The conduct of attaining the Holy Spirit of Divine Inspiration (Ru’ach HaKodesh) 1. The existence of the worlds. 2. The existence of man. 3. The hindrances to prophecy. 4. The conditions to prophecy. 5. The nature of prophecy and its substance. 6. The levels of prophecy. 7. The conduct of the Holy Spirit of Divine Inspiration (Ru’ach HaKodesh) in our times. 8. A short introduction to the manner of its attainment.
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Part Three
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השער הראשון במהות העולמות בתכלית הקצור שיהיה בו צורך להבין מהות הנבואה:
Gate One The Existence of the Worlds
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הנה המאציל העליון אשר האציל כל העולמות נקרא אין סוף ואין בו שום תמונה לא בשם ולא באות ואפילו בקוצי האותיות כלל, ולכן אפילו ההרהור אסור בו.
This matter shall be explained with the utmost brevity, solely to the extent necessary to understand the matter of prophecy.799The expansive details of the chaining down of the worlds (Seder Hishtalshelut) is the subject of Etz Chayim of the Arizal written by Rabbi Chayim Vital, and is explained in a manner of grasp and comprehension by Rabbi DovBer of Lubavitch in Shaar HaYichud, translated as The Gate of Unity. Now, the Supernal Emanator, blessed is He, who emanated all the worlds, is called the Unlimited One (Ein Sof), blessed is He. He has no image whatsoever, neither in the form of a name, nor in the form of a letter, nor even in the thorns of the letters.800See at length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah); We thus are incapable and therefore barred from all thought of Him.
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והאציל חמשה עולמות, זה נשמה לזה וזה לזה, והן, אדם הקדמון הנזכר בספר התקונים (בתקון י"ט ובריש תיקון ע' ובכמה מקומות) ובלשון הגאונים נקרא צחצחות, השני עולם האצילות, השלישי עולם הבריאה, הרביעי עולם היצירה, החמישי עולם העשיה. ואלו החמשה עולמות נקראו הוי"ה אחת, כי קוצו של יו"ד הוא א"ק [אדם קדמון], והיו"ד אצילות, וה"א ראשונה בריאה והוא"ו יצירה, וה"א אחרונה עשיה.
He emanated five worlds, one world being the soul for the next, and the next world being the soul for the next. These are: Primordial Man-Adam Kadmon, as mentioned in Sefer Tikkunim,801Tikkunei Zohar, Tikkun 19 (42a), and Tikkun 70 (120a), and elsewhere. which in the nomenclature of the Ge’onim is called, “Exceedingly Brilliant-Tzachtzechoot.” The second is the world of Emanation-Atzilut. The third is the world of Creation-Briyah. The fourth is the world of Formation-Yetzirah. The fifth is the world of Action-Asiyah. These five worlds are considered as One Being-HavayahAchat-הוי״ה אחת. For, the thorn of the letter Yod-יו״ד (י) is Primordial Man-Adam Kadmon, the Yod-יו״ד (י) itself is the world of Emanation-Atzilut, the first Hey-ה״א (ה) is the world of Creation-Briyah, the Vav-וא״ו (ו) is the world of Formation-Yetzirah, and the final Hey-ה״א (ה) is the world of Action.
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ולפי שא"ק לרוב העלמו אין לו תמונת אות אלא קוצו של יו"ד כי האין סוף אפילו תמונת קוץ אין לו לכן אין אנו מזכירין לעולם אלא ארבעה עולמות אצילות בריאה יצירה עשיה, כי הם אותיות גמורות וארבעתם יחד נקראים שם הוי"ה:
Now, because Primordial Man-Adam Kadmon is so concealed from us, to the point that it does not even have the form of a letter, but only the thorn of the Yod-יו״ד (י) – whereas the Unlimited One Himself, blessed is He, does not even have the simple image or form of the thorn of a letter802See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah). – we therefore generally only discuss the four worlds of Emanation-Atzilut, Creation-Briyah, Formation-Yetzirah, and Action-Asiyah. This is because they are complete letters, and together, the four are called, The Name of Being-שם הוי״ה.
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עוד נתחלקו אלו הארבעה לתשע מדרגות והם חכמה ובינה ושש קצוות התפארת ומלכות. כי אלו הארבעה נקרא ארבעה יסודות עליונים שהם ארבעה עולמות אצילות בריאה יצירה עשיה. ונחלקים לתשע ספירות, ואמנם קוצו של יו"ד שהוא א"ק העולם החמישי העליון כולל כולם ובו לבדו שורש כל ארבעה היסודות שהם ארבעה עולמות, אצילות בריאה יצירה עשיה, ונמצא כי לעולם לא יש יותר מארבעה יסודות בלבד. כלל העולה כי האין סוף אינו נכלל בשום חשבון כלל:
These four further subdivide into nine levels, these being wisdom-Chochmah, understanding-Binah, the six directions of beauty-Tiferet and kingship-Malchut. For, these four are called the four Supernal foundations, which are the four worlds of Emanation-Atzilut, Creation-Briyah, Formation-Yetzirah, and Action-Asiyah, and they divide into nine Sefirot. However, the thorn of the Yod-יו״ד (י), which is Primordial Man-Adam Kadmon, is the fifth world, which is higher than them all and includes them all. It alone is the root of all four foundations, which are the four worlds of Emanation-Atzilut, Creation-Briyah, Formation-Yetzirah, and Action-Asiyah. We thus find that there are never more than four foundations, and the general principle that arises, is that the Unlimited One (Ein Sof), blessed is He, is not included in any calculation whatsoever.803See Shaar HaYichud of Rabbi DovBer of Lubavitch, translated as The Gate of Unity, Ch. 10-11.
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ואחר כך העולמות. בתחלה הם כללות אחד, והם שם אחד של הוי"ה. ואחר כך נחלק לארבעה יסודות, זולת השורש שלהם שהוא א"ק קוצו של יו"ד והיא הספירה העשירית העליונה מכולם הנקרא כתר, ואחר כך אלו הארבעה יסודות נחלקו לתשע ספירות כנזכר:
Subsequently, the worlds were initially included as one complete Name of Being-Shem Havayah-שם הוי״ה. Afterwards, they were divided into four foundations, except for their root, which is Primordial Man-Adam Kadmon and is the thorn of the letter Yod-יו״ד (י) which is the tenth Sefirah that is higher than them all, and is therefore called the crown-Keter. Afterwards, the four foundations were divided into nine Sefirot, as mentioned.
