Rabbi Yehudah Ashlag [1A], It is Time to Act [1]. With “Notes and Commentaries” by Rav Avraham Mordechai Gottlieb [1B]

For a long time, I have been inexorably haunted by daily pangs of conscience, inducing me to go outside of my boundary 1), and to compose some fundamental treatise on the innermost part of Judaism and faith, reflecting genuine knowledge of Kabbalistic wisdom, and disseminate it among the people, so that the people may properly attain awareness and common understanding of these very sublime and fundamental things, their true nature and character 2).

Notes and Commentaries

1) To go outside of my boundary. These words mean that he is restrained by the prohibition to publish anything about the innermost part of Judaism, but for the sake of some needs, namely the needs of Heaven and the needs of the community of Israel, he has to overcome what is holding him back.

2) And disseminate it among the people, so that the people may properly attain awareness and common understanding of these very sublime and fundamental things, their true nature and character. It is necessary to remember his words said in another place, that there will be no Redemption [2] of the people of Israel until Kabbalistic wisdom spreads among the entire people. And he means that the true attainment of Kabbalistic wisdom, because of the revelation of the service to G-d instructed in it, must embrace the entire people before the Redemption can come. Otherwise, the people will not be fully prepared for the Redemption, for to know open or secret Wisdom is not enough as it is not revealed to various groups of people in its true form, that is, in a form that leads to perfecting oneself.

[Baal haSulam’s text continued]

If we turn to the past of the people of Israel before the advent of printing in the world, then there were no spurious books in our midst on the innermost part of Judaism and similar topics, because among us we almost did not have a single author who was not responsible with his words, and so it was for one simple reason that such an irresponsible person in most cases was not famous. Therefore, if someone suddenly appeared who had the shamelessness to compose such a writing, it would not make sense for any scribe to copy his book, since for his work he would not be paid a reward corresponding to his labor costs, which, as a rule, amounted to significant money. And consequently, he was automatically sentenced to get lost to the community [of Israel] [3]. And at the same time, experts on the subject were also completely uninterested and did not need to write books of this type, since such knowledge was not needed by the masses. On the contrary, they took care to hide it in the innermost chambers [4], because “The honor of G-d is to conceal a matter” [5], since we are commanded to hide the innermost part of the Тоrah and the service [to the Almighty] from those who do not need it or are not worthy of it, and also [we are commanded] not to desecrate it and not to flaunt, tempting rubbernecks or braggarts, for the Honor of G-d obliges us to behave this way 3).

Notes and Commentaries

3) Explanation. If the author were an irresponsible person, then there would not even be one person who would be willing to take on the burden of copying his book (this is said about times when there was no printing, but there were people whose profession was copying books, and this is how books were spread), because the rewriting would not have been profitable for the reason that people did not buy books of authors who had not proven themselves. He also writes that the people of G-d, who knew the subject, hid this wisdom because of the “Honor of G-d”. And the concept of hiding wisdom because of the “Honor of G-d” can only be understood by the people who have inherent love for haShem; in any case, it is similar to how in the material world, when someone is loved, then his honor is precious in the eyes of the loving one and he does not want this honor to be desecrated. And therefore, it is said here about the people in whose eyes the Holy One, be He glorified, is precious, and thus they were cautious not to let the treasures of the King come into the hands of the unworthy, or into the hands of those who had no need of them. Rubbernecks, that is the people that gaze into the heights of this Wisdom but do not implement it in halachic practice.

It should be noted, however, that even in former times there were assertions that some Kabbalah books were like forgeries, such as the book Shiur Komah [6] attributed to Rabbi Yishmael and Rabbi Akiva, and Rambam in his “Questions and Answers”, answer 117 [7], wrote that the book Shiur Komah had been counterfeit.

In addition, Rabbi Yitzchak the Blind (thirteenth century), one of the Kabbalists of Provence, criticized two of his students who disseminated Kabbalistic wisdom among the masses, and said: “This written book has no master,” that is, you are unable to find someone to authorize its dissemination. An example of such a book is Shaar haShoel [8]. We see that already in previous epochs there was dissemination among the masses of the people.

