Kabbalah Series: General Overview

Lesson #4

June 3, 2005

Today we will be talking about the world of Tikkun, the world of Atzilut as a result of the breaking of the vessels. In order to correct the creature and bring it to an equivalence of form with the Creator, we need, within Malchut, to add the attributes of bestowal. Malchut knows only one thing – to receive and to enjoy. If it acquires an understanding of what is bestowal, it will be able to build above it a Masach – meaning an intention, so that its reception would also be in order to give to the Creator. This act is called “receiving in order to bestow”, and that is all you need and that is all you can have because the creature is only a receiver – it cannot give. It can want to induce pleasure to someone by receiving. In our world, we can give because we are in the body. I can superficially take something and give it to someone – we call it giving. It is an exterior thing, but if we are talking about our inner Kli, let's say about how we are without a body, just a soul – a soul knows only how to receive. Our body misleads us, meaning we can give like that, why am I sayıng like that, because inside in my soul I ____ that it will please me, there is no other way, because it is a nature of the creature to enjoy to receive the light and pleasure, to desire to enjoy to receive what its reception.

So how do we acquire the intention to bestow, meaning to use our Kli, our nature? We are receiving creatures to induce pleasure and that pleasure will be detached from us without any connection to me, so that I will not have any kind of profits, indirect profits form it. This is possible through the light that reforms. What is it a miracle? It is a miracle! A special force comes from above and this force called light, a light that reforms; and this is called Torah. The light in it reforms. How does that happen? It happens through the study – the study of Torah. It ıs then that it is called Torah when it brings the Light that reforms a person. If one learns in order to receive Light that will correct him, bring him vessel of bestowal – this is called “studying Torah”. If one learns in order to be awarded, other things like honor, money, knowledge; to be smarter than the others, to be considered righteous, big Rebbe, big teacher, leader, spiritual leader – it is called “not studying Torah” because it is not studying for correction.

How it is possible for this Light to come from above to the will to receive, correct the will to receive? The will to receive will not understand what it is light, those reforms. In order for the Light to correct the will to receive – it has to be a preparation in the will to receive. Within the will to receive there must be (this is the overall the will to receive, which understands only that receiving is good); I have to have the sparks of bestowal in this desire, all kinds of sparks of bestowal. If I have it, then the Light will act on these parts of bestowal from above. It can’t act on the will to receive, because the will to receive will not feel that it brings any forms, that it brings any kind of correction. The will to receive understands only pleasure or the lack of it; filling or emptiness. However, these parts of bestowal feels the light that gives the bestowal in it. So they can begin to be givers – this is the meaning of correcting themselves, they become corrected and by becoming corrected they also cause the will to receive around them, yes the will to receive itself, they also induce correction in it. So, first comes the Light – it corrects the sparks of bestowal and then these sparks of bestowal correct the general will to receive that they are integrated in; and the light comes by studying the Torah.

What does it mean to study Torah? It is actually Kabbalah, as Baal HaSulam explains to us in Introduction to the Talmud Eser Sefirot (Book of the Ten Sefirot) that the wisdom of Kabbalah that talks about the inner corrections of the souls, awakens surrounding lights in the most effective and powerful means. That why it is more desirable to study Kabbalah than any other study like Gemarah, Five Books of Moses. Although you could study those in order to draw surrounding lights. In previous generations, since the ruin of the Second Temple to our time, till the 20^th century (say 2000 years), there was exile here and in the exile there were times when the will to receive by mingling with the nations of the world, grew more and more and more. So there were times where because their desires were small, they could through the study of Torah (meaning Five Books of Moses – the Pentateuch or Talmud), they could also reach or draw the light that reforms, which is sufficient to correct. Today our will to receive is so great that we can correct ourselves only through the wisdom of Kabbalah, we can draw the light that reforms only through the wisdom of Kabbalah. This is what Baal HaSulam writes and explains in details in the Introduction to the Talmud Eser Sefirot about why he is writing The Talmud Eser Sefirot.

