Questions and Answers on the Meaning of Topics

55. What terms are absent in the wisdom of Kabbalah?

From the beginning to the end of the wisdom there is not even a single word that relates to any tangible or imaginary term, such as space, time, motion and so on. Also, there is no absence in spirituality, and any change of form does not mean that the first form is absent. Instead, the first form remains in its place, unchanged at all, and the disparity of form that has now been acquired is added to the first form. (The beginning of Inner Light)

56. What is the usual language in the wisdom of Kabbalah?

This language is a “language of branches” that points to their upper roots, since “You haven’t even a single blade of grass below that has not a root above.” Therefore, the sages of Kabbalah have found themselves a ready language to imply through the branches and to teach about their upper roots. (Inner Light, page 1 and the beginning of Inner Observation, item 1)

57. What separates and discriminates in the spiritual?

Disparity of form distinguishes and separates the spirituals from one another. (Inner Light, item 30)

58. What is the origin of the will to receive?

The will to bestow in the upper light necessitates the existence of the will to receive in the emanated being. (Inner Observation, item 11)

59. What makes the light exit the Emanator and become an emanated being?

Because of the form of the will to receive that was innovated with the upper light, since it wants to bestow, that innovated part that was innovated went out from the state of Emanator and came into the state of emanated being. (Inner Observation, item 11 & item 15)

60. What is the first substance of every emanated being?

The innovated form that emerged existence from absence, meaning the “will to receive” that is in every essence, is the “first substance” of every emanated being and every essence. Moreover, everything that exists in the emanated being or in the essence that is more than that substance, is regarded as light and abundance that is extended from the upper light “existence from existence,” and not at all as an emanated being and a created being. It is not surprising that a form becomes a substance, since it is so in corporeality as well. Our way is to determine the first form of the essence as the first substance because there is no attainment whatsoever in any matter in all of reality, since our senses perceive only incidents in the matter, which are forms that incarnate and come in the first substance. (Inner Observation, item 35)

61. From which time is it regarded as an emanated being?

It stops being an Emanator and becomes an emanated being right at the beginning of the formation of the will to receive in the emanated being, called phase four in the desire. (Inner Light, Part 1, Chap 2, item 3)

62. Has a spiritual that accepted a disparity of form, by which a part of it departed from it and became a different phase, lost anything because of that?

There is no absence or loss in spirituality. The part that departs because of the disparity of form does not diminish or lessen the upper light at all. Rather, it is like lighting one candle from another, where the first is not lessened whatsoever. Thus, any change of form is an addition to the first. (Inner Observation, Part 2, regarding the integration of Ten Sefirot in every Sefira)

63. How and in whom are the multiplication of forms and changes in the worlds discerned?

All the multiplications and changes are done only by the impression and reception of His light in the vessels. However, the upper light in and of itself is in a state of complete rest, meaning unchanged and without any innovation. (Inner Light, Part 1, Chap 2, item 1)

64. How are innovation and movement depicted in the light?

There is no movement, meaning innovation, in the upper light. Instead, the part that the emanated being receives from the upper light (like lighting a candle from another without the first lessening) is what becomes “innovated” and multiplies according to the new forms in the vessels, where each one receives according to the measure of the desire in it, whose states change from one another and cascade from one another immeasurably and endlessly. (Inner Light, Part 1, Chap 2, item 1)

65. How are all the many forms and opposites that are extended from Him to the worlds incorporated in His simple unity?

See Inner Observation item 18 and item 29.

66. By whom and by what is the line extended from Ein Sof?

The screen, which is a detaining force that was placed on phase four after the restriction to prevent her from receiving inside, caused the emergence of the line from Ein Sof, since the upper light is never subject to change, and shines after the restriction as it did before the restriction. However, now the above-mentioned screen caused the upper light to be received only in the three phases of the desire, whose measure is very small compared to the reception in phase four in Ein Sof. For that reason, it received only a thin line of light, compared to the measure of the light in Ein Sof. (Inner Light, Part 1, Chap 2, item 1)

