Torat HaKabbalah-full-1

Torat HaKabbalah – By Rabbi Ariel Bar Tzadok
B"H
Yeshivat Benei N’vi’im

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KosherTorah.com
Present
Torat
HaKabbalah
A Comprehensive Review
of the Seder HaHish’tal’sh’lut
(The Order of Spiritual Evolution)
by Ariel Bar Tzadok

Copyright © 2001 by Ariel Bar Tzadok. All rights reserved.
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Copyright © 2001 by Ariel Bar Tzadok. All rights reserved. This material may not be copied in any fashion.
Torat HaKabbalah – A Comprehensive Review of the Order of Spiritual Evolution

Copyright © 1993 – 2003 by Ariel Bar Tzadok. All rights reserved.
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Introduction
It is recorded in Sefer Ba’al Shem Tov that Rabbi Yisrael Ben Eliezer, the famed Ba’al Shem
once admonished a man for teaching Kabbalah publicly. Surprised the man responded that Rabbi
Yisrael taught Kabbalah in public, why then shouldn’t he? The Ba’al Shem Tov responded and
said that when he teaches Kabbalah he makes sure that his students understand that all the lessons
of the supernal worlds also apply to this world and to the inner world of man himself. This other
fellow however was teaching the Kabbalah as it is written in the books. By doing so the Ba’al
Shem tov told him that he was committing a grievous error of trying to understand the
metaphysical worlds with a physical mind, which is an impossible task. The inevitable
consequences of such an act are that the Kabbalah is misunderstood and possibly misused. Such
awesome power misdirected could unleash devastating results. It was best that such a teacher
who lacked the insight of how to apply the Kabbalah not to teach it at all rather than teach it
wrongly.
In order for one to receive the fullest benefits from the study of Kabbalah, one must be able to
understand it thoroughly. In order to do this one must be able to penetrate the veil of Kabbalistic
metaphors. All the secrets of the Torah have been concealed and written in code fashion because
when properly deciphered and understood the Kabbalah unleashed the power locked up in the
human mind; the same power used in the creation of the universe. Such power can only be
entrusted into the hands of those who are of appropriate moral and spiritual character, those that
can be trusted not to abuse it.
Kabbalah is far more than a mere metaphysical philosophy. Kabbalah is much more than
mystical thoughts and obscure concepts. Granted, major sections of Kabbalistic study are learned
through philosophy, thoughts, and concepts, nonetheless, the lessons learned must be properly
applied to one’s life. This was the message of the Ba’al Shem Tov, quoted above. When this
occurs, one’s life becomes transformed. One’s consciousness expands and becomes inclusive of
a previously invisible world.
The problem long associated with Kabbalah study has been the inability of its students to fathom
its depths with understanding. My own Rabbi (o.b.m.) in Yerushalayim once told me that his
own havruta (study partner), a master Kabbalist in his own right, knew everything written in all
the books of the Kabbalah. My Rav told me that his havruta could quote almost anything from
any source. However, my Rav warned me that although his havruta’s knowledge was broad, it
was not deep. Although he could quote any book, he could not explain to another in depth what it
all meant. I asked my Rav, then what was the point in such study? He responded and said that
was his point, exactly!
Over the years of my personal studies and teaching, I have endeavored to understand that which I
have learned. I confess that I have only been partially successful. It is quite difficult to
understand the depths of the ocean of the Kabbalah with a human mind that at best can only hold
a few drops of the sacred knowledge. Nonetheless, I feel that it is my duty to give thanks to my
Creator and to share that which I believe, G-d has granted me wisdom to understand.
Unlike my own Rav and the majority of my peers, I do not limit myself to study only one of the
many Kabbalistic schools of thought. In this, I follow in the footsteps of Rabbi Haim Vital,
although I may quote from sources that disagree with what he taught. Rabbi Haim was what I
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called an eclectic Kabbalist. Although his was zealously faithful to his Rav, the Ari’zal,
nonetheless, this did not stop Rabbi Haim from delving into areas that according to his writings,
had no source in what the Ari’zal taught him. I could expound on this topic and provide
examples of what I have said, but let it suffice that I have said it. Kabbalistic scholars know this
to be true. Laymen need not burden themselves with the details.
I wish to keep focused on the task ahead. I wish to provide for you, my readers, a series of essays
that will provide you with a wealth of information, as well as deep contemplative messages that
when pondered upon can transform your souls.
As is my policy when I write in English, I will most often not be quoting my exact sources of
information. While I will quote an author and his book, I often will not state where in the text the
quote is from. I do this for two reasons. First, I do this to protect myself from those who wish to
steal my work and claim it as their own. To expose them I make them show the sources of
material that I have quoted. More times than not, they cannot find my sources and thus they lay
exposed as plagiarizers.
Secondly, I must confess that many of the sources I quote contain important information and vital
secrets that I believe are best kept concealed. If my sources were compromised, then less than
scrupulous individuals could take advantage of things that they have no business in knowing. I
am sure that in private discussions, I will share with worthy students everything that they wish to
know.
These lessons will be formatted to be concise in words and in-depth with meaning. You will
benefit to read them numerous times. I will follow in the footsteps of many Rabbis before me
and chose very precise words to reveal much and to conceal even more. So, read carefully what I
say and what I do not say. With this introduction, let us begin…
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Lesson 1
The Ayn Sof – The Infinite Pre-Existence
Unlike the Kabbalistic authors before him, Rabbi Haim Vital traditionally begins his works with
an organized review of the Seder HaHish’tal’sh’lut, the order of spiritual creation. This marks
the first time that the order of creation is presented in a systematic form from its beginnings.
Unlike other Kabbalists before him who were completely silent on this matter, Rabbi Haim
expounds ever so slightly on that which existed before creation.
Rabbi Haim explains in numerous places that prior to creation all that existed was “ohr pashut,” a
simple and undifferentiated light. This was the light of the Creator. It equally filled all places.
There was nothing else, no place, or no thing. There was not any up or any down. There was no
right, no left, no beginning, and no end. Everything was simply this ohr pashut. Rabbi Haim
calls this light the Ayn Sof (the Infinite or Without End). It is the essential state in which G-d
exists outside of all that He emanated.
Rabbi Haim declares that this “outside of existence” light of the Ayn Sof is far too sublime to be
subject to human consideration. Therefore, he seals up discussion of the matter and forbids
anyone from attempting any philosophical or intellectual investigations. Yet, as he progresses to
discuss the reason of creation, he reveals significant and important information about the Ayn Sof
that has direct application and meaning to mankind.
In the opening lecture of his Otzrot Haim, Rabbi Haim states that there arose a “desire” within
this Ayn Sof light, at its very center point. The desire that arose in the center point of the infinite
and formless ohr pashut of the Ayn Sof was to be called by His Names. As Rabbi Haim says,
how can G-d be called “The Merciful” if he has no one to whom He can show His mercy? As
with this, so it is with all the other appellations by which the Creator is known. In essence, the
purpose of creation was for G-d to bring into actuality the Names and attributes that only existed
in a potential form in the ohr pashut of the Ayn Sof.
Now, prior to discussing more about G-d’s Names and His desire to be actualized, we must first
ask a question. Rabbi Haim states that the desire for creation arose in the center of the Ayn Sof,
at its very center point. The obvious question is, being that the Ayn Sof is infinity without border
or form, where then is its center point? Having a center by definition means that there is some
type of form, an up, or a down, which is away from the center. Yet, without any such reference,
how can infinity have a center.
I should leave you hanging to contemplate this matter, but I am afraid that you might draw wrong
conclusions and that would be bad. Again, the question is how can there be a center to infinity.
The answer is rather simple if you remember not to apply physical standards of measurement and
judgement to this most sublime and lofty state of pre-existence. In the Ayn Sof state, there is no
sense of physicality whatsoever. Therefore, the concept of a center point cannot be understood to
be referring to any point of proximity in relationship to any other point. Besides since when does
a desire arise from a geographical location? The center point of the Ayn Sof is something much
different from a physical point of reference.
The center of the Ayn Sof is the desire to be actualized, in essence to exist. Prior to creation, the
Ayn Sof can be said to be anti-existence, meaning the inverse and opposite of everything that was
to come afterwards. Within the very nature of the Ayn Sof, within every point of its “non-being,”
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exists the desire to be. The Ayn Sof prior to creation can be said to “not be” meaning to not exist
by any standard of definition of existence that we can possibly fathom. In relationship to us, the
Ayn Sof does not exist, yet it does exist, it is just that its existence is non-existence, or what I call
anti-existence, similar to anti-matter.
The essence or center point of anti-existence is to turn itself inside out and to thereby exist. This
existence will require the manifestation of being. Each aspect of being is therefore called a
Name. These were the Names that the Creator sought to manifest. G-d’s essential Name is of
course, YHVH (spoken as Havaya). This four letter Name has as its root, the verb Hoveh (Heh,
Vav, Heh), which means ‘to be.” In Hebrew grammar when a Yod is added to a base verb, it
turns activates that verb and transforms it into the future tense or the command tense. G-d’s
essential Name therefore is best defined as “Active Being” or Being in action. Thus, creation
brought about the existence of G-d’s Name. Yet, this Name would not have made any sense
unless there was a state of Being or creation.
Being comes from non-Being. This is the lesson of the existence of the Ayn Sof. While any
cosmic application of this is far beyond human experience, there is a tremendous psychological
lesson here.
Within the Kabbalistic tradition there has long existed a body of teachings that instructs one how
the attributes of physical matter can be changed from one thing to another. Obviously, this is not
the system of the Zohar or of the Ari’zal. Rabbi Haim Vital, however, was very well aware of
this system and wrote of it, sometimes in detail, in works that remain in manuscript. Not all of
Rabbi Haim’s works have been published. The majority of his works that deal with Kabbalah
Ma’asit to this day are mostly unheard of. Now back to our topic.
The Kabbalists have always zealously guarded the secret of matter transformation. Stories
abound how Kabbalists have created living beings, animal or man, out of thin air. Stories about
Golems should not be dismissed as mere myth. The formulas for making them have not been
lost. Indeed, Rabbi Haim himself, in his commentary to the Sefer Yetzirah hints to such a
formula. A more full version of the formula is found in other texts. The manipulation of matter
is a spiritual science. There exist specific techniques how to accomplish it. There is no magic or
art involved. Anyone possessing the proper ingredients and following the correct formula can do
the work. Among the ingredients for this work are the knowledge and usage of certain holy
Names of G-d. The one who masters this practice is called a “master of the good Name (of G-d),
in Hebrew a “Ba’al Shem Tov.” Being that this aspect of Kabbalah is not related to our present
topic of the Ayn Sof, I have no further need to elaborate on it. However, there is one essential
ingredient to this work that is related to our discussion of the Ayn Sof.
All existence, physical and spiritual, matter and energy are all referred to in Kabbalistic literature
as being “Yesh,” that which “is.” Yesh comes out of Ayn, that which “is not.” Once the light of
G-d manifests in the worlds of Yesh, no matter how sublime and high these worlds be, it becomes
subject to a form and a pattern that cannot be tampered with without dire consequences.
However, if and when a form is elevated and returned into the Ayn, then it can be brought out
again and shifted into another form, different from the first.
Rabbi Levi Yitzhak of Berdishov writes in his Kedushat Levi that this is the secret of alchemy, of
how one can turn lead into gold. He was not speaking figuratively. He was speaking quite
literally. Now, there is Ayn and there is Ayn, meaning there is an upper Ayn and a lower Ayn.
Which one is being referred to in the Kedushat Levi can be debated, but we will discuss more
about the lower Ayn in its place when we learn about the sefirat Keter.
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Elevating physical matter, which is Yesh and restoring it to Ayn is also the necessary technique in
creating a Golem. As is known, a Golem is created through the manipulation of the 231 gates of
the Hebrew letters according to formulas found in the Sefer Yetzirah. Interestingly enough,
nowhere in his greatest work, the Etz Haim does Rabbi Haim Vital address in detail the creation
and source of these 231 gates. Although he does not mention it, other Kabbalists have.
A contemporary and possibly competitor with Rabbi Haim Vital was Rabbi Yisrael Sarug. Rabbi
Sarug claims to have been a student of the Ari’zal, apparantly at some other time than was Rabbi
Haim. The only possibility of this happening was when the two (the Ari’zal and Rabbi Sarug)
were both living in Egypt, prior to the Ari’zal’s ascent to Tzfat and meeting with Rabbi Haim.
Rabbi Sarug’s teachings of the Kabbalah also claim to be the teachings of the Ari’zal, yet his
system is radically different from that of Rabbi Haim Vital. Rabbi Haim’s connection to the
Ari’zal is documented historical fact. Rabbi Sarug’s connection is only conjecture. Nonetheless,
it was the teachings of Rabbi Sarug that were widely disseminated throughout Europe, in the
name of the Ari’zal, and laid the foundation for serious differences between Ashkenazi and
Sephardic Kabbalistic schools for the last 500 years.
Rabbi Sarug explains in his most famous work, that the world of the 231 gates of Hebrew letters
exits above Adam Kadmon in the worlds that Rabbi Haim tells us is forbidden to contemplate.
Apparantly Rabbi Sarug did not agree with Rabbi Haim on this point. He and many other
European Kabbalists after him spoke about the worlds above Adam Kadmon and about the Ayn
Sof itself. Although the European Kabbalistic schools are full of such teachings, their Sephardi
Middle-Eastern counterparts consider such teachings forbidden. Therefore, there is not much
dialogue between the two schools on these matters. Nonetheless, this does not mean that the
Sephardi schools did not discuss the importance of the Ayn Sof. Its importance is clearly
described, in detail. It’s just its essence that is not discussed.
The meditative Kavanot system of the Ari’zal and Rabbi Shalom Sharabi (the Rashash) focuses
exclusively upon the Ayn Sof. The purpose of prayer and the performance of the mitzvot, they
write, is to release the fallen sparks of holiness that have fallen from their spiritual abodes above
into these worlds below. Yet, these sparks must be elevated above, world above world, until they
are restored to the Ayn Sof itself. Indeed, all prayers, regardless of whatever Name of G-d is
used must always be directed to the Ayn Sof. For all the Names of G-d are but his vessels. Only
the Ayn Sof is truly the Essence of the Creator. Anyone violating or confusing this matter is
considered to be performing idolatry. Recognizing the Unity of G-d, therefore, is the primary
Torah mitzvah.
This brings us to understand and appreciate the need for our knowledge of the Ayn Sof. In spite
of our knowledge of any created world, including the realm of the sefirot, we must always know
that underlying all existence is but One Unity. We must take to heart and bear in mind at all
times that everything in existence, and in anti-existence all comes from One Source. This Source
is the one true Mind, Heart, and Soul of all. This is the Ayn Sof that defines all and decides all.
This is the One of whom we speak when we say, “Shema Yisrael, HaShem our G-d, HaShem is
One. Whenever we recite a traditional blessing, over a mitzvah or over a food, when we say the
words, “Melekh HaOlam” (King of the Universe), we should momentarily contemplate that G-d
is the Ayn Sof and that all sparks of holiness ascend up to Him.
As the Source, the Ayn Sof also reveals to us a significant aspect of the development of the
human personality. As Rabbi Haim Vital has written, the purpose of creation was for G-d to be
called by His “Names.” Indeed, in the beginning of his Etz Haim, Rabbi Haim suggests that G-d,
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in a way, would not have been complete, without creation. He needed to be called by His Names
in order for Him to be what He is. All that G-d was, is, and will be exist in the Ayn Sof in
unmanifest form. The order of creation only manifests that which was previously unmanifest and
undifferentiated.
The human unconscious mind houses our own personal Ayn Sof. During the process of
meditation, we must go deeper and deeper into the recesses of the human mind until we reach a
point where our individual human mind no longer exists as a separate entity unto itself. More
than this, we must go deeper than the collective mind, which even Jungian psychology has shown
us that we all share. The process of meditation must takes us beyond thought, beyond awareness
of self and take us to the place of nullification of self. This is the “Bitul HaYesh” spoken of in
Kabbalistic and Hasidic literature. Only in this place does one touch the Ayn Sof, at the smallest
point of its touching our world. From this place, the human mind and soul is refreshed in life, in
purpose and in meaning. Indeed, the truly wise know how to come out from this experience
differently from how they went in. These enlightened souls can use this change to transform the
world around them, to bring rain, as did Eliyahu HaNavi, to create a Golem, as did the Maharal of
Prague, or to turn lead into gold, as did other Kabbalists.
It is only by our recognizing that there is a Universal Constant that transcends the universe itself
that enables us to truly know our selves and our places in existence. It is as if there is an
unwritten book of creation that existed prior to the first act of creation.
The Sefer Yetzirah writes that G-d created His universe with three things – with Sefer (book),
Sapar (reader), and Sippur (story). (Although there are variant readings this is the oldest and
most correct). The first thing that G-d used to create His universe was the Sefer (book). This
book is the Ayn Sof. Herein was everything written and everything included. Yet, unlike other
books, this one was closed and unread. It required a reader, who could read it and embellish the
reading with passion and emotion. From this unique style of reading, the book comes to life.
Prior to this, the book is just a mumble-jumble concoction of letters, without rhyme or reason (at
least to our eyes).
The existence of the Ayn Sof therefore explains to us the true nature of G-d. It reveals to us the
ultimate and essential unity of all in creation. It is the source and power of all. Without it,
nothing could exist. Achieving a connection with it in meditation is the goal of the Kabbalist.
However, no Kabbalist can ever be aware if such a connection is made. The reason is that the
Ayn Sof exists worlds above the limitation of even the greatest minds and souls, human and non-
human. No created thing can be cognizant in the face of the Ayn Sof, for in it all things are
nullified. One who says that he/she has touched the Ayn Sof is by definition self-deceived. All
one can do is seek nullification of self (Bitul HaYesh), focus on restoring the fallen sparks of
holiness to their Source in the Ayn Sof, and then G-d in His grace, will do the rest, above and
beyond any intent or awareness of ours.
The process of creation has been discussed in many places. This is the concept of the Tzimtzum,
when G-d withdraws His light from the “center” of the Ayn Sof and thereby creates a place for a
universe, an “other” to receive from Him to exist. The Tzimtzum, however, is not what many
believe it to be. For there can never really be a empty space, a vacuum void of the Presence of
the Creator. As we shall see in our next essay, the Tzimtzum and what was in it is a many-
detailed thing. There are echoes of light, the creation of the 231 Gates of Letters, Olam
HaMalbush (the world of Cloaking) and the mysterious Tehiru. Although he hinted to these
worlds, Rabbi Haim Vital never discussed anything about them in any of his writings. Therefore,
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we will have to go to other, more esoteric sources to understand the formations of the primordial
universe, prior to the manifestation of Adam Kadmon. However, this is another lecture . . .
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Lecture 2
Tzimtzum, Halal, Reshimu and Tehiru
The Primordial Withdrawal of Light and What Then Remained.
As discussed throughout the writings of Rabbi Haim Vital, in order for G-d to create His universe
He first had to create a “place” for it to exist. For prior to creation the Light of Ayn Sof was
everywhere. There was no “place” for a universe, an independent aspect “other” than G-d to
exist. We do not say that G-d had to create a “place” for the universe “outside” of Himself, for
there can be nothing “outside” of G-d.
In order to create the “place” for the creation to exist, Rabbi Haim Vital introduces to us a
concept called the Tzimtzum, which is Hebrew for “withdrawal” or “contraction.” He states that
from the “center” of the infinite Light of the Ayn Sof a withdrawal of Light occurred. What this
“center” is was discussed in the previous lecture. Rabbi Haim states, symbolically speaking that
the withdrawal of Light from the center point occurred equally and round about in a circular
form. When this Tzimtzum of Light was complete, a “empty’ sphere was left, into which
creation could be created.
Yet, herein lies a serious problem. How can there be a place empty of G-d? This cannot be. For
any place without the Light of G-d simply cannot exist. Everything in creation and outside of
creation is dependent upon the essence of the Divine Light for existence. So how can there exist
an existence based upon the absence of the Light? This is impossible. Yet, this too posses a
difficult question. For how can we say that something is impossible for G-d? Are we thereby
implying that there is a limit to Divine power and ability?
There are clear answers to these questions, although the answers themselves might not be too
settling. Indeed, G-d did withdraw the light of His Ayn Sof from the center point to create a
place for creation. This “place” for creation Rabbi Haim calls the “Halal” the empty space. Yet,
the Halal is not really empty. Rabbi Haim hints to this, but does not really expound on the nature
of the Halal, prior to the creation of the universes. We have to turn others for more detailed
information.
Rabbi Yisrael Sarug, that “other” student of the Ari’zal, introduced in the previous lecture,
expounds in great detail about this original Halal and bases his concepts on the terminologies
found in the opening teaching of Parashat Bereshit of the holy Zohar. The following translation
is my own. While translating, I have stayed true to the text regardless of how difficult this makes
it to understand.
“ In the beginning of the revelation of the desire of the King, He engraved an opening in the
Tehiru Ila’ah (supernal light) [with] a Botzina D’karnu’ta (hard spark). It came forth from the
concealed of all concealed, from the secret of the Ayn Sof, bound [yet] without form, fixed within
a circular ring, not white, not black, not red, not green, not any color at all. With the great
measure, many colors were made to radiate within, from the inside of the Botzina (hard spark).
One stream came forth and from it flowed forth the colors below. [From] the concealed of all
concealed the secret of the Ayn Sof came forth and did not come forth His AIR which was not at
all comprehended, until the force of the push within the breach was revealed a single point. After
this point, we have no comprehension. For this reason is it called Bereshit, the first of all
speech.”
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These are the opening words of Parashat Bereshit of the holy Zohar. What this text means is
debated by all the Zoharic commentaries. We do not need to discuss all the details of this section.
Suffice it for us to discuss what Rabbi Yisrael Sarug said regarding this section. One of Rabbi
Sarug’s major works is based entirely upon this section of the Zohar, with a greatly significant
difference. Rabbi Sarug’s version of the Zohar differs from the printed editions that we have
available to us today. His version of the above section is twice as long and adds extremely
important details, which apparently were either not known, not noticed or for some unknown
reason ignored by Rabbi Haim Vital. This deleted section of Zohar is crucial in importance
because its explains the origins of the Hebrew Alef-Bet and the names of the ten sefirot,
something that Rabbi Haim does not do.
Before we address the nature of the Halal and its relationship to the Hebrew Alef-Bet, I must
digress here for a moment to discuss a critical detail about Kabbalah study.
Let it be known and make no mistake that although a tremendous amount of Kabbalistic texts
have been written over the last 2000 years, the real teachings of the Kabbalah remain a closely
guarded secret. Indeed, most students of Kabbalah today, and this includes most Orthodox
Rabbis, even those in Jerusalem who study Kabbalistic texts every day still have not grasped the
essence of what Kabbalah truly is and what exactly it is teaching.
As known, there are four levels to the study of Torah, Pshat (the plain meanings), Remez (the
implied meanings), Drash (the allegorical meanings) and Sod (the secret/Kabbalistic meanings).
Just as there are four levels to learning Torah in general, so there are four levels of learning
Kabbalah in specific.
Most students of Kabbalah today only study the Pshat of the Kabbalah, which is the metaphysical
philosophy known as “theoretical Kabbalah.” This is what is learned in almost all the holy
Kabbalistic yeshivot around the world, including those in Eretz Yisrael. The theoretical
Kabbalah includes the study of the Zohar and the Kitvei HaAri’zal. Learning these most sacred
texts is of immeasurable value, yet, nonetheless, the ones learning them are still only learning
theory and not practice.
In our many sins, by contrast, the members of the Kabbalistic cults are studying these texts but
without the necessary balance provided by Talmudic study and the observance of mitzvot. These
poor misguided souls are in reality not receiving the true teachings of the Kabbalah. This is
because the cult leaders are filtering and perverting the Kabbalah’s true meanings and
relationship to general Judaism. Unfortunately, the Kabbalah cults are bigger in Tel Aviv and
Los Angeles than are the kosher and legitimate Kabbalistic circles of the holy Rabbis. Members
of these groups should not be called students of Kabbalah for what they are learning is not
Kabbalah at all, but rather some new-age mishmash of Kabbalah coated garbage. As the old
Latin saying goes, “caveat emptor – let the buyer beware.”
Outside of the cults and away from the academic studies of the holy theoretical schools of
Kabbalah, a small number of students delve into the Remez of Kabbalah and seek the emotional
effects that this type of study has upon their souls. These individuals will perform rudimentary
forms of meditation, song and possibly dance. Their study of Kabbalah leads them to act out the
joy in their hearts. Their experience of Kabbalah study is emotional and full of passion. They
may or may not excel in the philosophical studies of the theoretical Kabbalah, because those of
the Remez level manifest the sefirat Tiferet, which is the heart. All their learning is heart
centered, instead of head centered.
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The third group, the Drash of Kabbalah group correspond to the sefirat Binah. As such these
students are rectification centered. This group works with the serious mental construct
meditations of the Abulafia system and the Sefer Yetzirah. Being that their purpose is drastically
different from that of the first two groups, their methods and topics of study also differ. Those
involved in Sefer Yetzirah and Abulafian studies often do not spend much time mastering the
philosophical works of the theoretical Kabbalah. These souls are also not ones to be singing and
dancing. As such this type of Kabbalist is usually secluded and very rarely make themselves
known, even to other Kabbalists. The Drash of Kabbalah students excel in the practice and not
just the study of the Ma’aseh Bereshit, the secrets of creation, which include knowledge of
science and technology, complimented by the spiritual disciplines. This group endeavors to
rearrange spiritual matters above in the Heavenly spheres through their intricate mental
constructs. Rabbi Haim Vital states in his Sha’arei Kedusha that the older Kabbalists gave this
group a special name. They are called the Mitbodedim (the secluded ones).
The forth and final group of Kabbalists are the true masters. These are the ones who study and
practice the true secrets (Sod) of the Kabbalah. Unfortunately many of the theoretical schools
believe the deepest levels of their philosophical pursuits entails the Sod of Kabbalah, but nothing
could be further from the truth. Those who know the Sod of Kabbalah are the graduates of the
Drash of Kabbalah level. These are those few individuals in a generation that can descend before
the Merkava and commune daily with the angels. They are the masters of G-d’s good Name, the
Ba’al Shem Tovs.
The Sod of Kabbalah Rabbis have done their study of philosophical works, but they are not
theoretically inclined. Such philosophical/theoretical pursuits are smiled upon by them for being
what they are, beginner levels. The Sod of Kabbalah Rabbis share the passion of the Remez
group but rarely express it externally as do the Remez group. The Sod of Kabbalah Rabbis are
very much in tune with and work hand in hand with the Drash of Sod group, for they are the
students of the Sod of Kabbalah Rabbis. Sod of Kabbalah Rabbis no longer study Kabbalah from
any teacher of flesh and blood. They learn directly from either Eliyahu HaNavi, other ascended
souls or directly from the angels. Many times members of this group are actual prophets, but
because of the times that we live in, they cannot reveal the nature of their unique relationship with
G-d. The members of the Sod of Kabbalah Rabbis are a very secretive bunch. They shun
publicity and have the ability to cloud the minds of men to maintain their anonymity. They are
the true masters of spiritual power here on earth and their number is very few, possibly only 36
souls per generation, although some say as many as 18,000.
The Sod of Kabbalah Rabbis are the innovators of entire Kabbalistic systems. These Rabbis are
the ones whom G-d has charged to reveal the revelations. These Sod of Kabbalah Rabbis do not
just gather material from older sources; they receive (kibel) innovative new material from their
Heavenly teachers. These Rabbis are also the ones who decide which aspects of Kabbalistic
teachings are exposed to the masses and which aspects are to remain secret.
The Sod of Kabbalah Rabbis included among them Rabbi Haim Vital. All the while that he was
busy writing so many Kabbalistic works, he knew with prophetic foresight (Ruah haKodesh) that
his works would eventually be studied by the masses. Even when he died, Rabbi Haim was
buried with certain texts, which allegedly he never meant for public consumption. Years later, a
story is told the books were dug up and removed from Rabbi Haim’s grave after a family member
received a dream allowing him to do so.
This story reveals a great secret, that Rabbi Haim was buried with a number of sacred secret texts.
Rabbi Haim was buried in Damascus and due to the present state of war between Israel and Syria,
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Rabbi Haim’s grave was unreachable for decades. Now I will reveal to you two secrets, one that
is little known in Israel and the second, even lesser known than the first. As part of an
arrangement for the release of the Syrian Jewish population in the early 1990’s, Rabbi Haim
Vital’s body was secretly exhumed and brought back to Eretz Yisrael, where he was interned in a
secret location known only to certain Kabbalists. Amongst the Kabbalists, many have visited his
new gravesite, so this secret is not so secret. What is not known except to a very few is that when
Rabbi Haim Vital was exhumed there were other books in his grave. These were the ones that
were indeed not meant for public consumption and will never see the light of day. The Rabbis
who have these special texts will deny their existence, even to those of their students whom they
have not yet brought into the secret inner circles. These texts deal with special holy Names and
practices, what some would call Kabbalah Ma’asit (Magical Kabbalah). I reveal the existence of
such knowledge only so that those who think that they know Kabbalah will question twice what it
is that they really know.
Know then that the Kabbalah available today in books is only the surface of the surface. Anyone
today can buy a full library of Kabbalah books. Anyone who knows Hebrew can study these
books for years. Those who do so will walk away thinking that they have learned the Kabbalah.
Yet, a lesson I learned from my Rebbe in Yerushalayim is that even if one were to study all the
texts and memorize all that is within them, one will still not comprehend the essence of the truth
they contain. One needs a teacher who will teach the student to “read between the lines.” As my
Rebbe said to me, after I studied for a couple of years with teachers other than him, now that I
have learned the texts, he will teach me how to understand him.
If it was not for my Rebbe giving me the “password” of certain meditations and holy Names, I
would never have become aware of all that which I have now written. If he did not tell me these
things, I would never have figured them out for myself. It is similar to a computer password.
Unless you are given it, you will not guess it. This is why Kabbalah means, “to receive.”
Reception is not done from books and the learning of books. Reception is a living chain. It can
only come about from another link in the chain, not just from someone who is self-taught.
The students of the theoretical schools of the Pshat Kabbalah are usually never aware that such a
group as the Sod of Kabbalah Rabbis exists as a separate entity. They usually ascribe their own
teachers as being of this Sod of Kabbalah group. However, this is not the way that the Sod of
Kabbalah Rabbis are to be identified. They do not take their students from the theoretical Pshat
Kabbalah groups. No Rabbi of the theoretical schools of Kabbalah can create a Golem or
descend before the Merkava and speak with the angels. By definition, therefore, such Rabbis are
not of the Sod of Kabbalah group. Therefore, again such claims have to be dismissed because of
a very clear lack of evidence. I do not say these things to, G-d forbid, diminish the value of the
Pshat of Sod Rabbis. They are all holy men and their work is crucial in that they are the ones
dealing with the masses. Do not be discouraged because modern Kabbalistic Rabbis do not
perform miracles. They are not supposed to. I reveal to you the existence of others so that you
will know that the true power remains in Israel, although it is in concealed hands.
With these insights, we can now return to discuss the teachings of Rabbi Yisrael Sarug. Rabbi
Haim Vital wrote most of his books for the students of the theoretical schools. Rabbi Sarug wrote
his books for the deeper initiates. This is why Rabbi Haim states in many places that the areas
spoken of by Rabbi Sarug are forbidden areas to the general public of Kabbalah students, all the
more so to those who are not fully observant of Torah and mitzvot. Rabbi Sarug, on the other
hand, speaks about the origins of the 231 Gates of the Hebrew Alef-Bet. This material is
essential if one is to practice the Ma’aseh Bereshit and later the Ma’aseh Merkava. Without
knowledge of the Alef-Bet, no Golems will be created and no miracles will be performed.
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Rabbi Sarug’s teachings were for the inner circle. Although his works are studied today by many
of the theoretical schools, very few of them ever attempt to put Rabbi Sarug’s teachings into
practice. The reason for this is that unless they have a Rabbi with the “secret password” that
opens to them the secret usage of the 231 Gates, then all they are reading are words, and all they
are learning is philosophy. I cannot reiterate enough that with regards to the Kabbalah the dictum
of Pirkei Avot rings ever so true – “Lo HaMidrash HaIkar Eleh HaMa’aseh” (It is not the
learning that is essential, but the practice).
Now back to the Halal, the empty space left after the Ayn Sof vacated it. Remember that no
space can ever really be empty of the Ayn Sof. Even Rabbi Haim writes that the Halal was not
exactly empty. Rather the Ayn Sof left an echo of its Light therein. Rabbi Haim calls this echo
the Reshimu (the residue). The Zohar calls it the Tehiru Ila’ah (the supernal light).
It is within this Tehiru Ila’ah, this supernal light left over from the Tzimtzum withdrawal of the
Light of the Ayn Sof that the letters of the Hebrew Alef-Bet first come into being. Twenty-two
letters, from Alef to Tav form the first Alef-Bet. Then begins the next one beginning with Bet
and ending with Alef. Then comes the third one beginning with Gimel and ending with Bet. This
proceeds until we have an Alef-Bet beginning with each letter of the Hebrew Alef-Bet for a total
of twenty-one Alef-Bets. Within them all there are 231 letters. These then are the Ralah
Sha’arim, the 231 Gates of the letters, through which all of creation is formed. This includes,
according to Rabbi Yisrael Sarug, the worlds of Adam Kadmon.
The Ralah Sha’arim are discussed in detail in the Sefer Yetzirah. However, their forms are also
discussed in the opening section of the Zohar, Parashat Bereshit that Rabbi Sarug had, but is not
included in the printed editions. Now, while Rabbi Haim Vital does not speak outright about the
source of the Ralah Sha’arim being in the worlds that exist above Adam Kadmon, he does
nonetheless hint to them in a very subtle way.
Throughout his works, after he discusses the Agulim (spheres) and Yosher (columns) of Light
which form Adam Kadmon, Rabbi Haim Vital teaches that the Light that comes forth from within
Adam Kadmon is in the form of TaN’T’A. TaN’T’A stands for Ta’amim (cantellations),
Nekudot (vowels), Tagin (crowns) and Otiyot (letters). In other words, the Light that comes forth
from Adam Kadmon is already in the form of letters. Yet, nowhere does Rabbi Haim discuss
from where did these letters originate. Therefore, we see that his subtle omission of the origins of
the letters signifies their higher origins in worlds about which Rabbi Haim would not discuss.
Any discussion about the primordial letters must include an understanding of the Botzina
D’karnu’ta (the hard spark) which G-d engraved into the primordial Tehiru. The entire concept
of Tzimtzum, a withdrawal of Light signifies an aspect of what would later become known as G-
d’s judgment (as opposed to G-d’s grace).
With the formation of the Halal and the manifestation of the Tehiru G-d in essence created an
“other” from Himself, although this “other” is and always will be nothing more than an aspect of
G-d. In other words, all apparent separations and distances from G-d are only from our personal
point of view. From G-d’s point of view all is still one and within Him. Nonetheless, the concept
of withdrawal is the opposite of the infinite expansiveness of the Ayn Sof. As such G-d now has
two opposing forces, that express His essence. G-d exists in the expansive Ayn Sof and He exists
in the contractive Tehiru of the Halal.
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This dichotomy of light is essential for Kabbalists to understand for just as one can create a
universe, so can one uncreate it. For I failed to mention earlier that just as there are 231 Gates in
the forward positions from Alef to Tav, so there are 231 reverse gates from Tav to Alef. Both of
these forms manifest the essence of G-d, one in expansion, one in contraction. Together these
Gates form what Rabbi Sarug calls the Olam HaMalbush, the world of the garment, for the letters
of the Alef-Bet are the cloak of the Light of the Tehiru.
The Sod of Sod Kabbalists find the information provided by Rabbi Sarug to be most valuable.
They apply his lessons in a special manner known to them in order to descend before the
Merkava. There they are introduced to this most sublime and concealed of worlds. For here,
before the Merkava, these Sod of Sod Kabbalists are given (kibel) the keys to the structure of the
universe. With these keys, these secret Kabbalists act as G-d’s agents, His messengers, His
angels here on earth and they manipulate the forces of nature, mankind, and history to bring about
G-d’s plan. Therefore, all of you who think that the course of human events is haphazard and
happens by chance are wrong. Human events are most definitely guided, on a collective and
individual basis by those so changed by G-d to perform these tasks.
The existence of these worlds therefore need only be known by those who need access to them.
For the rest of Kabbalah students, they have no need of this knowledge, therefore, Rabbi Haim
Vital, writing to the masses of Kabbalists forbade the study of matters in these areas. Even the
great Kabbalist, Rabbi Haim David Azulai, the H’Y’D’A (Hida), in the 18th century, wrote
disparagingly about a European Kabbalistic text called the Emek HaMelekh because that text was
based upon the Kabbalah of Yisrael Sarug. Rabbi Azulai’s disparaging words might have been
nothing more than a smoke screen to keep the curious away from the sacred Emek HaMelekh
text.
Thus, we have learned that G-d withdrew His Light from the center point of the Ayn Sof.
However, the Light was not really withdrawn. It was merely changed from expansive to
contractive. At this point the first aspect of G-d to manifest in the empty space (Halal) was the
Tehiru Ila’ah or the Reshimu of the light of the Ayn Sof. Rabbi Sarug teaches that this light was
the essential manifestations of the 22 letters of the Hebrew Alef-Bet and what they formed first
was the ten essential Names of the ten sefirot. All this filled the Halal. Yet, between the Halal
and the Light of the Ayn Sof surrounding it there had to be some type of border in order to
prevent the Light of the Ayn Sof from seeping back into the Halal and filling it up again.
Therefore, surrounding the Halal was an aspect of the light of the Ayn Sof that also contracted
further into itself. This aspect is called the Olam HaMalbush, the cloak spoken of above.
Without this boundary, the Halal would not have maintained its integrity. While Rabbi Haim
Vital discusses this concept of maintaining the boundary, he says that only a small empty space
exists to separate the two. Rabbi Sarug goes into more details to explain this.
The Halal therefore had within it the supernal light of the echo of the Ayn Sof. As Rabbi Sarug
states the essence of the ten sefirot was manifest within this light. The Hebrew word for light is
Ohr, spelled Alef, Vav, Resh. If the letter Yod, representing the ten sefirot is added to the word
Ohr (light), we then have Alef, Vav, Yod, Resh, which spells Avir, the Hebrew word or AIR.
This is the primordial AIR spoken of in the passage quoted earlier from the Zohar.
As with all aspects of Kabbalah study, unless the material can be understood correctly and
applied to the human psychological experience, its potency will be lost and all that will remain
will be theory. Rabbi Sarug’s revelation about the lofty source of the Hebrew letters enables the
more advanced Kabbalists access to higher forces of meditative experience and power. This
helps the members of that group to expand their consciousness and thus to affect the collective
15
unconscious of the entire Jewish people. While this helps them a great deal, there are also
important lessons here for us.
We too must understand that everything in existence has a pre-existing “form” in the “Mind” of
the Creator. Instead of seeking to change things in life to conform to our limited ways of
thinking, we should instead seek out the Divine wisdom that ordained things to be the way they
are. This in essence is the purpose of the Kabbalah.
We must learn to accept that there really is a Guiding Hand over all things in creation, here on
Earth and everywhere else. Regardless of the galaxy or dimension, G-d’s Hand ordains all things
in accordance to the pattern of the 22 Hebrew letters and the ten sefirot. Therefore, a theoretical
understanding of them is essential. However, all the discussion about their make up, rules and
parameters is futile speculation unless it is backed up by meditative experience.
Unfortunately, one’s state of emotional imbalance or lack of proper intellectual insights often
taints meditative revelations. Theoretical studies must come first, followed by intense emotional
rectification. One’ personality must be refined. Rabbi Haim Vital’s guide to prophetic
meditative ascent, his Sha’arei Kedusha states emphatically that unless one banishes from oneself
all negative personality traits, one will never ascend beyond speculation to experience REAL
spirituality.
Sha’arei Kedusha is an excellent work to study. I have a recorded lecture series of thirty-four
hours that covers the text for any interested parties. Once one has studied well and worked hard
to refine their personality traits, only then can one begin the ladder of ascent through the holy
Hebrew letters. There are many techniques to doing this, most are discussed in the first chapter
of the Sefer Yetzirah (of which I also have an in-depth tape series).
One cannot change the way of the world; one can only surrender to the Higher Hand that guides
the world. The ones who wish to change the face of the earth and the inner workings of mankind
will eventually bring the mighty power of the Botzina D’karnu’ta (source of severity) down upon
their heads, which will wipe out their existence from even the memories of those who will
survive. I have elongated this essay and included within it many important lessons. Get the
message.
With these understandings of the primordial essence of the universe, in our next essay we shall
discuss the original formless form through which all became manifest. This is the level of Adam
Kadmon, the blueprint of all that is to come.
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Lecture 3
The Agulim (Spheres) and Yosher (Columns)
of Adam Kadmon
The Origins of Female and Male in Creation
Throughout his writings, Rabbi Haim Vital always refers to the first manifestation of G-d the Ayn
Sof in creation as Adam Kadmon, primordial man. Adam Kadmon came about as follows. After
vacating the Halal, the empty space, the light of the Ayn Sof began to re-penetrate into the now
“empty” space. The Light entered the Halal in the form of a very fine thin column emanated
from the top. The Light proceeded to emanate downwards to a point.
At this point, the Light circumvented the entire circle of the Halal making a second circle within
it. After this, the Light penetrated a little deeper and again circumvented the entire Halal sphere
and created a second circle of Light within the first. This procedure continued until there were
ten such circles of light one within the other. These ten spheres permeated the entire Halal from
surface to surface, from top to bottom, to middle. These ten spheres of light form the primordial
pattern of creation, the essential beginning. These are the ten orbicular sefirot of Adam Kadmon.
While all this mystical metaphor is well and good, unless we understand it, we totally lose the
importance of what is being related to us. Remember that the pattern of creation is called a Man,
primordial man. This means that the entire order of spiritual evolution, what is called the Seder
HaHish’tal’sh’lut, is not only a pattern to the universe at large. It is more importantly for us a
map of inner man, from our deepest most psychic and psychological origins to the form of our
genetic structure and biology. Therefore a proper understanding of Adam Kadmon is essential
for a proper understand of us, Adam Tahtone, man below.
The initial ten orbicular sefirot of Adam Kadmon emanate a unique aspect of Adam Kadmon,
which Rabbi Haim calls the Nefesh level of Adam Kadmon. The Nefesh is the first of the five
levels of soul to manifest. It is the rudimentary life-force of everything. Rabbi Haim does not
teach us much about the Agulim of Adam Kadmon. He states that being the holy Zohar speaks
almost exclusively about another form of the ten sefirot of Adam Kadmon, then so will he. This
other form of the ten sefirot of Adam Kadmon is called Yosher. This is the pattern of the ten
sefirot with which most today are familiar, where the sefirot emanate in the form of columns,
right, left and center, as opposed to orbicular spheres one inside the other.
Rabbi Haim is very clear about the order of these two emanating patterns. First came the ten
sefirot in the form of the Agulim (spheres). Only when they were completed did the ten sefirot
manifest in the form of Yosher. Now, remember one very important point – the Agulim and
Yosher are not two separate emanations of different sefirot. They are one and the same. There
are only ten general sefirot in Adam Kadmon, not twenty. The Agulim and Yosher are two
aspects of the same reality. They are not to be separated as two distinct sets of sefirot. The
difference between them is while that the orbicular Agulim emanated the Nefesh level of soul, the
Yosher level of the sefirot emanated the Ruah level of soul.
Within the Agulim themselves arose the Yosher aspect of the sefirot. While the Agulim express
the life-force level of the Nefesh of the sefirot, the Ruah level manifest by the Yosher begin to
manifest the “personality” of the sefirot. In other words, because the sefirot are in an orbicular
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form they cannot interact each one with each other. Therefore, while their power is evident, it is
nonetheless dormant.
When, however, the sefirot manifest in the form of columns, a dynamic chance occurs in their
ability to interact. By being placed in relationship to one another, the Yosher form of the sefirot
enables there to be polarity. With the creation of polarity, two opposing forces vie against one
another to create a sense of balance and harmony, a third stage that is neither of the two, but
rather a union between them. This state of sway between right and left creates what we can call
the “personality” of the sefirot. This is the key to their interaction, the secret of all movement in
the universe.***
*** In order for this material to be complete, a detailed understanding of the sefirot in general in
necessary. I have already written on this topic and therefore I have included here my essay on
the sefirot originally published in Panu Derekh Journal #13.
---------------------------------------------------------------------------------------------------------------------
The Sefirot – Panu Derekh Journal #13
The aspect of G-d’s light that beamed back into the primordial void differentiated Itself through a
series of filters. These were a sort of spiritual transformers that enabled G-d’s light to descend
from its origins outside of creation to the very center of the void (which now, by definition, is the
farthest point from the surrounding field of G-d’s ultimate essence). These spiritual transformers
that G-d chose to filter His light into creation became the spiritual DNA pattern upon which all of
creation is based. These filters that form this pattern are called the Sefirot.
The sefirot are the major Kabbalistic symbol used throughout all Jewish literature (Kabbalistic
and otherwise). It is necessary that before one embark on a course of study in Kabbalah that one
learns the essentials about the interactions of the sefirot. Yet, prior to this, one must learn what a
sefirah is, where is comes from and how it does and does not operate.
When G-d began to cause His light to shine within the primordial void, He did not allow His light
to enter in the same intensity that the light was on the outside. Such intensity of light would have
immediately filled the void nullifying its creation. The amount of light that G-d allowed to
penetrate within the void is therefore only a small portion of the brilliance of His absolute
essence.
G-d’s primordial light contained within it many varying aspects. Within G-d’s ultimate essence,
all of these aspects were completely merged together as one. With the creation of the void, each
of these aspects of G-d’s ultimate light would now be able to manifest their unique
manifestations. The absolute unity is never lost or compromised. G-d’s ultimate essence can be
compared to a black light. The color black contains within it all colors and possibilities of color.
Although these are not clearly seen within the black itself. Yet, when the light is subject to filters
then its various shades and hues can be individually identified. All of these shades and hues, as
different as they are from one another, are still united and one in their essence.
Also, as with color, there is differentiation between one and the other. There are demarcated
borders, boundaries, and definition. Unlike G-d’s ultimate essence wherein which there is no
such thing as border or boundary, here within the void, demarcation and separation is the chosen
manner through which G-d is able to manifest Himself through the creation which He creates.
The ultimate light of G-d’s essence, therefore, goes through a phase of filters, the purpose of
which is to diffuse the light and to allow it to manifest all of its varying hues.
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These boundaries and demarcations (of the light) are called sefirot, coming from the root word
Safar, which means to count. Numbers are the primordial form of demarcation and separation.
What is one is not two, nor is it three. Yet, the relationship and unity between the numbers can
never be broken. The word Safar is related to the word mispar, which means number and to the
word sefer, which means book. As the Sefer Yetzirah teaches, G-d created His universe with
three sefarim, with sefer, sapar, and sippur. These are the differentiation of G-d’s light within
their vessels the sefirot.
Remember that G-d is one and His Name is one. The sefirot are only tools to G-d. They have no
life or holiness of their own other than what G-d gives to them. The sefirot, therefore, manifest to
us how G-d chooses to act in His universe. Through the sefirot and their interactions can we
come and see G-d, Who is concealed within them. …
The First Sefirah

