Bnei Baruch Kabbalah Academy

From the beginning to the end of the wisdom there is not even a single word that relates to any tangible or imaginary term, such as space, time, motion and so on.

Also, there is no absence in spirituality, and any change of form does not mean that the first form is absent. Instead, the first form remains in its place unchanged at all and the disparity of form that has now been acquired is added to the first form.

(The beginning of Inner Light)

56. What is the ordinary language in the wisdom of Kabbalah?

This language is a “Language of Branches” that points to their Upper Roots. That is because “You haven’t even a single blade of grass below that has not a root above.”

Therefore, the sages of the Kabbalah have put together a language that is equipped to imply through the branches and teach of the Upper Roots.

(Inner Light, page 1 and the beginning of Inner Observation, item 1)

57. What separates and discriminates in the wisdom of Kabbalah?

The disparity of form distinguishes and departs the spirituals from one another.

(Inner Light, item 30)

58. What is the origin of the “will to receive?”

The will to bestow in the upper light necessitates the existence of the will to receive in the emanated being.

(Inner Observation, item 11)

59. What makes the light exit the emanator and become an emanated being?

This innovated part stopped being regarded as the Emanator and became an emanated being because of the form of the will to receive that was innovated with the upper light, since it wants to bestow.

(Inner Observation, item 11 & item 15)

60. What is the first substance of every emanated being?

The new form that emerged existence from absence, meaning the “will to receive” that is in every essence, is the “first substance” of every emanated being and every essence. Moreover, everything that exists in the emanated being or in the essence that is more than that substance, is regarded as light and abundance that extends from the upper light “existence from existence” and not at all as an emanated being and a created being.

It is not surprising that a form becomes a substance, because it is so in corporeality as well. Our conduct is to regard the first form of the essence as the first substance. That is because there is no attainment whatsoever in any matter in the entire reality, since our senses perceive only incidents in the matter, which are forms that incarnate and manifest in the first substance.

(Inner Observation, item 35)

61. From which time is it regarded as an emanated being?

It stops being an Emanator and becomes an emanated being right at the beginning of the formation of the will to receive in the emanated being, called phase four in the desire.

(Inner Light, Part 1, Chap 2, item 3)

62. Has a spiritual that accepted a disparity of form, by which a part of it departed and became a different phase, lost anything because of that?

There is no absence or loss in spirituality. The part that departs because of the change of form does not diminish or lessen the upper light in any way; rather, it is like lighting one candle from another; the first is not lessened whatsoever. Thus, any change of form is an addition to the first.

(Inner Observation, Part 2, regarding the integration of Ten Sefirot in every Sefira)

63. How and in whom are there many forms and changes in the worlds?

All the changes and the multiplications are carried out only by the impact of the light on the vessels that receive it. However, the upper light in and of itself remains in complete rest, meaning unchanged and without any innovation.

(Inner Light, Part 1, Chap 2, item 1)

64. How are innovation and movement depicted in the light?

There is no movement, meaning innovation, in the upper light. Instead, the part that the emanated being receives from the upper light is what becomes “innovated” and multiplies (like lighting a candle from another without the first lessening), according to the new forms in the vessels.

Each receives according to the degree of its own desire, which changes from to the other and cascades from one to the other incessantly and immeasurably.

(Inner Light, Part 1, Chap 2, item 1)

65. How are all the opposites and the multitude of forms that extend from Him to the worlds contained in His simple unity?

See Inner Observation item 18 and item 29.

66. By whom and by what is the line extended from Ein Sof?

The screen is a detaining force that was placed on phase four after the restriction to prevent her from receiving inside. That is what caused the emergence of the line from Ein Sof, because the upper light is never subject to change, and it shines after the restriction as it did before the restriction.

However, now the above screen caused the upper light to be received only in the three phases of the desire whose measure is very small compared to the reception in phase four in Ein Sof. For that reason it received only a thin line of light compared to the measure of the light in Ein Sof.

(Inner Light, Part 1, Chap 2, item 1)

67. Has anything changed in Ein Sof after the restriction as well?

Although phase four in Ein Sof restricted herself, still there is no issue of putting on a form or taking one off in the absence of the first, as it is in corporeality. Instead, there is an issue of a new form that is added to the first, without the first form changing at all, as there is not absence in anything spiritual.