However, our Rabbi Baal haSulam had no intention to say that formerly there never were any falsifications at all or that formerly there was no such thing as dissemination among the masses, but [what was before] can be contrasted with today’s publishing opportunities, when every person has a computer and is able to print a book, and the expenses are relatively low; therefore today there are very many books written not by the people who they claim to be, and these books are disseminated among the masses under the guise of serious and genuine books because today the dissemination is very simple, and for all these reasons he woke up to write his books in order to reveal the true path, so that at least these [books] are disseminated among the masses, as opposed to words of nonsense and falsity.

[Baal haSulam’s text continued]

However, from the time printing spread throughout the world and authors no longer needed people to copy their works, and the high cost of the book has decreased, it has become possible for authors who are not responsible for their deeds to produce as many books as they please, for the sake of money, fame, etc., and they do not take into account what exactly they do with their own hands, and they are completely indifferent to the results of their deeds 4).

Notes and Commentaries

4) Because they do everything to satisfy the passions of their hearts, they are interested in neither the results nor the adequacy of their actions, for the end justifies the means.

[Baal haSulam’s text continued]

.

And since that time, books began to multiply, including those of the type discussed above: [authored] without any study of the subject and without obtaining knowledge mouth to mouth 5) from an authorized Rav 6), and even with insufficient acquaintance with all previous books of that same category, their authors continue to draw their wild conjectures from their own flesh and blood and from all sorts of nonsense (similar to a barren tree), and attribute them to very sublime and fundamental things, attempting to depict with this the soul of the people and all of its most important treasures.

Notes and Commentaries

5) It is necessary to grasp what the concept of mouth to mouth means. At first glance, the transmission of wisdom is from mouth to ear, isn't it!? And the source of this concept is found in the verses Bamidbar 12:7 – 12:8: “Not so is My servant Moshe, in My entire house he is trusted. Mouth to mouth will I speak to him [literally: into him], in a clear vision and not in riddles, at the Image of haShem will he gaze”. And the Holy Or haChayim [12] explains that the Spiritual and the material are two absolute opposites, for one indicates giving and fullness, and the other points to receiving and lacking, and a prophet who is not ready to balance these two opposites can suffer a mental breakdown. Therefore, there is a difference between something that exits the mouth of haShem and something that exits the mouth of a prophet. On the contrary, Moshe Rabbeinu [13] reached a very high level of purification and identity of his bodily and psychic qualities; therefore, there was no difference between the ideas that came out of the mouth of haShem and the ideas that went out of his mouth, and his speech was exactly the same as that of haShem; and this is what is meant by “mouth to mouth”, that is, the absence of distinction between one mouth and the other one. End of citation.

And in my humble opinion, the source of these words is on the Higher [14] levels; similar to the example of the expression “peering of Aba veIma [23] into the eyes of each other”, that is, Aba is a giving one, and Ima is a receiving one; and when the eyes of Aba look into the eyes of Ima, this means that the Light [11] of the eyes is clothed by the vessels [10] of the eyes. So too here: the authorized Rav functions as Light, and the disciple who wants to receive – as a vessel, and “mouth to mouth” means that the Light of the mouth is clothed by the vessel of the mouth, indicating the complete attainment of the Highest level.

6) We find two criteria for a Rav who has the appropriate authority: 1) “If the Rav is similar to an angel of haShem Tzevaot, then Тоrah should be sought from his mouth” [Babylonian Talmud, tractates Moed Katan, p. 17A and Chagigah, p. 15B, a commentary to the verse Malachi 2:7], that is, if all his efforts are aimed at being a giver, and he absolutely and utterly does not want to be a receiver. 2). If he knows how to explain the secrets of the Тоrah and the open Torah, even partially, in a bright form that elevates a person, inspiring him to serve haShem.

[Baal haSulam’s text continued]

And, like fools, they did not know to be careful. And they do not have a foundation to know that they are bringing mistaken ideas to entire generations, and that because of their petty desires, they sin themselves and cause many people to sin for generations.

