TWENTY. “He and His vivifications are one, He and His causations are one—in them”1Tikkunei Zohar, Introduction 3b (Cf. n. 3 for full quotation). (2Brackets appear in the text.that is, (in) the ten sefirot of Atzilut.3“…for in the ten sefirot of Atzilut (is vested) the King (the light of the En Sof). He (i.e., His essence) and His causations are one in them (i.e., in the ten sefirot of Atzilut); He and His vivifications are one in them. This is not so in the ten sefirot of Beriah. There they are not one with their vivification, nor are they one with their causations. But the Cause of all radiates in the ten sefirot of Atzilut, and in the ten sefirot of Beriah; and He radiates among the ten classes of angels (i.e., the world of Yetzirah) and the ten heavenly constellations (i.e., the world of Asiyah), and does not become changed anywhere.” (Tikkunei Zohar, ad loc. cit.) “His vivifications”—these are the lights [orot],4I.e., the infinite Divine effusions and emanations. and “His causations”—these are the vessels [kelim].5The qualitatively (but not quantitatively) finite vessels that “contain” the orot. See above, Epistle 15, note 13.—Elsewhere it is said that “His vivifications” (חיוהי, in Hebrew) refers to the first three sefirot (chabad) in their totality (i.e., orot and kelim), while “His causations” (גרמוהי, in Hebrew) refers to the seven lower sefirot in totality; see Kitzurim V’Hearot, p. 105, and ref. cited there, and see Mayim Rabbim 5636, chs. 32 and 151. They are all Divinity. But this is not so in Beriah, Yetzirah, and Asiyah, etc.). Now, it needs to be understood well how the En Sof is One with His causations, i.e., the kelim. For the kelim are in a mode of limitation and finitude, as mentioned in Etz Chaim.6Cf. Etz Chaim 2:3, et passim.
However, the intention is to say that they are Divinity with respect to creating something out of nothing (yesh meayin), just like the En Sof, and not merely by way of an evolution from cause to effect.7I.e., they are not simply some cause from which beings evolve of themselves (in a causal process). The kelim of Atzilut, though qualitatively finite, are a rank in Divinity which can be described as creative Divinity in the literal sense of the term.
As for the statement of R. Moses Cordovero8Pardes Rimonim 6, esp. ch. 6 ff. See Maamarei Admur Hazaken Haketzarim, p. 516. that the (creative) development is by way of cause and effect [and it is so stated in the sacred Zohar, section Bereishit9Zohar I:19b-20a.], this refers to the evolution of the sefirot within the sefirot themselves10I.e., each sefirah is comprised of the grades of all the sefirot (chochmah of chochmah; binah of chochmah; etc.). Cf. above, Epistle 13, note 22. (11Brackets appear in the text.with respect to the kelim). [Thus in Sefer Yetzirah12SeferYetzirah 1:2-9, 14. (the sefirot) are called “bli-mah” (without anything), because they are not in the category of a substance and apprehensible nature,13See Pardes Rimonim 1:1; Shomer Emunim 1:61. just like the En Sof “Whom thought cannot grasp at all,”14Tikkunei Zohar, Introduction 17a. and as it is written: “And My Face shall not be seen.”15Exodus 33:23. As for the prophecy and apprehension of Moses our Master, peace to him, it was of the upper rank of netzach of z’eyr anpin.16See above, Epistle 19.] And in the evolution the effect is encompassed by the cause, in relation to which it is essentially nonexistent, just as a ray of the sun is (absorbed) in the sun, as stated in Pardes by R. Moses Cordovero.17Pardes Rimonim 6: end of ch. 6; see also ibid., beg. of ch. 3.
Thus even numerous contractions will not avail to there being matter as dense as earth, by way of an evolution from the spirituality of the separate intelligences,18Or: abstract intelligences. This is a common term in philosophical works referring to the supernal creatures or creations, devoid of any material content. They are pure spirit and, therefore, distinguishable (or separated) from one another only by their differing degrees of intellectual apprehension. (Cf. Moreh Nevuchim 1:49; Ikkarim 2:12.)—Cf. below, notes 19 and 33. (not) even (that) of the angels,19I.e., not even the most subtle and formal matter composing the bodies of the angels could have evolved from the spirit of the abstract intelligences. According to R. Schneur Zalman, and the Kabbalists in general, the angels, too, are composed of body and soul, matter and form; see below, note 33. except to there being the spirit of animal from the “face of the ox,”20See Ezekiel 1:10. This is the most sublime spiritual aspect, or archetype, which on the manifest level of the material world reflects itself in the form of animal-hood. as explained elsewhere; see there.21See Zohar III:240b ff.; cf. Arizal, Likkutei Torah, Vayikra. The coming about of substantiality ex nihilo (yesh meayin) is in Hebrew22Lit., the sacred tongue. called “Beriah” (creation).23Zohar Chadash, Bereishit 17b; Maimonides, Moreh Nevuchim 3:10; Nachmanides on Genesis 1:1; cf. Sefer Habahir 10 (13) [Zohar I:263a].
The word Beriah thus denotes an actual creation ex nihilo. (Such) created substance, in fact, is also esteemed as naught before Him;24Zohar I:11b. that is, it is essentially nonexistent in relation to the force and light that effulges in it from the kelim of the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah [in which the gleam (kav) of the light of the En Sof, blessed is He25According to the doctrine of tzimtzum (see Addendum, Mystical Concepts in Chassidism) the “void” or primordial space, in which the worlds are created, is illuminated by a kav (gleam, or ray) of the light of the En Sof. This kav is the essence of the sefirot and vivifies everything within the primordial space. radiates], and just as the ray of the sun in the sun, as explained in Likkutei Amarim, Part II.26Chapter 3. However, this is so only “before Him,” relating to His knowledge, blessed be He, from above netherward.
But in relation to the knowledge from below upward, created substance is [in such knowledge and apprehension from below] an altogether separate thing. For the force that effuses in it is not apprehended at all. Also, there is no approximation whatsoever from the one to the other, neither to the whole nor to part of the relation between the effect and cause. For the effect knows and has some apprehension of its cause and becomes nullified in relation to it through this knowledge and apprehension. Even with respect to their nature and essence, there is not such a great distinction (between cause and effect) except that one is a cause and the other is an effect, but nothing whatsoever of the distinction there is between the nature of a created substance and the nature of the force and light that effuses in it to make it ex nihilo into substantiality. That is why (creation) is called precisely yesh meayin.27Substantiality out of nothingness. From the viewpoint of creation, these are two absolutely distinct and nonrelated categories.
Now, the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also the orot [nefesh, ruach28Nefesh-ruach-neshamah are the three general categories of the soul, the animating life-force of man, and the worlds as a whole (cf. above, Epistle 5, note 53). Thus they are called orot.] are the first stage and the beginning of created substantiality (yesh). They are created from the category of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity.29The five soul-categories (see above, Epistle 5, note 52), correspond to the five worlds (see Addendum, Mystical Concepts in Chassidism, s.v. Worlds): Adam Kadmon contains all five categories, and the highest, yechidah, is manifest and determinative here. In Atzilut, yechidah is submerged and concealed in the lower four ranks. Thus only the four lower categories are manifest there, with the highest among these, chaya, determinative. (At the same time, Atzilut, like all the worlds, is again divisible into these five soul-categories; cf. above, Epistle 19, note 48.) In Beriah only the three lower categories are manifest, with neshamah determinative, and so forth. While in Atzilut the orot and kelim are still noncorporeal and, indeed, Divine, from Beriah downward, the kelim take on corporeality, but, of course, not the orot (the Divine effusions of a life-force). As one world serves as the conduit for the orot to the lower world(s), so the nefesh-ruach (of Yetzirah and Asiyah, respectively) emanate from the neshamah (of Beriah). But below neshamah (of Beriah), the light of the En Sof, blessed is He, is no longer manifest, but concealed. (See MevoShe’arim 6:2, drush 1 and 2). And these are the thirty kelim of malchut of Atzilut.30The transitionary evolution from one world to the next, the lower one, is always through the lowest stage (malchut) of the higher, which becomes the highest stage (atik, or keter) of the lower world (see below, note 46). Thus, implicit in malchut of Atzilut are the kelim which are the conduits for the vivification from Atzilut to Beriah, Yetzirah, and Asiyah. Generally speaking there are three types of kelim, each consisting of ten: the ten pnimiyim (the innermost kelim of malchut of Atzilut) become the soul for Beriah; the ten intermediary kelim become the soul for Yetzirah; and the ten chitzoniyim (the most outward kelim of malchut of Atzilut) become the soul for Asiyah. See Etz Chaim 30:2 and 44:2; Likkutei Torah, Derushim L’Yom Kippur 70c. It is likewise in Atzilut. From the chitzoniyut of the kelim of the ten sefirot of Atzilut [which are Divinity] were created the hechalot31Shrines; realms. of Atzilut in which the category of the iggulim32Circles.—The sefirot, as they emanate, follow an ordered pattern of gradual evolution, but not a singular scheme only. In the writings of the Arizal, where their evolution is intricately interwoven with the doctrine of tzimtzum, they are explained to egress via the kav which irradiates the primordial space of the tzimtzum, first as circles (within, throughout, and parallel to the circle of the void), one circle within the other, connected only by the kav (which is also their connection with the En Sof). These circles are called the iggulim. This is the scheme in which the sefirot proceed from, and succeed, each other. The iggulim are paired with the subsequent, superior scheme, called yosher (the scheme usually referred to in the Zohar, etc.). Yosher (straightness; evenness) is the emanation of the sefirot in the form of a partzuf (“chesed the right arm; gevurah the left arm,” etc.; Tikkunei Zohar, Intro. 17a), along the kav, and culminating in the center of the primordial space. (See Etz Chaim 1:2 ff.; Shaar Hahakdamot, hakdamah 4 ff.) See Addendum, Mystical Concepts in Chassidism, s.v. Body of the Sefirot, and Partzufim. of the ten sefirot vests itself, and also the bodies of the angels of Atzilut33R. Schneur Zalman, on the authority of R. Moses Nachmanides (cf. Shaar HaGemul, in comment on Psalms 104:4), states that the angels are composed of body and soul, matter and form. (See Torah Or, Bereishit 4b; Likkutei Torah, Berachah 98a; Siddur Im Dach, Shaar Hachanukah 273d.) The angelic body and matter are explained to consist of the root-elements of fire and air, thus extremely subtle and diaphanous and in no way comparable to the cruder forms of matter as we know it. (Cf. Moreh Nevuchim 2:26, and see below, the quotation from Sefer Hanikud.) This view, opposed to that of Maimonides (see Hilchot Yesodei HaTorah 2:3 ff.; Moreh Nevuchim 1:49), finds support in the philosophy of R. Salomon ibn Gabirol (see his Mekor Chaim, esp. part 4; cf. Abarbanel on II Kings 3:3); probably in the thought of R. Judah Halevi (see Kuzari 4:3 and the lengthy remarks by Kol Yehudah, ad loc.; see also Kol Yehudah on Kuzari 3:11); Ibn Ezra; with R. Shem Tov ibn Shem Tov (Sefer Haemunot 4:1 ff., quoted partly in Pardes Rimonim 6:6); and generally with the Kabbalists—see Pardes Rimonim 24:11 ff., 15, and EtzChaim 50: end of ch. 8. (See also Zohar III:225a, and cf. Zohar I:136b.) See also Chovot Halevavot 1:6; Hassagot on Hilchot Teshuvah 8:2; Shaloh, Assarah Maamorot, ch. 2. From R. Schneur Zalman it would appear that (like Ibn Gabirol) he is of the opinion that all angels are composed thus, inasmuch as he mentions in that category even the angels of Atzilut. From the Zohar, Nachmanides, and the Arizal, it would seem that they are of the opinion that not all angels have bodies. In Zohar Chadash 8d, the term separate intelligences (see above, note 18) is used in relation to angels, and as appears from the context, to angels of Beriah (though cf. Zohar III:225a). Nachmanides, too, makes frequent use of this term, and sometimes adds “the separate intelligences, i.e., the angels,”—see his commentary on Exodus 20:3 (cf. also ibid. Numbers 22:23); furthermore, in Shaar HaGemul (ad loc. cit.), he speaks of the angels that are “beneath the Divine throne” (thus beneath Beriah!). The Arizal, who, in Etz Chaim 50:8, speaks explicitly of the composite nature of the angels, states elsewhere (ibid., 26: end of ch. 1) equally explicitly that “there are angels which are not on a rank of corporeality, for they do not become vested in a body, they are a chariot (!) for the Holy One, blessed is He, and superior to the neshamah.” According to the Zohar (cf. I:34a; Zohar Chadash 10a), Nachmanides, and the Arizal, there are, thus, two general types of angels (a distinction which can be found in Maimonides too, cf. Moreh Nevuchim 2:6; cf. also Kuzari 4:3, and comment., ad loc.), the higher one of which is referred to as “abstract intellects.” On the other hand, R. Joseph Gikatilla writes that “even among the supernal abstract intelligences that are called angels, there is not one that is simple without any plurality. Though the philosophers called the angels abstract intellects and abstract forms, nevertheless, though they are devoid of such matter as our matter, they also possess a simple, diaphanous supernal form of matter which is incomparable to our matter” (Sefer Hanikud 3:3; quoted in Torah Shelemah, vol. 16, pp. 301 ff.). R. Schneur Zalman also uses the term “separate intelligences” and accepts the standard definition thereof as given by Maimonides (see Likkutei Torah, Shelach 46a), but he applies it to the supernal worlds; see ibid., 45a (cf. Maim., Hilchot Yesodei HaTorah 3:9, and Moreh Nevuchim 2:5). See further on this subject: Sefer Yetzirah 1:12 and the comment., ad loc.; Likkutei Amarim, Part I, ch. 39 ff.; Biurei Hazohar, Beshalach 40b-c; Maamarei Admur Hazaken—Inyanim, vol. 1, pp. 224-227; Igrot Kodesh by the Lubavitcher Rebbe, vol. 3, p. 463; et al.—which are a form of substantiality (yesh) [as it is written:34Job 4:18. “And His angels He charges with deficiency”35See Moreh Nevuchim 3, end of ch. 13, on this verse (though, unlike Maimonides, R. Schneur Zalman retains the literal sense of “angels”).—because they are not wholly in a state of nullification as the effect is in relation to its cause].
But the souls of the angels that emerged by the zivvug neshikin,36The conjunctio in a mode of kissing. This most sublime, and highest, form of a union, also called the conjunctio in a mode of panim to panim, refers to the conjunctio and most absolute union of the essence of the partzuf of abba with the essence of the partzuf of imma.—See Etz Chaim 15:1; 39:4 and 9. and also the souls37Text corrected according to L. H. of man that emerged by the zivvug zu’n of Atzilut,38The conjunctio of the masculine and the feminine. This refers to the union of the partzuf of z’eyr anpin and the partzuf of malchut. (See Addendum, Mystical Concepts in Chassidism; and above, Epistle 15, note 9.) they, prior to their descending to Beriah, Yetzirah, and Asiyah, are not a level of substantiality (yesh) and a distinct entity on its own. On the contrary, they are of the category of Divinity in immense contraction. They are like the kelim of the ten sefirot of Atzilut, which are in a category of limitation on account of the contraction of the light of the En Sof, i.e., the kav is vested in their nefesh-ruach-neshamah, and just like the original tzimtzum to bring about a void, and so on.
