branches: we try to see and remember only the bright sides of our activity in the situations which are formed with the help of the Light of Rakhamim and we long towards the states of being filled with the Light= to experience the pleasure and the joy of the existence, we like to remember only the good and bestowing parts of our activity in the Life, we enjoy the feeling of being filled with pleasure, BUT independently of wether we wish it or not there is a “check up” of our activity by the Higher level= Upper level which is considered as a creator of the situation, and the Judgment=evaluation of the WHOLE activity is done and the Light of Nekkudim= objective results of our activity are presented, when the pleasure ends or deminishes, we feel emptiness and it is percieved by us as a very unfavofable state ( it may seem to others that somebody is a very good person according to his/her external behaviour, but only the person himself knows what is his/her real intentions of that behaviour and this ability to assess or judge one’s own behaviour is developed in the person with the help of the process known to kabbalaist under the name of Hakkarat HaRah= the facing of Evil, where under the influence of the Torah study, the person gets to know what the real Good is and by comparision of his behaviour to the scale of values of Torah generates the Light of Nekkudim or the Light of Judgement, or if the person is uncapable to withstand a certain level of the discomfort felt by his wish to get, he makes everything to continue the pleasure without the understanding f its character, and thus gets under the restriction and experience the life as painful and difficult).

    Out of the struggle between the Light of Reshimmo= the Light of Rakhamim=Mercy and the Light of Nekkudim= the Light of Judgment ANOTHER KIND OF SPARKS=NETZUTZIM come into being and are called the 4th Light which is mentioned in the books on Kabbalah by the name of Oti’yot ( letters=vessels= Kelim, which means in the language of branches that we acumulate the experience of our intereaction with the diffrent situations and get the abilities= Kelim for this sort of work). These kinds of Light are called TaN’TA(o) and are included already in the first spiritual structure called Akkudim.

    The Light deNekkudim has another name and it is Ohr haHosser haYored( descending Ohr Hosser to differ it from Ascending Ohr Hosser, which is generated by the Malkhut deRosh and is the reaction of the Partzuf on the speading of Ohr Yashar. The part of the Ohr Yashar, which has undergone the assessment by the Partzuf with the help of Massakh, dresses in Ohr Hosser haOlle=ascending, and is seen as being able to be recieved into the Partzuf in the bestowing form,The Ohr Hosser haOlleh sends the messager=Ohr Hosser haYorred=desending to the body Ohr Hosser, which awakes the Power of Massakh=the controller of the FORM of getting and gives the Massakh the order, which part of the Ohr Yashar it may get, and which part it mustn’t, because as we know the Ohr Yashar doesn’t make any difference between the inner work of partzuf and its wish to get, and doesn’t stop to shine and doesn’t stop to try to expand within the Partzuf. The best example of the process discussed, we find in the world of Nekkudim, where as the result of the struggle between the Ohr Yashar and the wrong assessment made in the Rosh dePartzuf in the form of the Ohr Hosser haOlleh=ascending Ohr Hosser,the Ohr Hosser haYorred didn’t find the way to the right level of Massakh to meet the power of expantion of Ohr Yashar and the level of the desire of the lower vessels to get it, and the Shvirat haKellim ( breaking of the vessels) took place. Out of this struggle between the Ohr Yashar and the Ohr Hosser haYorred the sparks of Light appeared and are called RaPa”kH Netzutzin or 288 sparks of the light of the world deNekkudim, which await their recurrection, because they are given to the system of evil=to the wish to get and through the rightious activity of the humanity and restoration of the Devine Order in the creation may find their way to their places in the vessels.

    Baal haSulams goes and explains the process of intereaction between the Light and vessels again, and says that as we know, the order of Light spreading or expanding in the world of Akkudim takes its start form the world of Ein Sof Baruch Hu and spreads freely till this Light comes to the Kli and the Zivut deHakka’a takes place (Zivug dehakka’a= united strike, where on the one hand the Kli is created for the Light and it is the UNION, and on the other hand the Kli doesn’t want to recieve the Light without having bestowing form and so fights or strikes the coming towards it Light), this Zivug DeHakka’a results from the intereaction of the Ohr Yashar with the Massakh= THE WILL of the PARTZUF to remain in the bestowing form, and the Light of the Ten Seffirot of Ohr Hosser is born and goes from downward up to the Source of the Light and that is why this kind of Ohr Hosser is called Ohr Hosser haOlleh=ascending Ohr Hosser.

    We also remember, says Baal haSulam that there is an opposite scale of vlaues between the Ohr Yashar and the Ohr Hosser haOlleh. In Ohr Hosser HaOlleh the higher and brighter the vessel, the less Ohr Hosser it ascends and the less value it has on the scale of inner work of the Partzuf (one thing is to understand that something should be done with the situation= Ohr Hosser on the level of Binna, and absolutly different thing is to make something to correct the situation or to resolve it altoghether= Ohr Hosser haOlleh from the vessel of Malkhut. The Kli deBinna is brighter than the Kli of Malkhut, it has less Ovi’ut= intencity of the wish to get and so may not ascend the Ohr Hosser higher than Ohr Neshamma, while the Kli deMalkhut ascends the Ohr Hosser to the Highest level called the Light of Yekhida or Ketter, as we know. It is clear that the Massakh on the level of Z”A may ascend Ohr Hosser to the level of Light of Ha’ya=the light of Hokhma, and the Massakh of the vessel deHokhma which has less of Ov’iut than Binna= is clean from intencity of the desire and brighter than all the lower forms of the vessels may ascend the Ohr Hosser haOlleh on the level of Ohr haRu’akh only, says Baal haSulam.

    But after the process of the uniting of the Ohr Yashar with the Ohr Hosser haOlleh, where the Ohr Hosser is the Kli and the bestowing form for the Ohr Yashar to dress in, they are called Ohr Pnimi, and as we know, says Baal haSulam, in the world of Akkudim the Zivug deHakka’a was on the level of the Kli deMalkhut and the Ohr Hosser haOlleh ascends till the Ketter of Ohr Yashar, and thus there is a complete unity created between the Ohr Hosser and Ohr Yashar, and so it is said, that these two Lights create the equility of form=Hishtavut haTzurra, and this situation takes place in the first Partzuf of the world of A”K and is called Partzuf Akkudim( bound toghether) and is also called the First spreading of the Light= Hitpashtut haRishonna de Akkudim( we want to remind the reader that each person, as a part of the creation, is given a certain amount of the wish to get for the sake of getting into the wish to get for sake of bestowing, starts his way from the lowest point of correspondence of the lights and Vessels, and through the work in studing Torah and performing Mitzvot leShma=for the sake of correction, makes his way up into spiritual worlds according to the changes he makes in his wish to get for the sake of getting.The first phase is called 6000 years of the existence of the world, where Hebrew word for ‘world’ is Olam which means He’elm or consealment and through the stage of the work of first 2000 changes ascends to the level of the spiritual world of Assi’ya and 2000 more changes brings him to the level of the world of Yetzirra and 2000 more changes helps him to make the ascending to the level of the spiritual world called Bri’a, after this spiritual work, the person becomes ready for the revealment called the spiritual world of Atzilut, the level which is called Gemar Tikkun or the end of the correction, there is a lot of spiritual work to be done in the next levels of ascend to the spiritual levels, after the world of Atzilut, the highest of which is the level of the First Partzuf of the world of A”K= Akkudim or Galgalta and is the level of the complete correspondence of the Lights to the Vessel. It should be remembered, that Ari haKaddosh and Baal haSulam explain us the stages of the consealment of the Light and making of the gap between the Creator and creation for the possibility of the existence of the free choice, and the purpose of the person is to find his individual part of the spiritual work to be done for the ascending to the highest spiritual levels and the revealment of the Light of the Creator, and to come to the intereaction with the Light of the Creator out of his own conscious decision and not by the obligation on the any other part or reason for this intereaction and cooperation in the realization of the Plan of the Creation as a co-creator with the Creator Himself. This spiritual level is recieved through the equility of qualities with the Bestwoing Source, development of comprehention of the creation’s role in the Process and activating of the vessels=abilities for It realization).

    As it was already explained, says Baal haSulam, the stages of the consealment of the Light of the Creator from the creation are made in the portions(Seffirot, Partzufim, Ollamot-),and the first vessel to part with the Light= to be disactivated is the lowest one or Malkhut, because when the Light leaves the Partzuf, it is said that the Light brightens the Kli=or make it clear to the vessel what is the amount of work to be done by the creation for its converting into the bestowing form, and so as we were explained, the Ohr Hosser for the Kli of Malkhut to be corrected into the bestowing form should possess the Power to ascend till the Ketter of Ohr Yashar, the Ohr Hosser which is needed for the correction of the wish to get on the level of Z”A should have the strength to dress the Ohr Yashar up to the level of Kli deHokhma= the Light of Ha’ya deOhr Yashar, and the strength of the Ohr Hosser for the correction of the vessel of Binna should be able to dress the Light of Binna deOhr Yashar= Neshamma,and the Ohr Hosser for the correction of the Kli de Hokhma of the Partzuf should have the ability to dress the Light of Kli deZ”A deOhr Yashar which is Ru’kh, and the Ohr Hosser for the correction of the vessel of Ketter dePartzuf needs the power to dress the Light of the Malkhut deOhr Yashar which is Neffesh(a person as a starting unit of the spiritual work, first, recognizes that there is the Creator to This World and thus gets the first spiritual vessel called Ketter and gets the lowest Light of Neffesh into it, and if he continues the inner work, he developes the vessels for the rest of the Lights up till the Light of Ketter, which is Yekhida, because there is an opposite correspondence of the Lights to the vessels and by activating of the vessel of Ketter, the Partzuf gets ONLY the Light of Neffesh, but if he goes and comes to activation of the veesel of Malkhut within himself, and works on its correction, he gets the Light of Yekhidda, in other words, for the Partzuf to get all the levels of the Lights from lowest to the Highest ALL the vessels from Highest to the Lowest should be activated by him. It isn’t enough to agree that there is the Creator to the world, one should come to the level where, through the correction of his portion of the wish to get, he becomes the co-Creator with Creator, because the person is created in the image=in the spiritual form of the Creator).

    to be cont’d

  14. Baal haSulam continues his explanation and says that as we already know that Ohr Pnimi brightens the Kli, and as we remember there are levels of Malkhut which may recieve the Light for the sake of bestowing and so they are also brightened with the help of the Inner Light, and this process of brightening of the vessels goes from one level to another and does its work with the help of Massakh, which shows the level of Hitgabrut=or the power of will for the Partzuf to have to be able to recieve the Light for the sake of bestowing on this or that level of Ovi’ut=intencity of the wish to get.

