Kabbalah Series: General Overview

Lesson #5

June 5, 2005

Once we have learned how the thought of creation, to do good to its creations, operates in the Kli that was created and brings it to receive light in order to bestow in every way, everything possible, except the stony heart, which is called Lev ha Even. Now we will learn what the system exists for, meaning the Creator created a Kli (a vessel), a Will to Receive, through the light. This Kli, this vessel, received as much as it could in order to bestow both directly, which is called the world Adam Kadman; and also after the breaking, when Malchut was mixed with Bina, and the worlds Atzilut _____ came out. The special thing about them is that Malchut entered Bina and gave to Bina all the attributes of Malchut so that Bina now understands and knows how to monitor, how to supervise, how to correct Malchut.

What happens is that light comes down from the Creator and divides its bestowal into the five Partzufim of Ag(?), Galgalta, AB SAG, MA and BON, Nefesh, Ruach and Shemach(?) _____. Afterwards, this light entered SAG de Bina, and from SAG it went on to GAR and Zat of Bina. GAR de Bina is actually Hochma, it's like Malchut ______, like the heads (Roshim) of the world of Atzilut. Ag in itself is like Keter and Zat de Bina are Abba ve Ima de of Atzilut, which are... who's Zat de Bina were elicited in the Karilut (mingling) of Malchut and Bina. We learned where it happened. We learned that it happened as we had Partzuf, Nekuda de SAG, which descended and received from Nehi of Galgalta, the impression of Dalet-Gimel (4 by 3) and was restricted.

So that Malchut in He de Galgalta mixed with Bina in Nekudot de SAG. All the Zivugim (the couplings) that came out afterwards in the world, Nikudim and Katnut (in smallness) and the Gadlut of the world, Nikudim, the greatness of the world, Nikudim or adulthood, where the breaking was, they were in the form of... They were in such a way that Malchut was mixed with Bina. Afterwards, Olum Atzilut came out, of the breaking. The world Atzilut came out from Rosh de SAG. It was elicited on the remnants of a breaking. It is Galgalta ve Eynaim (vessels of bestowal) – the attributes of Bina and from the mingling of Kalut, of Malchut and Bina, we get three more worlds – Beria, Yetzira, Asya.

The whole system, if we draw it here [RAV DRAWING]... This is GAR, the first upper three of Atzilut. Then we have Zat, the lower seven of Atzilut – ZON. The parts of ZON are Beria, Yetzira, Asya. This whole system is, in fact, intended ready to correct the creature – the future creature. Because it contains every possible incorporation of Malchut and Bina, except Lev ha Even (the stony heart).

Lev ha Even (the stony heart) is that part of creation that cannot be corrected because it cannot mingle with Bina. Why is the system capable of being responsible for the birth, and evolution and correction of the creature? Because it contains all the possibilities of Hitzkalut(?), incorporation or _______ of the creature to receive with the attributes of the giver – Malchut in Bina.

The future creature should not be the incorporation of Malchut in Bina, but the incorporation of Bina in Malchut, wherein the creature, the attributes of bestowal, would enter and render it a possibility for free choice to prefer to be in these attributes on top of being in its own attributes. This is how it turns out, that after the worlds were created and reached their own Gmar Tikkun, their own end of correction. As much as they could be through the incorporation of Malchut and Bina in them, now it was the time for making of the creature. This creature was created from the middle point – the central point – Malchut de Ein Sof, the central point of all the circles (the Evulim) – the four phases of direct light – Dalet, Behinot de Ohr Yashar. This Malchut is integrated at the end of all the worlds.

You have the upper light here [RAV DRAWING]. It goes through the worlds – Ag, Atzilut, Beria, Yetzira, Asya, and is incorporated at the end of all the worlds. From this point, it is created from the integration in them. In order to create this creature, which contains the Hitkalelut, the mixture of Bina and Malchut together, the worlds now have to rise to a level where they can procreate a new Partzuf on this connection. The worlds, in and of themselves, are in a state after a scrutiny of all the degrees, where they end at Chazeh de Yetzira... Chazeh ov Yetzira. This is the place of Asya, Yetzira and Beria. In Chazeh de Yetzira, that's where the worlds end at the time of their birth – elicitation. Why? They learned that in order to procreate the worlds, ZON de Atzilut have to rise to the level of Abba ve Ima. From there, beget the world Beria, Yetzira, Asya. Above ZON de Atzilut stands the place of Abba ve Ima. Abba ve Ima, higher up, we drew in the previous drawings.