The first aspect of the light to manifest within the void is the expression of G-d’s desire to create
the universe. This first aspect of light entered the void like a laser beam and quickly formed a
sphere surrounding the outermost parameter of the void. This first aspect of creation is the first of
ten filters that G-d uses to channel His Divine light from His ultimate essence to the lowest of all
lower worlds. It is the primordial essence of all things yet to come.
This first sefirah, the first expression of G-d into the realm of creation is called Keter, which
means crown. It is called crown because like the crown upon a head that is above the entire body
and is its glory, so too Keter is above all the rest of creation. This first expression of G-d also has
other names that better describe its meaning and function.
Keter is also called the Ra’avah Ila’ah, the Supernal Will (of the Divine). For it is the Will more
than anything else that defines existence. Will is the force of life. The Will, i.e., Keter, can also
be called “Ani,” meaning “I.” For prior to one being conscious of existence, one already exists.
Existence pre-exists the awareness of one’s existence. Thus Keter is “I,” before the “I” can say “I
am.” (This analogy is my own).
Keter is also known as Adam Kadmon. Actually, this is the term most often used to describe
Keter. Adam Kadmon means Primordial Man. This does not mean that Keter is in the form of a
physical man! Rather Adam Kadmon or A.K. as the Kabbalists refer to this level, is considered
the primordial pattern of the universe. A.K. contains within Him all of the lowers worlds. These
lower worlds will emanate from A.K. just as A.K. Himself emanated from G-d’s ultimate
essence. In A.K., all things exist in their potential form, waiting to become manifest. Yet, Keter
(A.K.) the Supernal “I” is unaware of itself and therefore is in need of revelation. This then leads
to the manifestation of the second level (sefirah) within the void, the sefirah Hokhma.
The Second Sefirah

Keter is the Divine Will, the “I” of creation. However, in order that the “I” be realized and
actualized, it must be cognizant of itself. The “I” must translate from simply being “I” and
become “I am.” This “I am” level of self-recognition is the second sefirah Hokhma, meaning
wisdom.
Although Hokhma means wisdom, I choose to call it intuition. For Hokhma is the initial grasp of
awareness, the beginning of consciousness and recognition. Hokhma is like the proverbial light
bulb that lights up over one’s head revealing a brilliant idea. That idea pops up fully developed,
for its source is Keter. Its faculty for recognition is Hokhma. Hokhma reveals inner, subjective
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knowledge, that which is known because it is an inner truth, not because of an external lesson.
Hokhma is the realm of the purely spiritual, that which manifests the essence.
The primordial Hokhma gave form to the latent power lying dormant within A.K. (Keter).
Therefore, the “I” of Keter became the “I am” in Hokhma. The two are inseparable. Keter and
Hokhma are united as are the soul and spirit within the body. The original light that entered the
void from G-d’s ultimate essence only penetrated to the level of this Hokhma. After this, the
light of the Keter, cloaked with the light of the Hokhma, took the place of the original descending
light, and continued to descend into the very middle of the void.
Yet, once Hokhma had received an influx of awareness from Keter, the brilliance of that
revelation still needed to be properly digested comprehended and understood. Even the most
brilliant ideas needed to be worked out and given form. This takes us to the third of the sefirot,
Binah, meaning understanding, where the “I am” can understand what it is and thus say “I am . . .
(whatever it is that I am). Binah is integrally connected with Hokhma and Keter, but the original
light from G-d’s absolute essence did not directly descend here.
The Third Sefirah

Binah is the cognitive form where the flash of thought that was emanated from the Keter and
received in Hokhma can become congealed comprehended and prepared to be put into action.
Binah receives the intuitive insight from Hokhma and dwells on it in the same way a mother
receives the seed from the father, keeps it within her until it’s time to give birth to that which
comes forth from the union of the two of them.
In the language of Partzufim (that will be discussed later), Hokhma is traditionally called Abba,
father, and Binah is called Imma, mother, for just this reason. It is said that Hokhma (intuition)
“impregnates” Binah, (which I define as perception). Thus intuition, once received and
contemplated with perception, leads to the “birth” or further creation of the universe.
The sefirah Binah is the level of pure cognitive mind. The essence of Keter first takes on form in
Hokhma, though this form is completely spiritual and abstract. Within Binah, the received aspect
of essence becomes clearly understood, conscious, and cognizant. Binah, the level of pure mind,
pure consciousness, is thus the mother of invention. It is from within “her womb” that the rest of
creation is “born.”
These first three sefirot manifest aspects which correlate to the power of the mind. In Hebrew,
they are called the “Mohin,” the brains. Binah is the left brain, Hokhma the right brain. Keter is
the skull that, like a crown, is on top of them both. Binah transforms the power of pure mind into
action. Yet, prior to the physical manifestation of action, there must first be motivation.
Motivation is absolutely necessary, for nothing can be built unless the builder is motivated to
build. Binah therefore transforms, by the power of cognitive awareness, the essence of Keter as
revealed in spiritual, intuitive Hokhma and creates first motivation, and only then physical form,
which finalize and join all the levels together.
The motivation that Binah manifests is the power of emotion. This manifests itself in the
formation of the next six sefirot. Although these six are unique and independent of one another,
they act together as one.
The first triad of sefirot is called KaHaB, which is the capital letters of the sefirot Keter, Hokhma,
and Binah. Writing names out all the time is very redundant and unnecessary. Kabbalists always
abbreviate by using capital letters to refer to terms. Thus Adam Kadmon is A.K., Keter, Hokhma
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and Binah is KaHaB, and so on. This method of expression is consistent throughout all
Kabbalistic literature.
The Six Sefirot - The Fourth Through The Ninth