    As we already learned that the most dencity and intencity of the wish to get is consentrated in the Bkhinna Dalet, and so it is the level which meets the Light in the First Partzuf=Partzuf deAkkudim( as for the person it is his last level he will be able to come after all the spiritual work done within the Partzufim and Ollamot, till he comes to work directly with the Light from Ein Sof, so, all the work is measured already in the first Partzuf through the ascending of Light and the Massakh which measures each and every level and its difficulty to overcome the wish to get for the sake of getting and the power of will one needs for this task to fulfill.

    Next level of difficulty is the level of Z”A with its Ovi’ut Gimel, and now Massakh is situated in Z”A and works with the level of Ovi’ut deZ”A= Bkinna Gimel, so the Light from Ein Sof continues to shine and meets the Massakh situated now in Z”A and so the Light descends from Kli deKetter till Z”A and the Ohr Hosser which is nessecary for the recieving this level of Light should ascend from Z”A till Kli deKetter, but as we know there is only the Light of Hokhma in the Kli deKetter because there is no Kli deMalkhut used on this level. Exactly this way all the rest of the levels are formed, where Massakh stands on the level of Binna and the Light which Ohr Hosser may dress is of Neshmma level only, and then Massakh stands on the level of kli Hokhma, and the Ohr Hosser may dress only the level of Ohr Ru’ach and later the Massakh stands on the level of Kli deKetter and the Light which the Ohr Hosser may dress is the level of Light of Neffesh and when there is no power of Hitgabrut(strength to overcome the wish to get) in the Partzauf, there is no spiritual action, because spiritual action is Hitgabrut over the wish to get for the sake of getting and if there is no wish to get there is no Partzuf, there is no spiritual work. As we see the amount of Ohr Hosser lessens from level to level when the Massakh ascends and it enlarges if the Massakh descends, the greater is the Ovi’ut, the stronger is the work of overcoming, the higher is Ohr Hosser it reaches, this devision on the five main portions of the levels of difficulty to overcome the wish to get for the sake of getting will find its expression in five Pratzufim of the world deA”K , as well as the existence of the five spiritual worlds each of which will deal with the certain level of difficulty of overcoming the wish to get for the sake of getting and will need its level of strength of Massakh to make the portion of the spiritual work measured for this work or Partzuf. ALL the OHR HOSSER which comes on the levels less than Bkninna Dalet in the Partzuf Akkudim is called the Light of Nekkudot, because the real level of the Ohr Hosser for this Partzuf is the Light of Ketter, and all the rest of the inner work is just the prepearation for the final action of overcoming of the wish to get on this level( as we already meantioned, that the person as a working unit goes from the easiest levels to the most difficult and so first of all, he learns to overcome the wish to get for the sake of getting in its Shoresh deShoresh( root) de Ovi’ut,and then he learns to overcome the level which is called Alef deShoresh deOvi’ut then Bet deShoresh, then Gimel deShoresh till he comes to the highest ability of overcoming on this level called the Dalet deOvi’ut de Shoresh, and then all this happens again only on the level of Ovi’ut Alef (Shoresh deAlef, Alef deAlef, BetdeAlef, Gimel deAlef, Dalet deAlef, till the person comes to the ability of overcoming the wish to get for the sake of getting of the Dalet deDalet power of the wish to get.) So all the levels which prepear the person for the “final exam” on this level are called the light of Nekkudot to show that they are still not real lights, but kind of the local restrictions which may be unbind and opened in the form of path for the Light, if we learn to work on this level of difficulty of the wish to get( for the person to pass from the level Shoresh deShoresh to the level of Alef deShoresh one should be able to work with bigger Ovi’ut than Shoresh de Shoresh, when he is ready for such a work=has Massakh of this power, his point=Nekkuda becomes clear to him and it loosens its restriction and make a path for the Light to enter that level of Kli.) These lights of Nekkudot are bits of the Tzintzum Alef which restrict ANY POSSIBILITY OF GETTING FOR THE SAKE OF GETTING ATTITUDR, they are made into portions and presented to the person one after another according to the level of difficulty the person works with.In this way, little by little the person learns to differ getting from bestowing and thus learns to be equil in form with the Creator, and the power of making the vessel ready for the recieving the light in the form of keeping the equility of form is called getting for the sake of bestowing and it is possible only with the power of the Massakh as we know, and Massakh makes possible the origin of a new vessel which is called Ohr Hosser instead of Bkhinna Dalet which may not be the recieving vessel from the moment of the First Restiction=Tzimtzum Alef.

    After explaining us the origin of Nekkudot, Baal haSulam explains us the meaning of Tagin( crowns or marks) and says that though the Light leaves the vessel, it has the certain marks left in those vessels whichiy leaves, kind of marks which remind about the Lights which once were filling these vessels, and that is why we say, that the Tagin are the Reshimot (memories) from the Lights which once filled the vessels, and now are closed for the Light entrence because they need Massakh for their refillment with the Light, but these vessels are not absolutly empty, there are bits or marks or Tagin of Light which keep this stuctures presence in the spiritual worlds in the disactivated forms till there is a working unit( a person who works in Torah and Mitrzvot Leshmma= fro the sake of correction) which comes to that level and discovers the Reshimmo from that level of vessel and activates it by the spiritual laws, because it is the only way to activate this level of spiritual abilities. That is why we should understand that though the First Partzuf was made and filled with the Light of the Ketter level and later disactivated, it doesn’t disappear completely, but exists in the disactivated form with the help of the light bits which are left within this spiritual structure, BUT says Baal haSulam, there is some more information to understand about the situation within the Partzuf and it comes from the fact that, though the Lights entered the First Partzuf and then left it on the highest level of Hitgabrut=Bkhinna Dalet de Ovi’ut, but there are other levels in Partzuf: Gimel, Bet, Alef Shoresh, and the Ohr Hosser haYorred( descending) for these levels come into the struggle with the Reshimot or the Lights of Tagin, because the Tagin keep the memory of the Partzuf on its highest level of ability to overcome the wish to get, while the easier levels within the same Partzuf now in work and so there is a difference of intrests between the Lights of Tagin and the Lights of Nekkudot and out of their struggle there is a new kind of Netzutzin born and are called Otti’ot= letters. In short TaNT”A(o) means Ta’amim, Nekkutot, Tagin, Otti’ot where Ta’amim are the Lights of the First Hitpashtut=the spreading of the Light on the maximum possible level for the Partzuf and Nekkudot are the spreading of the Light on the less than Bkninna Dalet levels( Gimel,Bet, Alef, Shoresh) and are made within Partzuf to show the devision of the amount of spirtual work to be done for the Partzuf to be able to get the Light for the sake of bestowing in all its Might, Tagin are the Reshimot (memories) from the Lights called Tastes=maximum level of the Lights for the Partzuf, and Otti’ot are the Reshimot( memories) from the Lights of Nekkudot= the stages of getting the Kli ready for the recieving the highest level of light for the sake of bestowing, explains us Baal haSulam.

  15. In letter Yod-Alef(11) Baal haSulam gives some more explanations about the Forth kind of Light, which is called Nitzutzut(or Oti’yot) which comes into being as a result of the Bitush (struggle) between the Light of Reshimot deTa’amim(Tagin) and the Light of Nekkudot, and says that this forth Light, as we remember, is called Oti’yot=letters, which are similar to the 288 Nitzutzin which come into being as a result of Sh’virat haKellim(broken vessels) in the world of Nekkudim (the first under Tabur( umbilical level) world, which takes its formation on the bases of the vessels which were not filled with the Light in the world of A”K, where only the part of Light was recieved in the bestowing form and the vessels which still haven’t got the bestowing form were separated from recieving with the help of the Massakh, and the forms of the wish to get which are still to be corrected to become the bestowing ones are called under Tabur vessels and the vessels which have the bestowing form are called above the Tabur vessels. All the vessels of the world of A”K are called the above Tabur vessles, because the rest of the vessels do not recieve Light on the level of the world of Akkudim by the Power of the Restriction(complete prohibition on recieving) and Massakh( conrtolled recieving in the bestowing form only).

    Baal haSulam says that we should know, that in each place in the book of Zohar, as well as Tikkune’i haZohar and the teachings of Ari, the words such as: Nitzutzin or Natzatzin or Hitnatzetzut show that it is spoken about Ohr Hosser, because the Lights or Beams of Ohr Yashar are called in those books by name- Ohrot( lights) or Nehurin( shines or beams), and Lights of Ohr Hosser are called Nitzutzin or Zikin or Hitnatzetzut, reminds us again Baal haSulam. So, says Baal haSulam, we have to understand the Nitzutzin that have fallen under the Tabur as a result of the Bitush between the Reshimot (deTa’amim)and the Ohr Hosser haYorred( descending), which makes also Reshimot, BUT the Reshimot of the Ohr Hosser and that is why is also called Nitzutzin or Oti’yot.