Thus, this entire innovation of the departure of the light and the detaining force that was performed in phase four to avoid receiving light inside her is regarded as a new and distinguished world. It is added to the light of Ein Sof, which remained as it was without any change. You should infer from that regarding every new form in spirituality.

(Inner Light, Part 1, Chap 2, item 1)

68. When has the coarseness in phase four been uncovered?

When the line that comes from Ein Sof was detained from shining in phase four by the screen. Because she remained without light, the coarseness in her became apparent.

(Inner Light, Part 1, Chap 2, item 3)

69. What are the four phases in the will to receive?

First the light from the emanator expands as light of Hochma, being the general vitality that belongs to that emanated being. Inside it there is phase one in the will to receive, called the first expansion or phase one

After that the will to bestow increases in that light, which in turn draws light of Hassadim from the emanator. This is called the first intensification, or phase two.

Afterwards that light of Hassadim performs a great expansion, namely with illumination of Hochma. This is called the second expansion or phase three.

After that the will to receive that is included in the light from the first expansion intensifies and completes the measure of the will to receive. This is called the second intensification or phase four.

(Inner Light, Part 1, Chap 1, item 50)

70. What are the four letters of HaVaYaH?

The Yod of HaVaYaH is the first expansion of the light, called phase one (see item 69). The first Hey of HaVaYaH is the first intensification in the light, called phase two. The Vav is the second expansion or the light, called phase three, and the last Hey of HaVaYaH is the second intensification in the light, called phase four.

(Inner Observation, item 31)

71. What is the upper beginning of the line that touches Ein Sof?

See item 49.

72. What is the single thought that contains all the forms and the opposites in the entire reality?

It is the thought “to delight His created beings.”

(Inner Observation, item 22)

73. Where do the sages of the Kabbalah begin to engage?

Kabbalah speaks only of the expansion of the light from Himself, though in Himself, we haven’t any word or uttering.

(Inner Light, Part 1, Chap 1, item 2)

74. What are the two primary rudiments that contain everything?

The first rudiment is that the entire reality before us is already set and exists in Ein Sof in its utter perfection. This is called the light of Ein Sof.

The second rudiment is the five worlds called Adam Kadmon, Atzilut, Beria, Yetzira, Assiya, which cascade from Malchut of Ein Sof after the restriction. Anything that exists in the second rudiment extends from the first rudiment.

(Inner Light, Part 1, Chap 1, item 3 and Inner Observation, item 5)

75. What is the meaning of “He is One and His Name One?”

“He” indicates the light in Ein Sof. “His Name” implies the will to receive in Ein Sof, called Malchut of Ein Sof. “One” indicates that there is no disparity of form whatsoever detected there between the light, which is “He” and the vessel, which is “His Name.” Rather, it is all light.

(Inner Light, Part 1, Chap 1, item 30 and Inner Observation, item 13)

76. What is the name “Ein Sof?”

Before the restriction, the name Ein Sof implies that there is no Sof or Sium (end) there whatsoever, since phase four receives the light as well. Thus, in that place there is no reason to stop the light and form a Sof and Sium.

(Inner Light, Part 1, Chap 1, item 20)

77. What extends from the will to receive that is contained in Ein Sof?

The creation of the worlds and their entire contents. It restricted itself in phase four in order to uncover the worlds down to this world, where it is possible to turn the form of reception into a form of bestowal.

(Inner Light, Part 1, Chap 1, item 90 and Inner Observation, item 17)

78. What is the reason for the restriction of the light?

Malchut of Ein Sof regarded the equivalence of form with her Maker as embellishment, which could only be achieved by the creation of the worlds. That is why she restricted herself.

(Inner Light, Part 1, Chap 1, item 40 and Part 1, Chap 1, item 90)

79. Which kind of reception would be regarded as bestowal?

Reception only because it gives contentment to the giver.

(Inner Light, Part 1, Chap 1, item 90)

80. What is the purpose of the restriction?

To turn the form of reception into the form of bestowal.