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והנה כל זה נכללין בשתי חלוקות והם המאציל והנאצלים כולם. וזהו שכתוב בפרקי רבי אליעזר (פרק כ"ג) עד שלא נברא העולם, רצונו לומר העולם הזה, היה הוא ושמו אחד, כי האין סוף הנקרא הוא והנאצלים הכלולים בשמו שהוא הוי"ה אחת, הכל אחד, כי היתה השלהבת גנוזה בגחלת:
Now, it all includes two categories; the Emanator and all the Emanated. About this, it states in Pirkei d’Rabbi Eliezer,804Pirkei d’Rabbi Eliezer, Ch. 3 “Before the creation of the world” – the intention being to this world – “He and His Name were One.” The Unlimited One (Ein Sof), blessed is He, is referred to here as, “He-Hoo-הוא,” and the emanated are included in, “His Name-Shmo-שמו,” which is One Being-Havayah Achat-הוי״ה אחת, and all of it is One, because805See Sefer Yetzirah 1:7 “the flame was concealed within the coal.”806Note from the Chida: I have seen an explanation written as to why, in truth, the Unlimited One (Ein Sof) is called by the title “He-Hoo-הוא,” whereas the emanated are called, “His Name-Shmo-שמו,” all of which has already been discussed at length by the commentaries, of blessed memory. What is important for you to know is that all things below in the worlds, meaning, all that is actualized, formed and created, have a refined and concealed root above in the Essential Self of the Singular Preexistent Intrinsic Being of the Unlimited One (Ein Sof), blessed is He. Now, it is known that the nature of a thing that is hewn from another, is that within itself, it always possesses the power of that which it was hewn from. For example, within the branch of a tree is the power of the root, and necessarily, in the same manner, within the root of the tree is the power of the branch. If this was not the case, it would be impossible for the branch to come from the root. This being so, the ten Sefirot of the world of Emanation-Atzilut [which are the branch] necessarily possess a very hidden and concealed root in the Essential Self of the Singular Preexistent Intrinsic and Essential Being of the Unlimited One (Ein Sof), blessed is He. However, in Him, they actually are not recognizably differentiated, God forbid to think so. In other words, it is impossible for us to differentiate and say that, “this is the crown-Keter” or “this is wisdom-Chochmah” etc., but it rather is like a Heyulie, similar to what we say below, in the world of Action-Asiyah, that the Heyulie is the root of the four elemental foundations. Now, the words of the Ari”zal are well known, namely, that “when it arose in His simple will to create the worlds, the Unlimited One, blessed is He, estimated within Himself, in the aspect and level of His Kingship-Malchut, as in the verse (Psalms 145:13), “Your Kingship (Malchutcha) is the kingship (Malchut) of all the worlds.” (By way of analogy, this is called the aspect of Kingship within Kingship-Malchut sh’bMalchut of the Unlimited One (Ein Sof), even though this is not truly the case. For, in reality, we are incapable, and therefore barred from ascribing any form whatsoever to the Unlimited One (Ein Sof), blessed is He, neither any image nor any Sefirah whatsoever, God forbid to think so. Rather, it only is in order to satisfy the ear that we speak in such terms, as the author writes in Etz Chayim, Drush ABY”A, Ch. 1.) All the lower worlds that are emanated from the Unlimited One (Ein Sof), blessed is He, receive from Him, similar to the fact that biologically, the female receives from the male, so to speak. It is for this reason that the verse, “Your Kingship is the Kingship of all worlds,” begins by specifying, “Your Kingship-Malchutcha-מלכותך,” in the masculine, indicating that relative to the construct of the worlds, He is the giver, and it is only in relation to the other Sefirot that are above her, that she is called by the title kingship-Malchut-מלכות. This then, is the meaning of the continuation of the verse, “is the Kingship-Malchut-מלכות of all the worlds,” meaning that all worlds are emanated into her. Now, it is known that the male is called by the term “He-Hoo-הוא,” and this term “He-Hoo-הוא” includes all ten Sefirot from below to above, as follows: The Hey-ה of the word “He-Hoo-הוא” hints at the feminine aspect, which is included in the Sefirah of foundation-Yesod, and is the mystery of the corona-Atarah-עטרה. The Vav-ו-6 of the word “He-Hoo-הוא” hints at the six directions of the Sefirah of beauty-Tiferet. The Aleph-א of the term “He-Hoo-הוא” hints at the crown-Keter, wisdom-Chochmah, and understanding-Binah. For, as known, the first three Sefirot are considered as one, like the form of the letter Aleph-א. That is, the Yod-י above is wisdom-Chochmah, the Yod-י below is understanding-Binah, and the Vav-ו in between is the mystery of knowledge-Da’at, which mediates between wisdom-Chochmah and understanding-Binah, and as known, knowledge-Da’at is at times entitled the crown-Keter, in that it is the middle line that is called (Ex. 26:28) “The center bar that goes from end to end,” from above to below, as known. We should also point out an additional reason that the Aleph-א hints at the first three Sefirot. Namely, as known, the title of the first three Sefirot is the name Ya”H-י״ה. That is, the thorn of the Yod-י is the crown-Keter, the Yod-י itself is wisdom-Chochmah, and the Hey-ה is understanding-Binah. When the Name Ya”H-י״ה is spelled out according to the name of Ma”H-מ״ה-45 [the Name HaShem-יהו״ה spelled with Aleph’s-א], that is, Yod Hey-יו״ד ה״א, it has the numerical value of כ״ו-26, which is the same numerical value as the Aleph-א, which has a Yod-י-10 above, a Yod-י-10 below, and Vav-ו-6 in between, in a way of complete Oneness-א. Thus, the first three Sefirot are called the Aleph-א of the word “He-Hoo-הו״א.” Also, as known, Malchut, which is the feminine aspect, is called, “His Name-Shem-שם.” This then, is what our sages, of blessed memory, meant when they said, “Before the creation of the world there was He-Hoo-הו״א,” meaning all the aforementioned aspects as they are in the Essential Self of the Unlimited One (Ein Sof), blessed is He, “and His Name-Shmo-שמו,” meaning the aspect of Kingship-Malchut of the Unlimited One (Ein Sof), which includes all the emanated, who are the recipients of the Unlimited One (Ein Sof), blessed is He, and are feminine, in that they are recipients relative to He who is above. All of it is included in the mystery of His Oneness (Echad-אחד), meaning that they are in a state of absolute unity, “like a flame that is bound to the coal.” It may thus also be said that this is the meaning of the verse (Psalms 33:9), “He-Hoo-הוא spoke and it came to be, He-Hoo-הוא commanded and it stood firm.” This is to be understood as mentioned above, that the term “He-Hoo-הוא” refers to the Unlimited One (Ein Sof), blessed is He, according to the order of the levels of the roots in ascending order from below to above. This is likewise the meaning of the verse (Psalms 132:13), “For HaShem-יהו״ה has chosen Zion, Desiring it (Eevah-או״ה) as His habitation.” That is, the letters of the word, “Desiring it-Eevah-או״ה” are the same letters as the levels of the aforementioned roots, but in descending order, from Above to below. That is, the Aleph-א is the crown-Keter, wisdom-Chochmah, and understanding-Binah, the Vav-ו is the six directions of Beauty-Tiferet, and the Hey-ה is kingship-Malchut. The distinction between these two orders, is the distinction between the direct, forward light (Ohr Yashar) and the rebounding, returning light (Ohr Chozer), however, it all is an absolute Unity and Oneness. This should suffice for the understanding.