These next six sefirot are the primordial forces that underlie the creation of the physical universe.
Corresponding to these six were there six “days” to creation.
Anything that exists within the mind, be it in the primordial mind or in the mind of man, must be
charged with an almost electric type of force in order to move it from the realm of non-corporeal
thought into the realm of corporeal being. Therefore, did G-d form the “midot,” the six sefirot
that are the primordial source of emotion. Emotions charge that which one thinks and gives the
thought emphasis, passion and flavor. This is something that mind alone cannot do.
Essence manifests within spirit. Spirit is perceived within the mind. The mind then forms ideas
that motivate and steer the emotional tides. All emotions are based upon preconceived mental
notions. One feels a certain way about a thing because one has certain ideas and preconceived
notions about that thing. Change the way one thinks about a thing, and the way he feels about it
will also change. The six sefirot here, therefore, are the powers that transform thought (the upper
triad) into action (the tenth and last sefirah). They are six in number for this double triad reflects
the dual nature of Keter’s manifestation into Hokhma and Binah. In other words, as the upper
triad is made up of three sefirot, so must there be three triads, each one reflecting and congealing
the light from that which is above it. These then are the six sefirot:
Hesed
This is the first attribute to come forth from the Mohin (brains). In the form of columns, Hesed is
directly below Hokhma. For although Hesed comes forth from Binah, which is on the left
column, Hesed’s place is on the right. Just as Keter’s first manifestation was to the right, so was
Binah’s. This zigzag descent of energy is also clear within the relationship of the human brain to
the human body. The left lobe of the brain controls the right side of the body. This method of
descent was established by G-d so that all polarities would be able to interact with their opposites
thus giving rise to the multiple forms of diverse creations.
Hesed is the force of expansion, of free and complete giving. Hesed is defined as mercy, but I
choose to call Hesed freedom, for this word more properly expresses Hesed’s function. Hesed is
always outgoing, always accepting, always forgiving. Hesed is the creative force that is always
expanding outward, formless, boundary-less, without any contraction, constriction, discipline, or
limitation. Hesed is simply pure, unadulterated abundance. Yet, Hesed by itself cannot create
and support a world. For a world without boundaries, definitions and limitations will soon fall
into chaos and self-destruct. For this reason, Hesed’s antithesis came forth next: the fifth sefirah,
Gevurah.
Gevurah
This sefirah emanates the force of restriction, severity, discipline, and judgment. Gevurah means
severity, but it is better described as limitation, within the context of discipline. Where the force
of Hesed shines outward without boundary and end, Gevurah describes the boundary and the end.
Gevurah says when enough is enough. As such, Gevurah is the source of judgment. Gevurah is
also referred to as zechut, merit. For Gevurah will only give forth that which is absolutely
deserved. For us in the physical plane we continually rely upon G-d’s mercies. We are unable to
stand before the unadulterated power of Gevurah.
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Gevurah stands on the left column underneath Binah. As Binah constricts the expansive force of
intuitive Hokhma, so Gevurah restricts the expansive force of all giving Hesed. Gevurah and
Hesed function as opposites, constantly tugging on one another. What results from this constant
tug of war is the balance and harmony of the next sefirah, Tiferet.
Tiferet
This is the attribute that is called the heart. As such, Tiferet is the specific revelation of G-d to
His creation in time and space. Tiferet is the balance created by the proper alignment of Hesed
and Gevurah. Tiferet is also called justice. For herein are the basic forces underlying the
universe harmonized and brought together into a form wherefrom justice manifests.
Tiferet embodies and unites these six sefirot which are called the midot (attributes). The six are
many times referred to as the six appendages of Tiferet. For everything revolves around justice.
Justice is the heart of the universe. This is why G-d’s holy Name YHWH (Havaya) is associated
specifically with this sefirah.
The justice that is Tiferet manifests itself as the written Torah, which is why the Torah deals with
laws. The laws of the Torah are the laws of Tiferet. They are the universal laws of the universe
and the source of primordial justice. This is why it is paramount for a Jew to observe the
commandments of the Torah. Only in this way is the Jew in alignment with the universal force of
balance and justice.
Tiferet, as the embodiment of justice, must execute its judgments. This gives rise to the next two
sefirot, Netzah and Hod, which while they are two in number act as the unified executors of the
judgments of Tiferet. This second triad of sefirot, Hesed, Gevurah, and Tiferet are abbreviated as
HaGaT.
Netzah
This manifestation of Tiferet comes forth on the Right Column of the sefirot, underneath Hesed
and Hokhma. As such Netzah concludes the Right Column by carrying forth and congealing the
expansiveness function of the Right.
Netzah means victory, but can also mean conquering. Netzah is the outgoing force that is focused
specifically into bringing order and organization. While order itself might be a Left column
characteristic, the desire to bring order comes from the expansive, giving nature of Hesed.
Netzah, therefore, manifests the outgoing desire that seeks to dominate for the sake of giving
good.
Netzah is a product of Tiferet, for it is the nature of justice to want to impose order. Moreover,
the imposition of proper holy order is an act of mercy, and not severity. Netzah therefore
conquers and dominates all so as to impose merciful goodness. Netzah is the force that imposes
the justice of Tiferet.
Hod
This sefirah compliments Netzah in that Hod, meaning glory, brings home the benefits of what is
conquered. For while Netzah conquers all for the sake of the collective good, Hod benefits from
the conquering for its own personal good.
Hod means glory. It is an attribute of the Left column under Gevurah. For like Gevurah, Hod
restricts and confines the expansiveness of the Right Column. Hod takes the outgoing benefits of
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Netzah and focuses those rewards for its own personal benefit. Thus the justice of Tiferet is
imposed through Netzah and enjoyed through Hod.
The relationship of Netzah and Hod can best be compared to the traditional role of husband and
wife. The husband goes out and makes a living. He expands his energy outwards to create,
maintain, and expand his business enterprises. The wife, on the other hand, benefits from his
work by using the proceeds to fashion and build a beautiful home for her husband, herself, and
their children. She translates the outwardness of Netzah into an inward form, i.e., the making of a
home. This domestic spirit therefore is Hod; it is glory, the fruits of justice, Tiferet. When
Netzah and Hod are properly aligned there comes forth the ninth sefirah, Yesod, which balances
out the entire sefirotic pattern that is called the Etz Haim, the sefirotic Tree of Life.
Yesod
It is here that all the upper sefirot converge and meet. Yesod is the foundation of the sefirotic
tree. It corresponds to the genitals, but not to denote sexuality, but rather to denote the creative
energy, i.e., the libido energy that causes both creativity and creation.
Yesod is born of the union between Netzah and Hod. When the forces of justice (Tiferet) rule
(Netzah) and its benefit (Hod) is felt throughout, the resulting order leads to the release of the
creative spirit; this is Yesod.
Yesod is also referred to as Tzadik, righteousness. For only when there is complete harmony and
balance in those spheres (sefirot) which motivate human action can one behave in the proper and
correct manner. As a matter of fact, the Hebrew word for correct, Tzodek, is the same root as the
word (the) righteous, Tzadik. For only one whose actions and motivations are correct before G-d
can be called a Tzadik. This is the one who embodies Yesod. Not only does such a one think the
right way, he is also charged (with Netzah) to bring the right way to others. Therefore, the
prophet and Sage were always at the head of outreach movements, always seeking to impose
(Netzah) the proper order (Tiferet) so that the people would benefit (Hod) thereby. This third
triad of sefirot, Netzah, Hod, and Yesod are abbreviated as NaHiY.
When all the sefirot are in proper alignment and thus all manifest creation is in harmony, the
result is the final sefirah, Malkhut.
Malkhut
This is the final stage of creation, the lowest of the sefirot and the worlds. In Malkhut, all of the
above worlds merge in perfect union and harmony. This is possible because the laws of the
universe of Malkhut are different from those laws of the worlds above her. Malkhut is the realm
of the corporeal, the physical world around us. As such, Malkhut enables all the supernal forces
of will, mind, heart and motivation to become united and manifest in the realm of action, this
physical world.
Malkhut, being the final stage of creation, completes the filling of the void. As such, Malkhut is
the farthest away from the surrounding light of G-d’s ultimate essence, the Ayn Sof. However, as
far as she is from the Ayn Sof, Malkhut is still the most important of the sefirot. She is the “icing
on the cake” of creation. When G-d began to create His universe, He contracted His ultimate
essence from a point that was said to be the expression of His Will to create. This center became
the focal point from where the original contraction of G-d’s light began. This center point
became Malkhut. Although she was the last level of creation, Malkhut was the original intent in
the Will of the Creator. We refer to this reality in the Friday night Shabat song, “L’kha Dodi”
(Come My Beloved). In the second stanza, we sing “Sof Ma’aseh B’mahshava Tehila” [The
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Shabat, which embodies Malkhut] was the last creation, but was the first thought [in the “Mind”
of G-d.]
Of all the worlds, only Malkhut is corporeal. All the other (higher) realms are non-corporeal.
This becomes extremely significant when we come to understand how the worlds interact and
what laws of physics govern them. In the non-corporeal realms, time and space are different from
how they are here in the corporeal world. In the non-corporeal world, there is no space, as we
understand it. Therefore, in order to define how close two things are to one another, we must
redefine proximity. Here in the physical world, when two things are in physical proximity, we
say that those two things are close to one another. This is most definitely not true in the non-
corporeal planes. Without corporeal space, physical proximity cannot exist. Therefore, non-
corporeal closeness is defined as similarity. When two things are similar to one another, we say
that they are close to one another.
This is not a foreign definition to us. I am sure we can each think of a number of examples to
demonstrate this. For example, a husband and wife (or parent and child) are (should be) very
intimately close to one another. Whether they are standing next to one another, or living in
different cities, their closeness is not diminished by distance (or for that matter by time, true love
lasts forever). The bond of love, which is a non-corporeal entity, draws two people together
regardless of physical space. Therefore, the two lovers are “always together,” from a certain
point of view.
We can use as another example two people of diametrically opposing points of view (ideas,
another non-corporeal entity). Two people who are completely different from one another
ideologically can be placed in a single room, and can even be physically touching one another.
Nonetheless, their physical proximity does not in any way make them any closer to one another.
Although their bodies touch, the viewpoints make them to be “millions of miles” away from one
another. This, then, is where the benefit of Malkhut comes into play.
The laws of physics in Malkhut are different from the other realms. Unlike the other realms,
Malkhut can serve to bring opposites into proximity with one another. These opposites can then
be exposed to one another and communicate with one another. The potential herein is that the
opposites can find common ground and thus merge within that aspect of unity that is right for
each and every joining. Malkhut can thus unite all worlds, which is something that none of the
supernal worlds can do. Although in the upper realms of Keter and Hokhma all realms are
united, the unity of that place still only expresses potential. It is not until Malkhut that potential
becomes actuality and thus fulfills the purpose of creation.
The sefirot therefore serve as the complete pattern that underlies everything in the universe.
G-d reveals an aspect of Himself into creation. This is His Will (Keter). An Insight (Hokhma)
of His Will manifests, and is Perceived (Binah). This Expands (Hesed) outward to a point
when it then starts to Contract (Gevurah). The result is a state of Balance (Tiferet) which
ordains the order of the universe. This state of Balance-Order needs to be imposed (Netzah)
upon the universe so that the Benefit (Hod) of creation can be received. When this occurs
there is Harmony (Yesod) in the universe, and everything is Complete (Malkhut). This is a
very concise understanding of the operation of the sefirot.
This concludes the section from Panu Derekh #13. Now back to our lecture . . .
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The Agulim manifest the basic rudimentary passive form of the sefirot. The Yosher manifest the
more developed active form of the sefirot. These two forces of active and passive are a reflection
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of the relationship between the Light of the Ayn Sof and creation itself. The Ayn Sof is the never
changing ultimate anti-reality. As such, it can be called passive. Creation on the other hand is
dynamic and ever changing. As such, it can be called active. Passive and active, therefore, are
the two primordial forces in existence. One seeks movement, one seeks stillness.
Metaphorically speaking, the passive elements in creation are called Female and the active
elements are called Male. In light of this, we find that the first manifestation of the sefirot of
Adam Kadmon, the Nefesh level was the Female form. This corresponds to the initial act of the
Tzimtzum, the withdrawal of the Light of the Ayn Sof, which was also a “Feminine” act. Learn
from this that in creation the place of the Female is always one step higher than that of the Male.
This order was reversed due to the breaking of the vessels and the corresponding sin of Adam, but
we will discuss these things in their time and place.
Although Rabbi Haim does not discuss much about the Agulim aspect of the sefirotic
manifestations, we must seek a deeper understand of their relationship to the Yosher aspect. For
in order to understand ourselves and our roles as sexual human beings male and female, it is
important for us to understand the nature and relationship of the primordial forces that make us
what we are.
In order to understand Adam Kadmon, we must understand the sefirat Keter, for they are one and
the same. Keter, the first sefirah, manifests the kernel of life. Like the Ayn Sof, Keter is
incognizant to anything beneath it. This is because all aspects of mind and consciousness come
forth from the Keter; therefore, Keter is above them. Keter is the raw force of life, where
everything exists in its most basic rudimentary aspects. Unlike the Ayn Sof, which is unmanifest
potential, Keter is manifest, yet, in Keter the manifestation is just beginning. Keter is the highest
because it is the first. Keter is the essence of unity before all the different parts divide and
develop independent identities.
The universal pattern of Adam Kadmon, from which would come all creation, first manifests in
its rudimentary form as Agulim. The Agulim manifest the Nefesh soul level, which is the life-
force of all in creation. Adam Kadmon, AK for short, is a Partzuf, a sefirotic Face. In the world
of tikkun (Olam HaBerudim), which will be discussed in future lectures, all sefirot are perceived
through groupings called Partzufim, Faces. In addition, in future lectures we will discuss the
concepts of Olamot (worlds). For our discussions here, we must understand that we are talking
about the “world” and Partzuf of AK. In this case, Adam Kadmon is the metaphorical name
given to the general sefirat Keter. At this highest of levels, both the world and Partzuf of AK are
identical. This will not be the same in the lower worlds. In the lower worlds, as will be
discussed, there are other sefirotic faces for their individual Keters.
In the realm of Atzilut, Keter consists of two Partzufim, Atik Yomin, and Arikh Anpin.
Remember a Partzuf is a sefirotic Face, it is how G-d is perceived at this level by that beneath it.
Arikh Anpin is the Face of keter that “looks” down” upon the lower sefirot to radiate upon them
the light from above. As such Keter from Atzilut and below is usually referred to as Arikh. Atik
is the Face of the Keter that “looks above” to receive the Light. All these details will be fully
explained when we discuss the world of Atzilut and the Partzufim therein. Yet, there is a unique
relationship to Adam Kadmon here which is appropriate to mention. According to the Zohar
HaRakia, which is considered the Ari’zal’s commentary to the Zohar, Adam Kadmon wears a
“crown” upon His Head. This “crown” is the source of Atik Yomin.
As we said throughout the entire Halal, only ten sefirot emanated. These ten sefirot are the ten
sefirot of AK, who is the general sefirat Keter. Everything else that comes afterwards is only a
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manifestation of them. Adam Kadmon is Keter. AK Keter is the beginning of life, the
rudimentary essentials of existence. The first aspect of the Keter to manifest in creation is its
basic form called its Nefesh. Yet, even within this rudimentary form exists the “personality,” the
Ruah.
This can be compared to the birth of a human child. When born apparantly a child has no
personality whatsoever. Yet, as any parent knows, this is most untrue. For as soon as an infant
can do anything, it manifests likes and dislikes, preferences and yes, personality. In some
psychological schools, it is taught that a human being is born with his/her complete personality.
Growing up, in their eyes, does not develop one’s personality, but rather manifests that which is
already there. In others words, the maturation process is one of manifestation of already existent,
yet unrealized potential, as opposed to the creation of something new.
We can say then that in the womb and at birth the human child is born with the Agulim of Adam
Kadmon level of consciousness. This is the rudimentary life force energy pregnant with a latent
personality. Yet, within moments of being born an infant begins to manifest diversity in
behavior. Yet, still being an infant the mental process of intuition and understanding have not yet
come into play. When a child is in these early months, he/she is manifesting the Yosher of AK
level of human consciousness.
These active and passive aspects of life and consciousness exist prior to the infant ever
developing a sense of self. Yet, once a sense of self develops one of the two forces remains
dominant in the developing personality. Either the human soul embraces the stillness and silence
of the Agulim or it embraces the movement and vibrations of the Yosher. In actuality, the
preference chosen by the infant was made much earlier than at its physical birth. This choice was
made at conception by the soul itself. This is when the soul chose to incarnate as either a boy or a
girl.
The Agulim aspect of the sefirot of Adam Kadmon are the origins of the Female form throughout
creation. We are not taught much about the Agulim because it is their nature to be concealed.
From this we learn that it is the natural way of the Female throughout creation to be the more still,
silent and concealed form, more so than her male counterpart. Indeed, all social roles and
positions ascribed to men and women have their source in the higher worlds. The roles of men
and women reflect the spiritual origins of their souls.
Therefore, modern secular attempts to change the roles of men and women in society undermine
the entire order of creation. While the conscious mind of men and women can become confused,
our underlying spiritual pattern can never be changed. When people follow that which is modern
and forget that which is latent within they create all kinds of psychological problems that
inevitably manifest as physical ailments and disease. Only by one staying true to supernal
patterns can one maintain a perfect state of balance and health.
As it is in Man below, so it is Man (AK) above. Know then this great rule, everything in one
world is merely a reflection of the world above it. Therefore, one can learn human biology and
psychology and from the lessons learned therein extrapolate lessons about the nature and
operations of the entire universe. The same holds true for our lectures about Adam Kadmon. For
even though the level of AK is far beyond human cognition, it is still not beyond human
experience. While we can never understand AK because He is above Mind, nonetheless, He is
the source of Mind, of intuition and of life itself. Touching this level through meditation,
therefore, essentially enables one to touch G-d.
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At present, only the rare few ever succeed in touching the level of AK in meditation. However,
we are taught that the lowest aspect of Adam Kadmon, i.e., His Malkhut, is destined to be
revealed to everyone in this our physical world. This is to occur with the coming of Mashiah.
What this means is that the vibrant force that underlies all sub-atomic structures and thus forms
everything in our physical universe will be exposed and subject to human examination and
interaction. The results of this will hardly be negative because the pure unadulterated Light of
AK is so profoundly strong that its mere presence on Earth will cause the nullification of all evil.
Even death will cease to exist because the Light of AK is to strong for it to assimilate. Evil,
therefore, will be completely nullified along with ignorance, hardships, sufferings, and pain.
There is a secret here as to how this will happen, but I will leave that for another time.
Rabbi Haim states that the Lights within Adam kadmon are too sublime for us to understand. We
cannot understand that which is within Adam Kadmon. However, the light did not stay within
AK, it emanated outside of Him, from His Ears, His Nose, His Mouth and eventually from His
Eyes. Of course, all this is metaphorical language. Therefore, in our next lesson, we will discuss
the light that came forth from the Ears of Adam Kadmon.
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Lecture 4
The Light of the Ears of Adam Kadmon
A’S’Ma’B and the Creation of Consciousness
As we have learned, Adam Kadmon is the general pattern and blue print of all creation. In Him
are the seeds of everything that is to come. Yet, nothing is ever spoken of about the inner
workings of Adam Kadmon. In other words, the Light of the Ayn Sof that gave rise to A.K. is
concealed within Him. Neither Rabbi Haim Vital nor Rabbi Yisrael Sarug taught anything about
the Light as it operates within this high and lofty place of inner A.K. It is only when the Light
emanates out from Adam Kadmon that we begin to have the revelation that leads to the creation
of the worlds, as we know them.
It is at this point in Kabbalistic teachings that the language becomes highly metaphorical, much
more so than any we have dealt with in the past. Therefore, in order to understand the profound
lessons that the mystical Torah is revealing to us, a comprehensive understanding of the
Kabbalistic metaphors is necessary. More so, even when the metaphors are understood, their
meanings must be remembered and applied at every step or else the multiple metaphors might
confuse and overwhelm one’s sense of understanding.
To begin with, we know that an aspect of the Light of the Ayn Sof is revealed in creation. This
Light emanates existence and that “which is.” The Ayn Sof itself exists outside of creation and
therefore, metaphorically speaking, is that which “is not.” This is the concept of Yesh M’Ayin,
something from nothing, discussed in previous lectures.
In Hebrew grammar, three letters unite in a certain order and form the roots for verbs. The verb
“to be” is formed with the three letters Hey, Vav, and Hey. These are also three of the four letters
that spell G-d’s holy Name. According to the rules of Hebrew grammar, when a Yod is added to
a verb base, the verb is transformed from the passive into the active tense. In other words Yod,
Hey, Vav, Hey, i.e., G-d’s holy Name could be translated as meaning “active being” or “existence
in manifestation.” Indeed, this is what YHVH is, the revelation of the Light of the Ayn Sof in
creation. In other words, G-d is the Ayn Sof, concealed and removed from creation. G-d’s Name
YHVH, however, reveals G-d’s essence to creation. Therefore, throughout Torah literature we
find the concept and the statement that G-d is One and His Name is One. In other words, G-d is
His name and YHVH is G-d.
In traditional Jewish prayer, every time the Name of G-d is spoken in a blessing (Barukh Atah
HaShem…), those listening upon hearing HaShem’s Name respond “Barukh Hu U’Barukh
Shmo” (Blessed be He and Blessed be His Name). The underlying meaning of this is to bless G-
d as He exists concealed in the Ayn Sof, which is His true essence and to bless G-d as He is
revealed in existence through Being, which is His name YHVH. This simple response in prayer
serves to unite the revealed aspect of G-d with its concealed source.
Understanding certain principles about the Name YHVH is essential in order for the other
metaphors to make sense. The Name YHVH is spelled with four letters. Each of these letters
comes to represent one of the four levels or worlds in creation, which are now to become manifest
outside of Adam Kadmon. A detailed discussion of the four worlds will be given later in its
place. For now, we need only introduce the concepts along with only that which is necessary for
our present understanding.
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From within Adam Kadmon are to come four worlds. In Hebrew, they are called Atzilut, Beriah,
Yetzirah, and Asiyah. These worlds are merely levels of creation. They are not physical places
or locations. In essence the four levels are the realms of the spiritual (unrevealed consciousness),
the mental (realm of thought, i.e., revealed consciousness), the emotional (realm of feelings) and
the physical (realm of form). Each of these realms exists within everything in creation. In
essence, prior to anything taking on a physical form it must first exist in the concealed realms.
Then it exists in thought, which is then joined to emotion to arouse the thought into making the
thought something tangible, thus the creation of form.
This is the nature of Being, this is the essence of existence. Therefore, this process is the Name
YHVH. Four levels, four letters, each manifests one aspect of the whole. Yet, at the same time,
each individual part of the whole contains the entire whole within it. Therefore, we have a
general YHVH which unites all four levels and specific YHVH’s one each to signify one of the
four levels. In other words, the one YHVH now becomes four. This is the secret of A’S’Ma’B,
the essential building blocks of creation.
A’S’Ma’B is merely a condensed form of what we call in Hebrew, “reshei tevot” or capital
letters. In order to differentiate the Name YHVH in each of the four aspects of creation, the
Kabbalists have devised a form of spelling out the individual letters of the Name. The letters of
the Name YHVH are spelled out in different fashion, with each one signifying a different level of
how the general YHVH is manifesting in that specific aspect of creation. The four spellings of
the Name are as follows.
Spelling the letters of YHVH as follows represents the level of the spiritual, the world of Atzilut,
which corresponds to the sefirat Hokhma. Yod is spelled Yod, Vav, Dalet, because this is how it
is pronounced, so that is how it is spelled. Hey is spelled here as Hey, Yod. For as we shall see
Hey can be spelled in other forms. Vav is here spelled Vav, Yod, Vav. As with the Hey, Vav can
also be spelled differently. The final Hey is spelled as the first one Hey, Yod. When we add all
the letters together Yod=10, Vav=6, Dalet=4, (thus Yod=20), Hey=5, Yod=10 (thus Hey=15)
Vav=6, Yod=10, Vav=6 (thus Vav=22) and Hey=5, Yod=10 (thus Hey=15) we have the Name
which represents this realm, which is called AB. AB (Ayin Bet) in Hebrew is the numerical
value of 72, which is the numerical value of the letters that make up this Name (Yod=20,
Hey=15, Vav=22, Hey=15). 20+15+22+15=72.
Spelling the letters of YHVH as follows represents the level of the mind, the world of Beriah,
which corresponds to the sefirat Binah. Yod is again spelled Yod, Vav, Dalet, for the same
reason as above. Hey is again spelled here as Hey, Yod. However, Vav is here spelled Vav,
ALEF, Vav. This one letter is the significant and only difference between this Name and the
Name of AB described above. Why this is so and what the difference signifies will be discussed
in a future place. The final Hey is spelled as the first one Hey, Yod. When we add all the letters
together Yod=10, Vav=6, Dalet=4, (thus Yod=20), Hey=5, Yod=10 (thus Hey=15) Vav=6,
ALEF=1, Vav=6 (thus Vav=13) and Hey=5, Yod=10 (thus Hey=15) we have the Name which
represents this realm, which is called SAG. SAG (Samekh Gimel) in Hebrew is the numerical
value of 63, which is the numerical value of the letters that make up this Name (Yod=20,
Hey=15, Vav=13, Hey=15). 20+15+13+15=63. It is this Name of SAG, we shall see, that is
most important to us at this place.
Spelling the letters of YHVH as follows represents the level of the heart and the emotions, the
world of Yetzirah, which corresponds to the six sefirot Hesed, Gevurah, Tiferet, Netzah, Hod, and
Yesod. Yod is again spelled Yod, Vav, Dalet, for the same reason as above. Hey is here spelled
here as Hey, ALEF, for reasons that will be explained elsewhere. Vav is here spelled the same as
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in SAG, Vav, Alef, Vav. The final Hey is spelled as the first one Hey, ALEF. When we add all
the letters together Yod=10, Vav=6, Dalet=4, (thus Yod=20), Hey=5, ALEF (thus Hey=6)
Vav=6, Alef=1, Vav=6 (thus Vav=13) and Hey=5, ALEF=1 (thus Hey=6) we have the Name
which represents this realm, which is called MAH. MAH (Mem Hey) in Hebrew is the numerical
value of 45, which is the numerical value of the letters that make up this Name (Yod=20, Hey=6,
Vav=13, Hey=6). 20+6+13+6=45. It is this Name of MAH, we shall see, that will become most
important in the future.
Spelling the letters of YHVH as follows represents the level of the physical, the world of Asiyah,
which corresponds to the sefirat Malkhut. Yod is again spelled Yod, Vav, Dalet, for the same
reason as above. Hey is spelled here as merely a doubling of itself, Heh, Heh. Vav here is
spelled also only as a doubled self Vav, Vav. The final Hey is spelled as the first one Heh, Heh.
When we add all the letters together Yod=10, Vav=6, Dalet=4, (thus Yod=20), Heh=5, Heh=5
(thus Hey=10) Vav=6, Vav=6 (thus Vav=12) and Heh=5, Heh=5 (thus Hey=10) we have the
Name which represents this realm, which is called BEN. BEN (Bet Nun) in Hebrew is the
numerical value of 52, which is the numerical value of the letters that make up this Name
(Yod=20, Heh=10, Vav=12, Hey=10). 20+10+12+10=52.
Togther AB, SAG, MAH, and BEN correspond to the Ta’N’T’A as follows. AB corresponds to
the Ta’amim (cantellations of the letters). SAG corresponds to the Nekudot (vowels of the
letters). MAH corresponds to the Tagin (crowns on top of the letters). BEN corresponds to the
Otiyot (the form of the letters themselves). Togther AB, SAG, MAH and BEN are shorted and
called A’S’Ma’B. These are the four differentiated forms that the Name YHVH is divided into to
show its function in each of the worlds. Now do not become confused. For each of these four
worlds contains its own personal A’S’Ma’B. The subdivisions can go on into infinity. Thus, one
can be dealing with the AB of SAG, or the SAG of AB. One can subdivide further and discuss
the AB of the SAG of the AB of A.K. and so on. Indeed, all Kabbalistic literature speaks in these
detailed terms. Now, let us return to discussing the Lights that come forth from A.K. and apply
these lessons that we have now learned.
Adam Kadmon, the great pattern of the universe, is divided up according to A’S’Ma’B. In other
words, there is an AB, SAG, MAH, and BEN to A.K. In other words, the essence and source of
the spiritual realms (AB), intellectual realms (SAG), emotional realms (MAH) and physical
realms (BEN) all begin within Adam Kadmon. Now, the spiritual realm (AB) of Adam Kadmon
(A.K.) lies concealed within His metaphorical “Head.” Being that the realms of AB refer to the
spiritual, they thus lie in the unconscious. This is why they are concealed, because everything in
the unconscious is by definition not known. That is why it is unconscious. Once that which
dwells in AB, the realm of the spirit, becomes conscious, then it is no longer Hokhma, it has
become Binah. Intuitive wisdom has been perceived and has become understandable
information. The realm of the AB of AK is concealed. No Light manifests from it. This sublime
realm is thus a mystery to us and apparantly to every other creature in creation as well.
The Lights that exist within Adam Kadmon begin to emanate from within Him to the outside
beginning with the Light of His SAG. This makes perfect sense because the Lights of SAG
correspond to the sefirat Binah, which corresponds to conscious thought. Where else would the
beginning begin other than with the creation of consciousness? The Light that emanates the
SAG of AK metaphorically speaking begins to comes forth from His “Ears.”
Now, one might ask, what have the ears to do with the manifestation of intellect and
consciousness? The answer is that it is through the ears, specifically the process of hearing, that
one both transmits and acquires information.
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Throughout the Talmud Halakhic discussions are often introduced with the words “Ta Shema,”
this means come and listen. When Moshe Rabbeynu wished to present the essence of Torah to
the Jewish people, he began with the words, Shema Yisrael, which means Listen (or hear) Israel
(Deut. 6:4). There is a great secret here that I will now reveal to you.
In the very beginning, prior to the world of Adam Kadmon, Rabbi Yisrael Sarug revealed to us
that the first things to manifest were the letters of the Hebrew Alef Bet. Yet, at this sublime level
these letters had no form or shape. All they had was sound. In other words, the initial revelation
of the Ayn Sof into the Halal was sound. Sounds are the fundamental building blocks of creation.
Indeed modern physics recognizes that the most fundamental sub-atomic particles are actually
strings of sound. This is called the super string theory.
Sound is the first revelation. Sound is but the form of Will, which itself contains the seed of the
essential essence, the Keter, and within it the Ayn Sof. Through the manipulation of sound one
can influence and change all properties of time, space, and matter. The methods of how this is
performed are what is taught in the prophetic schools of Kabbalistic meditation as well as in the
Sefer Yetzirah. More about this will be discussed in its place. Of course, there exists that which
is above sound, but that lies concealed. We will also discuss more about the world above sound
in its place.
Sounds are the most elemental forms in creation. Therefore, it is most appropriate that the first
thing to emanate from Adam Kadmon be sound. Sound is of course associated with the ears;
therefore, the initial Light to emanate forth from Adam Kadmon comes forth from His “Ears,”
metaphorically speaking.
The letter that emanates from the Ears of AK is the letter Hey. The letter Hey is the second letter
of G-d’s holy Name YHVH. The letter Hey numerically is equal to five. This Hey therefore
represents the initial revelation of the five general partzufim (sefirotic Faces). The Light of the
Ears of AK, being the initial revelation of the Light for the sake of the worlds below, reveals the
kernel essence of everything that the worlds below will need. Remember, Partzufim are how the
sefirot are experienced or viewed by the worlds below. Being that SAG in general corresponds to
the realm of Mind and later to the world of Beriah, it is only appropriate that the beginning of
revelation should start with the Ears. For the Ears bring into man the concepts of intellect, which
enable him to receive information from outside of himself. As it is below, so is it above.
As mentioned above, the Lights of the Ears of Adam Kadmon are His SAG. The AB of AK,
corresponding to the letter Yod of YHVH, however, remains concealed within the recesses of the
skull of AK. Now, the SAG of AK is made up of T’A’N’Ta (ta’amim, nekudot, tagin otiyot) as
explained above. The Light of the Ears of AK is called the Ta’amim of the SAG. This is for a
good reason.
Adam Kadmon is unique amongst all the other sefirotic realms. For while all the lower worlds
are made up of A’S’Ma’B, Adam Kadmon is only made up of AB and SAG. These are the two
realms of the Mind: AB the concealed and SAG the revealed. Adam Kadmon, remember is the
Keter, the ultimate origin and essence of Mind. The AB of AK as we know is concealed.
Therefore, all that can be known of AK is His SAG. The SAG of AK is His revealed aspect.
Yet, the SAG of AK is derived of T’A’N’Ta, and these form the A’S’Ma’B (AB, SAG, MAH,
BEN) of the SAG of AK. Now, do not allow yourselves to become confused with all this
symbolic metaphorical language. Keep focused on what it means and you will unravel not only
the secrets of the universe, you will come to understand the innermost workings of the minds of
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all human beings. This knowledge gives one unprecedented power of mind control. This aspect
will not be discussed in our lectures.
Now, Ta’amim (cantellation marks) are found in three different places in the printed Torahs and
Chumashes. Ta’amim are found above the letters, side by side (the middle) or underneath them.
These three locations of the Ta’amim are used to metaphorically represent the SAG, MAH and
BEN of the Ta’amim of the SAG of AK. The MAH and BEN aspects refer to the Lights that
emanate from the Nose and Mouth of AK. These will be discussed in our next lecture.
The Lights of the Ears of AK emanate from both the Right Ear and the Left Ear. Yet, as the right
is different from the left, so the Light that emanates from the Right Ear of AK is of a different
