Before I begin to explain the implications of the wisdom of Kabbalah, a subject already visited by many, I have found it necessary to first thoroughly explain the essence of this wisdom which, in my opinion, few are versed in. Naturally, it is impossible to discuss the effect of a subject before we know the subject itself.

Even though this knowledge is extensive and profound, I shall nevertheless strive with all my might, using the knowledge I gained in this discipline, to give an original interpretation and illuminate it from every angle to make it accessible for every person and arrive at the correct conclusions as they truly are without leaving the readers room for confusing, as often happens when studying these subjects.

What does this wisdom revolve around?

2. This question naturally arises in the mind of every educated person. I shall offer a true, reliable definition to give an adequate answer to this question. This wisdom is neither more nor less than the sequence of roots that derive from each other as a subsequent event would from a preceding one according to absolute, set rules that join to strive for the single lofty goal called “the revelation of his divinity to people in this world.”

This applies both on a general and an individual level:

The general is the entire humanity that must, under absolute obligation, eventually reach this grand evolutionary state, as said, “for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9), “and they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them to the greatest of them” (Jeremiah 31:34), and also, “yet your teacher shall not withdraw himself any more, but your eyes shall see your teacher” (Isaiah 30:20).

What is meant by “the individual” is that before the entire humanity reaches a perfect state, this applies to special individuals in every generation. These individuals in each generation attain certain levels of the revelation of his divinity. They are the prophets and people of renown. As the sages have said, “There is no generation that does not have one like Abraham” (Bereshit Rabbah 74:3), Isaac, and Jacob. So, as you see, the revelation of his divinity takes place in every generation, according to the sages who are qualified to state this and whom we can trust.

The many partzufim, sefirot, and realms

3. These words raise a question. If this wisdom has a single, specific role, as explained, what is the function of the plethora of partzufim, sefirot, and the changing connections that Kabbalah books are filled with?

Let’s take the body of a small animal. Its only role is to sustain itself so it can live long enough to procreate and secure the continuation of its species. Yet you find in it an intricate complexity of myriads of blood vessels and sinews, as physiologists and anatomists have researched and discovered. There are many myriads more that are invisible to the naked eye. From this you can deduce regarding the multiplicity of matters and conduits that need to unite to produce and reveal that lofty aim.

Two directions: downward and upward

4. As a whole, this body of knowledge is divided into two parallel sequences that are identical like two drops of water. The only difference between them is that the first sequence flows down from above to this world, and the second sequence flows up from below through the very same channels and complexities that were imprinted on their root once they appeared and were revealed in a downward order.

The first sequence is called in Kabbalistic terminology the sequence of the devolution of realms, partzufim, and sefirot in all their manifestations, whether they are fixed or in flux. The second sequence is called conceiving or levels of prophecy and the spirit of holiness. A person who attains this is beholden to follow those paths and ways and comprehend every detail and every level slowly and with precision based on the laws inherent in them from the time of their downward emanation.

For the matter of the revelation of God’s divinity is not fully revealed at once as are material objects; instead, it gradually appears within a certain time frame that depends on the purification level of the one who conceives it, until all the myriads of levels that are prearranged in their downward aspect are revealed to him. Since they are consecutively arranged and understood like the rungs of a ladder, they are named levels.

Abstract names

5. Many think that all the words and names used in the wisdom of Kabbalah are considered a type of abstract names. Since it discusses divinity and spirituality that transcend space and time, which not even the eye of the imagination can grasp, it has been decided that surely all that was discussed of such matters is just abstract names or something even more lofty and exalted than abstract names since they are utterly devoid of those imagined foundations.

This, however, is not true; it is the complete opposite. Kabbalah uses these names and appellations only from their real and substantive aspect. The iron rule of all Kabbalists is “Whatever we cannot comprehend we will not define by names or words.” You need to understand that the word conception means the highest level of understanding. It is based on the Biblical phrase “that which your means allow (lit. your hand can conceive),” that is, before something becomes completely clear to our eyes it is as if it is grasped by hand. Kabbalists do not call it conception but use other terms such as understanding, acquiring knowledge, and the like.