And lately their stench has risen ever higher, for they plunged their claws into the wisdom of Kabbalah, despite the fact that this wisdom has been kept strictly closed behind a thousand locks until today, to such an extent that there is no way to understand even a single word in its true sense, not to mention the connection between neighboring words. For in all authentic books written until now, there are only meager hints, barely sufficient for a student who is capable of understanding by himself, provided that he is given explanations from the lips of a sage-Kabbalist who has the appropriate authority. And “there an owl has made his nest and laid eggs, and hatched them, and gathered its young under its shadow” [Yeshayahu 34:15] 7); and masters of evil began to multiply in our days, making a name for themselves from motives disgusting for anyone who looks at them 8).

Notes and Commentaries

7) Explanation [to the words “there an owl has made his nest and laid eggs, and hatched them, and gathered its young under its shadow” [Yeshayahu 34:15] ]. The owl is a bird of prey that nests and breeds. And the intention of the prophet was to describe the situation after the destruction of the Temple, when birds of prey nest in the most important places. The message is as follows: in the innermost part of Judaism, which is Kabbalistic wisdom, those who should be birds of prey nest; they have no knowledge of the inner essence of things, and they crush and trample everything in their path.

8) Disgusting. Explanation. Disgust is caused by people who do not know the subject and do not comprehend the Spiritual levels by true deep comprehension due to self-purification, they are pretentious and disguise themselves as ones who know and understand the inner part of the Тоrah, and behold they are already sharing instructions and guidelines with the servants of haShem, and now they are already experts in the Higher [14] levels, and finally the "heads of the generation."

[Baal haSulam’s text continued]

And there are among them those who are trying to climb to the very top and arrogate to themselves a place befitting the heads of generations; and they pretend that they can choose between the texts of the books of the early sages and the Rishonim of blessed memory in order to instruct the community which book is worth studying, and which is not worthy of their time because it, G-d forbid, is full of delusional ideas, and there is much contempt and wrath [60]. For until now the work of selecting between such books was a privilege of only one of ten heads of generations, but now it will become an abuse of the ignorant 9).

Notes and Commentaries

9) Our Rav launches a sharp attack against those who [undeservedly] call themselves "heads of the generation" and pretend to teach the community, what to study, what to teach, etc., and there is much contempt and wrath [60]. Because these people do not know anything from the inner part of the Тоrah and already pretend to guide the masses in these lofty matters. And even in the material world, we see that when a person has problems with headaches, he will not go to a doctor who specializes in the treatment of feet, and if so, how can people in the Spiritual rely on rabbis who do not have any genuine knowledge of these topics. These rabbis can be asked at most a halachic question, because that is within their area of expertise, but what is happening today is unacceptable, i. e., that some person with knowledge of the Six Sections [of Talmud] should already be authorized to also decide and guide [people] on matters of the inner part [of the Тоrah], G-d forbid.

[Baal haSulam’s text concluded]

And for this reason, the understanding of these matters by the community has been distorted greatly. Moreover, an atmosphere of frivolity has been created, whereby everyone thinks that it is enough for him to get acquainted with these lofty matters in his free time and evaluate them, and they pass hurriedly over the whole world of that sublime wisdom and the origin of the innermost part of Judaism, with one flight, like the known angel [61], and each, therefore, draws conclusions according to his mood.

And these are the reasons that prompted me to go outside of my boundary, and I have decided that it is time to act for the sake of haShem [1] and save everything that could still be saved. And I have taken it upon myself to reveal to a certain extent this origin, touching on the subject that has already been discussed, and to disseminate it among the people.

Notes and Commentaries

10) Summing up what has been said. Our Rav means mainly those who compose books, teach people, and establish what to study, and since they have no idea how to distinguish the right hand from the left one in matters of the inner part of the Тоrah, and besides, they do not have Spiritual attainments, and are not purified people, automatically, everything with them is absolutely false, and among them there is no one to trust and no one to rely on. And he ridiculed these so-called heads of the generation, who pretend to educate their generation and show them the path, telling them what to study, what not to study, and how to study. For in his eyes, they are small and base people who pretend to possess knowledge and understanding. And so, he woke up to reveal a little bit the wisdom of Kabbalah in that part that is appropriate to be revealed so that [people] can see the difference between forgery and truth. Indeed, in recent generations, the need for this wisdom is urgent, because [people] of these generations are unable [even] at the minimum level to adhere to the Jewish way of life without the Light [11] of the inner part of the Torah, whereas in previous generations the situation was different, since the souls [of people] were more elevated, and in general the realities were completely different, so they could adhere to the Jewish way of life without the inner part of the Torah. Therefore, since these [latter] generations need the inner part of the Torah for lack of choice, because they are completely unable to see the right direction and gain the strength to go in the right direction without the inner part of the Torah, then the words of the previous sages, that only the wisdom of Kabbalah will lead to Redemption [2], become clear; because of that he awoke to compose his writings in order that the masses not be deceived into following charlatans and counterfeit books on Kabbalah.

