Foreword
to
The
Book
of
Zohar
(Modified
by
Dr.
Michael
Laitman)
Every
concept
discussed
in
Kabbalah
concerns
the
ten
Sefirot
called
KaHaB
(Keter,
Hochma,
Bina),
HaGaT
(Hesed,
Gevura,
Tifferet),
NHYM
(Netzah,
Hod,
Yesod,
Malchut),
and
their
derivatives.
They
are
entirely
adequate
for
uncovering
the
essence
of
any
object
or
learning.
But
the
beginner
should
be
aware
of
a
few
rules
for
the
correct
study
of
the
wisdom
of
Kabbalah.
1.
There
are
three
limitations,
for
whose
boundaries
we
must
be
at
the
height
of
our
vigilance
not
to
cross,
while
studying
Kabbalah.
There
exist
4
categories
of
knowledge
called:
-
Matter;
-
Form
of
matter;
-
Abstract
form;
and
-
Essence.
It
is
the
same
with
regard
to
the
ten
Sefirot.
First
limitation.
The
wisdom
of
Kabbalah
does
not
concern
itself
at
all
with
such
concepts
as
the
Essence
of
the
Sefirot
or
their
Abstract
Form.
Rather,
since
the
Form
is
the
carrier
of
Matter,
it
discusses
either
the
Form
of
the
Sefirot
or
the
Matter
they
contain.
Everything
existing
in
the
Divine
reality,
that
is
concerned
with
the
creation
of
souls
and
their
forms
of
existence,
is
conditioned
by
the
following
three
states:
Second
limitation.
Kabbalah
investigates
only
the
worlds
of
BYA
and
nothing
else.
It
touches
on
the
worlds
of
Infinity
and
Atzilut
only
to
the
degree
that
the
worlds
of
BYA
receive
from
them.
In
each
of
the
worlds
of
BEA,
there
are
three
aspects:
-
Ten
Sefirot,
whose
light
shines
in
every
world;
-
The
human
souls;
and
-
The
rest
of
reality
below
the
human
souls.
Third
limitation.
In
any
case,
one
should
know
that,
although
the
wisdom
of
Kabbalah
meticulously
explains
every
minute
detail
of
every
world,
its
main
concentration
is
always
focused
on
those
aspects
of
the
human
souls
found
in
their
respective
world.
Any
other
aspect,
that
may
be
expounded
or
explained,
is
done
so
only
for
the
purpose
of
understanding
what
it
is
that
souls
receive.
The
Kabbalah
does
not
utter
even
a
single
word
about
anything
that
does
not
relate
to
what
souls
receive.
These
three
fundamental
aspects
serve
as
our
point
of
departure.
If
the
student
does
not
continuously
keep
them
in
mind,
or
passes
beyond
their
framework,
he
will
immediately
become
confused.
2.
The
ten
Sefirot
are
called
Keter,
Hochma,
Bina,
Hesed,
Gevura,
Tifferet,
Netzah,
Hod,
Malchut.
Often
the
six
Sefirot,
Hesed,
Gevura,
Tifferet,
Netzah,
Hod
and
Yesod,
are
combined
in
one
Sefira,
also
called
Tifferet.
In
this
case,
we
refer
to
the
ten
Sefirot
as
Keter,
Hochma,
Bina,
Tifferet
and
Malchut,
shortened
as
HuBTuM.
These
ten
Sefirot
constitute
the
entire
universe
and
include
all
the
worlds:
-
Sefira
of
Keter;
includes
the
World
of
Adam
Kadmon;
-
Sefira
of
Hochma
–
the
World
of
Atzilut;
-
Sefira
of
Bina
–
the
World
of
Beria;
-
Sefira
of
Tifferet
–
the
World
of
Yetzira;
and
-
Sefira
of
Malchut
–
the
World
of
Assiya.
Not
only
does
every
world
contain
these
ten
Sefirot,
HuBTuM,
but
also
even
the
smallest
detail
of
every
world
contains
the
same
ten
Sefirot,
HuBTuM.
3.
In
the
Book
of
Zohar,
these
ten
Sefirot,
HuBTuM,
are
called
by
the
names
of
four
colors:
-
White
corresponds
to
the
Sefira
of
Hochma;
-
Red
corresponds
to
the
Sefira
of
Bina;
-
Green
corresponds
to
the
Sefira
of
Tifferet;
and
-
Black
corresponds
to
the
Sefira
of
Malchut.
This
is
similar
to
an
optical
instrument
that
has
four
lenses
with
colors
corresponding
to
the
ones
mentioned
above.
In
spite
of
the
fact
that
the
light
is
unified,
while
passing
through
a
lens,
it
acquires
a
color
and
becomes
one
of
the
four
lights:
White,
red,
green
or
black.
Thus,
the
light,
which
is
found
in
each
of
the
Sefirot,
is
the
light
of
the
Creator.
This
light
is
simple
and
unified,
from
the
beginning
of
the
world
of
Atzilut
to
the
end
of
the
world
of
Assiya.
The
differentiation
of
this
light
happens
in
the
Sefirot
HuBTuM.
Each
Sefira
is
like
a
thin
partition
through
which
the
light
of
the
Creator
passes
to
the
receiving
souls.
This
is
the
way
each
Sefira
imparts
a
different
color
to
the
passing
light:
The
light
passing
through
the
worlds
of
Beria,
Yetzira
and
Assiya
to
the
receiving
souls
changes
and
darkens:
-
The
light
becomes
the
red
light
of
the
Sefira
Bina
in
the
world
of
Beria;
-
The
green
light
of
Tifferet
in
the
world
of
Yetzira;
and
-
The
black
light
of
Sefira
Malchut
in
the
world
of
Assiya.
The
allegory
of
the
four
lights
contains
an
additional
important
hint:
The
wisdom
(Hochma)
contained
in
each
book
is
not
revealed
to
the
student
in
the
white
color
of
the
Sefira
of
Hochma,
but
only
in
three
colors,
i.e.
the
pigments
used
to
write
the
letters
of
the
book,
in
unity
with
the
Ohr
(light)
of
Hochma:
The
white
color
contained
in
the
book
corresponds
to
the
world
of
Atzilut,
whose
essence
is
Hochma.
In
other
words,
we
do
not
attain
it,
because
the
whole
of
any
possible
revelation
contained
in
the
Book
of
Heaven,
is
from
the
Sefirot
Bina,
Tifferet
and
Malchut.
These
three
Sefirot,
which
are
the
three
worlds
of
BYA,
are
the
colors
in
which
the
Book
of
Heaven
is
written.
The
letters
and
their
permutations
are
revealed
through
the
three
colors
mentioned
above.