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והנה נתבאר כי כל העולמות נכללים בשם הוי"ה הנחלקת לארבעה יסודות ולעשר ספירות, וכמו כן כל עולם מהם נפרט על דרך זה. כיצד, הנה עולם האצילות שהוא אות יו"ד הנקרא חכמה נחלק לכל הבחינות הנזכרות. ויש בו הוי"ה אחת שלמה נחלקת לארבעה יסודות ועשר ספירות גמורות על דרך הנזכר בכללות כל העולמות ממש, ועל דרך זה הוא בכל עולם מחמשה עולמות הנזכרים, ועל דרך זה עוד הולך ונפרט הענין בתכלית הפרטות עד שנמצא כי אפילו בזה העולם השפל אין לך בריה קלה שאין בה כללות ארבע אותיות ההוי"ה וכללות עשר ספירות. וכל זה להורות כי הכל נברא מכח המאציל יתברך ואין זולתו:
Now, it was explained that all the worlds are included in the Name of Being-Shem Havayah-שם הוי״ה, which is divided into four foundations and ten Sefirot. In the same manner, this is likewise the case with each of the worlds, in the same manner, that each of them also divides into particulars. That is, the world of Emanation-Atzilut, which is the letter Yod-יו״ד (י) and is called wisdom-Chochmah, divides into each of the aforementioned aspects. It too possesses one complete Name of Being-Havayah Achat-הוי״ה אחת that is divided into four foundations and ten complete Sefirot, literally in the same manner that we mentioned in regard to the worlds in general. The same is likewise so of each of the five aforementioned worlds. The same is likewise the case that each further divides into its further particulars to the utmost specificity, until we find that even in this lowly world, even the most minor creation contains the totality of the four letters of Being-Havayah-הוי״ה and all the ten Sefirot within itself. All this is to show that everything is created by the power of the Emanator, HaShem-יהו״ה, blessed is He, and aside for Him, nothing exists.807This is explained at length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One.
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עוד הקדמה אחרת והיא כי כל אלו הבחינות והמדרגות מרום אדם הקדמון עד התהום שבעולם השפל, כולם הם זו למעלה מזו וזו לפנים מזו, כי העליון מחברו מתלבש תוך התחתון ממנו כנשמה לגוף, ואמנם אין כל כללות העליון מתלבש בתחתון רק בחינה פרטית תחתונה שבעליון מתלבש בכל התחתון וכן על דרך זה עד סיום העולמות. באופן שכל העולמות, הן כולן בכללות, הן כל בחינה מהם, אפילו בעולם השפל, בכל פרט מהם, הכל הוא בדרך זה, כי זה עליון מזה וזה פנימי מזה עד שכולן הן כענין לבושים זה לזה וכולן לבושים אל האין סוף ונשמה לכל הנשמות:
Another introductory matter that you must know, is that all these aspects and levels, from the exalted level of Primordial Man-Adam Kadmon, until the depths of the abyss of this lowly world, are all one above the other, and one within the other. For, the one that is higher manifests within the one that is below it, like the soul to the body. However, it is not all of the upper aspect that manifests within the lower aspect. Rather, it only is a specific aspect, which is the lowest level of the upper level, that manifests within each lower level, and the same is true in succession, until this lowest of all worlds. That is, such is the case with all the worlds, whether we are discussing the worlds in general, or whether we are discussing each particular aspect of them, including even in this world – in every particular detail in them, it is in this manner. That is, there is one that is higher than another, and one that is inner to the other, to the point that they all are like garments for one another, and ultimately, they all are garments of the Unlimited One, HaShem-יהו״ה, blessed is He, who is the Soul of all souls.
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ואמנם בכל עולם מאלו החמשה יש הבדל בהתפשטות האורות עד היכן מגיעין כדי שיהיה הפרש בין זה לזה וכן יש הפרש אחר בפרטי הארבעה יסודות שבכל עולם, וכן בפרטי הפרטות, ואין זה מקום באור ענין זה:
However, in each of these five worlds, there is a separation in the spreading forth of their lights and the extent of their spreading forth, so that there should be a distinction between them. Similarly, there is another separation in the particulars of the four foundations of each world, as well as in the particulars of the particulars, but this is not the place for the explanation of this matter.
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ונמצא כי כמו שבדרך התפשטות האורות מלמעלה למטה אין לך ספירה שאינה כלולה מכל העשר ספירות וכל ספירה וספירה מתחלקת לאלפים ולרבבות ספירות, כן הענין בהתפשטות האורות מבפנים ולחוץ יהיה על דרך זה, כי הפנימי שבכולם נקרא כתר, והחיצון שעליו חכמה, והחיצון שעליו בינה, והחיצון שעליו שש קצוות התפארת, והחיצון שבכולם מלכות וכן כל בחינה ובחינה היא נחלקת בדרך זה לאלפים ורבבות פרטי פרטים.
What we find is that in the manner of the spreading forth of lights and illuminations from Above to below, there is no Sefirah that does not include all ten Sefirot within it, and each particular Sefirah further subdivides into thousands and tens of thousands of Sefirot. The same is likewise so of the spreading forth of the lights from inner to outer. It also is in this manner. For, the innermost of the Sefirot is called the crown-Keter, and the outer Sefirah that is upon it, is wisdom-Chochmah, and the outer Sefirah that is upon it, is understanding-Binah, and the outer Sefirah that is upon it, are the six directions of beauty-Tiferet, and the outermost of them all, is kingship-Malchut. The same is likewise so with each particular aspect, that it divides in this manner into thousands and tens of thousands of particular details.
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ולפי שבאור ענין זה בכל שאר העולמות נתבאר אצלנו זולת ענין העשיה לכן נבאר ענינו בקצור נמרץ מה שיש צורך אל דרוש מבוקשנו פה:
However, because we have already provided the complete explanations of this matter,808In the book Etz Chayim as it is in all the worlds – except for the matter of Action-Asiyah – we will therefore only explain this subject in great brevity here, to the extent that it is necessary to understand the desired subject that we seek in this book.
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הנה שבעה רקיעין הן, והעליון נקרא ערבות, לפי שכולל שלש ספירות ראשונות דעשיה, והם גלגל השכל, גלגל המקיף, גלגל המזלות. וחמשה גלגלים (שצמח"נ) שבתאי צדק מאדים חמה נגה, (שהם חג"ת נ"ה) חסד גבורה תפארת נצח הוד, וגלגל ששי יסוד, כולל כוכב ולבנה.