(39Brackets appear in the text.And even after the nefesh-ruach-neshamah of Atzilut descended to this world to the erstwhile tzaddikim, their essence possibly did not change to become an entity distinct from Divinity. That is why they withdrew when they wanted to sin, before they sinned.40The souls withdrew, i.e., the tzaddikim died before they could sin. Cf. Zohar I:36b; II:10b; ZoharChadash 19d ff.; Kohelet Rabbah 7:32, Rashi on Genesis 5:24, and Job 4:18. It is feasible to assume that also the thousands and myriads of worlds that are in the gulgalta [skull] of arich anpin and z’eyr anpin 41See Zohar III:128b.—Gulgalta, the Skull, refers to the topmost level, the sefirah of keter. The passage thus refers to the levels of keter of arich anpin and keter of z’eyr anpin. are not really worlds, like the hechalot of Atzilut, and a category of substantiality, but are like the souls of the angels that emerged from the zivvug neshikin and are called worlds in relation to the rank of the “skull” and the “beard.”42Skull and Beard of the supernal partzuf (see Zohar III:128b and 130 ff.). The Divine light emanates by way of the thirteen general “tufts” (corresponding to the thirteen attributes of the Divine compassion, Exodus 34:6, 7; cf. below, Epistle 28, notes 33 ff.) of the dikna (the Beard).)
They are not, however, truly Divinity—able to create something ex nihilo, because they already emerged and became separated from the kelim of the ten sefirot, wherein the kav of the light of the En Sof is vested.
For the light is like its source,43Lit., the sort of luminary (maor). i.e., the nature and essence of the Emanator, blessed is He, whose Being is of His essence, and He is not, Heaven forfend, caused by some other cause preceding Himself. He alone, therefore, has it in His power and ability to create something out of an absolute naught and nothingness, without this “something” having any other cause preceding it.
In order that this yesh, created by the power of the En Sof, should have a limit and measure, the light of the En Sof was vested in the kelim of the ten sefirot of Atzilut and becomes united in them in so absolute a unity that “He and His causations are one” to create with and through them [especially through their investment in Beriah, Yetzirah, and Asiyah] creatures that have limitation and finitude.
However, it is known that the principal coming to be of the yesh and the totally distinct entity is through malchut of Atzilut,44See above, Epistle 8, note 44. which becomes the atik45The highest level, also referred to as keter. of Beriah,46The lowest level of the higher realm comprises the highest level of the succeeding, lower realm; see Etz Chaim 3:1, et passim (cf. Tikkunei Zohar, Introduction 11b). Cf. above, Epistle 17, note 28, and below. for “there is no king without a people….”47Zohar III:271b; see Pirkei d’R. Eliezer, ch. 3; and cf. Tosafot, Berachot 40b, s.v. Amar Abbaye.—Only where the king has subjects can one speak of kinghood in any real and meaningful way. Thus by the causations of malchut, the attribute of malchut realizes itself and comes in its own right; cf. Addendum, ibid. The multitude of creatures, and their division, that were created by the force of the One and absolutely Unique48Lit., absolutely unified (as opposed to composite).En Sof, it, too, is from the multitude of letters that issue from malchut—“the mouth of the L–rd” and “All their hosts by the breath of His mouth.”49Psalms 33:6—The “Mouth of the L–rd,” the “Breath of His Mouth,” etc., through which the universe came into being, all signify malchut —“the architect of creation.” The issues from the mouth or the breath, i.e., the multitude of articulated letters, thus correspond to the emanations that issue into manifest being through malchut. (Cf. Addendum, ibid.; and above, Epistle 5, note 22.) The five organs of speech50See above, Epistle 5, note 23. are of the five gevurot51The five gevurah aspects limit, withhold, and differentiate the effusive outflowing. The organs of articulation, too, limit and make distinctions in the pristine breath of speech. This allows meaningful speech rather than the nonintelligible outflow of letters of speech as they are in their totality in the basic “matter” or breath of speech. —Cf. Likkutei Amarim, Part II, ch. 3; above, Epistle 5, note 115. of nukva.52The feminine aspect, i.e., malchut.—See Etz Chaim 5:3.
Thus (malchut) is called alma deitgalya (the manifest world), because through it is manifested the power of the light of the En Sof to create something out of nothing—without recourse to cause and effect.53Cf. Likkutei Amarim, Part I, ch. 52; above, Epistle 5, note 22. The first nine sefirot, however, emanated by a causal evolution, while the light of the En Sof is vested in chochmah only. And that is the meaning of “their beginning54Of the sefirot and all spheres. is wedged in their end.”55Sefer Yetzirah 1:7. For keter is the mediator between the Emanator and the emanated,56See above, Epistle 17, note 28, note 28. and the lowest level of the En Sof is contained in it.
That is why (keter) is called keter malchut (crown of sovereignty),57Tikkunei Zohar, Introduction 17a. for a crown is but for a king, and, also, the lowest level of the En Sof is the malchut of En Sof.58Keter thus has two aspects: that of keter, the Royal Crown, symbolizing the highest level of the lower realm; and that of malchut, the lowest level of the superior realm. Consequently, from below upward,59From below Atzilut, toward Atzilut.malchut of Atzilut, too, is called keter,60Keter of Beriah. and especially since through it is the creation of the souls which are yesh, separate entities [in the world of Beriah]. This61The creation of the souls in Beriah by malchut of Atzilut. is referred to as leidah,62Before proceeding with this intricate passage, an explanation of the relevant terms and concepts is in place. It has been pointed out (above, Epistle 15, note 9) that the Kabbalah makes extensive use of anthropomorphic metaphors and analogies, using terms that describe physical objects or processes to denote spiritual ones. Such is the case in this passage as well. On the terrestrial level there are various terms and concepts related to birth. There are the categories of the male and the female, the former influencing, or emanating, to the latter. The female is impregnated by the male. A seed of the male is implanted in the womb of the female. This seed originates in the brain of the male; originally it is a most subtle, nearly spiritual substance, but as it descends to the point of actual egression it becomes ever more material. When the seed is implanted, conception takes place, and an embryo develops. During the ensuing period of pregnancy, the embryo grows and develops into a foetus, nourished and sustained by the mother’s nourishment and sustenance. This development continues until the moment when the foetus is ready for birth. With the birth of the foetus, we have the actual revelation and egression into manifest reality of the hitherto concealed foetus. Moreover, birth means the actual revelation and egression into manifest reality of the rudimentary plant contained in the seed. One thing more: the perfect health of both parents, the perfect condition of their reproductive organs, is not yet an assurance that conception and reproduction will actually take place. Procreation is dependent on Divine intervention. G–d is, as it were, a partner with the parents, and it is the Divine blessing or “participation” which makes possible the birth of the child. (See Kiddushin 30b; Niddah 31a; Zohar III:291b.) Analogous to the process culminating in actual birth is the coming into being of spiritual categories such as the soul. The essence of the soul is its own “soul,” the spark of Divinity, the light of the En Sof. This Divine “point” is posited first in keter and then in chochmah. It is the highest level of chochmah; the mochin, the brain. As chochmah, the configuration of abba, unites with binah, the configuration of the supreme imma, the seminal point of En Sof is posited in the “womb” of binah (“the dot in the palace”; cf. above, Epistle 5, note 15), where it develops by way of expansion. In binah it is vested with wider dimensions which simultaneously make it more “tangible” by dimming the full force of its radiation. From this conjunctio of abba and imma is born the configuration of z’eyr anpin, the middot of chesed to yesod. This progeny, as it is in Atzilut, is still absolute Divinity: En Sof, immensely screened and contracted, on a plane of creativity. The original seminal spark of En Sof, which on this plane is successively more contracted than it is on the higher planes, is then “posited” in the configuration of malchut, the lower imma. The conjunctio of z’eyr anpin and malchut thus leads to a new conception in the “womb” of the lower imma. All the creative potentialities of the higher sefirot, the “rudimentary plant of the seed,” the alma deitkasya (concealed world), are now posited in malchut where they develop in the process of “pregnancy” from their total concealment to the point of their manifestation or “birth.” That is why malchut is called the “sea into which all the rivers (the sefirot) stream and pour their potentialities.” In malchut all the possible creations are still hidden and concealed, just as the waters of the sea cover and conceal all the creatures of the sea. Within the womb of malchut, during the period of pregnancy, the potential creatures are “nourished and sustained” by the nourishment and sustenance of malchut itself, viz., the lights and emanations of the higher sefirot that issue into it. Now, when it comes to the point of “birth,” the point that the alma deitkasya (concealed world) should become an alma deitgalya (manifest world) that is a finite and distinct entity, this cannot be effected by a simple, progressive, and causal development of the sefirot. Such a development of a gradual descent from higher to lower is unable to produce so radical an effect. The “intervention” of something more than that, of a much more sublime category, is necessary. Birth, the “opening of the womb” to allow the concealed world to egress into manifestation, is made possible by an issue and radiation into malchut from the all-encompassing plane of atik (keter; or makif), the transcendent G–dhead. When the or makif thus unites with the or pnimi as it is in malchut, the potentialities of the or pnimi become actualized in manifest creation. The birth is referred to as the “splitting of the sea” (as the splitting of the sea that took place on the seventh day after the Exodus from Egypt): the sea, i.e., malchut, or the womb of malchut, is “split” to allow the egression of the foetal creatures. As the sea is split and a dry passage is produced, the hitherto hidden sea-creatures now become manifest. The conception in the womb of malchut is alluded to in Shemini Atzeret, the Festival of the eighth day since the first day of Sukkot. The special liturgy of Shemini Atzeret deals with the descent of rain, and from that day until Passover we recite the prayer morid hageshem (who causes the rain to descend). The term Atzeret means Assembly or Ingathering. The word “eighth” alludes to the eighth sefirah in reverse order, thus binah. Atzeret refers to the ingathering of binah (alma deitkasya) in malchut, alluded to by morid hageshem. Moreover, the word geshem means not only rain, the Heavenly downpour, but also matter; in the latter sense it alludes to the increasing materialization of the seminal drop as it descends from the mochin of abba to the womb of malchut, and thence into actual manifestation. Thus Shemini Atzeret is referred to as the point of conception. The period during which we say the prayer morid hageshem (from Shemini Atzeret to Passover) is the period of pregnancy. The time of the Splitting of the Sea, the Seventh Day of Passover, is the point of birth. At that point Atzilut gives birth to Beriah and the creatures therein. All this again indicates the intricate relationship between keter and malchut: “their beginning is wedged into their end, and their end into their beginning.” just as the splitting of the Red Sea—which “depended on atika”;63Zohar II:52b. also, the whole growth of the souls, throughout the seven months from the conjunctio of Shemini Atzeret to the Seventh Day of Passover, is like the growth of zu’n64The middot, chesed to yesod, and malchut. in the womb of imma ilaah65The supernal mother, binah.—by means of the supernal orot of the imma ilaah, and of yet higher, to the En Sof which vests itself in (imma ilaah) throughout the nine or seven months of pregnancy.66Lit., months of the leidah. Thus it is with the creation of the souls and angels in the world of Beriah.
Also, the very essence and root of the “(seminal) drop” which she67The nether mother, malchut. receives and (through which) she is impregnated by the z’eyr anpin is of the mochin of abba and imma69Of the brains (the highest levels) of the configurations of abba and imma; thus analogous to the physical seminal drop which derives from the parental brain (cf. above, Epistle 15). and issues forth to abba and imma with every conjunctio, from arich anpin and atik yomin,69The partzuf corresponding to the sphere of the supreme keter. and still higher—up to the En Sof. Everything is concealed, though, in the mochin, until the nukva gives birth to the souls, and the angels and the hechalot for the world of Beriah. Thus it follows that by means of the ibbur and leidah,70Pregnancy and birth. there is truly a manifestation of the light of the En Sof.71On this profoundly mystical section see LikkuteiTorah, Tzav 16b ff., and the discourses dealing with Shemini Atzeret. See also the Zoharic and Lurianic interpretations of Numbers 29:35.
Now it will be clear why the mitzvot (commandments) are in malchut, the hey of the Name of Havaya,72See above, Epistle 5, note 16. while the Torah is in z’eyr anpin, the vav of the Name of Havaya.73See ibid.; see also above, Epistle 19.—The mitzvot, thus, appear inferior to the Torah itself, just as malchut is inferior to z’eyr anpin. Above, in arich anpin, the mitzvot are in the “whiteness of the gulgalta, i.e., the path (formed) by the parting of the hairs which divide into the 613 paths of the Torah as it is in z’eyr anpin.”74Zohar III:129a; 136a (see Likkutei Amarim, Part I, ch. 41, author’s glossary note). The “hairs of the head” refer to concealed worlds or levels which serve as conduits for the supreme emanations. Cf. Zohar Chadash 34a ff.; Derech Emet on Zohar II:122b; below, beg. of Epistle 29. The root of the Torah [which derives from the supreme chochmah74See above, Epistle 19, note 35.] is in the concealed mochin 76The brain-faculties (chochmah, binah) contained within the skull, thus lower in rank than the skull (keter) itself. Cf. Etz Chaim 25:5. of arich anpin, which is the wisdom behind the reasons for the commandments.77The mitzvot are, in fact, superior to the Torah. However, it is like a seal in reverse.78The stamp of an engraved seal leaves an impression which is just the opposite of the way the seal is made. What is engraved in the seal (high in the seal) appears protruding (more tangible and material). What is protruding from the seal (lower in the seal) appears engraved (less tangible and material). Likewise, the more sublime the source of origin above, the lower it descends and appears inferior below and vice versa. Thus in essence the mitzvot are on a higher plane than the Torah; the Torah merely explains the mitzvot. On the revelatory plane, however, they appear lower (as malchut) and the Torah higher (as tiferet, or z’eyr anpin).
Thus “their beginning is wedged in their end,”79Sefer Yetzirah 1:7. i.e., the power of the En Sof, blessed is He,80The power of the En Sof, blessed is He, vested in malchut makes it possible to create ex nihilo. in order to create substantiality ex nihilo. (Creation) is not by way of a causal development81Lit., by means of cause and effect. in which the effect would be encompassed by its cause, and essentially non-subsistent, but (in such a way) that the yesh is an entity distinct from Divinity so that the Emanator, blessed is He, can be a King over all separate entities by their fulfilling the commandments which He enjoins upon them, and “the end result of the act is first in intent.”82Liturgy, Hymn of Lecha Dodi.
That is why they said in the Jerusalem Talmud:83Berachot 1:2; Shabbat 1:2. “Is then R. Shimon not of the opinion that one interrupts84Study of Torah. for lulav…,”85Observance of a commandment. and “If one learns with the intention not to practice, it were better for him had his afterbirth been turned over his face…,”86See references, above, note 83; and Vayikra Rabbah 35:6. for the afterbirth was formed first, by the (seminal) drop, and until the fortieth day, when the embryo begins to take on form, it alone was the essential substance of the embryo. In like manner, the commandments are the essence and root of the Torah, even though a commandment is corporeal87On the revelatory plane the commandments are related to physical objects and corporeal functions. and the Torah is wisdom.88I.e., related to man’s mind and intellect. Only one is in the chitzoniyut,89The commandments. and the other is in the pnimiyut,90The Torah.—The study of Torah, thus, has a certain advantage over the mitzvot; see references below, note 91. and as (will be explained) further on.91Cf. Kuntres Acharon, Essay 4; Likkutei Torah, Emor 33a ff., Bamidbar 13a ff., and 17a ff.
