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.”

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The world. Impressions from Dr. Michael Laitman trip to Europe

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