Now, there are seven firmaments. The uppermost is called Aravot, because it includes the first three Sefirot of the world of Action-Asiyah within it. These are the Sphere of the Intellect (Galgal HaSechel), the Surrounding Sphere (Galgal HaMakif), and the Sphere of the Constellations (Galgal HaMazalot). The five spheres of Saturn (Shabtai), Jupiter (Tzeddek), Mars (Ma’adim), the Sun (Chamah), and Venus (Nogah), are the Sefirot of kindness-Chessed, Judgment-Gevurah, beauty-Tiferet, conquest-Netzach and majesty-Hod. The sixth sphere is foundation-Yesod, and includes both Mercury (Kochav) and the Moon (Levanah).
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והאחרון נקרא וילון אינו משמש כלל (חגיגה דף י"ב ע"ב) כי הוא ספירת מלכות דעשיה וגם היא בעצמה נחלקת לעשר ספירות שבה. והם, וילון כתר שבה וארבע היסודות אש רוח מים עפר שבעולם השפל, הם חכמה ובינה ושש קצוות התפארת והמלכות. ונמצא שהמלכות שבמלכות שבה היא יסוד העפר, כלי וגולם לכל העולם כלו, ובזה היסוד העפר נמצאו כל התולדות שבה כלולים מכל הארבעה יסודות הנזכרים, בסוד הכל היה מן העפר:
The last firmament, which is called Veelon, has nothing of her own with which to serve,809Talmud Bavli, Chagigah 12b; Etz Chayim, Shaar 38, Ch. 3 (See also Ohev Yisroel, Vayechi 4); Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2, Section entitled, “The seven letters בג״ד כפר״ת correspond to the seven firmaments-Raki’im-רקיעים.” and is the Sefirah of kingship-Malchut of the world of Action-Asiyah. Nevertheless, it too is divided into the ten Sefirot that are within it, which are as follows: The firmament Veelon is the crown-Keter within it. The four elemental foundations of fire (Aish), air (Ru’ach), water (Mayim), and earth (Affar) of this lowly world, are the aspects of wisdom-Chochmah, understanding-Binah, the six-directions of beauty-Tiferet, and kingship-Malchut. We thus find that kingship of kingship – Malchut of Malchut – that is within the world of Action-Asiyah is the foundational element of earth (Affar), which is the receptacle and substance-matter of this entire world. It is in this foundational element of earth (Affar) that all of its offspring are included, as it includes within it all four fundamental elements that were mentioned, as per the explanation of the verse,810Ecclesiastes 3:20 “All originate from the earth (Affar).”
18
והרי נתבאר מלמעלה למטה, והנה כן הן מבפנים ולחוץ. כי הנה יסוד העפר כלול מעשר ספירות והכתר שבהן פנימי מכולם ונקרא בחינת יחידה של יסוד העפר. וחוצה לו, חכמה. וחוצה לו, בינה, נשמה. וחוצה לו, שש קצוות התפארת, רוח. וחוצה לו, מלכות. נפש יסוד העפר. וזו המלכות נחלקת לעשר ספירות שבה, והמלכות החיצונה שבהם הוא יסוד העפר עצמו החמרי, שאין בו שום רוחניות אלא חומר עכור הנקרא דומם, וכל מה שבפנים נקרא נפש הדומם.
We have thus explained the matter from Above to below, as well as from the inner to the outer. For, the elemental foundation of earth (Affar) contains ten Sefirot. Their crown-Keter is the innermost, and is called the aspect of the Yechidah essence of the foundational element of earth (Affar). External to it is wisdom-Chochmah, which is the aspect of the Chayah of the earth (Affar). External to that is the aspect of understanding-Binah, which is the aspect of the Neshamah of the earth (Affar). External to that is the aspect of the six-directions of beauty-Tiferet, which is the Ru’ach of the earth (Affar). External to that is kingship-Malchut, which is the Nefesh of the foundational element of earth (Affar). This external aspect of kingship-Malchut itself divides into ten Sefirot that are within it, and their kingship-Malchut is the foundational element of the gross physical earth (Affar) itself, which contains no spirituality at all, but only gross substance, which is called inanimate (Domem), whereas that which is inner to it, is called the soul-Nefesh of the inanimate (Domem).
19
ועל דרך זה ביסוד המים, כי המלכות החיצונה שבכולם נקרא מים המצמיחים ונקרא צומח וכל מה שבפנים נקרא נפש הצומח. ועל דרך זה ביסוד הרוח, וביסוד האש, שהם החי והמדבר, ואמנם ארבעתן יחד הן, הדומם - נפש. והצומח - רוח. והחי - נשמה. והמדבר - חיה. ווילון - יחידה. וכבר ביארנו כי כל בחינה מהם כלולה מכולם:
The same applies to the foundational element of water (Mayim). For, the aspect of kingship-Malchut is the most external of its aspects, which is called water that brings forth growth and vegetation, and it thus is called the vegetative (Tzome’ach), and all the aspects that are inner to it, are called the soul-Nefesh of the vegetative (Tzome’ach). The same is so of the elemental foundations of air (Ru’ach) and fire (Aish), which are the animate (Chay) and speaking beings (Medaber), respectively. Together, the four are as follows: The inanimate (Domem) is the Nefesh; the vegetative (Tzome’ach) is the Ru’ach; the animate (Chay) is the Neshamah; the speaking being (Medaber) is the Chayah; and Veelon is the Yechidah. As already explained, each of these aspects includes them all.
20
וזהו מה שתמצא בדברי הפילוסופים בשם כוחות, באמרם כי בנפש הצומחת יש בה כח הזן וכח המושך וכח המעכל וכח הדוחה, וכן אמרו בנפש החיה הנקרא התנועה והמרגשת. כי יש בה כח המתעורר וכח המדמה וכח המצייר כו' ועל דרך זה בכולם:
These aspects are referred to by the philosophers as “powers.” For example, they stated that the soul (Nefesh) of the vegetative (Tzome’ach) possesses the power to sustain, the power to draw sustenance, the power to absorb and the power to expel. Similarly, they stated about the soul of the animate living being (Chay) that it possesses the power of motion, the power of movement and the sensatory powers, and that it possesses the power of consciousness, the power of imagination and the power of imagery etc. The same principle applies to them all.
21
העולה מכל זה כי גם שמלכות החיצונה שבכל איזו בחינה שתהיה, הנה היא הגוף שבאותה הבחינה. אמנם אינו נקרא גוף וחומר אמיתי עכור, אלא המלכות החיצונה אחרונה שבעשיה מלמעלה למטה ומבפנים לחוץ, וזאת הנקודה לבדה היא יסוד העפר החמרי לגמרי, והוא הגוף היותר עכור והחמרי של כל העולמות כולם:
What arises from all this, is that even though kingship-Malchut is the most external of all the levels of whatever aspect it may be, nevertheless, it is the body of that aspect. However, it is not a body of actual coarse and gross physical substance. Rather, that is only the case with the final most external aspect of kingship-Malchut of the world of Action-Asiyah, from above to below and from inner to outer. Only that level, which is the foundational element of completely gross material earth (Affar), is the coarsest and most gross body in all the world.