Translator’s Notes

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[1] The Babylonian Talmud, tractate Brachot, page 63А reads: And {the verse Tehilim 119:126} states: “It is time to act for the sake of haShem, they transgressed Your Тоrah”. Rava said: “This verse is interpreted from beginning to end and from end to beginning”. It is interpreted from beginning to end as follows: “It is time to act for the sake of haShem”; what is the reason? Because “they transgressed Your Тоrah” {so it must be remedied}. It is interpreted from end to beginning as follows: “They transgressed Your Тоrah”; what is the reason? Because “it is time to act for the sake of haShem”. {By means of violating the Torah, it is possible to fundamentally rectify the situation}. End of quotation (in curly brackets comments by Rabbi Adin Steinsaltz). Both interpretations apply to this article: 1) “It is time to act for the sake of haShem”. What is the reason? Because the printing of books on Kabbalah and other religious books is in the hands of charlatans, they also teach people which books to study and which not. 2) The author violated a prohibition that had existed before and revealed part of the secret teaching. What is the reason? Because “It is time to act for the sake of haShem”.

[1A] Ashlag, Yehudah Leib haLevi (also Baal haSulam, i.e., the author of Sulam [Commentary] (“Sulam” means “ladder”, i.e, Yaakov’s Ladder), 1885, Warsaw – 1954, Tel Aviv) was a founder and head of a Kabbalistic school, the author of Sulam Commentary to the book of Zohar (for the Aramaic text of the book of Zohar with Baal ha Sulam’s translation into Hebrew and Sulam Commentary see here), the author of the book (Teaching of Ten Sfirot [9] (a commentary to Arizal‘s [22] Tree of Life [21]) and other works.

[1B] Gottlieb, Avraham Mordechai (b. 1963, Bnei Brak) is a disciple and successor of Rav Baruch Ashlag [1C], a founder and the head of the beth midrash Birkat Shalom [1D], publisher, editor, and commentator of the works by Rav Yehudah Ashlag [1A] and Rav Baruch Ashlag.

[1C] Ashlag, Baruch Shalom haLevi (Rabash (acronym of the words “Rav Baruch Shalom“), also “Birkat Shalom” [1D] (the name Baruch is replaced with the related word “Birkat”), 1907, Warsaw – 1991, Ramat Gan) was the elder son, disciple, and successor of Rav Yehudah Ashlag, [1A], commentator of his works.

[1D] The expression “Birkat Shalom” (blessing of the peace) was apparently used for the first time by Rashi. In Rashi’s commentary to Bereishit 33:11 it means appeasing (Eisav by Yaakov), and in his commentary to Dvarim 29:18 – wishing peace for oneself. In the later literature this is a name of the last benediction of the Amidah. Here it is used as a name of Rav Baruch Ashlag [1C]. It is also used as a name of the beth midrash in Kiryat Yearim, led by Rav Avraham Mordechai Gottlieb [1B].

[2] Redemption – 1) from death, see Tehilim 68:21; 2) from suffering, see Tehilim 25:17 – 25:18.

[3] To get lost to the community [of Israel]. It is said in Bamidbar 16:33: And they were lost to the community [of Israel]. Baal HaSulam compares the oblivion of an irresponsible author with the death of rebels, under whom the earth opened up.

[4] “In the innermost chambers” is a well-known expression from the Talmud and midrash. See for example Babylonian Talmud, tractate Shabbat, p. 64B.

[5] The honor of G-d is to conceal a matter - Mishlei 25:2.

[6] Shiur Komah (“Dimensions of [haShem’s] body”) is a kabbalistic midrash. There are scientists who think that the book is written in the 2nd or 3rd centuries. See Hebrew text (the midrash starts on p. 75 of the file) and English translation.