How do we perform this Tikkun, the correction, defacto? For that reason, we have to study the breaking of the worlds and the correction of the worlds. Where and how did the breaking of the worlds occur? Again the breaking is in order to connect Binah and Malchut and enable Malchut to be corrected by Binah. We learn that the Kli that was created in four Behinot, in for phases - Malchut makes the first Tzimtzum and after the first Tzimtzum, first restriction it corrects itself through the Masach, and says it will restrain the will to receive only in order to bestow upon the Creator – so its reception will be bestowal. And, if Malchut can receive pleasure in order to give to the Creator by 100 percent that state will be called Gmar Tikkun, the end of correction and in that, thought of creation will be completed, or carried out.

How do we do it? We draw this Malchut as a line. The first Partzuf, meaning the first portion that will be receive in order to bestow through the Masach, through the screen is called Galgalta. It performs this act on Reshimot, reminiscences of Dalet- Dalet, four by four. Malchut receives part of the light from Peh to the Tabur – this is called Ohr Pnimi (inner light). In the part between Tabur and Sium, it cannot receive the light. Correspondingly, we have Ohr Makif, surrounding light vis-à-vis that part. One hundred percent of them, a direct light it comes to Malchut, a part of it is received the light and part of it is not. The inner part – it feels itself with light up to Tabur and a part from Tabur to Sium - it remains empty. Afterwards, it receives similarly in Partzuf AB and in Partzuf SAG. In Partzuf AB, it receives on Reshimot Dalet – Gimel - four by three and in Partzuf SAG, it receives on Reshimot Gimel-Bet – three by two.

In Nekudot de SAG, I hope you all learned what it is, when the Masach was purified into Bet de Hitlabshut, Bet de Aviut- 2 by 2 and Hitlabshut, which is clothed in Aviut, which is will to receive – this is pure Binah. Than, Nekudot de SAG (Ohr SAG moved down) below the Tabur and filled Galgalta, expended below with Ohr Hasadim (light of mercy) and they mixed with Galgalta, through the Ohr Hasadim (the light of mercy). However, there was a Masach on Bet de Aviut, Aviut 2 and in Galgalta there are Reshimot of Dalet-Gimel four by three, but it is Dalet, Aviut Dalet, fourth degree of Aviut. This Dalet de Aviut influenced Binah because here that is Binah and that’s Malchut. And, Malchut, which is Aviut Dalet, influenced Binah, which is Aviut Bet (Aviut two and restricted Binah). If we divide this Kelim at Keter, Hochmah, Binah, Hesed, Gvurah, Tiferet, Netzach, Hod, Yesod and Malchut, then in the middle of Tiferet, where the vessels of bestowal and vessels of reception (Netzach, Hod, Yesod, and Malchut) begin the Tzimtzum. The second Tzimtzum was done up to the Behinah Dalet rose up there and restricted these kelim and in these kelim there was a Tzimtzum Bet – the second restriction. The Kelim KAHAB are called Galgalta, the kelim HAGAT are called Eynaim – Galgalta is “Scull” and Eynaim is “Eyes”. In Tiferet (is called the Awzen- “ear”), NHY- Hotem – “nose” and Malchut –Peh-“mouth”. They are called Galgalta ve Eynaim and AHP (abbreviation of Awzen, Hotem, and Peh).

By that, there was a place made for the worlds. The place of the Galgalta ve Eynaim would be the world Atzilut; where the Awzen is would be the place of the world Beria, where the Hotem (the place of NHY), would be the place of the world Yetzira and Malchut (the Peh) is the place of the world Assiyya. The difference between the Olamot – between vessels of reception and vessels of bestowal- the incision between them is called Parsa. So there is a difference between the vessels of reception and vessels of bestowal – Binah and Malchut. The special thing here is that Binah and Malchut exist in one Partzuf. At first, there were two Partzufim – in general – the Creator and the creature. The attribute of the Creator is Binah and the attribute of the creature is Malchut.

Now in one Partzuf in Binah the upper part of Binah remains with the attributes of Binah and the lower half of Binah acquired on itself the attributes of Malchut. Its very strange, that in one Partzuf we have an encounter between the attributes of the Creator and the attributes of the creature. There is a difference between them, the gap between them is because of the Parsa, they are not connected, they are opposite to one another, but they are in the same Partzuf. That can be because there is a Tzimtzum here on the vessels of reception so as to not work with them; when there is silence so to speak, when they do not work then, only the attributes of Binah are felt not the attributes of Malchut; but within the Partzuf they are there.