aspect than the Light that emanates from the Left Ear of AK. With the Lights that emanate from
the right and left Ears of AK, we are introduced to two new aspects that the Light forms. The two
aspects are Ohr Makif (surrounding Light) emanating from the Right Ear and the Ohr Penimi
(inner Light) emanating from the Left Ear. The Ohr Makif is the Light that eventually congeals
to become the outer vessel and form of a thing. It also becomes its aura or halo. The Ohr Penimi
eventually congeals inside the Ohr Makif and becomes the source of Life within every form. One
might think that because the Ohr Penimi is inner Light and the source of life it is of a higher
nature than the Ohr Makif, which forms the bodies of things. Yet, this is not true. The Ohr Makif
surrounding Light is of a higher nature because it not only is able to congeal to form the body of
things without harm to itself; it also serves as the surrounding Light of protection around the
bodies. In other lectures, the Ari’zal states that the Hashmal angels seen by Ezekiel in his famous
vision (recorded in Ez. 1) are none other than the lower forms of the Ohr Makif of the supernal
Neshama souls that guide human destiny.
One point about the Light of the Ears of AK, the Lights of the Right Ear and Left Ear are not
unified as one. Being that they emanate from the Right and Left, they are not joined together.
What this means is that force and form, soul and body are light and vessel are not yet able to join
togther to form that which we would understand as tangible creation. Because the Light at this
level is so sublime, it is still too high up and close in nature to the Ayn Sof to form forms.
Therefore, the Light needs to descend further away from the Ayn Sof so that forms can begin to
congeal. In order for this to occur, more Lights must come forth from AK. These new Lights
will come forth from the Nose and Mouth of AK. These will be the MAH and BEN of the SAG
of AK. However, this is another lecture.
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Lecture 5
The Light of the Nose & Mouth of Adam Kadmon
The World of the Akudim
As we have learned, the Lights of the Ears of AK emanate the SAG of the Ta’amim of His SAG.
In other words, the initial revelation of Light outside of AK comes forth from His Binah, which is
the source of intellect and Mind. The letter that emanates from the Ears is the Hey, representing
the five Partzufim that are yet to come.
Although the Light of the Ears emanates essentially the sound of the letter and not its form,
nonetheless its form exists although not yet in concrete configuration. The letter Hey is actually
formed by a combination of other two letters: a larger Dalet and a smaller Vav. Together Dalet
(4) and Vav (6) equal 10, the full number of the sefirot subtly manifest within the five Partzufim.
However, the power of intellect (Binah, SAG) alone is not enough to manifest concrete form
(BEN, Malkhut). Therefore, the Light of the Right and Left Ears gave rise to both force (Ohr
Penimi) and form (Ohr Makif), two different aspects of the Light.
With this initial revelation begins the process through which force and form, body and soul will
unite, thus creating life in the form designed by the Creator. G-d the Creator is the Ayn Sof. He
is the “force” of existence. Creation to G-d serves as His “form” through which He is perceived
and He becomes known. Thus, the relationship between the Ayn Sof and creation is one of force
and form, soul and body. As it is above, so is it below. The process of the revelation of Light
outside of Adam Kadmon was for the sake of creating this relationship within creation.
To continue this process the Light from within Adam Kadmon had to descend further away from
its ultimate source in order to give rise to the next step in spiritual evolution. In order to bring
force (Ohr Penimi) and form (Ohr Makif) together as one the Light from within Adam Kadmon
descends beneath the Ears and again manifest itself outside of AK, this time from the Nostrils of
His “Nose.”
Similar to the Light of the Ears, the Nostrils are separate, right, and left. Therefore, the Light
emanating from the Nostrils is also not united as one, although their union is much closer in the
Nose than it was in the “Ears.” In order to understand this, we must again pierce the veil of the
Kabbalistic metaphors.
As we have learned, the Name of SAG corresponding to the Ears correlates to the sefirat Binah,
which represents conscious intellect and thought. However, thought alone does not have the
power or ability to manifest physical and tangible action and reality. Just by thinking about
something does not make that something happen. The power of Mind, be it the Supernal Mind or
the mortal mind of man is full of numerous thoughts, and is always in a state of flux. Not every
thought is acted upon. Not every idea is turned into reality. Before thought can manifest into
action, a necessary link must connect the two. This link is the heart.
The heart, be it the Supernal Heart or the heart in mortal man is a reference to the motivational
power of emotions. This corresponds to the six sefirot Hesed, Gevurah, Tiferet, Netzah, Hod, and
Yesod. The Heart is also represented by the Name MAH. It is this Name that corresponds to the
Nose. For the Lights of the Ears, representing Binah, the Supernal Mind, cannot alone manifest
the merge between force and form. Therefore, a “heavier” force must motivate the Lights to
merge. This force is the MAH.
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It is at this level, symbolically represented by the Nose, that manifests motivation and the power
of emotion. This is why throughout the TaNaKh, the word for anger Af is also one of the words
for Nose. Emotions are associated with the Nose.
The Light that emanates from the Nose actually is the same exact Light that emanates from the
Ears. After all Light is the Light of the Ayn Sof. The only difference is the manner in which it is
revealed in creation. What makes the difference is not the essence of the Light, but rather the
place where it is becomes manifest. On the human face, the nose is lower than the ears.
Therefore, in the realm of Kabbalistic metaphors, the Supernal Nose symbolically speaking is a
lower level than the Supernal Ears. The Kabbalists have never made it a secret that the Heart
(symbolized by the Nose) is considered subservient to the Head (i.e., the Mind, symbolized by the
Ears).
This relationship of intellect and emotion is explained by the relationship between the Ears and
the Nose of AK. Here in AK we are speaking about the initial and ultimate origins of these
aspects that we will later come to know as Head and Heart. The difference between them is
explained in an interesting and as usual highly metaphorical way.
As we have learned, the Light that emanates from the Ears emanates the letter Hey, which as we
have said is actually formed by two other letters: a large Dalet and a smaller Vav. Rabbi Haim
Vital teaches us that the Dalet aspect of the Hey is most prominently manifest in the Light of the
Ears. Dalet is numerically equal to four. It is in the Ear that we have the initial differentiation of
the Name YHVH into its four aspects A’S’Ma’B (AB, SAG, MAH, BEN), thus the Dalet.
Differentiation is a tool of the intellect used to create order in understanding. Therefore,
differentiation begins in the Ears, the source of Mind, which is the SAG of the SAG.
Here in the Nose, the smaller Vav of the Hey is prominent. Only here in the Nose the Vav,
numerically equal to six, becomes six separate Alefs. These individual six Alefs give rise to the
individual six sefirot that correspond to the level of MAH, which is the Heart. Six sefirot form
the realm of the Heart, the source of emotions. This explains why emotions, uncontrolled by the
Mind, are always so turbulent. The six sefirot, as we have already learned, exist in three columns
of right, left and center, which represent the forces of expansion, contraction and alignment.
Thought must traverse this path before it can become action. One must learn how much is not
enough, more than enough and how much is just right. This state of balance can only come about
through the oscillations to the sides. Only then will balance be naturally found. As it is below, so
it is above. Thus, here in the Nose of AK the small Vav of the Hey breaks up into individual
Alefs to manifest the course of the movement naturally inherent within the realm of the Heart.
Thus the Nose of AK is the MAH of the SAG, or more specifically the MAH of the Ta’amim of
SAG of AK. Like with the Ears, however, the Lights of the Nose also are not completely joined.
There are two Nostrils, right and left. Even the emotional motivations of the Heart do not alone
manifest concrete form. Here again as with the Light of the Ears, the right Nostril emanates the
Ohr Makif, which ultimately will congeal into the aspect of vessel and the left Nostril emanates
the Ohr Penimi, which will become the inner life force. Again, in order for the Light to
completely unite and create the initial aspect of united body and soul, light and vessel, a third and
final descent of the Light is necessary. From the Nose, the Light of AK emanates downwards and
is revealed in the Mouth. This symbolic place is where the initial unity of all ten sefirot takes
place, where Light and vessel become one.
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The Light of the Mouth of AK is the BEN of the Ta’amim of the SAG. Here in the Mouth the
two aspects of Ohr Makif and Ohr Penimi that were separated in the Ears and Nose finally
becomes one. The Light that now emanates from the Mouth of AK is the first time that the ten
sefirot have emanated together completely. However, here in the Mouth, this initial union of the
sefirot is marked by a unique occurrence.
Instead of how things will appear later, here in the Mouth all the ten sefirot emanate togther
within one vessel. While all ten aspects of light are intact and unique, they all share a single
vessel. This single vessel squeezes the ten sefirot togther and does not enable them to manifest
their full individuality. Because the light of the Mouth is bound togther in one, single vessel, the
Kabbalists calls this place Olam HaAkudim, the World of the Bound (sefirot).
The Light of the Mouth comes forth as a breath of G-d. All ten sefirot emanate combined as one,
contracted, and limited in their ability of movement. Nonetheless, they are still united as one, for
the first time manifesting a concentric whole of Light and vessel, soul and body, force and form.
What is important to remember about the Light emanating from the Mouth is that it is the BEN of
the SAG. Remember, the Name BEN correlates to the life force of G-d in physical creation and
thus to the physical universe itself. The Light of the Mouth therefore becomes the essential
origins of everything that would eventually exist in a form.
Now, even though the Light of the Mouth succeeded in uniting the aspects of Ohr Penimi within
the Ohr Makif thus unifying Light within vessel, still there was need for further rectification. The
problem was that the force of the Ohr Makif and the Ohr Penimi were completely equal. Force
and form, soul and body, light and vessel were equally balanced. As such the vessel was not
strong enough to maintain its integrity to contain the Light. For the Light of the Mouth still
contained ten sefirot within one vessel. In other words, there was at this stage no differentiation
between the cosmic forces. Mercy, severity, balance, light darkness, and everything else now
existed, yet were all combined into one. Without stability, the relationship between the force of
the Ohr Penimi and form of the Ohr Makif could not be substantiated. A rectification or a
rebalance had to occur. The Ohr Penimi and the Ohr Makif would have to be separated yet one
more time in order to create stability.
This is similar to the developing consciousness within a human child. After a few months the
newborn becomes aware of his/her environment and begins to interact with it. Yet, the infant still
has not developed a sense of consciousness to distinguish between itself and the environment and
still views everything as essentially being a part of itself. Only with time and experience does a
higher state of consciousness develop and a state of separation becomes apparent.
In order to make a separation of the ten sefirot within the one vessel emanating from the Mouth,
first the vessel itself had to become established and securely firm. Only in this way, with this
example could other vessels be formed that would continue the process of creation. Therefore,
Adam Kadmon follows in the proverbial footsteps of the Ayn Sof and performs an act of
Tzimtzum (contraction). In this case, Adam Kadmon inhales and draws back into Himself the
Light that emanated from His Mouth.
When Adam Kadmon inhaled the Light back into Himself, He only withdrew the Ohr Penimi.
The Ohr Makif, however, remained in its place. Without the Ohr Penimi within it, the Ohr Makif
was left as a body without a soul. This state enable the Ohr Makif to quickly solidified and the
vessel of the Mouth became stable. Now, if the Ohr Penimi was to return as it was originally,
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then the situation would revert to how it was and nothing would have changed or been resolved.
Therefore, the Light that returns into the vessel had to be ever so slightly altered.
An important point necessary to mention is how the Light of the Mouth emanated in the first
place, as well as here in the second place. Normally the revelation of the sefirot emanates from
the top with Keter and ends at the bottom with Malkhut. Here with the Mouth of AK, with all ten
sefirot in one vessel, the order is reversed. The initial sefirah to emanate first was the Malkhut.
The Malkhut of the Akudim emanated first from the Mouth of AK and was the last sefirah to re-
enter upon the return of the Ohr Penimi within. When the Malkhut emanated it manifested the
initial life force level of soul called the Nefesh. Malkhut was followed by Yesod, Yesod by Hod
and Hod by Netzah, until al the six sefirot of MAH emanated. These six emanated an initial life
force level of soul called the Nefesh unto themselves. At the same time, the Nefesh of the MAH
sefirot became the Ruah level of soul to the Malkhut.
When the Binah of the sefirot of the Akudim emanated, it too manifested a Nefesh life force soul
unto itself, which also served as a Ruah level of soul for the MAH sefirot and as a Neshama level
of soul for the Malkhut. So with each continuing revelation of the sefirot out of the Mouth of
AK, more and more did the lower sefirot become full of the five levels of soul. When Hokhma
emanated, it manifested Nefesh to itself, Ruah to Binah, Neshama to MAH and Haya, the first of
the Makifim souls to Malkhut. Finally, with the emanation of the Keter of the Mouth, it
manifested Nefesh unto itself, Ruah unto Hokhma, Neshama unto Binah, Hayah unto the Six and
Yehida, the second of the Makifim to Malkhut.
Now, when the Light of the Ohr Penimi re-entered the Mouth of AK, the exact process occurred
in reverse. First, the Light of the Keter withdrew, leaving the place of the vessel of the Keter
empty. With this occurrence, two things happened. First, the Malkhut lost its second level of
Makif soul, the Yehida. Second, the Light of the Hokhma ascended into the vessel of the Keter.
The Hokhma then returned into the Mouth of AK. The Malkhut lost its first level of Makif soul,
the Haya. The Binah ascended into the vessel of the Keter. This procedure continued until
eventually the Malkhut itself ascended into the vessel of the Keter and then on into the Mouth of
AK. As said above, this left an empty vessel that now needed to be filled anew.
Now that the vessel has solidified by not having the Ohr Penimi within it, it was time for the
Light of the Ohr Penimi to return into the vessel of the Akudim. However, the Lights that left
could not return as it was originally. A new order had to be adopted. Instead of the sefirot
emanating from Malkhut to Keter, now the highest sefirah would emanate first and down the line
until the last.
The Light of the first sefirah to return into the vessel of the Akudim was not the Keter. The Light
of the Keter of the Akudim was most sublime. If it were to return to its portion of the vessel of
the Akudim, then each other sefirah would return to its previous portion and the great influx of
Ohr Penimi would again imbalance the now ordered relationship between Light and vessel.
In order to maintain the integrity of the vessel, the Creator completely withdrew the Light of the
Keter of the Akudim and it never returned. The Light of the Keter of the Akudim stayed hidden
inside of AK. The first Light to return into the vessel of the Akudim was Hokhma. The Light of
Hokhma took the place of the Keter. This lesser Light took its place in the higher Keter vessel,
thus enabling that vessel to receive the Light without being overpowered by it. Integrity was thus
established and solidified.
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The Light of the Binah took its new place within the vessel of the Hokhma. This procedure
continued until the Light of the Malkhut entered the vessel of the Yesod. Now, however, the
vessel of the Malkhut was left without any Light shining into it whatsoever. Of course, this
cannot be, for without Light Malkhut could not exist. Without Malkhut, there would be no
physical universe. Therefore, the Malkhut radiated a reflection of itself, its Reshimu into its old
vessel. This was enough for the vessel of Malkhut to become full and maintain its integrity.
What I have just revealed here explains some of the most important aspects about physical matter
and its relationship between the other universes that exist above the physical. Rabbi Haim Vital
explains in his Sefer Etz Haim in very intricate details how the Lights of the Mouth emanated out
and back. These details are explained in special essays entitled the Order of Matei V’lo Matei.
However, in one of his final renditions, the Sefer Otzrot Haim, the essays of Matei V’lo Matei are
left out entirely. This serious oversight has always puzzled me. I even contacted my peers in
Jerusalem to ask if they knew why Rabbi Haim would delete such important information from
such and essential work such as Sefer Otzrot Haim. None of those to whom I spoke had an
answer. Finally, I was left with no choice but to ask Heaven directly. I will not divulge the secret
technique that I used but the answer that I received was most revelatory.
The reason why the Lights of the Mouth of AK had to be withdrawn and replaced one step lower
in intensity was for the sake of maintain the stability of form. Now, form on this high level is not
anything physical or even close to it. Nonetheless, what we have here is the creation of
relationship between force and form, soul and body, light and vessel. Prior to this, both of these
existed, yet they were not in a proper relationship with one another, which would enable both to
exist togther harmoniously. In Thought (SAG of SAG, the Ears), this existed as potential and
actual. In Heart (MAH of SAG, the Nose), this existed as interest and desire. Now, in the Mouth
(BEN of SAG), the relationship between AK Himself and the Ayn Sof could be duplicated. AK
serves as the Garment of the Ayn Sof. The vessel of the Mouth serves as the Garment for the
Lights within it. Thus, our physical universe reflects this duality. Our physical universe reflects
the existence of the reality of the Lights of the Mouth of AK, although these Lights are cloaked in
numerous Garments, which are the worlds that came forth afterwards.
Our physical universe reflects the status of the vessel of the Malkhut after the return of the Light.
The vessel is there, but it lacks it’s own Light. It only has that which it receives from outside
itself. This is true of the structure of all physical matter that makes up our universe. At the very
sub-atomic root of all matter, there exists nothing! Yes, this is what modern physicists have
found – nothing! Of course, this nothing is a substantial entity, but it is not a substance that exists
in our universe. The nothing underlying our physical universe is the Keter of the Malkhut, which
is this case is an expression of an aspect of the non-corporeal universe that underlies ours. This
subtle, invisible, non-corporeal energy is the life force of all matter. Without it, all sub-atomic
structures would cease to bond together and the entire universe would simply fall apart, atom by
atom.
The method of how this life force energy enters into matter and maintains its stability is what is
discussed in the Order of Matei V’lo Matei. The process of the creation of the relationship
between force and form in the Mouth of AK is the same as the relationship between physical
matter and the life force necessary to maintain its coherence. This spiritual technology underlies
the process of how the Sefer Yetzirah works and how the holy Mekubalim perform miracles, by
knowing how to knit and re-knit the subatomic structures of all finite matter. Thus, the teachings
about the World of the Akudim are essential learning, for it sets the course for all that which is to
come.
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Remember that all talk about AK is really talk about the Keter. Keter is the Divine Will.
Therefore, when we discuss these metaphors, we are in essence revealing how the Divine Will
manifested its invisible essence into visible form. When we imitate this process, we too can
create or destroy universes.
After the Vessel of the Akudim was solidified with the Light of one lesser sefirah inhabiting the
vessel of the sefirah above it, all at this level was complete. Now was to come the process of
separating the sefirot into their own individual vessels. This would require there to be further
work beneath the Mouth of AK. This will be discussed in our next lecture, when we leave the
SAG of AK and travel beneath His waist into the Worlds of the Nikudim and the Berudim.
One final point must be expressed with regards to the light of SAG and how it manifests in the
Ears, Nose, and Mouth. In Hebrew, the Names for Ears (Ozen), Nose (Hotem) and Mouth (Peh)
all reflect the reality of SAG.
The word for Ear in Hebrew is Ozen spelled Alef=1, Vav=6, Zayin=7, and Nun=50. Togther this
64, which represents the Name SAG (63) plus the Ear itself.
The word for Nose in Hebrew is Hotem spelled Het=8, Vav=6, Tet=9, and Mem=40. Together
this is SAG (63).
The word for Mouth in Hebrew is Peh spelled Peh=80, Hey=5. This is union between SAG (63)
and the 22 letters of the Hebrew Alef-Bet which first take form there.
Thus as we conclude the level of SAG, we move beyond the Lights of the A’Ha’F. The Lights of
the Ears (Ozen), Nose (Hotem), and Mouth (Peh), like all other Kabbalistic metaphors are
abbreviated and called simply the A’Ha’F. This concludes our lectures on the Olam HaAkudim
and the Lights of the A’Ha’F. In our next lecture, we will discuss the Light that emanates from
the Eyes of AK.
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Lecture 6
The Light of the Eyes of AK
The World of the Nikudim
Before we proceed, let us briefly review. We have learned that in order for G-d to create His
universe He first had to create the “place” for such a universe to exist. For G-d is omnipresent.
He is everywhere. As such, there was no place for a universe. G-d therefore created an empty
space of sorts, wherein which He could project an aspect of His infiniteness into the now created
finite universe. The first aspect of G-d to be revealed in creation is His Divine Will. This crowns
the creation like a royal diadem and therefore the first level of Divine manifestation in creation is
called G-d’s Keter, His crown. Now, the Divine Will, the Keter, at this level still only manifested
the raw unrealized potential of all that which is to come. The Divine Will (Keter) is in essence
like a see, it contains everything.
Rabbi Haim Vital, the master Kabbalist who was entrusted by Elijah the prophet to codify the
secrets of the Torah, relates to us that the Divine Will, the Keter is metaphorically called Adam
Kadmon, Primordial Man. This most certainly does not mean that the Divine Will is in the shape
of a man or G-d forbid to think any physical form. Such thoughts are blasphemy and akin to the
sin of the Golden Calf. Nonetheless, to assist our limited human mind blemished as they are from
eating the fruit of the Tree of Knowledge Good and Evil, we use human metaphorical images to
assist our understanding of sublime and profound spiritual truths.
The initial presence of G-d in the universe, His Divine Will, is called Adam Kadmon. In order to
manifest creation G-d had to first manifest the initial concept of form. His Essence, which is the
Light and force of life in the universe preexisted creation. Now there was need to create a form
of vessel, actually multiple vessels, in order for G-d’s indivisible light to differentiate and
manifest all the potentials that lie latent in G-d’s unknowable essence outside of creation (the Ayn
Sof). The light of G-d emanated outside of Adam Kadmon metaphorically from what we call His
“Ears,” “Nose” and “Mouth.” These three metaphors described in detail in our previous lectures
led to the solidification of form in a world of force. Yet, the vessel that emanated from the Mouth
of AK was only an initial prototype. Now with this complete, the stage was set for the next phase
of creation. What was to come now was the formation of the vessels that would create the
universes that would become known to us.
Now, the Lights of the A’Ha’F (Ears, Nose & Mouth) emanated outside of the body of AK and
manifested their Light down to the metaphorical Navel of AK. At this point, the Light of the
Akudim ended. This left the lower portion of AK and thus the universe in darkness, absent of the
revelation of the Divine Light. In order for creation to continue, this realm needed to receive the
Light.
The Light of the A’Ha’F are the Ta’amim of the SAG of AK, thus they are the AB of His SAG.
Now, AK as we have learned only has an AB and SAG. There was no MAH and BEN, at least
yet. Therefore, in order to create a MAH and BEN of AK a new Tzimtzum had to occur first. At
the point where the Light of the Akudim ended, this new Tzimtzum occurred. AK withdrew the
Light of His entire lower half, beneath His metaphorical Navel. At this point, AK creates an
empty space, a Masakh, similar to the empty space between the Head of AK and the Light of the
Ayn Sof. This Masakh was created to separate the Light of the Akudim above and that which
was now to manifest below.
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Following the Ta’amim of the SAG of AK was now to come forth the Nekudot of the SAG,
which metaphorically are the vowels of the letters. While the Ta’amim give the tune of the chant,
the Nekudot give the pronunciation. The Nekudot, therefore, give form to the vessels created
above in the realm of the Akudim, in a similar way as vowels allow letters to be pronounced.
With the withdrawal of the Light of AK above His Navel and the creation of the Masakh, now a
new Light will emanate forth from AK. This Light metaphorically speaking emanates forth from
His Eyes. The Light of the Eyes of AK has two aspects to it. From one aspect the Light of the
Eyes are SAG and from another aspect, the Lights of the Eyes are BEN. This needs to be
explained.
As we have already explained the Ta’amim correspond to AB and the Nekudot correspond to
SAG. Therefore, the Light of the Eyes corresponds to the Nekudot of His SAG and is thus the
essential SAG of SAG of AK. Now remember that the Light of the Ears correspond to the SAG
of the Ta’amim of the SAG of AK. They are not the same. Every SAG, as we know, in general
corresponds to the first Hey of YHVH.
In relationship to YHVH, we have learned that AB is Yod, SAG is Hey, MAH is Vav, and BEN
is Hey. With the Ta’N’T’A, the Ta’amim are AB, the Nekudot are SAG, the Tagin are MAH and
the Otiyot (letters) are BEN. Now, the Ta’amim are subdivided as follows. The Yod of the
Ta’amim is the Light of the Ears, the Hey of the Ta’amim is the Light of the Nose, the Vav of the
Ta’amim is the Light of the Mouth and the final Hey of the Ta’amim is the Light of the Eyes.
Thus the Light of the Eyes corresponds to the final Hey and is thus BEN.
Now, back to the Ta’N’T’A. With regards to the sefirot of AK, the Ta’N’T’A is divided as
follows. The Ta’amim are Keter, the Nekudot are Hokhma, the Tagin are Binah and the Otiyot
are the lower seven sefirot. In light of this, not only is the Light of the Eyes of AK both SAG and
BEN, it also corresponds to the sefirat Hokhma.
Therefore, in essence the Light of the Eyes is the Light of SAG because it is the Nekudot of SAG,
but it is also BEN because it is the final Hey of the Ta’amim. The Light of the Eyes also has an
aspect relating it to Hokhma. We must always remember that spiritual reality is never so concrete
and unmovable, as is physical reality. Overlapping realities such as this are the rule throughout
the spiritual realms and in the physical realms as well.
This is the fluid nature of spirituality and is the underlying reason for Talmudic logic and study. I
must digress for a moment to discuss this. One of the sorrowful mistakes made by all too many
people is to look at life and all that is within it with a simple ‘black and white” attitude. In other
words, far too many people are looking for absolute truths and attempt to make relative truths
absolute. This is a crime of violence and abuse against one of the holiest of G-d’s creation: the
truth. Far too many people think that a thing has to be either this OR that. Most are unable to
comprehend that many things in life are this AND that, and possibly a third thing as well.
Contradictory definitions and applications are sometimes the norm. The universe and the laws of
nature are not confused by the apparent contradictions, only we of limited intelligence are.
Apparent contradictions cease to exist when a thing is viewed in the right way, and at the right
time. Yet, in order to acquire a proper understanding of a matter sometimes great intellectual
effort is required.
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I recently received the following anecdote. It gives a good example of Talmudic logic, a logic
that is necessary to understand in order to grasp the Torah of the Kabbalah. As one will see, not
everything is as clear as it seems to be.
A young man asked a Rabbi, "What is Talmud?" "Consider two men who climb inside a
chimney," said the Rabbi. "One comes out clean, and the other comes out dirty. Which man
washes himself?" “ I'm not sure," admitted the young man. "The clean one washes," said the
Rabbi, "because he sees the dirty man, and thinks he must be dirty, too, whereas the dirty man
sees the clean one, and thinks that he, too, must be clean.
Now, two men climb inside a chimney. One comes out clean, and the other dirty. Which one
washes?" “The clean one," answered the young man. You just told me so. "The dirty one
washes," replied the Rabbi. Each man looks at himself. The clean one sees that he is clean, the
dirty one sees that he is dirty, and the dirty one washes.
Now, two men climb inside a chimney. One comes out clean, and the other dirty. Which one
washes?" "I guess it could be either one," said the young man. "They both wash," replied the
Rabbi. "It is impossible that a man should climb inside a chimney and come out clean."
"Now wait a minute," challenged the young man. "You have just given me three contradictory
answers to the same question. That's impossible!" "No," said the Rabbi. "That's Talmud."
This anecdote is amusing. The areas in life that people fight and die over because they are not
able to make a synthesis of opposites are not. Everything in G-d’s creation has its proper time
and place. When, however, we are not wise enough to know what belongs where, we, with all
best intentions, mess up the order of creation and put things in improper places. These
improperly placed thoughts, feelings and actions, displace others and this leads to all of creation
being out of alignment. G-d has given us His Torah for us to learn the right places for all things.
Yet, we have to pay attention and learn. If we do not do our job, then G-d Himself has to
intervene and restore order. Such was the case with the Flood and with the Exodus. Prophecy
teaches us that a future realignment is quickly coming upon us.
For this reason, students of Torah begin Talmudic study very young and stay with it all their
lives. Indeed, the deepest secrets of the Kabbalah are to be found in no other source than in the
holy Talmud. If the nations of the world only knew of the spiritual value and inherent holiness in
the Talmud, they would all be studying it, as do we Jews. Indeed, when the Mashiah comes, and
truth is restored to mankind, countless throngs of people will indeed come forward to learn this
holy writ.
Rabbi Haim Vital relates that his Rabbi, the Ari’zal, when studying Talmud often would sweat
profusely, making great intellectual strains in order to understand certain sections correctly.
When Rabbi Haim asked him why he made so much of an effort, the Ari’zal responded and said
that such effort was necessary for the rectification of the worlds. A lack of understanding is like a
veil over the mind, which clouds sound judgement and clear reason. There is no greater spiritual
blemish than this. In order to rectify the spiritual worlds, we must first rectify our human minds,
limited as they be, and compel our thoughts to comprehend the incomprehensible. Only in this
way will the conscious mind ever be able to comprehend the invisible spiritual universe around
us.
This is a fundamental lesson that leads one to spiritual maturity. This underlies all Torah
teachings, be it Kabbalistic or Talmudic. Indeed, Talmudic study is a necessary prerequisite for
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Kabbalah study simply for the students to acquire the ability of viewing reality in the realms of
the relative instead of in the absolute.
Now to return to our discussion of the Light of the Eyes of AK. As we have said, the Light of the
A’Ha’F emanates down and covers the entire upper torso of AK. Then a Masakh was created to
separate between the upper and lower worlds. Only then could the Lights of the Eyes come forth.
For in order for there to be any lower worlds, the vessels that would form these lower worlds had
to be able to receive and tolerate the abundant powerful Light. Therefore, as the Light of the
Mouth of AK withdrew inside and only returned in a lesser state, so too here the light from
beneath the Navel of AK had to ascend. More than this the Masakh separation was created to
define boundary.
Now here is an important point. Whenever something new is to occur, a space for it must first be
created. This was the case and the cause of the initial Tzimtzum, so it is here with this Tzimtzum.
The lower portion of AK was vacated of Light. This Light ascended above. It was by the power
of this Light that AK was “able to open His Eyes and see.” This Light ascended and became
what is called Mayim Nokbin, feminine waters, referred to as MahN.
MahN is one of the most essential ingredients in creation. MahN is the desire from below to
receive from above. When the Light below the Torso of AK ascended, it did so as an expression
of desire within AK to create. Because of this passionate ascent and the tremendous abundance
of Light now exclusively in the Upper Torso of AK, this caused there to be a merging of the AB
and SAG of AK. This led to the birth of the new Light, the Light of the Eyes.
This merging of AB and SAG in Hebrew is called a Yihud. This means a joining or coupling,
actually of a sexual nature. AB and SAG are elsewhere called Father (Abba) and Mother (Imma)
respectively. They must bond together in order to have their “children,” which is a reference to
the creation of MAH and BEN.
The meaning of this metaphor is this. AB generally speaking is Hokhma. SAG generally
speaking is Binah. Hokhma and Binah are the two aspects of Mind function. Hokhma is intuitive
perception and corresponds to the right lobe of the brain. Binah is intellectual cognition and
corresponds to the left lobe of the brain. The creation of something new can only occur when
both halves of the brain work in conjunction with one another. This requires of one a
development of a meditative consciousness wherein which one can grasp insight from beyond
one’s consciousness, absorb such knowledge, and translate it into a viable working format. This
mental process is what is meant by a Yihud between AB and SAG. This occurs in the human
mind as it does in the supernal realms.
The techniques of how to balance and harmonize the two lobes of the brain in meditative fashion
are not discussed much by Rabbi Haim Vital other than in a few certain places. For this
information, we have to turn to the Sefer Yetzirah 1:4.
It states there that one is to “understand with wisdom and be wise with understanding.” This
meditative technique requires one to begin with very deep contemplative thought on a matter, be
it a subject in Torah, Halakha, Kabbalah or simply a question in life.
One must have acquired the Talmudic skills of fluctuating intellectual analysis to be able to probe
to the fundamental depths of that which he/she contemplates. Yet, there comes a point where
understanding ends. At this point, only the fool believes that he/she has acquired full knowledge.
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The wise, however, at the point where they have expended all their intellectual energies sit in
silence.
Within this silence, one will feel like one is drifting away. In America, this mode of
consciousness is called “spacing out,” wherein which one is thinking about something that the
conscious mind is not aware of. During the phase of “spacing out” one is usually totally unaware
of one’s surroundings. The one is so deep or lost in thought that everything else is out of focus.
Then suddenly the thinker snaps out of that condition, usually with a brilliant idea or insight
about something. What has happened here is that once one has exhausted Binah intellectual
consciousness, one naturally drifts into Hokhma intuitive consciousness. In this state, one has
entered into the unconscious, but being that it is unconscious, one is not cognizant of the
experience.
While within this Hokhma state one receives an insight unattainable by mere Binah intellectual
contemplation alone. When this insight is received, it “hits” one like a proverbial bolt of lighting.
One is jolted awake, with a fresh new insight in mind. This is what the Sefer Yetzirah means
when it states, “understand with wisdom.”
Now the new insight must be comprehended completely in order for it to be beneficial.
Therefore, once again the individual begins a process of deep intellectual analysis in order to
understanding everything possible about the new insight. This is what the Sefer Yetzirah means
when it says to “be wise with understanding.”
One contemplates the new insight until once again the intellect is exhausted. Again there is
silence, again there is the “spacing out,” and again new insight is received. This process goes on
back and forth until one has achieved a very deep level of insight, possibly even Ruah HaKodesh
(Divine Inspiration). This is what I called Oscillating Consciousness.
In my commentary on Sefer Yetzirah, I give instructions how to achieve this Oscillating