[7] Rambam's Book of questions and answers contains answers to halachic questions asked to the author. Rav Avraham Mordechai Gottlieb refers to the first volume of Jerusalem edition (1958). In order to find question 117 and the answer to it, click “Read online” and select p. 215, then 216.

[8] Shaar haShoel («Gate of an Enquirer» by Azriel of Gerona), another name Bei’ur (or Peyrush) Eser Sfirot («Explanation of ten Sfirot [9]) – a kabbalistic work in a form of questions and answers. See Hebrew text.

[9] Sfirah (plural: Sfirot) represents an element of a Spiritual object and is itself a Spiritual object. According to one interpretation, the word Sfirah comes from the word Sapir (sapphire). It can characterize a vessel [10] and the Light [11] that the vessel receives. Just as a precious stone shines with different colors, and just as colored glass transmits light of a certain color, different Sfirot characterize obtaining the Light of different quantity and quality by a vessel. According to another interpretation, Spiritual objects are called Sfirot when they have a certain measure, are finite, and characterized by certain number (i.e., the word "Sfirah" comes from the word "Safar", to count). Each Spiritual object is divided into ten Sfirot or five main Sfirot.

[10] Vessel is a desire to receive.

[11] Light is a pleasure.

[12] See Hebrew text and English translation of the Commentary by Or haChayim, however, the translator could not find the quotation given here.

[13] Rabbeinu is our Rav (our teacher and master; a person who is higher than we are).

[14] Higher means closer in quality to Creator, i. e. to the Sfirah [9] Keter [15], in other words, to altruistic desire.

[15] Keter means "crown". It is the first of five main Sfirot [9] and of ten Sfirot, a desire of the Giving One to benefit His created beings [16].

[16] When He, be His Name glorified, had a desire to create the world in order to benefit His created beings and so that they would know His greatness and be worthy to become a chariot that is rushing up [14] in order to cling to Him [17], be He glorified, He created and endowed with Light [11] one point out of ten (representing ten Sfirot [9] of Akudim [18] residing in one vessel [10] [20]), and they did not show up - The Tree of Life [21] by Arizal [22], Shaar haKlalim [Portal of General Principles], beginning of the first chapter. The words in order to benefit His created beings express the most important Attribute of Divinity, which a person should strive to acquire.

[17] To cling to Him – this expression from the verses Dvarim 11:22, 30:20, and Yehoshua 22:5 is a declaration of objectives in Judaism and Kabbalah.

[18] Akudim (speckled, a word from chapters 30 and 31 of the book Bereishit) is the name of the entirety of Spiritual levels, on which Or Pnimi and Or Makif [19] are connected with each other and collide with each other.

[19] Or Pnimi and Or Makif. Or Pnimi (Inner Light [11]) is the pleasure that a created being can receive with altruistic motivation. Or Makif (Surrounding Light) is the pleasure that a created being is unable to receive with altruistic motivation. The collision of the inner and surrounding Lights is a conflict between the created being, who wants to receive only the pleasure that it is able to receive with altruistic motivation, and G-d, Who wants the created being to receive all the pleasure that He wants to give it. For the collision of the inner and surrounding Lights see Introduction to the wisdom of Kabbalah, §§33 – 42.

[20] Residing in a vessel [10] – received by a receiving one.

[21] Tree of Life (by Arizal [22]) is a book summarizing the foundations of Arizal’s teaching. Written down in 1573 by Arizal’s disciple, Rabbi Chaim Vital. See Hebrew text.

[22] Arizal means Divine Ashkenazi Rabbi Yitzchak of blessed memory.

[23] Aba veIma means “father and mother” or “dad and mom”. These are the Partzufim [24] Chochmah [28] and Binah [30] of the world [25] Atzilut [27] or Nekudim [45].

[24] Partzuf (is Aramaic for “countenance”, plural: Partzufim) is a name of a Spiritual object. The Partzufim are Sfirot [9] of worlds [25].