The
revelation
of
Divine
light
is
mediated
only
through
them.
However,
we
should
discern
the
following:
While
the
white
color
in
a
book
is
its
foundation,
all
the
letters
are
“wedded”
to
it.
Therefore,
without
the
color
white,
neither
the
letters
nor
the
revelation
of
the
wisdom
contained
in
them
would
be
possible.
It
is
the
same
with
the
world
of
Atzilut,
which
is
the
Sefira
of
Hochma.
It
is
the
foundation
of
the
revelation
of
the
light
of
Hochma,
which
is
manifested
through
the
worlds
of
BYA.
As
the
second
limitation
states,
the
wisdom
of
Kabbalah
does
not
talk
about
the
world
of
Atzilut,
because
this
is
the
color
white
in
the
book.
It
discusses
its
luminescence
in
the
three
worlds
of
BYA.
These
three
worlds
are
the
colors,
the
letters,
and
their
permutations
of
the
book.
This
is
manifested
in
two
ways:
-
While
in
their
place,
the
three
worlds
of
BYA
receive
luminescence
from
the
world
of
Atzilut.
Then,
the
light
is
diminished
many
times.
This
happens
to
the
extent
that
it
becomes
merely
the
luminescence
in
the
worlds
of
BYA;
or
-
The
worlds
of
BYA
rise
to
the
place
of
Sefirot
Bina,
Tifferet
and
Malchut
of
the
world
of
Atzilut,
and
receive
the
light
in
the
place
where
it
shines.
All
the
same,
this
allegory
does
not
completely
reflect
the
essence,
because
the
book
of
wisdom
of
this
world
consists
in
a
white
background
and
the
color
of
the
letters,
in
which
there
is
not
the
spirit
of
life.
The
revelation
of
wisdom
is
not
within
their
essence,
but
outside
of
them,
i.e.,
in
the
intellect
of
the
one
studying
them.
On
the
other
hand,
with
regard
to
the
four
worlds
of
ABYA,
of
which
the
Book
of
Heaven
is
comprised,
the
entire
wisdom
that
exists
in
both
the
spiritual
and
the
material
realities
is
contained
within
them,
and
flows
from
them.
In
accordance
with
this,
one
must
be
aware
that
the
color
white,
contained
in
the
book,
is
a
subject
of
study
in
and
of
itself.
The
function
of
the
other
three
colors
is
to
manifest
it.
4.
There
are
four
categories
of
knowledge,
which
were
mentioned
above
in
the
first
limitation,
namely:
-
Matter;
-
Form
of
Matter;
-
Abstract
Form;
and
-
Essence.
Let’s
explain
them
first,
using
actual
examples
from
this
world.
For
example,
when
we
a
say,
“liar,”
we
discern
between
the
following:
-
The
matter
the
person
consists
of,
i.e.
the
body;
-
The
form
into
which
this
matter
is
shaped,
i.e.
strong,
truthful
or
false;
-
The
abstract
form,
i.e.,
it
is
possible
to
comprehend
an
abstract
form
of
strong,
truthful
and
false,
irrespective
of
the
matter
of
a
person,
study
these
three
forms
as
such
without
their
manifestation
in
any
matter
or
body.
In
other
words,
it
is
possible
to
investigate
the
qualities
of
strength,
truthfulness
or
falsehood.
It
is
possible
to
discern
their
merits
or
baseness,
when
they
are
abstracted
from
any
matter
at
all;
and
-
The
essence
of
a
person.
The
essence
of
a
person,
as
such,
is
absolutely
impossible
to
perceive
without
his
material
embodiment,
as
discussed
in
the
first
limitation.
This
is
because
our
five
senses
and
our
imagination
do
not
offer
us
anything
more
than
the
revelation
of
the
actions
of
the
essence,
but
not
of
the
essence
itself.
For
example:
-
Our
vision
perceives
only
the
waves
from
the
essence
of
what
we
see,
according
to
the
light
it
reflects;
-
Our
hearing
is
simply
the
power
of
influence
of
sound
waves,
transmitted
through
the
air
from
some
essence.
This
air,
reflected
under
the
influence
of
a
sound
wave,
exerts
pressure
on
the
membrane
of
the
eardrum.
This
is
how
we
are
able
to
hear
that
something
is
near
us;
-
Our
sense
of
smell
is
the
irritation
of
our
nerve
receptors
reacting
to
smells,
by
the
air
emanating
from
the
essence,
and
this
is
how
we
sense
a
smell;
and
-
Our
sense
of
taste
is
only
a
derivative
from
a
contact
between
some
essence
and
our
taste
receptors.
The
four
senses
above
offer
us
nothing
but
the
revelation
of
actions
emanating
from
some
essence.
It
never
reveals
the
essence
itself.
-
Even
our
strongest
sense,
the
sense
of
touch,
which
is
able
to
discern
between
hot
and
cold,
firm
and
soft,
is
nothing
but
the
revelation
of
actions
within
an
essence.
However,
these
too
are
only
the
manifestations
of
the
essence.
It
is
possible
to
cool
down
something
hot,
or
warm
up
something
cold.
It
is
possible
to
melt
something
solid
into
a
liquid.
It
is
possible
to
evaporate
a
liquid
and
bring
it
to
a
gaseous
state,
so
that
it
would
become
impossible
to
sense
it
with
the
help
of
our
five
senses.
Nevertheless,
the
essence
is
preserved
and
we
can
again
transform
the
gas
into
a
liquid,
or
bring
the
liquid
to
a
solid
state.
It
is
as
clear
as
a
sunny
day
that
our
five
senses
will
not
reveal
to
us
any
essence
at
all,
but
only
instances
of
manifestation
of
the
essence’s
actions.
We
must
also
know
that
whatever
we
are
unable
to
perceive
through
our
senses,
cannot
be
present
to
our
imagination.
What
we
are
unable
to
imagine
will
never
exist
in
our
thoughts,
and
there
is
no
way
for
us
at
all
to
perceive
it.
Overall,
it
is
impossible
to
perceive
essence
through
thought.
Moreover,
we
do
not
even
have
the
ability
to
perceive
our
own
essence.
I
feel
and
know
that
I
occupy
a
certain
volume
in
this
world,
that
I
am
solid,
hot,
that
I
think,
and
so
on.
All
of
these
are
the
result
of
manifestations
that
influence
my
essence.
However,
if
someone
were
to
ask
me,
“What
is
the
essence
from
which
all
these
manifestations
emanate?”
I
will
not
know
how
to
answer.
After
all,
Supervision
prevents
us
from
attaining
the
essence.
We
only
attain
the
manifestations
and
mode
of
action
originating
from
the
essence.
