Any concepts that exist in the world are divided into the degrees of HaVaYaH, according to the four stages of direct Light – in any quality, influence, definition, and in any division. This separation can be spread onto all of reality:
· The stages 0-1-2-3-4 “Shoresh-Aleph-Bet-Gimel-Dalet,”
· HaVaYaH “the tip of the letter Yod-Yod-Hey-Vav-Hey,”
· Sefirot “Keter-Hochma-Bina-Zeir Anpin-Malchut,”
· Senses “vision-hearing-smell-taste-touch,”
· Partzufim “Galgalta-AB-SAG-MA-BON,”
· The worlds “Adam Kadmon-Atzilut-Beria-Yetzira-Assiya,”
· The Lights “Yechida-Haya-Neshama-Ruach-Nefesh,”
· The four natural elements “fire-air-water-earth”….
Our prayer should always be generalized: a prayer of the society, for the society, a prayer of many. It should contain all the levels, all the degrees, a full HaVaYaH. If a person merely screams about something, this is not a prayer. His request should contain his understanding and sensation, the past, the present, and the future. If he makes an appeal in precisely this manner, then his prayer will truly be mature and ripe, and it will be awarded a reply.
Baal HaSulam’s book Beit Shaar HaKavanot represents this precise, general approach, a global view of creation and all of reality. Instead of discerning small, individual details, it explains how to unify them. Talmud Eser Sefirot is an analysis, where the common whole is broken up into parts, and Beit Shaar HaKavanot is a synthesis, where the parts unite into one whole.