[25] World – on the stage the worlds Adam Kadmon [26], Atzilut [27], Briyah [29], Yetzirah [31], Asiyah [39] [42] the lower [40] boundary of which represents the reality we perceive, is a Sfirah [9] of all that exists. In addition, a Spiritual object is called world, when it combines in itself everything that is in the world Higher [14] to it, like a seal and an imprint, when everything that is inherent in the seal completely passes into an imprint from it. For example, the world Adam Kadmon is the Higher one for the world Nekudim [45], which originated from it and is its imprint.

[26] Adam Kadmon (primordial man) is the Sfirah [9] Keter [15] of all that exists.

[27] Atzilut means nourishment, endowment with [Light [11] ], as well as proximity to Creator: The meaning of the word Atzilut is established according to the meaning of the expression containing a related word “Va-ehye etzlo” (“And I was beside Him [a nursling, and I was [His] delight every day, rejoicing all the time in front of His countenance” (Mishlei 8:30)]) which is an allusion to Yichud (unification [with Creator]). The world [25] Atzilut is the Sfirah [9] Chochmah [28] of all that exists.

[28] Chochmah means “wisdom”. It is the second of five main Sfirot [9] and of ten Sfirot. Receiving of all the Light [11] (when “Light” is written, the Light of Chochmah, the pleasure of receiving, is usually meant), which the Giving One wishes to give to the vessel [10] (created being) which is not yet conscious of itself.

[29] Briyah (literally: creating [a Spiritual object that differs from Creator by the presence of the desire to receive]) is the Sfirah [9] Binah [30] of all that exists.

[30] Binah means "intelligence", "understanding”. The third of five main Sfirot [9] and of ten Sfirot. Expulsion of the Light [11] Chochmah [28] (refusal to receive the Light Chochmah) by the vessel [10], who has realized that Creator is the Giving One, and he is a receiver, and who wants to resemble Creator.

[31] Yetzirah (literally: creating [by limiting the Light [11], when the vessel [10] receives only that part of the Light that it can receive at a given stage] is the Sfirah [9] Zeir Anpin [32] of all that exists.

[32] Zeir Anpin or Tiferet. Zeir Anpin means "small countenance", Tiferet means "splendor". The fourth of five main Sfirot [9], constitutes the fourth to ninth of ten Sfirot: Chesed [33], Gvurah [34], Tiferet [35], Netzach [36], Hod [37], Yesod [38], that is six Sfirot; because of that Zeir Anpin is called Vav Ktzavot (“six ends”). Just like Binah [30], it is a vessel [10] that has realized that Creator is the Giving One, and he is a receiver, and wants to be like Creator. However, Zeir Anpin knows that without Light [11] Chochmah [28] at all one cannot survive, and receives the minimum amount of Light Chochmah necessary for survival.

[33] Chesed (mercy) is the name of the first Sfirah [9] of Zeir Anpin [32] and the fourth of ten Sfirot.

[34] Gvurah (might as well as effort and overcoming) is the name of the second Sfirah [9] of Zeir Anpin [32] and the fifth of ten Sfirot.

[35] Tiferet (splendor) is the name of the third Sfirah [9] of Zeir Anpin and the sixth of ten Sfirot. See also Zeir Anpin [32].

[36] Netzach (independence of time) is the name of the fourth Sfirah [9] of Zeir Anpin [32] and the seventh of ten Sfirot.

[37] Hod (magnificence) is the name of the fifth Sfirah [9] of Zeir Anpin [32] and the eighth of ten Sfirot.

[38] Yesod (foundation, and also secret and sex organ) is the name of the sixth Sfirah [9] of Zeir Anpin [32] and nineth of ten Sfirot.

[39] Asiyah means “action”. This is the name of the lowest [40] world [25], Sfirah [9] Malchut [41] of all that exists.

[40] Lower is the one who is closer in quality to Sfirah [9] Malchut [41], in other words, to egoistic desire.

[41] Malchut means "kingship". It is the fifth of five main Sfirot [9] and the tenth of ten Sfirot. Initially, it is a desire to receive for the sake of receiving.

[42] Worlds [25] Adam Kadmon [26], Atzilut [27], Briyah [29], Yetzirah [31], Asiyah [39] is a stage, the lower [40] boundary of which represents the reality we perceive; it is characterized by imposing a Tzimtzum [43] and by the properties of Kav [44].