We
are
capable
of
fully
comprehending
Matter,
which
we
discussed
in
the
first
limitation,
i.e.,
manifestations
of
the
action
of
any
essence.
This
is
because
they
explain
to
our
complete
satisfaction
the
essence
that
matter
encompasses.
This
explains
why
we
do
not
suffer
at
all
from
the
lack
of
any
possibility
to
perceive
the
essence
itself.
Moreover,
we
do
not
desire
it.
In
the
same
way,
we
do
not
feel
the
need
for
a
sixth
digit
on
our
hand.
In
other
words,
the
comprehension
of
matter,
i.e.,
manifestation
of
the
essence’s
actions,
is
sufficient
for
all
our
requirements
and
investigations,
both
in
the
attainment
of
our
own
essence
and
in
the
attainment
of
any
external
one.
We
also
comprehend
the
form
of
matter,
that
is
described
in
the
second
limitation,
in
an
absolutely
clear
and
satisfactory
way,
for
we
do
so
based
on
the
experience
of
concrete
actions
that
we
derive
from
matter’s
response.
Thus,
we
acquire
all
of
the
sublime
knowledge
that
one
can
indeed
rely
on.
The
third
limitation
is
abstract
form.
This
means
that,
after
the
form
reveals
itself
to
us
in
matter,
the
power
of
our
imagination
allows
us
to
detach
it
completely
from
matter.
Then,
one
can
observe
abstractedly
or
detached
from
any
kind
of
matter,
for
example,
the
virtues
and
laudable
qualities
that
books
on
moral
subjects
speak
about.
When
we
touch
upon
qualities
of
truth,
falsehood,
anger,
heroism,
etc.,
we
have
in
mind
their
abstract
form,
free
from
any
matter
whatsoever.
We
endow
such
abstract
form
with
virtues
or
flaws.
In
addition,
know
that
serious
scientists
regard
the
third
limitation
with
the
utmost
caution,
for
it
is
impossible
to
rely
upon
it
with
one
hundred
percent
assurance.
This
is
because
it
is
easy
to
err
in
something
that
is
detached
from
matter.
For
example,
a
non-religious
idealist,
who
praises
the
abstract
category
of
truth,
can
conclude
that
he
would
not
intentionally
utter
an
untrue
word,
not
even
for
the
sake
of
saving
people’s
lives.
Be
it
that
the
world
perishes.
Indeed,
had
he
examined
truth
and
falsehood
when
they
are
cast
into
matter,
he
would
judge
these
categories
according
to
the
right
or
wrong
they
give
rise
to
in
matter.
Then,
having
conducted
numerous
experiments
in
the
world,
he
would
see
the
multitude
of
victims
and
losses
that
liars
and
their
untruths
cause.
Moreover,
he
would
perceive
the
great
benefit
to
those
that
uphold
the
truth
and
those
who
observe
the
rule
of
speaking
only
the
truth.
He
would
then
come
to
an
agreement
that
there
is
no
value
higher
than
truthfulness,
and
nothing
lowlier
than
falsehood.
If
an
idealist
understood
this,
he
would
certainly
agree
with
the
opinion
of
Torah
and
accept
that
a
falsehood,
even
if
it
delivers
one
human
life
from
death,
is
immeasurably
greater
in
value
and
importance
than
any
abstract
truth.
It
is
because
abstract
categories,
belonging
to
the
third
restriction,
absolutely
lack
clarity.
It
is
not
worth
discussing
abstract
forms
that
have
not
yet
materialized
in
this
world;
this
is
but
a
waste
of
time.
Now
that
we
have
thoroughly
explained
these
four
categories:
-
Matter;
-
Form
of
matter;
-
Abstract
form;
and
-
Essence,
with
simple
examples,
it
is
clear
that:
-
In
principle,
we
lack
any
possibility
of
grasping
the
fourth
category,
which
is
essence;
-
Studying
the
third
category
can
lead
into
fallacy;
and
-
Only
the
first
kind
of
knowledge
–
matter,
as
well
as
the
second
kind
–
form
cast
in
matter,
is
there
for
our
clear
and
sufficient
attainment
of
the
Upper
Providence.
With
their
help,
one
can
also
grasp
the
reality
of
the
spiritual
levels
of
the
Upper
worlds
of
ABYA.
Even
the
smallest
component
will
fall
into
these
four
categories.
For
instance,
every
component
in
the
world
of
Beria
has
its
red
colored
vessel
(matter,
desire)
whose
light
translates
to
those
existing
in
the
world
of
Beria.
The
vessels
of
the
world
of
Beria,
that
have
the
color
red,
represent
a
form
that
is
“dressed”
onto
an
essence.
This
refers
to
the
first
way
of
attainment.
Although
it
is
but
a
color,
meaning
a
detail
and
manifestation
of
the
actions
of
the
essence,
we
shall
never
be
able
to
grasp
the
essence
itself,
only
the
manifestation
of
its
actions.
We
call
such
a
manifestation
“essence”,
“matter”,
a
“body”,
or
a
“vessel”.
The
light
of
the
Creator
“dressing”
and
passing
through
the
color
red
represents
a
form
that
is
“dressed”
onto
the
essence.
This
is
the
second
way
of
attainment.
That
is
why
it
appears
as
a
red
light
that
points
to
it
being
“dressed”
and
emanating
through
the
essence,
that
is,
the
body
and
matter
of
the
red
color.
However,
if
a
person
still
wishes
to
separate
the
Upper
light
from
its
essence,
from
its
red
color,
or
if
he
begins
to
study
the
light
alone,
immaterialized,
this
belongs
to
the
third
way
of
attainment,
i.e.
the
abstract
form,
and
it
will
result
in
fallacies.
Accordingly,
the
most
stringent
ban
prohibits
the
study
of
the
Upper
worlds,
and
no
true
Kabbalist
would
do
it.
There
is
no
use
in
mentioning
the
“essence”
of
even
the
smallest
part
in
creation,
for
we
are
incapable
of
comprehending
it.
Since
we
fail
to
comprehend
the
essence
of
objects
in
our
corporeal
world,
we
will
fail
even
more
when
trying
to
comprehend
spiritual
manifestations.
Thus,
we
have
before
us
the
four
aspects:
-
The
vessel
of
Beria,
which
represents
the
red
color
and
is
defined
as
essence
or
the
matter
of
the
world
of
Beria;
-
The
filling
of
the
vessel
of
the
world
of
Beria
with
the
Upper
light,
which
is
the
form
of
matter;
-
The
Upper
light
itself,
detached
from
the
matter
of
Beria;
and
-
The
essence.
