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4.01 Baal HaSulam

“The Essence of the Wisdom of Kabbalah”

Each lower world is an imprint of the world above it. Hence, all the forms in the higher world are meticulously copied, in both quantity and quality, to the lower world.

Thus, there is not an element of reality or an occurrence of reality in a lower world that you will not find its likeness in the world above it, as identical as two drops in a pond. And they are called “root and branch.” That means that the item in the lower world is deemed a branch of its pattern found in the higher world, which is the root of the lower element, as this is where that item in the lower world has been imprinted and made to be.

That was the intention of our sages when they said, “You have not a blade of grass below that has not a fortune and a guard above that strike it and tell it, ‘Grow’!”

4.02 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

All the words and utterances our lips pronounce cannot help us clarify even a single word from the spiritual, Godly matters above the imaginary time and space. Instead, there is a special lan- guage for these matters, the language of the branches, according to their relation to their upper roots.

However, this language, though very suitable for its task of delving into the studies of this wisdom, more than other languages, is only so if the listener is wise in his own right, meaning that he knows and understands the way the branches relate to their roots.

4.03 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 156

There is a strict condition during the engagement in this wisdom not to materialize the matters with imaginary and corporeal issues. This is because thus they breach, “You shall not make unto you a statue or any image.”

In that event, one is rather harmed instead of receiving benefit.

4.04 Baal HaSulam,

“The Freedom”

The Mitzvot [commandments] in the Torah are but laws and conducts set in higher worlds, which are the roots of all of nature’s conducts in this world of ours. Hence, the laws of the Torah always match the laws of nature in this world as two drops of water.

4.05 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

The language of the Kabbalists is a language in the full sense of the word: very precise, both in terms of root and branch and concerning cause and consequence. It has the unique merit of being able to express subtle details in this language without any limits. Also, through it, it is possible to approach the desired matter directly, without the need to connect it with what precedes it or follows it.

4.06 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence

Four languages are used in the wisdom of truth:

  1. The language of the Bible, its names, and appellations.
  2. The language of laws. This language is very close to the language of the Bible.
  3. The language of legends, which is very far from the Bible, since it has no consideration of reality. Strange names and appellations are attributed to this language, and it also does not relate to concepts by way of root and its branch.
  4. The language of Sefirot and Partzufim. In general, sages had a strong tendency to conceal it from the ignorant, since they believed that wisdom and ethics go hand in hand. Hence, the first sages hid the wisdom in writing, using lines, dots, tops, and bottoms. This is how the [Hebrew] alphabet was formed with the twenty-two letters before us.

4.07 Baal HaSulam,

The Study of the Ten Sefirot, “Inner Light,” Part One, Ch.One, It. 1

It is difficult for novice, for they perceive matters by means of corporeal boundaries of time, space, change and exchange. However, the authors only used those as signs to point to their Upper Roots.

4.08 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

Kabbalah uses only names and appellations that are concrete and real. It is an unbending law for all Kabbalists that “Anything we do not attain, we do not define by a name and a word.”

Here you must know that the word “attainment” [Heb: Hasagah] means the ultimate degree of understanding. It derives from the phrase, Ki Tasig Yadcha [“Your hand shall attain”]. That means that before something becomes utterly lucid, as though gripped in one’s hand, Kabbalists do not consider it attained, but by other names such as understanding, comprehension, and so on.

 4.09 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

Kabbalists have found a set and annotated vocabulary sufficient to create an excellent spoken lan- guage. It enables them to converse with one another of the dealings in the spiritual roots in the upper worlds by merely mentioning the lower, tangible branch in this world, which is well defined to our corporeal senses.

The listeners understand the upper root to which this corporeal branch points because it is related to it, being its imprint. Thus, all the beings of the tangible creation and all their instances have become to them like well-defined words and names, indicating the high spiritual roots. Although there cannot be a verbal expression in their spiritual place, as it is above any imagination, they have earned the right to be expressed by utterance through their branches, arranged before our senses here in the tangible world.

This is the nature of the spoken language among Kabbalists by which they convey their spiritual attainments from person to person and from generation to generation by word of mouth and in writing. They fully understand one another, with all the required accuracy needed for negotiat- ing in a research of wisdom, with precise definitions one cannot fail in. This is so because each branch has its own natural, unique definition, and this absolute definition indicates its root in the higher world.

