Bnei Baruch Kabbalah Academy

1) We should understand the meaning of halls, what they are, and why they are standing. These halls are standing so as to establish in them the order of the praise of the Creator in all those orders in the halls. They are one collective, to include the lower ones in the upper ones. All the orders in the halls are orders of incorporation of the lower ones with the upper ones, where the purpose of the incorporation is to instill the Shechina in the world. What is left for us is to understand what is incorporation.

2) The origin of the incorporation and ascent of the lower ones to the upper ones is the association of the quality of mercy with judgment, and the ascent and incorporation of Malchut in Bina, which took place in the second restriction. Through that ascent, Malchut and all the lower ones extending from her acquired a carving, a receptacle for receiving Bina’s great Mochin, which is the installation of the Shechina in the world.

3) With respect to this general ascent, Malchut is called “the king’s hall,” where the lower ones that obtain the sweetened Malchut obtain through her Mochin of GAR, light of eyes, vision. It is so because the king is only in his hall, and the seers of the king’s face are there.

The first hall is a hall that was established below, in Malchut, to be as above, Bina. But not only the first hall is such; rather, such are all the halls. The Zohar explains the hall, which is Malchut that was incorporated and became as Bina, and they are seven halls according to the seven Sefirot in Malchut.

4) Concerning the construction of the degrees in the seven halls, they extend from Bina. It is so because once Malchut is sweetened in Bina, she receives the Mochin and the degrees from her, which are the entire reality in those halls.

On the whole, the Mochin are divided into anterior Mochin and posterior Mochin. Likewise, the vessels that receive the Mochin into them are divided into anterior vessels and posterior vessels. The source of that division is that Bina herself, from whom come all the Mochin and the vessels, was divided into these two phases, anterior and posterior.

5) Bina’s division in two was done back in the original Bina, Bina of AA. Once Malchut rose to the place of Bina of Rosh AA, because of which Bina departed to Rosh AA and diminished into VAK without a Rosh, that diminution did not touch Bina herself, her KHB, but only where she was mingled with ZA, in her ZAT. It is so because Bina’s self is light of Hassadim without Hochma, and the extension of illumination of Hochma to Hassadim is already regarded as the self of ZA.

Therefore, the exit of Bina from Rosh AA to the place of the Guf, which is devoid of bestowal of Hochma, does not diminish Bina whatsoever since even while she was in Rosh AA, she did not receive Hochma there. Hence, she is regarded as still being in the Rosh of AA, clothing his HS [Hochma Stima’a (Aramaic: concealed Hochma)].

Only ZA, who is included in this Bina, needs illumination of Hochma. And now that he is in the place of the Guf of AA, he is deficient of the abundance of Hochma. He became greatly diminished and is regarded as having no Rosh, VAK without GAR, and is regarded as ZAT of Bina.

Thus, through the ascent of Malchut to Rosh AA, Bina divided in two:

1. Her self, her own KHB. Although she is Hassadim without Hochma, they are still considered complete GAR because they are regarded as still being in the Rosh of AA, even now. This phase was established in Partzuf upper AVI, who are always in a never-ending coupling of face-to-face.

2. ZA, who is included in her, who includes HGT NHYM, as he needs illumination of Hochma but has none. He is considered VAK without a Rosh. This phase was established in Partzuf YESHSUT, who clothes the Chazeh and below of AA and is regarded as the posterior of Bina.

6) However, even at the time of Gadlut, when Bina returns to Rosh AA and receives Hochma, the Hochma is not received by upper AVI, who are the anterior of Bina, but only by YESHSUT, who are the posterior of Bina. Also, the Mochin of AVI are called pure air, Mochin of Hassadim, since they are always in light of Hassadim and the Yod never leaves their Avir.

Therefore, it is considered that ZA can receive two kinds of Mochin: anterior Mochin from AVI, and posterior Mochin from YESHSUT, since when YESHSUT is outside the Rosh of AA, ZON and all the lower ones have only VAK without a Rosh, like YESHSUT. Therefore, the beginning of the correction is to raise MAN and return YESHSUT to Rosh of AA, at which time ZA receives from it illumination and is completed in the Rosh.

However, it is still incomplete because he is only Mochin of ZAT of Bina, posterior Mochin. For this reason, we need to raise MAN once more and raise YESHSUT to upper AVI. Then ZA receives from him anterior Mochin from upper AVI, and the posterior Mochin clothe in ZAT in his posterior vessels, in NHY, from his Chazeh and below, while the anterior Mochin clothe in his anterior vessels, in HGT, from the Chazeh and above.

These Mochin are light of Hassadim without Hochma. Still, they are regarded as though they have never left the Rosh of AA, and are always regarded as clothing MS in Rosh AA. Also, the illumination of that MS in upper AVI is called “choice wine,” while the illumination of the Mochin of the self of AVI is called “eating.”