67. Has anything changed in Ein Sof after the restriction, as well?

Although phase four in Ein Sof restricted herself, there is no issue of taking off a form or putting on a form after the departure of the first, as it is in corporeality. Instead, there is an issue of a new form that is added to the first, without the first form changing whatsoever, as there is not absence in anything spiritual. Thus, this entire innovation of the departure of the light and the detaining force that was performed in phase four not to receive within her is regarded as another world, new and distinguished in itself. It is added to the light of Ein Sof, which remained as it was without any change. You should infer from that regarding every new form in spirituality. (Inner Light, Part 1, Chap 2, item 1)

68. When was the coarseness in phase four revealed?

From the coming of the line from Ein Sof, which the screen detained from shining in phase four, the coarseness in her became apparent, since she remained without light. (Inner Light, Part 1, Chap 2, item 3)

69. What are the four phases in the will to receive?

First, the light from the Emanator expands as light of Hochma, which is the general vitality that belongs to that emanated being. Inside it there is phase one in the will to receive, called the “first expansion” or “phase one.” Afterwards, the will to bestow intensifies in that light, and the intensification of that light draws light of Hassadim from the Emanator. This is called the “first intensification,” or “phase two.” Afterwards, that light of Hassadim expands a great expansion, namely with illumination of Hochma. This is called the “second expansion” or “phase three.”­ After that the will to receive that is included in the light from the first expansion intensifies and completes the measure of the will to receive. This is called the “second intensification” or “phase four.” (Inner Light, Part 1, Chap 1, item 50)

70. What are the four letters of HaVaYaH?

The Yod of HaVaYaH is the first expansion of the light, called phase one (see item 69). The first Hey of HaVaYaH is the first intensification in the light, called “phase two.” The Vav of HaVaYaH is the second expansion of the light, called “phase three,” and the last Hey of HaVaYaH is the second intensification in the light, called “phase four.” (Inner Observation, item 31)

71. What is the upper beginning of the line that touches Ein Sof?

See Item 49.

72. What is the single thought that contains all the forms and opposites in all of reality?

It is the thought “to delight His created beings.” (Inner Observation, item 22)

73. Where do the sages of Kabbalah begin to engage?

Kabbalah speaks only of the expansion of the light from His self, though in His self, we have no word or uttering. (Inner Light, Part 1, Chap 1, item 2)

74. What are the two rudiments that contain everything?

The first rudiment is that the entire reality before us is already set and exists in Ein Sof in its utter perfection. This is called the “light of Ein Sof.” The second rudiment is the five worlds called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, which cascade from Malchut of Ein Sof after the restriction. Anything that exists in the second rudiment is extended from the first rudiment. (Inner Light, Part 1, Chap 1, item 3 and Inner Observation, item 5)

75. What is the meaning of “He and His name are one?”

“He” indicates the light in Ein Sof. “His name” indicates the will to receive in Ein Sof, called Malchut of Ein Sof. “One” indicates that no disparity of form whatsoever is detected there between the light, which is “He,” and the vessel, which is “His Name.” Rather, it is all light. (Inner Light, Part 1, Chap 1, item 30 and Inner Observation, item 13)

76. What is the name “Ein Sof?”

Before the restriction, He is called Ein Sof, to indicate that there is no depiction of Sof or Sium (end) there at all, since phase four receives the light, as well. Thus, in that place, there is no reason to stop the light and form a Sof and Sium. (Inner Light, Part 1, Chap 1, item 20)

77. What is extended from the will to receive that is included in Ein Sof?

The creation of the worlds and their entire contents. He restricted Himself in phase four in Him in order to reveal these worlds down to this world, where it is possible to turn the form of reception into a form of bestowal. (Inner Light, Part 1, Chap 1, item 90 and Inner Observation, item 17)

78. What is the reason for the restriction of the light?

Malchut of Ein Sof regarded the equivalence of form with her Maker as embellishment, which could only be achieved by the creation of the worlds. This is why she restricted herself. (Inner Light, Part 1, Chap 1, item 40 and Part 1, Chap 1, item 90)

79. Which kind of reception is regarded as bestowal?

Reception only because it gives contentment to the giver. (Inner Light, Part 1, Chap 1, item 90)

80. What is the purpose of the restriction?

To turn the form of reception into the form of bestowal. (Inner Light, Part 1, Chap 1, item 90)

81. Why did the light leave the middle point and never returned?

See Inner Light Part 1, Chap 1 Item 40, and Inner Observation Item 22.