חלק השלישי:
Part Three
בהנהגת השגת רוח הקודש:
The conduct of attaining the Holy Spirit of Divine Inspiration (Ru’ach HaKodesh)
1. The existence of the worlds.
2. The existence of man.
3. The hindrances to prophecy.
4. The conditions to prophecy.
5. The nature of prophecy and its substance.
6. The levels of prophecy.
7. The conduct of the Holy Spirit of Divine Inspiration (Ru’ach HaKodesh) in our times.
8. A short introduction to the manner of its attainment.
Part Three
השער הראשון במהות העולמות בתכלית הקצור שיהיה בו צורך להבין מהות הנבואה:
Gate One The Existence of the Worlds
הנה המאציל העליון אשר האציל כל העולמות נקרא אין סוף ואין בו שום תמונה לא בשם ולא באות ואפילו בקוצי האותיות כלל, ולכן אפילו ההרהור אסור בו.
This matter shall be explained with the utmost brevity, solely to the extent necessary to understand the matter of prophecy.799The expansive details of the chaining down of the worlds (Seder Hishtalshelut) is the subject of Etz Chayim of the Arizal written by Rabbi Chayim Vital, and is explained in a manner of grasp and comprehension by Rabbi DovBer of Lubavitch in Shaar HaYichud, translated as The Gate of Unity. Now, the Supernal Emanator, blessed is He, who emanated all the worlds, is called the Unlimited One (Ein Sof), blessed is He. He has no image whatsoever, neither in the form of a name, nor in the form of a letter, nor even in the thorns of the letters.800See at length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah); We thus are incapable and therefore barred from all thought of Him.
והאציל חמשה עולמות, זה נשמה לזה וזה לזה, והן, אדם הקדמון הנזכר בספר התקונים (בתקון י"ט ובריש תיקון ע' ובכמה מקומות) ובלשון הגאונים נקרא צחצחות, השני עולם האצילות, השלישי עולם הבריאה, הרביעי עולם היצירה, החמישי עולם העשיה. ואלו החמשה עולמות נקראו הוי"ה אחת, כי קוצו של יו"ד הוא א"ק [אדם קדמון], והיו"ד אצילות, וה"א ראשונה בריאה והוא"ו יצירה, וה"א אחרונה עשיה.
He emanated five worlds, one world being the soul for the next, and the next world being the soul for the next. These are: Primordial Man-Adam Kadmon, as mentioned in Sefer Tikkunim,801Tikkunei Zohar, Tikkun 19 (42a), and Tikkun 70 (120a), and elsewhere. which in the nomenclature of the Ge’onim is called, “Exceedingly Brilliant-Tzachtzechoot.” The second is the world of Emanation-Atzilut. The third is the world of Creation-Briyah. The fourth is the world of Formation-Yetzirah. The fifth is the world of Action-Asiyah. These five worlds are considered as One Being-Havayah Achat-הוי״ה אחת. For, the thorn of the letter Yod-יו״ד (י) is Primordial Man-Adam Kadmon, the Yod-יו״ד (י) itself is the world of Emanation-Atzilut, the first Hey-ה״א (ה) is the world of Creation-Briyah, the Vav-וא״ו (ו) is the world of Formation-Yetzirah, and the final Hey-ה״א (ה) is the world of Action.
ולפי שא"ק לרוב העלמו אין לו תמונת אות אלא קוצו של יו"ד כי האין סוף אפילו תמונת קוץ אין לו לכן אין אנו מזכירין לעולם אלא ארבעה עולמות אצילות בריאה יצירה עשיה, כי הם אותיות גמורות וארבעתם יחד נקראים שם הוי"ה:
Now, because Primordial Man-Adam Kadmon is so concealed from us, to the point that it does not even have the form of a letter, but only the thorn of the Yod-יו״ד (י) – whereas the Unlimited One Himself, blessed is He, does not even have the simple image or form of the thorn of a letter802See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah). – we therefore generally only discuss the four worlds of Emanation-Atzilut, Creation-Briyah, Formation-Yetzirah, and Action-Asiyah. This is because they are complete letters, and together, the four are called, The Name of Being-שם הוי״ה.
עוד נתחלקו אלו הארבעה לתשע מדרגות והם חכמה ובינה ושש קצוות התפארת ומלכות. כי אלו הארבעה נקרא ארבעה יסודות עליונים שהם ארבעה עולמות אצילות בריאה יצירה עשיה. ונחלקים לתשע ספירות, ואמנם קוצו של יו"ד שהוא א"ק העולם החמישי העליון כולל כולם ובו לבדו שורש כל ארבעה היסודות שהם ארבעה עולמות, אצילות בריאה יצירה עשיה, ונמצא כי לעולם לא יש יותר מארבעה יסודות בלבד. כלל העולה כי האין סוף אינו נכלל בשום חשבון כלל:
These four further subdivide into nine levels, these being wisdom-Chochmah, understanding-Binah, the six directions of beauty-Tiferet and kingship-Malchut. For, these four are called the four Supernal foundations, which are the four worlds of Emanation-Atzilut, Creation-Briyah, Formation-Yetzirah, and Action-Asiyah, and they divide into nine Sefirot. However, the thorn of the Yod-יו״ד (י), which is Primordial Man-Adam Kadmon, is the fifth world, which is higher than them all and includes them all. It alone is the root of all four foundations, which are the four worlds of Emanation-Atzilut, Creation-Briyah, Formation-Yetzirah, and Action-Asiyah. We thus find that there are never more than four foundations, and the general principle that arises, is that the Unlimited One (Ein Sof), blessed is He, is not included in any calculation whatsoever.803See Shaar HaYichud of Rabbi DovBer of Lubavitch, translated as The Gate of Unity, Ch. 10-11.
ואחר כך העולמות. בתחלה הם כללות אחד, והם שם אחד של הוי"ה. ואחר כך נחלק לארבעה יסודות, זולת השורש שלהם שהוא א"ק קוצו של יו"ד והיא הספירה העשירית העליונה מכולם הנקרא כתר, ואחר כך אלו הארבעה יסודות נחלקו לתשע ספירות כנזכר:
Subsequently, the worlds were initially included as one complete Name of Being-Shem Havayah-שם הוי״ה. Afterwards, they were divided into four foundations, except for their root, which is Primordial Man-Adam Kadmon and is the thorn of the letter Yod-יו״ד (י) which is the tenth Sefirah that is higher than them all, and is therefore called the crown-Keter. Afterwards, the four foundations were divided into nine Sefirot, as mentioned.