Now, in like manner, by the zivvug zu’n of Beriah, Yetzirah, and Asiyah are created ex nihilo into substantiality, all that were created, formed, and made by the light of the neshamah within them. For (the neshamah) is Divinity, of the kelim of the ten sefirot of malchut of Atzilut. In it is also contained the radiation of the kav from the light of the En Sof that is vested in Atzilut as far as the prassa (curtain).92Between Atzilut and Beriah (and likewise between the other worlds) there is a prassa (curtailing the higher world) which needs to be pierced in order for the light and vivification of the higher to penetrate and descend to the lower. See Etz Chaim 42:4 (ibid., ch. 13 ff. of Klalut ABYA—I); ibid., 44:1. This radiation of the kav, that radiated in the kelim of the ten sefirot of malchut, pierced the prassa along with them93With the kelim. and radiates in them in Beriah, Yetzirah, and Asiyah, just as in Atzilut itself.
The same is also with the very kav that is vested in the culmination and end of the n.h.y. of Adam Kadmon,94The lower three sefirot (netzach, hod, yesod) of Adam Kadmon. i.e., the end of the “feet” of its yosher95I.e., the end of the scheme of yosher, which culminates in the center of the primordial space, the point corresponding to malchut of Asiyah. See above note 32. which culminate in the malchut of Asiyah: a radiation from the kav radiates from there and vests itself in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity. A radiation from (this) radiation vests itself in the nefesh-ruach of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also in all their kelim, while a radiation of (that) radiation of the (original) radiation is (immanent) in all that were created, formed, and made, as it is written: “The seas, and all there is in them, and You animate them all.”96Nehemiah 9:6.
Now, all this is by way of an extension of the vital force to animate them. However, the essence and nature of the light of the En Sof is in no way subject to space and encompasses all worlds equally: “And I fill the heavens and the earth”97Jeremiah 23:24. in one equal fashion, and “there is no place void of Him”98TikkuneiZohar 57 (91b); ibid., 70 (122b). even in this physical world.99Cf. ShemotRabbah 2:9. However, this is by way of “encompassing” and “encircling,”100See Zohar III:225a. and the meaning of this was explained in Likkutei Amarim.101Likkutei Amarim, Part I, ch. 48; see above, Epistle 1, note 13. It is not in a mode of extension and investment of the vital force to vivify them and make them come into being, ex nihilo into substantiality. (This is) only by a radiation from a radiation of the radiation, and so on, from the kav, as mentioned above.
Also, the radiation from the light of the En Sof which encircles and encompasses the four worlds Atzilut, Beriah, Yetzirah and Asiyah in equal fashion to the inner gleam (kav) is by way of the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah. By its radiation within the kelim, it confers unto them the power and force to create substantiality ex nihilo (yesh meayin).
Now, because the creation is by means of the kelim, the creatures are in a category of multifariousness and division, limitation and finitude, and especially so by means of the letters,102The letters of speech. as mentioned above.
Furthermore, [in addition to all that was mentioned above,] the radiation of the radiation [and all that was said above] manifests its power and ability in the element of the physical earth in an immense manifestation, surpassing the elements transcending it, and even the hosts of heaven. For they do not have it in their power and ability constantly to bring forth something out of nothing (yesh meayin), like the element of earth. (The latter) constantly makes sprout something out of nothing (yesh meayin), namely the herbs and trees—from the vegetative property it possesses, which is non-substantial (ayin) and spiritual, while (the growths) are physical. (103Brackets appear in the text.As for the mazal104The individual star, or angel of destiny. that strikes (the herb) and says “grow,”105Bereishit Rabbah 10:6; see Moreh Nevuchim 2:10.—this takes place after the herb has already sprouted. He does not tell it to sprout ex nihilo into substantiality, but only from small to big, and which kind of fruit, to bear, in all its details. For106See H. V. prior to its sprouting, to whom would every herb’s mazal ordain all the details?)
Now all this is so only because the “feet” of Adam Kadmon culminate at the bottom of Asiyah,107I.e., at the lowest level, at malchut of Asiyah; see above, notes 32 and 95. and “below His feet”108In the other half of the primordial space. radiates the light of the En Sof, blessed is He, which encircles all worlds without any great interruption between them, except for the iggulim of Adam Kadmon only.109Unlike the yosher, the iggulim take in the whole void (see above, note 32). The central point in the primordial space is not only the endpoint of yosher, but also the lowest level of the iggulim.
Also, the kav of the light of the En Sof, culminating at the ending of the “feet” of Adam Kadmon, radiates from below upward in a mode of orchozer110A returning (reflecting) light. Thus there is a constant stream of light flowing both ways: from the highest to the lowest level and back, from the lowest to the highest. See at the end of this section. just as the investment in arich anpin, abba and imma, and zu’n of Atzilut radiates as an or chozer from malchut of Atzilut, and malchut of Atzilut, from below upward, is a category of keter, and “their beginning is wedged in their end.”111Malchut is an aspect of keter, not only relatively speaking because as the lowest stage of the higher realm it is the highest of the successive, lower realm, but the keter of its own realm is vested and wedged in it, and it reflects back into its own keter. Thus, their beginning (keter) is truly wedged in their end (malchut).
It is likewise at the culmination of the kav of the light of the En Sof, culminating at the ending of the yosher of the “feet” of Adam Kadmon: it radiates from below upward112In a mode of or chozer. to the category of the light of the neshamah of the malchut of malchut of Asiyah, which is actual Divinity [(originating in) the chitzoniyut of the kelim of malchut of Atzilut].
According to that which is stated in ch. 20 of Sefer Hagilgulim, cited in Likkutei Amarim,113Likkutei Amarim, Part I, ch. 6, author’s glossary note, ad loc. this radiation from the kav of the light of the En Sof vests itself first in the light of Atzilut in Asiyah, and from there to the Beriah and Yetzirah in Asiyah, and from these to the category of the light of the neshamah of the malchut of the malchut of Asiyah. And hence is the (creative) power and force in the culmination of the keli of the malchut of malchut of Asiyah within the element of earth.
This is the constant and everlasting effect, throughout the earth, of the fiat “Let the earth bring forth herbs….”114Genesis 1:11.—(115Brackets appear in the text.in a mode of infinitude, and not during the six days of creation only [as is the case with the fiat “Let the waters bring forth an abundance of creeping things,”116Genesis 1:20. and the fiat “Let the earth bring forth living being”117Ibid. 1:24.—from the chochmah of the malchut of the malchut of Asiyah]. For during the Seven Days of the Beginning there shone in this world a radiation from the light of the En Sof in a mode of gratuitous chesed, without any (prior) elevation of mayin nukvin118Feminine waters—The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46). at all119See above, Epistle 5, and note 87, ad loc.).
—to make herbs and trees, and fruits, sprout ex nihilo into substantiality, constantly, from year to year. This is a kind of degree of infinity, for if this world will subsist for myriads of myriads of years, they will still sprout forth from year to year.
There are, though, some (plants) which require a (prior) elevation of mayin nukvin [namely those which are sown and implanted]. But these (too, come about) like yesh meayin,120Not truly yesh meayin, for there is some initial substance. Thus strictly speaking it is yesh meyesh (as opposed to ayin, naught). But the final product is so inproportionate to its source that the vegetative process is somehow analogous to creatio ex nihilo. for the implanted kernel is of no estimation whatsoever in relation to the fruit, nor in relation to the whole tree with the branches and leaves. The same applies to the various sorts of garden herbs and vegetables, and also to the various sorts of produce: that hundreds of kernels will come about from a single kernel is like yesh meayin, and a fortiori, with respect to the chaffs and spikes.
Now, these fruits (that come about) by means of an elevation of mayin nukvin, i.e., by sowing and implanting, they are, by far, superior to those that rise independently from the vegetative property in the soil only. And from this we can understand (the notion of) the elicitations of the supernal orot in Atzilut, Beriah, Yetzirah, and Asiyah (121Brackets appear in the text.which is the purpose for the creation of man122See Likkutei Torah, Devarim 2a.), as explained elsewhere.123Cf. Likkutei Torah, Nitzavim 50d-51a; see also above, Epistle 8.
And from this we can understand clearly the subject of the order of levels pertaining to the inorganic, vegetative, animal, and articulate [which correspond to the aspects of earth, water, fire, and air]. Though the animal is more sublime than the vegetative, and the articulate is more sublime than the animal, nevertheless, the animal is nurtured and lives by the vegetative, and the articulate receives his vitality from both, even wisdom and knowledge. For “A child does not know how to call ‘father’ and ‘mother’ until it has tasted grain”;124Berachot 40a; cf. Zohar I:157b and BereishitRabbah 15:7. and “I had not yet eaten the meat of oxen….”125And was, therefore, unable to examine the problem properly.—BavaKama 71b-72a; see commentaries, ad loc. This is the aspect of the or chozer: from below, from the bottom126Malchut. of Asiyah [where there is an exceedingly strong manifestation of the radiation of the radiation…from the light of the En Sof which encircles all worlds, and from the kav from the light of the En Sof at the culmination of the “feet” of the yosher of Adam Kadmon] upward, in a mode of or chozer, as mentioned above.
And it will be clearly understood from this, the best of discernment and knowledge, how it is that the supreme angels of the Merkavah—“the face of the oxen, and the face of the eagle”—127Ezekiel 1:10.derive great enjoyment and are nurtured and content from the spirit of the cattle and fowl that ascends to them from the sacrifices on the altar, and as the sacred Zohar expresses it subtly:128Zohar III:241a. “And they derive enjoyment from their element and essence.”129The form and essence, as opposed to the physical aspects of the animal sacrifices. The animal spirit, the “animalhood,” originally deriving from these angels of the Merkavah (see above, notes 20), thus is refracted and reflects back to its source in a mode of or chozer.
Now, after these words and this truth,130Par. II Chronicles 32:1. knowledge comes easy to the discerning131Par. Proverbs 14:6. to understand from all the above the great advantage of the operational commandments.132On the revelatory plane the mitzvot are but in malchut; their origin thus is exceedingly sublime. It is to that exceedingly high and sublime source to which the or chozer (effected by the fulfillment of the mitzvot) reflects. Hence, the elicitations effected by the performance of mitzvot are also that much more sublime (see below, Epistle 29; also, above, Epistle 3, note 5). For they are the purpose for the descent of the souls to this physical world, as it is written: “To practice them this day”;133Deuteronomy 7:11; cf. Eruvin 22a. and “Better one hour of repentance and good deeds in this world than all the life of the World to Come.”134Avot 4:17; see above, Epistle 1.
37
עד כאן מצאנו מכתב ידו הקדושה
Until here we found of his holy writing.135R. Menachem Mendel of Lubavitch, grandson and disciple of the author, writes that his grandfather wrote this discourse a few days before his passing; see Derech Mitzvotecha 170a and Kitzurim V’Hearot, p. 40.
אִיהוּ וְחַיּוֹהִי חַד, אִיהוּ וְגַרְמוֹהִי חַד בְּהוֹן. (פֵּירוּשׁ, עֶשֶׂר סְפִירוֹת דַּאֲצִילוּת; חַיּוֹהִי הֵן הָאוֹרוֹת, וְ״גַרְמוֹהִי״ הֵן הַכֵּלִים, שֶׁכּוּלָּן אֱלֹקוּת, מַה שֶּׁאֵין כֵּן בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה כוּ׳). וְצָרִיךְ לְהָבִין הֵיטֵב, אֵיךְ הָ״אֵין־סוֹף״ חַד עִם ״גַּרְמוֹהִי״ הֵן הַכֵּלִים, הֲרֵי הַכֵּלִים הֵן בִּבְחִינַת גְּבוּל וְתַכְלִית, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים.
TWENTY. “He and His vivifications are one, He and His causations are one—in them”1Tikkunei Zohar, Introduction 3b (Cf. n. 3 for full quotation). (2Brackets appear in the text.that is, (in) the ten sefirot of Atzilut.3“…for in the ten sefirot of Atzilut (is vested) the King (the light of the En Sof). He (i.e., His essence) and His causations are one in them (i.e., in the ten sefirot of Atzilut); He and His vivifications are one in them. This is not so in the ten sefirot of Beriah. There they are not one with their vivification, nor are they one with their causations. But the Cause of all radiates in the ten sefirot of Atzilut, and in the ten sefirot of Beriah; and He radiates among the ten classes of angels (i.e., the world of Yetzirah) and the ten heavenly constellations (i.e., the world of Asiyah), and does not become changed anywhere.” (Tikkunei Zohar, ad loc. cit.) “His vivifications”—these are the lights [orot],4I.e., the infinite Divine effusions and emanations. and “His causations”—these are the vessels [kelim].5The qualitatively (but not quantitatively) finite vessels that “contain” the orot. See above, Epistle 15, note 13.—Elsewhere it is said that “His vivifications” (חיוהי, in Hebrew) refers to the first three sefirot (chabad) in their totality (i.e., orot and kelim), while “His causations” (גרמוהי, in Hebrew) refers to the seven lower sefirot in totality; see Kitzurim V’Hearot, p. 105, and ref. cited there, and see Mayim Rabbim 5636, chs. 32 and 151. They are all Divinity. But this is not so in Beriah, Yetzirah, and Asiyah, etc.). Now, it needs to be understood well how the En Sof is One with His causations, i.e., the kelim. For the kelim are in a mode of limitation and finitude, as mentioned in Etz Chaim.6Cf. Etz Chaim 2:3, et passim.
אָמְנָם, הַכַּוָּונָה הִיא, לוֹמַר שֶׁהֵן אֱלֹקוּת לִבְרוֹא יֵשׁ מֵאַיִן כְּמוֹ הָ״אֵין־סוֹף״, וְלֹא בִּבְחִינַת הִשְׁתַּלְשְׁלוּת עִילָּה וְעָלוּל לְבַד.
However, the intention is to say that they are Divinity with respect to creating something out of nothing (yesh meayin), just like the En Sof, and not merely by way of an evolution from cause to effect.7I.e., they are not simply some cause from which beings evolve of themselves (in a causal process). The kelim of Atzilut, though qualitatively finite, are a rank in Divinity which can be described as creative Divinity in the literal sense of the term.