Why is this good? Because in the future, through all kinds of operations, it will be possible to connect between the creature and the Creator. For the time being, it is not the case, but they are in the same carrier.

How do we now, according to the thought of creation, now make the creature acquire the attributes of the Creator defacto and turn itself to be as the Creator, having the intention to bestow with the Masach, out of the sparks of Binah that would penetrate it? How do we do it? We’ll see. This happens in the world Nekudim; it was born after Partzuf SAG.

So once more we have the same picture of Galgalta, AB, SAG, Nekudot de SAG, Tzimtzum Bet in them and Nekudot de SAG ascends to Rosh de SAG to Peh de Rosh de SAG with Reshimot Bet Alef restricted. A Zivug is made in the Nikvey Eynaim of Rosh de SAG. Why? Because only on the Galgalta ve Eynaim is there a Zivug, on where it is permitted to expand, to receive Galgalta ve Eynaim. That is why they do not make a Zivug on the entire essence of the ten Sefirot. If they make a Zivug here in Rosh de SAG on all the ten Sefirot with the Masach stands in the Peh than, the lights would expand on the Sefirot below in to the restricted place, where it is forbidden. So, in order to not to do that, SAG makes Zivug in its Nikvey ve Eynaim, meaning only on Galgalta ve Eynaim. So when it performs Zivug on the Galgalta ve Eynaim, the light expands exactly where it is permitted – in the place of Galgalta ve Eynaim, the Guf. This Partzuf is called Nekudim, because it came out after Nekudot de SAG. (Rav: draws the Nekudot)

Partzuf Nekudim came out and this Partzuf contains Keter, Hochmah and Binah, which are now called Abba ve Ima and ZON (Zeir Anpin and Nukvah). It does consist of ten Sefirot: Keter - is one, Hochma and Binah – two and three; ZON – Zeir Anpin – contains six Sefirot and Malchut is the seventh thus, we have ten sefirot. The special thing about this Partzuf is that all its Sefirot and all its parts are only activated in the Galgalta ve Eynaim, only half of their Kelim. Say, in Keter we have ten Sefirot, it works only with its Galgalta ve Eynaim; it’s AHP are inoperative or inactive.

In Abba ve Ima we have ten sefirot, but only their Galgalta ve Eynaim are active. In detail: Keter, Abba ve Ima and the AHP of Abba ve Ima are inactive. (Rav: draws in detail Keter, Abba ve Ima and the AHP of Abba ve Ima is inactive). The same applies for ZON: we have the Galgalta ve Eynaim of ZON and the AHP of ZON, which is below the Parsa, is inactive, so we don’t even draw it because it is restricted.( Rav: Now I just wrote it in detail. These three parts are like that part). So this Partzuf is called the world of Nekudim. Why it is called the world, it is one Partzuf? It is named after the future. What is its future? Its got a future because, besides the Reshimot of the restricted Bet-Alef- two by one; the restricted Reshimot Bet – Alef belongs to the Galgalta ve Eynaim. But, the AHP has Reshimot Dalet-Gimel – four by three, which they received from Galgalta and were restricted. So, we have the Reshimot Dalet- Gimel- four by three - that rose up too. Afterward, the SAG will make a Zivug on Dalet – Gimel. And, in order to make a Zivug on Dalet- Gimel, it lowers its Masach to the Peh because Dalet –Gimel indicates that the lower part has to be filled with the lights too, so it makes a Zivug on an entire Partzuf. Then, the light comes down and expands in the entire Partzuf – above the Parsa and below the Parsa.

It makes ten Sefirot- Aba ve Ima and ZON expand below and when ZON expand below, they connect their Galgalta ve Eynaim with their AHP and then this entire ZON breaks. Galgalta ve Eynaim then mix with the AHP and the AHP with the Galgalta ve Eynaim in such way that we have Galgalta ve Eynaim and AHP intermingled inseparably/indistinguishably. We have clean AHP now and we have clean Galgalta ve Eynaim; and we have Galgalta ve Eynaim in AHP; and AHP in Galgalta ve Eynaim - all four kinds of mixtures that can happen out of the two.

what does that give us? It gives us this: here we have separate Binah and separate Malchut – two Partzufim. Afterwards, we saw that there are two attributes here: Binah and Malchut – these two attributes exist in one Partzuf, but Malchut is restricted, Malchut is under Tzimtzum Bet. Afterwards, we saw that a Partzuf emerged here in the world of Nekudim – in Katnut, in smallness in the beginning with only the attributes of Binah. But, Malchut is in there hidden, we can’t see it. Afterwards, we saw that they came out of Partzuf that has Binah and Malchut and they seemingly work together in one Partzuf – Partzuf ZON.