7) It is written, “Eat, friends; drink and intoxicate yourselves, O lovers.” In the upper ones, in AVI, it is written of eating without drinking, “Eat friends,” for one who has wineskins needs only to eat. And because the choice wine is in AVI, only eating is written in regard to them. But in the lower ones, who need to drink, ZON, it writes drinking, “Drink and intoxicate yourselves, O lovers.”

All the plantings, the ZON and the lower ones, need watering from the deep stream, YESHSUT. This is why in regard to AVI it writes eating, and regarding ZON it writes drinking. “Friends” are AVI, and “lovers” are ZON.

8) Eating means Mochin of Hassadim, pure air, Mochin of AVI. Drinking is Mochin of illumination of Hochma, wine that delights God and people. Hence, “Eat friends” is AVI, who have barrels of wine, Hochma, as it is as though they are always standing at the Rosh of AA. And MS of AA, called “choice wine,” is always in AVI. This is why only light of Hassadim—called “eating”—is required, and they do not receive any more illumination of Hochma.

“Drink and intoxicate yourselves, O lovers” refers to ZON. As long as they do not receive illumination of Hochma from YESHSUT, who returned to Rosh AA, they are regarded as VAK without a Rosh. Therefore, they must first drink wine that delights God and people, from Mochin of YESHSUT.

And because YESHSUT are VAK and posterior of upper AVI, their Mochin are regarded as VAK, and posterior Mochin. Afterward, YESHSUT rise and become included in AVI, and ZON obtain from them the anterior Mochin, called eating. This ascent of YESHSUT to AVI is regarded as incorporation of the lower one in the upper one, and without it the Mochin is not completed.

9) From here we should understand the two kinds of Mochin we extend to ZA, which are posterior NRNHY and anterior NRNHY, called posterior Ibur-Yenika-Mochin and anterior Ibur-Yenika-Mochin. In the constant state, he is only in the posterior Ibur-Yenika, meaning NR without Neshama, Haya, Yechida, meaning VAK without a Rosh. The rest must be extended by raising MAN through good deeds and prayer.

First, the posterior Mochin is extended, GAR of illumination of Hochma from YESHSUT, which are called delighting wine. However, ZA must not be allowed to stay in these posterior Mochin as they are primarily from the left, and there is a grip to the outer ones in them, as it is written about Noah, “He drank from the wine and was drunken and became exposed inside his tent.”

However, we should promptly include the lower one in the upper one, raise YESHSUT to their anterior, who are upper AVI, the upper one of YESHSUT, then YESHSUT obtain the anterior Mochin from AVI and give to ZA anterior Ibur-Yenika-Mochin.

10) Still, it is forbidden for a man to enter these halls for fear he would be taken after them, as Noah did, as it is written, “And he drank from the wine and was drunken and became exposed.” We should understand what is in there, in those halls, that there is fear of being taken after them, which is the drunkenness under which Noah was.

It is the illumination of the posterior Mochin that illuminates in these halls that are extended from YESHSUT. We must be careful not to leave ZA in these Mochin, but promptly incorporate the lower one in the upper one and draw the anterior Mochin. One who leaves ZA in posterior Mochin, who prolongs the extension of these Mochin, the delighting wine, is as one who drinks much wine and becomes intoxicated, losing one’s mind and becoming exposed to all the outer ones and shells.

This was Noah’s sin, of which it is written, “And he drank from the wine and was drunken.” This is the meaning of the halls of impurity opposite the halls of Kedusha [sanctity], since the path of impurity is to increase the power of the left over the right, and they fail man into not including the lower one in the upper one, but rather to draw posterior Mochin from YESHSUT while he is below. That was their entire strength, to defile people who follow them.

But the halls of Kedusha are arranged in corrections of incorporation of the lower one in the upper one. The righteous, who are cautious with them, are rewarded with receiving from the orders in the halls of Kedusha, and they are rewarded with extending the complete Mochin from AVI, anterior Ibur-Yenika-Mochin, and they are rewarded with installing the Shechina in the world.

The Zohar tells us how to be meticulous about raising MAN by prayer and good deeds, extending Mochin according to the orders of Kedusha, and raising the lower one in the upper one.

11) By and large, the seven halls are divided into anterior and posterior. From Chazeh and above are the four halls Bina and HGT, regarded as GAR and anterior of the halls, and from their Chazeh and below are the three halls NHY, regarded as VAK and the posterior of the halls. This is why the three halls NHY must be raised and included in Bina and in HGT of the halls.

We should discern this in each hall in particular since every hall is included in all of them. Hence, it is considered that in each of them are GAR and anterior, and VAK and posterior. The VAK and posterior in each hall must be elevated to his GAR and anterior, and likewise in each phase inside the hall.

And although the halls are included in one another, and all that there is in all of them exists in each of them, there is still a big difference between each two halls. In each hall we should discern between what is in it from itself, and what is in it from the incorporation with others, since the control is only on itself, except by assistance and completion from the rest of the phases that it received from the incorporation in others. Hence, we need to know the essence of the phase of each hall.