Consciousness. Being that this is outside the realm of our present lecture, I will not delve any
further into this matter. Just understand that without the Yihud of AB and SAG there can be no
new light.
Now, the new Light that came forth as the byproduct of this union of AB and SAG was the Light
of the Eyes. This Light emanates outward from the Eyes. However, in the Upper Torso of AK,
the Light of the Eyes are absorbed by the Lights of the A’Ha’F, which are stronger than it. The
Light of the Eyes only becomes manifest beneath the Torso, in its place.
With these insights into the Light of the Eyes, let us take a moment to focus on just what are the
Nekudot. Nekudot are the vowel marks. Without them it would be impossible to know how to
pronounce words, or which words are written. For example, the first word in the Torah is
Bereshit, usually translated as “In the beginning.” However, without vowels, the word can also
be read as Barasheet, meaning, “Six were created.” Vowels are to letters as the soul is to the
body. The vowel is the life force or spirit of life breathed into the letters giving them sentience.
Vowels are unique in that they are Hokhma, SAG and BEN all together. As such, they have a
tremendous role to play in the creation of the universe.
Rabbi Haim Vital enumerates for us that there are nine vowels, one for each of the sefirot, with
the exception of Malkhut. For as we have learned already, Malkhut has no light of her own, other
than what She receives from above. The nine vowels and their corresponding sefirot are as
follows.
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1. Kamatz – corresponds to Keter. Its form is that of a horizontal line with a dot underneath it.
2. Patah – corresponds to Hokhma. Its form is merely that of the horizontal line.
3. Tzere – corresponds to Binah. It is formed by two dots one alongside the other.
4. Segol – corresponds to Hesed. Formed by two on top, one on the bottom.
5. Shva – corresponds to Gevurah – Formed by two dots one on top of the other.
6. Holam – corresponds to Tiferet. Formed by a single dot, above the letter.
7. Hirik – corresponds to Netzah. Formed by a single dot beneath the letter.
8. Kubutz – corresponds to Hod. Formed by three diagonal dots from top left to bottom right.
9. Shuruk – corresponds to Yesod. Formed by a single dot in the middle of the letter.
You will notice that all the vowels are formed by either a combination of dots, or in the case of
the first two, Kamatz and Patah, a small line. These forms are all of great significance. As Rabbi
Haim points out, each individual dot is actually a letter Yod. Each small line is actually a Vav. If
we count the dots or Yods in the lower eight vowels, we find thirteen in number. Yod as we
know is numerically equal to ten. Ten times thirteen equals 130, the numerical value of Ayin, the
Hebrew word for Eye.
Now as for the first two vowels Kamatz and Patah, the Kamatz is a Vav (=6) and a Yod (=10).
The Patah is only a Vav (=6). Togther these add up to 22. These are the 22 letters of the Hebrew
Alef Bet, which interact with the vowels, together forming creation. In other words the sefirot of
Keter and Hokhma give rise to all that which is to come. These two sefirot create the vessels for
all the others.
This is very clear and evident especially when we remember that all the realms of AK are actually
the general Keter and all the worlds of the Nikudim, Berudim and Atzilut are the general
Hokhma. These worlds of Hokhma we are only now beginning to explain. More about them will
be forthcoming in future lectures.
It is with the emanation of the Light of the Eyes of AK that we begin to form the world of the first
Atzilut. Yet, as we have learned throughout these lectures, nothing happens so easily and
directly. Like the flow of a mighty river, spiritual evolution follows along the pattern of its own
course, a course that is only understood within the hidden recesses of the Mohin of AK. Once the
vessels of the sefirot of the Nikudim came forth, then it was time for them to receive their Light.
It is here that a unique situation arose. The vessels were unable to receive their Light. This led to
the infamous shattering of the vessel. This then will be the topic of our next lecture.
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Lecture 7
The Breaking of the Vessels
Shevirat HaKelim – The Creation of Disorder
“These are the kings who reined in the Land of Edom before there was a king in Israel.” With
this and the following verses in Genesis 36, the Torah begins to relate to us the order of Olam
HaNikudim, the initial emanation of the sefirot of Atzilut.
As we have learned in our previous lecture, the Light that emanates from the Eyes of AK are to
manifest below His metaphorical Navel and manifest the initial proper balance between the
realms of Light and vessel. In the world of the Akudim, which is the Light of the Mouth of AK,
all the ten sefirot emanated together in one vessel. Now was the time for each vessel to emanate
separately. Unlike the Light of the Mouth which emanated the Malkhut first and the Keter last as
in the form of a breath, here the Light would shine in its proper order. Yet, there is also another
great distinction between the Akudim and the Nikudim. Out of the Mouth the Akudim emanated
together, combined as Light and vessel. In order to stabilize the one vessel, the Light went back
into the Mouth of AK and came out again one sefirah weaker than when it went it. This enables
the vessel to solidify. This then was the genesis of form.
Here with the Nikudim, the importance of the integrity of the vessel was also paramount. To
avoid any misbalance, here with the Nikudim, the vessels emanated first, completing ten vessels
in all. Only then once the vessels had finished to emanate did the Light come forth to fill them.
This then is when the problem arose. First, I will begin by explaining what happened. Only then
will I explain why.
The Light that emanated from the Eyes of AK manifested below His Navel, beneath the Masakh
separation made to separate between the realm of the Akudim and the realm of the Nikudim. The
first to emanate was the vessel of the Keter. Next came the vessel of the Hokhma, then Binah and
so on until the vessels of all ten sefirot manifested completely. Up until this time, no “problem”
was manifest.
Next came forth the Light of the Nikudim to fill its vessels. In brief, the Light of the Keter
emanated and filled its vessel. Yet, the light of the Keter included within it all the Lights that
were to fill all the other vessels. In essence, the vessel of the Keter received all the ten Lights for
the vessels of the ten sefirot. The Keter kept its own Light and passed the other nine onto
Hokhma. The vessel of the Hokhma received the nine Lights, kept its own and passed on the
eight Lights to Binah. Binah kept its own and passed on the Lights to the Da’at.
Now, we have not previously introduced the Da’at, so we must take the time now to understand
it. The Da’at is an essential aspect and part of the sefirotic Tree. Its place is in the center column,
directly beneath the Keter, and lower than Hokhma and Binah. Da’at, however is above the six
sefirot that make up ZA (Zeir Anpin, the MAH). Mind you, Da’at is not a sefirah, whereas at the
same time it serves as one. Da’at exists as an external expression of the Keter. In essence, it is
the manifestation of the union of Hokhma and Binah that goes forth first into the lower seven
sefirot enabling them to receive the upper Lights.
Da’at is the essence of realized intuitive intellect. It is the product of the union of AB and SAG.
Yet, what is most important to understand about Da’at is in the secret of the overlap. The
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overlapping of worlds is one of the most important concepts and realities in creation. As it is
above, so it is below in the lower worlds that are yet to come.
As we know, the world of the Nikudim, which will give rise to Atzilut and the lower worlds,
emanates below the metaphorical Navel of AK. It is here at the Navel that the realm of MAH
begins. The realm of the Nikudim begins as the MAH of AK, although it ends up becoming BEN
as will be explained in its place. MAH begins at the Navel. The Navel is actually the lowest one-
third of the sefirah Tiferet. Thus, the Keter of the Nikudim emanates at the point of the lowest
third of the Tiferet of the world above it. In other words, the essence of one world emanates from
the heart of the world above it.
Now, seeing that the Keter of the lower world overlaps the Tiferet of the upper world, what then
do you think overlaps the Yesod? Before I answer this, let us quickly review. The Keter overlaps
the Tiferet. Therefore, Hokhma will overlap Netzah and Binah will overlap Hod. According to
the order of the sefirot, there is no sefirah that overlaps Yesod. The Malkhut ends up overlapping
the upper portion of the Tiferet. Therefore, what overlaps the Yesod is the outer manifestation of
the Keter. This is Da’at.
Da’at and Yesod have an integral relationship with one another. Yesod, as we know, corresponds
to the genitalia and to sexual energy. Da’at as we know is the product of the union of Hokhma
AB and Binah SAG. Da’at, knowledge, therefore is actually a very deep intimate knowing. This
is why the Torah uses the verb “to know” to describe sexual intercourse, as in “And Adam knew
his wife Eve.”
With this understanding of Da’at, we can now begin to understand why the breaking of the
vessels began here and not anywhere else. When the Lights of the sefirot emanated from the
Binah, they descended into the Da’at. Now here arose the problem. The vessel of the Da’at was
not strong enough to receive all the Lights that came into it. Remember, that the Da’at received
all seven Lights of all the sefirot beneath it. If it received only its own Light, the Da’at would
have not shattered, but because it could not tolerate the Light of all the seven, the vessel of the
Da’at shattered and fell into the realms that would eventually manifest beneath the Malkhut of the
Nikudim.
It is important for us here to remember that we are still discussing a spiritual realm wherein which
physical form is not applicable. When we speak of vessels and shattering, we most definitely are
not speaking about anything physical. The vessel of the Da’at at this level was merely its form,
its spiritual form. And it is this non-physical form that shattered. The shattering is essentially a
misalignment or perversion of its original form. When the form of a thing, whether it is a
thought, a feeling or a deed does not properly manifest its ultimate and highest potential, then the
form it takes is inaccurate. When the incorrect form of that thought, feeling or deed manifests,
then its form causes more harm than good. This is what is meant by a shattering. A shattering is
when form is so foreign from its original design that when the Light shines into it, it causes the
Light to shine in the wrong way. This is called Death, when the Light shines in the wrong way.
After the fall of the vessel of Da’at (Knowledge), the Light of the Da’at ascended above, and the
Lights of the next sefirot descended into Hesed. However, the same thing happened in Hesed as
did in Da’at. The Hesed received the Light of six sefirot and could not handle them all. The
vessel shattered and descended into realms not yet manifest and the Light of the Hesed ascended
above. The remaining five Lights descended into Gevurah. The same happened in the rest.
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Now, just in case you have been counting, the number of Lights descending diminishes with each
descent. The Tiferet receives its light, along with the lights of Netzah, Hod, Yesod, and Malkhut.
Yet, there are only seven lower sefirot and thus only seven Lights. If then we are to count the
Da’at as receiving its Light, then we would have eight. However, there are only seven and not
eight Lights enumerated here. In this case, Malkhut does receive Light for her vessel, although
her vessel shatters like the rest. So, then with eight sefirot (including the Da’at), how are the
seven sefirot divided? The answer to this the Ari’zal takes from the Zohar.
Netzah and Hod at this level are not considered two separate sefirot, but rather are considered two
halves of one whole. As such the Light emanated into them simultaneously. The significance of
these two sefirot being essentially one is of prime importance when we understand that these two
sefirot are the supernal source of the spirit of prophecy.
These two sefirot are often overlooked and viewed as less important that their counterparts,
Tiferet and Malkhut. Yet, just remember, all sefirot are merely vessels. It is the Light that is
within them that is essential. A vessel is merely a hue of the light, like a prism refracting light in
a special and unique form. Netzah and Hod are therefore essential aspects for they translate the
sexual energy of Yesod into the heart energy of Tiferet. More than this I will not reveal here
because it will take us into a discussion about prophetic preparations, which is outside our present
scope of focus.
Now, when each of the seven vessels shattered, their respective Lights ascended above, yet they
did not ascend too far. For the Lights of the sefirot actually loved their vessels as a soul loves the
body or as a husband loves his wife. Therefore, the Lights did not wish to ascend too far up, for
then they could not radiate upon their fallen vessels from a distance. Indeed, the fact that the
Lights did radiate upon their fallen vessels from a distance enabled the vessels to eventually be
rectified. This is the secret of the resurrection of the dead.
When the vessels shattered and their Light ascended above, not all the Light ascended above. A
small amount of Light became trapped in the fall and fell along with the vessel. These sparks of
Light were actually willing participants in the fall, for they knew that if the vessels fell without
any Light, they would die and remain dead forever. Therefore, an aspect of AB from each of the
four realms of AB, SAG, MAH, and BEN each chose to descend with the vessels. AB as we
know is numerically equal to 72. The four ABs of the four levels equal 288. These 288 sparks
that descended with the vessels became entrapped within them and were in need of redemption
and elevation. These 288 sparks of the four ABs are referred to as the RaFaH sparks or nitzotzin.
The RaFaH nitzotzin are what is sifted out of the fallen vessels and restored above. This is the
secret of redemption. The RaFaH are the true MahN offered up by the righteous.
The seven vessels that fell, loosing their Light became similar to the Malkhut, which as we
learned from the realm of the Akudim, has no Light of its own. Being that all the vessels
descended without Light, they are all called “kings” after Malkhut, which means Kingdom.
These then were the seven kings who reined in the land of Edom spoken of in Genesis 36.
Rabbi Haim Vital goes into great detail describing the verses about each of the kings and explains
how each one represents one of the sefirot whose vessel has fallen. Yet, when we enumerate the
kings in Genesis 36, we find that there are eight kings and not just seven. This too is significant,
for the eighth king, whose name is Hadar, is not one of the fallen kings. On the contrary, of all
the kings listed in Genesis 36, it is this last king Hadar whose death in not mentioned. All the
other kings that ruled in the land of Edom had their deaths recorded, but not Hadar. This is
because he is not of the land of Edom. He is the rectifier. The new Light of the MAH who
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comes to resurrect the fallen kings. We will speak more about Hadar and the rectification in its
place in the following lectures.
Now that we know what happened with the shattering of the vessels, let us review this material,
now explaining why this happened. Only the foolish will consider that G-d made a mistake. For
actually the shattering of the vessels was done intentionally and specifically to manifest the
Divine Will. Let us begin by explaining the relationship of the Lights of the Nikudim with the
Light of the Akudim.
The Akudim as we know emanated from the Mouth of AK and radiated throughout His
metaphorical upper Torso. Then, after the Masakh separation which divided above and below in
AK, the Nekudot emanated. Now, as we know the Nikudim emanated from the Eyes of AK. As
such these Lights had to pass through and down below the Lights of the Ears, Nose and Mouth.
The passage of this Light is referred to as what AK sees. In other words, what AK sees is the
Light of the Nikudim.
When the Lights of the ten sefirot of the Nikudim looked out from the Eyes of AK, they each saw
one of three things. The Keter of the Nikudim looked out and saw the Light of the Ears of AK.
Such a sublime revelation enabled the Keter of the Nikudim to emanate properly in its place and
its vessel able to contain all the Lights within it. When the Lights of Hokhma and Binah looked
out, they saw the Light of the Nose of AK. This too enabled the Hokhma and Binah to emanate
properly and maintain their vessels.
When the Lights of the lower seven, including the Da’at looked out all they saw was the Light of
the Mouth. Now, pay attention to this very important lesson. The Light of the Ears of AK
emanates down to the end of His metaphorical Beard. The Light of the Ears emanates a bit
further, down to the Heart of AK. The Light of the Mouth emanates down to the Navel of AK,
the place of the Masakh separation, beneath which begins the world of the Nikudim.
The Light of the Ears radiates strongly. Therefore, until its Light ends at the tip of the Beard, the
Lights of the Nose and Mouth are not visible. This is also true of the Light of the Nose. The
Light of the Mouth is not visible all the while that the Light of the Nose shines. The Light of the
Mouth therefore does not become visible until beneath the Heart of AK. Thus from the Heart of
AK until His Navel is the place where the Light of the Mouth of AK is manifest.
These overlapping Lights explain what happened to the sefirot of the realm of the Nikudim and
why the vessels of the lower seven, including the Da’at, shattered. The Light of the Mouth
becomes manifest only at the Heart of AK. The Light of the Ears of AK ends at the tip of the
Beard, which is above this point. Therefore, while the Light of the Nose is in touch with the
Light of the Ears, the light of the Mouth is removed one step. When AK looked out with his Eyes
upon the lower seven vessels of the Nikudim, they could only see the light of the Mouth. The
Light of the Ears, however, was blocked from their sight. This lack of vision is what caused the
vessels to emanate improperly. This improper emanation is what caused the shattering.
The three upper sefirot of the Nikudim, Keter, Hokhma, and Binah all had access to the light of
the Ears. This enabled their vessels to emanate in proper form, in the form of columns right, left,
and center. Keter emanated in the center, Hokhma to its right and Binah to its left. The Da’at
actually also emanated in its rightful place in the center column.
However, the lower seven vessels of the sefirot also emanated in the center column, without the
benefit of balance, right, left, and center. This was because they could not see the Light of the
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Ears, which as we know was the SAG of the Ta’amim of the SAG of AK. In essence, the Light
of the Ears was the spiritual soul and source of the light of the Nikudim. When the lower sefirot
of the Nikudim lost sight of their source, they lost connection with themselves. They did not
know to manifest properly in the form of columns, right, left, and center. They just emanated in a
straight line. This left them in a state of uncompromising rigidity. One sefirah could not balance
out the influence of its partner. The sefirotic order therefore was in chaos. For this reason, the
Light, which is the Life force, once it contacted the vessel, caused the vessel to shatter. The
misarranged vessels could not contain living movable Light all the while when they were rigid
and unbalanced.
Remember now, that SAG is the power of intellect. In essence, the lower seven sefirot, including
the Da’at of the Nikudim did not have proper intellectual insight. This caused them to emanate in
an imbalanced form, which led to the creation of chaos and eventually of evil.
This same lesson applies to us, especially to those students of Kabbalah who endeavor to learn
this material without a solid background in Talmud and the observance of the mitzvot. Because
one’s mind is not prepared and one’s body is not sanctified in holiness through the observance of
the mitzvot, when the Light of the Kabbalah comes into such a one’s mind, it inevitably causes
that person psychological harm. Such a person cannot possibly understand the Kabbalah
correctly due to their lack of proper spiritual alignment. This causes the reception of the Divine
Light to become twisted and warped. This is why certain people who study this material apply it
in evil and perverted way; ways never intended by either G-d or his servants, the holy Rabbis.
Therefore, all the Kabbalistic cults and missionaries out there who are teaching false material are
in essence causing again the shattering of the vessels. Remember, three of those broken vessels
are the Da’at, Tiferet and Malkhut. Therefore, the shattering occurs in the mind (Da’at), the heart
(Tiferet) and in the body (Malkhut).
In essence, the shattering of the vessels occurred because the Supernal Heart did not properly
align itself with the Supernal Mind. Remember that the realm of the Nikudim in general is the
MAH of AK. All MAHs are centered in the heart, around Tiferet. The A’Ha’F are the Lights of
SAG, which is Binah, the Mind. The heart (MAH of AK, the Nikudim) did not properly manifest
what was in the mind (SAG of AK, the A’Ha’F). Whenever people today follow their hearts and
emotions over their heads and their knowledge of right and wrong, we again have a shattering of
the vessels.
The shattering of the vessels was called their deaths. For once the vessel, which is the body, is
separated from the Light, which is the soul, the vessels die. They fell into the lower realms not
yet created. This means that the forms they took were less than their actualized potential. These
lesser forms served as added shells over their original forms. Thus, the lower forms are called in
Hebrew, klipot.
Now, the death of the seven kings was not the only blemish to occur. Blemishes also occurred in
the upper three sefirot, although therein there was no death. The Hokhma and Binah were
blemished in their lower sefirot, specifically, the Netzah, Hod and Yesod of each. These sefirot
within the Hokhma and Binah of the Nikudim did not die, but the death of the lower seven caused
them to fall, yet, no shattering of vessel occurred here.
The lower sefirot (Netzah, Hod and Yesod) of any sefirah or Partzuf (sefirotic Face) are called the
backside of that sefirah or Partzuf. The backside is called in Hebrew the Akhor or the
Akhorayim. Thus, Hokhma and Binah were blemished in their Akhorayim. Now, the Keter of
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the Nikudim was also blemished. The Akhorayim of the Akhorayim of the Keter was blemished
in similar manner as were the regular Akhorayim of Hokhma and Binah.
Now, let us ask the obvious question. Why did the All Knowing Creator of the Universe manifest
the vessels and Light in such a way that there shattering was inevitable? The answer to this
reveals to us one of G-d’s primary purposes in creating the universe.
With the death of the kings, the shattering of the vessels and the descent of the fallen vessels
along with the RaFaH nitzotzin (sparks) within them, there arose the need for rectification.
Before a problem can be solved, it is must first exist. Before there can be order in creation there
must first be chaos. For order arises out of transformed chaos. We see that this is exactly how
G-d created the Heavens and the Earth, spoken of in Genesis 1. Prior to G-d saying, “let there be
Light,” there was nothing but Tohu and Bohu, which is translated as void and chaos. Then came
the Light of creation, which began to create order out of the void and chaos. The Heavens and
the Earth spoken of in Genesis 1 belong to those lower realms not yet created into which the
shattered vessels fell.
As we have discussed in our first lecture, G-d’s purpose in creating our universe is for Him to be
called by His Names. For how can G-d be merciful if there is no one to whom to show mercy,
and the same with all the other Divine attributes. Therefore, the universe needed to manifest an
other, a created creature, who is not G-d, with whom G-d can have a relationship. The Kabbalah
teaches us that this being was Adam and that he was the collective of all the souls of Israel. G-d
created the universe so that the Adamic race, in all its forms, could exist, specifically to know
Him.
Yet, how can man, a created being, come to know G-d, his Creator? G-d exists outside the
universe. We only know of G-d what He has revealed of Himself here within creation. In order
for us to know G-d, we must draw close to Him. However, in order to draw close to a thing, it’s
exact and opposite counterpart must exist. In other words, just as the concept of drawing close
must exist, so contrary to it must exist the concept of moving farther away. These two concepts
can be summed up very nicely. To move towards G-d is called good. To move away from G-d is
called evil. Therefore, in order for good to exist, G-d had to first create evil, just as chaos had to
exist prior to there being order.
In order to make the universe an orderly place, G-d created man. Man, as G-d’s agent, created in the image
of his Maker is the one whose job it is to elevate the fallen sparks and to repair the broken vessels. By
performing these tasks, man comes to recognize the true pattern of G-d’s universe and how creation is
supposed to be. For doing these tasks, man receives reward, which is the Light of life and enlightenment
from above. This is the good that brings one close to G-d. How the rectification occurs in man is learned
from how the rectification was performed above by the Supernal Man of Atzilut, the MAH Hadash. This
then will be the topic of our next lecture.
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Lecture 8
The Resurrection of the Fallen Primordial Kings
Olam HaBerudim & the MAH Hadash
The primordial kings have fallen. Chaos reigns. Death has been created in order for resurrection
to exist. For all life comes out of death. Yet, not all life must lead to death. This is the true order
of things. Prior to our discussion of the rectification of the primordial kings, we must first discuss
more about the purpose of their fall.
As we discussed in our previous lecture, upon the shattering of the vessels of the primordial
kings, their Lights ascended above, whereas the broken vessels fell into what would become the
realm of Beriah. We must now delve deeper into this teaching.
The Lights of the fallen vessels eventually ascended above back to the place from which they
emanated, the last place they were prior to the shattering. This was inside the sefirat Binah,
which is also called Imma (the Supernal Mother). The Lights of the lower seven are Her
metaphorical children and they symbolically returned inside of Her “womb.”
However, the ascent of the Lights into Binah did not happen all at once. For prior to the ascent of
the Lights they first descended. When its vessel broke, each Light descended to a different place.
When the vessels broke each descended into a different place in the realm of Beriah. This is
worth discussing in detail. I will describe in brief each sefirah in turn.
When the vessel of the Da’at shattered it descended to the Da’at of Beriah, while it’s Light
descended to the Malkhut of Atzilut.
When the vessel of the Hesed shattered it descended to the Binah of Beriah, while it’s Light
descended to the Yesod of Atzilut.
When the vessel of the Gevurah shattered it descended to the Hokhma of Beriah, while it’s Light
descended to the Netzah/Hod of Atzilut.
When the vessel of the Tiferet shattered it descended to the Keter of Beriah, while it’s Light
stayed in its place. This is because all the other Atzilutic sefirot beneath the Tiferet were already
full of fallen Light.
When this occurred, the vessel of the Keter expanded downwards to include the Light of the
Tiferet. This created a super-vessel that included the entire upper half of the sefirotic center
column.
When this super vessel was created, then the fallen Light of the Da’at that was in the place of the
Malkhut of Atzilut ascended above and took its rightful place between Keter and Tiferet. This
move established and solidified the center column of the sefirot.
However, once the Light of the Da’at ascended above to its rightful place, its vessel which had
originally fallen to the Da’at of Beriah, now fell all the way down to the Malkhut of Beriah. The
great distance between the Light and its vessel caused this fall.
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When the Light of Netzah/Hod emanated to fill their united vessel, the fallen Light of the
Gevurah was already in its place. Therefore, the Binah, following the example of the Keter
extended its vessel down and allowed the Light of the Gevurah to ascend from the place of the
Netzah/Hod back to its original place. This established and solidified the left column of the
sefirotic Tree.
However, the vessel of the Gevurah now fell lower, from the Hokhma of Beriah to the Yesod of
Beriah. When the Light of Netzah/Hod now shined into its vessel, the vessel shattered and
descended to the Netzah/Hod of Beriah. The Light of the Netzah/Hod ascended and entered the
expanded super-vessel of the Binah.
When the Light of Yesod emanated, it found in its place the fallen light of Hesed. Now it was the
turn of the Hokhma to extend its vessel downward, thus creating a super-vessel on the right
column of the sefirotic Tree. The Light of the Hesed ascended to its place, now enclosed within
the super-vessel of Hokhma.
When this occurred, the fallen vessel of Hesed, residing in the Binah of Beriah now fell to the
Tiferet of Beriah. Now the Light of the Yesod came forth, its vessel shattered and descended to
the Gevurah of Beriah, whereas its Light ascended above into the Keter.
When the vessel of the Malkhut shattered, its vessel descended to the Hesed of Beriah and its
Light ascended to the Keter, as did the Yesod before it.
The Akhorayim (the subjective sefirot of Netzah, Hod and Yesod within both) of the Hokhma and
Binah also fell into the lower sefirot. This too caused damage among the sefirot.
We thus see that the shattering of the vessels and the ascent of the Light produced a very positive
outcome. It led to the creation of the three columns of the sefirotic Tree. The balanced
emanation of the sefirot did not occur in either the Mouth of AK, nor originally from His Eyes.
This process of the death of the primordial kings occurred in order to create balance among the
sefirot. In other words, death was created in order for life to be born. Alternatively, darkness was
created so that Light could come out of it. We find that this is exactly how our Heavens and
Earth were created. G-d said, “Let there be Light, and there was Light,” (Gen. 1:3), but prior to
the Light, there was darkness. No where does the Torah speak about the creation of the darkness,
only that the Light came out of it.
The falling of the vessels into Beriah is also of great significance to us for psychological reasons.
The fallen vessels in Beriah become the source of all psychotic illness. Remember this process of
the emanation of the worlds is not exclusively an historical event. It also explains the genesis and
development of the Divine Consciousness and its counterpart in man.
Remember that AB is the realm of spirit, which dwells in the unconscious. SAG is the realm of
mind, the arena of conscious, intellectual, rational thought. There is a proper, Divinely ordained
balance between AB and SAG. This manifests as a healthy mind, balanced between the
conscious and the unconscious.
However, if for whatever reason the healthy wall that separates the unconscious from the
conscious is broken, then unconscious contents stream into the conscious mind in an
inappropriate manner and overwhelm it. This causes the conscious mind to loose its ability to
distinguish between intellect and intuition, external reality and internal impressions. This is the
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true meaning of psychosis. This is what is meant when we say that the vessels of the fallen kings
fell from the primordial Atzilut (the realm of the Nikudim) into Beriah (the realm of the intellect).
In relationship to Beriah, the realm of the Nikudim is still AB (the realm of spirit and the
unconscious). Psychologists and mental health workers can learn from these lessons, what
exactly mental illness is. The rectification of the fallen kings teaches how mental illness is to be
healed. Let the remainder of this essay be studied in this light. Now, to return to our topic.
Although the concept of three columns extending down the entire sefirotic Tree has been firmly
established, the pursuit of balance was far from over. The vessels of the fallen kings have fallen
into Beriah and the Lights of the Nikudim (the primordial Atzilut) have only just begun to be
restored to their proper columns. What occurs now is the revelation of the Desire of the
Emanator to rectify His worlds.
In order to rectify the worlds, the Supernal Emanator elevates all the Lights of the fallen sefirot
back into the “womb” of Binah as in the beginning, prior to the shattering. Also, the Supernal
Emanator raises up the vessels from Beriah and brings them back into Atzilut.
The fallen vessels of Hesed and Netzah He restores to Atzilut and places them in the right
column, aligned with the super-vessel of the Hokhma above it.
The fallen vessels of Da’at and Tiferet He restores to Atzilut and places them in the center
column, aligned with the super-vessel of the Keter.
The fallen vessels of Gevurah and Hod He restores to Atzilut and places them in the left column
aligned with the super-vessel of Binah above it.
Finally the fallen vessels of Yesod and Malkhut He restores to Atzilut and places them in the
center column, aligned with the super-vessel of Keter above it.
Four movements of vessels occurred. Yet, none of these four moved simultaneously or
immediately. Their movements took time, a metaphorical “forty days” to be exact. These forty
days are said to correspond to the forty days of Teshuva (repentance) prior to Rosh HaShana (the
New Year, Day of Judgement).
The Lights of the Nikudim that ascended again into the “womb” of Imma (Binah) ascended as
MahN (Mayim Nokbin, the feminine waters). This ascent expressed the Desire of the forces
below to be rectified and to join with the forces above. This ascent of Desire caused there to be a
supernal union of Hidden Lights with the Head of AK.
The Hidden AB of AK merged and united with the inner essence of the A’Ha’F, the source of the
SAG of AK. From this union came forth a New Light, a new MAH. This New MAH came forth
as the Rectifier to raise all and to heal all.
While I am ready to proceed to discuss what happens next in my own words, I have a section of
the writings of Rabbi Haim Vital on this topic already translated into English. This was first
published in my book Yikra B’Shmi in 1992. It is good to add here, to let Rabbi Haim do the
talking for a change. Once the section is concluded, I will review it with commentary to discuss
the new points brought up therein. For many of you, this will be one of your first direct readings
of the works of Rabbi Haim Vital. Mind you, this is what real Kabbalistic literature looks like. It
should not be too difficult for those of you following these lectures.
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An Essay on the New Light that Came Forth from the Forehead
From Sefer Sha'ar HaHakdamot (28b)
By Rabbi Haim Vital
“Now will be explained from which place the new light called MAH had come forth. It has been
taught elsewhere that the other Lights had come forth from the Ear, Nose, Mouth, and Eyes of
Adam Kadmon. This new light called MAH came forth from His Forehead.
It has been taught elsewhere that from the Ear, Nose and Mouth came forth a breath, complete
and concrete. This was not true of the Light of the Eyes, the reason being that the first three
Lights of the Ear, Nose, and Mouth are the AB of SAG. The Light of the Eye is the SAG of SAG.
This new Light called MAH is the last of all these Lights. It has no character of breath, as do the
Lights of the Ear, Nose, and Mouth, which are the AB of SAG, nor does it have the character of
sight, as does the Light of the Eyes. The MAH is pure illumination drawn forth from the
Forehead of Adam Kadmon, which is referred to often in the Holy Zohar.
This is the explanation. Due to the abundance of Light in this place, there is caused a drawing
forth, an overflow of the illumination below. In the Head of Adam Kadmon are the “Mohin” (the
brains), expressed by the holy name, AB. They dwell inside the Head, while the Forehead
surrounds and covers them. This is the place of the union of the (masculine) Lights of the Brains
(AB), with the (feminine) Lights of the Ears, Nose, and Mouth (SAG). Thus from this place of the
Forehead, which conceals the Brains, came forth this new light of MAH, born from the
(masculine - feminine) union (of AB and SAG).
By the Light that comes forth from the Forehead, which is called the “Forehead of Desire” and
the “Supernal Will” was the universe created. This Light of the Forehead expanded from here to
below. The essence of its manifestation is from the Navel of Adam Kadmon down to almost the
end of His Feet, in the place of the emanation of the world of the Nikudim. From here was the
rectification performed.
Know then that the Light of the new MAH, which emanated from the Forehead of AK is the secret
of the “eighth king,” called Hadar, of whom no death is spoken of (in Gen. 36). He is the
Rectifier and the Giver of life to the seven kings who preceded Him and died. Immediately when
He emanated, He started to sift through these seven kings and to make them passive (feminine) to
His activity (masculine). Thus afterwards the seven kings were called by one name, this being
BEN.
For this reason, it is written “And after him reigned Hadar. . . and the name of his wife was
Mahitabel” (Gen.36:39). It is written in the Zohar, Idra Rabba, 142b, “and the name of his wife
was Mahitabel, with this were all things established, and she was called his wife, unlike the
mention of the others.”
What this means is now Masculine and Feminine have been united. This is the union of MAH and
BEN. One now supports the other. BEN is supported by MAH. Together they are now called
“Adam” (mankind), for this “Man” did not fall, for He is balanced Male and Female, as it is
written: “male and female He created them” (Gen. 1:28), and He called them “Adam”
(HUMAN-kind). The name MAH is also equal numerically to the name “Adam.”
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ADAM:
Alef=1, Dalet=4, Mem=40; 1+4+40=45
MAH:
Yod=10 Vav=6 Dalet=4, Hey=5, Alef=1, Vav=6 Alef=1 Vav=6, Hey=5 Alef=1
10+6+4+5+1+6+1+6+5+1=45
There is no “Adam” (HUMAN-kind) as MAH (the Masculine) alone, there must also be BEN (the
Feminine). For MAH is made up of only the masculine side and BEN is exclusively feminine.
Therefore, how is it that MAH alone is called “Adam”?
We answer thus [and say that] when MAH had “sifted” and rectified BEN, He combined, and
united Her to Him. Thus, the light of BEN became subservient to MAH. She receives, and draws
Her energy from Him. For example, in the case of a son and a daughter, children of one father,
that when the father dies, the son by law inherits everything. All is called by his name; whatever
he wants he can give to his sister, the daughter. The strength (wealth) of the daughter comes
through the son.
Therefore, BEN's strength comes from MAH, the son, Her rectifier; and He bonds the Feminine
to Him. When MAH rectifies BEN, He first takes a portion of the Light for Himself. These are
the Hasadim (source of mercy) and the Gevurot (source of severity). The son, MAH, inherits
both. Afterwards, at the time of the supernal union, the Male gives to the Female, BEN the
“Gevurot,” which are special to Her. It is thus considered as if He has given of His own to Her,
for all belongs to Him.
We thus find two aspects of the Light of the Feminine, the first She receives when She is united
with the Male; the second is when She is standing by Herself, for then is the time She receives
Her “Gevurot.” This is the secret of the verse “and the name of his wife was Mahitabel.” For in
this name are the letters “Mah Yat” (Mem Hey, and Yod Tet). Mem Hey is MAH, the new Light,
which is YHVH, (spelled with the letter Aleph numerically equal to) 45. The letters Yod Tet
represent the Feminine aspect, which is united with the Male, and subject to Him. For then is the
Feminine called by the secret of Yod Tet numerically equal to 19, which is the miluie (and the
numerical difference) between the standard YHVH which numerically is equal to 26 and MAH,
which is equal to 45 (45-26=19). This 19 is the miluie of the standard YHVH of 26. Numerically
nineteen is also the value of Hava (Eve), the wife of Adam.”
The MAH Hadash (New) is the product of the union of AB and SAG of AK. As such, this MAH
of AK becomes the entire world of Atzilut, which is the general realm of G-d revealed in
creation. The MAH does not illuminate from one of the normal openings in the metaphorical
Head. Rather, the MAH is said to illuminate from the Forehead of AK. Why the Forehead?
Because this is where the AB and SAG meet to unite. This alone reveals to us a great secret
about how Mind (SAG) and Spirit (AB) unite to create order.
The byproduct of the union of Mind and Spirit is an active (masculine) force that emanates the
pure force of Will, symbolized here as the Forehead. Yet, the Supernal Will of the Forehead is
manifest as action, represented by MAH. The action taken is the creation of order out of chaos.
Thus, order is only created when there is input from AB, the realm of the Spirit. This is the
intuitive, psychic aspect of the Mind that bubbles up to the surface from the depths of the
unconscious. The Supernal Will, the Forehead is manifest in MAH, which is the heart. Learn
well this lesson. The fires of passion (from the heart, MAH) stirred up by the sheer force of Will
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(AB) enable the Mind (SAG) to think clearly about what is to be done. The results are Tikkun
(rectification).
Thus passion joined with sheer force of will, unite mind and action unifying all the worlds
enabling one to do the deeds of G-d. The opposite is also true, without the psychic element, there
is no revelation of will, thus no arousal of passion, thus no correction of actions. This explains
why Jews have suffered in exile for two thousand years and why Mashiah has not yet come.
Now it is important that we address the crucial topic of the Supernal origins of the relationship
between Male and Female. These must also be applied in our everyday relationships in spite of
the trends in modern culture to view with disdain and disgust the Torah teachings about the role
of men and women.
When MAH emanated from the Forehead of AK, He looked down upon the fallen kings and the
rest of the realm of the Nikudim that had not fallen. In order to rectify the entire world of the
Nikudim, not just the fallen kings, the MAH Hadash had to reconstruct the fallen SAG. Yet, in
order to do this, as Rabbi Haim pointed out, SAG had to become BEN. In other words, the SAG
had to become passive and allow MAH to be active. This was the primordial emanation of the
Male-Female relationship. Although this reconstruction revealed the relationship, Male and
Female existed long before this. In essence, the original Tzimtzum was a Feminine act, whereas
the manifestation of AK was a Masculine one.
The fallen Lights of the Nikudim originally emanated as SAG, corresponding to the first letter
Hey of YHVH. However, when they fell they created a new aspect. They created BEN and thus
the final letter Hey of YHVH. The Sefer Yetzirah makes it perfectly clear that G-d’s Name
originally was only YHV. It was not until the creation of BEN that YHV became YHVH.
In order for the Nikudim to be rectified, they had to first surrender every aspect of active being.
They surrendered the active being inherent in SAG and became the passive being inherent in
BEN. This by no means should be interpreted as a surrender of Will. On the contrary, the Will
of the fallen kings was to be completely rectified. Therefore, their Will was to become
submissive and passive before the MAH.
Yet, what is MAH? MAH, which represents the Male Sefirotic Face (Partzuf) of ZA, is not
whole unless He is joined Male and Female. This then was the secret of the creation of Man
(Adam). As you can plainly see, Rabbi Haim speaks about the Atzilutic Partzuf of ZA and about
Man (Adam) interchangeably. The great secret of this is that indeed one reflects the other. Man,
specifically Israel is ZA here on Earth. Although we are not G-d, we are created in “His” Image,
in the Image of ZA.
Yet, whether we speak of ZA or Man, we must never confuse ourselves into believing that we are
speaking exclusively about the Male. For Male without Female is not Man (Adam). In other
words ZA, the MAH Hadash would not be who He is if it were not for the BEN, who unites with
Him, enables Him to be who He is.
In the cosmic scheme of things, the MAH Hadash is the element of active spirit, which must take
control of and direct passive material form. In other words, as modern science is just beginning
to understand, the entire elemental universe of atoms and sub-atomic particles is all held together
by a mysterious invisible force. Matter, our physical world is BEN. The invisible force
underlying it, giving rise to its form and maintaining its stability is MAH.
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Man and woman were created to represent this Supernal Image here on Earth. This explains to us
why the Torah has ordained roles for men and women in society. All Torah Law clearly reflects
the Supernal Pattern. The man is to fill the more active and outgoing role. This is because he is
MAH. The woman is to fill the more passive and concealed role. This is because she is BEN.
While men are not from Mars, nor women from Venus, they still are, nonetheless, from different
realms in creation. This is why men and women are different both psychologically and
biologically. G-d has created both to fulfill specific roles in the order of the universe. When men
or women are not doing what G-d ordained for them, as outlined in the Torah, the universe (even
more so human society) reverts to chaos.
One interesting teaching about the role of BEN is that when Mashiah comes and the full
rectification is accomplished, BEN will be restored to become SAG. Therefore, while now MAH
is dominant over BEN, in the future, when the rectification performed by MAH is complete; BEN
will elevate above Him back to the realm of SAG.
The relationship of MAH and BEN, the primordial forces of Male and Female in the universe is
what all of Torah and Kabbalah is all about. We will discuss this more in detail in upcoming
lectures.
Now, the relationship between MAH and BEN is usually described in terms of the sefirotic Faces
(Partzufim), which are ZA and Nok respectively. They are also referred to as the Holy One,
Blessed Be He and His Shekhina. In order to assist your grasping these concepts, I will use the
terms MAH and BEN, ZA and Nok interchangeably
Once the MAH Hadash emanates forth to rectify the fallen kings and make them BEN to Himself,
He must energize them with Light. BEN by itself has no access to Light. Left to Her own
devices BEN would remain in darkness forever. Yet, this is totally unacceptable. Therefore, ZA,
who is MAH, receives Light from both Abba (Hokhma) and from Imma (Binah). These Lights
emanate into ZA through the Neck of the sefirot, which is the Da’at.
ZA receives a portion of Light from Abba, from His Akhorayim (His Netzah, Hod, & Yesod).
This Light emanates five sefirot on the Right called the Hasadim. ZA also receives a portion of
Light from Imma, from Her Akhorayim (Her Netzah, Hod, & Yesod). This Light emanates five
sefirot on the Left called the Gevurot.
These ten sefirot emanate into ZA and serve as His Mohin (sefirotic brains) that enable Him to
become a full Partzuf (sefirotic Face). ZA then passes on the Gevurot to Nok. These become Her
Mohin and enable Her to become a full Partzuf. The workings of this will be discussed in future
lectures. This subject entails a great deal of information relating to the rectification of our
physical universe, which is the vessel of BEN.
MAH rectifies BEN by uniting Her sefirot to His according to a very precise pattern. This will be
discussed in our next lecture.
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Lecture 9
MAH, BEN & The Partzufim
The Rectification of Atzilut
With Special Sections about:
the Relationship of the Kabbalah of the RaMaK and the Ari’zal,
the Chakra System used in Avodah Zarah,
and the Twelve Partzufim and the Four Olamot
The process of integrating BEN to MAH is very precise. Each of the ten sefirot of each of the ten
sefirot of the Nikudim were divided up and bonded with the MAH sefirot. These joined sefirotic
forces became the Partzufim (sefirotic Faces) through which all of creation would perceive the
various levels of the universe.
The teachings about Partzufim is what really separates the Torah of the Ari’zal from any of the
Kabbalists who came before him. Before we proceed with our lesson, let us take a moment to
review a lesson of the history of Kabbalah.
Prior to the revelations of the Arial in Tzfat from 1570-1572, interest in the study of Kabbalah
was widespread. Many of the greatest leaders of world Jewry at the time were master Kabbalists.
Rabbi Yosef Karo, the famed composer of the Shulkhan Arukh, the Code of Jewish Law was a
master Kabbalist of both the Prophetic and Zoharic schools. Rabbi Yosef Karo started the trend
amongst Sephardim to ordain Jewish Law in accordance to Kabbalistic teachings. Many of his
Halakhic decisions are clearly based upon mystical sources, although they might contradict other
non-mystical Halakhic opinions. Rabbi Karo lived in Tzfat and was a neighbor of his young
contemporary, the Ari’zal.
Yet, the master of Kabbalah in Tzfat in those days prior to the Ari’zal was the great Rabbi Moshe
Cordovero. His brilliant insights and prolific writings were a compendium and encyclopedia of
all Kabbalistic knowledge in his days.
Then along comes the Ashkenazi, Rabbi Yitzhak from Egypt. In a period of less than two short
years, he turned Tzfat and the world of Kabbalah upside down and on its ears. For the Ari’zal
had a special advantage that none of the other Kabbalists had since the days of RaMBaN (Rabbi
Moshe Ben Nahman) in Spain. Unlike the other Kabbalists who studied the texts of others and
wrote their own based upon the best insights they were able to perceive, the Ari’zal taught in a
different way. The Ari’zal was taught specially from Heaven. Eliyahu HaNavi was the Ari'zal’s
teacher. The Ari’zal did not learn his Kabbalah as did others. He received it. Being that the
word Kabbalah means, “to receive,” the Kabbalah of the Ari’zal quickly became known as the
purest and most authoritative. Even during his short lifetime, his words were well in demand.
Just prior to his death in 1572, the Ari’zal instructed his faithful student Rabbi Haim Vital to
record all what he taught. Rabbi Haim devoted the rest of his life to faithfully fulfill this sacred
charge. The Ari’zal instructed all his other students not to write down his teachings. Only Rabbi
Haim was chosen by Heaven to perform this task. Alas, men being as they are, not everyone
adhered to the Ari’zal’s admonition. Some wrote non-authoritative texts based upon what the
Ari’zal had taught. Unfortunately, most of these texts had mistakes in them. Nonetheless, they
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were smuggled out of the Middle East and into Europe where they were welcomed with open
arms alongside the teachings of Rabbi Moshe Cordevero and others.
Rabbi Moshe Cordevero died in Tzfat not too long after the Ari’zal’s arrival. The teachings of
the two however were vastly different. While Rabbi Moshe taught about the sefirot as did all the
other Kabbalists before him, Eliyahu HaNavi instructed the Ari’zal to teach about the secrets of
the Partzufim. The differences between the two paths are as different as the worlds of the
Nikudim (Tohu) and the world of Tikkun. For the sefirot by themselves could not be rectified
until they formed the orders of the Partzufim. Through them, they established stability.
Therefore, in order to understand the rectification, one must understand the nature of the united
sefirot of the Partzufim.
The origins of the teachings of the Partzufim used by the Ari’zal are found in two of the most
profound and deep sections of the holy Zohar, the Idra Zuta, and the Idra Rabbah. The holy
Zohar is another work revealed by Eliyahu HaNavi to Rabbi Shimon Bar Yohai centuries before.
The two Idarot speak about the Partzufim in a most obscure manner. What Eliyahu HaNavi
revealed to the Ari’zal was what these sections really meant. Therefore, while the knowledge of
the Partzufim predated the Ari’zal, a proper full understanding of them had to wait for the Ari.
Although these sections were well known to Rabbi Moshe Cordovero, he still did not base his
system upon their teachings. The differences then between the two schools of Kabbalah grew.
These differences between the Cordovero school and the Ari’zal school lasted for some time.
Eventually everyone who studied Kabbalah adopted the Torah of the Ari’zal, for who can stand
against the revelations of Eliyahu HaNavi? Nonetheless, even to this day, there are still some
who study along the Cordovero path. Yet, the vast majority of Kabbalists, Ashkenazi, and
Sephardi alike, all embrace the Torah of the Ari’zal for what it is – a gift from Heaven by the
hands of Eliyahu HaNavi. Therefore the Torah of the Ari’zal is what everyone today learns.
While the older systems are still studied by small groups of older students, it is still the system of
the Ari’zal that is the final word and authority on all matters of Kabbalah. With these insights let
us return to our discussion about the Partzufim.
The Partzuf is a creation of the unification of MAH and BEN. It is through the Partzuf that G-d
manifests Himself to the lower worlds. Each world and each sefirah manifests its own Partzufim.
Therefore, a correct understanding of the workings of the Partzufim is essential for understanding
the Kabbalistic teachings of how G-d interacts with His creation.
The symbolism used in the Zohar and the writings of the Ari’zal to explain the Partzufim are
most precise and detailed. It is these very details that the Kabbalists use to reveal the secrets of
the innermost functions of the spiritual and physical universe. Based on the precedent set by the
Bible, which speaks of “the Hand of G-d” or that “G-d sees” or “G-d hears”, Kabbalists use this
same type of anthropomorphic terminology to describe how G-d works and reveals Himself
within creation.
Each Partzuf then has detailed explanations regarding it’s “eyes”, “ears” “nose” “mouth”, and
“forehead,” even as we have been learning all along. All of these terminologies are purely
abstract symbols used only to assist our corporeal minds in understanding non-corporeal reality.
It must be remembered that G-d has no form or visage. There is no “Hand of G-d,” nor is there
an “Eye,” Ear,” “Nose” or “Mouth” of G-d. When the Bible (or the Kabbalists) uses these
symbols, they are complete metaphor. One who forgets this crucial lesson comes dangerously
close to falling into the pits of evil idolatry.
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With these insights and necessary warning let us proceed to discuss the evolution of the Partzufim
in Atzilut. Afterwards, I will discuss the fours worlds of A’Be’Y’A.
The first of the sefirot is Keter. The Keter of Atzilut is formed by a union of the sefirot of MAH
and BEN. Yet, although Keter is a single sefirah, it still manifested numerous Partzufim. The
two major Partzufim of the Keter of Atzilut are Atik Yomin (the Ancient of Days) and Arikh
Anpin (the Long Face).
Atik is constructed from the Keter of MAH, the five upper sefirot of the Keter of BEN, the three
upper sefirot of the Hokhma of BEN, the four upper sefirot of the Binah of BEN and the seven
Keters of each of the seven lower sefirot of BEN.
Arikh is constructed from the Hokhma of MAH, and the five lower sefirot of the Keter of BEN.
Abba (Hokhma of Atzilut) takes the five upper sefirot of the Binah of MAH and the seven lower
sefirot of the Hokhma of BEN.
Imma (Binah of Atzilut) takes the lower half of the Binah of MAH and the six lower sefirot of the
Binah of BEN.
ZA and Nok take the seven lower sefirot of MAH and the seven lower sefirot, less their Keters of
BEN. (Source: Sefer Otzrot Haim, Sha’ar Atik, Perek Alef).
This then is the general division of MAH and BEN, the unions of which created the general
Partzufim of Atzilut. As said above, the revelation of this material did not come about through
human intellectual considerations. Rather this was revealed to Rabbi Haim Vital, from the
Ari’zal who RECEIVED it from Eliyahu HaNavi. This is Kabbalah, meaning reception, in its
truest form. Who could possibly know the details of this intricate union if it were not revealed to
him from above?
Now, along with the two Partzufim of Atik and Arikh in Keter there is yet another Partzuf
associated there. This is the Partzuf Atika Kadisha (the Ancient Holy One) spoken of in the
Zohar, Idra Zuta. Rabbi Haim points out that this Partzuf of Atika Kadisha consists of the whole
of the Keter of Atzilut, but of the Female side of the sefirah. In other words, to each Partzuf of
Atik and Arikh, there are their Female counterparts. Therefore, in essence, the Keter of Atzilut is
made up of four Partzufim, Atik and Nok (His Female counterpart) and Arikh and Nok (His
Female counterpart). The Male Partzufim are made from MAH, whereas the Female Partzufim
are made from BEN.
These Female aspects of the Partzufim of Atik and Arikh are together called Atika Kadisha. Yet,
the Zohar teaches that Atika Kadisha consists of three “Heads” (Talat Reishin). The Arikh
Female aspect is divided into two, the Keter therein and the Hokhma therein. The Hokhma aspect
of the Female Partzuf of Arikh is given a special name in the Zohar. It is called the Moha Sitima
(the Concealed Brain). The Female Keter Arikh aspect is called the Reisha Ila’ah Atika Kadisha
Sitima D’kol Sitimim (the Supernal Head of Atika Kadisha, Concealed of all Concealed). The
Female aspect of Atik is called the “Reisha D’lo Ityada” (the Head Which is Not Known).
All of these names of Partzufim are from the Idarot of the Zohar. The Zohar as we know was
revealed by Eliyahu to Rabbi Shimon. The true meanings of the Zohar was only revealed
centuries later to the Ari’zal. Therefore, the relationship of the Zohar to the Ari’zal is like the
relationship of the Mishna to the Gemara. The Mishna states the Law. The Gemara explains it.
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Only both together form the Talmud, which is best translated as “The Teaching.” As it is with
Pshat, so it is with Sod.
Now you might ask what does all this talk about Partzufim translate into for the layman. In other
words, what significance is this knowledge to me and my life? The answer is that it is greatly
significant. Yet, just what is the significance is hard to say. When speaking about these most
sublime of Kabbalistic concepts, it is next to impossible to explain their practical side in a few
short words. At this level, the Partzufim of the Keter exist at a level far above the realm of
Thought. Thought cannot understand what happens in the Keter. We can contemplate it, but
whatever insight comes to one about the Keter comes as a gift from G-d. This is how it was with
regards to Rabbi Shimon and the Ari’zal, so is it like this with regards to us, even though what we
receive through meditation and contemplation is only a fraction of what the giants of old
received.
There is one point that I must make mention of here and that is how the concepts of MAH and
BEN have been pilfered out of Judaism and used in foreign philosophies. In addition, I must
make mention of the sefirot of the klipot.
In brief, the concepts of MAH (Male) and BEN (Female) may sound strikingly familiar to those
familiar with Eastern philosophy. They have their own terms to describe the universal male and
female, which we do not have to mention here. Many concepts that have their origins in Torah
have over the centuries been discovered by and adopted by non-Jews. This in and of itself may
not be so bad, if what they adopted was complete and true. However, once something is removed
from its source, it loses its connection and original identity. This is how a true and kosher
teaching becomes perverted and ends up in the dominion of the klipot (forces of evil).
Within another Eastern religion, there is talk about a group of “energy points” known to them as
Chakras. Often I am asked if there is a connection between these Chakras and the sefirot. After
all, I am told their teachings are so similar. Well, I must admit that those who see the similarity
are indeed correct. Unfortunately, for them, however, they do not recognize the true klipah
source of this Chakra system.
The Chakras are said to be seven energy points, one on top of the other, that form the human
“spiritual body.” Every Kabbalists knows that indeed there is such a spiritual body composed of
certain sefirot called the Haluka D’Rabbanan. However, this Chakras system speaks for itself
that it comes from the side of the fallen vessels. For as the Kabbalists know, all sefirot are
organized into the three columns of right, left and center. The Chakras, however, are all in a
straight line, just like the vessels of the fallen kings of the Nikudim. Thus, the source of the
Chakra system is from the fallen kings and the realms of darkness and evil.
Now, do not underestimate the forces of evil. They do have tremendous power. It is just that
their power is stolen from the side of holiness and not rightfully theirs. Anyone therefore who
involves themselves with these Oriental systems and philosophies is bathing themselves in the
murky waters of the fallen kings. There is no greater idolatry than this, to mistake the holy sefirot
for their unclean counterparts. This causes the upheavals of the worlds.
In our next lecture, we will continue to discuss the building of the Partzufim of Atzilut. What
follows is another section from my previous work entitled, “Basic Kabbalistic Concepts and
Terminologies” published in my Panu Derekh, #13. I have included two sections, one a general
introduction into the Partzufim and the second about the four worlds of A’Be’Y’A.
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The Partzufim and the Four Worlds