Thus,
we
have
clarified
the
first
restriction
in
detail:
Kabbalah
only
speaks
about
the
first
and
the
second
kinds
of
knowledge.
Concerning
the
third
and
the
fourth
kinds,
not
a
single
word
is
mentioned
in
the
Kabbalistic
books.
As
we
explained
everything
pertaining
to
the
world
of
Beria,
so
it
is
true
in
general
with
respect
to
the
four
worlds
of
ABYA,
where
the
colors
red,
green
and
black
in
the
three
worlds
of
BYA,
are
matter
and
essence.
The
white
of
the
world
of
Atzilut
is
form
cast
into
matter,
i.e.
into
the
three
worlds
called
BYA.
The
world
of
Infinity,
as
such,
is
essence.
As
we
have
said
in
the
first
restriction,
the
essence
is
beyond
our
grasp;
it
is
the
fourth
kind
of
knowledge
that
each
being
conceals
within
itself,
even
in
the
beings
of
our
world.
The
white
color
stands
alone
and
is
not
“dressed”
into
the
three
colors
of
the
three
worlds
of
BYA;
meaning,
the
light
of
Hochma
is
not
“dressed
in
Bina,
Tifferet
and
Malchut,
but
is
an
abstract
form
that
we
disregard.
There
is
nothing
said
about
it
in
Kabbalah.
It
speaks
only
of
the
first
kind,
i.e.
the
three
colors
of
BYA,
considered
as
matter,
and
representing
the
three
Sefirot:
Bina,
Tifferet
and
Malchut.
Kabbalah
also
speaks
of
the
second
kind,
representing
the
illumination
of
the
world
of
Atzilut,
“dressed”
in
the
three
colors
of
BYA,
i.e.
the
light
or
Hochma,
“dressed”
in
Bina,
Tifferet
and
Malchut
–
the
form
when
it
“dresses”
itself
in
matter.
Accordingly,
if
a
student
is
not
utterly
conscientious
that,
when
studying
Kabbalah
his
thoughts
and
comprehension
are
always
within
the
limits
of
these
two
kinds
of
knowledge,
he
will
immediately
become
confused
on
all
issues,
for
it
will
strip
the
words
of
their
true
meaning.
What
we
explained
about
the
four
worlds
of
ABYA
is
in
general
true
with
regard
to
each
one
of
the
worlds.
As
it
is
in
relation
to
every
small
component
of
each
of
them,
such
as
in
the
beginning
of
the
world
of
Atzilut,
so
it
is
in
the
end
of
the
world
of
Assiya,
for
it
includes
HuBTuM.
It
also
has
Hochma
as
the
form,
and
Bina,
Tifferet
and
Malchut
as
the
matter
in
which
the
form
has
materialized.
It
also
has
the
first
and
the
second
definition,
whose
objects
the
wisdom
of
Kabbalah
examines,
as
well
as
the
Sefira
Hochma,
when
it
is
vacant
of
Bina
and
TuM,
which
is
the
form
that
is
free
of
matter.
This
Kabbalah
also
does
not
mention.
Therefore,
it
most
certainly
does
not
discuss
in
that
small
component,
the
essence
–
the
world
of
Infinity.
Thus,
we
are
only
studying
Bina,
Tifferet
and
Malchut
of
each
component.
Even
in
Atzilut,
we
avoid
studying
the
abstract.
Keter
and
Hochma
stand
alone,
irrespective
of
where
they
are
located,
even
in
Malchut
in
Sof
of
the
world
of
Assiya.
We
only
study
them
to
the
extent
they
are
materialized
in
Bina
and
TuM.
Therefore,
the
constraints
of
the
first
and
second
restrictions
have
been
made
sufficiently
clear:
Those
who
study
Kabbalah
examine
either
matter
and
the
form
of
matter,
that
is,
the
first
restriction
and
the
worlds
of
BYA,
or
the
luminescence
of
Atzilut
in
these
worlds,
that
is,
the
second
restriction.
We
shall
now
explain
the
third
restriction.
Although
the
science
of
Kabbalah
examines
each
world
only
from
the
point
of
Sefirot,
which
are
the
illuminations
of
the
Upper
light
in
these
worlds,
and
each
component
on
the
degrees
(still,
vegetative,
animate
and
speaking,
or
the
creations
of
the
respective
worlds),
the
main
object
of
Kabbalah’s
examination
is,
nonetheless,
the
degree
of
speaking
in
each
of
the
worlds.
Let’s
take
examples
from
our
corporeal
world.
We
have
mentioned
the
four
degrees:
-
Still,
-
Vegetative,
-
Animate,
and
-
Speaking,
which
represent
the
four
degrees
of
the
will
to
receive
in
each
of
the
worlds,
even
in
ours.
In
addition,
each
of
them
has
four
degrees
of
their
own
–
still,
vegetative,
animate
and
speaking.
A
man
in
this
world
must
receive
nourishment
from
all
the
four
degrees,
from
the
still,
vegetative,
animate
and
speaking
of
this
world,
in
order
to
grow.
Even
in
man's
food,
there
are
four
ingredients
from
all
the
four
degrees
that
are
a
consequence
of
his
body
having
four
degrees
(still,
vegetative,
animate
and
speaking).
These
are:
-
The
will
to
receive
in
order
to
sustain
oneself;
-
The
will
to
receive
in
excess
of
the
need
to
sustain
oneself,
looks
for
excesses,
but
is
capable
of
restraining
only
the
beastly
desires;
-
The
yearning
for
pleasures
that
society
provides,
such
as
universal
respect
and
posts
in
government;
and
-
The
aspiration
to
the
sciences.
These
are
rooted
in
the
four
degrees
of
his
will
to
receive:
-
The
will
to
receive
in
order
to
sustain
oneself,
which
corresponds
to
the
still
level
of
desire;
-
The
will
to
receive
beastly
desires
is
the
vegetative
level
of
desire;
the
will
to
receive
that
is
given
in
order
to
increase
and
fill
one
with
pleasure
in
his
vessel
–
flesh
of
the
body;
-
The
will
for
human
pleasures,
which
corresponds
to
the
animate
level
of
desire;
and
-
Te
aspiration
to
the
sciences
is
the
speaking
level
of
desire.
We
find
that
a
reception
from
Behina
Alef
(stage
one),
the
measure
of
the
need
to
sustain
oneself,
and
from
Behina
Bet
(stage
two),
the
degree
of
animate
desires
that
exceed
the
need
to
sustain
oneself,
are
for
him,
reception
and
nourishment
from
the
degrees
still,
vegetative
and
animate,
all
of
which
are
lower
than
his.