4.10 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

Each of the manifold still, vegetative, animate, and speaking in this world has its corresponding part in the world above it, without any difference in its form but only in its substance. Thus, an animal or a rock in this world is a corporeal matter, and its corresponding animal or rock in the higher world is a spiritual matter, occupying no space or time. However, their quality is completely the same.

And here we should certainly add the matter of relation between matter and form, which is nat- urally conditioned on the quality of form, too. Similarly, with the majority of the still, vegetative, animate, and speaking in the upper world, you will find their similitude and likeness in the world above the upper. This continues through the first world where all the elements are completed, as it is written, “And God saw everything that He had made, and behold, it was very good.”

4.11 Baal HaSulam,

“The Freedom”

The wisdom of Kabbalah mentions nothing of our corporeal world.

4.12 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

It follows that the root, called “fortune,” compels it to grow and assume its attribute in quantity and quality, as with the seal and its imprint. This is the law of root and branch that applies to every detail and occurrence in reality, in every single world, in relation to the world above it.

 4.12 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

The substance of the elements of reality in the first, uppermost world, is finer than in all the ones below it. And the substance of the elements of reality in the second world is thicker than in the first world, but finer than all that is of a lower degree.

This continues similarly down to this world before us, whose substance of the elements of its reality is coarser and darker than in all the worlds preceding it. However, the shapes and elements of reality and all their occurrences come unchanged and equal in every world, both in quantity and quality.

They compared it to the conduct of a seal and its imprint: All the shapes in the seal are perfectly transferred in every detail and intricacy to its imprinted object.

4.13 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

There is nothing in the reality of the lower world that does not stem from its superior world. As with the seal and the imprint, the root in the upper world compels its branch in the lower one to reveal its entire form and attribute, as our sages said, that the fortune in the world above, related to the grass in the world below, strikes that grass and forces it to complete its growth. Because of this, each and every branch in this world well defines its mold situated in the higher world.

4.14 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

The internality of the wisdom of Kabbalah is no different from the internality of the Bible, the Talmud, and the legends. The only difference between them is in their explanations.

This is similar to a wisdom that has been translated into four languages. Naturally, the essence of the wisdom has not changed at all by the change of language. All we need to think of is which translation is the most convenient for conveying the wisdom to the reader.

 4.15 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

The names, appellations, and Gematrias belong entirely to the wisdom of Kabbalah. The reason they are found in the rest of the languages, too, is that all the languages are included in the wisdom of Kabbalah, since they are all particular cases that the other languages must be assisted with.

But one should not think that these four languages, which serve to explain the wisdom of the revelation of Godliness, evolved one at a time, over time. The truth is that all four appeared before the sages of truth simultaneously.

In truth, each consists of all the others. The language of Kabbalah exists in the Bible, such as the standing on the Tzur [rock], the thirteen attributes of mercy in the Torah and in Micah. To an extent, it is sensed in each and every verse. There are also the Merkavot [chariots/structures] in Isaiah and Ezekiel, and atop them all The Song of Songs, which is purely the language of Kabbalah in its entirety. It is similar in laws and in legends, and all the more so with the matter of the unerasable holy names, which bear the same meaning in all the languages.

4.16 Baal HaSulam,

The Study of the Ten Sefirot, Part One, “Inner Observation”

Those whose eyes have not been opened to the sights of heaven, and have not acquired the profi- ciency in the connections of the branches of this world with their roots in the upper worlds are like the blind scraping the walls. They will not understand the true meaning of even a single word, for each word is a name of a branch that relates to its root. Only if they receive an interpretation from a genuine sage who makes himself available to explain the matter in the spoken language, which is necessarily like translating from one language to another, from the language of the branches to the spoken language, only then will he be able to explain the spiritual term as it is.

4.17 Baal HaSulam,

Ohr HaBahir

The corporeal mountain before us in this world, which is called Mt. Olives, also has a borrowed relation to this name. This is the meaning of the words, “And his legs stood in that day on the Mount of Olives.” Therefore, it is clear that if one who attained named that mountain, he surely understood the complete meaning of this name. And if someone ignoble (named that mountain), it must be that by chance, he saw that its soil was good for olives, or that he saw many olives were growing on it, etc.