וּמַה שֶּׁכָּתַב הָרַמַ״ק עִנְיַן הִשְׁתַּלְשְׁלוּת עִילָּה וְעָלוּל, וְכֵן הוּא בַּזּוֹהַר הַקָּדוֹשׁ פָּרָשַׁת בְּרֵאשִׁית, הַיְינוּ, בְּהִשְׁתַּלְשְׁלוּת הַסְּפִירוֹת בַּסְּפִירוֹת עַצְמָן (בִּבְחִינַת הַכֵּלִים), שֶׁנִּקְרָאוֹת ״בְּלִי מָה״ בְּסֵפֶר יְצִירָה, שֶׁאֵינָן בִּבְחִינַת יֵשׁ וּמַהוּת מוּשָּׂג, וּכְמוֹ הָ״אֵין־סוֹף״ דְּלֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ כְּלָל, וּכְמוֹ שֶׁכָּתוּב: ״וּפָנַי לֹא יֵרָאוּ״. וּנְבוּאַת מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם וְהַשָּׂגָתוֹ, הָיְתָה מִפֶּרֶק עֶלְיוֹן דְּנֶצַח דִּ״זְעֵיר אַנְפִּין״. וּבְהִשְׁתַּלְשְׁלוּת הֶעָלוּל הוּא מוּקָּף מֵהָעִילָּה, וּבָטֵל בִּמְצִיאוּת אֶצְלוֹ כְּזִיו הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ, כְּמוֹ שֶׁכָּתוּב בַּפַּרְדֵּס מֵהָרַמַ״ק.
As for the statement of R. Moses Cordovero8Pardes Rimonim 6, esp. ch. 6 ff. See Maamarei Admur Hazaken Haketzarim, p. 516. that the (creative) development is by way of cause and effect [and it is so stated in the sacred Zohar, section Bereishit9Zohar I:19b-20a.], this refers to the evolution of the sefirot within the sefirot themselves10I.e., each sefirah is comprised of the grades of all the sefirot (chochmah of chochmah; binah of chochmah; etc.). Cf. above, Epistle 13, note 22. (11Brackets appear in the text.with respect to the kelim). [Thus in Sefer Yetzirah12Sefer Yetzirah 1:2-9, 14. (the sefirot) are called “bli-mah” (without anything), because they are not in the category of a substance and apprehensible nature,13See Pardes Rimonim 1:1; Shomer Emunim 1:61. just like the En Sof “Whom thought cannot grasp at all,”14Tikkunei Zohar, Introduction 17a. and as it is written: “And My Face shall not be seen.”15Exodus 33:23. As for the prophecy and apprehension of Moses our Master, peace to him, it was of the upper rank of netzach of z’eyr anpin.16See above, Epistle 19.] And in the evolution the effect is encompassed by the cause, in relation to which it is essentially nonexistent, just as a ray of the sun is (absorbed) in the sun, as stated in Pardes by R. Moses Cordovero.17Pardes Rimonim 6: end of ch. 6; see also ibid., beg. of ch. 3.
וְאַף גַּם צִמְצוּמִים רַבִּים מְאֹד לֹא יוֹעִילוּ לִהְיוֹת גֶּשֶׁם עָב כְּעָפָר, מֵהִשְׁתַּלְשְׁלוּת הָרוּחָנִיּוּת מִשְּׂכָלִים נִבְדָּלִים אֲפִילוּ שֶׁל הַמַּלְאָכִים, אֶלָּא לִהְיוֹת ״רוּחַ הַבְּהֵמָה״ מִ״פְּנֵי שׁוֹר״, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר, וְעַיֵּין שָׁם.
Thus even numerous contractions will not avail to there being matter as dense as earth, by way of an evolution from the spirituality of the separate intelligences,18Or: abstract intelligences. This is a common term in philosophical works referring to the supernal creatures or creations, devoid of any material content. They are pure spirit and, therefore, distinguishable (or separated) from one another only by their differing degrees of intellectual apprehension. (Cf. Moreh Nevuchim 1:49; Ikkarim 2:12.)—Cf. below, notes 19 and 33. (not) even (that) of the angels,19I.e., not even the most subtle and formal matter composing the bodies of the angels could have evolved from the spirit of the abstract intelligences. According to R. Schneur Zalman, and the Kabbalists in general, the angels, too, are composed of body and soul, matter and form; see below, note 33. except to there being the spirit of animal from the “face of the ox,”20See Ezekiel 1:10. This is the most sublime spiritual aspect, or archetype, which on the manifest level of the material world reflects itself in the form of animal-hood. as explained elsewhere; see there.21See Zohar III:240b ff.; cf. Arizal, Likkutei Torah, Vayikra. The coming about of substantiality ex nihilo (yesh meayin) is in Hebrew22Lit., the sacred tongue. called “Beriah” (creation).23Zohar Chadash, Bereishit 17b; Maimonides, Moreh Nevuchim 3:10; Nachmanides on Genesis 1:1; cf. Sefer Habahir 10 (13) [Zohar I:263a].
וְ״יֵשׁ מֵאַיִן״ נִקְרָא ״בְּרִיאָה״ בִּלְשׁוֹן הַקֹּדֶשׁ. וַהֲגַם שֶׁהַיֵּשׁ הַנִּבְרָא הוּא גַּם כֵּן כְּלָא חֲשִׁיב קַמֵּיהּ, דְּהַיְינוּ, שֶׁבָּטֵל בִּמְצִיאוּת לְגַבֵּי הַכֹּחַ וְהָאוֹר הַשּׁוֹפֵעַ בּוֹ מֵהַכֵּלִים דְּי׳ סְפִירוֹת דַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, שֶׁהַ״קַּו״ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מֵאִיר בָּהֶם, וּכְזִיו הַשֶּׁמֶשׁ בַּשֶּׁמֶשׁ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּלִקּוּטֵי אֲמָרִים חֵלֶק ב׳ – הַיְינוּ ״קַמֵּיהּ״ דַּוְקָא, שֶׁהִיא יְדִיעָתוֹ יִתְבָּרֵךְ מִלְמַעְלָה לְמַטָּה.
The word Beriah thus denotes an actual creation ex nihilo. (Such) created substance, in fact, is also esteemed as naught before Him;24Zohar I:11b. that is, it is essentially nonexistent in relation to the force and light that effulges in it from the kelim of the ten sefirot of Atzilut, Beriah, Yetzirah, and Asiyah [in which the gleam (kav) of the light of the En Sof, blessed is He25According to the doctrine of tzimtzum (see Addendum, Mystical Concepts in Chassidism) the “void” or primordial space, in which the worlds are created, is illuminated by a kav (gleam, or ray) of the light of the En Sof. This kav is the essence of the sefirot and vivifies everything within the primordial space. radiates], and just as the ray of the sun in the sun, as explained in Likkutei Amarim, Part II.26Chapter 3. However, this is so only “before Him,” relating to His knowledge, blessed be He, from above netherward.
אֲבָל בִּידִיעָה שֶׁמִּמַּטָּה לְמַעְלָה – הַיֵּשׁ הַנִּבְרָא הוּא דָבָר נִפְרָד לְגַמְרֵי בִּידִיעָה וְהַשָּׂגָה זוֹ שֶׁמִּמַּטָּה, כִּי הַכֹּחַ הַשּׁוֹפֵעַ בּוֹ אֵינוֹ מוּשָּׂג כְּלָל וּכְלָל, וְגַם אֵין עֲרוֹךְ זֶה לָזֶה כְּלָל וּכְלָל, לֹא מִינֵּיהּ וְלֹא מִקְצָתֵיהּ, מֵהָעֵרֶךְ שֶׁמֵּהֶעָלוּל אֶל הָעִילָּה, שֶׁהֶעָלוּל יוֹדֵעַ וּמַשִּׂיג אֵיזֶה הַשָּׂגָה בְּעִילָּתוֹ וּבָטֵל אֶצְלוֹ עַל־יְדֵי יְדִיעָה וְהַשָּׂגָה זוֹ, וְגַם בְּמַהוּתָם וְעַצְמוּתָם אֵין הֶפְרֵשׁ גָּדוֹל כָּל כָּךְ, רַק שֶׁזֶּה עִילָּה וְזֶה עָלוּל, וְלֹא מִינֵּיהּ וְלֹא מִקְצָתֵיהּ, מֵהַהֶפְרֵשׁ שֶׁבֵּין מַהוּת הַיֵּשׁ הַנִּבְרָא לְמַהוּת הַכֹּחַ וְהָאוֹר הַשּׁוֹפֵעַ בּוֹ לְהַוּוֹתוֹ מֵאַיִן לְיֵשׁ, וְלָכֵן נִקְרָא ״יֵשׁ״ מֵ״אַיִן״ דַּוְקָא.
But in relation to the knowledge from below upward, created substance is [in such knowledge and apprehension from below] an altogether separate thing. For the force that effuses in it is not apprehended at all. Also, there is no approximation whatsoever from the one to the other, neither to the whole nor to part of the relation between the effect and cause. For the effect knows and has some apprehension of its cause and becomes nullified in relation to it through this knowledge and apprehension. Even with respect to their nature and essence, there is not such a great distinction (between cause and effect) except that one is a cause and the other is an effect, but nothing whatsoever of the distinction there is between the nature of a created substance and the nature of the force and light that effuses in it to make it ex nihilo into substantiality. That is why (creation) is called precisely yesh meayin.27Substantiality out of nothingness. From the viewpoint of creation, these are two absolutely distinct and nonrelated categories.
וְהִנֵּה, רֵאשִׁית הַיֵּשׁ הַנִּבְרָא וּתְחִילָּתוֹ, הֵן הַכֵּלִים דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וְגַם הָאוֹרוֹת נֶפֶשׁ־רוּחַ, וְנִבְרְאוּ מִבְּחִינַת הַנְּשָׁמָה דְּי׳ סְפִירוֹת דִבְרִיאָה־יְצִירָה־עֲשִׂיָּה שֶׁהוּא אֱלֹקוּת, וְהֵן הַלַּמֶ״ד כֵּלִים דְּמַלְכוּת דַּאֲצִילוּת. וְכֵן בַּאֲצִילוּת, מֵחִיצוֹנִיּוּת הַכֵּלִים דְּי׳ סְפִירוֹת דַּאֲצִילוּת שֶׁהֵן אֱלֹקוּת, נִבְרְאוּ הַהֵיכָלוֹת דַּאֲצִילוּת שֶׁמִּתְלַבֵּשׁ בָּהֶן בְּחִינַת הָעִיגּוּלִים דְּי׳ סְפִירוֹת, וְגַם גּוּפוֹת הַמַּלְאָכִים דַּאֲצִילוּת שֶׁהֵן בְּחִינַת יֵשׁ, וּכְמוֹ שֶׁכָּתוּב: ״וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה״, שֶׁאֵינָן בִּבְחִינַת בִּיטּוּל לְגַמְרֵי כְּעָלוּל לְגַבֵּי עִילָּתוֹ.
Now, the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also the orot [nefesh, ruach28Nefesh-ruach-neshamah are the three general categories of the soul, the animating life-force of man, and the worlds as a whole (cf. above, Epistle 5, note 53). Thus they are called orot.] are the first stage and the beginning of created substantiality (yesh). They are created from the category of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity.29The five soul-categories (see above, Epistle 5, note 52), correspond to the five worlds (see Addendum, Mystical Concepts in Chassidism, s.v. Worlds): Adam Kadmon contains all five categories, and the highest, yechidah, is manifest and determinative here. In Atzilut, yechidah is submerged and concealed in the lower four ranks. Thus only the four lower categories are manifest there, with the highest among these, chaya, determinative. (At the same time, Atzilut, like all the worlds, is again divisible into these five soul-categories; cf. above, Epistle 19, note 48.) In Beriah only the three lower categories are manifest, with neshamah determinative, and so forth. While in Atzilut the orot and kelim are still noncorporeal and, indeed, Divine, from Beriah downward, the kelim take on corporeality, but, of course, not the orot (the Divine effusions of a life-force). As one world serves as the conduit for the orot to the lower world(s), so the nefesh-ruach (of Yetzirah and Asiyah, respectively) emanate from the neshamah (of Beriah). But below neshamah (of Beriah), the light of the En Sof, blessed is He, is no longer manifest, but concealed. (See Mevo She’arim 6:2, drush 1 and 2). And these are the thirty kelim of malchut of Atzilut.30The transitionary evolution from one world to the next, the lower one, is always through the lowest stage (malchut) of the higher, which becomes the highest stage (atik, or keter) of the lower world (see below, note 46). Thus, implicit in malchut of Atzilut are the kelim which are the conduits for the vivification from Atzilut to Beriah, Yetzirah, and Asiyah. Generally speaking there are three types of kelim, each consisting of ten: the ten pnimiyim (the innermost kelim of malchut of Atzilut) become the soul for Beriah; the ten intermediary kelim become the soul for Yetzirah; and the ten chitzoniyim (the most outward kelim of malchut of Atzilut) become the soul for Asiyah. See Etz Chaim 30:2 and 44:2; Likkutei Torah, Derushim L’Yom Kippur 70c. It is likewise in Atzilut. From the chitzoniyut of the kelim of the ten sefirot of Atzilut [which are Divinity] were created the hechalot31Shrines; realms. of Atzilut in which the category of the iggulim32Circles.—The sefirot, as they emanate, follow an ordered pattern of gradual evolution, but not a singular scheme only. In the writings of the Arizal, where their evolution is intricately interwoven with the doctrine of tzimtzum, they are explained to egress via the kav which irradiates the primordial space of the tzimtzum, first as circles (within, throughout, and parallel to the circle of the void), one circle within the other, connected only by the kav (which is also their connection with the En Sof). These circles are called the iggulim. This is the scheme in which the sefirot proceed from, and succeed, each other. The iggulim are paired with the subsequent, superior scheme, called yosher (the scheme usually referred to in the Zohar, etc.). Yosher (straightness; evenness) is the emanation of the sefirot in the form of a partzuf (“chesed the right arm; gevurah the left arm,” etc.; Tikkunei Zohar, Intro. 17a), along the kav, and culminating in the center of the primordial space. (See Etz Chaim 1:2 ff.; Shaar Hahakdamot, hakdamah 4 ff.) See Addendum, Mystical Concepts in Chassidism, s.v. Body of the Sefirot, and Partzufim. of the ten sefirot vests itself, and also the bodies of the angels of Atzilut33R. Schneur Zalman, on the authority of R. Moses Nachmanides (cf. Shaar HaGemul, in comment on Psalms 104:4), states that the angels are composed of body and soul, matter and form. (See Torah Or, Bereishit 4b; Likkutei Torah, Berachah 98a; Siddur Im Dach, Shaar Hachanukah 273d.) The angelic body and matter are explained to consist of the root-elements of fire and air, thus extremely subtle and diaphanous and in no way comparable to the cruder forms of matter as we know it. (Cf. Moreh Nevuchim 2:26, and see below, the quotation from Sefer Hanikud.)
This view, opposed to that of Maimonides (see Hilchot Yesodei HaTorah 2:3 ff.; Moreh Nevuchim 1:49), finds support in the philosophy of R. Salomon ibn Gabirol (see his Mekor Chaim, esp. part 4; cf. Abarbanel on II Kings 3:3); probably in the thought of R. Judah Halevi (see Kuzari 4:3 and the lengthy remarks by Kol Yehudah, ad loc.; see also Kol Yehudah on Kuzari 3:11); Ibn Ezra; with R. Shem Tov ibn Shem Tov (Sefer Haemunot 4:1 ff., quoted partly in Pardes Rimonim 6:6); and generally with the Kabbalists—see Pardes Rimonim 24:11 ff., 15, and Etz Chaim 50: end of ch. 8. (See also Zohar III:225a, and cf. Zohar I:136b.) See also Chovot Halevavot 1:6; Hassagot on Hilchot Teshuvah 8:2; Shaloh, Assarah Maamorot, ch. 2.