However,
in
the
case
of
Behina
Gimel
(stage
three),
representing
the
pleasure
derived
from
social
recognition
such
as
distinction
and
power,
he
receives
and
becomes
filled
by
those
equal
to
him.
He
receives
pleasure
from
Behina
Dalet
(stage
four)
and
becomes
filled
by
those
above
him,
i.e.
from
the
essence
of
wisdom
and
intelligence,
which
are
the
categories
of
the
Upper
spiritual
world.
Since
all
the
worlds
are
imprints
of
one
another
from
upper
to
lower,
and
all
that
is
on
the
degrees
still,
vegetative,
animate
and
speaking
in
the
world
of
Beria,
is
impressed
upon
the
degrees
still,
vegetative,
animate
and
speaking
of
the
world
of
Yetzira.
Moreover,
all
that
is
on
the
degrees
still,
vegetative,
animate
and
speaking
in
the
world
of
Yetzira,
is
impressed
upon
the
degrees
still,
vegetative,
animate
and
speaking
of
the
world
of
Assiya.
Again,
the
degrees
still,
vegetative,
animate
and
speaking
in
the
world
of
Assiya,
are
impressed
upon
the
degrees
still,
vegetative,
animate
and
speaking
of
this
world.
The
science
of
Kabbalah
clarifies
it
in
this
way:
-
The
still
degree
in
the
spiritual
world
is
called
“palaces”;
-
The
vegetative
level
is
called
“robes”;
-
The
animate
is
called
“angels”;
-
The
speaking
level
consists
of
the
souls
of
people
in
their
respective
world;
and
-
The
ten
Sefirot
in
each
world
is
Divinity
(the
Upper
Light).
The
souls
of
people
are
the
center
of
each
world
and
receive
fulfillment
from
the
entire
spiritual
reality
of
the
corresponding
world.
Likewise,
a
person
in
the
corporeal
world
receives
fulfillment
from
all
the
corporeal
reality
of
our
world.
It
transpires
as
follows:
-
In
Behina
Alef,
which
is
the
will
to
receive
in
order
to
sustain
one’s
existence,
he
receives
illumination
from
palaces
and
robes,
which
are
there;
-
In
Behina
Bet,
which
is
the
excess
of
the
animate
desires
that
bring
up
his
body,
he
receives
spiritual
light
from
angels
who
are
there
in
quantities
above
what
is
needed
to
sustain
his
existence,
in
order
to
develop
the
spiritual
vessels
in
which
his
soul
is
vested.
The
reason
is
that
he
receives
from
behina
alef
and
bet,
which
are
lower
in
relation
to
him,
and
are
palaces,
robes
and
angels,
what
is
there,
and
their
level
is
lower
than
that
of
human
souls;
-
In
Behina
Gimel,
representing
the
human
degree
of
the
will
to
receive
that
develops
the
spirit
(ruach)
of
a
man,
in
this
world
he
receives
from
equals.
Thus,
he
receives
from
equals
there
also;
meaning
all
of
the
souls
that
find
themselves
in
that
world.
With
their
help,
he
magnifies
the
light
of
ruach
filling
his
soul;
and
-
In
Behina
Dalet
of
the
will
to
receive,
that
is
aspiration
for
sciences,
he
receives
from
sefirot
of
the
respective
world,
receiving
from
them
HaBaD
of
his
soul.
The
human
soul
has
to
develop
and
perfect
itself,
in
each
of
the
worlds,
using
everything
that
is
in
that
world.
This
is
the
third
restriction
that
one
needs
to
be
aware
of;
that
the
entire
wisdom
of
Kabbalah
speaks
about
every
component
of
the
Upper
worlds
that
we
study,
whether
it
be
Sefirot,
souls,
angels,
robes
or
palaces.
And
although
we
study
them
as
they
are,
the
student
must
always
bear
in
mind
that
they
are
mentioned
only
in
relation
to
a
man’s
soul,
which
receives
and
is
filled
by
them.
It
means
that
they
all
serve
the
needs
of
that
soul.
If
you
follow
that
line
in
your
studies,
you
will
comprehend
everything
and
be
successful
in
your
path.
With
the
help
of
the
ten
Sefirot,
one
encounters
all
the
material
images
in
Kabbalah.
Such
images
are
upper
and
lower,
rise
and
fall,
diminishing
and
expanding,
small
condition
and
large
one,
separation
and
unification,
numbers
and
so
on
–
in
a
word,
everything
that
the
lower
ones
cause
in
the
ten
sefirot
with
their
good
and
bad
actions.
At
first
sight,
it
seems
peculiar:
How
is
it
possible
that
the
changes
in
the
Upper
worlds
can
be
caused
by
the
actions
of
the
lower
ones?
Even
if
you
find
it
necessary
to
declare
that
nothing
in
the
Upper
light
is
of
the
sort
that
“dresses”
itself
and
shines
in
the
ten
sefirot,
that
it
is
only
in
the
vessels
of
Sefirot,
which
are
not
divine,
they
are
nevertheless
created
only
with
the
creation
of
souls.
This
is
in
order
to
conceal
or
reveal
the
degree
of
attainment,
to
the
measure
and
with
the
swiftness
that
are
required
for
the
souls
to
reach
the
desired
Final
Correction.
It
is
as
in
the
example
mentioned
above,
with
an
optical
device
that
consist
of
the
four
pieces
of
tinted
glass
–
white,
red,
green
and
black.
It
is
similar
to
the
case
where
the
white
color
in
a
book,
and
the
material
that
forms
its
letters,
are
all
possible
in
the
three
worlds
of
BYA,
where
there
are
vessels
of
the
Sefirot,
which
have
been
created,
but
not
the
divinity.
However,
it
would
be
utterly
groundless
to
opine
that
they
exist
in
the
world
of
Atzilut,
where
the
vessels
of
the
ten
Sefirot
as
well
represent
the
utter
divinity,
merged
with
the
Upper
light
that
fills
them,
according
to
the
known
rule:
“He,
the
light
and
His
actions
are
one”,
whose
import
is:
-
“He”
means
the
essence
of
the
Sefirot;
-
“His
light”
is
the
light
that
fills
the
Sefirot;
and
-
“His
actions”
means
the
vessels
of
the
Sefirot.
That
being
true,
how
can
we
comprehend
all
the
changes
that
are
there,
which
are
caused
by
the
actions
of
man?
In
order
to
understand
the
above,
we
must
recall
what
was
said
in
paragraph
17,
which
stated:
-
The
essence
that
creates
reality
is
a
mystery
substance,
which
cannot
be
comprehended
by
us,
neither
in
the
essences
of
the
material
world,
in
our
own
essences,
nor
in
the
One
Who
Creates
the
Reality;
Here
we
must
understand
that
the
name
of
the
World
of
Infinity
is
not
the
name
of
the
essence
that
creates
reality,
for,
“how
can
you
name
something
that
is
not
comprehended?”