82. Why was a Sof not created by the restriction?

The restriction was not because of the disparity of form that appeared in the will to receive that wanted to correct it. It was only because of the embellishment, without any necessity and coercion.

83. Why did the light depart from all the phases during the restriction?

Because there is no “some” [part] in spirituality. (Inner Light, Part 1, Chap 1, item 70)

84. Why were the four phases not recognized as four degrees, one below the other, during the restriction, and before the coming of the line?

Before the illumination of the line, phase four herself was still not regarded as coarse and low (see item 83). Hence, there is no matter of the degrees being imprinted for her. (Inner Light, Part 1, Chap 1, item 90)

85. Why did phase four not become coarse immediately at the restriction of the light, but rather all four phases remained equal?

Because the restriction did not occur due to a disparity of form. (Inner Light, Part 1, Chap 1, item 90)

86. Which phase remains empty of light?

Only phase four. (Inner Light, Part 1, Chap 2, item 3)

87. When will phase four, too, be filled with the upper light?

When the vessels of reception acquire the form of bestowal. (Inner Light, Part 1, Chap 1, item 40)

88. What caused the creation of the worlds?

The will that is necessarily there, had a desire to embellish itself and resemble the form of the light completely, and that became the “cause” for the creation of the worlds. (Inner Light, Part 1, Chap 1, item 90)

89. What is the desired purpose from Torah and good deeds?

To make the vessels of reception work in order to bestow. (Inner Observation, item 22)

90. What is the Segula [power/remedy] in revealing the Holy Names?

Their Segula is specifically to turn the form of reception into bestowal. (Inner Light, Part 1, Chap 1, item 90)

91. How are the Holy Names revealed?

By laboring in Torah and good deeds. (Inner Light, Part 1, Chap 1, item 40)

92. What is the end of correction?

The turning of the form of reception into the form of bestowal. (Inner Light, Part 1, Chap 1, item 40)

93. What is the root of all the corruptions?

The disparity of form that is in the will to receive from the Emanator. (Inner Observation, item 18)

94. Why is it not possible to turn the vessels of reception into bestowal except here in this world, and not in the upper worlds?

Corruption and correction in the same carrier exist only in this world. (Inner Observation, item 20)

95. What are the two phases of the light?

Light of Hochma and light of Hassadim. (Inner Light, Part 1, Chap 1, item 50)

96. What is included in the expansion of the light from the Emanator?

The will to bestow and the will to receive. (Inner Light, Part 1, Chap 1, item 50)

97. Which light is revealed with the intensification of the will to bestow?

Light of Hassadim. (Inner Light, Part 1, Chap 1, item 50)

98. What are the two lights incorporated in every emanated being?

Light of Hochma and light of Hassadim. (Inner Light, Part 1, Chap 1, item 50)

99. Why is light of Hassadim lower than light of Hochma?

Because it is extended by the intensification of the desire of the emanated being. (Inner Light, Part 1, Chap 1, item 50)

100. When is the vessel of reception completed?

After the revelation of phase four in the desire, which is the Gadlut [greatness/adulthood] of the will to receive. (Inner Light, Part 1, Chap 1, item 50)

101. What is the difference between one that receives within, and one that receives without, as in Ein Sof?

The one that receives within can only hold a limited amount of light, according to the size of the vessel. For one that receives without, the vessel does not limit the light that it holds, and it is without a limit. (Inner Light, Part 1, Chap 1, item 50)

102. What are Sefirot of the circles?

When there is no differentiation of above and below among the four phases in the desire, they are regarded as four circles one within the other, like onionskins. (Inner Light, Part 1, Chap 1, item 100)

103. Why are the degrees in the circles not regarded as one below the other before the appearance of the line?

Because the restriction did not occur because of the inferiority of the disparity of form. (Inner Light, Part 1, Chap 1, item 100)

104. Is there evil in the will to receive by the nature of its creation?

There is no inferiority in it by the nature of its creation, nor would inferiority be revealed in it, had it not been restricted. (Inner Observation, Item 19)

105. What does “indirect extension” from the Emanator mean?

See Inner Observation, item 19.