    Baal haSulam speaks again about the Ohr Hosser HaYorred and says that after the vessel was brightened (cleared up) on the level of Malkhut( Bkhinna Dalet) and which is the level of real vessel, the brightening=giving it bestowing form process was performed by the spreading of the Light of Ein Sof till the Massakh and the generation of the Ohr Hosser up to the level of Ketter was done with the help of Massakh,this level of vessels is closed for the time to come, when the working unit in the form of the combination of soul and body comes and recreats this level of overcome and ability to work with this strength of intencity of the Light, but for the unit=person=combination of the soul and body, to be ready for such a level of spiritual work, one should be trained from easier situations up to the most difficult ones, and so the level of Z”A comes into the ‘game’ and the Light of Ein Sof now spreads till the Massakh of the level of the vessel called Z”A, and the Ohr Hosser which is possible to generate on this level is up to the Light of Hokhma=Ha’ya only( no vessel of Malkhut, no Light of Ketter or Yekhida), so the vessel of Ketter of the Z”A will get maximum Ohr Hokhma, because the working Malkhut in this case is Malkhut deZ”A and the real vessel which is Malkhut is empty of Lights, BUT this vessel of Malkhut, after disactivation, is left with two Reshimot: the 1st one is the Reshimo from the Ohr deTa’amim( the light of tastes or Ohr Yashar) and this Reshimo preserves the existence of the vessel of Malkhut on the nessecary for its passive exitence level, and the 2nd Reshimo is from the Ohr Hosser or the Light of Nekkudot=ability to overcome the intencity of the wish of certain level. This Light is produced by the Massakh of the vessel deMalkhut, which role is to brighten or clear up the vessel from its intencity of the wish to get.BUT, these two kinds of Reshimo may not exist TOGETHER, says Baal haSulam, because they are the opposites of each other. The Reshimo deTa’amim( the taste of being filled with Light) is called the vessel( potential) for level of Ketter states in the place where it is now the rulership of the Reshimo from Ohr Hosser haYorred(which is the result of the generated with the help of Massakh Ohr Hosser haOlle, and which stops the uncontrolled recieving of Light), and which belongs to the level which is called the level of Hokhma only( because it doesn’t let the whole vessel of Malkhut to be filled, and so it is lower than Ketter possibility of being filled with Light. The Reshimo deTa’amim= the Reshimo of the Light, may not stay in the place, where there is no Light to recieve and so it leaves the vessel of Malkhut altogether and ascends to the level of Z”A where the recieving of Light takes place now, because the Reshimo of Tastes prefer to have some Light anyway than to remain empty at all, but the Reshimo deOhr Hosser haYorred remains in its place in the vessel of Malkhut, because its role is to protect the vessel from the possibility to get for the sake of getting, and if there is no process of dealing with the Light on the level of Malkhut the Reshimo deOhr Hosser has no need to make any additional actions. So we see, says Baal haSulam, that in the state where there is no recieving of Light in the vessle of Malkhut, the Reshimo deTa’amim is pushed out by the Reshimo= or Nitzutzin of the Ohr Hosser HaYorred.The Reshimo deTa’amim ascends to the level of Z”A to get the Light anyway, though it isn’t exactly the Light it wishes to get, but it IS the Light anyway, BUT after the vessel of Z”A is disactivated also and there is no way to get any Light,so we see, says Baal haSulam that on the level of the vessles of Malkhut the the Reshimo deTa’amim is “defeated in the sruggle with the Reshimo deNekkudot= Ohr Hosser haYorred, and remains in the vessel deMalkhut, while the Reshimmo deTa’amim leaves the vessels of Malkhut and ascends to the vessel of Z”A( in the language of branches it means that when somebody is hungry, but there is no food abalible, but there is some water, the person would drink the water,though it isn’t exactly the food, but something anyway to supress the hunger).

    Now when the vessel of Z”A is disactivated also, and the Massakh moves to the vessel of Binna and the Light of Ein Sof passes from vessel of Ketter till vessel of Binna and back from Binna till Ketter, says Baal haSulam, the vessel of Z”A is also left without any Light( there is no water abalible either), there is no Light of Hokhma=Ha’ya in Partzuf, because the Ohr Hosser may ascend only to the level of Light of Neshamma and the vessel of Z”A is left without Light, but with two Reshimmot also: the Reshimo deTa’amim on the level of Z”A and the Reshimo of Ohr Hosser haYorred of the level of Z”A and they also are opposites to each other, But the picture is different in this case, says Baal haSulam, while it is a question of choice between the Light of Hokhma or the Reshimo of Light of Ketter=of the Light of Yekhida, the Reshimo deKetter perfers to get the Light of Hokhma anyway, because it gives it a kind of filling, though on a lower level than it is used to, BUT when there is no Light of Hokhma also, the Reshimot deOhr Hosser,which are Nitzutin de Ohr Hosser on the level of the Light of Hokhma, are pushed out of their vessel at all under the Tabur= a Barrier which differs between the vessels of the world of A”K=Kellim deAkkudim=the vessles which already have the bestowing form, from the rest of the vessels awaits their correction and possibility to recieve the Light for the sake of bestowing and thus are called under Tabur vessels to show their getting for the sake of getting nature. These under Tabur vessels may be activated only with the strength of the Light of Ketter or Hokhma=Yekhidda or Ha’ya,because they are of the 3rd and 4th degree of intencity of the wish to get, and if these two lights may are not abalible for these levels of vessels, they may not sustain their active form.

    So it is said that the Reshimot deOhr Hosser or Nitzutzin are pushed under the Tabur( umbilical), which means that they descend to the realm of the wishes where there are still no oportunity for sustaining their activated bestowing form, because they are still to be taught the bestowing way of existence, because meantime, only the vessels of the world deAkkudim=A”K are the vessels which exist in activated form due to the Massakh ability to withstand the power of the wish to get of the 4th and 3rd degree, when on the one hand the Lights which are called Ha’ya and Yekhidda fill them, and on the other hand,these two kind of Lights may descend till the Tabur only, and so we call, says Baal haSulam, the vessels of the A”K, the vessels which exist above the Tabur only.

    So while the Light of Hokhma was abalible, the Reshimo of the Ta’amim was pushed out of the vessel, which has become empty of light=the vessel of Malkhut and has found the support for its existence on the level of the vessel deZ”A and the Light of Hokhm, BUT when this state isn’t the opption anymore, when the level of Z”A is disactivated also, and the Light of Ein Sof comes till the level of Binna only, the Reshimo of Tastes pushes the reshimo de Ohr Hosser haYorred or Nitzutzun downward under the Tabur altogether, and remain in the vessle deZ”A( it is O.K. that there is no food, BUT without water?-NO), so the Reshimo deTa’amim deZ”A stay on the level of the Ketter deHokhma=deZ”A and the Reshimo de Ketter deMalkhut which ascended to the the Z”A also stay in the vessel deZ”A(the moment that we have found out that there is no water either, we feel exprimly thursty, though a moment before we felt O.K, double Reshimo of Ta’amim presence in the vessle of Z”A is responsible for this kind of strengthening of the wish to get), as for the Nitzutun which have fallen under the Tabur, they are now in the realm of the level of the wish to get of the third and forth level of intencity, which are vessels of the under Tabur level, the correction of which may let the Lights of Hokhma=Ha’ya and Yekhidda enter the Partzuf, but as we understand there must be some spiritual work to be done for this opption to come true(as we were told already, if we have the vessel of Ketter, the Light which we have is the light of Neffisha, only when we correct the vessel of Malkhut, we have the light of Neffesh descended into to it and the Light of Yekhida takes its place in the vessel of Ketter), so the situation is that on the one hand the ability of the Massakh to ascend the Ohr Hosser haOller is lessened, but the additional vessels to recieve the Light are under the Tabur only, which are not yet corrected for the getting for the sake of bestowing, and meantime, says Baal haSulam, the Massakh goes and ascends to the level of Hokhma already, and the Light of Ein Sof comes only till the vessel of Hokhma or Bkhinna Alef, and Bkinnat Bet or Binna is also empty of the Light=disactivated and has also two kind of Reshimot only, where the Reshimo deTa’amim remains in the same place in the disactivated vessel of Binna,but the Reshimot de Ohr Hosser haYorred=Nitzutin is pushed under the Tabur also(as it was in the disactivated vessel of Z”A), to find the source of the additional vessels. And, says Baal haSulam,when the Massakh ascends finally to the level of the vessel of Ketter or Shoresh,where, there is no any intencity of the wish to get felt, and so there is no any Massakh to interreact with the Light of Ein Sof and so there is no any Ohr Hosser on that last level and so no any kind of Nitzutzin on the level of vessel deKetter, the only Reshimo which exist on the level of Shoresh is the Reshimo deTa’amim= the Reshimo of the wish to get in its least level of intencity, and as a matter of fact we have the following picture: after the disactivation of the vessels of the world of A”K, there is the vessel de malkhut which is left with the Reshimmo de Ohr Hosser Only, there are vessels de Z”A. Binna, Hokhma with Reshimot deTa’amim left only, and the Reshimot deOhr Hosser or Nitzutzin of their levels are pushed under the Tabur, and are now in the realm of the wish to get on the 3rd and 4th level of intencity, but in their incorrected form, in other words, the Reshimot of the Ohr Hosser haYorred are in the realm of their absolute opposites, which are the levels of the wish to get for the sake of getting, which were not used on the level of the highest Partzuf deA”K= Galgalta, because when the Light of Ein Sof met the Massakh of the Partzuf deGalgalta it returned all the Light, and later, after the analyses of which part of the Light may be got in the corrected bestowing form, has got ONLY the part of all the Light in the form of the Ohr Pnimi, so it means that there are some Light which is left without being recieved by vessels and it is the Surrounding Light which awaits its turn to be recieved by the vessles( as a matter of fact, Baal haSulam and Rabash tell us that the Partzuf Galgalta recieved only 20% of the Light of Ein Sof, which means that it is the fifth part of all the vessels which were used and the fifth part of the the five levels of vessels leaves us with the Light of Neffesh only, though in its full range, which means that we speak about the light of ketter deNEFFESH, ru’akh deNEFFESH, neshamma deNEFFESH, ha’ya deNEFFESH, Yekhidda deNEFFESH, and that is way this kind of recieving the light is called Kav, where there is the intention to get for the sake of bestowing only, but this intention should be now implemented on the basis of the wish to get of the higher than shoresh intencity of desire, in other words, we may say, that the vessels of A”K declaered the standarts of the creation, the levels which the creation should achive to be able to get the light for the sake of bestowing and the implimentation of this “plan of the creation” is awaiting for the realization.And finally the Kli deKetter is left with the reshimmo deTa’amim only and no Reshimmo deOhr Hosser haYoired at all( in short, Kli deMalkhut has the Reshimo de Ohr Hosser only, The klleim fr Z”A, Binna and Hokhma have the Reshimot deTa’amim in their vessels, while the Reshimot de Ohr Hosser haYorrd are pushed down under the Tabur, and the Kli deKetter has originally only the Reshimo de Ta’amim, and no Reshimo de Ohr Hosser haYorred at all.