From R. Schneur Zalman it would appear that (like Ibn Gabirol) he is of the opinion that all angels are composed thus, inasmuch as he mentions in that category even the angels of Atzilut. From the Zohar, Nachmanides, and the Arizal, it would seem that they are of the opinion that not all angels have bodies.
In Zohar Chadash 8d, the term separate intelligences (see above, note 18) is used in relation to angels, and as appears from the context, to angels of Beriah (though cf. Zohar III:225a). Nachmanides, too, makes frequent use of this term, and sometimes adds “the separate intelligences, i.e., the angels,”—see his commentary on Exodus 20:3 (cf. also ibid. Numbers 22:23); furthermore, in Shaar HaGemul (ad loc. cit.), he speaks of the angels that are “beneath the Divine throne” (thus beneath Beriah!). The Arizal, who, in Etz Chaim 50:8, speaks explicitly of the composite nature of the angels, states elsewhere (ibid., 26: end of ch. 1) equally explicitly that “there are angels which are not on a rank of corporeality, for they do not become vested in a body, they are a chariot (!) for the Holy One, blessed is He, and superior to the neshamah.”
According to the Zohar (cf. I:34a; Zohar Chadash 10a), Nachmanides, and the Arizal, there are, thus, two general types of angels (a distinction which can be found in Maimonides too, cf. Moreh Nevuchim 2:6; cf. also Kuzari 4:3, and comment., ad loc.), the higher one of which is referred to as “abstract intellects.”
On the other hand, R. Joseph Gikatilla writes that “even among the supernal abstract intelligences that are called angels, there is not one that is simple without any plurality. Though the philosophers called the angels abstract intellects and abstract forms, nevertheless, though they are devoid of such matter as our matter, they also possess a simple, diaphanous supernal form of matter which is incomparable to our matter” (Sefer Hanikud 3:3; quoted in Torah Shelemah, vol. 16, pp. 301 ff.). R. Schneur Zalman also uses the term “separate intelligences” and accepts the standard definition thereof as given by Maimonides (see Likkutei Torah, Shelach 46a), but he applies it to the supernal worlds; see ibid., 45a (cf. Maim., Hilchot Yesodei HaTorah 3:9, and Moreh Nevuchim 2:5). See further on this subject: Sefer Yetzirah 1:12 and the comment., ad loc.; Likkutei Amarim, Part I, ch. 39 ff.; Biurei Hazohar, Beshalach 40b-c; Maamarei Admur Hazaken—Inyanim, vol. 1, pp. 224-227; Igrot Kodesh by the Lubavitcher Rebbe, vol. 3, p. 463; et al.—which are a form of substantiality (yesh) [as it is written:34Job 4:18. “And His angels He charges with deficiency”35See Moreh Nevuchim 3, end of ch. 13, on this verse (though, unlike Maimonides, R. Schneur Zalman retains the literal sense of “angels”).—because they are not wholly in a state of nullification as the effect is in relation to its cause].
אַךְ נִשְׁמוֹת הַמַּלְאָכִים שֶׁיָּצְאוּ מִ״זִּיוּוּג הַנְּשִׁיקִין״, וְכֵן נִשְׁמוֹת הָאָדָם שֶׁיָּצְאוּ מִזִּיוּוּג דְּזָ״א וְנוּקְבָא דַּאֲצִילוּת קוֹדֶם שֶׁיָּרְדוּ לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה אֵינָן בִּכְלַל ״יֵשׁ״ וְדָבָר נִפְרָד בִּפְנֵי עַצְמָן, אֶלָּא הֵן מֵעֵין בְּחִינַת אֱלֹקוּת בְּצִמְצוּם עָצוּם, וּכְעֵין הַכֵּלִים דְּי׳ סְפִירוֹת דַּאֲצִילוּת, שֶׁהֵן בִּבְחִינַת גְּבוּל עַל־יְדֵי צִמְצוּם אוֹר הָאֵין־סוֹף, הוּא הַ״קַּו״ הַמְלוּבָּשׁ בְּנֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁלָּהֶם, וּכְמוֹ צִמְצוּם הָרִאשׁוֹן לִהְיוֹת חָלָל וְכוּ׳.
But the souls of the angels that emerged by the zivvug neshikin,36The conjunctio in a mode of kissing. This most sublime, and highest, form of a union, also called the conjunctio in a mode of panim to panim, refers to the conjunctio and most absolute union of the essence of the partzuf of abba with the essence of the partzuf of imma.—See Etz Chaim 15:1; 39:4 and 9. and also the souls37Text corrected according to L. H. of man that emerged by the zivvug zu’n of Atzilut,38The conjunctio of the masculine and the feminine. This refers to the union of the partzuf of z’eyr anpin and the partzuf of malchut. (See Addendum, Mystical Concepts in Chassidism; and above, Epistle 15, note 9.) they, prior to their descending to Beriah, Yetzirah, and Asiyah, are not a level of substantiality (yesh) and a distinct entity on its own. On the contrary, they are of the category of Divinity in immense contraction. They are like the kelim of the ten sefirot of Atzilut, which are in a category of limitation on account of the contraction of the light of the En Sof, i.e., the kav is vested in their nefesh-ruach-neshamah, and just like the original tzimtzum to bring about a void, and so on.
(וְאַף גַּם לְאַחַר שֶׁיָּרְדוּ הַנֶּפֶשׁ־רוּחַ־נְשָׁמָה דַּאֲצִילוּת לָעוֹלָם הַזֶּה לַצַּדִּיקִים הָרִאשׁוֹנִים אֶפְשָׁר שֶׁלֹּא נִשְׁתַּנָּה מַהוּתָן לִהְיוֹת דָּבָר נִפְרָד מֵאֱלֹקוּת, וְלָכֵן הָיוּ מִסְתַּלְּקוֹת כְּשֶׁרָצוּ לַחֲטוֹא בְּטֶרֶם יֶחֶטְאוּ. וְקָרוֹב לוֹמַר, שֶׁגַּם הָאֲלָפִים וְרִבְבוֹת עָלְמִין דְּיָתְבִין בְּ״גוּלְגַּלְתָּא״ דַּ״אֲרִיךְ אַנְפִּין״ וּ״זְעֵיר אַנְפִּין״ – אֵינָן ״עָלְמִין״ מַמָּשׁ כְּעֵין הַהֵיכָלוֹת דַּאֲצִילוּת וּבְחִינַת ״יֵשׁ״, אֶלָּא כְּעֵין נִשְׁמוֹת הַמַּלְאָכִים שֶׁיָּצְאוּ מִ״זִּיוּוּג הַנְּשִׁיקִין״, וְנִקְרְאוּ ״עָלְמִין״ לְגַבֵּי בְּחִינַת הַ״גּוּלְגַּלְתָּא״ וְ״דִיקְנָא״).
(39Brackets appear in the text.And even after the nefesh-ruach-neshamah of Atzilut descended to this world to the erstwhile tzaddikim, their essence possibly did not change to become an entity distinct from Divinity. That is why they withdrew when they wanted to sin, before they sinned.40The souls withdrew, i.e., the tzaddikim died before they could sin. Cf. Zohar I:36b; II:10b; Zohar Chadash 19d ff.; Kohelet Rabbah 7:32, Rashi on Genesis 5:24, and Job 4:18. It is feasible to assume that also the thousands and myriads of worlds that are in the gulgalta [skull] of arich anpin and z’eyr anpin 41See Zohar III:128b.—Gulgalta, the Skull, refers to the topmost level, the sefirah of keter. The passage thus refers to the levels of keter of arich anpin and keter of z’eyr anpin. are not really worlds, like the hechalot of Atzilut, and a category of substantiality, but are like the souls of the angels that emerged from the zivvug neshikin and are called worlds in relation to the rank of the “skull” and the “beard.”42Skull and Beard of the supernal partzuf (see Zohar III:128b and 130 ff.). The Divine light emanates by way of the thirteen general “tufts” (corresponding to the thirteen attributes of the Divine compassion, Exodus 34:6, 7; cf. below, Epistle 28, notes 33 ff.) of the dikna (the Beard).)
אַךְ אֵינָן אֱלֹקוּת מַמָּשׁ לִבְרוֹא יֵשׁ מֵאַיִן, מֵאַחַר שֶׁכְּבָר יָצְאוּ וְנִפְרְדוּ מֵהַכֵּלִים דְּי׳ סְפִירוֹת, שֶׁבָּהֶן מְלוּבָּשׁ הַ״קַּו״ מֵאוֹר־אֵין־סוֹף.
They are not, however, truly Divinity—able to create something ex nihilo, because they already emerged and became separated from the kelim of the ten sefirot, wherein the kav of the light of the En Sof is vested.
שֶׁהָאוֹר הוּא כְּעֵין הַמָּאוֹר, הוּא מַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הַמַּאֲצִיל בָּרוּךְ־הוּא, שֶׁמְּצִיאוּתוֹ הוּא מֵעַצְמוּתוֹ, וְאֵינוֹ עָלוּל מֵאֵיזֶה עִילָּה שֶׁקָּדְמָה לוֹ חַס וְשָׁלוֹם, וְלָכֵן הוּא לְבַדּוֹ בְּכֹחוֹ וִיכָלְתּוֹ לִבְרוֹא יֵשׁ מֵאַיִן וָאֶפֶס הַמּוּחְלָט מַמָּשׁ, בְּלִי שׁוּם עִילָּה וְסִיבָּה אַחֶרֶת קוֹדֶמֶת לַיֵּשׁ הַזֶּה.
For the light is like its source,43Lit., the sort of luminary (maor). i.e., the nature and essence of the Emanator, blessed is He, whose Being is of His essence, and He is not, Heaven forfend, caused by some other cause preceding Himself. He alone, therefore, has it in His power and ability to create something out of an absolute naught and nothingness, without this “something” having any other cause preceding it.
וּכְדֵי שֶׁיִּהְיֶה הַיֵּשׁ הַזֶּה הַנִּבְרָא בְּכֹחַ הָאֵין־סוֹף בַּעַל גְּבוּל וּמִדָּה – נִתְלַבֵּשׁ אוֹר־אֵין־סוֹף בְּכֵלִים דְּי׳ סְפִירוֹת דַּאֲצִילוּת, וּמִתְיַיחֵד בְּתוֹכָן בְּתַכְלִית הַיִּחוּד, עַד דְּ״אִיהוּ וְגַרְמוֹהִי חַד״, לִבְרוֹא בָּהֶן וְעַל יָדָן בְּרוּאִים בַּעֲלֵי גְבוּל וְתַכְלִית, וּבִפְרָט עַל־יְדֵי הִתְלַבְּשׁוּתָן בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.
In order that this yesh, created by the power of the En Sof, should have a limit and measure, the light of the En Sof was vested in the kelim of the ten sefirot of Atzilut and becomes united in them in so absolute a unity that “He and His causations are one” to create with and through them [especially through their investment in Beriah, Yetzirah, and Asiyah] creatures that have limitation and finitude.
אָמְנָם מוּדַעַת זֹאת, שֶׁעִיקַּר הִתְהַוּוּת הַיֵּשׁ וְדָבָר נִפְרָד לְגַמְרֵי, הוּא מִמַּלְכוּת דַּאֲצִילוּת שֶׁנַּעֲשָׂה עַתִּיק דִּבְרִיאָה, כִּי ״אֵין מֶלֶךְ בְּלֹא עָם וְכוּ׳״. וְגַם רִיבּוּי הַנִּבְרָאִים וְהִתְחַלְּקוּתָן שֶׁנִּבְרְאוּ בְּכֹחַ הָ״אֵין־סוֹף״ יָחִיד וּמְיוּחָד בְּתַכְלִית – הוּא עַל־יְדֵי רִיבּוּי הָאוֹתִיּוֹת הַיּוֹצְאִין מִמַּלְכוּת, ״פִּי ה׳״, ״וּבְרוּחַ פִּיו כָּל צְבָאָם״, וְה׳ מוֹצָאוֹת הַפֶּה הֵן מֵה׳ גְּבוּרוֹת דְּנוּקְבָא.
However, it is known that the principal coming to be of the yesh and the totally distinct entity is through malchut of Atzilut,44See above, Epistle 8, note 44. which becomes the atik45The highest level, also referred to as keter. of Beriah,46The lowest level of the higher realm comprises the highest level of the succeeding, lower realm; see Etz Chaim 3:1, et passim (cf. Tikkunei Zohar, Introduction 11b). Cf. above, Epistle 17, note 28, and below. for “there is no king without a people….”47Zohar III:271b; see Pirkei d’R. Eliezer, ch. 3; and cf. Tosafot, Berachot 40b, s.v. Amar Abbaye.—Only where the king has subjects can one speak of kinghood in any real and meaningful way. Thus by the causations of malchut, the attribute of malchut realizes itself and comes in its own right; cf. Addendum, ibid. The multitude of creatures, and their division, that were created by the force of the One and absolutely Unique48Lit., absolutely unified (as opposed to composite). En Sof, it, too, is from the multitude of letters that issue from malchut—“the mouth of the L–rd” and “All their hosts by the breath of His mouth.”49Psalms 33:6—The “Mouth of the L–rd,” the “Breath of His Mouth,” etc., through which the universe came into being, all signify malchut —“the architect of creation.” The issues from the mouth or the breath, i.e., the multitude of articulated letters, thus correspond to the emanations that issue into manifest being through malchut. (Cf. Addendum, ibid.; and above, Epistle 5, note 22.) The five organs of speech50See above, Epistle 5, note 23. are of the five gevurot51The five gevurah aspects limit, withhold, and differentiate the effusive outflowing. The organs of articulation, too, limit and make distinctions in the pristine breath of speech. This allows meaningful speech rather than the nonintelligible outflow of letters of speech as they are in their totality in the basic “matter” or breath of speech. —Cf. Likkutei Amarim, Part II, ch. 3; above, Epistle 5, note 115. of nukva.52The feminine aspect, i.e., malchut.—See Etz Chaim 5:3.
וְלָזֹאת נִקְרֵאת ״עָלְמָא דְאִתְגַּלְיָא״, כִּי בָּהּ נִגְלֶה כֹּחַ אוֹר־אֵין־סוֹף לִבְרוֹא יֵשׁ מֵאַיִן שֶׁלֹּא עַל־יְדֵי עִילָּה וְעָלוּל, אֲבָל ט׳ סְפִירוֹת הָרִאשׁוֹנוֹת נֶאֶצְלוּ בְּהִשְׁתַּלְשְׁלוּת עִילָּה וְעָלוּל, וְאוֹר הָאֵין־סוֹף הוּא מְלוּבָּשׁ בְּחָכְמָה לְבַדָּהּ. וְזֶהוּ שֶׁכָּתוּב: ״נָעוּץ תְּחִלָּתָן בְּסוֹפָן״, כִּי כֶּתֶר הוּא מְמוּצָּע בֵּין הַמַּאֲצִיל לַנֶּאֱצָלִים, וְיֵשׁ בּוֹ בְּחִינָה הָאַחֲרוֹנָה שֶׁל הָאֵין סוֹף.