והנה כל זה נכללין בשתי חלוקות והם המאציל והנאצלים כולם. וזהו שכתוב בפרקי רבי אליעזר (פרק כ"ג) עד שלא נברא העולם, רצונו לומר העולם הזה, היה הוא ושמו אחד, כי האין סוף הנקרא הוא והנאצלים הכלולים בשמו שהוא הוי"ה אחת, הכל אחד, כי היתה השלהבת גנוזה בגחלת:
Now, it all includes two categories; the Emanator and all the Emanated. About this, it states in Pirkei d’Rabbi Eliezer,804Pirkei d’Rabbi Eliezer, Ch. 3 “Before the creation of the world” – the intention being to this world – “He and His Name were One.” The Unlimited One (Ein Sof), blessed is He, is referred to here as, “He-Hoo-הוא,” and the emanated are included in, “His Name-Shmo-שמו,” which is One Being-Havayah Achat-הוי״ה אחת, and all of it is One, because805See Sefer Yetzirah 1:7 “the flame was concealed within the coal.”806Note from the Chida: I have seen an explanation written as to why, in truth, the Unlimited One (Ein Sof) is called by the title “He-Hoo-הוא,” whereas the emanated are called, “His Name-Shmo-שמו,” all of which has already been discussed at length by the commentaries, of blessed memory. What is important for you to know is that all things below in the worlds, meaning, all that is actualized, formed and created, have a refined and concealed root above in the Essential Self of the Singular Preexistent Intrinsic Being of the Unlimited One (Ein Sof), blessed is He.
Now, it is known that the nature of a thing that is hewn from another, is that within itself, it always possesses the power of that which it was hewn from. For example, within the branch of a tree is the power of the root, and necessarily, in the same manner, within the root of the tree is the power of the branch. If this was not the case, it would be impossible for the branch to come from the root. This being so, the ten Sefirot of the world of Emanation-Atzilut [which are the branch] necessarily possess a very hidden and concealed root in the Essential Self of the Singular Preexistent Intrinsic and Essential Being of the Unlimited One (Ein Sof), blessed is He. However, in Him, they actually are not recognizably differentiated, God forbid to think so. In other words, it is impossible for us to differentiate and say that, “this is the crown-Keter” or “this is wisdom-Chochmah” etc., but it rather is like a Heyulie, similar to what we say below, in the world of Action-Asiyah, that the Heyulie is the root of the four elemental foundations.
Now, the words of the Ari”zal are well known, namely, that “when it arose in His simple will to create the worlds, the Unlimited One, blessed is He, estimated within Himself, in the aspect and level of His Kingship-Malchut, as in the verse (Psalms 145:13), “Your Kingship (Malchutcha) is the kingship (Malchut) of all the worlds.” (By way of analogy, this is called the aspect of Kingship within Kingship-Malchut sh’bMalchut of the Unlimited One (Ein Sof), even though this is not truly the case. For, in reality, we are incapable, and therefore barred from ascribing any form whatsoever to the Unlimited One (Ein Sof), blessed is He, neither any image nor any Sefirah whatsoever, God forbid to think so. Rather, it only is in order to satisfy the ear that we speak in such terms, as the author writes in Etz Chayim, Drush ABY”A, Ch. 1.) All the lower worlds that are emanated from the Unlimited One (Ein Sof), blessed is He, receive from Him, similar to the fact that biologically, the female receives from the male, so to speak. It is for this reason that the verse, “Your Kingship is the Kingship of all worlds,” begins by specifying, “Your Kingship-Malchutcha-מלכותך,” in the masculine, indicating that relative to the construct of the worlds, He is the giver, and it is only in relation to the other Sefirot that are above her, that she is called by the title kingship-Malchut-מלכות. This then, is the meaning of the continuation of the verse, “is the Kingship-Malchut-מלכות of all the worlds,” meaning that all worlds are emanated into her.
Now, it is known that the male is called by the term “He-Hoo-הוא,” and this term “He-Hoo-הוא” includes all ten Sefirot from below to above, as follows: The Hey-ה of the word “He-Hoo-הוא” hints at the feminine aspect, which is included in the Sefirah of foundation-Yesod, and is the mystery of the corona-Atarah-עטרה. The Vav-ו-6 of the word “He-Hoo-הוא” hints at the six directions of the Sefirah of beauty-Tiferet. The Aleph-א of the term “He-Hoo-הוא” hints at the crown-Keter, wisdom-Chochmah, and understanding-Binah. For, as known, the first three Sefirot are considered as one, like the form of the letter Aleph-א. That is, the Yod-י above is wisdom-Chochmah, the Yod-י below is understanding-Binah, and the Vav-ו in between is the mystery of knowledge-Da’at, which mediates between wisdom-Chochmah and understanding-Binah, and as known, knowledge-Da’at is at times entitled the crown-Keter, in that it is the middle line that is called (Ex. 26:28) “The center bar that goes from end to end,” from above to below, as known.
We should also point out an additional reason that the Aleph-א hints at the first three Sefirot. Namely, as known, the title of the first three Sefirot is the name Ya”H-י״ה. That is, the thorn of the Yod-י is the crown-Keter, the Yod-י itself is wisdom-Chochmah, and the Hey-ה is understanding-Binah. When the Name Ya”H-י״ה is spelled out according to the name of Ma”H-מ״ה-45 [the Name HaShem-יהו״ה spelled with Aleph’s-א], that is, Yod Hey-יו״ד ה״א, it has the numerical value of כ״ו-26, which is the same numerical value as the Aleph-א, which has a Yod-י-10 above, a Yod-י-10 below, and Vav-ו-6 in between, in a way of complete Oneness-א. Thus, the first three Sefirot are called the Aleph-א of the word “He-Hoo-הו״א.” Also, as known, Malchut, which is the feminine aspect, is called, “His Name-Shem-שם.” This then, is what our sages, of blessed memory, meant when they said, “Before the creation of the world there was He-Hoo-הו״א,” meaning all the aforementioned aspects as they are in the Essential Self of the Unlimited One (Ein Sof), blessed is He, “and His Name-Shmo-שמו,” meaning the aspect of Kingship-Malchut of the Unlimited One (Ein Sof), which includes all the emanated, who are the recipients of the Unlimited One (Ein Sof), blessed is He, and are feminine, in that they are recipients relative to He who is above. All of it is included in the mystery of His Oneness (Echad-אחד), meaning that they are in a state of absolute unity, “like a flame that is bound to the coal.”
It may thus also be said that this is the meaning of the verse (Psalms 33:9), “He-Hoo-הוא spoke and it came to be, He-Hoo-הוא commanded and it stood firm.” This is to be understood as mentioned above, that the term “He-Hoo-הוא” refers to the Unlimited One (Ein Sof), blessed is He, according to the order of the levels of the roots in ascending order from below to above. This is likewise the meaning of the verse (Psalms 132:13), “For HaShem-יהו״ה has chosen Zion, Desiring it (Eevah-או״ה) as His habitation.” That is, the letters of the word, “Desiring it-Eevah-או״ה” are the same letters as the levels of the aforementioned roots, but in descending order, from Above to below. That is, the Aleph-א is the crown-Keter, wisdom-Chochmah, and understanding-Binah, the Vav-ו is the six directions of Beauty-Tiferet, and the Hey-ה is kingship-Malchut. The distinction between these two orders, is the distinction between the direct, forward light (Ohr Yashar) and the rebounding, returning light (Ohr Chozer), however, it all is an absolute Unity and Oneness. This should suffice for the understanding.