But because they work together – they break, but they break together. Because they broke, they were mingled, intermingled – Binah and Malchut; they were incorporated in one another. So, we have acquired the connection of the attributes of the Creator and the creature, we mixed them completely to the very last iota in every tiniest sefira, so in the end there will not be a single particle in Creation beginning from godliness (godliness is called Binah- Elokim – God) down to this world including in a matter of this world. There is not a single thing that does not consist of an attracting force and a rejecting force. In every substance there are two forces; there cannot be only one, otherwise it cannot exist, because Malchut in itself cannot exist – it is dust. It must have some force of Binah in order to multiply, because any evolution, any multiplication happens through the force evolution/force of Binah, the force of giving. You cannot do anything with only one force; it is like our breathing, there’s contraction and expansion. Two forces are operating in everything, in every movement; movement is a sigh for evolution, you have to have two forces.

Therefore, the incorporation of Binah and Malchut is throughout the entire creation from the world of Nekudim to it’s end, and this integration enables Malchut to develop. What else do we gain by that? By Binah and Malchut connecting together – first, they were detached: Binah is- Elokim – God and Malchut is a creature. When they got together, they were joined in such way that Malchut was incorporated in Binah and Binah was incorporated in Malchut. What does that give us? As a result, the Creator understands the creature because He is integrated in its problems in its needs and in its wants and the creature acquires sparks of bestowal from the Creator. So now, in Binah (Binah is called Elokim- God), so now in Binah there are it’s Galgalta ve Eynaim and AHP and in the creature too, there are the Galgalta ve Eynaim and AHP. In Binah - the Galgalta ve Eynaim are the Creator and the AHP is the creature part; in the creature – Galgalta ve Eynaim is a part of the Creator and its AHP is a creature in it.

Why should Binah be with the AHP with the creature? Like a womb-, a nourishing system that nurtures the infant (a child, the creature); the Upper One must know and create systems that match the needs of the creature as it evolves. Thus, the Creator has to be incorporated with the creature, it has to have this part, it called womb of Ima (the mother), Binah is the mother. Therefore, there is a part in it that tends to the creature that is incorporated in the creature, so the breaking of the vessels this mixture enabled Binah to be incorporated in Malchut. And, Malchut too that received the Kelim of Binah could understand what Binah means- what bestowal means and accordingly correct itself. So that, this part of the Galgalta ve Eynaim is only giving; the part of the AHP only receives, does not understand any different and together they receive in order to bestow some time in the future, not now; but that is the beginning of it. That is what we accomplish by the breaking of the vessels; it is a root for the Tikkun; without breaking, you cannot have the Tikkun.

What does the breaking give us? We have said that in the world of Nekudim Partzuf Zeir Anpin broke; we had Keter, Abba, Ima and ZON. In ZON, when it broke, there was a development through Zivug of Abba ve Ima on Reshimot Dalet- Gimel and then on Reshimot Gimel-Bet, two developments within the will to receive. Any evolution consists of complete HaVaYaH (yud, hey, vav, hey) – four kinds of Aviut in the first and in the second; in all we have eight. These eight parts are also comprised of four so, you have thirty two channels. Each of them consists of ten, so all in all you have 320 – in Gematriya is Shach. Out of the three hundred and twenty vessels that broke, each of them has nine Sefirot and Malchut. Nine sefirot are correctable, you can correct them – the attributes of the Creator and the Malchut – is attributes of the creature. Nine Sefirot times 32 or 320 minus 32 are 288. In Gematriya is called Rapach. Malchut, that remains-is the last Sefira consists of 32 parts and Gematriya is called Lev HaEven/ Lev is 32

Lev HaEven (stony heart). We have to remember these names because in Kabbalah they are used often.