    Baal haSulam reminds us again, that out of the opposite nature of the Reshimot deTa’amim and the Reshimot deOhr Hosser haYorred, we have the following picture in the world of A”K after its disactivation: All the Reshimot de Ta’amim are left ABOVE the Tabur and sustain the disactivated vessels of KaHa”B Zo”N deA”K which are also called the vessels of above the Tabur portion, the Reshimot of the Ohr Hosser haYorred fell down under the Tabur execpt the one-the Reshimo deOhr Hosser haYorred de Kli de Malkhut,while the Kli deZ”A has a double Reshimmo de Ta’amim; its own, and the Reshimmo deTa’amim deKli deMalkhut which ascended to it out of its defeat in the sruggle with the Reshimo deOhr Hosser haYorred deKli deMalkhut, so in general we say, that the Reshimot deOhr Hosser haYorred departed from their level of vessles, and that is why are called now, the Reshimot which have fallen under the level of the Malkhut of the world deA”K=the world of Akkudim, and as the highest level of the Reshimot which have fallen under the Tabur is the Reshimo of the Ohr Hosser haYorred de Hokhma or of the vessel deZ”A, they are all called the vessels of KaHa”B Zo”N deHokhma and they are called also Otti’ot( we remeber that TaNT’A(o) is Ta’amim,Nekkudot, Tagin Otti’yot, where the Ta’amim stands for Ohr Yashar and Nekkudot for Ohr Hosser, Tagin are the Reshimot from Ta’amim and the Otti’yot are the Reshimot from Ohr Hosser haYorred).

  16. In letter Yod-Bet(12) Baal haSulam reminds us that the brightening of the Massakh is the result of the interconnetion of the Ohr Pnimi and Ohr Makhif in the vessel of Malkhut, which is also the outer vessel for the Surrounding Light, and says, that after the vessel of Malkhut is activated with the help of the Massakh, there is no need for the Seffirat Binna to turn away from the Light of Hokhma and so it turns Panim( face, recieving part of the vessel to differ from the Akhoraim=back, the part of vessel which is under restriction) and so it is said that the Binna and Hokhma unites and make one vessel, but by uniting with the vessel of Hokhma, the Massakh of Binna is disactivated, because the role of the Massakh deBinna is to restrick the entrence of the Light of Hokhma to the vessel, and to let the Light of Hassadim to come to the vessel only. But we have to see the process of the Lights entering the Partzuf (which consists of five seffirot or vessels) in all its complexity and so, Baal haSulam says, that when the Binna unites with the Hokhma in one vessel- the state which is called Binna and Hokhma Panim bePanim, as it was already said, the Massakh of Binna is disactivated, and the vessel of Binna is seen as one with the Hokhma which means that the vessel of Binna ascends to the level of Hokhma and so together with it, there is the ascending of the Massakh of the vessel of Malkhut takes place. When the Binna starts turning the Panim to the vessel of Hokhma the Massakh de Bkhinna Dalet ascends to the level of Bkhinna Gimel, and when the Binna starts recieving the Light of Hokhma, the Massakh ascends to the level of Binna( before its uniting with Hokhma) or Bkhinna Bet and when the vessel of Binna unites completely with the vessel of Hokhma, the Massakh ascends to the level of Bkhinna Alef, and finally all this complex- the vessel with the unitied Hokhma and Binna and the Massakh, which has ascended to the level of Bkinnat Alef, all this complex comes to the level of Shoresh and the Partzif is disactivated. What we learn here, says Baal haSulam, that the Light of Hokhma which is the Light of the first Partzuf of the world deAkkudim and the Ohr Hosser which ascends with the Power of the Massakh in the vessel of Malkhut are actually bound together and follow each other, because without the Ohr Hosser, the Light of Hokhma may not spread into the Partzuf, because the straight recieving of the Light of Hokhma is under restirction, and is called getting for the sake of getting, and the only way to recieve the Light of Hokhma is to make a NEW VESSEL within Partzuf, which is called Ohr Hosser or getting for the sake of bestowing, and the key point here is the possition of the vessel deBinna which first turns Panim to Ketter to recieve the Light of Hassadim from It, the Light of the equility of bestowing form, and sets the Akhora’im to the vessel of Hokhma and to the light of Hokhma, only when the corrected form of recieving the Light is insured, which means that the vessel of Malkhut is activated and has a correpondent Massakh, which insure the restriction of the getting form on the Light of Hokhma by being able to ascend the Ohr Hosser up till the level of Ketter, the vessel of Binna turns Panim to the vessel of Hokhma, and only now, the Light of Hokhma may spread within the Partzuf.

    So we see that the spreading of the Light of Hokhma is TOTALLY dependent on the Ohr Hosser, but the moment the vessel of Binna turns Panim for receiving the Light of Hokhma for the Partzuf, its Akhora’im turns to the Light of Hassadim, which comes to it from the vessel of Ketter, and so it is said that the intencity of the Binna is disactivated, its wish to recieve ONLY the Light of Hassadim is disactivated and together with it,the processes of the disactivation of the power of its branches takes place, which is called Hizdakhehut deMassakh (Zakh has the meaning of bright, but the meaning of becoming weaker is also implied), and the Ohr Hosser disapears also, because the Ohr Hosser is the product of Massakh, which takes its power from the restriction of Binna on recieving the Light of Hokhma and that is why it is said, that the entrence of the Light of Hokhma into Partzuf drives away the Ohr Hosser out of the Partzuf and the whole complex of intereation brings the ascending of the Massakh and disactivating of the situation or state= Partzuf.

    Now we may understand better, says Baal haSulam, the meaning of Bitush( fight, stuggle) between the Ohr Pnimi (inner) and Ohr Makuf( surrounding) and the coming into being of the vessels, because the Ohr Pnimi is the Light of Hokhma which spreads into the Partzuf on the terms of the Ohr Hosser, which insures its bestowing form of recieving, but Ohr Makif is the rest of the Light of Hokhma which awaits its possibility to enter the Partzuf and so directly connected with the Massakh, because if there is no correctpondent to this level of Ohr Makhif Massakh in the Partzuf , there may be not the level of Ohr Hosser which is the only password for the Ohr of Hokhma to enter the Partzuf, so the rest of the Light of Hokhma has to wait for the next Partzufim and Ollamot(worlds) to be formed and activated to find its way to the inner part of the Partzufim, and that is why it is said, that the Ohr Makif and Massakh are interconnected too. The Ohr Pnimi= Ohr Hokhma which has the correcponding level of Ohr Hosser to dress in and to pass into the Partzuf starts its entering the Partzuf at the moment that the vessel of Binna of the Partzuf unites with the vessel of Hokhma, and as the restriction on the entering into the Partzuf of the Light of Hokhma is the creation’s invention and has nothing to do with the nature of the Light of Hokhma, which was created by the Creator to bring the joy and enlightment to the creation, the Ohr Makif- the outer portion of the Light of Hokhma tries its best to use that passage which has come into being as a result of the uniting of the vessel of Binna and the vessel of Hokhma and to make its way into the Partzuf too, and exactly this action of the Ohr Makif, which demands its place within the creation no matter what, makes the whole complex to come to the rapid disactivation, because without it, there may be a getting for the sake of getting try of revieving of the Light take place, which is totally agains the RULE, set by the Malkhut of Ein Sof, which is the Upper level to the whole world of A”K and so is the LAW for all the lower levels.

    This process of disactivation of the Partzufim of the world of A”K brings the separation of the Reshimot deTa’amim and the Reshimot deOhr Hosser left within Partzufim too, and the Reshimot deOhr Hosser( except the reshimmo de Ohr Hosser de Kli deMalkhut) are expelled down under the Tabur=the Barrier between the bestowing and getting vessels, and are called now Otti’yot( now we know where the writing and reading fenomina of this world come from) and they are the vessels in their disactivated form, because they are only the Reshimot from Ohr Hosser and the Ohr Hosser is the activated vessel for the recieving the Light of Hokhma( it means that the letters of the books of Kabbalah, which is called the wisdom of the world of Atzilut and the letters of the book of Torah( written and oral), which is called the wisdom of the world of Bria, together with the books of Nevvi’im=Prophets, the wisdom of the world of Yetzirra and the books of Kttuvim=written sources( the third part of TaNa”Kh) are the wisdom of the world of Assi’ya and the comments of the Jewish Sages on them,they ALL are the Nitzutzin which come to the under Tabur place to insure its correction for the sake of bestowing, in short, we have to study Kabbalah and TaNa’Kh( Torah, Nevvi’im, Ktuvvim) and we start with studing Kabbalah, because without it there is no way to understand Torah, and without Torah there is no way to understand the Nevvi’im and without it Ketuvvim and the meaning of the comments of Sages, and by reactivating the power of the Reshimot de Ohr Hosser=Otti’yot, we sart to rebuild the vessel which is called Ohr Hosser and then the Light of Hokhma- the Light originally created by the Creator for the creation may be recieved by the creation for the sake of bestowing, whithout reactivating the Reshimmot deOhr Hosser through studing Torah and performing Mitzvot leShma= for the sake of bestowing by each and every of us, there is no PEACEFUL way to the correction of the world. What we’ve been just explained by Baal haSulam is, that instead of looking for “our own” ways of correction and bettering the situations, it is wiser to study the Wisdom of how This World has come into being and what are the Sources and Laws which rules over it, and by studing and understanding the origin of the world, we may come to the harmony of the life= to the understanding and implementation of the nessecity of the bestowing form of extistence, the only form of revealed co-existence between the creation and the Creator).

