The Book of Zohar. Chapter “Supernal Wisdom” (abridged)

40. Rabbi Yudai asked, “What does the word BERESHEET (“In the beginning” – the first word of the Torah) mean?” It is the wisdom, upon which the world, Partzuf ZA of the world of Atzilut, is established to enter the concealed supernal secrets, namely the Light of Bina of Partzuf AVI of the world of Atzilut. Here are the six Supernal and great properties, VAK de Bina, from which everything emerges (from which the entire Light descends and constructs, governs, corrects and fulfills all the souls throughout their entire path from the beginning of creation to its end). The six river mouths, VAK de ZA, that flow into the Great Sea (Malchut of the world of Atzilut) were formed from them. The word BERESHEET consists of the words BARAH (created) and SHEET (Aramaic for six), meaning that in the beginning the Creator CREATED SIX properties. Who created them? He who is unmentioned, concealed, and unknown: Partzuf Arich Anpin (AA) of the world of Atzilut.

My Comment: In the world of Atzilut there is the concealed Light of Hochma in AA, and there is the Light that descends from Bina to ZA. That is why the word Beresheet means Be-resheet, from Hochma, but not concealed in AA, rather descending from Bina to ZA.

The word BARA is contained within the word BERE-SHEET, which alludes to the fact that everything is created by the concealed Light of Hochma of AA. His action is BARA (created), from the word BAR – brought Bina down, outside, so that its lower part fell to ZA, and through ZA facilitated the correction of Malchut, in which all human souls are incorporated.

“Supernal Wisdom” – full commentary

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The Book of Zohar. Chapter “The Letters by Rabbi Amnon Saba” (abridged)

Letters (forces and properties that the Creator governs) come to the Creator (reveal themselves). Each letter (property) tries to prove that it is the most fitting to achieving the goal of creation (merging with the Creator). But the Creator replies (reveals) to each letter its deficiency (its corresponding impure, egoistic force, which impedes the analysis of man’s properties and their correction).

22. Rabbi Amnon Saba said: “When the Creator thought to create the world (the system of governance of the souls), all of the letters (properties of the future creation – man) were still concealed.

The Letter Tav
23. All the letters of the alphabet (the forces that govern the world) began approaching the Creator in reverse order (because this is the order of the souls’ ascent from below upwards). The last letter of the alphabet, Tav, entered first and said, “Master of the world! It is good, and also seemly of You, to create the world with me, with my properties, for the word EmeT (truth), which is Your property, ends with the letter Tav. That is why it is fitting to begin the universe with me.” But the Creator answered that it also ends the word MaveT (death), because before the end of correction the world cannot stand on truth alone, but on its connection to other properties.

The Letter Shin
24. The letter Shin appeared before the Creator and said: “Maker of the world, it befits the world to be created with me, for Your own name Shadday begins with me.” The Creator replied: “You are fine, handsome, and truthful, but since the letters (properties) of the word Sheker (falsehood) took you to be with them, I cannot create the world with your properties.

The Letters Kuf and Reish
25. From the aforesaid, it follows that whoever wishes to tell a lie will succeed if he first tells the truth as a base on which the lie will then grow and start to act. And so it is in the word Sheker: although the letter Shin is a letter of truth, the other letters – K and R – are falsehood.

The Letter Tzadik
26. The letter Tzadik appeared before the Creator and said: “Master of the world, You should create the world with me, for Tzadikim (the righteous) are marked by me. And You are called a Tzadik (righteous one).” But the Creator replied, “But the impure, egoistic forces cling to you.”

The Letter Peh
27. The letter Peh entered and said: “Master of the world, it would be good to create the world with me, for the future liberation of the world is inscribed in me, as the word Pedut (liberation, redemption from egoism, from evil) begins with me. The Creator answered her: “Though you are fine, the word Peshah (transgression) begins with you and is secretly denoted by you, like a serpent that strikes and hides its head in its body (such is the shape of the letter Peh). So a sinner bows his head, hiding from others’ eyes, but stretches out his hands to sin.

The Letter Ayin
And the Creator also said to the letter Ayin that it would be unfitting to create the world with its properties, for within it lies the property of Avon (crime, sin), although Ayin tried to object, saying that its properties are contained in the word Anavah (humility).