Thus (malchut) is called alma deitgalya (the manifest world), because through it is manifested the power of the light of the En Sof to create something out of nothing—without recourse to cause and effect.53Cf. Likkutei Amarim, Part I, ch. 52; above, Epistle 5, note 22. The first nine sefirot, however, emanated by a causal evolution, while the light of the En Sof is vested in chochmah only. And that is the meaning of “their beginning54Of the sefirot and all spheres. is wedged in their end.”55Sefer Yetzirah 1:7. For keter is the mediator between the Emanator and the emanated,56See above, Epistle 17, note 28, note 28. and the lowest level of the En Sof is contained in it.
וְלָכֵן נִקְרָא ״כֶּתֶר מַלְכוּת״, כִּי אֵין כֶּתֶר אֶלָּא לְמֶלֶךְ, וְגַם, כִּי בְּחִינָה אַחֲרוֹנָה דְאֵין־סוֹף הִיא מַלְכוּת דְּאֵין־סוֹף, וְלָכֵן גַּם הַמַּלְכוּת דַּאֲצִילוּת נִקְרָא ״כֶּתֶר״ מִמַּטָּה לְמַעְלָה. וּמַה גַּם, כִּי בְּרִיאַת הַנְּשָׁמוֹת – מִמֶּנָּה, לִהְיוֹת יֵשׁ וְדָבָר נִפְרָד בִּפְנֵי עַצְמָהּ בְּעוֹלַם הַבְּרִיאָה, וְנִקְרָא בְּשֵׁם ״לֵידָה״, כִּקְרִיעַת יַם־סוּף דִּ״בְעַתִּיקָא תַּלְיָא״. וְגַם, כָּל גִּידּוּל הַנְּשָׁמוֹת כָּל ז׳ חֳדָשִׁים, מִזִּיוּוּג שֶׁל שְׁמִינִי עֲצֶרֶת עַד שְׁבִיעִי שֶׁל פֶּסַח, הוּא כְּמוֹ גִּידּוּל זְעֵיר אַנְפִּין וְנוּקְבָא בְּבֶטֶן ״אִימָּא עִילָּאָה״, שֶׁהוּא עַל־יְדֵי אוֹרוֹת עֶלְיוֹנִים מֵ״אִימָּא עִילָּאָה״, וּמִלְמַעְלָה לְמַעְלָה עַד אֵין־סוֹף, הַמִּתְלַבֵּשׁ בָּהּ כָּל ט׳ אוֹ ז׳ יַרְחֵי לֵידָה. וְכָכָה הוּא בִּבְרִיאַת נְשָׁמוֹת וּמַלְאָכִים לְעוֹלַם הַבְּרִיאָה.
That is why (keter) is called keter malchut (crown of sovereignty),57Tikkunei Zohar, Introduction 17a. for a crown is but for a king, and, also, the lowest level of the En Sof is the malchut of En Sof.58Keter thus has two aspects: that of keter, the Royal Crown, symbolizing the highest level of the lower realm; and that of malchut, the lowest level of the superior realm. Consequently, from below upward,59From below Atzilut, toward Atzilut. malchut of Atzilut, too, is called keter,60Keter of Beriah. and especially since through it is the creation of the souls which are yesh, separate entities [in the world of Beriah]. This61The creation of the souls in Beriah by malchut of Atzilut. is referred to as leidah,62Before proceeding with this intricate passage, an explanation of the relevant terms and concepts is in place. It has been pointed out (above, Epistle 15, note 9) that the Kabbalah makes extensive use of anthropomorphic metaphors and analogies, using terms that describe physical objects or processes to denote spiritual ones. Such is the case in this passage as well. On the terrestrial level there are various terms and concepts related to birth. There are the categories of the male and the female, the former influencing, or emanating, to the latter. The female is impregnated by the male. A seed of the male is implanted in the womb of the female. This seed originates in the brain of the male; originally it is a most subtle, nearly spiritual substance, but as it descends to the point of actual egression it becomes ever more material. When the seed is implanted, conception takes place, and an embryo develops. During the ensuing period of pregnancy, the embryo grows and develops into a foetus, nourished and sustained by the mother’s nourishment and sustenance. This development continues until the moment when the foetus is ready for birth. With the birth of the foetus, we have the actual revelation and egression into manifest reality of the hitherto concealed foetus. Moreover, birth means the actual revelation and egression into manifest reality of the rudimentary plant contained in the seed. One thing more: the perfect health of both parents, the perfect condition of their reproductive organs, is not yet an assurance that conception and reproduction will actually take place. Procreation is dependent on Divine intervention. G–d is, as it were, a partner with the parents, and it is the Divine blessing or “participation” which makes possible the birth of the child. (See Kiddushin 30b; Niddah 31a; Zohar III:291b.) Analogous to the process culminating in actual birth is the coming into being of spiritual categories such as the soul. The essence of the soul is its own “soul,” the spark of Divinity, the light of the En Sof. This Divine “point” is posited first in keter and then in chochmah. It is the highest level of chochmah; the mochin, the brain. As chochmah, the configuration of abba, unites with binah, the configuration of the supreme imma, the seminal point of En Sof is posited in the “womb” of binah (“the dot in the palace”; cf. above, Epistle 5, note 15), where it develops by way of expansion. In binah it is vested with wider dimensions which simultaneously make it more “tangible” by dimming the full force of its radiation. From this conjunctio of abba and imma is born the configuration of z’eyr anpin, the middot of chesed to yesod. This progeny, as it is in Atzilut, is still absolute Divinity: En Sof, immensely screened and contracted, on a plane of creativity. The original seminal spark of En Sof, which on this plane is successively more contracted than it is on the higher planes, is then “posited” in the configuration of malchut, the lower imma. The conjunctio of z’eyr anpin and malchut thus leads to a new conception in the “womb” of the lower imma. All the creative potentialities of the higher sefirot, the “rudimentary plant of the seed,” the alma deitkasya (concealed world), are now posited in malchut where they develop in the process of “pregnancy” from their total concealment to the point of their manifestation or “birth.” That is why malchut is called the “sea into which all the rivers (the sefirot) stream and pour their potentialities.” In malchut all the possible creations are still hidden and concealed, just as the waters of the sea cover and conceal all the creatures of the sea. Within the womb of malchut, during the period of pregnancy, the potential creatures are “nourished and sustained” by the nourishment and sustenance of malchut itself, viz., the lights and emanations of the higher sefirot that issue into it. Now, when it comes to the point of “birth,” the point that the alma deitkasya (concealed world) should become an alma deitgalya (manifest world) that is a finite and distinct entity, this cannot be effected by a simple, progressive, and causal development of the sefirot. Such a development of a gradual descent from higher to lower is unable to produce so radical an effect. The “intervention” of something more than that, of a much more sublime category, is necessary. Birth, the “opening of the womb” to allow the concealed world to egress into manifestation, is made possible by an issue and radiation into malchut from the all-encompassing plane of atik (keter; or makif), the transcendent G–dhead. When the or makif thus unites with the or pnimi as it is in malchut, the potentialities of the or pnimi become actualized in manifest creation. The birth is referred to as the “splitting of the sea” (as the splitting of the sea that took place on the seventh day after the Exodus from Egypt): the sea, i.e., malchut, or the womb of malchut, is “split” to allow the egression of the foetal creatures. As the sea is split and a dry passage is produced, the hitherto hidden sea-creatures now become manifest. The conception in the womb of malchut is alluded to in Shemini Atzeret, the Festival of the eighth day since the first day of Sukkot. The special liturgy of Shemini Atzeret deals with the descent of rain, and from that day until Passover we recite the prayer morid hageshem (who causes the rain to descend). The term Atzeret means Assembly or Ingathering. The word “eighth” alludes to the eighth sefirah in reverse order, thus binah. Atzeret refers to the ingathering of binah (alma deitkasya) in malchut, alluded to by morid hageshem. Moreover, the word geshem means not only rain, the Heavenly downpour, but also matter; in the latter sense it alludes to the increasing materialization of the seminal drop as it descends from the mochin of abba to the womb of malchut, and thence into actual manifestation. Thus Shemini Atzeret is referred to as the point of conception. The period during which we say the prayer morid hageshem (from Shemini Atzeret to Passover) is the period of pregnancy. The time of the Splitting of the Sea, the Seventh Day of Passover, is the point of birth. At that point Atzilut gives birth to Beriah and the creatures therein. All this again indicates the intricate relationship between keter and malchut: “their beginning is wedged into their end, and their end into their beginning.” just as the splitting of the Red Sea—which “depended on atika”;63Zohar II:52b. also, the whole growth of the souls, throughout the seven months from the conjunctio of Shemini Atzeret to the Seventh Day of Passover, is like the growth of zu’n64The middot, chesed to yesod, and malchut. in the womb of imma ilaah65The supernal mother, binah.—by means of the supernal orot of the imma ilaah, and of yet higher, to the En Sof which vests itself in (imma ilaah) throughout the nine or seven months of pregnancy.66Lit., months of the leidah. Thus it is with the creation of the souls and angels in the world of Beriah.
וְגַם, כָּל עִיקַּר וְשֹׁרֶשׁ הַטִּיפָּה שֶׁמְּקַבֶּלֶת וּמִתְעַבֶּרֶת מִ״זְּעֵיר אַנְפִּין״, הוּא מִמּוֹחִין דְּ״אַבָּא וְאִימָּא״, וּבְכָל זִיוּוּג נִמְשֶׁכֶת לְ״אַבָּא וְאִימָּא״ מֵ״אֲרִיךְ אַנְפִּין״ וְ״עַתִּיק יוֹמִין״, וּמִלְמַעְלָה לְמַעְלָה עַד אֵין סוֹף, רַק שֶׁהַכֹּל בְּהֶעְלֵם בְּמוֹחִין, עַד לֵידַת הַנּוּקְבָא הַנְּשָׁמוֹת וְהַמַּלְאָכִים וְהַהֵיכָלוֹת לְעוֹלַם הַבְּרִיאָה. נִמְצָא, שֶׁזֶּהוּ גִילּוּי אוֹר־אֵין־סוֹף מַמָּשׁ, עַל־יְדֵי הָעִיבּוּר וְהַלֵּידָה.
Also, the very essence and root of the “(seminal) drop” which she67The nether mother, malchut. receives and (through which) she is impregnated by the z’eyr anpin is of the mochin of abba and imma 69Of the brains (the highest levels) of the configurations of abba and imma; thus analogous to the physical seminal drop which derives from the parental brain (cf. above, Epistle 15). and issues forth to abba and imma with every conjunctio, from arich anpin and atik yomin,69The partzuf corresponding to the sphere of the supreme keter. and still higher—up to the En Sof. Everything is concealed, though, in the mochin, until the nukva gives birth to the souls, and the angels and the hechalot for the world of Beriah. Thus it follows that by means of the ibbur and leidah,70Pregnancy and birth. there is truly a manifestation of the light of the En Sof.71On this profoundly mystical section see Likkutei Torah, Tzav 16b ff., and the discourses dealing with Shemini Atzeret. See also the Zoharic and Lurianic interpretations of Numbers 29:35.
וּבָזֶה יוּבַן, הֱיוֹת הַמִּצְוֹת בְּמַלְכוּת – ה׳ שֶׁל שֵׁם הַוָיָ׳, וְהַתּוֹרָה בִּ״זְעֵיר אַנְפִּין״ – וָא״ו שֶׁל שֵׁם הַוָיָ׳, הֲגַם שֶׁלְּמַעְלָה בַּ״אֲרִיךְ אַנְפִּין״ הַמִּצְוֹת הֵן בְּ״גוּלְגַּלְתָּא״, בְּ״לַבְנוּנִית״, הִיא הָ״אוּרְחָא״ דִּבְ״פַלְגוּתָא דְשַׂעֲרֵי״, דְּמִתְפַּלְגָא לְתַרְיַ״ג אוּרְחִין דְּאוֹרַיְיתָא שֶׁבִּ״זְעֵיר אַנְפִּין״, וְשֹׁרֶשׁ הַתּוֹרָה דְּנָפְקָא מֵ״חָכְמָה עִילָּאָה״ הוּא בְּ״מוֹחָא סְתִימָאָה״ דַּ״אֲרִיךְ אַנְפִּין״, וְהַיְינוּ, הַחָכְמָה דְּטַעֲמֵי הַמִּצְוֹת, אֶלָּא שֶׁהוּא כְּחוֹתָם הַמִּתְהַפֵּךְ.
Now it will be clear why the mitzvot (commandments) are in malchut, the hey of the Name of Havaya,72See above, Epistle 5, note 16. while the Torah is in z’eyr anpin, the vav of the Name of Havaya.73See ibid.; see also above, Epistle 19.—The mitzvot, thus, appear inferior to the Torah itself, just as malchut is inferior to z’eyr anpin. Above, in arich anpin, the mitzvot are in the “whiteness of the gulgalta, i.e., the path (formed) by the parting of the hairs which divide into the 613 paths of the Torah as it is in z’eyr anpin.”74Zohar III:129a; 136a (see Likkutei Amarim, Part I, ch. 41, author’s glossary note). The “hairs of the head” refer to concealed worlds or levels which serve as conduits for the supreme emanations. Cf. Zohar Chadash 34a ff.; Derech Emet on Zohar II:122b; below, beg. of Epistle 29. The root of the Torah [which derives from the supreme chochmah74See above, Epistle 19, note 35.] is in the concealed mochin 76The brain-faculties (chochmah, binah) contained within the skull, thus lower in rank than the skull (keter) itself. Cf. Etz Chaim 25:5. of arich anpin, which is the wisdom behind the reasons for the commandments.77The mitzvot are, in fact, superior to the Torah. However, it is like a seal in reverse.78The stamp of an engraved seal leaves an impression which is just the opposite of the way the seal is made. What is engraved in the seal (high in the seal) appears protruding (more tangible and material). What is protruding from the seal (lower in the seal) appears engraved (less tangible and material). Likewise, the more sublime the source of origin above, the lower it descends and appears inferior below and vice versa. Thus in essence the mitzvot are on a higher plane than the Torah; the Torah merely explains the mitzvot. On the revelatory plane, however, they appear lower (as malchut) and the Torah higher (as tiferet, or z’eyr anpin).
וְ״נָעוּץ תְּחִלָּתָן בְּסוֹפָן״, הוּא כֹּחַ הָ״אֵין־סוֹף״ בָּרוּךְ־הוּא לִבְרוֹא יֵשׁ מֵאַיִן, וְלֹא עַל־יְדֵי עִילָּה וְעָלוּל, שֶׁיִּהְיֶה הֶעָלוּל מוּקָּף מֵעִילָּתוֹ וּבָטֵל בִּמְצִיאוּת, רַק יִהְיֶה הַיֵּשׁ דָּבָר נִפְרָד מֵאֱלֹקוּת, בִּכְדֵי שֶׁיִּהְיֶה הַמַּאֲצִיל בָּרוּךְ־הוּא מֶלֶךְ עַל כָּל הַנִּפְרָדִים, עַל־יְדֵי שֶׁיְּקַיְּימוּ מִצְוֹתָיו שֶׁיְּצַוֶּה עֲלֵיהֶם, וְ״סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה״.
