Bnei Baruch Kabbalah Academy

There are four discernments concerning the work. The order is that “From Lo Lishma [not for Her sake] we come to Lishma [for Her sake].” There is also an order of internality and externality.

The internality and externality also divide into internality and externality, meaning that there are internality and externality in externality, and there are internality and externality in internality.

We should also know that externality is called Levush [clothing/garment] in which the internality dresses, in this externality.

The first Levush: A person must be wearing a Jewish attire so the body will know that there is a big difference between Israel and the nations, and will thereby understand and feel that internally, too, one must always be watchful and keep from his internality being similar to the internality of the nations of the world, meaning that he will not grow his hair, and will have a beard and Pe’ahs [orthodox side-locks], etc.

This is called the “externality in the externality,” and it is called “doing,” meaning it pertains to the world of action, where he must do the externality in practice and does not need any thought, for there is no need to think in order to do these things. All it takes is to walk in Jewish attire.

For example, the buttons should not be left over right, but right over left, and one should also leave the Pe’ahs, etc., all of which are regarded as actions, and not as thoughts or imagination.

The second Levush is called “internality in externality.” This is regarded as Yetzira in the work, since this Levush is done by depiction. When a person depicts to himself some depictions during the Torah and work, and these depictions inspire him to tears, or inspire him to joy, this is called Yetzira.

This is already regarded as internality, since it must come through imagination and depiction, which are things that come from man’s internality.

However, that, too, is regarded as externality, since what is revealed outside, meaning what another can see, is already regarded as externality, and in externality, there is a grip to the externals.

This means that the prime basis of Judaism is faith in the Creator, regarded as fear of heaven. In other words, the reason for the work should be the fear of heaven.