  17. In letter Yod-Gimel(13) Baal haSulam says, that now, that we have learned the reason for the disactivation of the Massakh, and said, that it comes from its brightening= ascending to the higher levels of vessels,the levels of vessels with the less intencity of the with to get, but together with the Massakh’s ascend to the higher levels of vessels, the Ohr Hosser goes and lessens till it disapears altogether, and the Light of Hokhma has to leave the Partzuf, because without the Ohr Hosser there is no way the Light of Hokhma may stay within Partzuf, but, says Baal haSulam, it is right to say only about the Light of Hokhma the recieving of which without bestowing form is under restriction and so, if the Frist Two Partzufim deOlam A”K belong to the structures which Light is the Light of Hokhma (which is right to say about the first two highest levels within one and the same Partzuf) and so without this Light of Hokhma, there is no existence of their activated form possible, and, as we learned,their activated form depends not on them themselves, BUT on the position of the vessel deBinna in the Partzuf( which itself MAY exist with the Light of Hassadim only),the vessel de Binna, which has turned the Panim again to the Ketter and to the Light of Hassadim and, as a result, the Ovvi’ut=intencity of the vessel of Binna comes back to it, and so its branch=effect=the Massakh is reactivated too. BUT as we know, says Baal haSulam, the Light of the Creator which He bestows CONSTANTLY to the creation is the Light of Hokhma and it NEVER stops to shine and to look for the way to enter the vessels, and so, after the Massakh in the vessel of Binna was restored, and the Ohr Hosser, as the branch or result of the Massakh is generated again, there is again the intreaction between the Direct Light of Ein Sof in its forth level of intencity with the Massakh dePartzuf and there is again the generation of Ohr Hosser and again there is the spreading of the Direct Light or the Light of Hokhma into the Partzuf dressed in Ohr Hosser, and as a result- the brightening of the Massakh= its asecnd to the higher levels of vessels and the lessening of Ohr Hosser, BUT this spreading is already called- the SECOND ONE or Hit’pashtut Bet, (The first one is the spreading of Light= the Hit’pashtut Alef within the First Partzuf=structure of the world of A”K or Akkudim, which is called Galgalta, it is a big difference to be the first one to make something for the first time or invent something totally new, and to be the second one, who still needs a lot of skills and understanding of the wisdom, BUT it is not be the same as for the first one).

    Baal haSulam says that all the processes which he explained about the Hit’pashtut Alef, now take place in the Hit’pashtut Bet, the Binna again turns Pamin to the vessel of Hokhma and brings the chain of the reactions of the brightening of the Massakh, and lessening of the Ohr Hosser, and the structure is disactivated again, and the Binna turns Panim to the vessel deKetter and starts recieving the Light of Hassadim and the process discribed above repeats itself again, in short, says Baal haSulam, the presence of the Ohr Hosser in Partzuf brings the possibility of the Light of Hokhma to enter it, and the entrence of the Light of Hokhma brightens the Massakh and lessens the Ohr Hosser and brings to the closure of the possibility of the entrence of the Light of Hokhma to the Partzuf, and this “eternal motion” is the result of the Ohr Pnimi and Ohr Makif being bound together in the vessel of Malkhut of the Partzuf, says Baal haSulam, BUT there is a very big difference between the Hit’pashtut Alef which takes place ONLY in the first Partzuf of the world of Akkudim, which is on the level of Ketter(there is only one golden medal at a time, you know)- the highest spiritual level in the worlds deKav( the worlds which come into being after the restriction on the getting form of recieving and the activization of the recieving with the help of the Massakh and Ohr Hosser), ONLY in this first Partzuf deA”K the Direct Light comes into the Zivug deHakka’a straight with the Bkinna Dalet=with the Massakh deBkhinna Dalet, says Baal haSulam, and the second Hit’pashtut, which we discuss now is already done ONLY on the level of Hokhma, because the Massakh is now stands in the vessel of Z”A and the Ohr Hosser which may ascend from the Massakh deBhinna Gimel is the Ohr Hosser till the level of Hokhma only( no vessel of Malkhut, no level of Ketter). The Ovi’yut deMassakh deKli deZ”A belongs to the same Ovi’yut which the vessel it works with possesses and the Light which enters the Partzuf with the help of the level of Ohr Hosser ascended by the Massakh deKli deZ”A may not also stay constantly within the Partzuf, and will be under the same laws of descendings and ascendings, as it was in the first Partzuf called Galgalta, as it was said already, all we speak about in Kabbalah is the cause and effect relationship, and so we see, that the Hit’pashtut Alef is the cause for the Hit’pashtut Bet, and all the rules and set in the First Partzuf will be the LAWS for the second one,reminds us Baal haSulam.

  18. In letter Yod-Dalet(14) Baal haSulam says, that now we have to understand the restriction made by the First Partzuf of the the A”K, and Baal haSulam explains that this restriction deals with the lifting of the Lights( Reshimot deOhr Hosser) that fell under the Tabur, to the place above the Tabur,( we have to understand that the First Partzuf of A”K which is the first to deal with recieving of the Lights of the Creator in the bestowing form created ALL THE RULES for this processes, all the points which it meets within this process will be later organazed in the outter Partzufim of the world deA”K, which are: A”B, Sa”G, M”A and Bo”N and the worlds of under the Tabur space called the world of Nekkudim, and after is brokening the worlds of ABY”yA with their correspondend Partzufim wthin their structures, we may say, that by dealing with Lihgts of the First spreading, the first Partzuf deA”K makes all the PROJECT of the correction of the vessels for the bestowing forms of their getting and so all we discuss now, as the inner processes of the first Partzuf, will later come into being in the form of outter partzufim and worlds, and that is why the First Partzuf will be called the innermost part of the creation and all the other ones will dress on it, according to the cause and effect chain of their coming into being. So as we said, the 1st Partzuf got some Light out of the all amount of the Direct Light and set the limit which is called Tabur, BUT there are other parts of the wish to get, which haven’t been filled with the Light and so there is Ohr Makif which awaits its turn to enter the vessels, as the restriction of the receiving of the Light in the 1st Partzuf was done on the level of Tabur, we see the Tabur deGalgaltat as its Malkhut, in the meaning of the limit of recieving of the Lights in this Partzuf). Now we may understand that though the 1st Partzuf managed to recieve some Lights for the sake of bestowing there are still the levels of the wish to get, which awaits their filling and that is why it is said, that this levels where the Reshimot deOhr Hosser fell down, send these Reshimot deOhr Hosser with the request to the Rosh( head) dePartzuf to find the way to fill them with the Light.

    Now we have to understand that ascending and descending of the Lights in the spiritual worlds is done with the help of the Hishtavut haZurra( equility of form), because there is no notion of physical space in the spirituality,as we know, and so the parts of the wish to get may not ascend for the request themselves, because they have still no equility of form with the higher levels of this Partzuf, and so the only messangers of their wishes, may be the Reshimot deOhr Hosser, which were pushed down the Tabur by the Reshimot deTa’amim and have the equility of form with the higher levels of the Partzuf.And that is why it is said, that these Lights( Reshimot deOhr Hosser) ascend above the Tabur again for the purpose of the request, which is called in Kabbalah-Ma”N (me’i nukvin-feminine waters), but this development takes place within the Hitpashtut Bet or Partzuf A”B haPnimi deGalgalta=whithin the second inner stucture deGalgalta deA”K ( the name A”B=72 comes from its gematria of the Yod Hey Vav Hey full form, as filled with the letter Yod in the written form of the names of the letters such as: letter Yod is yod, vav, dalet=20, Hey-hey, yod, hey=20.Vav-vav,vav=12, and Hey-hey, yod, hey=20 total numirical number is 72, the filling of the AVA”yA- pronouncable form of the name of Yod Hey Vav Hey with the letter “Yod”, shows that this level deals with the Light of Hokhma, because the letter “Yod” is the symbol of Hokhma. We have to know that there is A”B Pnimi( inner=the planned form) and A”B Hitzoni( outter=the plan coming into being form) and they differ in the leading Reshimo their structure is built on, in the A”B Pnimi the leading Reshimo is Zakhar-male, and the Reshimo de Nukhma is inclueded into it, and in the A”B Hitzoni the picture is the opposite way the Reshimo de Zakhar is inclueded into the Reshimo deNukva. To understand these processes we have to remember, that the recieving of the Light after the Tzimtzum Alef is done beKav=in the limited way, and the limit is set by the ability of the Partzuf to get the Light for the sake of bestowing, so as it was already told, the First Partzuf deA”K got some Light in the form of Ohr Pnimi and PLANNED the rest of the forms of the recieving of the Lights in the bestowing form and these planned forms come into being in the form of cause and effect chain, where there is a special forms of correction for each and every part of the wish to get for the sake of getting and converting it in to the with to get for the sake of bestowing).