Thus “their beginning is wedged in their end,”79Sefer Yetzirah 1:7. i.e., the power of the En Sof, blessed is He,80The power of the En Sof, blessed is He, vested in malchut makes it possible to create ex nihilo. in order to create substantiality ex nihilo. (Creation) is not by way of a causal development81Lit., by means of cause and effect. in which the effect would be encompassed by its cause, and essentially non-subsistent, but (in such a way) that the yesh is an entity distinct from Divinity so that the Emanator, blessed is He, can be a King over all separate entities by their fulfilling the commandments which He enjoins upon them, and “the end result of the act is first in intent.”82Liturgy, Hymn of Lecha Dodi.
וְלָכֵן אָמְרוּ בִּירוּשַׁלְמִי: ״וְלֵית לֵיהּ לְרַבִּי שִׁמְעוֹן שֶׁמַּפְסִיק לְלוּלָב וְכוּ׳״, וְ״כָל הַלּוֹמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ שֶׁנִּתְהַפְּכָה שִׁלְיָיתוֹ עַל פָּנָיו וְכוּ׳״, כִּי הַשִּׁלְיָא נוֹצְרָה תְּחִלָּה מֵהַטִּיפָּה, וְהִיא לְבַדָּהּ הָיְתָה עִיקַּר הַוָּלָד עַד מ׳ יוֹם שֶׁהִתְחִילָה צוּרַת הַוָּלָד. וְכָכָה הַמִּצְוֹת הֵן עִיקַּר הַתּוֹרָה וְשָׁרְשָׁהּ, הֲגַם שֶׁהַמִּצְוָה הִיא גוּפָנִית וְהַתּוֹרָה הִיא חָכְמָה, רַק שֶׁזֶּה בְּחִיצוֹנִיּוּת וְזֶה בִּפְנִימִיּוּת, וּכְדִלְקַמָּן.
That is why they said in the Jerusalem Talmud:83Berachot 1:2; Shabbat 1:2. “Is then R. Shimon not of the opinion that one interrupts84Study of Torah. for lulav…,”85Observance of a commandment. and “If one learns with the intention not to practice, it were better for him had his afterbirth been turned over his face…,”86See references, above, note 83; and Vayikra Rabbah 35:6. for the afterbirth was formed first, by the (seminal) drop, and until the fortieth day, when the embryo begins to take on form, it alone was the essential substance of the embryo. In like manner, the commandments are the essence and root of the Torah, even though a commandment is corporeal87On the revelatory plane the commandments are related to physical objects and corporeal functions. and the Torah is wisdom.88I.e., related to man’s mind and intellect. Only one is in the chitzoniyut,89The commandments. and the other is in the pnimiyut,90The Torah.—The study of Torah, thus, has a certain advantage over the mitzvot; see references below, note 91. and as (will be explained) further on.91Cf. Kuntres Acharon, Essay 4; Likkutei Torah, Emor 33a ff., Bamidbar 13a ff., and 17a ff.
וְהִנֵּה, כְּמוֹ כֵן מִזִּיוּוּג זְעֵיר אַנְפִּין וְנוּקְבָא דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה נִבְרְאוּ מֵאַיִן לְיֵשׁ כָּל הַנִּבְרָאִים וְהַנּוֹצָרִים וְהַנַּעֲשִׂים, עַל־יְדֵי אוֹר הַנְּשָׁמָה שֶׁבְּתוֹכָן, שֶׁהִיא אֱלֹקוּת, מֵהַכֵּלִים דְּי׳ סְפִירוֹת דְּמַלְכוּת דַּאֲצִילוּת, וְגַם בְּתוֹכָהּ הֶאָרַת הַ״קַּו״ דְּאוֹר־אֵין־סוֹף הַמְלוּבָּשׁ בַּאֲצִילוּת עַד הַ״פַּרְסָא״, וְהֶאָרַת הַ״קַּו״ שֶׁהָיָה מֵאִיר בַּכֵּלִים דְּי׳ סְפִירוֹת דְּמַלְכוּת בָּקַע הַ״פַּרְסָא״ עִמָּהֶם, וּמֵאִיר בָּהֶם בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה כְּמוֹ בַּאֲצִילוּת מַמָּשׁ.
Now, in like manner, by the zivvug zu’n of Beriah, Yetzirah, and Asiyah are created ex nihilo into substantiality, all that were created, formed, and made by the light of the neshamah within them. For (the neshamah) is Divinity, of the kelim of the ten sefirot of malchut of Atzilut. In it is also contained the radiation of the kav from the light of the En Sof that is vested in Atzilut as far as the prassa (curtain).92Between Atzilut and Beriah (and likewise between the other worlds) there is a prassa (curtailing the higher world) which needs to be pierced in order for the light and vivification of the higher to penetrate and descend to the lower. See Etz Chaim 42:4 (ibid., ch. 13 ff. of Klalut ABYA—I); ibid., 44:1. This radiation of the kav, that radiated in the kelim of the ten sefirot of malchut, pierced the prassa along with them93With the kelim. and radiates in them in Beriah, Yetzirah, and Asiyah, just as in Atzilut itself.
וְכֵן, גַּם הַ״קַּו״ בְּעַצְמוֹ הַמְלוּבָּשׁ בְּסִיּוּם וְסוֹף נֶצַח־הוֹד־יְסוֹד דְּ״אָדָם קַדְמוֹן״, שֶׁהוּא סוֹף רַגְלֵי הַיּוֹשֶׁר שֶׁלּוֹ הַמִּסְתַּיְּימִים בְּמַלְכוּת דַּעֲשִׂיָּה, הִנֵּה הֶאָרַת הַ״קַּו״ מְאִירָה מִשָּׁם וּמִתְלַבֶּשֶׁת בְּאוֹר הַנְּשָׁמָה דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה שֶׁהוּא אֱלֹקוּת. וְהֶאָרָה דְהֶאָרָה, מִתְלַבֶּשֶׁת בְּנֶפֶשׁ־רוּחַ דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וְאַף גַּם בְּכָל הַכֵּלִים שֶׁלָּהֶם. וְהֶאָרָה דְהֶאָרָה דְהֶאָרָה, הוּא בְּכָל הַנִּבְרָאִים וְנוֹצָרִים וְנַעֲשִׂים, כְּמוֹ שֶׁכָּתוּב: ״הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם, וְאַתָּה מְחַיֶּה אֶת כּוּלָּם״.
The same is also with the very kav that is vested in the culmination and end of the n.h.y. of Adam Kadmon,94The lower three sefirot (netzach, hod, yesod) of Adam Kadmon. i.e., the end of the “feet” of its yosher95I.e., the end of the scheme of yosher, which culminates in the center of the primordial space, the point corresponding to malchut of Asiyah. See above note 32. which culminate in the malchut of Asiyah: a radiation from the kav radiates from there and vests itself in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity. A radiation from (this) radiation vests itself in the nefesh-ruach of the ten sefirot of Beriah, Yetzirah, and Asiyah, and also in all their kelim, while a radiation of (that) radiation of the (original) radiation is (immanent) in all that were created, formed, and made, as it is written: “The seas, and all there is in them, and You animate them all.”96Nehemiah 9:6.
וְכָל זֹאת בִּבְחִינַת הִתְפַּשְּׁטוּת הַחַיּוּת לְהַחֲיוֹתָם. אָמְנָם, מְצִיאוּתוֹ וּמַהוּתוֹ שֶׁל אוֹר הָאֵין־סוֹף – אֵינוֹ בְּגֶדֶר מָקוֹם כְּלָל, וְסוֹבֵב כָּל עָלְמִין בְּשָׁוֶה, וְ״אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא״ בְּהַשְׁוָואָה אַחַת, וְ״לֵית אֲתַר פָּנוּי מִינֵּיהּ״ אַף בָּאָרֶץ הַלֵּזוּ הַגַּשְׁמִית, רַק, שֶׁהוּא בִּבְחִינַת מַקִּיף וְסוֹבֵב, וּכְמוֹ שֶׁנִּתְבָּאֵר הַפֵּירוּשׁ בְּלִקּוּטֵי אֲמָרִים, וְלֹא הִתְפַּשְּׁטוּת וְהִתְלַבְּשׁוּת הַחַיּוּת לְהַחֲיוֹתָם וּלְהַוּוֹתָם מֵאַיִן לְיֵשׁ, כִּי אִם עַל־יְדֵי הֶאָרָה דְהֶאָרָה דְהֶאָרָה וְכוּ׳ מֵהַ״קַּו״, כַּנִּזְכָּר לְעֵיל.
Now, all this is by way of an extension of the vital force to animate them. However, the essence and nature of the light of the En Sof is in no way subject to space and encompasses all worlds equally: “And I fill the heavens and the earth”97Jeremiah 23:24. in one equal fashion, and “there is no place void of Him”98Tikkunei Zohar 57 (91b); ibid., 70 (122b). even in this physical world.99Cf. Shemot Rabbah 2:9. However, this is by way of “encompassing” and “encircling,”100See Zohar III:225a. and the meaning of this was explained in Likkutei Amarim.101Likkutei Amarim, Part I, ch. 48; see above, Epistle 1, note 13. It is not in a mode of extension and investment of the vital force to vivify them and make them come into being, ex nihilo into substantiality. (This is) only by a radiation from a radiation of the radiation, and so on, from the kav, as mentioned above.
וְגַם מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב וּמַקִּיף לְאַרְבַּע עוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה בְּשָׁוֶה, מֵאִיר אֶל הַקַּו הַפְּנִימִי דֶּרֶךְ הַכֵּלִים דְּי׳ סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וּבְהֶאָרָתוֹ תּוֹךְ הַכֵּלִים נוֹתֵן בָּהֶם כֹּחַ וָעוֹז לִבְרוֹא יֵשׁ מֵאַיִן.
Also, the radiation from the light of the En Sof which encircles and encompasses the four worlds Atzilut, Beriah, Yetzirah and Asiyah in equal fashion to the inner gleam (kav) is by way of the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah. By its radiation within the kelim, it confers unto them the power and force to create substantiality ex nihilo (yesh meayin).
וּמֵאַחַר שֶׁהַבְּרִיאָה הִיא עַל־יְדֵי הַכֵּלִים, לָזֹאת הֵם הַנִּבְרָאִים בִּבְחִינַת רִיבּוּי וְהִתְחַלְּקוּת וּגְבוּל וְתַכְלִית, וּבִפְרָט עַל־יְדֵי הָאוֹתִיּוֹת, כַּנִּזְכָּר לְעֵיל.
Now, because the creation is by means of the kelim, the creatures are in a category of multifariousness and division, limitation and finitude, and especially so by means of the letters,102The letters of speech. as mentioned above.
וְעוֹד זֹאת, יֶתֶר עַל כֵּן עַל כָּל הַנִּזְכָּר לְעֵיל, הֶאָרָה דְהֶאָרָה דְהֶאָרָה, וְכָל הַנִּזְכָּר לְעֵיל הִיא מַרְאָה כֹּחָהּ וִיכָלְתָּהּ בִּיסוֹד הֶעָפָר הַגַּשְׁמִי בְּגִילּוּי עָצוּם, בְּיֶתֶר עֹז מִיסוֹדוֹת הָעֶלְיוֹנִים מִמֶּנּוּ, וְגַם מִצְּבָא הַשָּׁמַיִם, שֶׁאֵין בְּכֹחָם וִיכָלְתָּם לְהוֹצִיא יֵשׁ מֵאַיִן תָּמִיד, כִּיסוֹד הֶעָפָר הַמַּצְמִיחַ תָּמִיד יֵשׁ מֵאַיִן, הֵם עֲשָׂבִים וְאִילָנוֹת (וְהַמַּזָּל הַמַּכֶּה וְאוֹמֵר ״גְּדַל״, הַיְינוּ לְאַחַר שֶׁכְּבָר צָמַח הָעֵשֶׂב, וְאֵינוֹ אוֹמֵר לוֹ לִצְמוֹחַ מֵאַיִן לְיֵשׁ אֶלָּא מִקּוֹטֶן לְגוֹדֶל, וְלָשֵׂאת פְּרִי כָּל מִין וּמִין בִּפְרָטֵי פְּרָטִיּוּת. אֲבָל בְּטֶרֶם יִצְמַח לְמִי יֹאמַר כָּל מַזָּל וּמַזָּל לְכָל עֵשֶׂב וְעֵשֶׂב בִּפְרָטֵי פְּרָטִיּוּת) מֵהַכֹּחַ הַצּוֹמֵחַ שֶׁבּוֹ, שֶׁהוּא אַיִן וְרוּחָנִי, וְהֵם גַּשְׁמִיִּים.
Furthermore, [in addition to all that was mentioned above,] the radiation of the radiation [and all that was said above] manifests its power and ability in the element of the physical earth in an immense manifestation, surpassing the elements transcending it, and even the hosts of heaven. For they do not have it in their power and ability constantly to bring forth something out of nothing (yesh meayin), like the element of earth. (The latter) constantly makes sprout something out of nothing (yesh meayin), namely the herbs and trees—from the vegetative property it possesses, which is non-substantial (ayin) and spiritual, while (the growths) are physical. (103Brackets appear in the text.As for the mazal104The individual star, or angel of destiny. that strikes (the herb) and says “grow,”105Bereishit Rabbah 10:6; see Moreh Nevuchim 2:10.—this takes place after the herb has already sprouted. He does not tell it to sprout ex nihilo into substantiality, but only from small to big, and which kind of fruit, to bear, in all its details. For106See H. V. prior to its sprouting, to whom would every herb’s mazal ordain all the details?)
וְאֵין זֹאת, אֶלָּא מִשּׁוּם דְּרַגְלֵי ״אָדָם קַדְמוֹן״ מִסְתַּיְּימִים בְּתַחְתִּית עֲשִׂיָּה, וְתַחַת רַגְלָיו מֵאִיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַסּוֹבֵב כָּל עָלְמִין, בְּלִי הֶפְסֵק רַב בֵּינֵיהֶם, רַק עִיגּוּלֵי ״אָדָם קַדְמוֹן״ לְבַדּוֹ.
Now all this is so only because the “feet” of Adam Kadmon culminate at the bottom of Asiyah,107I.e., at the lowest level, at malchut of Asiyah; see above, notes 32 and 95. and “below His feet”108In the other half of the primordial space. radiates the light of the En Sof, blessed is He, which encircles all worlds without any great interruption between them, except for the iggulim of Adam Kadmon only.109Unlike the yosher, the iggulim take in the whole void (see above, note 32). The central point in the primordial space is not only the endpoint of yosher, but also the lowest level of the iggulim.