Moreover,
since
our
imagination
and
five
sensory
organs
are
not
capable
of
reproducing
anything
related
to
the
essence,
not
even
in
the
material
world,
how
can
any
thought
exist
concerning
Him
who
creates
reality?
Nevertheless,
one
should
understand
the
name
of
the
World
of
Infinity,
as
the
definition
given
to
us
in
the
third
restriction,
says
everything
expressed
in
Kabbalah
relates
only
to
souls.
Therefore,
the
name
of
the
World
of
Infinity
expresses
not
the
essence
of
the
One
Who
Creates
Reality
per
se,
but
points
out
that
all
the
worlds
and
souls
are
included
in
Him.
This
is
reflected
in
the
intent
of
the
creation,
about
which
it
is
said,
“The
completion
of
the
action
is
in
its
initial
design,”
connecting
of
all
Creation
with
Him
until
complete
correction.
This
is
what
is
called
the
World
of
Infinity.
This
is
what
Kabbalah
calls,
“first
condition
of
souls”,
when
all
the
souls
exist
in
the
Creator,
filled
with
all
pleasures,
full
volume
of
which
will
be
received
at
the
condition
of
Final
correction.
Let
me
give
an
example
from
our
world.
Let
us
say
a
person
wants
to
build
a
nice
house.
His
first
thought
pictures
a
house
with
all
the
rooms
and
amenities
just
as
it
will
be
when
its
construction
is
finished.
After
that,
he
lays
out
the
plan
of
construction
in
all
of
its
details
to
explain
it
to
the
builders
one
detail
at
a
time:
Wood,
bricks,
metal
frames,
etc.
Only
after
that
does
he
begin
building
the
house
for
real,
and
continues
building
it
until
it
is
done
just
as
he
planned
it
initially.
You
should
know
that
in
the
World
of
Infinity,
which
is
the
mystery
of
initial
design,
all
of
the
Creation
is
prepared
in
its
complete
perfection.
However,
this
allegory
does
not
entirely
convey
the
meaning,
because
the
future
and
the
past
are
one
for
the
Creator,
and
the
initial
design
is
being
implemented
in
Him.
He
does
not
need
any
instruments
for
action,
as
we
do.
Therefore,
the
true
reality
is
in
Him.
The
World
of
Atzilut
is
like
a
thoughtful
and
detailed
plan
that
will
be
realized.
Later,
the
building
of
the
house
will
start
for
real.
You
should
know
that
both
the
initial
design,
which
is
the
World
of
Infinity,
and
deliberative
detailed
plan,
which
in
its
own
time
will
be
realized
in
reality,
do
not
have
anything
to
do
with
creatures.
Everything
is
still
in
the
design
stage
where
nothing
yet
has
been
implemented
into
practice.
Similarly,
a
person
does
this,
although
he
has
thought
out
all
the
details
(bricks,
metal
pieces,
wood)
that
he
will
need
during
construction,
he
does
not
yet
have
anything
except
for
his
own
mental
image
of
the
house.
The
main
difference
is
that
the
mental
plan
of
a
person
is
not
reality,
while
the
Creator’s
design
is
the
reality
itself
and
is
incomparably
greater
than
the
reality
of
creatures.
Thus,
we
have
explained
the
mystery
of
the
World
of
Infinity
and
the
World
of
Atzilut;
everything
that
they
convey
relates
only
to
the
creation
of
creatures,
as
they
all
exist
in
the
design,
but
their
essence
has
not
yet
been
revealed.
Just
as
in
our
example
with
a
house,
there
is
nothing
yet
in
humanity’s
construction
plan:
No
bricks,
no
wood,
no
metal
pieces.
The
three
worlds
of
BYA,
along
with
this
world,
are
the
embodiments
of
a
planned
action,
just
like
construction
material
is
needed
before
construction
is
complete.
Correspondingly,
the
Upper
Light
shines
into
the
worlds
of
BYA
to
the
extent
that
souls
must
receive
it
in
order
to
reach
their
completion.
The
Upper
Light
“dresses”
itself
into
ten
Kelim,
KaHaB,
HaGaT
and
NHYM,
which
are
the
real
Kelim
relative
to
the
Creator.
That
is,
they
are
not
related
to
the
Creator,
but
rather
newly
created
for
the
souls’
needs.
From
the
example
above,
one
should
understand
how
the
three
components
in
the
house
builder's
design
are
related
to
one
another
by
causes
and
consequences,
where
the
root
of
everything
is
in
the
initial
design.
There
will
be
no
element
in
the
plan
that
is
not
aim
at
the
completion
of
the
action,
taken
in
accordance
with
the
initial
plan;
nothing
will
be
put
into
practice
during
construction
that
was
not
already
included
in
the
initial
plan.
You
should
understand
that
there
does
not
exist
even
the
slightest
new
element
that
was
not
originated
in
the
World
of
Infinity.
That
is,
the
souls
in
their
initial
state
are
in
their
perfect
state
of
Complete
Correction,
which
is
consistent
with
saying,
“Completion
of
action
is
in
the
initial
plan.”
Everything
that
will
be
revealed
in
the
Final
Correction
exists
there,
and
initially
emanates
from
the
World
of
Infinity
into
the
World
of
Atzilut.
This
is
the
same
way
as
the
mental
plan
in
the
example
above,
where
the
initial
design
is
realized
as
the
house
is
being
built
in
reality.
Therefore,
there
is
not
the
smallest
component
in
this
world
that
did
not
emanate
from
the
World
of
Infinity,
and
this
defines
the
state/condition
of
all
souls
in
the
initial
state.
The
World
of
Atzilut
emanates
from
the
World
of
Infinity,
which
is
the
personal
relationship
toward
every
new
component
existing
in
our
world.
From
the
World
of
Atzilut,
every
new
emanation
into
the
three
worlds
of
BYA
unfolds
into
action,
into
the
worlds
of
Yetzira,
Assiya
and
the
lowest
level
in
our
world.
There
is
nothing
new
existing
in
this
world
that
did
not
emanate
from
the
common
root
in
the
Creator’s
World
of
Infinity,
and
his
personal
root
in
World
of
Atzilut,
that
came
down
into
worlds
of
BYA
and
became
the
creation
by
unfolding
into
our
world.
At
the
same
time,
we
need
to
understand
that
all
the
changes
that
take
place
in
the
World
of
Atzilut
have
nothing
to
do
with
the
Creator
himself.