    So, as the part of the vessels didn’t recieved the filling in the first speading of the Light=Hit’pashtut Alef, and a portion of Light was left outside of the vessels, there are still the parts of the wish to get within the First Partzuf that await their filling with Light, exactly these parts are those that send their request for being filled with Light and so we says that the Lights from under the Tabur, which are the Reshimot deOhr Hosser, bring the information and request from under the Tabur, because the wishes themselves may not ascend to the Rosh dePartzuf=the head of the Structure, but they may send messages to it, and so this sending of the messages is called Alli’at haMa”N, in short for these wishes to be filled with Light an additional sturcures should be created and the second spiritual structure which come into being after the Partzuf Galgalta’s Hit’pashtut Alef, is the Hit’pashtut Bet=the second spreading or Partzuf A”B haPnimi, which has to look for the possibilities to fill the rest of the vessels with the Lights and so, we say, that the lower vessels which are NeH’iY deGalgalta( vessels of Netzkh, Hod and Yesod,which remained without filling after the Hit’pshtut Alef and are under the Tabur, while the KaHa”B HaGa’T are above the Tabur), so these vessels deNeHi”Y are in the request for their filling, and as they belong to Z”A, and it is the Bkinna Gimel deOtti’yut( 3rd degree of intencity of the wish to get), the Ohr Hosser may be generated to the level of Hokhma only, or the level of Eina’im( eyes in English, where in the head of Partzuf, the upper part of the head is called Galgalta and Ketter, and the second one is called Eina’im or Hokhma). We have to remember that when we say, that the Eina’im is the level of Hokhma, the vessel of Hokhma itself has its Light only when the Bkhinna Gimel has Massakh and is able to recieve the Light, where in the vessel of Z”A there will be the Light of Neffesh, and in the vessel de Binna there will be the Light of Neshamma, and in the vessel of Hokhma or Eina’im the Light of Ha’ya or the Light of Hokhma, for this sturcture to be fully activated, the Massakh of the 3rd dgree of the strength is needed (in the language of branches- when we see somebody doing something it looks very easy, but when we have to do it ourselves it is another cup of tea altogether), so parts of the wish to get of the third degree of intencity send the message to the Rosh dePartzuf, that they want their Filling with the Light and that is why it is said, that the Light come out on the level of Eina’im and outwards, because for the level of the Light of Hokma to enter the inner part of the Partzuf, the wishes of the 3rd degree of intencity should be corrected for the sake of bestowing, and as these wishes are situated lower than Tabur, which differs between the bestowing vessels which are the vessels of 1st and 2nd degree of intencity and which have got their filling in the First Partzuf which is called Galgalta, and the wishes which belong to the highr intencity of the wish to get, and are 3rd and 4th levels which are under the Tabur and await their filling, it is said that the Light comes out of the Eima’im( in the language of branches- we see what we have to do, but it doesn’t mean we are capable of doing it at present moment). For the purpose of the Filling of the wishes of the 3rd degree, the Light of Ha’ya or Hokhma is needed in the Partzuf, but the Light of Hokhma may not be got in the vessel deHokhma without the Lights of Neffesh and Ru’ah making a place for it, and for them to decend in to the lower vessels, the lower vessels correction should be insured first, and so as we see, we need an under Tabur structure, which will insure the correction of the vessels of the 3rd degree of intencity, and this sturcure is called the world of Nekkudim, which is the project of the Ligt of Hokhma looking for its way into the inner part of the vessels, and that is why it is said, that the Light of Hokhma has come outwards of the Eina’im of the A”K and started its way for filling the vessel from under the Tabur( because as we remember, the notion of the resticition is the rule of the creation and has nothing to do with the Light of the Creator) and together with the formation of the Ten Sefffirot of the world deNekkudim( the part which is originally the part of NeH’iY of A”K is now seen as the structure which itself is devided into the Ten Seffirot, and for the world of Nekkudim it is the Ten Seffirot of the world of Nekkudim, while in the comparision with the world deA”K, they are only the level of NeHi”Y deA”K, so, says Baal haSulam, the sending of the Ma”N started the formation of the new structures and revealed the nessecity to work with the parts of Light which belong to the Ohr Makif for the vessels to it recieve in the form of Ohr Pnimi, which may be done only if the structure has a corresponding Massakh and is able to ascend the Ohr Hosser strong enough for receiving the Light of Ein Sof on the level of Light of Hokhma in the bestowing form.

    As we remember the Light of the Creator makes its way to the creation and so doesn’t differ between any restrictions and so it is said, that the Light struck the Tabur and started descnding through the Nikve’i=openings of the Tabur towards the vessels of the 3rd degree of intencity which have sent the request for them to be filled with the Light.

    So we see that the project of the world of Nekkudim is built of two kind of Lights, says Baal haSulam, and as the world of Nekkudim is going to deal with the 3rd dgree of the intencity of the wish to get, a new form of restiction should be developed for these Lights to be recieved for the sake of bestowing only. The formation of the second restriction or Tzimtzum Bet is a complex notion, says Baal haSulam, and needs a lot of explanation, but for the general introduction, only the main points may be mentioned. As we know, says Baal haSulam, the 1st kind of Light from under the Tabur is the Lights of Nitzutin or Otti’yot, which fell down under the Tabur as a result of the Bitush (struggle) between the Reshimot de Ta’amim deKetter and Hokhma with the Reshimot deOhr Hosser or Nekkudot, and the place under the Tabur is called the place of NeHi”Y deGalgalta deA”K, and so at the time of the second spreading in the Partzuf Galgalta on the level of Hokhma( the first was done on the level of Ketter with the Massakh on Bkinna Dalet), there is again the formation of the equility of form between the Ohr Yashar( Direct Light) and the Ohr Hosser (Returned Light=bestwoing form for the recieveing of the Ohr Yashar), but on the level of Bkhinna Gimel only, which means that the vessel of Malkhut is disactivated, and the vessel of Z”A with the Massakh is the one, which ascends the Ohr Hosser, but the Ohr Hosser from the Massakh deBkhinna Gimel may be ascedned only to the point of receiving of the Light of Hokhma, and the Light of Ketter, which is Yekhidda may not be present in this structure).

    We still have to understand, why the situation in the second structure is called the restriction anyway, says Baal haSulam, and explains, that the Nitzutzin themselves that ascend from under the Tadur consists of two kind of Lights, and they are: the Reshimot de Ohr Hosser deKetter, which remained in the Tabur ( we remember that the Reshimot de Ohr Hosser deKli deMalkhut won the struggle with the Reshimot deTa’amim and thus remained in the disactivated vessel deMalkhut deGalgalta, and these Reshimot belong to the Bkinna Dalet and the Light of Hit’pashtut Bet( second spreading of the light doesn’t reach them at all, because it deals with the Bkhinna Gimel only, which is the result of the vessel deBinna turning its Akhora’im to the vessel deHokhma and setting its panim to the vessle deKetter. The second part of the Light deReshimot is the Light of Reshimot deOhr Hosser of the vessels deHokhma which DID fell down under the Tabur, and we also devide them into five inner kinds of Reshimot and says that these are the five kinds of the Reshimot deBkhinna Gimel deOhr Hosser or KaHa”B Zo”N deReshimot deBkinna Gimel, says Baal haSulam, and as we see, that on their way to the Rosh dePartzuf for the Zivug deHaka’a for the formation of the form of getting the Light for the wishes of the 3rd degree of intencity from under the Tabur, THEY HAVE TO MEET, with the Reshimot deOhr Hosser deBkinna Dalet that are IN the Tabur, and so the Reshimot deBkinna Gimel from under the Tabur get into intreaction with the Reshimot deBkinna Dalet and so the Light of Reshimot deBkhinna Gimel is intencified as a result of their mixture with the Reshimot deBkinna Dalet at their point of passing through the Tabur and up.This intncification of the Reshimot awakes the intencification of the wish to get on the 4th level of desire and so the Light of the Creator, which never stops to shine, is desired by the Partzuf on the most intencive level, the level of Bkhinna Dalet again, and so there is the Zuvug deHakka’a on the level of Ketter reawokened and the Ten seffirot deOhr Hosser haHaddash(new) are formed and this new structure is called A”B Pnimi where there is the Bkhinna Gimel included into the Bkhinna Dalet, to differ it from the first Zivug deHakka’a, where the Zuvug was done straight with the Bkhinna Dalet.