The Letter Samech
28. The letter Samech appeared before the Creator and said: “Creator of the world, it would be good to create the world with my properties, for within me is Smicha (support) for the fallen, as it is written: ‘The Creator supports (Somech) all who fall.’” The Creator replied: “That is why you are needed in your place; do not move from it.” In other words, you must only act as support for the fallen.

The Letter Nun
29. The letter Nun entered and said to the Creator: “It would be good for You to create the world with me, for Norah Tehilot (great praises) is written with me. The Creator replied: “Return to your place, for you are the reason that the letter Samech returned to its place. And rely on it for support. For the letter Nun exists in the word Nefilah (fall), which must be corrected by the letter Samech. This is the reason why it needed to return to its place – so as to strengthen the lower ones, instead of being the basis of the world.

The Letter Mem
30. The letter Mem entered and said: “Master of the world, it would be good for You to create the world by me, for You – Melech (King) are called by me.” The Creator replied: “That is so, but I shall not create the world by you, for the world needs a King. Also, for the same reason I shall not create the world with the letters Lamed and Chaf that form the word MeLeCH.”

The Letter Chaf
31. The letter Chaf descended from the Kisseh: “Creator of the world, with my properties I merit to become the basis of the world, for I am Kavod – Your Glory.” The Creator answered: “I will not create the world by you, for your properties exist in the word Kelayah (destruction) and in the word Kalah (bride).”

The Letter Yod
32. The letter Yod entered and said: “Maker of the world! It would be good to create the world by me, for Your Holy name HaVaYaH begins with me.” The Creator replied: “It is sufficient that you are inscribed in My Name, in Me, and all of your aspirations are to Me, and you should not be uprooted from it all.”

The Letter Tet
33. The letter Tet entered and said: “Maker of the world, it would be good to create the world with me, for it is by me that You are called Tov (Good).” The Creator replied: “I will not create the world by you, for your goodness is concealed from the world. Your goodness has no part in the world that I wish to create, and will only be revealed in the world to come. And since your goodness is concealed within you, the letter Chet is opposite from you, and when you join together, the word CHeT (sin) is formed. This is why these two letters are not recorded in the names of the holy tribes.”

The Letter Zayin
34. The letter Zayin entered and said: “Maker of the world, it would be good to create the world by me, as Shabbat is preserved with me, for it is written: ‘Remember (Zachor) the day of Shabbat, so as to keep it.’” The Creator replied: “But weaponry (Klei Zayin) is made by you.” Having heard that, the letter Zayin left Him.

The Letters Vav and Hey
35. The letter Vav entered and said: “It would be good to create the world with me, for I am a letter from Your Name HaVaYaH (Yod–Hey–Vav–Hey).” The Creator replied: “Vav, both you and the letter Hey should be content to be contained within My Name. This is why I will not create the world with your properties.”

The Letters Dalet and Gimel
36. The letters Dalet and Gimel appeared before the Creator. However, the Creator told them right away: “Both of you help Dalim – the poor, and for as long as they exist on earth, there is a need for Gomel Hesed – to treat them with mercy.” Therefore, you cannot part, and it is enough for you to aid one another in this way.

The Letter Bet
37. The letter Bet entered and said to the Creator: “Maker of the world, it would be good to create the world by me, as by me You are blessed. For Bet is Berachah (blessing).” The Creator replied to Bet: “Of course, I will create the world by you, and you shall be the basis of the world!”

The Letter Aleph
38. The letter Aleph stood outside and did not enter to appear before the Creator. The Creator said to it: “Why do you not come to me like all the other letters?” Aleph replied: “Because I saw all the letters leaving your presence without the desired answer. And besides, I saw You giving this answer to the letter Bet. And You cannot take back his gift and give it to me!” The Creator replied: “Although I will create the world by the letter Bet, it is you who will stand at the head of all the letters, and all of My Unity shall be through you alone.”

39. The Creator made the Upper Letters, which refer to the Bina, large, and the lower letters that refer to Malchut – small. Therefore it is said: “Beresheet Barah” (in the beginning He created) – two words that begin with Bet, and then Elokim Et (the Creator Himself) – two words that begin with Aleph. The first set of Aleph and Bet are letters of Bina, and the second set of Aleph and Bet are letters of Malchut. And they mutually affect one another with their properties.