What do these signs mean? In every Kli, in every part even in all of it as a whole, because the particular and general are the same. Thus, in all of them we have sum total 320 parts (Shach), 320 broken parts, from those parts Rapach– 288 can be corrected and Lev HaEven (stony heart) – cannot be corrected. We should not think that Lev HaEven (stony heart) is something small, these are very big parts; these are the natural desires to receive that Creator created. It is so natural, so eliciting from the point of existence of absence, that it cannot be integrated with any part of Binah, it just cannot mix with Binah, it does not understand it. That is the real Malchut, the “stony heart”, that is why the Tikkun, the correction is made in a special way.

After the breaking, we have (Rav: draws the following) the world of Nekudim: Keter, Abba ve Ima, ZON Nekudim; ZON breaking, it’s got (Shach, 320 parts). Keter and Abba ve Ima did not break, they are the Rosh of the Partzuf; Peh de Abba ve Ima made a Zivug, the coupling and gave ZON the light. Therefore after the breaking this all structure goes up to Rosh of SAG. Rosh de SAG-is a general Binah that performs all the actions; Rosh de SAG performs an act.

Which Reshimot go up from the sum total of Reshimot here? We have Reshimot when

Olam Nekudim the world of Nekudim expended, there is a restricted Bet- Alef and Dalet-Gimel. When the Reshimot went up, the Reshimot of Alef – Shoresh restricted came up and Dalet – Gimel remain. Reshimot Alef – Shoresh make a Zivug DeHakaa on the Shoresh level in the Rosh. Shoresh, Alef, Bet, Gimel and Dalet on the level of Aviut de Shoresh - they made a Zivug DeHakaa and the light expands from it once again in the same place where it is permitted to expand.

How far is it permitted? As far as ZON expended - the Parsa. Thus, the first Partzuf expends, which is called Atik. This Atik is very special; it called Atik because it is Neatak detached from our attainment. Where did Partzuf Atik come from? Partzuf Atik came from Galgalta ve Eynaim de Keter de Nekudim – only Galgalta ve Eynaim de Keter de Nekudim begets Partzuf Atik. But, we know that AHP de Keter de Nekudim are inside Abba ve Ima. Here is AHP de Keter; from AHP de Keter we get the next Partzuf- separate Partzuf, which is called Partzuf Arich Anpin (Rav: draws it seperately). It is called Arich Anpin because it is bigger - it is long. Anpin comes from word “panim”- Hochma and Arich is – “aroch”- long. From Abba ve Ima de Nekudim, both in Katnut and Gadlut, what happened? From Galgalta ve Eynaim de Aba ve Ima de Nekudim, from that Partzuf a Partzuf called Aba ve Ima de Atzilut was born. From the AHP of Aba ve Ima de Nekudim a Partzuf called Israel Saba ve Tvuna of Atzilut was born. From Galgalta ve Eynaim de ZON, we have Partzuf ZON. What is the special thing here? The special thing that all these Partzufim that are above ZON are called GAR de Atzilut and they come form Reshimot of GAR de Nekudim, which did not break.

However, the Keter in Abba ve Ima de Nekudim de Rosh served the Guf of Nekudim and now the Rosh of Atzilut de Gar of Atzilut should serve the Guf de Atzilut; that happens through the Reshimot, meaning Gar de Atzilut builds by the Reshimot that were not broken. As usual from Galgata up from AB SAG from SAG MA. Only ZON de Atzilut – Galgalta ve Eynaim de ZON de Atzilut come from the breaking. In this breaking, we have the mixture of everything, but when the light comes to this mixture from SAG or more accurately light of AB SAG – both light of Hochma and light of Binah. That light begins to sort out four kinds of kelim out of these kelim, for kinds of vessels. These are: Galgalta ve Eynaim, Galgalta ve Eynaim in AHP incorporated, AHP in Galgalta ve Eynaim incorporated and AHP- genuine AHP.

Therefore, from the kelim- the vessels of the Galgalta ve Eynaim de ZON de Atzilut was created. From the kelim of the AHP-, the klipa (the shell) was made. Meaning, through the light that shines it becomes evident that the desire called “AHP” cannot be corrected.