From Panu Derekh, #13
Copyright © 1996 by Ariel Bar Tzadok. All rights reserved.
The Partzufim
Keter - Atik Yomin and Arikh Anpin

Keter, as we have previously learned, reveals the Divine Will, also known as Adam Kadmon,
A.K., Primordial Man. The Ari’zal is adamant that any contemplation about A.K. or what is
above Him is strictly forbidden. Therefore, when we discuss Partzufim we begin with the A.K.
that is the Keter of Atzilut and below, for it is Atzilut that forms the metaphorical “Body” of G-d
that manifests the light of the upper worlds to creation below.
To begin with, it must be understood that each sefirah manifests within it two distinct aspects.
One aspect receives the light of G-d from above it. The second aspect reveals that light of G-d to
that which is below it. Thus, each sefirah will manifest two distinct Partzufim, each revealing
one of these functions. However, one at the lower level can receive influx from both aspects and
thus from both Partzufim that are above it.
Within Keter, the Partzuf that “looks up” and receives from A.K. is called Atik Yomin, the
Ancient of Days. Atik is both male and female, both of which are individual Partzufim, but at the
level of Atik, His male and female aspects are inseparable, and act together as one.
The aspect of Keter that “looks down” and gives the light of A.K. to the sefirot and the worlds
below is called Arikh Anpin, the Long Face. It is Arikh, the Long Face, which reveals G-d’s Will
(the function of Keter) and thus reveals G-d’s ultimate mercy to the universe. Arikh is
metaphorically said to have a long beard descending down to His “navel” which is subdivided
into thirteen parts. These thirteen parts are the thirteen attributes of mercy that G-d revealed to
Moses on Mt. Sinai when He forgave the Jewish people for being led astray by the mixed
multitude in building the Golden Calf. Arikh too, has His feminine counterpart who, like Atik’s,
is integrally united with Him, at His side.
Hokhma - Abba and Yisrael Saba