(Inner Light, Part 1, Chap 1, item 90)

81. Why did the light leave the middle point and never returned?

See Inner Light Part 1, Chap 1 item 40 and Inner Observation item 22.

82. Why didn’t the restriction create a Sof?

The restriction was not because of the disparity of form that appeared in the will to receive that wanted to correct it. It was only because of the embellishment, without any necessity and coercion.

83. Why did the light depart from all the phases during the restriction?

Because there is no some (part) in spirituality.

(Inner Light, Part 1, Chap 1, item 70)

84. Why weren’t the four phases mentioned as four degrees one below the other during the restriction and before the appearance of the line?

Before the illumination of the line phase four did not regard herself as thick and low (see item 83). For that reason there is no issue of the impact she has on the degrees.

(Inner Light, Part 1, Chap 1, item 90)

85. Why did phase four not become coarse immediately at the restriction of the light, and all four phases remain equal?

Because the restriction did not occur due to a disparity of form.

(Inner Light, Part 1, Chap 1, item 90)

86. Which phase remains empty of light?

Only phase four.

(Inner Light, Part 1, Chap 2, item 3)

87. When will phase four also be filled with light?

When the vessels of reception acquire the form of bestowal.

(Inner Light, Part 1, Chap 1, item 40)

88. What caused the creation of the worlds?

The will that is necessarily there had a desire to embellish itself and resemble the form of the light completely, and that became the “cause” for the creation of the worlds.

(Inner Light, Part 1, Chap 1, item 90)

89. What is the desired purpose of Torah and good deeds?

To make the vessels of reception work in order to bestow.

(Inner Observation, item 22)

90. What is the power of the disclosure of the Holy Names?

Their power is specifically to turn the form of reception into bestowal.

(Inner Light, Part 1, Chap 1, item 90)

91. How do the Holy Names reveal?

By laboring in Torah and good deeds.

(Inner Light, Part 1, Chap 1, item 40)

92. What is the end of correction?

The turning of the form of reception into a form of bestowal.

(Inner Light, Part 1, Chap 1, item 40)

93. What is the root of every corruption?

The disparity of form of the will to receive from the emanator.

(Inner Observation, item 18)

94. Why is it not possible to turn a vessel of reception into a vessel of bestowal except here in this world, and not in the Upper Worlds?

Corruption and correction in the same carrier exist only in this world.

(Inner Observation, item 20)

95. What are the two phases of the light?

Light of Hochma and light of Hassadim.

(Inner Light, Part 1, Chap 1, item 50)

96. What does the expansion of the light from the emanator contain?

The will to bestow and the will to receive.

(Inner Light, Part 1, Chap 1, item 50)

97. Which light appears with the intensification of the will to bestow?

Light of Hassadim.

(Inner Light, Part 1, Chap 1, item 50)

98. Which two lights are contained in every emanated being?

Light of Hochma and light of Hassadim.

(Inner Light, Part 1, Chap 1, item 50)

99. Why is light of Hassadim inferior to light of Hochma?

Because it is extended by the intensification of the desire of the emanated being.

(Inner Light, Part 1, Chap 1, item 50)

100. When is the vessel of reception completed?

When phase four of the desire appears, which is the great will to receive.

(Inner Light, Part 1, Chap 1, item 50)

101. What is the difference between one who receives within and one who receives without, as in Ein Sof?

The one who receives within can only hold within a limited amount of light, because of the limitation of the vessel. When receiving without, the vessel does not limit the light that it holds, and it is without ration.

(Inner Light, Part 1, Chap 1, item 50)

102. What are Sefirot of circles?

When there is no differentiation of above and below among the four phases in the desire, they are regarded as four circles one within the other, like onionskins.

(Inner Light, Part 1, Chap 1, item 100)

103. Why are the degrees in circles not regarded as being one below the other before the appearance of the line?

Because the restriction did not occur because of the inferiority of the disparity of form.

(Inner Light, Part 1, Chap 1, item 100)

104. Is there evil in the will to receive by the nature of its creation?

There is no inferiority in it by the nature of its creation, nor would it appear in it had it not been restricted.

(Inner Observation, item 19)

105. What does “Indirect extension” from the Emanator mean?

See Inner Observation, item 19.