Three
Worlds:
Thought,
Speech,
Action
162.
Men
of
truth
are
recognized
by
the
shape
of
the
face,
the
nose,
the
lines
of
the
forehead,
the
beard
on
the
face,
the
hairs
above
the
eyes.
163.
They
are
three
partners:
Adam
of
Beria,
Adam
of
Yetzira,
Adam
of
Assiya.
Adam
of
Beria
is
the
Neshama
[soul]
with
which
one
thinks,
and
it
is
called
“the
world
of
the
thought.”
The
Ruach
[spirit],
Adam
of
Yetzira,
is
the
world
of
speech.
When
the
thought
dresses
in
speech,
the
speech
thinks
in
it,
and
depicts
depictions
of
lines
and
shapes.
Although
it
thinks
in
them,
the
speech
has
no
power
to
bring
them
out
from
potential
to
actual
until
the
soul
and
the
spirit
dress
in
the
Nefesh
[also
translated
as
soul],
and
in
it,
everything
is
carried
out
in
practice,
since
the
Nefesh
is
the
world
of
action.
164.
With
the
Nefesh,
the
Ruach
strikes
the
forehead
and
makes
lines,
strikes
the
eyes
and
makes
hairs,
strikes
the
eyes
and
makes
colors,
strikes
the
face
and
makes
colors
and
corrections.
It
goes
down
and
strikes
the
hands
and
makes
lines,
strikes
all
the
organs
of
the
body
and
makes
shapes.
There
is
no
power
to
the
thought
or
to
the
spirit
to
bring
the
potential
into
actual
without
the
Nefesh.
165.
Nevertheless,
although
there
are
these
three
partners
in
a
man,
there
is
no
thought
or
soul
that
will
have
the
power
to
think
without
the
upper
Shechina,
Bina,
where
there
is
the
Hochma.
Also,
there
is
no
Ruach
that
has
permission
to
depict
without
Tifferet,
which
includes
VAK.
And
the
Nefesh
has
no
power
to
perform
an
act
without
Malchut,
who
is
the
work
of
creation.
It
is
written
about
her,
“Let
the
earth
bring
forth
living
soul,”
in
a
way
that
man’s
Neshama
receives
from
Bina,
man’s
Ruach
receives
from
Tifferet,
and
man’s
Nefesh
receives
from
Malchut.
166.
However,
Beria
is
in
the
name
Elokim,
which
is
Bina,
as
it
is
written,
“In
the
beginning,
God
created.”
“And
God
made
the
two
great
lights.”
“And
God
created
the
man
in
His
own
image.”
HaVaYaH
is
in
Yetzira,
as
it
is
written,
“‘Let
there
be
light,’
and
there
was
light.”
“Let
there
be”
is
HaVaYaH,
and
“light”
is
Yetzira,
as
it
is
written,
“maker
of
light.”
Wherever
it
is
written,
“And
it
was
so,”
it
is
Tifferet,
Yetzira,
which
includes
VAK,
and
Tifferet
is
“good,”
which
is
written
in
all
the
days
of
creation.
He
depicted
the
good
inclination,
of
which
it
is
written,
“And
the
Lord
God
formed,”
since
in
Yetzira,
you
find
HaVaYaH.
167.
Which
of
these
angels
appointed
over
the
acceptance
of
the
prayer,
who
wants
to
perform
doing,
meaning
to
do
for
him
as
he
has
prayed,
has
no
permission
to
do
a
deed
through
the
prayer
that
is
dependent
on
speech,
but
rather
thanks
to
the
good
deeds
he
had
done,
which
are
dependent
on
action,
and
in
which
the
Shechina
comes
down
on
him.
She
is
the
world
of
action,
the
work
of
creation;
she
is
an
operator,
meaning
she
carries
out
from
potential
to
actual.
168.
Bina
is
a
potential
that
must
be
carried
out.
She
is
twenty-eight
letters
in
the
first
verse
in
Beresheet
[Genesis],
and
she
is
the
force
of
HaVaYaH
filled
with
letters
Aleph,
which
is
forty-five
in
Gematria.
The
force
of
MA
has
the
letters
of
Hochma,
who
is
called
“thought,”
the
Mochin
of
ZA.