We have two other kinds of kelim: Galgalta ve Eynaim in AHP and AHP in Galgalta ve Eynaim. What is Galgalta ve Eynaim? Galgalta ve Eynaim is like the world Atzilut. So what do we do? We take the world Atzilut and immerse it in the AHP or imprint it in the AHP. How does a Tikkun happen? The light of the AB SAG shines to the broken kelim; broken vessels and these kelim are sorted out. Who sorts them out? We know that Galgalta sorts AB and AB sorts SAG thus; a degree can be sorted out or born only through a higher degree. Which higher degree do we have in these Kelim? - Galgalta ve Eynaim de Atzilut, de ZON de Atzilut. They were sorted out first from the broken Kelim so, they can now sort out all these kelim- the Galgalta ve Eynaim in the AHP and AHP in the Galgalta ve Eynaim –because they are already corrected.

It is like we said before that Israel has to be corrected first - Galgalta ve Eynaim and than, they have to correct the “nations of the world” by incorporation of Galgalta ve Eynaim in AHP and AHP in Galgalta ve Eynaim.

What do we do? In order to procreate anything, this Galgalta ve Eynaim de Atzilut have to be in Gadlut – adults or grown up; they have to rise to the level of Gadlut, to GAR de Atzilut. That is why in Atzilut there was an accent – Galgalta ve Eynaim rose one level up, above the Yisut, above the Yisut there is Abba ve Ima, above Aba ve Ima there is Arich Anpin and Atik goes completely outside above Tabur. So, we have ZON de Atzilut and than Yisut, Abba ve Ima, Arich Anpin and Atik. The whole of Atzilut rises one level up; now, ZON de Atzilut are Gadlut not even Galgalta ve Eynaim and entire ten Sefirot like Abba ve Ima – like grown-ups – and then, they can procreate and sort out new Partzuf – beget a new Partzuf; and that’s what they do, they create a new Partzuf.

The first Partzuf that give birth to this Galgalta ve Eynaim and the AHP. They are in the Galgalta ve Eynaim and they know how to do it; the Galgalta ve Eynaim is the substance of Atzilut, but now it is in the AHP, with the AHP. From the AHAP they take only the upper part of the AHP, the pure part of it – the Awzen. So, Galgalta ve Eynaim in the AHP therefore, inside the Awzen the world Beria comes out, because Galgalta ve Eynaim - is the world Atzilut. Within the AHP, within the Aviut Bet – Awzen - is the Aviut BET – Beria is made. Thus, when ZON raised Abba ve Ima now, they create below them the world Beria. Afterwards, these ZON sort out the Galgalta ve Eynaim and the Hotem, which creates the world Yetzira that stands below the world Beria. Than, ZON sort out the Galgalta ve Eynaim and Peh – from that the world of Assiya is made, standing below the world of Yetzira.

There is one more addition, these worlds stand not exactly like that. Why? Because Zeir Anpin, its Nukva, ZON de Atzilut - when they stand in their place, they stand in a very special manner. Zeir Anpin stands in Keter, Hochma, Binah, Hesed Gvurah, Tiferet Netzach, Hod Yesod and Malchut – that is the Galgalta ve Eynaim and that’s AHP in it. Malchut - its Nukva stand down below, from Tiferet to Malchut (if you remember, the Malchut rose up from Tiferet in Nekudot de SAG) thus, Zeir Anpin has ten sefirot and Malchut with respect to it, has four sefirot, it robes four of its sefirot. That is why Malchut called “ben Dalet”; Dalet - is for having four sefirot of Zeir Anpin. That is why we sometimes draw Malchut as Dalet. We say it is the name of the Creator – Dalet. Dalet is four in Gematriya that for four sefirot. That is why the worlds Beria, Yetzira, Assiya do not stand one below the other, but with the world Beria stands in front Tiferet, meaning from Hazeh of the world Beria, the world Yetzira clothes it and under the world Yetzira- the world Yetzira clothes, that how the worlds stand.