12) The first correction made in BYA is extension of the light of Hassadim, without which no correction is possible. That correction is the essence of the hall Yesod. However, because BYA are ZAT, requiring illumination of Hochma, and without it, the light of Hassadim in them is regarded as VAK without a Rosh, we necessarily need to extend the phase of Rosh, GAR from the illumination of Hochma.

That correction of extension of GAR is corrected in the two halls NH, since GAR, too, divide themselves into GAR and VAK. Their VAK were established in the hall Hod, and the GAR in them were established in the hall of Netzah. Thus, in the hall of Yesod, the VAK were established without a Rosh, called Ibur-Yenika, meaning NR, since Ibur is light of Nefesh, and Yenika is light of Ruach. But GAR is still missing, namely the three lights Neshama, Haya, Yechida which together are called Mochin. These Mochin also divide into GAR and VAK where their VAK were corrected in the hall of Hod, and the GAR in the hall of Netzah.

The three phases Ibur-Yenika-Mochin, which are the five lights NRNHY, are completed by these three halls. However, they are only posterior lights since they are extended from the three halls NHY, who are from Chazeh and below of the halls, which are always regarded as posterior lights. It follows that only the posterior Ibur-Yenika-Mochin were completed.

13) As the posterior Ibur-Yenika-Mochin were explained in the first three halls from Chazeh and below, so are the anterior Ibur-Yenika-Mochin explained in the three halls from Chazeh and above.

The fourth hall, VAK, is anterior Ibur-Yenika, light of Hassadim, like the first hall. The fifth hall, VAK of the anterior Mochin, is as the second hall in the posterior. The sixth hall, GAR of the anterior Mochin, the place of emergence of Mochin, is like the third hall in the posterior, and the seventh hall is Yechida.

Thus, each hall is unique in itself and different from the others. However, all the halls are included in one another together, and what is found in all of them together exists in each of them. And yet, its own unique self controls the entire hall.

14) In essence, there are three kinds of incorporation: 1) general incorporation, which is incorporation of Malchut in Bina; 2) incorporation of the posterior Ibur-Yenika-Mochin in the anterior Ibur-Yenika-Mochin; 3) incorporation of the lower one in the upper one, where each lower one is completed by, and complements the upper one.

In this way, all seven halls need one another because they are completed by one another. And because all seven halls are included together, and all that there is in one of them exists in each of them, we should discern all three kinds of incorporation in each hall, too.

15) Let us explain the third kind of incorporation. It follows that the Hassadim in the hall Yesod are regarded as VAK without a Rosh. To obtain the phase of Rosh, the hall Yesod must rise to the second hall Hod. It also follows that although the Mochin are received only in the measure of the hall Hod, which is VAK of GAR, still, the place where these Mochin emerge is not in the hall Hod, but in the third hall Netzah.

Accordingly, the hall Hod must rise and mingle in the hall of Netzah in order to receive its Mochin from it. This is why the hall Yesod must rise to the hall Hod, and the hall Hod to the hall Netzah. However, as the lower one is completed by the upper one through its ascent to it, the upper one is completed by the lower one, too, since the beginning and essence of the Mochin are light of Hassadim, without which no correction is possible. Therefore, the hall Yesod, in which there is light of Hassadim, must rise to the hall Hod, at which time the hall Hod is completed with the Hassadim of the hall Yesod.

Likewise, although the place of emergence of the Mochin is in the hall Netzah, as it is GAR of GAR of Mochin, were it not for the hall of Hod that rose to it, it would not be able to reveal any Mochin there. This is so because the hall of Netzah itself, Mochin of GAR of GAR, promptly disappear, leaving only the Mochin received in the hall Hod, which is VAK of GAR. This is why the hall of Netzah needs the ascent of the hall of Hod, without which it would not be able to reveal any Mochin whatsoever.

This explains how the upper ones, too, require the incorporation of the lower ones, since the hall Hod needs the light of Hassadim in the first hall, and the third hall needs the measuring of the VAK in the second hall.

16) As it has been explained in the posterior Ibur-Yenika-Mochin, so it is in the three upper halls, which are anterior Ibur-Yenika-Mochin. The fourth hall, light of Hassadim, is anterior Ibur-Yenika-Mochin, and needs Mochin, hence it rises to the fifth hall where the anterior Mochin of VAK of GAR that are received by the worlds is found.

However, the place of emergence of Mochin is in the sixth hall, hence the fifth hall is required to rise to the sixth hall. And likewise, the upper ones need the lower ones because the sixth hall needs the fifth hall for measuring VAK, such as in the second and third halls.

Also, the fifth hall needs the fourth hall in order to receive the Hassadim from it. Thus, the pillar pierces all the roofs of all the halls so that all the spirits will unite to be as one spirit for all.