Bnei Baruch Kabbalah Academy

The upper light that expands from Himself is One and as simple as Himself. As it is in Ein Sof, so it is in the world of Assiya, without any change and addition of form whatsoever, and that is why it is called One.

11. Creator (Part 1, Inner Observation, 18)

The name Creator relates solely to the actual innovation, meaning the “existence from absence,” which is the substance of the Kelim, defined as the “will to receive” in every essence. It was necessarily absent from Himself prior to creation.

12. Adhesion (Part 1, Chap 1, Inner Light, 30)

It is equivalence of form that brings the spirituals together and attaches them to one another, while disparity of form separates them from one another.

13. Equivalence (Part 1, Chap 1, Inner Light, 10)

When there is no discernment whatsoever among the four phases of the will to receive it is said that they are even and equal.

14. Expansion (Part 1, Chap 1, Inner Light, 1)

Light that stems from the emanator to the emanated being is called expansion of light. In fact, the upper light is not affected in any way by that. It is like lighting one candle from another, when the first is not lessened by it. The name only indicates the reception of the emanated being.

15. Refined (Part 1, Chap 1, Inner Light, 90)

Phase one in the will to receive is regarded as more refined than the three phases that follow her.

16. Time (Part 1, Inner Observation, 34)

It is a certain sum of phases that cascade from one another and are mingled with one another by an order of cause and consequence, such as days, months and years.

17. Darkness (Part 1, Inner Observation, 24)

Phase four in the desire, which does not receive the upper light inside her by the power of the restriction, is regarded as the root of the darkness.

18. Hochma (Part 1, Chap 1, Inner Light, 50)

It is the light of the emanated being’s self and vitality (see item 5).

19. Space (Part 1, Chap 1, Inner Light, 6)

Phase four of the desire that became empty of light is regarded as darkness compared to the light. With respect to the vessel she is regarded as a space because Phase four was not deprived from the emanated being in itself by the restriction, but there is an empty air in it, without light.

20. Before and After (Part 1, Inner Observation, 34)

When speaking of a relationship of cause and consequence of the emanated beings, we express the cause by the term “Before” and the consequence of that consequence by the term “After.” (see item 16).

21. Unique and Unified (Part 1, Inner Observation, 1)

Unique indicates the upper light that shines and rules all the various degrees in their different forms to the extent that it makes them equalize with His unique form. Unified indicates the end of that rule, meaning after He had already equalized and brought their form to be as unique as He is (see item 14).

22. Unification (Part 1, Chap 1, Inner Light, 6)

Two different phases that have equalized with one another in their form unite into one (see item 12).

23. Right and Left

Sometimes, an inferior degree ascends to an equal level with the superior, when the superior needs her for her own completion. In that state, the inferior is regarded as the “left” and the superior as the “right.”

24. Maker (Part 1, Inner Observation, 18)

The title “Maker” relates specifically to the pouring of the light into the worlds, which means everything but the substance of the Kelim (see above items 11 and 1).

25. Vessel (Kli) (Part 1, Chap 1, Inner Light, 6)

The will to receive in the emanated being is the vessel.

26. Above (Part 1, Chap 2, Inner Light, 3)

Equivalence of form of the inferior with the superior is a “rise above.”

27. Emanator

Any cause is regarded as the emanator of the effected degree. The title emanator contains both the extension of the light and the vessel that receives the light.

28. Origin of the Soul (Part 1, Inner Observation, 15)

The will to receive that was imprinted in the souls is what separates them and “carves” them off from the upper light. That is because it is the disparity of form that separates in spirituality (see item 12). The issue of the origin of the soul refers to the transition between world of Atzilut and world of Beria, which will be explained in its place.

29. Below (Part 1, Chap 2, Inner Light, 3)

The one of a lesser virtue is regarded as being “below.”

30. Unified

See definition of Unique and Unified

31. Malchut of Ein Sof (Part 1, Inner Observation, 14)

It is the will to receive that is necessarily there.

32. From Above Downward (Part 1, Chap 2, Inner Light, 3)

Meaning from phase one to phase four. Phase four that was left without light is regarded as being “below” all the other degrees. The frailer the will to receive, the higher one is considered to be. Therefore, phase one is regarded as the “highest” of all.

33. Fulfilling (Part 1, 1)

Where there is no deficiency whatsoever and where an addition to the wholeness that exists there is inconceivable.

34. Above, Below (Part 1, Chap 2, Inner Light, 3)

The more important is regarded as “Above,” and the worse as “Below.”

35. Place (Part 1, Inner Observation, 11)

The will to receive in the emanated being is the “Place” for the abundance and the light in it.

36. Square (Part 1, Chap 1, Inner Light, 200)

It is a degree that consists of all four phases of the desire.

37. Triangle (Part 1, Chap 1, Inner Light, 400)

It is a degree with only the first three phases of the desire.

38. Touching (Part 1, Chap 2, Inner Light, 5)

If the disparity of form of the degree from the root is not so apparent as to separate from the root, it is regarded as “touching” the root. The same applies between each two adjacent degrees.

39. Middle Point (Part 1, Chap 1, Inner Light, 50)

This is the name of phase four in Ein Sof. She is named after her unification with the light of Ein Sof.

40. Sof (Part 1, Chap 1, Inner Light, 20)

The Sof and the Sium of every emanated being is done by the detaining force in phase four, where the upper light stops shining because she does not receive it.

41. Circle (Part 1, Chap 1, Inner Light, 100)

When there are no discriminations of above and below among the four phases of the will to receive, it is considered as a circle (like an image of a corporeal circle, where there is no discernment of up or down). Because of that, the four phases are regarded as concentric circles one inside the other, where it is impossible to distinguish up from down.

42. Upper (Part 1, Chap 2, Inner Light, 3)

It is the more important.

43. Separation (Part 1, Inner Observation, 12)

Two degrees without any equivalence of form on any side are regarded as completely separated from one another.

44. Vacant (Part 1, Chap 1, Inner Light, 4)

This is a place that is prepared to receive correction and wholeness.

45. Simple (Part 1, Chap 1, Inner Light, 9)

Where there are no discernments of degrees and sides.

46. Restriction (Part 1, Chap 1, Inner Light, 40)

One who conquers one’s desire. In other words, one who detains oneself from receiving and does not receive despite one’s great desire to receive, is regarded as restricting (performing a restriction) one’s desire.

47. Line (Part 1, Chap 2, Inner Light, 1)

Indicates a discernment of up and down that was not there before. It also designates a much frailer illumination than before.

48. Near (Part 1, Chap 1, Inner Light, 3)

The closer one’s form is to another, the closer they are considered to be.

49. Rosh (Part 2, Chap 2, Inner Light, 6)

That part in the emanated being that is the most like the root is called Rosh.

50. Wind (Part 1, Chap 1, Inner Light, 5)

Light of Hassadim is called wind.

51. Desire

See item 45.

52. Name (Part 1, Inner Observation, 5)

The Holy Names are descriptions of how the lights that they imply are attained. The name of the degree designates the conduct of attainment in that degree.

53. Toch (Part 1, Chap 1, Inner Light, 50)

One who receives inside is regarded as the light being measured and limited in the vessel. However, one who receives outside is not regarded as placing any boundary on the light that one receives.

54. Movement (Part 1, Inner Observation, 33)

Any new form is regarded as a spiritual movement, for it is separated from the previous form and acquires a name of its own. It is like a part that is separated from a corporeal object that moves and exits its earlier place.