וְגַם הַ״קַּו״ מֵאוֹר־אֵין־סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם רַגְלֵי ״אָדָם קַדְמוֹן״ מֵאִיר מִמַּטָּה לְמַעְלָה בִּבְחִינַת ״אוֹר חוֹזֵר״, כְּמוֹ שֶׁהַמְלוּבָּשׁ בַּ״אֲרִיךְ אַנְפִּין״ וְ״אַבָּא וְאִמָּא״ וּ״זְעֵיר אַנְפִּין וְנוּקְבָא״ דַּאֲצִילוּת – מֵאִיר בְּאוֹר חוֹזֵר מִמַּלְכוּת דַּאֲצִילוּת, וּמַלְכוּת דַּאֲצִילוּת הִיא בְּחִינַת כֶּתֶר מִמַּטָּה לְמַעְלָה, וְ״נָעוּץ תְּחִלָּתָן בְּסוֹפָן״.
Also, the kav of the light of the En Sof, culminating at the ending of the “feet” of Adam Kadmon, radiates from below upward in a mode of or chozer110A returning (reflecting) light. Thus there is a constant stream of light flowing both ways: from the highest to the lowest level and back, from the lowest to the highest. See at the end of this section. just as the investment in arich anpin, abba and imma, and zu’n of Atzilut radiates as an or chozer from malchut of Atzilut, and malchut of Atzilut, from below upward, is a category of keter, and “their beginning is wedged in their end.”111Malchut is an aspect of keter, not only relatively speaking because as the lowest stage of the higher realm it is the highest of the successive, lower realm, but the keter of its own realm is vested and wedged in it, and it reflects back into its own keter. Thus, their beginning (keter) is truly wedged in their end (malchut).
וְכָכָה הוּא בְּסִיּוּם הַ״קַּו״ דְּאוֹר־אֵין־סוֹף הַמִּסְתַּיֵּים בְּסִיּוּם הַ״יּוֹשֶׁר״ דְּרַגְלֵי ״אָדָם קַדְמוֹן״ מֵאִיר מִמַּטָּה לְמַעְלָה לִבְחִינַת אוֹר הַנְּשָׁמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה, שֶׁהוּא אֱלֹקוּת מַמָּשׁ, מֵחִיצוֹנִיּוּת הַכֵּלִים דְּמַלְכוּת דַּאֲצִילוּת.
It is likewise at the culmination of the kav of the light of the En Sof, culminating at the ending of the yosher of the “feet” of Adam Kadmon: it radiates from below upward112In a mode of or chozer. to the category of the light of the neshamah of the malchut of malchut of Asiyah, which is actual Divinity [(originating in) the chitzoniyut of the kelim of malchut of Atzilut].
וּלְפִי מַה שֶּׁכָּתוּב בְּ״סֵפֶר הַגִּלְגּוּלִים״ פֶּרֶק כ׳, הוּבָא בְּלִקּוּטֵי אֲמָרִים – מִתְלַבֶּשֶׁת תְּחִלָּה הֶאָרָה זוֹ שֶׁל הַ״קַּו״ דְּאוֹר־אֵין־סוֹף בְּאוֹר הָאֲצִילוּת שֶׁבַּעֲשִׂיָּה, וּמִמֶּנָּה לִבְרִיאָה וִיצִירָה שֶׁבַּעֲשִׂיָּה, וּמֵהֶן לִבְחִינַת אוֹר הַנְּשָׁמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה, וְעַל־יְדֵי זֶה יֵשׁ כֹּחַ וָעוֹז בְּסִיּוּם הַכְּלִי דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה שֶׁבִּיסוֹד הֶעָפָר, וְהוּא מַאֲמַר ״תַּדְשֵׁא הָאָרֶץ וְכוּ׳״, לִהְיוֹת פּוֹעֵל בְּקֶרֶב הָאָרֶץ תָּמִיד לְעוֹלָם וָעֶד –
According to that which is stated in ch. 20 of Sefer Hagilgulim, cited in Likkutei Amarim,113Likkutei Amarim, Part I, ch. 6, author’s glossary note, ad loc. this radiation from the kav of the light of the En Sof vests itself first in the light of Atzilut in Asiyah, and from there to the Beriah and Yetzirah in Asiyah, and from these to the category of the light of the neshamah of the malchut of the malchut of Asiyah. And hence is the (creative) power and force in the culmination of the keli of the malchut of malchut of Asiyah within the element of earth.
(בְּחִינַת אֵין־סוֹף, וְלֹא בִּלְבַד בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, כְּמַאֲמַר ״יִשְׁרְצוּ הַמַּיִם״, וּמַאֲמַר ״תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה״, מֵחָכְמָה דְּמַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה, שֶׁבְּז׳ יְמֵי בְרֵאשִׁית הֵאִיר בָּעוֹלָם הַזֶּה הֶאָרָה מֵאוֹר־אֵין־סוֹף בְּ״חֶסֶד חִנָּם״, בְּלִי הַעֲלָאַת ״מַיִּין נוּקְבִין״ כְּלָל) –
This is the constant and everlasting effect, throughout the earth, of the fiat “Let the earth bring forth herbs….”114Genesis 1:11.—(115Brackets appear in the text.in a mode of infinitude, and not during the six days of creation only [as is the case with the fiat “Let the waters bring forth an abundance of creeping things,”116Genesis 1:20. and the fiat “Let the earth bring forth living being”117Ibid. 1:24.—from the chochmah of the malchut of the malchut of Asiyah]. For during the Seven Days of the Beginning there shone in this world a radiation from the light of the En Sof in a mode of gratuitous chesed, without any (prior) elevation of mayin nukvin118Feminine waters—The initial stimulus of an appropriate act by man (see above, Epistle 4, note 46). at all119See above, Epistle 5, and note 87, ad loc.).
לְהַצְמִיחַ עֲשָׂבִים וְאִילָנוֹת וּפֵירוֹת מֵאַיִן לְיֵשׁ תָּמִיד מִדֵּי שָׁנָה בְּשָׁנָה, שֶׁהוּא מֵעֵין בְּחִינַת ״אֵין־סוֹף״, שֶׁאִם יִתְקַיֵּים עוֹלָם הַזֶּה רִיבּוּי רִבְבוֹת שָׁנִים – יַצְמִיחוּ מִדֵּי שָׁנָה בְּשָׁנָה.
—to make herbs and trees, and fruits, sprout ex nihilo into substantiality, constantly, from year to year. This is a kind of degree of infinity, for if this world will subsist for myriads of myriads of years, they will still sprout forth from year to year.
אֶלָּא שֶׁיֵּשׁ מֵהֶן עַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״, וְהֵם הַזְּרוּעִים וְהַנְּטוּעִים, וְאַף־עַל־פִּי־כֵן, הֵם כְּמוֹ יֵשׁ מֵאַיִן, שֶׁהַגַּרְעִין הַנָּטוּעַ אֵין לוֹ עֵרֶךְ כְּלָל לְגַבֵּי הַפְּרִי, וְגַם נֶגֶד כָּל הָאִילָן עִם הָעֲנָפִים וְהֶעָלִין, וְכֵן בְּמִינֵי זֵרְעוֹנִים וִירָקוֹת, וְגַם בְּמִינֵי תְּבוּאָה לְהִתְהַוּוֹת מֵאוֹת גַּרְעִינִין מִגַּרְעִין אֶחָד, הוּא כְּמוֹ יֵשׁ מֵאַיִן, וּמִכָּל שֶׁכֵּן הַקַּשִּׁין וְהַשִּׁבֳּלִים.
There are, though, some (plants) which require a (prior) elevation of mayin nukvin [namely those which are sown and implanted]. But these (too, come about) like yesh meayin,120Not truly yesh meayin, for there is some initial substance. Thus strictly speaking it is yesh meyesh (as opposed to ayin, naught). But the final product is so inproportionate to its source that the vegetative process is somehow analogous to creatio ex nihilo. for the implanted kernel is of no estimation whatsoever in relation to the fruit, nor in relation to the whole tree with the branches and leaves. The same applies to the various sorts of garden herbs and vegetables, and also to the various sorts of produce: that hundreds of kernels will come about from a single kernel is like yesh meayin, and a fortiori, with respect to the chaffs and spikes.
וְהִנֵּה, הַפֵּירוֹת שֶׁעַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״, הִיא הַזְּרִיעָה וְהַנְּטִיעָה – הֵם מְשׁוּבָּחִים מְאֹד מְאֹד מֵהָעוֹלִים מֵאֲלֵיהֶן מִכֹּחַ הַצּוֹמֵחַ לְבַדּוֹ שֶׁבָּאָרֶץ, וּמִזֶּה נַשְׂכִּיל הַמְשָׁכוֹת אוֹרוֹת עֶלְיוֹנִים בַּאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה (שֶׁהוּא תַּכְלִית בְּרִיאַת הָאָדָם), כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.
Now, these fruits (that come about) by means of an elevation of mayin nukvin, i.e., by sowing and implanting, they are, by far, superior to those that rise independently from the vegetative property in the soil only. And from this we can understand (the notion of) the elicitations of the supernal orot in Atzilut, Beriah, Yetzirah, and Asiyah (121Brackets appear in the text.which is the purpose for the creation of man122See Likkutei Torah, Devarim 2a.), as explained elsewhere.123Cf. Likkutei Torah, Nitzavim 50d-51a; see also above, Epistle 8.
וּמִזֶּה יוּבַן הֵיטֵב בְּעִנְיַן סֵדֶר מַדְרֵגוֹת: דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר, שֶׁהֵן בְּחִינוֹת עָפָר, מַיִם, אֵשׁ, רוּחַ, שֶׁאַף שֶׁהַחַי הוּא לְמַעְלָה מֵהַצּוֹמֵחַ, וְהַמְדַבֵּר – לְמַעְלָה מֵהַחַי, אַף־עַל־פִּי־כֵן, הַחַי נִיזּוֹן וְחַי מֵהַצּוֹמֵחַ, וְהַמְדַבֵּר מְקַבֵּל חַיּוּתוֹ מִשְּׁנֵיהֶם, וְגַם חָכְמָה וָדַעַת, שֶׁ״אֵין הַתִּינוֹק יוֹדֵעַ לִקְרוֹת ׳אַבָּא׳ וְ׳אִימָּא׳ עַד שֶׁיִּטְעוֹם טַעַם דָּגָן כוּ׳״, וַ״עֲדַיִין לָא אֲכִילְנָא בִּישְׂרָא דְתוֹרָא כוּ׳״, כִּי הוּא בְּחִינַת ״אוֹר חוֹזֵר״ מִמַּטָּה לְמַעְלָה, מִתַּחְתִּית הָעֲשִׂיָּה, שֶׁמִּתְגַּלֵּית שָׁם בְּיֶתֶר עֹז, הֶאָרָה דְהֶאָרָה כוּ׳ מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב כָּל עָלְמִין, וּמֵהַ״קַּו״ אוֹר־אֵין־סוֹף שֶׁבְּסִיּוּם ״רַגְלֵי הַיּוֹשֶׁר״ דְּ״אָדָם קַדְמוֹן״ בִּבְחִינַת ״אוֹר חוֹזֵר״, כַּנִּזְכָּר לְעֵיל.
And from this we can understand clearly the subject of the order of levels pertaining to the inorganic, vegetative, animal, and articulate [which correspond to the aspects of earth, water, fire, and air]. Though the animal is more sublime than the vegetative, and the articulate is more sublime than the animal, nevertheless, the animal is nurtured and lives by the vegetative, and the articulate receives his vitality from both, even wisdom and knowledge. For “A child does not know how to call ‘father’ and ‘mother’ until it has tasted grain”;124Berachot 40a; cf. Zohar I:157b and Bereishit Rabbah 15:7. and “I had not yet eaten the meat of oxen….”125And was, therefore, unable to examine the problem properly.—Bava Kama 71b-72a; see commentaries, ad loc. This is the aspect of the or chozer: from below, from the bottom126Malchut. of Asiyah [where there is an exceedingly strong manifestation of the radiation of the radiation…from the light of the En Sof which encircles all worlds, and from the kav from the light of the En Sof at the culmination of the “feet” of the yosher of Adam Kadmon] upward, in a mode of or chozer, as mentioned above.
וְיוּבַן הֵיטֵב בָּזֶה טוּב טַעַם וָדַעַת, מַה שֶּׁמַּלְאָכִים עֶלְיוֹנִים שֶׁבַּמֶּרְכָּבָה ״פְּנֵי שׁוֹר״ וּ״פְנֵי נֶשֶׁר״, נֶהֱנִים מְאֹד וְנִיזּוֹנִים וּמִסְתַּפְּקִים מֵרוּחַ הַבְּהֵמָה וְהָעוֹף הָעוֹלָה אֲלֵיהֶם מֵהַקָּרְבָּנוֹת שֶׁעַל גַּבֵּי הַמִּזְבֵּחַ, וּכְדִקְדּוּק לְשׁוֹן הַזּוֹהַר הַקָּדוֹשׁ: ״וְאִתְהַנְיָין מִיסוֹדָא וְעִיקָּרָא דִילְהוֹן״.
And it will be clearly understood from this, the best of discernment and knowledge, how it is that the supreme angels of the Merkavah—“the face of the oxen, and the face of the eagle”—127Ezekiel 1:10.derive great enjoyment and are nurtured and content from the spirit of the cattle and fowl that ascends to them from the sacrifices on the altar, and as the sacred Zohar expresses it subtly:128Zohar III:241a. “And they derive enjoyment from their element and essence.”129The form and essence, as opposed to the physical aspects of the animal sacrifices. The animal spirit, the “animalhood,” originally deriving from these angels of the Merkavah (see above, notes 20), thus is refracted and reflects back to its source in a mode of or chozer.
וְאַחֲרֵי הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה דַּעַת לְנָבוֹן נָקָל לְהָבִין, עַל־יְדֵי כָּל הַנִּזְכָּר לְעֵיל, גּוֹדֶל מַעֲלַת הַמִּצְוֹת מַעֲשִׂיּוֹת, אֲשֶׁר הֵן תַּכְלִית יְרִידַת הַנְּשָׁמוֹת לָעוֹלָם הַזֶּה הַגַּשְׁמִי, כְּמוֹ שֶׁכָּתוּב: ״הַיּוֹם לַעֲשׂוֹתָם״, וְ״יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי עוֹלָם־הַבָּא״:
Now, after these words and this truth,130Par. II Chronicles 32:1. knowledge comes easy to the discerning131Par. Proverbs 14:6. to understand from all the above the great advantage of the operational commandments.132On the revelatory plane the mitzvot are but in malchut; their origin thus is exceedingly sublime. It is to that exceedingly high and sublime source to which the or chozer (effected by the fulfillment of the mitzvot) reflects. Hence, the elicitations effected by the performance of mitzvot are also that much more sublime (see below, Epistle 29; also, above, Epistle 3, note 5). For they are the purpose for the descent of the souls to this physical world, as it is written: “To practice them this day”;133Deuteronomy 7:11; cf. Eruvin 22a. and “Better one hour of repentance and good deeds in this world than all the life of the World to Come.”134Avot 4:17; see above, Epistle 1.
עד כאן מצאנו מכתב ידו הקדושה
Until here we found of his holy writing.135R. Menachem Mendel of Lubavitch, grandson and disciple of the author, writes that his grandfather wrote this discourse a few days before his passing; see Derech Mitzvotecha 170a and Kitzurim V’Hearot, p. 40.