It is written: “Just as all of the holy partzufim [‘groups of sefirot’]” have intellect; the same is true with all of the impure partzufim, both masculine and feminine. However, the difference is this: the evil masculine and feminine partzufim only have two mochin/brains [chochmah and binah], while the masculine holy partzufim have three: chochmah, binah and da’at. The feminine holy partzufim also have only two mochin [chochmah and binah], because as we are taught, ‘The da’at from women is light’ [Talmud, Shabbat 33b]” (the Ari”zal, Etz Chayim 48:2). Chochmah is the flash of insight that penetrates through the veil of the subconscious in the conscious mind. It is an ephemeral experience, since by its own nature, the insight is foreign to the mental structure in which it is introduced. As a foreign entity, if it is not integrated in the mind in some manner, it simply vanishes and it is forgotten. Hence, it is the job of binah (the rational mind) to integrate this new insight in the mental structures and thinking patterns that the individual already has. This is a process of “translation and evaluation”: translating the insight in familiar terms and evaluating the existing mental structures and ideas in terms of the new insight. This new insight confirms or contradicts that which the person already knows and believes, and if there is a “confirmation”, what is its extension? And so forth and so on. As such, binah “distinguishes” (from the Hebrew bein, the root of binah) between reality as it is now reflected in the insight and how it was conceived before the insight; thus rebuilding (from the Hebrew boneh) the person’s mentality in the “dawn of the insight”. Even so, all is mental abstract activity. It is the third intellectual component’s function, da’at, to bring relevance and significance to this new mental construct of reality in the person’s daily understanding: Now that I understand reality in a new and more elevated manner, what can this understanding say about the way in which I have lived my life? How should I live it thereafter? Now we can begin to see the essential difference between good and evil, or more precisely, holiness and the mundane. The drive of the holy intellect is a focus on seeking the insight’s relevance, comprehension and knowledge. The evil intellect does not possess this drive. It is completely content to focus solely in the insight’s experience – in the “wow” or “momentary dazzling”, without being “polluted” with its moral preoccupations or relevance. For this kind of intellect, life is just a progression of sterile experiences, exciting in it of itself, but that do not produce any durable fruit or changes in the person’s life or society. This is the reason, thousands study Torah, in particular Kabbalah, and yet nothing truly significant happens, to wit, there is no real transformation, implying on a needed growth in halachic observance. This is what matter if the individual wishes to calibrate himself to Hashem. What happens is that all is mostly treated as a new form of entertainment, and the mindless “wow” experience from listening to the lofty concepts. There are further conclusions, for another time and place.



Our Sages of blessed memory have taught us that כל ישראל ערבים זה בזה Kol Israel Aruvim Zeh BaZeh, ‘All Israel is interconnected one with another’ (TalmudShevuot 39a). What this interconnection means is that we all originate from the same source, that being a Source of benevolence associated with the glory of the Name Kel, which is the Shechina (Zohar 8a, Prologue). Moreover, the Ari”zal (Sha’ar HaPesukim, Lech Lecha), explains that: “Avraham personifies the attribute of chesed, which is signified by the Divine Name Kel, this being the mystical meaning of the verse, ‘The chesed of G-d [Kel] is all day long’ [Tehilim 52:3]”. This means that, the fact that the Name of G-d used in this verse is Kel indicates the association of this Name with chesed.

Now, it is interesting to note that the gematria ordinal (sofit version) of Kol Israel Aruvim Zeh BaZeh is 185. This is the same numeric value of the millui of the Name Kel: (alef-lamed- pei lamed-mem-dalet = [1 + 30 + 80] + [30 + 40 + 4] = 185).

The connection of Name Kel and Avraham, is further seem since “There are 8 Names Kel in the supernal faces of Arich Anpin [which is Keter, and corresponds to the psychological power of will]. All of these are contained within the name Avraham, whose numerical value is 248, the numerical value of these 8 Names” (Sha’ar HaPesukim, Chaye Sarah).

Kel: alef-lamed = 31. 31 x 8 = 248.
Avraham: alef-beit-reish-hei-mem = 1 + 2 + 200 + 5 + 40 = 248.

In this “face” of Arich Anpin, the source of the five states of chesed, are expressed 8 Names Kel whose numerical value is the same as that of Avraham, who personifies this level.

Furthermore, I noticed that the mispar Siduri/ordinal (174) + mispar Katan/reduced (57) + 17 letters (from Kol Israel Aruvim Zeh BaZeh) = 248. This is a poweful connection. And that the gematria atbash is 1495. This is the sum of all values from alef to tav. Alef-tav spells “Et“, the Zohar’s codename for the Shechina. And the complete span of the alef-beit indicating Her divine speech that vitalizes all of creation. In fact, the Shechina is the root of all neshamot, as it is known.

As chazal teachs us, the Jewish People are rooted in chesed, which we see is a direct link to Avraham avinu and mystically, the inner realms of the Shechina. Our people’s interconnections have enormous significance for our own and for the world at large, whereas the most important is the way each and every jew does affect the other spiritually. Hence, the need for Ahavat Israel as the means to preserve the “body” of Israel whole and intact, holy e focused on its evolutionary path culminating on Mashiach, speedily in our days.

On Sushan Purim 5774