She
is
twenty-eight
letters
in
the
three
names
“The
Lord
our
God
the
Lord,”
with
three
names
Kozo
BeMochsaz
Kozo,
which
are
the
subsequent
letters
to
“The
Lord
our
God
the
Lord,”
since
after
the
Yod
of
HaVaYaH,
there
is
Kaf
of
Kozo,
after
Hey,
there
is
Vav,
after
Vav,
there
is
Zayin,
and
after
Hey,
there
is
Vav.
It
is
likewise
with
the
letters
of
“our
God,”
where
after
Aleph
of
Elokeinu
[our
God],
there
is
Bet
of
Bemochsaz,
after
Lamed,
Mem,
etc.
The
operation
of
this
force
of
Bina
is
in
action;
it
is
the
operator,
the
name
ADNI,
Malchut,
and
this
is
the
emergence
from
potential
to
actual.
The
operator,
ADNI,
cannot
operate
without
speech,
which
is
HaVaYaH,
Tifferet,
who
includes
everything.
169.
Here,
there
is
no
cutting
and
separation
in
thought,
speech,
and
action,
which
are
Bina,
Tifferet,
and
Malchut,
since
Tifferet
contains
everything,
all
three.
Likewise,
everything
is
included
in
Bina,
and
everything
is
included
in
Malchut.
170.
A
thought
is
from
Bina
and
above,
up
to
Ein
Sof,
and
from
her
downward
endlessly,
meaning
that
a
thought
shines
in
all
the
degrees
from
her
and
above,
and
from
her
and
below,
since
even
in
the
degrees
above
her,
there
is
no
Bina
except
from
the
incorporation
of
Bina
in
them,
and
likewise
below.
So
is
the
speech
in
Tifferet,
from
above
downward
and
from
below
upward,
for
wherever
you
find
Tifferet,
it
is
because
Tifferet
is
incorporation
there,
whether
above
or
below.
It
is
likewise
in
Assiya,
in
Malchut,
from
below
upward
and
from
above
downward,
for
there
is
not
a
degree
above
and
below,
where
you
do
not
find
thought,
speech,
and
action,
Bina,
Tifferet,
and
Malchut.
171.
The
thought
was
given
to
man
so
that
man
would
think
about
the
Creator
of
the
worlds,
to
unify
His
name
through
Ein
Sof
and
endlessly.
He
created
everything
in
Bina,
as
it
is
written,
“And
see
who
created
these,”
Bina,
who
is
called
MI
[who].
172.
The
speech
was
given
to
man
to
engage
in
Torah
with
it,
and
to
know
from
it
the
maker
of
everything.
It
is
written
about
it,
“maker
of
light,”
since
the
speech
is
Yetzira,
Tifferet,
and
there
is
no
light
but
the
Torah,
as
it
is
written,
“for
a
candle
is
a
commandment,
and
the
Torah
is
light.”
This
is
the
maker,
who
depicted
in
man
a
face,
eyes,
ears,
nose,
and
mouth,
to
engage
in
Torah
with
them
and
to
know
Him
from
her.
173.
Similarly,
He
depicted
a
mouth
to
speak
of
the
Torah,
depicted
eyes
to
look
in
the
light
of
Torah,
depicted
the
ears
in
it
to
hear
with
them
words
of
Torah.
These
are
Vav,
which
Tifferet
includes:
two
eyes,
two
ears,
a
mouth,
and
a
tongue.
174.
He
depicted
the
nose,
and
it
is
written
about
it,
“and
breathed
into
his
nostrils
the
soul
of
life,”
for
man
to
think
with
her
of
the
unification
of
the
name,
as
it
is
written,
“I
am
the
Lord,
maker
of
everything.”
This
is
the
bottom
Shechina,
Malchut,
from
whom
the
noetic
soul
was
placed
in
man,
since
the
Nefesh
is
from
Malchut,
to
know
with
it
in
all
the
deeds
of
the
Torah,
the
commandments
of
the
Torah,
the
one
who
is
called
“Maker
of
everything,”
who
is
Malchut,
in
whom
there
is
action.
175.
They
are
three
ties
that
were
placed
in
man.
The
noetic
soul,
to
know
in
it
the
maker
of
all
the
worlds,
who
says
and
does,
speaks
and
fulfills,
who
creates,
and
forms,
and
makes
everything
one.