That level is insufficient to procreate the creature. This creature will be called Adam or Adam, or Adam ha Rishon – the first man. Because it's function is to be like the creator in the future. Because of the word resembling, it will be called Adam (man). In order to create Adam, the worlds must be in a state where ZON Atzilut is in Abba ve Ima. They are there and they beget Adam. So that when Adam is born, the difference between it and the World of BYA is that the worlds BYA is incorporation of Malchut in Bina, whereas Adam is incorporation of Bina in Malchut. T

Then Adam was born in such a way that it has within the World of Beria. Rosh in Olam Yetzira. It has Garon (throat) and Guf, (the body) – the Rosh is the mind. In the middle of Assiya(?) and Raglaim in the world Asyiah – the legs.

That’s his Partzuf. He stands inside the worlds BYA. It’s a regular Partzuf. It's got 30 Sefirot – Rosh, Toch, Sof. The only difference between Him and the other Partzuf, is that it was born in such a way that the Kelim (the vessels) that belong to the lower half of the Partzuf called AHP, these Kelim are restricted – they are not used. AHP is not sorted. It is entirely in the state of Galgalta ve Enyaim, Chabad, Chagads. In Kelim, Chagad Naheh, in Ohr _____ (in lights). Meaning he’s got Galgalta ve Enyaim in his Kelim with Nefesh Ruach in the lights. It’s AHP is restricted Kelim, meaning Neshama Cha_________, in terms of lights.

These lights are as yet surrounding, that’s the beginning of Adam ha Rishon and that’s why it says he was born circumcised, and a part of his Kelium or Atzilut and a part of his Kelium are below the Parsa. We know that below the Parsa, in the World Nikudim and in the World Atzilut, is a place where the upper light cannot appear and bring Tikkun (correction) to the Kelium. But in order to exist and be corrected, the Kelium has to rise above the Parsa. The light that brings Tikkun (correction), which is called Light of AB SAG, which is only as low was the Parsa. In order to correct the Kli of Adam ha Rishon and bring it to the Maltikkun, we have to raise it above the Parsa. But if we raise it above the ParsaI, what would we obtain?

[Still drawing] We'll draw the same drawing. Places of Assiya, Yetzira, Beria, ZON, Atzilut, Abba ve Ima, Arich Anpin, Atik, the Talbud(?) permanent – Talbud, etc.

The Worlds stands in such a way that the world Assiya stands up to the Chozer(?) of the world Yetzira(?), that's the world of Asya. Yetzira stands with its upper half in Atzilut and the lower half below the Parsa. The World of Beria stands in the place of ZON de Atzilut. Why do the Worlds of Yetzira cloth half of Beria? Because when ZON de Atzilut stands here, in their permanent place, they clothe each other in such a way that Zeir Anpin and Mahchut stand in such a way that they clothe one another. That’s why anything that comes to the place of ZON de Atzilut also acquires the same ratio between the Kelium. Let's say in our case, Yetzira and Beria are clothed themselves or behalf like ZON de Atzilut. When Adam Kadmon was born from ZON de Atzilut, it rose to Abba ve Ima. So he too acquired the same structure as his Rosh, that’s his Garon, that’s his Guf and Raglaim. That’s Adam ha Rishon, when he was born.

Afterwards, in order to correct it, you need only to raise it above the Parsa and then it acquires the light of AB SAG, and it is corrected and the entire BYA is in that completed. Gmar Tikkum (end of correction) is reached and the equivalence of that Adam is equal to the thought of the Creator and that’s the thought of Creation, that was the idea in the beginning, but it doesn't work out. As we saw with the breaking of the vessels it is impossible to raise the Kelim above the Parsa and in that make them all corrected, because that doesn’t create a connection between Bina and Malchut. The connection between Bina and Malchut can be only if there is complete integration of the parts of Bina and all the parts of Malchut'; and visa versa, all the parts of Malchut and the parts of Bina. This mixture... this mingling can be obtained by only breaking this Partzuf, just like the Partzuf in the World of Nikudim. It has to be brought to a breaking.