But how do we count where they stand? It’s very simple, we learned that below the Parsa we actually have a third of Tiferet - the place of the world of Beria then, Netzach, Hod, Yesod – are the place of Yetzira and Malchut is the place of the world of Assiya, (Rav: draws Beria, Yetzira, Assiya). Each world has ten sefirot (or is ten sefirot so Rav: shows on drawing here we have ten sefirot and there we have ten sefirot and here we should have ten more sefirot). So up to the Hazeh of the place of the world Yetzira in all we have ten plus six (up to the Hazeh; six are – Keter, Hochma, Binah, Hesed, Gvurah, Tiferet), all in all we have sixteen sefirot up to the Hazeh and four more here and ten more – are fourteen all together. It turns out that in a place of the worlds Beria, Yetzira, and Assiya we have a division between the fourteen sefirot and sixteen sefirot. The sixteen sefirot are called “Techum Shabbat” the Shabbat Zone and the fourteen sefirot are called “Mador ha Klipot”- shell section.

What does it give us? That is not all, but what did we have and what happened again. There was a breaking in the world of Nekudim – first the world of Nekudim was in Katnut, than Gadlut – in smallness and in greatness. These are Keter of Abba ve Ima, ZON, the light expended below; than was a breaking and the world Atzilut was created above this Parsa. In Atzilut we have ZON, Abba ve Ima together with the Yesut; we have Abba ve Ima, Arich Anpin and above them Atik. Below that we have the world Beria; from Hazeh de Beria down we have the world Yetzira and below it the world Assiya. Up to the place, it should be ten sefirot of Beria, ten sefirot for Yetzira and ten sefirot for Malchut. In terms of a place, this place was created back in Nekudot de SAG. We saw it about the place of the world Atzilut above the Parsa and the places of the worlds Beria, Yetzira and Assiya below the Parsa. But, the world themselves when they were created, they were created in a higher place or higher states. Thus, we have ten sefirot of Beria four and six up to the Hazeh de Beria, form the Hazeh de Beria to Hazeh de Yetzira – ten more sefirot; sixteen sefirot above Hazeh de Yetzira. Below Haze de Yetzira –four and ten. The six sefirot that are in a place of the world Beria from Parsa to Hazeh de Beria are called “Ibur of the Ir” – the outskirt of the Ir – the 70 Amah. What does it mean? Around the Ir or the city, which is called the world of Atzilut; Atzilut is called “Ir”- city. Around it there is an addition around the wall (Parsa – is the wall of the city); around the wall of the city we have another 70 Amah, it is called “Ibur of the Ir”, it is land that belongs to the Ir, to the city. That place receives luminescence from Atzilut and in that place, there is Kedusha (sanctity), meaning it is permitted to use these desires. Because, everything we have learned about – are the desires; the worlds too are desires within us. Therefore, the Ibur, the outskirt of the city is permitted to use.

The other desires, which are called 2000 Amah – that is Shabbat Zone. Meaning, even when the worlds rise on Shabbat when they rise that the world Assia, Yetzira and Beria, ZON, Abba ve Ima, Arich Anpin and Atik, when they all rise above the Parsa, still in this Zone of Shabbat through Tikkunim, through corrections called “Tikkuney Tchumim” ( the correction of Zone) we can perform such corrections in these desires. Even if we are in a situation with the worlds rise, we can still use these desires in order to bestow.

Desires that are in us that up to the Hazeh, place of the world Beria the world of Yetzira, but below these fourteen sefirot, they are called “Dai” (Yud- Dalet), Gematriya- fourteen, this is called “Mador ha Klipot” (the shell section). Meaning, here there are desires that cannot be corrected and this is why it is also forbidden to go beyond the Shabbat zone to this place; that is on Shabbat. On a weekday, there is work with the klipot; you have to bring them out from the Kelim where you can receive.