He
is
Ein
Sof,
brings
everything
out
from
within,
from
potential
to
actual,
and
He
changes
His
actions,
and
in
Him,
there
is
no
change.
176.
Ein
Sof
is
the
one
who
arranges
all
the
Sefirot.
There
are
big,
medium,
and
small
among
the
Sefirot,
each
according
to
its
order.
But
in
Him,
there
is
no
order;
He
created
everything
in
Bina,
and
there
is
no
one
who
created
Him.
He
depicted
and
formed
everything
in
Tifferet,
but
He
has
no
depiction,
and
there
is
no
painter
to
draw
Him.
He
made
everything
in
Malchut,
but
there
is
no
one
to
make
Him.
177.
Because
Ein
Sof
is
in
these
ten
Sefirot
from
within,
for
in
them,
He
created,
depicted,
and
made
everything,
there
He
placed
His
uniqueness,
so
he
would
be
recognized
there.
Anyone
who
separates
some
Sefira
from
another,
from
among
those
ten
Sefirot
that
are
called
Yod-He-Vav-He,
it
is
as
though
he
separated
in
Him.
178.
Ein
Sof
is
the
one
who
unites
Yod
with
Hey
and
Vav
with
Hey.
They
are
called
HaVaYaH
only
in
Him,
as
well
as
ADNI,
as
well
as
EKYEH,
as
well
as
Elokim
[God].
As
soon
as
He
parts
from
the
ten
Sefirot,
He
has
no
known
name.
He
is
the
one
who
connects
all
the
Merkavot
[chariots/structures]
of
the
angels
and
ties
them
together,
and
He
tolerates
the
upper
ones
and
lower
ones.
If
He
departs
from
them,
they
have
no
existence
and
no
knowledge
or
life.
There
is
no
place
where
He
is
not
there,
above
through
Ein
Sof,
and
below
through
no
end,
and
to
each
side,
there
is
no
God
but
Him.
179.
Although
He
is
everywhere,
He
did
not
place
His
BYA,
not
in
the
throne,
the
world
of
Beria,
not
in
the
angels,
the
world
of
Yetzira,
and
not
in
heaven
and
earth
and
the
sea,
the
world
of
Assiya,
nor
in
any
creation
in
the
world.
His
BYA
were
not
placed
in
them
so
they
would
know
all
the
creations;
rather,
He
placed
them
in
the
Sefirot
and
in
Bina
and
TM,
from
which
He
is
revealed
to
the
created
beings,
so
they
would
know
Him.
180.
Moreover,
all
the
creations,
some
of
them
through
Beria,
some
through
Yetzira,
and
some
through
Assiya.
Although
the
Sefirit
He
created,
formed,
and
made
everything
in
them,
are
not
called
BYA
in
them,
like
the
three
bottom
worlds
BYA,
in
which
only
the
light
that
clothes
in
them
is
Godliness,
but
the
vessels
are
not
Godliness.
Rather,
the
Sefirot
are
in
the
way
of
Atzilut,
in
which
everything
is
one,
even
the
vessels
are
Godliness.
For
this
reason,
KHBD
of
the
rest
of
creations
in
BYA
is
not
like
them,
as
it
is
written,
“‘To
whom
will
you
liken
Me,
or
who
is
My
equal?’
says
the
Holy
One.”
It
is
like
the
Torah,
of
which
it
is
written,
“It
is
more
precious
than
pearls,
and
all
your
possessions
will
not
equal
it.”
He
creates,
and
forms,
and
does
everything.
181.
Although
He
is
known
to
people
in
ten
Sefirot,
He
is
wise,
and
not
in
a
specific
wisdom
[Hochma],
understanding,
and
not
in
a
specific
understanding
[Bina],
Hassid
[kind],
and
not
in
a
specific
Hesed
[kindness],
mighty,
and
not
in
a
specific
might
[Gevura].
He
is
grandeur
[Pe’er],
Tifferet,
everywhere,
and
not
in
a
specific
place.
He
is
Hod
and
Haddar
[splendor],
NH,
everywhere,
and
not
in
a
specific
place.
He
is
righteous
[Tzadik],
Yesod,
and
not
in
a
specific
place.
He
is
king
[Melech,
the
male
of
Malchut],
and
not
in
a
specific
kingdom
[Malchut].
182.