How’s that made to break? For that comes light, which is called Tosafot Shabbat, the addition of Shabbat or the supplement of Shabbat. With that light, all the worlds with Adam ha Rishon in it rise the first time. They do not ascend because they are in a state of Tikkum (correction), but because a special illumination comes to them from above, which suppress their uncorrected Kelim and raises their corrected Kelium so that they all rise. The whole of Adam ha Rishon goes 10 Sefirot up, where his Partzuf rises so that only his Raglaim, (hiis legs) remain below. Then that part, which remains below, he doesn’t notice that they remain below. For two reasons; the first is because that part, the Raglaim, is in the upper six of the place of the World of Beria, which are called the outskirts of the ear of the city). They still belong to the Kelim of Bina. So it was indiscernible that within Bina there are uncorrected desires. He never used these desires, his Kelim, so he didn’t know how they are submerged in themselves, not how they are working with the Will to Receive in order to receive not to the upper illuminations, because that's what they are. In that statement, they are still below these Kelim. He doesn’t wait to perhaps bring them up by receiving an even greater Tosafot Shabbat – Shabbat edition. This is only the first ascend of Shabbat – first ascent. So he already extends light for himself, hoping to receive it in order to bestow. In his Rosh he makes a Zivug de Nikarah(?) and extends this light into the Guf, into all his Kelium.

When the light travels thorough the Parsa, here begins the breaking. As witth the case of the World of Nikudim, the Kelim fall – all the Kelim break. So if he had previously in his part, in the World of Atzilut, as it is written in the Torah, in the books of Moses, that he was in the Garden of Eden and could eat from all the trees of the Garden and in the supplement of Shabbat, he rose even more. He was only forbidden to eat from the part that is below the ParsaI, which is a part called the Tree of Knowledge of Good and Evil. And these are the trees of the Garden.

[Still drawing] Atzilut is called Gan Eden (Garden of Eden). Now all his Kelim break Galgalta ve Eynaim, AHP and, of course, the mixture of Galgalta ve Eynaim is AHP and AHP in Galgalta ve Eynaim.

The benefit is as usual, as in the case of the breaking of the vessels. Galgalta ve Eynaim can be corrected as before the AHP are tested and seen that they cannot be worked with that’s the Lev ha Even (stony heart); it’s not the Lev ha Even in the Worlds as we had with the correction of the Ohr lamot(?), but it’s the Lev ha Even in the Neshamot (stony hearts and souls). We also have Galgalta ve Eynaim in AHP, and AHP in Galgalta ve Eynaim. The Hitchalut(?), the mixture of Galgalta ve Eynaim and AHP gives us the ability to attest, to examine, to see what we have in the AHP. In the Ozen(?), the Choten(?) and the Peh enter attributes of Galgalta ve Eynaim, attributes of bestowal. I can see in each of them what I can correct.

What happens is that I have a Tikkun (correction) in the some of the Kelim, in the incorporation of Galgalta ve Eynaim and AHP. This Tikkum is called Klipot Nogad(?) (______ shell), where there is a part of the AHP that is correctable – you could say that. There is a part of the AHP that goes out to the Lev ha Even (to the stony heart) to the three impure shells. The Hitkallut? of the AHP in Galgalta ve Eynaim gives one the ability to rise – to ascend.

Besides correcting himself, he also induces further ascents, we’ll talk about it. These are the three ascents that he can bring on himself. How is Adam corrected and what state is he in?

After the breaking in Adam, Adam corrupted his environment. Except the worlds of the pure ABYA... ABYA Nikdusha(?), the sanctified ABYA. Besides that, the worlds of ABYA _____________ made the impure ABYA. All the worlds descended to their place, Worlds Asyiah, Asyiah, Beria, descend below the Parsa to their permanent places. ZON de Atzilut above the Parsa Abba ve Ima, etc., etc. – up to the general Tabur – that’s BYA de Duchar(?) (pure BYA) and besides that, he has Beria, Yetzira, Assiya, correspondingly, standing opposite them. BYA de Klipot, it's called – the BYA of the shells.