Like Keter, Hokhma also contains two Partzufim. Abba (Father) “looks up” and receives from
Arikh. Yisrael Saba (Grandfather Yisrael) “looks down” and gives Z.A. Now, Abba and Yisrael
Saba both have feminine counterparts, but these counterparts are not part of Hokhma. Both Abba
and Yisrael Saba can shine their light into Z.A.
Binah - Imma and Tevunah

The feminine counterparts of Abba and Yisrael Saba are the two Partzufim of Binah. Imma
(Mother) “looks up” and receives. Tevunah (Intelligence) “looks down” and gives to Z.A.
Hokhma and Binah manifest the male and female aspects of Keter, their source. However, in
Hokhma and Binah, male and female are not completely united as they are in Keter. The union of
male and female in Abba and Imma is continual, yet they maintain recognizably separate
identities, unlike Atik and His feminine, and Arikh and His feminine.
The Six - Zeir Anpin (Z.A.)

Z.A. is the central Partzuf of all the Partzufim. Corresponding to the six sefirot, with Tiferet at
the center, Z.A. is the heart of Atzilut. It is this Partzuf of G-d that we know as the G-d of the
Bible, the Holy One, Blessed Be He. For all the upper Partzufim of Keter, Hokhma and Binah
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are concealed within Z.A. and act within Him as His Mohin (brains) and Will. Z.A. is the focal
point of all Divine revelation within the universe. Z.A. also contains two Partzufim within Him.
Yisrael is the face that “looks up” and Ya’aqob is the face that “looks down”.
Malkhut - Nok d’Z.A.

Nok d’Z.A. means Z.A.’s feminine counterpart, i.e., His Mate. Like all the upper sefirot,
Malkhut also is divided into two Partzufim. Leah is the face that “looks up”. Rachel is the face
that “looks down”. Rachel is the Shekhina, the Divine Presence of G-d, the spark of holiness that
is the source of all Beriatic souls.
As I mentioned above, Z.A. and Nok are the Partzufim wherein which creation experiences G-d.
Z.A. and Nok of Atzilut are the Holy One, Blessed Be He and His Shekhina. Together they
manifest all the sefirot of Atzilut, seven revealed and three concealed.
Z.A. and Nok of Atzilut are the central Partzufim and it is their relationship with all the other
Partzufim that define how G-d is revealed, experienced and manifest to all creatures within
creation. Therefore, an understanding of Z.A.’s relationship to the upper sefirot of Atzilut and of
A.K., His relationship to Nok, and Her relationship to the upper sefirot explains the majority of
Kabbalistic teachings about time, space and mind.
Partzufim overlap one another. In this way, all the worlds and all the sefirot are interconnected.
One Partzuf overlaps the one beneath it at the Tiferet level. In other words, the lower one-third of
the Tiferet of one Partzuf serves as the Keter of the Partzuf beneath it. The Netzah, Hod and
Yesod of the upper Partzuf serve as the Mohin (sefirotic brains, the Hokhma, Binah and Da’at) of
the Partzuf below it.
Olamot - The Four Worlds