He
is
one,
and
uncountable,
like
the
word
“one,”
which
adds
up
to
thirteen,
which
are
the
thirteen
qualities
of
mercy
[Rachamim].
Although
He
is
not
outside
of
everything,
He
carries
the
upper
ones
and
lower
ones,
and
carries
all
the
worlds
through
Ein
Sof
and
endlessly,
and
there
is
no
one
to
carry
Him.
183.
All
the
thoughts
grow
tired
from
thinking
of
Him,
and
there
is
not
one
of
them
that
will
know
how
to
attain
Him.
Even
Solomon,
of
whom
it
is
written,
“And
he
was
wiser
than
any
man,”
wanted
to
attain
Him
in
his
thought
but
could
not,
which
is
why
he
said,
“I
said,
‘I
will
be
wise,’
but
it
was
far
from
me.”
184.
One
who
sustains
in
HaVaYaH,
there
is
no
one
to
kill
him.
One
who
puts
to
death
in
ADNI,
there
is
no
one
to
revive
him.
These
letters
in
HaVaYaH
ADNI,
there
are
no
life
and
death
in
them,
except
Him.
Although
there
is
life
and
death
in
them,
they
are
from
Him,
and
there
is
no
closeness
and
unification
in
them
except
Him.
The
name
is
not
called
“whole”
unless
in
Him,
and
it
does
not
carry
out
an
operation
except
in
Him.
185.
Other
sides,
from
the
side
of
impurity,
are
all
in
His
authority
to
do
with
them
as
He
wishes.
All
the
dwellers
of
the
land
are
regarded
as
zero,
and
He
does
with
the
hosts
of
heaven
as
He
wishes.
There
is
no
one
to
detain
Him
and
tell
Him,
“What
are
you
doing?”
He
grasps
and
knows
all
the
thoughts,
and
there
is
no
thought
that
knows
in
Him.
186.
He
does
not
need
to
write
a
place
to
think
of
Him
there
or
to
know
Him
there.
But
for
people,
because
their
thought
cannot
attain
Him
everywhere,
since
He
has
worlds
even
above
the
Sefirot,
which
are
like
the
hairs,
countless,
and
so
they
could
call
Him
in
a
certain
place,
He
wrote
Sefirot
for
them,
so
they
would
recognize
Him
in
them.
And
because
they
are
tied
to
the
upper
ones
and
lower
ones,
He
created
in
them
all
the
creations,
so
they
would
recognize
Him
in
them.
187.
He
is
the
one
who
depicted
the
lines
and
the
recognition
of
the
face.
In
the
middle
pillar,
Tifferet,
the
nose,
He
drew
two
faces
in
two
letters
Yod
from
the
words
“and
created”
[in
Hebrew].
The
nose,
the
middle
pillar,
He
drew
with
the
letter
Vav
from
the
words
“and
created”
[in
Hebrew].
Thus,
the
number
HaVaYaH,
twenty-six
comes
up
in
them
since
Vav,
the
nose,
and
the
two
letters
Yod,
the
two
faces,
are
twenty-six
in
Gematria.
He
drew
them
in
the
name
HaVaYaH,
so
they
would
recognize
from
it
the
maker
of
the
worlds.
188.
HaVaYaH,
Tifferet,
the
middle
line,
shines
in
the
face.
He
made
the
two
colors
of
the
face
in
them,
white
and
red,
HG,
as
it
is
written,
“And
the
Lord
passed
before
him
and
proclaimed.”
“Passed”
has
the
letters
AB
Reish-Yod-Vav,
AB
his
Hesed
in
Gematria
(72),
and
Reish-Yod-Vav
is
Gevura
in
Gematria
(216).
They
are
as
it
is
written,
“before
him.”
It
is
written
about
them,
“And
the
Lord
spoke
to
Moses
face-to-face,”
face
of
Hesed
and
face
of
Gevura.
The
name
HaVaYaH,
Tifferet,
is
the
operator
of
the
two
colors
of
the
face,
HG.
The
mouth
is
Malchut;
two
lips
are
NH;
the
tongue
is
Yesod,
from
the
word
“teaching,”
since
NH
are
called
“taught
by
the
Lord,”
and
the
tongue
unifies
them.
This
is
why
it
is
called
“tongue
[also
language]
of
teaching.”
It
is
written
about
him,
“I
speak
with
him
mouth
to
mouth.”