Adam is in his broken Kelim [he's writing broken Kelim) of Adam ha Rishon, so he’s between the two systems and lives within them as he was born in the Worlds ABYA. While he’s in his broken Kelim, he’s still in these Worlds within them and the only thing that’s added is the BYA de Klipot (the impure BYA), which in fact helps Adam see the corruption in him. The BYA Dechdusha(?) (the pure BYA) brings him Lights for correction – for Tikkun – one side, the left side of the Klipot. That brings uncorrected Kelim or illuminates into the broken Kelim, which are felt as uncorrected in Adam. Then he turns to the BYA Dechdusha, to the holy BYA, to the pure BYA and gets lights for Tikkun from them.

Then Adam feels that he’s in between the systems or Kedusha, that's purity or the pure systems. Or Bina Galgalta ve Eynaim, you can call it. Then there is the Klipot Nogad (Nogad shell), which he sorts and examines out of the incorruption of Bina and Mahchut together, because Galgalta ve Eynaim fell into the AHP. From this scrutiny comes the discernment in his Kelim de Kabbalah, which of them he can add to Hashpa'a (to bestowal). Then he finds that Klipot Nogad is a primary thing for which the breaking happened and he has the AHP, the breaking, which is the three impure Klipot. Their names are Ruach _______ (stormy wind) Anan Gadol (great cloud) and Esh _______ (flaming fire). I’m going to use the words in Hebrew. They correspond to the Worlds Assiya, Yetzira and Beria. You can write them here. These are names we often run into. Ruach Zera (stormy wind); Anan Gadol (great cloud), and Esh Mitlachad (flaming fire).

Noga is the scrutiny from the broken Kelim, where Galgalta ve Eynaim entered the AHP, and Adam from his AHP, sorts out those Kelim that can be related to Kadusha, to the sanctity or purity. So his whole scrutiny is free choice, the sensation of Adam and his sensation of self. It’s all in Klipot _____. Because, in fact, the Kelium of AHP come from the Creator – from that Kli that the Creator created. The Kelium Dachdusha also come from the Creator. From the attributeof the Creator. So Klipot Nogad is only that place in contra between vessels of bestowal and the vessels of reception, the attribute of bestowal and attribute of reception. Where in between them, that’s where one feels his freedom, not being under the domination of the Creator, not from the perspective of the Lights or the perspective of the Kelim, and can determine his selfness. That’s what makes him called Adam according to his scrutiny in Nogad. The scrutiny of this Nogad is, in fact, in the World of Tikkun – the World of Atzilut.

They do not end in the Worlds, But there is a descent to a state where there really is free choice, where the Galgalta ve Eynaim and AHP beat ______ Galgalta and AHP. In these discernments the Worlds BYA of Kedusha and BYA of sanctity, the impure BYA operate them where one knows where he is and can scrutinize his growth in the Kelim. But the whole system comes down to a level that is below the Masach, below the barrier. Below the barrier, the Masach, there are also seemingly two forces – good and bad – that operate on the broken Kli in order to bring it to correction. But the special thing below the Masach is that one is in darkness, meaning unaware that he is in the nature of the Creator.

If he is in a sensation of good and bad and feels the Creator, and feels himself being in the broken states as the Torah tells us that Adam was in the Garden of Eden and was ashamed and put upon himself some clothing and hid from the Creator who was seemingly looking for him in the Garden of Eden. This is how one feels where he is; he feels his Kelim, comforts of the environment where he is, compared to the lights, the attributes of the Creator. Then he does not have free choice. He immediately determines his state out of the necessity of where he is compared to the attributes of bestowal.

In that state there can not be choice. Choice can only be where one is, but if one does not feel he is being compelled to choose the good. But that he himself, first of all if he decides what good is, discerns what good is, seemly builds for himself, the environment of the pure and impure BYA and then, out of these discernments that one built for himself, a ladder of values, so to speak, a scale. In it he begins to grow. Otherwise there can not be a free choice. Then we can say that a person operates out of necessity. If he sees what is good what is bad, of course, he choose the good.