4.18 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 58

  1. faith has diminished in general,
  2. faith in the holy ones, the sages of the generations in particular, and
  3. the books of Kabbalah and The Zohar are full of corporeal parables.

Hence, people are afraid lest they will lose more than they will gain since they could easily fail with materializing. This is what prompted me to compose a sufficient interpretation on the writings of the Ari, and now on The Zohar. And I have completely removed that concern, for I have evidently explained and proven the spiritual meaning of every thing, that it is abstract and devoid of any corporeal image, above space and above time, as the readers will see, to allow the whole of Israel to study The Book of Zohar and be warmed by its sacred light.

4.19 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

Kabbalists have found that the form of the four worlds named Atzilut, Beria, Yetzira, and Assiya, beginning with the first, highest world, called Atzilut, down to this corporeal, tangible world, called Assiya, is exactly the same in every item and event. This means that everything that eventuates and occurs in the first world is found unchanged in the next world, below it, too. It is likewise in all the worlds that follow it, down to this tangible world.

There is no difference between them, but only a difference of degree perceived in the substance of the elements of reality in each and every world.

4.20 Baal HaSulam,

“The Essence of the Wisdom of Kabbalah”

From the higher. Thus, one must first attain the upper roots the way they are in spirituality, above any imagination and with pure attainment, And once he has thoroughly attained the upper roots with his own mind, he may examine the tangible branches in this world and know how each branch relates to its root in the upper world, in all its orders, in quantity and quality.

4.21 Baal HaSulam,

“The Freedom”

The whole of reality seen in the nature of this world is only because they are extended and taken from laws and conducts of upper, spiritual worlds.

4.22 RABASH,

Letter No. 19

All those who attained the light of the Creator through their work wanted all those who follow them to benefit from their discoveries, too. Therefore, they named each and every attainment, so they might understand the intentions and attainments they had attained. This would create a common language between them.

4.23 Zohar for All, BeHaalotcha [When You Mount the Candles],

“Passover in its Time and Second Passover,” Item 60

This story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, damned will be his spirit and he will have no share in the next world. This is the reason why David said, “Open my eyes, that I may behold wondrous things out of Your law,” that is, gaze upon what lies beneath the clothing of the Torah.

4.24 Zohar for All, BeHaalotcha [When You Mount the Candles],

“Passover in its Time and Second Passover,” Item 62

Such is the Torah. It has a body, which is the Mitzvot of the Torah, which are called “the bodies of the Torah.” This body clothes in dresses, which are mundane stories, and the fools in the world consider only that clothing, which is the story of the Torah. They do not know more and do not consider what exists underneath that clothing.

4.25 Zohar for All, BeHaalotcha [When You Mount the Candles],

“Passover in its Time and Second Passover,” Item 58

Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.

4.26 Zohar for All, BeHaalotcha [When You Mount the Candles],

“Passover in its Time and Second Passover,” Item 64

Woe unto the wicked ones who say that the Torah is nothing more than fables and consider only the clothing. Happy are the righteous who consider the Torah as they should. As wine sits only in a jar, the Torah dwells only in that clothing. Hence, one needs to regard what is found under the clothing, which is why all these tales are dresses.

4.27 RAMAK,

Know the God of Your Father

The secrets of the Torah clothe in allegories and riddles in the Torah because of the expansion of the Torah and their descent from the highest degrees down to this corporeal world.

4.28 Raaiah Kook,

Orot HaKodesh

The depth of the Godly secrets is simple and cannot be understood clearly with the human mind, but rather by reception from wondrous people that the Godly light has permeated into their souls.

4.29 Raaiah Kook,

Letters of the Raaiah

In the entry Adam Kadmon, I was startled to see how they depicted a corporeal shape to the Kabbalistic concept of Adam Kadmon, which is only a metaphysical concept, as the Godly intellect. God forbid that we should allow ourselves to materialize such sacred concepts even in the learning.

4.30 RAMAK,

Know the God of Your Father

Through the clothing on the Torah, you enter its interior. There is nothing in the revealed in the Torah that the concealed did not cause. It is like a seal that is imprinted by wax, and there is no addition or deduction in the imprint that does not exist in the seal.

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