והנה נתבאר כי כל העולמות נכללים בשם הוי"ה הנחלקת לארבעה יסודות ולעשר ספירות, וכמו כן כל עולם מהם נפרט על דרך זה. כיצד, הנה עולם האצילות שהוא אות יו"ד הנקרא חכמה נחלק לכל הבחינות הנזכרות. ויש בו הוי"ה אחת שלמה נחלקת לארבעה יסודות ועשר ספירות גמורות על דרך הנזכר בכללות כל העולמות ממש, ועל דרך זה הוא בכל עולם מחמשה עולמות הנזכרים, ועל דרך זה עוד הולך ונפרט הענין בתכלית הפרטות עד שנמצא כי אפילו בזה העולם השפל אין לך בריה קלה שאין בה כללות ארבע אותיות ההוי"ה וכללות עשר ספירות. וכל זה להורות כי הכל נברא מכח המאציל יתברך ואין זולתו:
Now, it was explained that all the worlds are included in the Name of Being-Shem Havayah-שם הוי״ה, which is divided into four foundations and ten Sefirot. In the same manner, this is likewise the case with each of the worlds, in the same manner, that each of them also divides into particulars. That is, the world of Emanation-Atzilut, which is the letter Yod-יו״ד (י) and is called wisdom-Chochmah, divides into each of the aforementioned aspects. It too possesses one complete Name of Being-Havayah Achat-הוי״ה אחת that is divided into four foundations and ten complete Sefirot, literally in the same manner that we mentioned in regard to the worlds in general. The same is likewise so of each of the five aforementioned worlds. The same is likewise the case that each further divides into its further particulars to the utmost specificity, until we find that even in this lowly world, even the most minor creation contains the totality of the four letters of Being-Havayah-הוי״ה and all the ten Sefirot within itself. All this is to show that everything is created by the power of the Emanator, HaShem-יהו״ה, blessed is He, and aside for Him, nothing exists.807This is explained at length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One.
עוד הקדמה אחרת והיא כי כל אלו הבחינות והמדרגות מרום אדם הקדמון עד התהום שבעולם השפל, כולם הם זו למעלה מזו וזו לפנים מזו, כי העליון מחברו מתלבש תוך התחתון ממנו כנשמה לגוף, ואמנם אין כל כללות העליון מתלבש בתחתון רק בחינה פרטית תחתונה שבעליון מתלבש בכל התחתון וכן על דרך זה עד סיום העולמות. באופן שכל העולמות, הן כולן בכללות, הן כל בחינה מהם, אפילו בעולם השפל, בכל פרט מהם, הכל הוא בדרך זה, כי זה עליון מזה וזה פנימי מזה עד שכולן הן כענין לבושים זה לזה וכולן לבושים אל האין סוף ונשמה לכל הנשמות:
Another introductory matter that you must know, is that all these aspects and levels, from the exalted level of Primordial Man-Adam Kadmon, until the depths of the abyss of this lowly world, are all one above the other, and one within the other. For, the one that is higher manifests within the one that is below it, like the soul to the body. However, it is not all of the upper aspect that manifests within the lower aspect. Rather, it only is a specific aspect, which is the lowest level of the upper level, that manifests within each lower level, and the same is true in succession, until this lowest of all worlds. That is, such is the case with all the worlds, whether we are discussing the worlds in general, or whether we are discussing each particular aspect of them, including even in this world – in every particular detail in them, it is in this manner. That is, there is one that is higher than another, and one that is inner to the other, to the point that they all are like garments for one another, and ultimately, they all are garments of the Unlimited One, HaShem-יהו״ה, blessed is He, who is the Soul of all souls.
ואמנם בכל עולם מאלו החמשה יש הבדל בהתפשטות האורות עד היכן מגיעין כדי שיהיה הפרש בין זה לזה וכן יש הפרש אחר בפרטי הארבעה יסודות שבכל עולם, וכן בפרטי הפרטות, ואין זה מקום באור ענין זה:
However, in each of these five worlds, there is a separation in the spreading forth of their lights and the extent of their spreading forth, so that there should be a distinction between them. Similarly, there is another separation in the particulars of the four foundations of each world, as well as in the particulars of the particulars, but this is not the place for the explanation of this matter.
ונמצא כי כמו שבדרך התפשטות האורות מלמעלה למטה אין לך ספירה שאינה כלולה מכל העשר ספירות וכל ספירה וספירה מתחלקת לאלפים ולרבבות ספירות, כן הענין בהתפשטות האורות מבפנים ולחוץ יהיה על דרך זה, כי הפנימי שבכולם נקרא כתר, והחיצון שעליו חכמה, והחיצון שעליו בינה, והחיצון שעליו שש קצוות התפארת, והחיצון שבכולם מלכות וכן כל בחינה ובחינה היא נחלקת בדרך זה לאלפים ורבבות פרטי פרטים.
What we find is that in the manner of the spreading forth of lights and illuminations from Above to below, there is no Sefirah that does not include all ten Sefirot within it, and each particular Sefirah further subdivides into thousands and tens of thousands of Sefirot. The same is likewise so of the spreading forth of the lights from inner to outer. It also is in this manner. For, the innermost of the Sefirot is called the crown-Keter, and the outer Sefirah that is upon it, is wisdom-Chochmah, and the outer Sefirah that is upon it, is understanding-Binah, and the outer Sefirah that is upon it, are the six directions of beauty-Tiferet, and the outermost of them all, is kingship-Malchut. The same is likewise so with each particular aspect, that it divides in this manner into thousands and tens of thousands of particular details.
ולפי שבאור ענין זה בכל שאר העולמות נתבאר אצלנו זולת ענין העשיה לכן נבאר ענינו בקצור נמרץ מה שיש צורך אל דרוש מבוקשנו פה:
However, because we have already provided the complete explanations of this matter,808In the book Etz Chayim as it is in all the worlds – except for the matter of Action-Asiyah – we will therefore only explain this subject in great brevity here, to the extent that it is necessary to understand the desired subject that we seek in this book.
הנה שבעה רקיעין הן, והעליון נקרא ערבות, לפי שכולל שלש ספירות ראשונות דעשיה, והם גלגל השכל, גלגל המקיף, גלגל המזלות. וחמשה גלגלים (שצמח"נ) שבתאי צדק מאדים חמה נגה, (שהם חג"ת נ"ה) חסד גבורה תפארת נצח הוד, וגלגל ששי יסוד, כולל כוכב ולבנה.