This process that occurs that is happening, happens below the Machsom (the barrier), where there is no spiritual reception of bestowal and this is called this World. Meaning we have the continuation of a process, where we have said we were first in the four Behinots of Ohr Yashar (direct light) and then in the World of Ein Sof, the Tzimtzum, the Masach, Achur Adam Kadmon, Nekudot de SAG, Tzimtzum Bet, Bina and Malchut, that work together in one Partzuf. Then the breaking where Bina entered Malchut. There is already a joining – the Tikkum (correction) of the breaking when out of this Tikkum we get Atzilut, Beria, Yetzira and Assiya – four Worlds – and the Worlds Beria, Yetzira, Assiya, afterward Adam was born, who also broke. The Tikkum in the Olamot (worlds) was made in the place Assiya, Yetzira, Beria and Atzilut, Ach(?) and so forth, up, this world and below.

In the World Ach, we say that’s the World Keter, corresponding to the four phases of Direct Light. It is entirely bestowal from the Creator that’s divided with respect to the future creature into Arin(?) ChaiI. The World Atzilut is the World Ach or SAG. In bestowal of SAG, which is divided into the bestowal of Galgalta ve Eynaim toward the future Creature, the Creature that is risen from the breaking, provided it rises to the world of Atzilut and corrects himself there.

The Worlds Beria, Yetzira and Assiya consist of Bina, Zeir Anpin and Malchut, these general attributes, in which we have the spiritual Tikkum (correction) of a person who already uses spiritual forces, the presence of the Creator, as he can already correct himself. But as one corrects oneself, his soul, he does it in a state of having free choice. Standing opposite the Creator, where the Creator shines and shows Himself in these Worlds, Beria. Yetzira and Assiya, in such a way that He doesn’t obstruct the person’s free existence in reaching the World Atzilut.

In order to correct himself, one must raise oneself along with the Galgalta ve Eynaim and the AHP to join Galgalta ve Eynaim, all except the Lev ha Even (stony heart) to the World Atzilut. Only Lev ha Even remains below; it can not be corrected because it was never mingled, mixed with the attributes of Bina.

When can one enter BYA and live in them, that’s his place. That’s where he was born and that’s where he should bring himself into the Worlds BYA and bring himself along with the Worlds BYA as he rises above the Parsa as he was here on the eve of Shabbat, as we learned it when he has to rise above the Parsa entirely.

How could he do that? Thorough Tikkunim, during it’s ascent from below, from this world to the World Assiya, then Yetzira and then Beria; and then above Parsa to its roots and stand entirely Adam ha Rishon inside the Worlds BYA: [Drawing] These are the Worlds Beyond. That's Adam ha Rishon inside Atzilut. What would remain outside Atzilut, below Atzilut? The stony heart; the Lev ha Even from the Worlds; Lev ha Even from the souls. That is the corrected state, the most corrected state that can be reached.

It is called the Gmar Tikkun (end of correction) from prospective of the lower ones. Afterwards comes an illumination from above called Lev ______, which corrects the Lev ha Even too and it is corrected too, and enters the World Atzilut and the World rise to Ein Sof. [Drawing] Let's draw it, so it becomes clearer to us. The whole process becomes clearer.

We said that after the breaking of the vessels, Olam Atzilut came out. The World Atzilut ascended in such a way that his ZON rose up to the place of Abba ve Ima. Then his ZON procreated the Worlds Beria, Yetzira and Assiya. And these Worlds stand up to Chozer(?) of the World Yetzira, the permanent Chozer of the World of Yetzira. Then these ZON also procreated Adam ha Rishon in his Rosh and his Garon, in his Guf and Raglaim.

Then there was illuminessence from above, which is called the eve of Shabbat, where all of them rose by ten Sefirot. Adam ha Rishon rose by ten Sefirot so that only his Raglaim remained below and his entire Guf reached... was up, and his Rosh rose to the place of the permanent Abba ve Ima. This is called the first ascent or the ascent of the eve of Shabbat.