The sefirot are the basic pattern underlying all of creation. Even the sefirot themselves follow
this pattern in that each sefirah has ten sefirot within them. Each of these ten has ten within them
and so on and so on into infinity. So, in reality there are not just ten sefirot, there are an infinite
number, each sefirah being a subjective part of a greater sefirah, which itself is only a part of a
greater sefirotic whole.
In order to give some semblance of organization to this extremely complex universe of ours, the
sefirot are divided into worlds, which are individual spheres of influence. No sefirah acts
independently. G-d manifests Himself through specific sefirot within specific realms of creation.
That “Face” of G-d which is revealed is called a Partzuf. This aspect has already been discussed.
The specific realm of creation that manifests a Partzuf is called an Olam (world or realm). Each
Olam (realm) is not a physical location, but rather a level of sefirotic manifestation. These realms
are the levels of differentiation in creation. Each realm expresses life in accordance to that
sefirah which formed it. G-d is manifest in each realm in accordance to the sefirah manifest
therein. These realms are the Olamot.
There are five worlds in the general scheme of things; each world is, of course, subdivided into
smaller worlds, sefirot, and Partzufim. More of the subdivisions will be discussed later.
The first of the five general worlds is called Adam Kadmon, the Primordial Man. This is the
realm (Olam) of the general sefirah Keter. A.K. (as Adam Kadmon is referred to) manifests the
interactions within the sefirah Keter. The first and highest of the worlds is the “Will” or the
“essence” of being. This is the spark of the Divine that gives existence to everything in creation.
For without a sense of essence and identity no molecular structure would “know” to maintain its
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integrity in its given form. Therefore, A.K., the “Will” of the universe, is the primordial blueprint
of everything in creation.
Due to the fact that A.K. is so sublime and unable to be comprehended, He has no form of
representation within creation. While A.K. most certainly exists within creation, His being is still
beyond that which any form (vessel) can hold. Therefore, although A.K. manifests all the other
worlds, He Himself is considered too concealed to be revealed. Thus, when we refer to the
realms (the worlds), we normally do not count A.K., but only the lower four worlds, for they
alone manifest in both force and form. The second of the five worlds, and the first realm to
manifest creation, as we know it, is Atzilut.
Atzilut
The realm of Atzilut is where A.K. (Keter) takes a form that is recognizable to the realms below.
Together A.K. and Atzilut form a relationship to one another that might be called the “spirit” and
“body.” The light of G-d’s ultimate essence descends into the void only to the bottom of Atzilut.
Beneath this, the light of Atzilut descends into the lower realms. Therefore, there is a major
difference between Atzilut and the lower realms. A.K. and Atzilut together are called the
“Creator,” whereas the lower three realms will be called “creation.”
Atzilut is the realm of the general sefirot. Atzilut is the realm of the Divine. Atzilut is the realm
from where G-d is revealed to creation. Atzilut serves as the metaphorical “body” to A.K. In the
same way as AK serves as the metaphorical “body” to the ultimate essence, the Ayn Sof. The
realm of Atzilut is the realm of pure “Spirit.” This realm of the Divine is above all human
comprehension. It is the exclusive realm of G-d.
Atzilut means “emanation,” for Atzilut is merely an emanation and reflection of A.K. This realm
of Atzilut creates the lower three worlds, which are each reflections of the subjective levels
within Atzilut itself. The first of the three lower worlds that reflect Atzilut is called Beriah, the
realm of Mind.
Beriah
This realm begins to manifest diversity in the unity of creation. The word Beriah itself means
creation. In Atzilut, G-d’s unity is recognized in all. From Beriah and below, G-d’s unity begins
to be blurred. The realm (or level) of Beriah is called the Throne of G-d (Kiseh HaKavod). A
spark of the Malkhut of Atzilut cloaks itself within the Keter of Beriah and thus enlivens it.
Beriah, however, begins a new form of manifestation. These new manifestations are called souls
(Neshamot).
Beriah is the realm of the sefirah Binah, the realm of “I am what I am”, in other words the realm
of Mind, the abstract level of pure consciousness. Souls are manifestations of consciousness.
They are beyond the realm of body and form, as we understand them. Nonetheless, they have a
very specific identity that both unites them and distinguishes one from the other.
Beriah is the highest realm outside of G-d, and thus the closest to Him. Therefore, the spark of
G-d dwells within Beriah. In other words, G-d’s Presence (in Hebrew, Shekhina) dwells upon
(and within) the manifestations within Beriah, which are the Neshamot souls. These souls are the
Throne of G-d, for G-d dwells upon (and within them).
As Beriah manifests division (the diversity of souls), it is the source of judgment in the universe
(for judgment always decides between what is right and what is wrong). Beriah, which is Binah,
embodies perception, which is the true definition of consciousness (for Hokhma is unconscious).
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Therefore, it is Beriatic perception which is pure Mind (consciousness) which constructs the
forms (and not the essence) of the lower worlds that are yet to come. Beriah, Binah is the mother
of the laws of creation. When G-d manifests this aspect of Himself, He is called Elohim, which
technically means a Judge. This is the name of G-d used when creating the universe (in Gen. 1).
This signifies that G-d created the seven days of creation from the aspect of judgment. Judging
from the severity of the laws of nature, this point should not be in doubt. It is the seven days of
creation and their spiritual counterparts that are the next two worlds. The first of which,
corresponding to the six days of work, is Yetzirah.
Yetzirah
This realm is the realm of the heart and the place of motivation. It is here in Yetzirah that the
pure Mind of Beriah becomes infused with passion; passion being emotion.
The entities manifest at the Yetzirah level are, therefore, very highly polarized and charged to
accomplish specific tasks. These entities are not so much “thinking” entities as much as “feeling”
entities. Being that they do not emanate from the realm of Mind, these Yetziratic entities do not
possess what I will call the “thinking function,” for that is the exclusive domain for those of
Beriatic consciousness. Yetziratic entities, therefore, are kind of like the animals in the spiritual,
non-corporeal planes. We know them as angels, when they manifest functions and missions from
above. Otherwise, when these entities perform acts of their own, we know them as demons.
The name Yetzirah means formation. For Yetzirah gave form to that dimension which we know
as time. Each of the six sefirot of Yetzirah manifest and form one of the six days of creation,
following the form of their sefirotic emanation. Yetzirah as the realm of time also is the realm of
emotions. For as time comes and goes but is never stationary, so are emotions.
The realm of Yetzirah is the closest to our physical world. Therefore, emotions, more than pure
thought often direct our actions. It is these Yetziratic influences that we are able to cognize in the
form of the archetypes of the personal and collective unconscious. Beriatic entities, being that
they are pure mind, also take on a pictorial form that our minds cognize in an archetypal form.
However, Beriatic beings can only be cognized once the mind is calm and clear of emotion. The
vast majority of people do not reach this level. Yetziratic beings, on the other hand, are able to be
cognized whenever there is a strong emotional attachment, be it to something good or evil. The
human mind has two functions. One is cognition of the external world surrounding us. The other
is the experience of the internal world of the unconscious within us. Therefore, we as humans
can experience the archetypes of Yetziratic reality through our unconscious mind. As we know
from dream language, archetypal Yetziratic reality is cognized in symbolic pictorial form.
Therefore, people experiencing non-corporeal reality always picture it through some kind of
vision or similar apparently visual experience.
Rabbi Haim Vital writes in his Sha’arei Kedusha (part three) that with the destruction of the
Temple in Jerusalem, the gateways of direct Beriatic experience were closed. Thus, the prophet
Ezekiel “saw” his vision (recorded in Ezekiel 1), through the filter of the Yetziratic realm. Rabbi
Haim says that all Atzilutic and Beriatic experiences will today be filtered through Yetziratic
archetypes. It must be remembered that when a prophet “sees” a vision he is not seeing an
external reality, but an internal one. The pathway to prophecy is within the mind; a mind that is
calm and in control of one’s emotions. The Kabbalists have taught that prophecy has its source in
the two sefirot Netzah and Hod. One imposes order (Netzah) and the other brings down the
benefit (Hod) from that activity. This explains why prophetic messages always consisted of
moral admonitions. All prophetic predictions of the future were based upon the rewards or
punishments of receiving and conforming to the Divine order (Netzah).
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Yetzirah, the realm of the angels, is a domain that is lower than the souls (Neshamot). Therefore,
the source of the human soul is much higher than that of an angel. However, the angels are of a
higher state when we, as humans, are disconnected from our Beriatic source. This will not be
rectified fully until the coming of Mashiah.
Yetzirah is the realm in closest proximity to the final level Asiyah, the realm of the physical.
Being that Yetzirah is the closest to us, the physical plane is most subject to its influence. This
last realm, Asiyah, Malkhut is the center of all.
Asiyah
This is the realm of the corporeal, both what is seen and unseen to the human eye. The realm of
Asiyah is the realm of matter, which traditional Torah sources tell us are divided into the four
basic elements: fire, air, water and earth.
However, that which we recognize as these elements are not what these elements truly are. As
each realm has within it complete representative aspects of all the other realms, the realm of
matter, as we know it, is the Asiyah within Asiyah. Therefore, the fire, air, water, and earth that
we perceive are the four worlds-realms of the Asiyah of Asiyah. Earth, at this level, therefore, is
the lowest of the four and thus its subjective Asiyah. Thus, the earth, i.e., the ground under our
feet, is the Asiyah that is within the Asiyah of Asiyah.
All forms of physical matter as we know it are, therefore, only the Asiyah within Asiyah. The
conclusion that the Kabbalists learn from this is that there exists in the universe, and on our planet
Earth, other forms of matter of a higher and purer nature than what our eye recognizes. Some of
these other forms we have begun to recognize as atomic and subatomic particles, waves and
beams. These and other yet undiscovered forms of matter are as real and concrete as that which
we today experience.
These other forms of matter form entire universes that exist parallel to our own. For example, the
Rabbis speak of what is called a “Haluka D’Rabbanan,” which is the Torah term for what today is
popularly called the “spiritual body.” Rabbi Haim Vital in his Etz Haim (Sha’ar 50) describes
this other body of ours, which clothes our soul and exists within (and surrounding) our physical
body. The energy effects of a person’s actions within this realm of matter nourish this “spiritual
body.” It thus appears that this spiritual body is made up of a form of matter that we can define
as being the Yetzirah of Asiyah. This is one step above the Asiyah of Asiyah from which our
physical bodies are made.
Like the triads of sefirot, the four worlds are also abbreviated and are called A’Be’Y’A.
Therefore, each world or realm has a complete A’Be’Y’A within it. Whenever we discuss a
world, we have to know which level within which world we are discussing. Without this spiritual
road map, one will get just as lost as would one in a foreign country, without any directions, or
knowledge of the language.
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Lecture 10
The Partzufim of the Keter of Atzilut
Atik and His Nok, Arikh and His Nok
Also: The Nature of Prophecy
We have discussed in previous lectures how the Light of the MAH Hadash elevated the fallen
Kings of the Nikudim and that together the united Lights of MAH and BEN formed Atzilut, the
realm of rectification. The secret of the rectification was the formation of the Partzufim, which as
we have enumerated are twelve in number.
Partzufim are not static emanations. Rather, they fluctuate; they elevate or descend depending
upon the various influences upon them. The fluctuation of the Partzufim of Atzilut therefore
gives rise to creation, as we know it and to all the various oscillations therein.
In order to understand our world we must understand how the Partzufim of Atzilut are built and
maintained. All performances of Torah and mitzvot have as their foundation the titillation of the
supernal forces for the sake of the proper alignment of Atzilut.
The first of the Partzufim of Atzilut is Atik Yomin. Atik Yomin is the first of the Partzufim of
the Keter. As stated in our previous lecture, Atik is constructed from the Keter of MAH, the five
upper sefirot of the Keter of BEN, the three upper sefirot of the Hokhma of BEN, the four upper
sefirot of the Binah of BEN and the seven Keters of each of the seven lower sefirot of BEN.
The Male and Female Partzufim of Atik are united as one. They have no separate identities as do
Abba and Imma or ZA and Nok. Unlike the lower Partzufim, the Male and Female Partzufim of
Atik are aligned in such a way that the Face side of the Male of Atik and the Face side of the
Female in Atik are both looking outwards. In other words, these Partzufim have no visible
“Akhorayim” (backside). The Akhorayim of the male of Atik is the Panim (Face side) of the
female of Atik and vice a versa.
There are many questions about how the sefirot of MAH and BEN united to form Atik. Rabbi
Haim Vital enumerates many of these questions in detail. Unfortunately, he did not enumerate
the answers. Therefore, although Rabbi Haim devotes a chapter or two to this discussion, the
s'fikot (questionable items) about Atik are best not addressed in this material. We will continue
to discuss the world of Atzilut from the Partzuf Arikh.
Arikh Anpin, the Long Face, is the second Partzuf that corresponds to the sefirat Keter of Atzilut.
Arikh is constructed from the Hokhma of MAH, and the five lower sefirot of the Keter of BEN.
The relationship between Atik and Arikh is as follows. As with all Partzufim, we will find here
the secret of the overlap. The Partzuf of Arikh begins to overlap the Partzuf of Atik beginning
with the seven lower sefirot of Atik. The Three upper sefirot of Atik, (Keter, Hokhma, Binah of
Atik of Atzilut) remain above, too lofty and too great to be overlapped by Arikh. So great is the
Light of the KaHaB of Atik that Arikh cannot even receive it, all the more so the lower worlds.
Therefore, the Light of the KaHaB of Atik shines in its place.
The Keter of Arikh overlaps the sefirat Hesed of Atik. The Hokhma of Arikh overlaps the
Gevurah of Arikh. This in itself is very significant. The Binah of Arikh overlaps the Tiferet of
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Atik. The seven lower sefirot of Arikh overlap the NaHiY’M of Atik. While the Malkhut of
Arikh overlaps the Malkhut of Atik, the HaGaT NaHiY of Arikh only has room to overlap the
NaHiY of Atik. Therefore, the sefirot of Atik are overlapped in such a way that two sefirot of
Arikh overlap one sefirah of Atik.
However, in the center column three sefirot of Arikh (Da’at, Tiferet and Yesod) must overlap the
Yesod. Therefore, the overlap in the right and left columns is also divided into thirds.
On the right column, the Hesed and Netzah of Arikh overlap the Netzah of Atik. The Hesed of
Arikh overlaps the upper one third of the sefirah and the Netzah of Arikh overlaps the middle one
third of the sefirah. The lower one third of the Netzah of Atik has no sefirah of Arikh to overlap
it. This is very significant as will be explained shortly.
Following along this pattern, on the left column, the Gevurah and Hod overlap the Hod of Atik.
The Gevurah overlaps the upper one third of the sefirah and the Hod of Arikh overlaps the middle
one third of the sefirah. The lower one third of the Hod of Atik has no sefirah to Arikh to overlap
it.
The lowest one third of the Netzah and Hod of Atik are not to be overlapped by any sefirah in
Atzilut at all. Rather than stay in their places, these two descend completely beneath the realm of
Atzilut and shine into the world of Beriah, the dimension of thought and Mind. Rabbi Haim Vital
says that these two lower one-thirds of the Netzah and Hod of Atik of Atzilut hang down into
Beriah in a fashion similar to how the udder of a cow hangs down. Indeed, he refers to these
Atzilutic manifestations in Beriah as the “Dadim” which means breasts or udder. This is the
place from where the "milk” flows forth.
The “milk” in this case is the Light of Atik of Atzilut, which radiates here below for the sake of
the elevation of all the lower worlds. This revelation is the secret of prophecy. Although Rabbi
Haim did not digress to discuss this issue here in this place, it is worth briefly mentioning.
Throughout the Zohar and other Kabbalistic literature, it is taught that prophecy emanates from
the sefirot of Netzah and Hod. Yet, which Netzah and Hod, of which Partzuf, of which world is
never specified. It must be understood that prophecy is a form of communication between the
human mind and either the Word or Mind of G-d.
The human mind, in its present fallen sate, is not naturally inclined to receive such revelations. In
order for one to be open and ready to receive the spirit of prophecy, a long and ardent course of
Kabbalistic study must be mastered. In Biblical times, there were actual schools to train prophets.
Unfortunately, not every one made the grade and the greatest sin during First Temple times was
the idolatry of false prophecy.
Since the destruction of the First Temple and the loss of the Ark of the Covenant prophecy slowly
ceased to exist. With the building of the Second Temple, the last prophets spoke. Since that
time, prophecy ceased to exist. However, the training system of the prophets survived and exists
to this day. True, the Word and Mind of G-d ceased to communicate with mankind. Yet,
nonetheless, select holy men (and women) who have reached a certain level of holiness through
the observance of the mitzvot and who have mastered the prophetic disciplines can still receive
Ruah HaKodesh, which is a kind of echo of the voice of prophecy.
In his Sha’arei Kedusha, Rabbi Haim Vital explains the decent of the grades which led to the
lessening of prophecy. He also explains much about the prophetic techniques. Yet, with the all
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many details that he provides, Rabbi Haim never tells us about the prophetic connection to
Netzah and Hod. Being that this is the source of prophecy, without knowing it, all the other
details are like a ready to run automobile with an empty tank of gasoline.
Let us first understand the unique nature of Netzah and Hod and then we will look at them in the
Partzuf of Atik of Atzilut.
Netzah and Hod are the two emanations of the Tiferet in the same way as Hokhma and Binah
emanate from the Keter. Indeed, the Netzah and Hod of one realm overlap the realm beneath it
and serve as the Hokhma and Binah of that lower realm. Thus, Netzah and Hod are the source of
the Mohin. Mohin (brains) are responsible for all areas of mind and thought. Netzah and Hod,
however, reside much lower in the “body.” As such, they are the “brains” of the Tiferet. Yet,
Tiferet is the “heart.” Therefore, the function of Netzah and Hod is to serve and manifest that
which is in the heart in the same way as Hokhma and Binah manifest that which is in the
Supernal Will, which is Keter.
Netzah and Hod, thus, are forces of emotion. Netzah is the force of imposition. Hod is the force
of gathering in. Both serve to manifest the Tiferet, which is the attribute of justice. Netzah and
Hod impose justice for the sake of the benefit justice brings to all. It is this emotional force for
the desire of justice that motivates the spirit of prophecy. Only when a prophet is emotionally on
fire to pursue and impose the Torah of HaShem can he receive the spirit of prophecy. This is why
prophets above all else spoke messages of strong social content. While they did foretell the
future from time to time, the prophet’s main purpose was to speak for G-d as a Voice of social
comment and admonition. Most of the prophetic books of the Bible are filled more with social
comment than with prophecies of the future.
Once the mind was properly trained in prophetic techniques and one’s heart was properly on fire
for G-d, then one was in position to receive the spirit of prophecy. Yet, how does one get one’s
heart to be in the proper place? This then is the secret of the Dads of Atik that emanate down into
Beriah.
Atik is the Keter, the Supernal Will. Yet, Atik is the Partzuf of the Keter that “looks up” into the
realms above it. The Netzah and Hod of Atik manifest an overwhelming power to impose the
Will of the Tiferet of Atik, which is none other that the entire Partzuf of Arikh, and with it all the
other Partzufim of Atzilut. By “suckling off” the Dads of Atik in the world of Beriah, one’s
human mind can actually have access to the highest level of the Divine Will manifest to man.
This emotional influx of the highest sources of Netzah and Hod into the mind of man (or woman)
transforms one’s consciousness from the inside out. One rightly becomes a “meshuga” (crazy).
This is how the prophets in the Bible were described when they went into their prophetic states.
In all honesty, in order for one to prophesy he/she has to go out of their minds, and into the Mind
of G-d. When done correctly the results are holy and true prophecy. When the individual’s mind
and heart are not properly trained, the results leave the aspirant in a state of irreparable mental
illness.
It is most unfortunate that some people in our generation claim to be prophets or otherwise in
direct contact with G-d. One such misguided individual even wrote a three volume best seller
entitled, “Conversations with G-d.” After reviewing this book, I realized that the author is
nothing less than an outright fool and at worst a seriously mentally ill individual. He and others
like him meet all the Biblical criteria of the false prophets. This is no small matter for the penalty
of such sin is death. Nonetheless, these dubious characters succeed in misleading the general
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population because most are totally unaware of the intricate nature of prophecy. I offer this small
explanation as a warning against the fools out there who claim that they speak for G-d or who call
themselves prophets, yet who profit ($$) only themselves. Now back to our discussion of Arikh
Anpin.
As we said above, the sefirot of the Partzuf of Arikh Anpin overlap the sefirot of the Partzuf Atik
Yomin. The Malkhut of Arikh overlaps the entire Malkhut of Atik. As for the MAH and BEN of
Arikh, unlike Atik, the MAH and BEN of Arikh are side by side. Like the MAH and BEN of
Atik, the MAH and BEN of Arikh are united as one, yet, their Panim (Faces) are side to side as is
their Akhorayim.
The Partzuf of Arikh Anpin is the Face of the Keter of Atzilut to which the lower Partzufim of
Abba and Imma and ZooN ascend. It is this constant state of movement, of ascent and descent of
the Atzilutic Partzufim that influences all the worlds. In essence, what happens in Atzilut is the
cause of everything that happens everywhere else.
The Partzuf of Arikh manifests G-d’s ultimate mercies to creation. The Partzuf is symbolized by
“long, flowing, white hair.” The hair is the symbol of that which comes forth from the “head.”
The “head” houses the Mohin (brains), therefore the hair emanates from the skull, which
surrounds the brains. The hair therefore manifests the Keter, the skull, which is above the Mohin.
The color white symbolized mercy, as opposed to the hair of ZA, which is black, symbolizing
severity. The hair is long and flowing symbolizing the descent of the emanation of the Keter.
This symbolic language has its origins in the Idarot of the Zohar. Just remember that this
language is symbolic and metaphorical. There are no “heads,” “hair,” or anything else of this
nature in the spiritual, sefirotic realms.
The Beard of Arikh Anpin is symbolically constructed on thirteen separate parts. Thirteen is the
gematria (numerical value) of the word “Ehad” (one) and is always a symbol of G-d’s unity and
mercy. The thirteen attributes of the Beard of Arikh Anpin are the attributes of G-d’s mercy
referred to in the Torah and the Prophets. Rabbi Haim does not discuss the beard of Arikh Anpin
at this stage of the teachings because it is not relevant to the building of the Partzufim of Atzilut.
Once we have discussed all the Partzufim, we will return to discuss their interactions, ascents, and
descents. Then as we shall see the beard of Arikh and the Yag Tikunei Dikna will play a very
vital role.
In order for Arikh to be rectified and built, there must first be a sefirotic union created within Atik
above. This Yihud (union) in Atik comes from above. Indeed, when manipulating sefirotic
energy (Shefa), we are instructed to meditate upon creating sefirotic unions ascending all the way
up past Atik, into AK and back to the source of all in the Ayn Sof.
With the completion of the emanation of the Partzufim of the Keter comes now the Partzufim that
emanates from Hokhma and Binah. These Partzufim are four in number and are called Abba and
Imma, Yisrael Saba and Tevunah. We will discuss their building and rectification in our next
lecture.
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Lecture 11
The Partzufim of Hokhma and Binah of Atzilut
Abba and Imma, Yisrael Saba and Tevunah
The Partzufim that manifest the Hokhma and Binah of Atzilut play a vital role in the building of
all the worlds beneath them. As we have learned the Partzufim corresponding to these two sefirot
are four. Abba and Yisrael Saba correspond to Hokhma. Imma and Tevunah correspond to
Binah.
This is the general application. Rabbi Haim however does change the rules a bit and explains
there are applications where Abba and Imma correspond to Hokhma and Yisrael Saba and
Tevunah correspond to Binah. Being that the vast majority of teachings follow the general
pattern mentioned first, we will continue to explain matters along that path. I mention this second
application just in case you find it somewhere. You should know that it exists and that it is used
in more advanced teachings, the likes of which we will not be covering here.
The Partzufim of Hokhma and Binah have their genesis in the Yesod of the Partzuf of Atik,
which as we know overlaps the Tiferet of the Partzuf of Arikh. As we have learned Atik Yomin
has within it two Partzufim, that of the Male (MAH) and Female (BEN) within. From the Yesod
of Atik comes forth a manifestation of its MAH and BEN. These are the Hasadim and the
Gevurot.
Hasadim are the spiritual essence of Hokhma that descend into His Yesod. From the Yesod of
Abba, the Hasadim are passed into the Yesod of Imma in the same way the male gives of his seed
into the female. Within the Yesod of Binah the Hasadim are met by the Gevurot, which are the
spiritual essence of Binah. Together the Hasadim and the Gevurot within the Da’at act as the first
stages of Mohin to be received by the Partzuf of ZA beneath it. This is the general manner of
things. This is also the manner in which Abba and Imma are formed from Atik and Arikh.
From the Yesod of Atik comes forth first the Gevurot. These are always the first aspect of Mohin
to manifest. Now, usually, the Gevurot descend down to the Yesod, in this case to the Yesod of
Arikh. However, the nature of Atik is so sublime that these Gevurot of the Atik did not want to
descend they wanted to stay bound to Atik. Therefore, instead of descending, they stayed in their
place, outside of the Yesod of Atik and within the Tiferet of Arikh. These Gevurot of the Yesod
of Atik surrounded the Yesod of Atik on all sides, right and left.
Now when the Hasadim of the Yesod of Atik came forth they pushed the Gevurot over to the left
column, where they remained. The Hasadim then took their place on the right column. The
Gevurot then spread up and down along the HaGaT of Arikh. This was the genesis of the Partzuf
of Imma. Imma Binah came forth as a manifestation of the Gevurot that came forth from the
Yesod of Atik by way of the Tiferet of Arikh.
The Gevurot of Atik emanated around the Tiferet of Arikh from His Throat to His Chest. Yet,
once the Hasadim came forth and pushed all the Gevurot to the left column, the Gevurot could
not contain themselves entirely from the Throat to the Chest. Thus two and a half Gevurot stayed
above in this place, whereas the other two and a half Gevurot pushed over from the right, took
their place on the left column from the Chest of Arikh down to His Navel. Those Gevurot that
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surround Arikh from His Throat to His Chest became the Partzuf of Imma. Those Gevurot that
surround Arikh from His Chest to His Navel became the Partzuf of Tevunah.
Now, with the Hasadim the situation is a little bit different. For when the Hasadim came forth to
replace the Gevurot, only two and a half Hasadim came forth to displace the two and a half
Gevurot that were on the right column. The other two and a half Hasadim remained concealed.
The Hasadim, therefore, manifested as the Partzufim of the right column. The revealed Hasadim,
which surround Arikh from His Chest down to His Navel, became the Partzuf of Yisrael Saba.
The concealed Hasadim that surround Arikh from His Chest to His Throat became the Partzuf of
Abba.
What we have here is the initial manifestation of the Mohin, the three brains, which construct the
Partzufim of ZooN. Atik and Arikh are Keter. Abba and Yisrael Saba are Hokhma. Imma and
Tevunah are Binah. Now, pay attention to the secret of their overlapping and you will discover
the relationship between thought, emotion, and will.
Hokhma is intuition. Binah is understanding. Keter is will power. The three of these are
integrally connected, as so eloquently described in our ever so metaphorical language described
above. Yet, we must understand this material psychologically, for this will enable us to
understand the realities of inner space, the workings of the human mind.
Keter, Hokhma, and Binah are the three brains. Their functions overlap enabling all three to act
as one united whole. This whole called the Mohin is what we can call the Mind.
Binah is understanding. It is also consciousness, the conscious mind, intellect, and rational
logical thought. Hokhma is translated as wisdom, but is best described as intuition. It is the
unconscious, archetypal, sensing, inner-knowing, spiritual, internal and introverted aspect of
thought. Keter, the crown, is the source. We cannot say much about the Keter other that to call it
the Will or the Force of Life. It is what it is, unto itself and unknown to us.
Rabbi Moshe Cordovero in his commentary to Sefer Yetzirah sums up these three sefirot in the
following way. With Binah, he says, one can ask questions and receive answers. With Hokhma,
one can ask questions, but there are no answers. With Keter, there is neither question, nor
answer.
Atik, as we know is Keter, and so is Arikh. Yet, the Tiferet of Arikh overlaps the Yesod of Atik.
Let us remember that Yesod is the place where the raw Life Force energy of the Keter emanates
in a clear form. Yesod correlates to the genitalia in the body. This is why the Genitalia bare the
sign of a male Jew’s covenant with G-d. This is why sexuality is considered so spiritual and why
sexual abuse or misuse is such a serious crime. Yesod expresses the sexual creative libido energy
that initiates and maintains all life. This is why the Yesod of Atik, the upper Keter, manifests the
forces that come below it.
The Yesod of Atik is the raw creative power of the Will of Atik made manifest to emanate the
lower worlds. Yet, in order to do this, it must emanate into a place and let that place, or vessel
give “shape” to it to further the creation process. This place or form is the Tiferet of Arikh,
which is the Heart of the Will that seeks to emanate the lower worlds.
This is the natural order and process of creation. Along the sefirotic Tree, Tiferet is directly
above the Yesod. It is natural and spiritual for the shefa (spiritual energy) of Yesod to ascend to
the Tiferet according to the secret of MahN, which is also called Ohr Hozer (returning Light),
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discussed in earlier lectures. That the Yesod of Atik manifests in the Tiferet of Arikh manifests
G-d’s raw creative power in the form of justice, structure and order. This is the secret of tikkun
(rectification) and the whole purpose of the realm of Atzilut.
The raw shefa of Atik manifest as the five Gevurot from BEN and the five Hasadim from MAH.
These come forth from Atik and Arikh to form their own independent sefirot and Partzufim, as
we have discussed above.
Abba cloaks the Tiferet of Arikh from the Throat to the Chest. This signifies that Abba covers
Arikh from His Da’at down to His Tiferet. Opposite Him exactly, Imma cloaks the left column
of Arikh from the Da’at (Throat) down to the Chest (Tiferet). Yisrael Saba cloaks Arikh from
His Chest to His Navel, which is from the upper part of Tiferet to the lower aspect thereof.
Tevunah cloaks Arikh in the same way on the left column. Neither Yisrael Saba nor Tevunah
cloak the NaHiY of Arikh, for that will be done by ZooN, as we shall see in our next lecture.
Abba and Imma are therefore considered to be cloaking the “arms” of Arikh. Yisrael Saba and
Tevunah are together referred to as YaSooT.
Abba Hokhma cloaks the Hesed of Arikh while Imma Binah cloaks His Gevurah. This alone
reveals to us the true nature of these two Mohin sefirot and reveals to us much about the
relationship between the conscious and unconscious mind in mankind.
The nature of Hokhma, which is the intuition and unconscious in man, is to be outgoing and
flowing like a river. This explains why unconscious contents are always ever so changing and
moving. This expresses their inherent nature from the right column of the sefirot. As we know,
some unconscious content can come to the surface of consciousness, yet the majority stays hidden
in the unconscious. This corresponds to the revealed and concealed Hasadim, which give rise to
the Partzufim of Abba and YaSaS (Yisrael Saba). Just as one cannot grasp a mighty river, neither
can one grasp Hokhma. One can only make oneself receptive to receive it, but unless Hokhma
comes to you, you cannot come to it.
The nature of Binah is as different from Hokhma as female is different from the male. As the
male has his organ external of him to be the giver, the female organ is the inverse of it, so as to
receive. Thus it is with Binah. Binah receives from Hokhma. Intellect receives from intuition.
Without intuition and regular “injections” from the unconscious into the conscious mind, the
mind of man becomes sterile. The human intellect (Binah) is fed and nourished from the
unconscious (Hokhma). It is therefore, the job of Binah to tame those aspects of the mighty river
of Hokhma that comes into its domain.
Human thought, growth, and development follow an organic process ordained by the Creator and
which follows the supernal interactions of the upper three sefirot Keter, Hokhma and Binah and
their respective Partzufim. The details of these interactions would require an entire book of their
own, far too much for me to deal with here in this present forum. Yet, students of the Hebrew
texts should pay close attention to the details of how ZA receives his Mohin, for as it is above so
is it below.
Keter, Hokhma and Binah form an interesting triangle that create, form and makeup the structure
of the human mind. As Rabbi Moshe Cordovero said above his commentary to Sefer Yetzirah,
with Binah, one can ask questions and receive answers. With Hokhma, one can ask questions,
but there are no answers. With Keter, there is neither question, nor answer.
73
Keter as Will is above any form of cognition. The philosopher Rene Descartes once said,
"Cogito, ergo sum,” meaning “I think, therefore I am.” Well, sorry to disappoint you sir, but even
if we do not think, we nonetheless, are. Keter is the ultimate “I” of existence, which at this stage
of manifestation is actually “Nothing.” Remember the Hebrew word for “I” is Ani, which is
spelled with the same letters as the word for “Nothing” Ayn. Ani is spelled Alef, Nun, and Yod.
Ayn is spelled Alef, Yod, and Nun. Keter, the Will is thus “Nothing” to all that which is below it.
It is completely unknowable, although this does not mean that there is no connection or reception
from it. It is just that any reception from the Keter is unknowable because Keter is above
knowing.
When Keter does choose to manifest an aspect of its essence, this active part of the Keter is
revealed as Hokhma. Hokhma is an active form of Will that enters the knowing human mind,
although this first stage of knowing is at the level of the unconscious. Some would call Hokhma
knowing a form of psychic or intuitive knowledge. Whatever one calls it, Hokhma is still an
expansive form of knowledge that by its right column nature defies being limited by any concrete
form. This is why unconscious contents of the mind always appear so nebulous because they are
not fixed and set in concrete rational thought, associated with forms and images of this physical
world. At the point of Hokhma, the “I” of Keter becomes aware of its existence and says, “I am.”
This is why Hokhma is called Abba because it functions are the father of human thought.
Keter reveals a spark of its essence into Hokhma thus making it aware. Hokhma thus become
father because it possesses the “seed” of Keter. Yet, for the “seed” of Keter in Hokhma to take
form it must congeal further, from abstract to concrete. This is the passage from Hokhma to
Binah.
Binah inverts the expansiveness of Hokhma and congeals it into a form. This form is what we
call cognitive thought. As such, Binah serves as the Imma (mother) of thought/consciousness.
She does not originate the thought. She only receives it and turns it into something more
tangible. This is similar to the female receiving the “seed” of the male and then adds her own
“seed” to form the child. The child in the supernal worlds is ZA. He is the byproduct or result of
the union of Abba and Imma.
Remember now, that these sefirot of Atzilut are only descriptions of the process of the creation of
consciousness. All the metaphors of Abba and Imma, ZA and Nok are used merely to describe
the process that manifests the Supernal Spark into the realms of Mind, first into the unconscious
Mind of Hokhma and finally into the conscious Mind of Binah.
As we have learned, Keter is the supernal “I.” Hokhma is “I am”. Binah is “I am what I am.” In
other words, Binah gives definition to being. Once being is perceived and recognized, the
creation of said being can begin. This requires the awareness of being to gather strength and
resolve. These forces will eventually allow the force of mind, i.e., the thought, to become
manifest as action.
The unconscious mind is Hokhma. Its source is the Yesod of Atik that is cloaked by the right
column of Arikh. Thus, unconscious thought is creative and expansive. The conscious mind is
Binah. Its source is the Yesod of Atik that is cloaked by the left column of Arikh. Thus,
conscious thought is creative but concentrated. Nothing can be concentrated that is first not
expansive. This union is the true meaning of the Yihud (union) of Abba and Imma.
Thought, be it unconscious (Hokhma) or conscious (Binah) exist independently in and of

themselves, without having to manifest in the minds of human beings. That aspect which does
74
manifest in the human below is only the smallest aspect of that which is above. As it is above, so
is it below. Hokhma and Binah manifest an aspect of themselves into ZA and Nok. It is this
lower aspect of themselves that we refer to as Yisrael Saba (from Hokhma) and Tevunah (from
Binah).
Yisrael Saba and Tevunah are the mohin of ZooN. Zoon is the heart of Atzilut. In order to
discuss the function of the Mohin, we must first learn about ZooN. This then will be the topic of
our next lecture.
75

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Torat HaKabbalah – By Rabbi Ariel Bar Tzadok

Yeshivat Benei N’vi’im

by Ariel Bar Tzadok

Torat HaKabbalah – A Comprehensive Review of the Order of Spiritual Evolution

To acquire copies of this work, please write to:

The First Sefirah

The Second Sefirah

The Third Sefirah

The Six Sefirot - The Fourth Through The Ninth

In my commentary on Sefer Yetzirah, I give instructions how to achieve this Oscillating

The Partzufim and the Four Worlds

Keter - Atik Yomin and Arikh Anpin

Hokhma - Abba and Yisrael Saba

Binah - Imma and Tevunah

The Six - Zeir Anpin (Z.A.)

Malkhut - Nok d’Z.A.

Olamot - The Four Worlds

Thought, be it unconscious (Hokhma) or conscious (Binah) exist independently in and of

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