“The Letters by Rabbi Amnon Saba” – full commentary

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The Book of Zohar. Chapter, “The Mother Lends Her Clothes To Her Daughter” (abridged)

16. The heavens, the earth and their hosts were created by MA, which is Malchut, as it is written: “When I behold your heavens, the work of Your hands.” Before this, it is written, “MA, i.e. HOW glorious is Your name in all the earth, which You set above the heavens!” After all, the heavens were created by the name (property) of MA (Malchut). “Written in the heavens” refers to Bina, which is called MI, the heavens that are above ZA. The explanation of this lies in the name of Elokim. MA (Malchut) rises up, incorporates itself into Bina, and receives its properties. Bina is called Elokim. After He CREATED A LIGHT FOR THE LIGHT, meaning the Light of Hassadim, called “precious garment,” for Ohr Hochma, Ohr Hassadim dresses Ohr Hochma, and this is the meaning of the phrase, “He created a Light for the Light.” With the help of the supernal name Elokim, called Bina, Malchut rises, joins Bina, and receives all of its properties. That is why the phrase, “BERESHEET BARAH ELOKIM” (IN THE BEGINNING THE CREATOR CREATED) refers to the upper Elokim, which is Bina and not Malchut. This is because MA (Malchut) is not created by MI and ELEH.

17. But when the letters ELEH descend from above, from Bina, downward to Malchut, because a mother lends her clothes to her daughter (Bina gives Malchut the force of bestowal, the Light of Hassadim), the name of Elokim descends from Bina (mother) to Malchut (daughter). And when does she adorn her? When the male essence appears before her. It is then written about her, “Three times in the year shall all your males appear before the face of the Creator” (Elokim, Bina). This because then Malchut is called by the name “Lord” in the male gender, because it received the properties called “clothes” and the Light called “adornments” from its mother Bina. The letter Hey (A) then leaves MA (Mem + Hey) and is replaced by the letter Yud (I), and, just like Bina, Malchut assumes the name MI. And then she is adorned with male clothes, namely the clothes of Bina (the Light of Hassadim, the presence of a Screen), to accept all the males of Israel (Isra–El – those who strive to similarity to the Creator).

18. ELEH is received from above, from Bina, in Malchut, which is now called MI, just like Bina. I utter the letters ELEH (reveal these properties within myself) and shed tears of my soul (enter “Katnut” – the small state) to receive these letters ELEH from Bina in the house of the Creator (Elokim, Malchut). So that MalchutElokim would be called , just as Bina is called Elokim (it would equalize with the Creator through the properties of bestowal, and then be able to correct its desires to “receive for the sake of bestowal”). How can I receive these properties of Bina? With the voice of joy and praise – by raising MAN (and receiving from above the correcting Light of Ohr Makif, called the “Light of the Torah”).

19. Rabbi Shimon said (opened), “These are two levels (governance from above and attainment from below), and each one has to be recorded: MA is the lower one and MI is the upper one. The upper level registers (Reshimot) and speaks (reveals) of MI. And of MA. For they are both Malchut (Malchut at its own place and Malchut that rose to Bina). But the upper one is MI of Malchut and the lower one is MA of Malchut. They bring out the number 600,000 – the number of stars that stand together and bring forth the innumerable hosts (the original number of souls in the whole system of souls of Adam).

20. All 600,000 (primary souls) and all their innumerable hosts (other souls) shall be called (by Bina) by the name (defining their form and degree) – because the letters ELEH (the lower part of Bina that corrects the souls) were created and dressed in the precious garment of the Light of Hassadim (bestowal), due to which ELEH (lower part of Bina) join MI (the upper part of Bina), and are called Elokim (together they are called by the Creator’s name). And by the power of this name (by the full force of the property of Bina) He brings them forth (reveals them) in all perfection (in the property of bestowal, above our world), i.e. CALLS THEM BY THE NAME (of the souls), by the name Elokim (of the Creator).

21. The head of the level (concealed from the lower souls, the system of Arich Anpin of the world of Atzilut, which governs all creation, and is upper with regard to Bina of the world of Atzilut) – is where all desires rise up to, and all remain there, concealed. The strong one rose up in the name ELOKIM – this is the secret of the Upper World, called MI. No man (soul) is missing of the 600,000 that were created by the power of this name. And as no one is missing from these 600,000 above, so no one was ever missing from this number below (all the souls will attain their corrected state).