[43] Tzimtzum (literally: reduction, limitation) is a prohibition to receive the Light [11]. In the world [25] Adam Kadmon [26] Tzimtzum Aleph (the first prohibition) is imposed, that is the prohibition of receiving the Light without altruistic motivation. In addition, in the worlds Atzilut [27], Briyah [29], Yetzirah [31], Asiyah [39], Tzimtzum Bet (the second prohibition) is imposed – a ban on receiving the Light into egoistic vessels [10] (vessels below [40] Binah [30]).

[44] Kav ([straight] line, ray, in Neviim and Ketuvim line, measuring cord, see for example Melachim 1, 7:23) – a stage characterized by the fact that the vessel [10] receives an insignificant share of the Light [11] (because after the first prohibition [43] the created being is able to receive only a small share of Light with altruistic motivation, which is visualized by a thin tube, line, or measuring cord), and by the fact that along this line up [14] and down [40] are distinguished. Such properties are manifested at the stage worlds [25] Adam Kadmon [26], Atzilut [27], Briyah [29], Yetzirah [31], Asiyah [39] [42].

[45] Nekudim (dotted, a word from chapters 30 and 31 of the book Bereishit), more frequently world [25] Nekudim, is a Partzuf [24], which appeared as a result of the purification of Masach [46] [47] of the Partzuf Nekudot [48] deSAG [49] [50], from which it inherited Tzimtzum Bet [43]. However, this did not help to avoid receiving too much Light [11] and the vessels [10] of the world Nekudim lost the ability to receive Light at all. In the next world Atzilut [27], a correction takes place. The correction lies in the fact that the Higher [14] levels are separated from the lower [40] ones in order to avoid causing damage to the Higher stages by the wrong actions of the lower ones. In addition, the Partzufs of the world Atzilut take for themselves the unusable vessels of the world Nekudim as Nukvas [58], raise them to the Higher levels and endow them with Light so that they come to life.

[46] Masach (screen, curtain, a word from Tanach, first time in Shemot 26:36) is a stage at which the created being receives a part of the Light [11] with altruistic motivation, and rejects (reflects) what it is unable to receive with altruistic motivation. See also [47].

[47] Purification of Masach [46] – according to the First Prohibition [43] to receive Light [11], a Partzuf [24] receives only the part of the Light that it can receive with altruistic motivation, and rejects the rest of the Light. However, the vessel [10] cannot withstand the temptation and, in order to avoid violating the First Prohibition, it expels all the Light. This is called purification of the Masach, which means the disappearance of desire to receive in the Partzuf. At the same time, the vessel “remembers” that it cannot cope with the desire to receive the Light corresponding to this Partzuf, and the next Partzuf tries to cope with the not as strong desire to receive (one step less than in the previous Partzuf).

[48] Nekudot (Hebrew vowels, literally: dots) – expulsion of Light [11] (refusal of pleasure) during purification of Masach [46] [47]. See also [50].

[49] SAG (numerical value (63) of the Four-Letter Name, written as Yud-Vav-Dalet, Key-Yud, Vav-Aleph-Vav, Key-Yud; the numerical value is determined as follows: 10+6+4+5+10+6+1+6+5+10 = 63) – Partzuf [24] Binah [30] of the world [25] Adam Kadmon [26]. See also [50].

[50] Nekudot [48] deSAG [49] (“de” means “of”). Partzuf [24] Nekudot deSAG is formed under [40] Tabur [51] of Galgalta [56] as a result of discovering a similarity of Nekudot deSAG, which have a structure of Zeir Anpin [32], to the radiance [57] and vessels [10] of the stage Sof [55], a Spiritual object, that corresponds to Nekudot deSAG, descended under Tabur of Galgalta and united there with Zeir Anpin and Nukva [58] of Galgalta. The viciousness of the intention of this connection immediately became clear, because Nekudot deSAG have the properties of Zeir Anpin of Binah [30], while Zeir Anpin and Nukva of Galgalta are stages of Keter [15]. This immediately led to the imposition of the Second Prohibition [43] to prevent the vessels from receiving too much Light [11]. This did not help in the world [25] Nekudim [45], generated by the Partzuf Nekudot deSAG, in which the vessels still received too much Light and lost the ability to receive Light at all.