We
are
speaking
only
about
souls,
to
the
extent
of
their
receiving
from
the
World
of
Atzilut
through
the
three
worlds
of
BYA.
This
world
corresponds
to
the
World
of
Infinity,
just
as
the
mental
plan
correlates
to
the
initial
design.
However,
these
two
worlds
(the
World
of
Infinity
and
World
of
Atzilut)
do
not
contain
any
souls
yet.
As
it
is
in
the
mental
plan
of
a
person,
there
is
no
real
wood,
nor
iron
pieces,
nor
bricks.
Souls
start
emerging
in
the
World
of
Beria.
That
is
why
the
kelim
of
the
ten
Sefirot,
which
measure
the
volume
and
pace
of
souls,
are
undoubtedly
not
divine.
Rather,
they
are
newly
created,
because
the
Upper
Light
does
not
contain
any
changes
or
quantitative
characteristics.
That
is
also
why
we
correlate
the
kelim
of
the
ten
Sefirot
of
three
Worlds
of
BYA
with
the
colors
red,
green
and
black.
Moreover,
it
is
impossible
to
even
think
that
they
are
divine,
because
the
Upper
Light
does
not
undergo
any
changes.
However,
the
light
that
is
“dressed”
in
the
ten
Kelim
in
worlds
of
BYA
is
a
divine,
simple
unity
without
any
disturbance.
Even
the
light,
filling
the
lowest
kli
in
the
World
of
Assiya,
is
simple
divinity
without
slightest
change,
because
light
has
only
one
nature.
Any
change
is
done
by
the
Kelim.
The
Sefirot
are
not
divine
and
therefore
have
the
three
aforementioned
colors.
These
three
colors
form
the
basis
for
numerous
combinations.
It
is
obvious
that
the
Kelim
of
the
ten
Sefirot,
of
the
Worlds
of
BYA,
receive
all
their
parts
and
details
from
the
World
of
Atzilut.
They
exist
there
as
the
mental
design
of
all
the
parts,
which
will
be
realized
in
a
corresponding
order
when
Worlds
of
BYA
are
built.
According
to
this,
we
discern
that
the
Kelim
of
the
ten
Sefirot
HuBTuM,
of
the
Worlds
of
BYA,
receive
from
the
corresponding
kelim
HuBTuM
of
the
World
of
Atzilut;
that
is,
from
the
mental
design.
Therefore,
any
single
part
of
the
plan
implemented
in
reality
is
a
consequence
of
a
corresponding
part
of
the
mental
plan;
therefore,
we
call
the
color
of
the
vessels
of
Atzilut
white,
which
is
not
even
a
color
—
it
is
colorless.
However,
white
is
the
source
of
all
colors.
Similar
to
the
white
color
of
the
pages
of
a
book
(notwithstanding
the
fact
that
nothing
can
be
comprehended
through
the
white
color),
it
is
the
carrier
of
everything
that
is
in
a
Kabbalistic
book.
That
is
why
it
shines
around
every
letter
and
inside
every
letter,
giving
them
their
peculiar
shape
and
determining
a
special
place
for
every
combination.
So
we
may
describe
this
in
an
opposite
way.
We
cannot
attain
anything
in
the
material
of
letters
(red,
green
or
black).
All
the
comprehension
and
knowledge
we
receive
from
the
material
of
letters
in
the
book
comes
through
the
color
white.
The
luminescence
around
and
inside
every
letter
gives
them
their
shape,
which
reveals
all
the
information
of
the
wisdom
of
Kabbalah
to
us.
This
is
the
essence
of
the
ten
Sefirot
of
the
world
of
Atzilut.
They
are
similar
to
the
white
color,
and
nothing
can
be
known
of
them:
Neither
quantity,
nor
changes.
However,
at
the
same
time,
the
shining
of
white
onto
the
Worlds
of
BYA,
which
are
the
three
colors
of
letters,
creates
the
vessels
of
the
ten
Sefirot
of
Atzilut.
From
the
above,
one
should
understand
that
the
splitting
of
the
World
of
Atzilut
into
three
components
are,
“He,
His
light
and
His
actions
which
are
one.”
This
is
in
spite
of
the
fact
that
there
exists
only
a
simple
unity
with
nothing
from
creatures:
-
He—means
Divinity
itself,
whose
essence
we
do
not
comprehend;
and
-
“His
actions”
means
the
ten
Kelim
of
HuBTuM
existing
in
Him,
which
were
likened
to
color
white
in
a
book
of
wisdom.
Even
quantity
is
impossible
to
discern
in
the
white,
for
nothing
there
would
make
any
quantity,
as
it
is
all
white.
However,
we
not
only
give
quantitative
characteristics,
but
we
also
find
every
variety
of
change
in
the
Worlds
of
BYA
(which
are
the
material
for
letters)
that
were
initially
in
the
Kelim
of
HuBTuM
in
the
World
of
Atzilut.
However,
this
is
done
only
with
the
help
of
color
white,
which
gives
the
letters
their
shape
but
which
itself
has
no
shape.
We
find
that
the
color
white
has
many
shapes,
although
it
does
not
possess
any
shape
of
its
own.
The
ten
Sefirot
in
the
World
of
Atzilut
reveal
themselves
in
numerous
changes,
according
to
their
shining
in
the
World
of
BYA,
which
is
similar
to
the
way
a
mental
design
is
implemented
in
reality
when
a
house
is
built.
In
a
way,
all
the
changes
taking
place
in
the
Worlds
of
BYA
occur
only
under
the
influence
of
the
shining
of
the
kelim
of
the
ten
Sefirot
HuBTuM
of
the
world
of
Atzilut.
Relative
to
those
receiving
in
the
worlds
of
BYA,
we
can
differentiate
all
the
numerous
changes
taking
place
in
white.
As
for
the
world
of
Atzilut
itself,
it
is
just
as
the
color
white;
it
does
not
acquire
the
colors
of
the
letters.
Indeed,
there
is
neither
quantity
nor
anything
else
in
it.
“His
Light”
refers
to
the
light
inside
of
the
white
light
that
constitutes
the
vessels.
This
light
is
understood
by
us
only
as
it
concerns
the
souls
receiving
from
the
World
of
Atzilut.
However,
we
do
not
mean
the
essence
of
Divinity
per
se,
which
is
designated
by
the
word
“He.”
That
is
to
say,
when
the
three
Worlds
of
BYA
ascend
to
Atzilut,
with
the
souls
of
people,
the
light
that
they
receive
there
is
referred
to
as
the
light
of
the
souls.