“The Mother Lends Her Clothes To Her Daughter” – full commentary

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The Book of Zohar. Chapter, “Who Has Created These, of Eliyahu” (abridged)

11. Rabbi Shimon said: “Elazar, my son (the continuation of the present state, the next degree), reveal to us the supernal secret (law), which the people of the world know nothing of (which they cannot observe in their properties).” Rabbi Elazar was silent (unable to reveal this to the lower ones). Rabbi Shimon wept (entered the state of Katnut, descended to a lower degree on the spiritual ladder), was silent and then said: “Elazar, what is THIS? If THIS was the stars and the signs of the zodiac (destinies), they would have been visible the whole time and located in Malchut, i.e. created, as it is said, “by the word of the Creator were the heavens made.” Meaning, by Malchut, called the “Word of the Creator,” were the heavens made. And if THIS refers to the concealed secrets, then it wouldn’t be written THIS, for the stars and the signs of destinies are visible to all (“THIS” indicates that the object is understood).

12. But this secret was revealed on the day when I was at the seashore (the edge of wisdom). Eliyahu the prophet (the revelation of the degree of wisdom) came and told me: “Rabbi, do you know what WHO HAS CREATED THESE means?” I told him: “These are the heavens and their hosts, the works of the Creator, that man can look at them and bless them, as it is written, ‘When I behold Your heavens, the work of Your hands! Our Master! How glorious Your name is throughout all the earth!’”

13. Eliyahu told me: “The Creator revealed the concealed to the Supernal Assembly: When the ‘concealed of all the concealed’ desired to reveal himself, he first made one single point (Malchut), and this point ascended into his thought (Malchut ascended and joined Bina). With it he drew all the forms and with it engraved all the images.”

14. He engraved inside a concealed, sacred candle (inside Malchut that joined Bina) one concealed image of the holy of holies, a secret structure that has emerged from the thought called WHO, which is the inception of the structure. It is great and is concealed deep inside the name (Bina) ELOKIM = ELOK–IM = THIS-WHO. Initially WHO senses the absence of THIS, strives to the name ELOKIM. He desired to be revealed and be called the full name ELOKIM – hence He clothed Himself in a precious, radiant garment (the Light of Hassadim). He created THIS. The letters THIS of the name ELOK–IM ascended and joined the letters WHO, thereby forming the full name ELOKIM. And until He created THIS, ELOKIM did not ascend (rise) to the name ELOKIM (to the level of Bina). That is why those who sinned in worshipping the golden calf (those who fell from the property of bestowal into the property of receiving for oneself), they pointed their finger at this secret, saying: “THIS is your Lord, Israel!” (they wanted to use only the lower part of Bina, which passes the Light of Hochma to the lower ones, without comparing itself with the properties of the upper part of Bina, the properties of bestowal).

15. Just as WHO joins with THIS to form one name ELOKIM (when Hochma clothes in Hassadim), so does the name join by this beautiful radiant garment. On this secret (the ability to receive for the sake of bestowal) stands the world (the fulfillment of souls), as it is said: “The world was created by mercy.” And Eliyahu flew away (ascended to the degree higher than mine), and I could no longer see him (could not reveal him on my own). But it is from him (from this revelation he made) that I attained the touch of the secret of revelation and of the secret of concealment (how to conceal the uncorrected desires and how to reveal the desires that have been corrected by the Light of Hassadim). Rabbi Elazar and all the disciples drew near (equalized their properties), bowed down (bowed their heads, descended to the same level as the body), wept (lowered their degree) and said (only then did they reveal): “If we had come into this world (attained this degree), but only to hear (attain this property of bestowal, Bina = hearing = ears), it would have been enough for us!” (we desire nothing more than to bestow).

“Who Has Created These, of Eliyahu” – full commentary.

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A question I received: How does one pray in Kabbalah? I pray every night, yet I find myself asking whether this is the correct way to pray. It seems so egoistic to pray only for my own desires and requests. Does Kabbalah have “instructions” on how to pray, or a general, single prayer that a person can say? Perhaps every person should pray individually, according to how he feels, or is it better to just stop praying altogether?