The reality in the wisdom of Kabbalah

6. The physical reality that is presented to our senses also includes real objects, even though we cannot grasp or imagine their essence, such as electricity and the magnet, which we consider currents. Nevertheless, no one would say that these names are not real when we recognize their actions to our complete satisfaction. We do not care that we cannot conceive the essence of the subject, that is, the essence of electricity; this term is still real and around us no less than if it were fully grasped by our senses. Even small children recognize the term electricity just as they know names such as bread, sugar, and the like.

Moreover, if you wish to exercise your thinking apparatus, I will say that in general, just as we cannot grasp the blessed Creator, we cannot grasp the level of creatures’ essence, even that of physical, tangible creatures. Thus, any of our acquaintances with our friends and relatives in this world of action is no more than “an acquaintance of actions” that are caused and generated by meeting when our senses encounter them. Those give us complete satisfaction, even though we have no grasp of the essence of the subject. Furthermore, you neither grasp nor conceive your own essence, and all you know of your own essence is no more than a stream of actions that flow from your essence.

From now on, you can easily understand that all the names and appellations that appear in Kabbalah books are also real and substantive, even though we have no conception of the subject. And even though those who engage in them are completely satisfied with having the full knowledge of its ultimate perfection, this too is merely the awareness of the actions that derive from and are generated by the joining of the supernal light with those who attain it. But this is completely adequate, for the rule is that “everything that is meted out and emanates from God’s Providence into the reality of Creation, is completely sufficient (for people’s needs),” just like no person would demand a sixth finger to his hand, because five fingers are enough.

Material properties and physical names in Kabbalah books

7. Every sensible person understands that when we are dealing with a spiritual subject, and obviously with divine matters, we have no words or letters to describe them as our vocabulary is merely made of combinations of the letters of the imagination and the senses. How can they support us where imagination and the senses do not apply at all? Even if we use the subtlest word that can be used in such a context, that is, the word “supernal light” or even “simple light,” this is likened to and borrowed from sunlight, candlelight, or the perceived light of satisfaction a person feels when experiencing a new way to resolve a doubt. How can they be used in a spiritual place and divine paths, seeing that they offer readers only misleading falsehoods?

This is certainly true when we need to use these words to reveal some understanding while discussing the studies of wisdom. Here the wise person must use them with exacting precision with absolute boundaries vis a vis the readers. If the sage makes a mistake when using even a single, inappropriate word, he might bring about confusion among the readers and they would understand nothing he said before or after it, nor anything connected to that word, as known to anyone who peruses the books of wisdom. Figure out then how Kabbalists could possibly use false words and use them to explain the interconnectedness of the wisdom? As we know, false names are indefinite because falsehood does not stand firm and has no standing.

Here you should first know the rule of the root and the branch in connection to the relationship among worlds.

The rule of the root and the branch in the relations among worlds

8. Kabbalists found that the four worlds named Atzilut (Emanation), Beria (Creation), Yetzira (Formation), and Asiya (Action) beginning with the first, highest world called Atzilut down to this material, tangible world called Asiya are completely identical in all their details and aspects; that is, the entire reality and its manifestations present in the first world also exists in the second world below it wholly unchanged; and so on with the following other worlds down to this tangible world.

The only difference among them is that of their levels, which applies only to the matter of every detail existing in every world. The matter of every detail existing in the first, highest world is more rarefied than that of all that is below it. The matter of every detail in the second is denser than in the first world but purer than anything that is on a lower level than it. It continues in this fashion down to this world before us; the matter of every detail existing in it is denser and darker than that of all preceding worlds.

But the forms of every detail in reality and all their manifestations are identical in each world both in quantity and quality, wholly unchanged. This was likened to a signet and that which it stamps. The shapes on the signet pass wholly in all their minute details to that which is stamped by it. It is the same with the worlds; each lower world is stamped by a higher world. Therefore, all the shapes existing in the higher world, in their entire quantity and quality, are fully copied and reach the lower world as well in such a manner that there is no detail or manifestation existing in the lower world that does not have its likeness in a higher world, identically shaped like two drops of water.