    to be cont’d

  19. Baal haSulam continues and says that now we may better understand why there are two kind of Lights in the Nitzutin which ascend from under the Tabur, and they are the Nitzutzin deBkhinna Gimel which ascend from under the Tabur, and which are of the same ovi’ut that the Hit’pashtut Bet deals with-the Bkhinna Gimel, and are the level which needs the level of theLight of Hokhma, and together with them, there are Nitzutzin deKetter( from Ohr Hosser on Bkhinna Dalet) and they demands a new kind of structure on the level of Ketter to deal with them, these two kind of Lights are the roots for the formation of the two kind of spiritual structures, which later will come into being and will be called: the 1st one- Aba( father) veImma( mother)=Av”A( Hebrew Imma starts with letter Alef=A) and the 2nd IShSu”T=Israel Sabba veTvuna deOllam( world) deAtzilut, where the level of Ketter of the world of Atzilut is Av”A and is called Hokhma( according to the Light of Hokhma which comes to the vessel of Ketter in the Hitpashtut Bet) and so will be called also the Partzuf Aba deAtzilut and the Partzuf deOhr Yashan( old, because this Light was already dealt within the project of the Partzuf in the world of A”K, as we have learned, and the Partzuf deImma will be on the level of Hokhma vessel with the Light of Binna, and the devision of the Av”A into two separate Partzufim comes from their root- Partzuf deA”K where we have seen, that the Binna is the separate vessel from Hokhma, when the Binna deals with the Light of Hassadim, and may unite with the vessel of Hokhma when it deals with the Light deHokhma,which is the project of the later notions of 1.Akhor beAkhor( Hokhma and binna separated) Panim beAkhor ( the state where the Binna is turning to unite with the Hokhma) and 3. Panim bePanim (where the union of Binna and Hokhma takes place), these three states will be, in their turn the project of the states called Ibur (concieving), Yenika( feeding) and Mokhin( maturity), and it is alos the process which is discribed in the book of Zohar as Father making the Mother out of their place for the sake of Son, says Baal haSulam. In their turn the Av”A will be the projects for the IShSu”T=Israel Saba veTvuna( vessel of Binna with the Light of Ru’ah), which also may be one vessel or two different vessels, and the same is right about the Zo”N or Do”N( Zakhar in Hebrew-Dakar in Aramic-male in English, and Nukva or female in English). All these states are needed for the parts of the wish to get to underg the correction, and mostly they are the levels of Z’oN( 3rd and 4th levels of correction), while all higher structures will be the kind of restrictions for the Light not to pass into incorrected vessels ( and so they are given these names of Aba, Imma etc., exactly according to their branches in this world). For the better controlling of the spreading of the Light there will be a clear “line” set between the higher vessels which are Av”A( Light of Hokhma) and the lower ones which are the separate vessel of Imma( Light of Neshamma), IShSu”T ( with the Light of Ru’akh) and Zo”N( with the Ligt of neffesh) and it will be called Parsa( a turning back point, which means that the Lights, which come through the openings in the Tabur will be COMPLETELY stopped from their spreading lower than this level of correction of the getting wish into the bestowing power).This Parsa will be also called Bkhinna Dalet in the meaning of the lowest point for the spreading of the Lights( as Tabur is called the Malkhut of Partzufim deA”K). So we see, that now, even the vessel of Binna( the Mother which is sent out by Father because of the Son, as Zohar states it) comes under the rule of the restriction also, where in the restriction Alef, only the recieving of the light of Hokhma without bestowing form was restrictited, here the recieving of the Light of Hassadim by the vessel of Binna is also under the restriction( which means that there should be some more spiritual work done: first we will have to earn the Light of Hassadim, which is the root of the Ohr Hosser, and only then the Light of Hokhma may be recieved, and so it is said that the Binna undergone the restriction also( the first restirction was only on Malkut) and it is the meaning of the expression, which we mentioned at the beginning of this letter, and which says that A”K made a restriction of ITS own, as a result of the Lights ascending from and under the Tabur(from-Reshimot deOhr Hosser deOvi’ut Dalet, and under- Reshimot deOhr Hosser deOvi’ut Gimel), and this restriction of the Partzuf deA”K is the cause for the restriction Bet and formantion of the second barrier for the passing of Light called PARSA, the reason for all these changes was the ascending of the request of the Lights=Alli’yat haMa”N from under the Tabur, says Baal haSulam.

  20. In letter Tet-Vav(15) Baal haSulam explains us that each Partzuf consists out of two main parts: Rosh(head) and Guf(body), and the Rosh is Ga”R( Gimel Rishonot-frist three Seffirot-Ketter, Hokhma, Binna), and the Guf is Va’K or Za”T( Va’K- Vav Ktzavot=six sides, and are Six Seffirot of Z”A, or Za’T-Za’in Takhtonot-7 lower Seffirot, which are Z”A-6 and Malkhut) or Zo”N-Z’A and Nukva(Malkhut), what we have to know is that the Guf itself may also be seen as Ten Seffirot and so may be also devided into Ga”R and Zo”N too, and this devision is done according to the Malkhut’s position, when it is in Peh( mouth) deRosh and the Light, which Malkhut desires, is the Ohr Yashar,and it MUST be dresses in Ohr Hosser, which gets into intereaction with the Ohr Yashar and make it to be recieved for the sake of bestowing, and we have to remember,says Baal haSulam, that Ohr Hosser is ONLY the LAVUSH(dressing=form) and is opposite to the Ohr Yashar, and so in Rosh, the Ohr Yashar is the main part, and the Ohr Hosser is only the dressing, BUT in Guf(recieving part of Partzuf), which is the result of the work of Massakh only, and where all the recieving of the the Light completely depends on Ohr Hosser= on how much from the Ohr Yashar is dressed in Ohr Hosser in Rosh, in this exact proportion it will be recieved in Guf, says Baal haSulam, and so the main part of the Guf is Ohr Hosser, to differ from the Rosh, and in Guf, the Ten Seffirot of Ohr Yashar are concidered to be only the branches of Ohr Hosser.

    Though the main vessel of the Guf is Malkhut, But, as we know already, there is no reality where the Light is recieved by Malkhut itself, because it is under the restriction, and so we call the main vessel Zo”N, because the only way the vessel of Malkhut may recieve any Light is through its connection with the NeHi”Y( Seffirot-Netzakh, Hod, Yesod deZ”A)by adding its wish to recieve the Light in Zivug deHakka’a with the Ohr Yashar( through connection between the reshimot deOhr Hosser deZ”A and Reshinot deOhr Hosser deMalkhut), in this form, the Z”A and Malkhut are seen as one vessel and so the recieved Light may be experenced by the vessel of Malkhut too ( Malkhut-the wish to get for the sake of getting, Z”A-the wish of bestowing form=together they make -to get for the sake of bestowing form). The Union between the Zo”N are nessecary for the stronger Ohr Hosser to be generated(Z”A ascends the Ohr Hosser enough for dressing the Light of Hokhma, while together with the Malkhut, the Ohr Hosser may be ascended till the level of the Light of Ketter, as we know).

    As we remember, says Baal haSulam, the Massakh and Ohr Hosser HAVE NOTHING TO DO WITH THE CREATOR, because, they are the INVENTION OF THE CREATION!!!, and so we may say that main Light of the Rosh is the Light of the Creator( the Creator influences us with His Light wether we wish it or not, and so the main Light deRosh is the Light of Hokhma, the Light the Creator wishes to bestow His creation), while the Guf( spiritual body) is a pure result of the actions of the creation ONLY, and it should be remembered during the study of Kabbalah, says Baal haSulam.

    We have also mentioned the creation of five partzufim deA”K, which are: Galgalta, A”B, Sa”G, M”A. Bo”N, and each of them is the result of the work done in the previous one, says Baal haSulam,where the part of the Light which was recieved in Galgalta for the sake of bestowing is considered its level, and the rest of the Light, which is called Ohr Makif, is awaiting the new forms or structures or Partzufim to be received in, and these spiritual structures dresses one on the other, and are the cause and effect chain, where as the result of the work done in the first Partzuf, the purposes and ways of implementations are set for the second one, and the work done in th second Partzuf is the source of the spiritual structure of the thrid one and so on. The connection of the Partzufim into ONE unbreakable chain comes out of the ONE and the ONLY intention of the Creator- to bestow His Creation with all possible Good, and THIS VERY intention of the Creator is the ROOT for the FIRST VESSEL,and the source of the First Restriction also, which is done on the vessel of Malkhut( to get for the sake of getting), BUT this influence comes to the creation in the indirect form, as was explained in the the previous parts of Introduaction. So the Creation of the vessel and the Light to fill it is the Direct influence of the Creator on the Creation, while the perception of the Creator as a bestowing Power by the creation comes from the Indirect Influence= through the Binna’s understanding of the difference in FORM between the Creator and the Creation, so, says Baal HaSulam, all the reality is based on THIS ONLY INTENTION of the CREATOR to bestow His creation, and all the multiple range of notions in the reality comes from the Direct and Indirect influence of the Creator and the ways of implementation of the Thought of the creatrion. The creation’s realization of the Purpose pf the creation is done in multi-step way, where the tasks are set by each and every step=level of the unfoldment of realization of the Creator’s Wish to bestow the creation.

    These Multiple forms, stuructures and worlds have to exist till the creation comes to the Gemar Tikkun( complete correction), says Baal haSulam, till we will be able to intereact with the Light of Ein Sof without the fear of getting something for the sake of getting by the correction of all multiple sub-kinds of this quality of the creation=getting for the sake of getting, and when we come to THE ONLY SIMPLE FORM- recieving for the sake of bestowing form of the interconnetion with the Light of the Creator.

    Baal haSulam says, that straight after the Tzimtzum Alef on Bkhinna Dalet( the biggest intencity of the with to get) on the level of Malkhut deEin Sof, the Reshimot of the Malkhut deEin Sof HaMetzumtzemet( restricted) appeared to be of four different kinds and differ according to the intencity of the wish to get the Light, and they are all now called vessel, which consists of these four levels, which are called: Hokhma, Binna=Hu”B, and Z”A and Malkhut=Tu”M( Tifferent stands for Z”A), which are now dealing with Ohr Pnimi and Ohr Makif and so we may speak about 12 forms( 4 kinds of Reshimot, 4 kinds of Ohr Pmini and 4 kinds of Ohr Makif).

    First, the Ohr deEin Sof was desired by this vessel on the forth level of intencity, and as the Light never stops from shining, the Kav Dak ( thin line) was attracted by the Reshimo, and the line is called thin, because the Light of Hokhma doesn’t spread to the creation after the Tzimtzum without the Ohr Hosser which is generated by the work of Massakh. Out of this action, the First Partzuf de Ollam A”K comes into being, says Baal haSulam, and this Partzuf is also called the beginning of the Kav.

    This First Partzuf unfolds into the 25 levels, because there are KaHa”B Zo”N in Length and KaHa”B Zo”N in breadth ( where “length” means the Seffirot and the breadth means the devision of each Seffira in its private five levels, so 5 times 5 makes 25) these devision in five private levels is reach by the ascending of the Ohr Hosser, which is done by Massakh deBkinnat Dalet up till the Ketter ( so we may say that spiritual “length” means the spreading of the Light of Hokhma, and the spiritual “breadth” means the spreading of the Light of Hassadim and its branches in the form of Massakh and Ohr Hosser. In other words, the “length” in the idea or influence which comes to Partzuf through the Light of the Creator, and the “breadth” is the understanding of this idea by the creation=by the creation’s own efforts, in the form of the generation of Ohr Hosser.

