Four Worlds

Attainment, as a whole, comes by matter and form whose beginning is the being. Also, the attained sustains the “being” which is devoid of matter and form. This is considered “the four worlds,” perceived in everything that exists (meaning, a world is giving and receiving), and all our engagements are in matter and form, in creating and doing, on which the work relies.

This is so because creation is their whole and does not quite expand in the perception of the mind. Also, the form essentially divides the doing, meaning the materials, into many details, each with its own unique form. And the mind thoroughly cleaves to it and abundantly expands through it to distinguish one thing from another, to divide and to tell one thing from another. This is the purpose of the work: to know the advantage of light over darkness in every detail that exists, as it is written, “All is clarified in the thought.”

Four Forms: Dot, Line, Area, Cube

All the forms in the world are dot, line, area, and cube, which is an area multiplied from all directions. These four forms contain all the types of shapes in the world, and all that exists on land exists in the ocean of wisdom, meaning in the upper worlds, to which this world is but an imprint, cascading from the spiritual worlds above, which we are destined to attain in the next world.

However, during the work, during our existence in this world, we have no other attainments unless they are clothed in corporeal dresses, which are corporeal shapes without which we are unable to perceive or understand anything.

Hence, we attain all the Vavs in the name HaVaYaH, which contain all the shapes in the world, which are dot, line—Yod, Vav, and the two Heys—area and cube. The last Hey is the disclosure of the first Hey but in a more corporeal way, meaning a form that occupies space. This is not so with the three other forms, which do not take up any space.

In truth, we also attain the beginning of the dot, implied by the tip of the Yod, which is the reason why this name is the origin of all the names. That is, each name is discerned as giving and receiving, for there is no thought or perception in His essence whatsoever, but rather in influences that come to us from Him, as in “The earth is full of Your possessions.” In this, this whole creation is His names. A worker who is attentive to the matter and unites the matter with its root devotes the name to the heaven. That is, a “name” is that thing that one observes and knows its Giver, and that thing is the receiver. This is Shem [name] from Shamayim [sky/heaven], Yam [sea] from Shamayim, and this is the meaning of “Who created these.”

This is the meaning of… meaning one part of the created beings in this world is in the dark without a name for people to examine, as this thing stems from Him, since it seems to be against His will. But in general, we know that His kingdom rules over all, and when the worker comes to that thing and delves in it and examines it, this, too, is given from His abundance. Thus, it sanctifies the name of the Creator and raises the holy spark from the Klipa [shell/peel], which is the whisperer that separates the Champion.

And to the extent of the scrutiny and the awareness in the thought of the worker, the “Name” grows and sanctifies.

In general, all of Israel believe and unite with His Name twice, every day with love. But that unity should appear in the thought of the worker with every… and in complete recognition. This is called raising Mayin Nukvin [MAN] and the descent of Mayin Duchrin [MAD], since the labor… which is the MAD, repeatedly rises, adding to one’s awareness every time until… And this worker becomes a partner of the Creator in the work of creation. As the Creator creates worlds, he, too, creates worlds.

This is considered a whole world—giving and receiving, which is called a “world,” that is, heaven and earth. This is the meaning of the saying that the righteous always create new heaven and earth.

The Act of Mitzvot [commandments]

Although in truth, all is clarified in the thought, actual deeds from below must be evoked, as well. This is because everything must expand through the world of Assiya [action], which is the actual disclosure, when Kedusha [holiness] and the revelation of His kingdom spread through Assiya, and “everyone will recognize,” etc. Hence, for the complete Segula [power/remedy], it is to evoke the uniqueness of the Creator in everything in practice, and this is the essence of the whole work of Mitzvot.

Three Covenants

Now you understand the three covenants: covenant of the eyes, covenant of the tongue, and circumcision. This means that unification and raising Mayin Nukvin are done primarily in one’s thought. Still, this recognition is not completed there before one’s internal recognition appears outwardly. The Master’s face is desired and appears in three places: a) covenant of the tongue, b) eyes, and c) circumcision, each according to its own quality. Some things are completed in what cleaves to it by what one sees, and some things are completed by words or real actions.

With circumcision, less is better. And the evidence is that the work with the eyes is good, whether before oneself or before a friend. But it must not be so with circumcision; it is a great offense. About his wife, too, it was said, “as though unwillingly.” The reason is that man is the last degree of all the holiness; hence, the Klipa clothes his NHY. This is the meaning of warming, becoming fire, fire for the Name (the letters Yod, Hey) has risen.

Perhaps this is the meaning of “A handsome maiden with no eyes.” This is because it is known that each Partzuf clothes the NHY of the upper Partzuf and is considered the Peh [mouth] of the lower one, the Yesod [foundation] of the upper one. Hence, we could say that the Eynaim [eyes] of the lower one are at the place of Yesod of the upper one. It turns out that the Eynaim of the upper one are completely missing.

It follows that we clothe the Kedusha only in the form of our eye and mouth. Hence, all our unifications are only in those two covenants: mouth and eye. Know that the Creator has instilled power in those two covenants—to give all the shapes of the world from one to the other—meaning from teacher to student, in text or orally. It turns out that there is power in the study to receive all the wisdom in the world through text, as well as in the mouth—to give all the abundance in the world to one’s friend.

…The creation of all the worlds was only for the Torah and for… seemingly a sublime and abstruse wisdom, to bring it to Israel. For this reason, he used… the above-mentioned three covenants. This is the meaning of the Written Torah and the Oral Torah, where the writing… affects, etc., and all is one.

Otiot and Nekudot [Letters and Points]

Transfer of their influence is through Otiot [letters] and Nekudot [points]. The eye perceives only letters and points, from which the heart understands. Similarly, the mouth is affected only by letters. This is why it is called “Lev” [heart, as well as 32 in Gematria], since it receives the Hochma [wisdom] through the thirty-two paths of bestowal—twenty-two letters and ten dots—as this is essentially the shapes of the world and what is in it with respect to the boundaries of the wisdom and the sustenance of the world.

This is the meaning of the four-letter-name HaVaYaH, which contains every shape in speech and in text, since the construction of the letters is from dots and lines: each dot is a Tzimtzum [restriction] and each line an expansion.

Atzmut [Self/Essence] and Kelim [Vessels]

Atzmut revolves around two kinds of Lights: 1) relating to the Operator, and 2) relating to the operated. This is the meaning of male and female, line and Reshimo, soul and body, king and kingship, the Creator and His Shechina [Divinity], mercy and judgment, for the work is completed with the true union.

The Atzmut governs and appears on the Kli [sing. of Kelim] to the extent of the awakening of the Kli and its preparation. This is the meaning of the states of ZON, since the whole issue of Nukva is only about those who receive according to their preparation in their work.

These two discernments are distinguished in all the creatures. And the nature of the Atzmut is that it appears to the eye only by the Kli in which it is clothed. It is recognized through the Kli, and almost no part of the Atzmut is perceived, but only the Kli that clothes the Atzmut, “and from my flesh I shall see.”

And since the closeness of the Creator to His creatures is recognized through the Torah, as in the gift “from Mattanah to Nahaliel”¹ which is discerned as the actual Creator. One can say that one knows Him even though there is neither perception nor thought in Him at all, for if you say that you know your twin brother, who was born with you, you do not know more than his Kli, in which his Atzmut is clothed.

And of course, all the words of Torah and prayer in which His guidance is evident are said to be the actual revelation of Godliness and natural recognition. This is the meaning of “The Torah, the Creator, and Israel are one.”

Translator’s note: In Hebrew, Mattanah means “gift” and Nahaliel means “rivers of God.”↩

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