They are called the root and the branch, meaning that the detail in the lower world is considered a branch with relation to its likeness situated in the higher world, which is the root of the lower detail. For that detail in the lower world is stamped and shaped by it. This is what the sages meant when they said, “There isn’t a single herb or spice that does not have a constellation in the firmament that smacks it and tells it to grow” (Omissions of the Zohar, Bereshit, section 1; Bereshit Rabbah 10:6), that is, the root that is called a constellation forces it to grow and acquire its characteristics both in quantity and quality, like a signet and that which it stamps, as said above. This is the principle of the root and the branch that applies to all the particulars and occurrences of reality in every world with relation to the one higher than it.

The Kabbalistic language is the language of the branches

9. That means that these branches point to their roots, which are their likenesses that of necessity exist in a higher world. There is no reality in the lower world that does not derive from and is the outcome of a higher world; based on the principle of the signet and that which it stamps, as explained above. For that reason, the root in the higher world forces its branch in the lower world to display its shape and characteristics. This follows the words of the sages that the constellation in the higher world that relates to the herb in the lower world smacks it and forces it to grow according to its own template. From this we derive that every branch in this world is a good representation of its likeness situated in the higher world.

The Kabbalists therefore found a vocabulary that in their opinion is organized and is defined enough to serve as excellent spoken language among them that would enable them to discuss among themselves the spiritual roots in the highest worlds. That is, by just mentioning to their colleagues the low, tangible branch in this world that is well defined by the physical senses, their listeners understand by themselves the highest root that this material branch points at because it is related to it, being imprinted by it, as said. This way, all the details in everything existing in tangible Creation and their manifestations became to them distinct, absolute words and names for the high, supernal, spiritual roots. And even though no word can describe their spiritual location due to their being beyond any imagination, they still acquired the ability to verbally express it by their branches that are accessible to our senses here in this tangible world, as explained.

This is the full character of the language spoken among Kabbalists. Using it, they reveal their spiritual understanding to one another, from one generation to another, both verbally and in writing. And they fully understand each other, to the exact degree required for a discussion of the studies of wisdom. These are precise guidelines that you must not fail to follow because each branch has a natural definition unique to it, and it obviously also indicates its root in the higher world by its absolute definition.

Know that the language of the branches of the Kabbalistic system can explain the concepts of this knowledge more easily than any other language we are accustomed to. We learn from the study of words that languages were corrupt with usage, that is, with constant use the words gradually lose their precise meaning. This created many difficulties in the transmission of precise opinions from one person to another both verbally and in writing, as we know.

This is not the case with “Kabbalah’s language of the branches” that is derived from creatures’ names and occurrences that are laid and set before us defined by immutable natural principles. Listeners and readers would never misunderstand the words offered to them since natural boundaries are too absolute, strict rules.

Transmission by a wise Kabbalist to one who understand by himself

10. Nachmanides wrote of it in the introduction to his commentary on the Torah; Rabbi Haim Vital wrote in the same vein in the article The Steps:

“Let the readers know that they would not understand a single word of anything written in these notebooks unless they are transmitted by a wise Kabbalist to the ear of a recipient that is wise and understand by himself.”

Also, in the words of the sages:

“One may not expound… by oneself the Design of the Divine Chariot, unless he is wise and understands [most matters] on his own” (tractate Ḥagigah 11b).

They said that one must learn from a wise Kabbalist, and this makes sense; but what of the stipulation that the student too must first be wise and understand by himself and that if he is not, even if he is the most righteous man in the world it is forbidden to teach him? Furthermore, if he is already wise and understands on his own, he does not have the need to learn from others.

The above explanation allows you to understand their words quite simply. It has been explained there that none of the words that we utter can explain even a single word of spiritual divine matters that are beyond imaginary space and time, but there is a language specific to these matters, which is the language of the branches that indicate their supernal roots by relating to them.