My Answer: A prayer is a desire that comes from the bottom of one’s heart – the desire to become similar to the Creator, to bestow and selflessly love. This is the only desire that the Creator perceives as a prayer – the desire to be similar to Him, or to attain adhesion with Him. Hence, He doesn’t feel all the egoistic prayers people say, and the entire history of mankind shows this.

This is how the system of Atzilut (the system of the Creator’s connection with the creation or soul) is built: AVI (Aba ve Ima) feel a MAN coming from Malchut (the soul), and react to it by giving Malchut the Light of correction or the Light of fulfillment, depending on what Malchut asks for.

One cannot reach such a request, or the true prayer, alone. This can only be done through a group, by trying to unite with it into one whole, as requested by AVI, and as it was before the breaking of the soul. In addition, it can only be done through studying authentic Kabbalistic books – the original books of Baal HaSulam, because then one is influenced by a special Upper Force called the Surrounding Light (Ohr Makif). (See item 155 in the “Introduction to Talmud Eser Sefirot.”)

Precisely this Light creates the true prayer in a person, which immediately receives an answer from the Creator in that He reveals Himself to the person. This revelation of the Creator is called the evidence (Edut) of the fact that a person will never sin again, that is, that he will never act egoistically under the influence of this revelation. This is why the Upper World becomes revealed to him.

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A question I received: What are angels and other spiritual creatures mentioned in the Torah?

My Answer: All Kabbalistic books mention Ofanim, Hayot, and Kruvim. It says in The Zohar (Beresheet, item 77, page 81): “Ofanim are angels of the World of Assiya, Hayot are angels of the World of Yetzira, and Kruvim are angels of the World of Beria.” They all represent a small Light (Vak de Hochma) in each world, and they depend on the human souls. For example, when a person corrects himself, then Kruvim face each other, as it says in the Torah.

There are also spiritual forces that are referred to as lion, ox, eagle, and man; they correspond to Sefirot Netzah, Hod, Yesod, and Malchut. In addition, Kabbalistic books sometimes refer to different levels in the spiritual worlds by the words South (Hochma), North (Bina), East (Zeir Anpin), and West (Malchut). And there are many other terms.

All of this speaks only about the state of the Light in the Kelim (desires) according to the law of equivalence between them – to the degree that the Light and Kli share the property of bestowal, which is attained through our efforts. Instead of getting lost in all these names, I advise you to start using Kabbalistic (scientific, physical) terms, such as Sefirot, Olamot, Masachim, Partzufim, Reshimot, Orot, and etc. After all, no matter how you look at it, not one word in Kabbalah speaks about our world. All the confusion only wears a person out and takes him away from the goal.

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Two questions I received on how the International Kabbalah Academy is funded and how to explain this to others:

Question: I’d like to know whose money supports the existence of the International Kabbalah Academy?

My Answer: It’s supported only by the Maaser (“one-tenth”) contributed by the students. We do not receive help from any fund.

Every person who wishes to develop spiritually, to participate in the system of the common soul’s (Adam’s) correction, must allocate 10% of his income to the correction of the world. This rule comes from the structure of the soul: We can correct the first nine Sefirot on our own, but we have to hand over the tenth Sefira, Malchut, for correction to the Temple. But as long as there is no Temple, we give it to the dissemination of the method of correction around the world.

If a person doesn’t do this, then he won’t be able to attain his private correction. It’s because his point in the heart is only the initial desire, but the rest of the desire (which enables him to unite with the other souls, to create a common vessel for receiving the Light, for revealing the Creator) can only be received from others. This is why it is written, “Love thy neighbor as thyself.” This is the main principle of the Torah, or in other words, of receiving the Light.

This is also a way to tell whether you are simply satisfying your curiosity or seriously desiring to participate in your private correction and the general correction of the world. You can even spend your own contribution, provided that you coordinate it with our common dissemination center.

No one pays our center. It is supported by additional contributions made by the students, besides the 10% that goes to dissemination. I hope you will understand this and use it as an example!

Question: I’m married, and I’d like to know what I can say to my family when they ask me why I pay Maaser? I understand why I do it, and I feel great responsibility and the importance of dissemination and of the goal. I don’t intend to stop deducting this part of my salary.

However, if I try explaining this to them using words from the spiritual world, saying that it’s the tenth part of the soul, Malchut, then they simply won’t understand me. On the other hand, if I don’t try to explain it to them at all, they will think I’m crazy for paying Maaser. What explanation can I give them (even a temporary one), so they won’t think that Maaser is pointless?