When it was in that state, where his Rosh was entirely in Bina and the Raglaim were in the Kelim of Bina, which are below the Parsa. But the Kelium of Bina are called the outskirts of eve of the city and in that state he thinks he is entirely in the World of Atzilut, the Garden of Eden, and can eat, meaning he is allowed to use the Kelim called Raglaim, the actual AHP. He uses them and breaks. When he breaks, the worlds descend to their permanent place, Assiya, Yetzira, Beria, ZON, Abba ve Ima, Atik, and here there is Ach.

Besides this Kav (line) of Kadusha, of sanctity, there's another Kav, another line of impurity. We’ve learned that we have Beria, Yetzira, Assiya of Klipot (shells) This is what Adam ha Rishon caused in the worlds of BYA because he broke; meaning, now that he’s broken in order to reach BYA Dachducha he has to go thorough BYA, the Tameh (the impure) BYA. If the broken soul is here, it seemingly has to go thorough BYA de Tameh (the impure BYA) in order to reach the pure BYA, the BYA Dachducha.

This is still, as we have said, not enough. Adam has to be detached from the sensation of the Creator on him. He has to come to a situation where he is below any Kadusha or Klipot, any sanctity or impurity, because he feels both as the influence of the Creator on him. So he to be between good and the bad that are completely detached from the Creator, and hence they are confused, and that is called This World. This is where the broken world is, meaning that this is a state that is even worse than the breaking of the vessels in the World Nikudim, but it enables him to be completely detached from the Creator.

When a person in our world, in this world, Olam ha Zeh (this world) when a person acquires a Masach, that person acquires Masachim (screens), not to be in order to bestow. In order to bestow those are screens (Masachim) that can be acquired thorough an illumination from above. First we have to acquire the Masach or the strength to be independent of the Creator, because in that we become Creatures, meaning becoming Creatures is the goal that we are now faced with. It does not matter how we feel – good or bad – we have to choose. Is it true or a false state?

The scrutiny is completely different than the broken Kelim had in the World Nikudim. Now we have to reach a discernment of being independent from the Creator. Independence from the Creator means building within a completely different judging system than good or bad, because good or bad come from the Kelim. The light that works on the Kli gives it either a good or bad sensation. Here we have to come to state of true or false, where above good or bad we build our attitude toward bestowal – we call it truth. Then we have to detach ourselves completely from determining the situation according to our sensation, but only according to the quality of discernment of the properties. Truth is giving; false is receiving. This is called acquiring a Masach over the Kli.

This Masach is not just about not being influenced by pleasures. This Masach is for not being influenced by the Creator. Then he acquires his selfness: from the still degree to the vegetative; to the animated, to the speaking, to the Masach; to be independent from his own nature in discerning the truth. When he acquires the first Masach to not be influenced by the Kelium in the Orat(?), in his own nature, it is called crossing the Masach(?) and becoming able to work or stand vis-á-vis the Creator independently as a Creature. As he advances forward he must create a partition between himself and the Creator to maintain his own independence. When he can handle it with his Masach, any interest between the worlds of Kadusha (purity) and Tameh? (impurity), and he begins to advance.

His progress between the two Worlds is advancing in the middle line, until he reaches the World of Ein Sof. Where, in fact, he has acquired two things here: a Kli (a vessel) that gives and gives independently. It gives not because it is good, but because it is the truth. When we said that Adam’s buildup, which is Galgalta ve Eynaim and AHP that come from the Creator, but his choice in what he is, that is the Klipot Nogad – the Nogad _____. Out of this he built himself.

When he scrutinizes all his Kelium and is left with his stony heart below, and the entire Kli is corrected, except for Lev ha Even, then as we have said a light, it's called ____________, comes correction, comes Lev ha Even. He rises entirely above Tzimtzum Aleph. He keeps it in his Partzuf for the Masach and Ohr Hozer. This is, in fact, keeping the thought of Creation to do good to His Creation. To corner the Kelium in that one is awarded in correcting the Kelim and erecting the Kelim himself independently like the Creator in their entire Koma(?).

This Tikkun (this correction), we study how it happens within us, over thousands of years in this world, because here there is a concept of time and how it is called in the Worlds.

So next lesson we will have to see how we go thorough this section called This World, Ha Olam ha Zeh, that’s how we come down to this world from the spiritual world after the breaking, how we go thorough it and how we go back up from it in the Tikkun in the Olum Mot – in the Worlds.

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