This language is very well suited to its role of discussing the studies of wisdom, better than regular languages, as discussed above. Still, all this is applicable only if the listener is wise on his own, that is, if he knows and understands the relationships between the branches and their roots. These relationships are not made clear by inferring from the lower to the higher; that is, when observing the lower branches, it is impossible to deduce or imagine any likeness in their higher roots. The opposite holds true: you can deduce the lower from the higher, that is, you first need to understand the supernal roots as they are in their spiritual state beyond imagination by means of complete conception (as explained above, in the chapter “the reality in the wisdom of Kabbalah”). After thoroughly grasping the supernal roots in one’s mind, it is possible to observe the tangible branches in this world and know how each branch is related to its root in the supernal world in all the ways it is organized in terms of quality and quantity. A thorough knowledge and understanding of this allows a common language to form between student and teacher; this is the language of the branches. By using it, the Kabbalist is able to transmit to him all the studies of wisdom that allude to the supernal spiritual realms, both what he received from his teachers and additional understanding of the wisdom that he acquired himself; for they now have a language common to both and understand each other.

But when the student is not wise and does not understand that language on his own, that is, how the branches point to their roots, the rabbi is obviously incapable of explaining to him even a single word of this spiritual wisdom or, needless to say, discuss with him the studies of wisdom since they do not speak a common language and are as if they were mute. Therefore, of necessity, the acts of the divine chariot that are the wisdom of Kabbalah are only transmitted to one who is wise and understands on his own.

We should ask further: according to this, how can the student become knowledgeable enough to recognize the relations between the branch and the root after following the supernal roots? The answer is that “vain is the help of man” (Psalms 60:13, 108:13). We need divine help. For whoever finds favor with God, God fills him with wisdom and understanding and knowledge to learn supernal concepts. One cannot be helped by flesh and blood at all. After finding favor with God and attaining supernal understanding, he is ready to come into and receive from the expanse of the wisdom of Kabbalah through a wise Kabbalist; for now, he shares a common language with him, but not otherwise.

Appellations that are foreign to the human spirit

11. With all that has been explained above you will understand that at times Kabbalah books contain appellations and principles that are very foreign to the human spirit yet are extremely common in the foundational Kabbalistic texts, the books of the Zohar, the Tikunnim, and the books of Arizal. This is very surprising. Why would those sages use such lowly appellations to express these lofty and sacred ideas?

Yet after acquiring the knowledge brought above, you will understand the truth of the matter. It has been explained that you cannot use, for the sake of elucidation of this wisdom, any language or tongue in this world other than the language that is specific for the task, which is “the language of the branches” based on how they are related to their supernal roots. It is therefore obvious that you cannot dismiss any branch or its manifestations because of its low level and not use it to express the desired concept within the complexity of this wisdom, since there is no other branch in the world that can take its place. Just as no two hairs draw from the same follicle (cf. tractate Bava Batra 16a), there are no two branches that relate to the same root.

Thus, if we omit a certain manifestation and not use it, we find that apart from the fact that we lose the spiritual concept that corresponds to it in the supernal realm – as we have no other word to replace it that would indicate that root – this will also harm the wide expanse of this whole wisdom in all its full breadth. For we are missing the one link in the chain of the entire wisdom that is connected to that concept; that person then damages the entire wisdom, because there is no other body of knowledge in the world where matters are merged and interconnected by way of cause and effect, antecedent and subsequent, like the wisdom of Kabbalah, which is literally connected from beginning to end like a long chain. Thus, when we miss a small piece of knowledge, the entire wisdom is lost to us for all its subjects are tightly interconnected and merge into a single whole.

It is no surprise that they sometimes use foreign appellations. They have no freedom of choice when it comes to these appellations, to exchange or replace evil with good or good with evil, but they must bring the precise branch or the manifestation that points to its supernal root to the extent necessary for the subject. They must also discuss these matters at length, until they offer their colleagues who read it with a precise definition.