My Answer: Tell them that you are putting it aside for “the world to come,” for them and for you, and that you’re all definitely going to get there. Calculate how much you’re spending, even without realizing “what” you are spending it on.

But in general, no one is obligating you. See Baal HaSulam’s article “The Peace.” There he explains that the Creator is like a salesman in a store, and He gives everyone whatever they take from this world, and writes it down in His notebook. And afterwards He systematically collects the payment from you, whether you realize it or not.

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Eleven questions I received on the future of Kabbalah, the birth of the last generation, and spiritual leaders of the future

Question: Based on item 12 of Talmud Eser Sefirot, which describes the process of the soul’s conception, can we say and imagine that the current state of humanity – the approaching global crises, are like labor pains during the birth of the last generation?

My Answer: The forces pressuring us are the labor pains that are forcing us to leave our previous state.

Question: Is there a connection between the process of the fetus turning from the state of “head up” to the state of “head down,” the union of Keter and Malchut, and the efforts of Kabbalists?

My Answer: Absolutely, because humanity must change its approach to the world, its purpose and values, and start preferring bestowal to reception, love for one’s neighbor over love for oneself.

Question: Are Kabbalists responsible for making sure that the last generation will be born normal?

My Answer: Yes, because people won’t change without the dissemination of Kabbalah. [Read more →]

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Questions I received on life in the Upper Worlds

Question: What is “heaven” from Kabbalah’s point of view?

My Answer: Heaven is the Light of Hochma. The “Garden” is Malchut. Malchut filled with the Light of Hochma is called the Garden of Eden. In this state Malchut is the Malchut of the World of Atzilut for the souls.

In other words, the Garden of Eden refers to a place (or a state) where the souls are filled with the Light of Hochma. Stated simply, the Garden of Eden is Malchut of the World of Atzilut. The Upper Garden of Eden is Bina of the World of Beria, and the Lower Garden of Eden is Yesod de Malchut of the World of Assiya. Of course, this bears no relation to people’s regular notions about heaven and its inhabitants. In spirituality there is no space, images, sounds and etc., but only forces unclothed by matter. The soul is a desire. To the degree that it’s equivalent to the Creator, to the quality of bestowal and love, it becomes filled with the sensation of the Creator, the sensation of this quality within itself. This sensation is called “heaven,” and there’s no heaven besides it.

Question: Does a person use the system of ABYA de Kedusha even before the Machsom?

My Answer: This system only starts after the Machsom. See the “Introduction to the Book of Zohar” where it speaks about the attainment of Malchut de Assiya.

Question: After the breaking of the vessels (Shevirat ha Kelim) in the World of Nekudim, how did the Parsa reinforce itself to avoid breaking again?

My Answer: In order to receive the Light, it’s necessary to ascend from BYA to Atzilut – this is one of the Parsa’s reinforcements.

Question: Why is Ein Sof (Infinity) surrounded by Igulim (circles)?

My Answer: Because everyone is equal and there are no limitations.

Question: In Kabbalah, are there things like the devil and other evil forces, or are these just metaphors for egoism?

My Answer: The only thing that was created is desire. Its different, particular forms have different names. My sensations of myself and of my surroundings are also desires or forces, but we perceive them as vectors on a TV screen, as pictures. In reality, the only things that exist are the force of reception (creation) and the force of bestowal (the Creator). They depict the entire picture we see. When we attain these forces, we are immediately freed from the illusion of the visible picture of the world, and therefore, Kabbalah describes our world as being imaginary and dreamlike.

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Two questions I received about men’s and women’s desires

Question: As I understand, a man has to feel all the women’s desires as his own, and then ask for their correction. But what about a woman – does she feel only her own desire? And does she then need to transfer it to the men?

My Answer: A man should feel all the desires of the whole world as his own, and ask for their correction. A woman can feel only her own desire and aspire to transfer it to the men’s group, to those who aspire to the Mutual Guarantee (Arvut).

Question: If a woman is Malchut, the will to receive, then how can she attain the quality of bestowal?

My Answer: She does it by transferring her will to receive to the men’s part, the will to bestow, and this results in the desire “to receive for the sake of bestowal,” which is equivalent to bestowal.

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