Now, there are seven firmaments. The uppermost is called Aravot, because it includes the first three Sefirot of the world of Action-Asiyah within it. These are the Sphere of the Intellect (Galgal HaSechel), the Surrounding Sphere (Galgal HaMakif), and the Sphere of the Constellations (Galgal HaMazalot). The five spheres of Saturn (Shabtai), Jupiter (Tzeddek), Mars (Ma’adim), the Sun (Chamah), and Venus (Nogah), are the Sefirot of kindness-Chessed, Judgment-Gevurah, beauty-Tiferet, conquest-Netzach and majesty-Hod. The sixth sphere is foundation-Yesod, and includes both Mercury (Kochav) and the Moon (Levanah).
והאחרון נקרא וילון אינו משמש כלל (חגיגה דף י"ב ע"ב) כי הוא ספירת מלכות דעשיה וגם היא בעצמה נחלקת לעשר ספירות שבה. והם, וילון כתר שבה וארבע היסודות אש רוח מים עפר שבעולם השפל, הם חכמה ובינה ושש קצוות התפארת והמלכות. ונמצא שהמלכות שבמלכות שבה היא יסוד העפר, כלי וגולם לכל העולם כלו, ובזה היסוד העפר נמצאו כל התולדות שבה כלולים מכל הארבעה יסודות הנזכרים, בסוד הכל היה מן העפר:
The last firmament, which is called Veelon, has nothing of her own with which to serve,809Talmud Bavli, Chagigah 12b; Etz Chayim, Shaar 38, Ch. 3 (See also Ohev Yisroel, Vayechi 4); Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2, Section entitled, “The seven letters בג״ד כפר״ת correspond to the seven firmaments-Raki’im-רקיעים.” and is the Sefirah of kingship-Malchut of the world of Action-Asiyah. Nevertheless, it too is divided into the ten Sefirot that are within it, which are as follows: The firmament Veelon is the crown-Keter within it. The four elemental foundations of fire (Aish), air (Ru’ach), water (Mayim), and earth (Affar) of this lowly world, are the aspects of wisdom-Chochmah, understanding-Binah, the six-directions of beauty-Tiferet, and kingship-Malchut. We thus find that kingship of kingship – Malchut of Malchut – that is within the world of Action-Asiyah is the foundational element of earth (Affar), which is the receptacle and substance-matter of this entire world. It is in this foundational element of earth (Affar) that all of its offspring are included, as it includes within it all four fundamental elements that were mentioned, as per the explanation of the verse,810Ecclesiastes 3:20 “All originate from the earth (Affar).”
והרי נתבאר מלמעלה למטה, והנה כן הן מבפנים ולחוץ. כי הנה יסוד העפר כלול מעשר ספירות והכתר שבהן פנימי מכולם ונקרא בחינת יחידה של יסוד העפר. וחוצה לו, חכמה. וחוצה לו, בינה, נשמה. וחוצה לו, שש קצוות התפארת, רוח. וחוצה לו, מלכות. נפש יסוד העפר. וזו המלכות נחלקת לעשר ספירות שבה, והמלכות החיצונה שבהם הוא יסוד העפר עצמו החמרי, שאין בו שום רוחניות אלא חומר עכור הנקרא דומם, וכל מה שבפנים נקרא נפש הדומם.
We have thus explained the matter from Above to below, as well as from the inner to the outer. For, the elemental foundation of earth (Affar) contains ten Sefirot. Their crown-Keter is the innermost, and is called the aspect of the Yechidah essence of the foundational element of earth (Affar). External to it is wisdom-Chochmah, which is the aspect of the Chayah of the earth (Affar). External to that is the aspect of understanding-Binah, which is the aspect of the Neshamah of the earth (Affar). External to that is the aspect of the six-directions of beauty-Tiferet, which is the Ru’ach of the earth (Affar). External to that is kingship-Malchut, which is the Nefesh of the foundational element of earth (Affar). This external aspect of kingship-Malchut itself divides into ten Sefirot that are within it, and their kingship-Malchut is the foundational element of the gross physical earth (Affar) itself, which contains no spirituality at all, but only gross substance, which is called inanimate (Domem), whereas that which is inner to it, is called the soul-Nefesh of the inanimate (Domem).
ועל דרך זה ביסוד המים, כי המלכות החיצונה שבכולם נקרא מים המצמיחים ונקרא צומח וכל מה שבפנים נקרא נפש הצומח. ועל דרך זה ביסוד הרוח, וביסוד האש, שהם החי והמדבר, ואמנם ארבעתן יחד הן, הדומם - נפש. והצומח - רוח. והחי - נשמה. והמדבר - חיה. ווילון - יחידה. וכבר ביארנו כי כל בחינה מהם כלולה מכולם:
The same applies to the foundational element of water (Mayim). For, the aspect of kingship-Malchut is the most external of its aspects, which is called water that brings forth growth and vegetation, and it thus is called the vegetative (Tzome’ach), and all the aspects that are inner to it, are called the soul-Nefesh of the vegetative (Tzome’ach). The same is so of the elemental foundations of air (Ru’ach) and fire (Aish), which are the animate (Chay) and speaking beings (Medaber), respectively. Together, the four are as follows: The inanimate (Domem) is the Nefesh; the vegetative (Tzome’ach) is the Ru’ach; the animate (Chay) is the Neshamah; the speaking being (Medaber) is the Chayah; and Veelon is the Yechidah. As already explained, each of these aspects includes them all.
וזהו מה שתמצא בדברי הפילוסופים בשם כוחות, באמרם כי בנפש הצומחת יש בה כח הזן וכח המושך וכח המעכל וכח הדוחה, וכן אמרו בנפש החיה הנקרא התנועה והמרגשת. כי יש בה כח המתעורר וכח המדמה וכח המצייר כו' ועל דרך זה בכולם:
These aspects are referred to by the philosophers as “powers.” For example, they stated that the soul (Nefesh) of the vegetative (Tzome’ach) possesses the power to sustain, the power to draw sustenance, the power to absorb and the power to expel. Similarly, they stated about the soul of the animate living being (Chay) that it possesses the power of motion, the power of movement and the sensatory powers, and that it possesses the power of consciousness, the power of imagination and the power of imagery etc. The same principle applies to them all.
העולה מכל זה כי גם שמלכות החיצונה שבכל איזו בחינה שתהיה, הנה היא הגוף שבאותה הבחינה. אמנם אינו נקרא גוף וחומר אמיתי עכור, אלא המלכות החיצונה אחרונה שבעשיה מלמעלה למטה ומבפנים לחוץ, וזאת הנקודה לבדה היא יסוד העפר החמרי לגמרי, והוא הגוף היותר עכור והחמרי של כל העולמות כולם:
What arises from all this, is that even though kingship-Malchut is the most external of all the levels of whatever aspect it may be, nevertheless, it is the body of that aspect. However, it is not a body of actual coarse and gross physical substance. Rather, that is only the case with the final most external aspect of kingship-Malchut of the world of Action-Asiyah, from above to below and from inner to outer. Only that level, which is the foundational element of completely gross material earth (Affar), is the coarsest and most gross body in all the world.