All
three
of
these
components
are
discussed
only
as
they
concern
those
who
receive,
where
“actions”
means
the
luminescence
(diminished
light)
of
the
Kelim
in
the
place
of
the
Worlds
of
BYA,
under
the
Parsa
of
the
World
of
Atzilut,
because
the
light
of
Atzilut
will
never
descend
below
the
Parsa.
“His
Divine
Light,”
is
the
luminescence
of
the
World
of
Atzilut,
i.e.
when
BYA
rises
to
Atzilut.
“He,”
is
the
completely
incomprehensible
Divine
Essence.
Although,
we
who
receive
this,
and
discern
these
three
components
in
the
world
of
Atzilut,
they
are
relevant
only
to
those
who
receive.
However,
regarding
the
World
of
Atzilut,
even
“His
actions,”
means
“Him,”
the
Divine
Essence.
That
is
why
it
is
impossible
to
comprehend
the
World
of
Atzilut
per
se.
That
is
the
mystery
of
the
expression
“white
light,”
which
cannot
be
comprehended
by
itself
and
everything
it
contains
is
simple
unity.
The
fact
that
the
Kelim
of
HuBTuM,
in
the
world
of
Atzilut,
increase
or
decrease
as
the
result
of
people’s
actions,
means
that
in
the
Upper
Light
itself,
there
is
nothing
but
its
simplicity,
because
no
changes
are
possible
in
it.
And,
since
the
initial
plan
of
the
creation
is
to
give
pleasure
to
His
creature,
we
comprehend
that
He
has
a
desire
to
bestow.
From
what
we
see
in
this
world,
where
the
giving
one
is
growing
when
the
number
of
receiving
from
him
grows,
we
say
that
the
light
in
the
World
of
Atzilut
is
growing
when
lower
ones
are
worthy
to
receive
the
abundance
of
the
World
of
Atzilut,
or
in
other
words
when
they
feed
it.
And
vice
versa,
when
lower
ones
are
not
worthy
to
receive
His
abundance,
to
the
same
degree
wisdom
is
diminished,
that
is
there
is
nobody
who
would
be
receiving
from
Him.
This
is
similar
to
a
candle
for
which
it
makes
no
difference
whether
you
light
up
tens
of
thousands
of
other
candles
from
it
or
none.
There
will
be
no
change
in
the
candle
itself.
Similarly,
in
the
World
of
Atzilut
there
are
no
changes,
whether
the
souls
receive
the
light
from
it
or
not.
All
of
the
growing
(advancement)
concerns
only
the
souls.
Why
then
is
it
necessary
to
describe
all
these
changes
inside
the
world
of
Atzilut?
Would
it
not
have
been
better
to
describe
it
in
relation
to
receiving
in
the
worlds
of
BYA,
and
not
to
pile
up
so
many
definitions
in
the
world
of
Atzilut,
to
which
we
would
have
to
look
for
some
kind
of
excuses?
That
thought
contains
a
big
secret.
All
of
these
images,
that
create
an
impression
only
in
receiving
souls,
will
show
them
how
the
Upper
force
participates
with
them
in
order
to
increase
comprehension
of
the
souls
to
the
maximum.
It
is
similar
to
the
father,
who
is
hiding
himself
from
his
favorite
little
son
in
grief
and
in
happiness,
and
it
does
not
matter
that
he
does
not
have
in
him
any
grief
or
happiness.
He
does
that
only
to
force
his
favorite
son
to
widen
his
understanding,
and
to
play
with
him.
Only
when
he
grows
up
and
gets
smarter
he
will
find
out
about
everything
that
his
father
did
for
him.
The
same
attitude
comes
toward
us
too.
In
spite
that,
all
images
and
changes
start
only
in
the
impressed
souls
and
also
end
in
them.
Manifestation
of
the
Creator
creates
an
imaginary
picture,
as
if
they
exist
inside
of
Him.
The
Creator
widens
and
increases
the
maximum
comprehension
of
the
souls,
according
to
the
law
of
the
thought
of
creation,
“In
order
to
give
pleasure
to
the
created
beings.”
We
find
similar
phenomena
in
His
laws
governing
the
material
world.
Take
our
vision,
for
example.
When
we
see
the
whole
world
before
us
in
all
its
beauty,
we
do
not
see
it
as
it
is
in
the
reality,
but
only
as
it
is
inside
ourselves.
This
means
that
in
the
back
of
our
brain,
there
is
some
kind
of
“photo
camera”
that
portrays
everything
we
see,
but
not
what
is
outside
of
us.
Furthermore,
the
Creator
made
in
our
brain
something
resembling
a
smooth
mirror
that
turns
everything
we
see
upside
down,
so
we
could
see
this
from
outside,
outside
our
brain.
Although
what
we
see
outside
of
us
is
not
reality,
we
should
still
be
grateful
that
the
Creator,
in
His
supervision,
made
this
smooth
mirror
in
our
brain
that
allows
us
to
see
and
to
comprehend
everything
that
is
outside
of
us.
By
doing
so,
He
gave
us
the
capacity
to
learn,
to
get
complete
and
clear
knowledge,
and
to
measure
every
object
from
inside
and
from
outside.
But
for
that,
we
would
fail
to
attain
anything
and
to
develop
our
sciences.
The
same
is
true
in
relation
to
Divine
wisdom.
In
spite
of
all
the
changes
that
happen
inside
receiving
souls,
they
see
everything
in
the
Giver.
Only
in
this
way
are
they
privileged
to
receive
all
knowledge
and
all
pleasures
in
the
plan
of
creation.
Other
than
that,
judge
by
the
example.
Despite
that,
we
practically
see
everything
in
front
of
us.
In
any
case,
every
sensible
person
knows
precisely
that
everything
we
see
is
only
inside
of
our
brain.
The
souls
are
same
way.
Though
they
see
all
images
in
the
Giver,
they
know
that
everything
is
only
inside
of
them
and
not
Him.
Так
и
в
отношении
знаний
высшего
мира:
несмотря
на
то,
что
все
эти
изменения
происходят
внутри
получающих
душ,
все
же
видят
они
все
в
самой
дающей
высшей
силе,
так
как
только
таким
путем
они
получают
все
знание
и
все
наслаждения
замысла
творения.
Кроме
того,
судя
по
приведенному
примеру,
несмотря
на
то,
что
практически
мы
видим
все
находящимся
перед
нами,
в
любом
случае,
каждый
здравомыслящий
человек
точно
знает,
что
все,
видимое
нами,
находится
лишь
внутри
нашего
мозга.
Так
и
души,
несмотря
на
то,
что
все
образы
они
видят
в
высшей
силе,
все
же,
нет
у
них
никакого
сомнения
в
том,
что
все
это
только
внутри
их,
а
совсем
не
в
высшей
источнике.