What are Klipot? Klipot are desires that you still can’t correct before correction. Thus, you have to separate them from the other desires, correct them in such way that they do not get in the way that they stay below etc. That is what we do by sorting out the broken vessels form the breaking of the vessels from the world of Nekudim. In the world of Nekudim, we have the Kelim of Galgalta ve Eynaim by which the ZON of Atzilut was made. The Kelim of Galgalta ve Eynaim in the AHP, which created the worlds Beria, Yetzira and Assiya; Awzen, Hotem, Peh – Olam Beria, Yetzira and Assiya were made. In addition, we also have the AHP in Galgalta ve Eynaim, where in the Awzen, Hotem and Peh there was an ascent of the worlds, because they add the AHP to the Galgalta ve Eynaim, and by that the worlds rise. However, it is the ascent of the worlds through Man, that is not ascent that we talked about earlier - Shabbat Zone etc. Therefore, we have the first ascent, second ascent and the third ascent. In the first – the Awzen in incorporated in the Galgalta ve Eynaim, the second - in the Hotem and the third – in the Peh. Order of called the ascent: the Kiddush – is sanctification of the Shabbat, Musaf – is an additional part and Mincha. That is what they called: Kiddush, Musaf and Mincha – these are the three raisings of Maan on Shabbat. Correspondingly we have the three ascents by this, through Maan and through Shabbat, both ways. And the genuine AHP- is a Klipa. It has to be sorted and we have to refrain from using it. By that we sort out all the Kelim from the breaking. (Rav: writes broken Kelim).

What did we do by that? Why did the system expend in this manner and what was achieved by that? We have Malchut de Ein Sof – Behinah Dalet, which received something; the world Ein Sof was made than, then it was restricted - could not tolerate being opposite from the Creator. After all these operations, when she only restricted herself, she came to a state where there is a part that connected between Binah and Malchut; it broke itself and then parts of Binah entered Malchut, mixed together and out of this breaking we built system where we have from Malchut de Ein Sof, which is designated by Galgalta, we have a system from Peh to Tabur de Galgalta a system behind. Afterwards, we have Galgalta, AB, SAG, MA and BON. Thus, we have a system that elicits five lights NRNHY, according to the Aviut of the Masach, force of the Masach – the kelim. Below Tabur – this is the upper nine above Tabur and below Tabur, we have the Malchut thus, it is not only Malchut. We came to situation where we have a part called “klipa”, which we know it is a part of the klipa. These are the fourteen sefirot and sixteen sefirot above it, which is a parts that belongs or joins, are unmixed through the Kedusha, through the sanctity, that is up to the Hazeh of the place of BYA. The place of BYA itself – is Binah that descended to Malchut – it is Binah in Malchut - that is the “Techum Shabbat” – the Shabbat Zone, where is somehow possible or permitted. So, here you can perform some corrections in some situations in the place of the world Atzilut, in which there is complete sanctity; before, that was not from Tabur to Sium. Thus, it is clear to us how Malchut de Ein Sof, which is symbolized by Galgalta, how it is divided with respect to the creatures – Adam Kadmon, Atzilut, Beria, Yetzira and Assiya.

So when the Creator shines here in the light of Ein Sof, He selects, discerns in His bestowal and the power of the light in Him, with respect to the creatures. Depending of the Aviut of the creature, the Masach of the creature; according to what will happen to the creature in all kinds of situations – of breakings or corrections, with respect to the future creature. Nevertheless, there is no creature yet, there is only the system of the worlds, a system of concealments that hide the worlds. The worlds hide the light form the Creator, they become like filters, where the light from the Creator travels through the worlds-

AK, Atzilut, Beria, Yetzira and Assiya to the future creature with yet non-existent. We have not talked about the creature; we talked about Partzufim, worlds, Reshimot, all kinds of things, but no creature yet. We talked about the system of the Creator by which He brings down lights to the future creature according to what the creature will need. This system is built in AK in a wrong manner because Atzilut, Beria Yetzira and Assiya built from the broken kelim, after the breaking. Moreover, this is why the system understands in every situation, whatever it is – broken, corrected - everything is incorporated in this system. Therefore, we came to a state where there is a system that is willing to tend to the creature. From the next lesson onward, we will learn where this creature is, how it was created, where it is from, its roots and what happens with it; and that we are part of it. We will learn about what this animal is.

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Series of lessons on the topic: Rašbi - undefined31 Mart 2024 - 03 Ocak 2026Lesson 36311.12.2025

31 Mart 2024 - 03 Ocak 2026

Lesson 36311.12.2025

Zohar for All. Beresheet - 1. Let the Waters Gather

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Series of lessons on the topic: Rašbi - undefined
31 Mart 2024 - 03 Ocak 2026
Lesson 36311.12.2025

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Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved