Three Main Concepts
1) Rabbi Hanania ben Akashia said, “The Creator wished to reward Israel, so He gave them the Torah and the Commandments...” In Hebrew “to award” (“Lizkot”) is similar to the word “to purify” (“Lezakot”). Midrash “Bereshit Rabbah” says, “The Commandments are given only to purify Israel with their help”. Here two questions arise:
-What is the privilege that the Creator awarded to Israel?
-What is this “impurity” and “coarseness” that is in us and from which we have to purify ourselves with the help of the Torah and the Commandments?
These matters have been discussed in my books “Panim Meirot uMasbirot” and “The Study of the Ten Sefirot”. Let us review them briefly.
The Creator’s intention was to give pleasure to created beings. For this, He prepared an enormous desire in the souls to receive this pleasure contained in the Shefa (the abundance which the Creator wants to bestow upon us). the 'desire to receive' is a vessel for the reception of the delight contained in the Shefa.
The greater the 'desire to receive', the more pleasure enters the vessel. These two notions interconnect in such a way that it is impossible to separate them.
It is only possible to point out that the pleasure refers to the shefa (i.e., to the Creator) while the 'desire to receive' refers to the Creation.
Both of these notions come directly from the Creator and are included in the Thought of Creation. While the abundance descends directly from the Creator, the 'desire to receive' it, also included in the Shefa, is the root, the source of created beings.
The 'desire to receive' is something essentially new, something that never existed before, because there is no trace of 'desire to receive' in the Creator. It turns out that the 'desire to receive' is the essence of the creation, from beginning to end, the only “material” the creation is made of. All of the various created beings are merely different “portions” of the 'desire to receive'. Moreover, all events that happen to them are the changes that happen to this 'desire to receive'.
Everything that fills the created beings and satisfies their 'desire to receive' comes directly from the Creator. Therefore, everything that exists around us actually comes out of the Creator, either directly as abundance, or indirectly as, for example, the 'desire to receive', that does not exist in the Creator Himself, but was created by Him for delighting His creatures.
2) Therefore, the 'desire to receive' in all its variety was included in the Thought of Creation from the very beginning. It was inseparably linked to the delight that the Creator prepared for us. the 'desire to receive' is a vessel, while the Shefa is the light that fills the vessel. These lights and vessels are the only components of the spiritual worlds. They are inseparably connected to one another. Together they descend from above, level by level. The farther away from the Creator these levels are, the greater and coarser the 'desire to receive' becomes. On the other hand, the greater and coarser the 'desire to receive' becomes, the more remote it is from the Creator. This happens until it comes to the lowest point where the 'desire to receive' reaches its maximum size. This condition is desirable and necessary for the beginning of the ascension toward the correction.
This place is called “the world of Assiya”. In this world the 'desire to receive' is defined as “man’s body”, while the light is called “man’s life”. The difference between the upper worlds and this world (Olam Hazeh) is that in the upper worlds the 'desire to receive' is not yet coarse enough, and is not yet separated completely from the light. In our world, the 'desire to receive' reaches its final development and receives completely separated from the light.
3) The above-mentioned descending order of the development of the 'desire to receive' is divided into four levels (Behinot). This order is encoded in the mystery of the Creator’s Name. The Universe submits to the order of these four letters, HaVaYaH(Yud-Hey-Vav-Hey). These letters correspond to the ten Sefirot: Hochma, Bina, Tifferet (or Zeir Anpin), Malchut and their root. Why are there ten? It is because the SefiraTifferet includes 6 Sefirot: Hesed, Gvurah, Tifferet, Netzah, Hod and Yesod. The root of all these Sefirot is called Keter, but often it is not included in the Sefirot count; hence, one says HuB-TuM. These four Behinot correspond to the four worlds: Atzilut, Beria, Yetzira, and Assiya. The world of Assiya also includes this world (“Olam Hazeh”). There is no single created being in this world whose root is not in the world of Infinity, in the plan of the creation. The plan of the creation is the Creator’s desire to please all the created beings. It includes both the light and the vessel. The light comes directly from the Creator, while the desire to receive pleasure was created by the Creator anew out of nothing. For the 'desire to receive' to reach its final development, it must pass together with the light through the four worlds of Atzilut, Beria, Yetzira, and Assiya (ABYA). Then the development of the creation is completed with the creation in it of the light and the vessel, called “the body” and “the light of Life”.
4) The necessity to develop the 'desire to receive' on four levels (Behinot) through the four worlds of ABYA is caused by the existing rule, according to which only the spreading of the light followed by its subsequent expulsion make the vessel fit for use. An explanation: when the vessel is filled with the light, they are inseparably connected. The vessel is in fact non-existent; it abolishes itself as the flame of a candle disappears in the flame of a torch.The desire is satisfied, so it ceases to exist. It can reappear only after the light exits from it, stops filling it. The reason for this self-annihilation of the vessel lies in its total contrast with the light. The light comes directly from the Creator’s essence, from the Thought of Creation. This light is a 'desire to bestow' and has nothing to do with a 'desire to receive'. The vessel is absolutely opposite to it; it is a huge 'desire to receive' the light. The vessel is a root, a source of something very new, non-existent before the creation. The vessel has no 'desire to give'. Since the light and the vessel are inseparably connected, the 'desire to receive' is annulled by the light. The vessel acquires a certain form only after the expulsion of the light from it. Only then, the vessel starts craving for the light. This passionate desire determines the necessary form of 'his 'desire to receive'. When the light reenters the vessel, they become two separate objects – the vessel and the light, or body and life. Take a good note of it, because these are most profound notions.
5) As stated above, the creation develops according to four phases, Behinot, encoded in the name HaVaYaH and called Hochma, Bina, Tifferet and Malchut. BehinaAlef (1) is called “Hochma”, which contains both the light and the vessel made of the 'desire to receive'. This vessel contains the entire light called OhrHochma (the light of wisdom) Ohr Haya (the light of life), because it is the entire light of life inside the creation. Nevertheless, Behina Alef is still regarded as the light and the vessel in it has not manifested yet, existing potentially. It is still inseparably connected with the light in the state of self-abolishment. Afterwards, Behina Bet (2) comes into being, because by the end of its development Hochma wished to acquire the equivalence of properties with the light that is inside it. The 'desire to bestow' upon the Creator has awakened in it. The nature of the light is a pure 'desire to give'. As an answer to the awakening of that desire, the Creator sent a new and different light called “OhrHassadim” (the light of mercy). Hence, BehinaAlef almost completely got rid of OhrHochma, given by the Creator. OhrHochma may only be present in the proper vessel, i.e., the 'desire to receive'. Both the light and the vessel in BehinaBet are totally different from those in BehinaAlef, since the vessel in BehinaBet is the 'desire to bestow' and the light is OhrHassadim. OhrHassadim is the pleasure of being like the Creator. The 'desire to bestow' leads to the equivalence of properties with the Creator that, in the spiritual worlds, leads to merging with him. Then BehinaGimel emerges. After the light inside the creation passes to the level of OhrHassadim in the almost complete absence of OhrHochma (as we know OhrHochma is the principal life force in the creation), BehinaBet felt its deficiency. At the end of its development, it attracted a portion of the OhrHochma so that it could start shining inside its Ohr Hassadim.It turns out that this awakened desire leads to a situation where Behina Dalet feels the passionate desire that Behina Alef had. Moreover, now, after expelling the light once, the creation knows how bad it feels, so it desires this light much more than at the earlier stage of BehinaAlef.Therefore, the emanation of the light and its subsequent expulsion create a vessel. If the vessel now receives the light again, it will precede the light. Therefore, the BehinaDalet is a final phase in the creation of the vessel called Malchut.
6) The four above-mentioned phases correspond to the ten Sefirot of which every created being consists. These four phases correspond to the four worlds of ABYA, which include the entire Universe, and all the details existing in reality. BehinaAlef is called Hochma, or the world of Atzilut. BehinaBet is called Bina, or the world of Beria. BehinaGimel is called Tifferet, or the world of Yetzira. BehinaDalet is called Malchut, or the world of Assiya.Now let us understand the nature of these four Behinot existing in every soul. Each soul (Neshama) originates in the world of Infinity and descends to the world of Atzilut, acquiringthe properties of BehinaAlef there. In the world of Atzilut, it is not yet called “Neshama”, for this name points to a certain degree of separation from the Creator that leads to a fall from the level of Infinity, from a state of complete unity with the Creator, andacquires some “independence”. However, it is not yet a completely formed vessel, so nothing separates it from the Creator’s Essence thus far. As we already know, while in BehinaAlef, the vessel is not yet such, for at this stage it annuls itself as regards the light. Hence, in the world of Atzilut, everything is said to be still absolutely Divine – “He is one and His Name is one”. Even the souls of other creatures passing through this world merge with the Creator.
7) BehinaBet rules in the world of Beria; i.e., its vessel is the 'desire to bestow'. Consequently, when the soul arrives in the world of Beria, it reaches this stage of the vessel’s development, is already called “Neshama”. This means it separated from the Creator’s Essence and acquired a certain degree of independence. Nevertheless, this vessel is still very “pure”, “transparent”, i.e., very close in its properties to the Creator. Thus, it is regarded as being completely spiritual.
8) BehinaGimel rules in the world of Yetzira; it contains a certain amount of the 'desire to receive'. Therefore, when the soul comes to the world of Yetzira, reaches this stage of the vessel’s development, there exits the state of “Neshama”, and is now called “Ruach”. This vessel already possesses certain Aviut, i.e., some portion of the 'desire to receive'. It is nevertheless still considered as spiritual, since this quantity and quality of the 'desire to receive' is insufficient to be completely separated in its properties from the Creator’s Essence. A complete separation from the Creator’s Essence is a body, which is now fully and clearly “independent”.
9) BehinaDalet rules in the world of Assiya; it is the final stage of the vessel’s development. At this level, the 'desire to receive' reaches the peak of its evolution. The vessel turns into a body totally separated from the Creator’s Essence. The light inside BehinaDalet is called “Nefesh”. This name points to the lack of independent movement in this type of the light. In addition, remember that nothing exists in the Universe that does not consist of its own ABYA (four Behinot).
10) The Nefesh, the light of life installed in the body, comes directly from the Creator’s Essence. Passing through the four worlds of ABYA, it gradually moves away from the Creator until it acquires a vessel, a body assigned to it. Only then is the vessel considered as completely formed. At this stage of the vessel’s development, the light inside it is so small that its source cannot be felt, i.e., the creation (the vessel) stops felling the Creator. However, with the help of the Torah and the Commandments with the intention to bestow delight upon the Creator, the creation can purify its vessel called the body, and receive all the light prepared for it by the Creator in the Thought of Creation. That is what Rabbi HananiabenAkashia meant by saying, “The Creator wished to reward Israel, so He gave them the Torah and the Commandments...”
11) Now we can understand the difference between the spiritual and the material. If the 'desire to receive' has reached its final development, i.e., achieved the stage of BehinaDalet, it is called “material” and belongs to our world (OlamHazeh). If the 'desire to receive' has not yet reached its final development, then such a desire is considered spiritual and corresponds to the four worlds of ABYA, which are above the level of our world. You should understand that all ascents and descents in the upper worlds are not by any means movements in some imaginary space, but are merely changes in the magnitude of the 'desire to receive'.The object most remote from BehinaDalet is in the highest point. The closer an object is to BehinaDalet, the lower is its level.
12) One should understand that the essence of each vessel and the entire Creation is only the 'desire to receive'. Nothing outside the framework of this desire has anything to do with the creation, but refers to the Creator. Then why do we regard the 'desire to receive' as something coarse, disgusting and requiring correction? We are instructed to “purify” it with the help of the Torah and the Commandments; otherwise, we will not be able to achieve the ultimate purpose of the Creation.
13) As all material objects are separated from one another by distance in space, spiritual objects are also separated from one another due to the difference in their inner properties. Something like this can be seen in our world. For example, two men have similar views, sympathize with one another, and no distance can influence the empathy between them. On the contrary, when their views are very different, they hate one another and no proximity can unite them.
Therefore, the similarity of views draws people together, while the differences separate them. If one person’s nature is absolutely opposite to the nature of the other, these people are as remote from one another as East is from West. The same occurs in the spiritual worlds: moving away, rapprochement, merging – all these processes happen only according to the difference or resemblance between the inner properties of the spiritual objects. The difference in properties separates them, while their similarity brings them closer.
The 'desire to receive' is the principal element of the creation; this is the vessel necessary for the realization of the Purpose included in the Thought of the Creation. This is the desire that separates the creation from the Creator. The Creator is the absolute 'desire to bestow'; He does not have a trace of the 'desire to receive'. It is impossible to imagine a greater contrast than this: between the Creator and the creation, between the 'desire to bestow' and the 'desire to receive'.
14) In order to save the creation from such remoteness from the Creator, the TzimtzumAlef (the First Restriction) took place and separated BehinaDalet from the spiritual objects. This happened in such a way that the 'desire to receive' turned into a space void of the light. After the TzimtzumAlef, all the spiritual objects have a screen on their vessel-Malchut in order to avoid receiving the light inside BehinaDalet.
The moment the Upper Light tries to enter the creation, the screen pushes it away. This process is called a Stroke (Haka’a) between the Upper Light and the screen. Because of this blow, the Reflected Light rises and dresses the 10 Sefirot of the Upper Light. The Reflected Light, dressed on the Upper Light, is becoming a vessel instead of BehinaDalet.
After this, Malchut expands in accordance with the height of the Reflected Light, then spreads downwards, thus letting the light get inside. one says that the Upper Light dresses onto the Reflected Light. This is called the “Rosh” (head) and the “Guf” (body) of each level. The Stroke Contact of the Upper Light with the screen causes the lifting of the Reflected Light. The Reflected Light dresses onto the 10 Sefirot of the Upper Light, thus forming the 10 SefirotdeRosh.
The 10 SefirotdeRosh are not the real vessels yet; they only pass for their roots. It is only after Malchut, with the Reflected Light, spreads downwards, that the Reflected Light turns into the vessels for the reception of the Upper Light. Then the lights dress into thevessels, called “the body” of this particular level. The real, complete vessels are called “the body”.
15) After the First restriction, new vessels of reception appear in place of BehinaDalet. They are formed because of a Stroke Contact between the light and the screen. However, we still need to understand how this light turned into a vessel of reception after being the light reflected from such a vessel. It turns out that the light becomes a vessel, i.e., starts playing an opposite role.
To explain the above, let us take an example from this world. Man naturally respects a 'desire to give', at the same time, he resents receiving without giving something in return. Let us suppose that a person comes to his friend’s house, and is offered a meal. Naturally, he would refuse to eat no matter how hungry he may be, because he hates to be a receiver who gives nothing in return.
His host, however, starts persuading him, making it clear that by the guest's eating his food, he would please his host immensely. When the guest feels that what the host says is true, he will consent to accept the meal, since he would not feel as a receiver anymore. Moreover, now the guest feels he is giving to the host, delighting him with his readiness to eat. It turns out that in spite of his hunger - a genuine vessel of receiving food - the guest could not even touch the delicacies until his shame was placated by the host’s persuasions.
Now we see how a new vessel for receiving the food comes to life. The gradually growing power of the host’s persuasion and the guest’s resistance finally turn reception into bestowal. The act of receiving remained unchanged; only the intention was transformed. Just the force of resistance and not hunger (the true vessel of reception) turned into the reason for accepting the treat.
16) With the help of the example of the host and the guest we can now understand what a ZivugdeHaka’a (Stroke Contact) is, which results in the birth of new vessels of receiving the Upper Light instead of the BehinaDalet. The interaction takes place because the light hits the screen wishing to enter the BehinaDalet. It resembles a host who tries to convince his guest to eat. The force of the guest’s resistance is similar to the screen. As the refusal to eat turns into a new vessel, so does the Reflected Light become a vessel of receiving instead of the BehinaDalet, which played that role before the First Restriction.
However, we should keep in mind that it happens only in the spiritual objects of the worlds of ABYA, whereas in the objects related to the impure forces and to our world, the BehinaDalet continues to be a receiving vessel. Hence neither in the impure forces nor in our world is there any light, because of the difference between the properties of the BehinaDalet and those of the Creator. Therefore, the Klipot (impure forces, a 'desire to receive' thelight without the screen) and sinners are called dead, since the desire to receive the light without the screen separates them from the Life of Lives, the Creator’s light.