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Good That Does Good - Kabbalah Moments - December 23, 2010

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Introduction to the Preface to the Wisdom of Kabbalah

In that state, the Thought of Creation, to receive all the pleasure, tenderness, and abundance that He had planned for them is carried out. Additionally, they receive the greatest reward, since they are awarded the true Dvekut , since they have obtained the desire to bestow, like their Maker. This is so because all these degrees and worlds came only to complement the souls in the measure of Dvekut that they lacked with respect to the Thought of Creation.

In the beginning, they were restricted and hung down degree-by-degree and world after world, down to our material world, to bring the soul into a body of this world, which is entirely to receive and not to bestow, like animals and beasts. In that state, a man is regarded as the complete opposite of Him, and there is no greater remoteness than that. Afterwards, through the soul that clothes within one, he engages in Torah and Mitzvot. Gradually and slowly, from below Upwards, he obtains the same form of bestowal as his Maker, through all the discernments that hung down from Above downwards, which are but degrees and measures in the form of the desire to bestow.

Each Higher degree means that it is farther from the will to receive, and closer to being only to bestow.


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In the end, one is awarded being entirely to bestow and to not receive anything for himself. At that time, one is completed with true Dvekut with Him, for this is the only reason why man was created. Thus, all the worlds and everything in them were created only for man. This is because the students are very confused: But on the other hand, it is said that all these worlds are generated and appear after the Tzimtzum restriction ; but how can this even be conceived in Godliness?

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And there are also the numbers and Above and below and other such changes and ascents and descents and Zivugim couplings. And we should distinguish between the potential and the actual in them, like a person who builds a house—the end of the act is in his preliminary thought. But the quality of the house in his mind does not resemble the house that should actually be built, since the conceived house is spirituality, a conceptual substance, and is considered the substance of the thinking person.


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At that time, the house is only a potential. But when the building of the house begins in actual fact, it acquires an entirely different substance—that of wood and bricks. Similarly, we should discern potential and actual in the souls. You should know that all the Kelim of the Sefirot and the worlds, through the world of Beria , which hang down and emerge from this point, or due to its Zivug de Hakaa , called Ohr Hozer , are also considered mere potential, without any essence of the souls.

But these changes are destined to subsequently affect the souls whose essence begins to emerge from the world of Beria down, since there they have not yet departed the essence of the Emanator. For example, if a person who covers and hides himself behind clothes and garments so his friend would not see him and notice him, can it even be conceived that he himself would be affected by the concealment made by all the garments he is covered with?

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These are only ten coverings by which Ein Sof is covered and concealed. The souls that are destined to receive from it will be compelled to receive by those measures that the ten Sefirot allot them. Thus, the receivers are affected by this number of ten Sefirot , and not by His Light, which is one, unique, and unchanging.

The receivers divide into ten degrees, precisely according to the qualities of these names.

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Moreover, even these coverings we spoke of pertain only to the world of Beria and below, since this is where the souls that receive from these ten Sefirot are found. But in the worlds AK and Atzilut , there is no existence even to the souls, since there they are only in potential. Hence, the ten above coverings in the ten Sefirot govern only in the three lower worlds, called Beria , Yetzira , and Assiya.

The only difference is in the Kelim of the ten Sefirot: But in the Light in the ten Sefirot , there is no change whatsoever due to these coverings, as was written in the allegory. There are two answers to that: The first is the hanging down, as you will find inside the book. Hence, we should discern these changes in the ten Sefirot in AK and Atzilut , as well, according to the Light that they are destined to shine upon the souls once they rise there with the worlds BYA , for then they will receive according to the degree in those ten Sefirot.

But they do not affect the Light of Ein Sof itself in any way, since no coverings affect the one who is covered, but only the other, who wishes to feel it and receive from it, as said in the allegory. In Atzmuto —there is no thought or perception whatsoever. In the Kelim —there are always two opposite discernments: This is so because in the beginning, the Kli covers Atzmuto in a way that these ten Kelim in the ten Sefirot are ten degrees of concealments. But once the souls receive these Kelim under all the conditions in them, these concealments become disclosures for the attainments of the souls.