[51] Tabur (navel) – the border between Toch [52] and Sof [55].

[52] Toch (inner part) of a Partzuf [24] is its vessels [10] (part of Guf [53]), which, according to Rosh [54], are capable of receiving the Light [11] without violating the imposed prohibition [43].

[53] Guf (body) is a part of a Partzuf [24], consisting of vessels [10] and therefore capable of receiving the Light [11] (or not receiving, if such a decision is made in Rosh [54]).

[54] Rosh (head) is the part of a Partzuf [24] in which there is no actual receiving, but a decision is made how much Light [11] the Guf [53] will receive. It is said because of this that in Rosh, receiving occurs only potentially.

[55] Sof (limit, end) is the lowest [40] part of Guf [53], in which Rosh [54] decides not to receive Light [11].

[56] Galgalta (forehead, skull) is the Partzuf [24] Keter [15] of the world [25] Adam Kadmon [26].

[57] Radiance is small Light [11].

[58] Nukva (woman, wife) is a receiving side at the time of the Zivug [59] of Spiritual objects. In particular, the Nukva of Zeir Anpin [32] is Malchut [41]. Nukva in Aramaic is the same as Nekeivah in Hebrew.

[59] Zivug (conjugal union). In Kabbalah, during the Zivug, the Higher [14] one bestows Light [11] on the lower [40] one.

[60] And there is much contempt and wrath – Esther 1:18.

[61] With one flight, like the known angel – The Babylonian Talmud, tractate Brachot, page 4B reads:

Rabbi Elazar bar Avina said: Greater is that which is said with regard to Michael than that which is said with regard to Gavriel. For with regard to Michael it is written: And one of seraphim flew (ויעף) to me [Yeshayahu 6:6] – whereas with regard to Gavriel it is written: And the man Gavriel, whom I saw in the earlier vision, flew in flight (מועף ביעף) […][Daniel 9:21]. How does imply that this “one” is Michael? Rabbi Yochanan said: There is [the word] “one” [in one place of Tanach and the word] “one” [in another place of Tanach]. It is written here: And one of seraphim flew to me – and it is written elsewhere: And behold Michael, one of the foremost heavenly princes came to help me [Daniel 10:21]. A baraita teaches: Michael [reaches his destination] with one [flight], Gavriel – with two, Eliyahu – with four, the angel of death – with eight, but in a time of plague with one.

The expression “with one flight” (בטיסה אחת) is used in the book by Elazar of Worms Sodei Razaya (Secrets of Secrets), part one, chapter ש (see the original of the cited fragment on the site responsa.co.il, make search בטיסה אחת):

It is written (Yeshayahu 6:8, 6:6): “’Who will I send, and who will go for us?’ And one of seraphim flew to me”. And since Michael is on the right, he flies through the world with one flight, because it is said “and … flew to me” [in Hebrew the words “and flew” are written as one word (ויעף, therefore one flight is needed)]. And Gavriel being on the left flies with two flights, since it is said (Daniel 9:21): flew in flight (מועף ביעף) [with two words, therefore two flights are needed].

Michael is on the right, Gavriel is on the left – on the right (as a sign of being mightier and of a higher rank) and on the left from the throne of haShem. In Targum Iyov to verse 25:2 (Dominion and fear are with Him; He makes peace in His heights) it is said:

Michael is on the right, and he consists of fire. Gavriel is on the left, and he consists of water. And Holy created beings are mixing the fire and water. And by reigning and sowing fear, He makes peace on His Heaven of Heaven

In midrash Hagadat Shma Yisrael (Narrarive on Shma Yisrael), the midrash is published in two collections, the links refer to the cited fragment: Beth haMidrash (play on words: here this means “the house of midrash”, and usually – a place where the Тоrah is studied), compiled by Rabbi Aaron Jellinek, and Otzar Midrashim (the treasury of midrashim), compiled by Yehudah David Eisenstein, it is said:

I saw Michael, great prince, standing on the right from the throne, and Gavriel, standing on the left.

After reading Bedtime Shma we say: “At My right [hand] Michael, at My left [hand] Gavriel”.