    This complex of 25 levels is called Galgalta, Eina’im( eyes), AHa”P (A -stands for Hebrew Ozer, which is written with the letter Alef and means “ear”, Hotem(nose) and Peh( mounth), where the Galgalta is Ketter deKetter, and Eina’im is Hokhma deKetter, and Ozna’im is Binna deKetter, and Hotem is Z”A deKetter and Peh is Malkhut deKetter, or there is another name for this levels which is: Galgalta, A”B, Sa”G, M”A, Bo”N de A”K, where they all belong to the level of Ketter: Galgalta is Ketter deKetter, A”B is Hokhma de Ketter, Sa”G is Binna deKetter, M’A is Z”A de Ketter and Peh is Malkhut deKetter, and out of these innermost structures on the level of Ketter, the Lights of which come out at the process of the brightening and ascending of Massakh and for which, the formation of the outer sptructures take place for dealing with the correspondent Lights and insuring of their recieving in the bestowing form.

    ( the explanation is continued by Baal haSulam in the next letter).

  21. In letter Tet-Za’in(16) Baal haSulam says that for recieving the rest of the Light in the bestowing form a new spiritual structure called A”B Hitzon( outer) is formed, and the reason for its formation is the ascending of the Massakh from the Bkinna Dalet to Bkhinna Gimel( the lessening of the power of the Massakh), so when the Light comes to Massakh there are Ten New Seffirot come into being, and they all are at the level of Hokhma only. The A”B which comes as an outer Partzuf is of a less power than the innerA”B, because the inner A”B belong to the formation within the stucture on the level of Ketter, but the Ketter deA”B haHitzon ascends till the level of seffirat Hokhma deGalgalta and ends at the Tabur. The A”B haHitzon has also 25 devisions within its structure, because it has Ten Seffirot of its won and ascends Ohr Hosser which makes each and every level of KaHa”B Zo”N to devide into privite KaHa’B Zo’N of each seffira, so 5 times 5 makes 25. The Ten Seffirot deOhr Yashar deA”B haHitzon are also called Galgalta, Eina’im, Ozna’im, Hotem,Peh, and each of them opens into five levels of their own in the process of ascending the Ohr Hosser till the Ketter deA”B, says Baal haSulam,BUT the Ketter deGalgalta isn’t reached by the Ohr Hosser deA”B, because A”B haHitzon has a power of ascending the Ohr Hosser with the help of the Massakh of Bkhinna Gimel and so may not ascend till the Ketter of Galgalta which is reached with the help of Massakh of Bkhinna Dalet.

    The A”B Hitzon also may be devided into Rosh( head) and Guf( body), where from the Galgalta till Peh is Rosh and from the Peh and down is the Guf, where the Light may spread with the help of Massakh only, and the Ohr Pnimi and Ohr Makif are intecconected in the Peh of this Partzuf also at the point of the Bkinna Dalet deA”B(Bkhinna Dalet deBkhinna Gimel), and so the process of Bittush and brightening and diminishing of the power of the Massakh take place here also and so the level of the inner Light are going and vanishing and so the Massakh ascends to the Peh deRosh. And as the Partzuf deA”B ends above the Tabur, there is a nessecity of the structure to work with the space(the place of the wishes) which belongs under the Tabur, and this action is given to the world called Nekkudim, which will deal with the wishes of the under Tabur level, and that is why will be considered to be the complete Z’o”N or Guf deA”B haHitzon( which meantime ends at the level of Tabur, as we know).

    As we have already been told by Baal haSulam, all the spiritual processes which were mentioned for the Partzuf deGalgalta take place in the A”B haHitzon also, and so within the A”B haHitzon there is the level of the bestowing vessels devided from the rest of the vessels by its Parsa and there is a level of IShSuT with its own Tabur after it, and so there are Zo”N which mostly need the correction and may not get any Light without bestowing form of recieving. Out of all this inner work within the Partzuf A”B haHitzon and out of the levels which are still left for the correction, a new outer structure is formed and is called Sa”G haHitzon( the inner Sa’G is within the structure of the A”B haHitzon), it comes into being out of the previous spiritual structure and is called the level of Binna and so its highest level will be Ketter deBinna and its Ohr Hosser will be able to ascend till this level only, and its Massakh is of Bkhinna Bet, as we may already understand, says Baal haSulam.This Partzuf deSa’G is formed out of the Nitzutzin deA”B haHitzon and so this Partzuf may ascend the Ohr Hosser only till the Malkhut deKetter deA”B( meaning the Malkhut deRosh) and the rest of the T”R(Tet Rishonot, the first nine seffirot deRosh) are not reached with the help of the Ohr Hosser deSa”G, so the level of Sa’G is from Peh deRosh deA”B. The Lights which are not recieved by the A”B=Ohr Makif deA”B is called Se’arot deRisha( the hair of the head) and the Lights which are not recieved by the Sa”G=Makif deSa”G is called Se’arot deDikna( the hair of the beard), these are the names for the Ohr Makif which is awaiting its recieving in the bestowing form in the next spiritual structures. The level of the Rosh deSa”G comes till the Tabur deOllam DeA”K and is called Ga”R deSa”G( Gimel Rishonot, the first three seffirot), but all the Partzuf itself is devided into Rosh and Guf with the corresponding levels of the seffirot deRosh and Guf, and the brightening and lessening of the power of the Massakh take place in this Partzuf also, and the Lights which are not recieved for the sake of bestowing stay in the form of Ohr Makif, which in the form of 288 Nitzutzin which are left after the breaking of the vessels of the world of Nekkudin are present now under the Tabur, what we have to know about the breaking of the vessels of the world deNekkudim is that theG’R( frist three seffirot ) remained in their original form, and only the Za”T inclueding Za’T deBinna undergone the process of breaking and so have the need for the new formation which is found in the next spiritual structures- worlds of ABY’yA and in general are called M”A haHadash( the new M”A, because the original underTabur world deM’A which is the world of Nekkudim needs the correction, the name of M”A these worlds take from the Oviy’ut deMassakh they deal with-Massakh deBkhinna Alef, and the worlds of ABY”yA comes actially with the Massakh deShoresh, which corresconds to the Partzuf Bo”N from above the Tabur, and that is why a special organisation is needed for formation of the Massakh deBkhinna Alef, and this formation is built out of studing Torah and performing Mitzvot leShma=for the sake of correction.

    The world of Atzilut consists of the Ten Seffirot of its own and is presented by 12 Partzufim of its own, where all the previous wishes, which are awaiting their correction are included, and out of the scope of purposes of their correction, the world of Bri’a is formed and contains all the structures of the world of Atzilut on the corresponding to the world of Bri’a level and the purposes of the correction on the level of the world of Bri’a are analysed and dealt with, and for the Ohr Makif of the world of Bri’a, the formation of the world of Yetzira gets its purposes and the copy of all the structures of the above world-Bri’a, and the same is the process of the formation of the world deAssi’ya,so as we see, says Baal haSulam, there is no any lower structure which has no its roots in the higher worlds, and there is no reality of This World, which has no its roots in the spiritual worlds, each notion of This World has its straight root in the Upper Worlds and is under the higher world supervision and develops according to the cause and effect chain of unfoldment.

    And it is the meaning of the saying of the Sages, that there is no a blade of grass in this world which has no Angel in the Upper worlds, which beats it and makes it grow, says Baal haSulam. Everything what comes to the Lower worlds, comes from the Higher ones by the power of Zivugim( intereaction), and there is the devision of the worlds in Pnimi’ut and Hitzoni’ut (into inner and outer parts), what we have to know, says Baal haSulam, that from the world of Atzilut and downwards, the Pnimi’ut of the worlds does not come out of the Zivugim on the Massakh, but their content comes from the Zivug deYesodot( seffirot deYessod), which make the copy of the Higher world and its stuctures for the lower ones, while the Hitzoni’ut of the worlds of ABY”yA does come from the Zivug deHaka’a with the corresponding to the world Massakh, so the Angel of the world of Yetzirra is completely responsible for the growth of the blade of grass in the world of Assi’ya, and the Angel does it through Zivug deHakka’a, and that is why it is said, that the Angel “beats” the blade of grass, and the secret of this “beat” is the bestowing influence of the Angel on this blade of grass, because it makes it grow and develop in the form which insure its survival through the cause and effect chain. So, says Baal haSulam, as we see, the development which starts from the Galgalta, A”B, Sa”G deA”K which dresses one on the other, and their level actually starts on the level of the Z’oN of the above Partzuf and deals with the creation of the new forms of the correction for the corresponding levels, and the source of each lower formation, be it Partzuf or Ollam, are the Nitzutzot dePeh deYlli’on( the Reshimot which come for request for being filled with the Light), so we may understand, that as the Ovi’ut of the Massakh is devided in different levels for different Partzufim, where Galgalta works with the Massakh deOvi’ut Dalet, and A”B haHitzon with the Massakh deOvi’ut deGimel, and Sa”G with the Massakh deOvi’ut Bet, and the Partzuf M”A has the Massakh deOvi’ut Alef and Bo’N has the Massakh deOvi’ut Shoresh, which has no power of its own, as we may understand, and needs” some additional help to make the development till the level of the power of Bkhinna Alef), and so out of the different levels of Massakhim, there are special barriers which are set for the Light to be stopped from the direct contact with the restricted Malkhut, and are called:Malkhut deBkinna Gimel or Tabur, and Malkhut deBkinna Bet is called Parsa, and Malkhut deBkhinna Alef is called Kruma( layer,stratum), there is no possibility to explain all these notions in all their details within the limits of the general introduction, says Baal haSulam, because the purpose of this introduction is to show the cuase and effect interdependence of the creation in general, all the notions explained in this introduction are presented in their simplest possible way, because each and every notion needs a lot of details to be explained, and so we are welcome to study more in the rest of the works and introductions of Baal haSulam.

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