Sefaria Tanya, Part IV; Iggeret HaKodesh 20 Kehot Publication Society (English Translation)

(Torah reading Level Six see: Torah Study (harhabaitjewishsovereignforallisrael.blogspot.com)

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Chasidut

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Written by Rabbi Schneur Zalman of Liadi (1745–1812), the founder of Chabad Chasidism, Tanya is the foundational work of Chabad and presents the philosophy of the movement. Written in 5 sections, the Tanya provides an outline for living a spiritual Jewish life.

Composed: Liozna (c.1786 - c.1796 CE)נוצר/נערך: ליוזנה (1786 - 1796 לספירה בקירוב)

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For commentary etc. (right side page under resources) click: Tanya, Part IV; Iggeret HaKodesh 20:1 with About (sefaria.org)

Part IV; Iggeret HaKodesh, Chapter 20

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” (that is, (in) the ten sefirot of Atzilut. “His vivifications”—these are the lights [orot], and “His causations”—these are the vessels [kelim]. 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.

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.

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 Cordovero that the (creative) development is by way of cause and effect [and it is so stated in the sacred Zohar, section Bereishit], this refers to the evolution of the sefirot within the sefirot themselves (with respect to the kelim). [Thus in Sefer Yetzirah (the sefirot) are called “bli-mah” (without anything), because they are not in the category of a substance and apprehensible nature, just like the En Sof “Whom thought cannot grasp at all,” and as it is written: “And My Face shall not be seen.” 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.] 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.

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, (not) even (that) of the angels, except to there being the spirit of animal from the “face of the ox,” as explained elsewhere; see there. The coming about of substantiality ex nihilo (yesh meayin) is in Hebrew called “Beriah” (creation).

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; 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 He radiates], and just as the ray of the sun in the sun, as explained in Likkutei Amarim, Part II. 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.

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, ruach] 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. And these are the thirty kelim of malchut of Atzilut. It is likewise in Atzilut. From the chitzoniyut of the kelim of the ten sefirot of Atzilut [which are Divinity] were created the hechalot of Atzilut in which the category of the iggulim of the ten sefirot vests itself, and also the bodies of the angels of Atzilut—which are a form of substantiality (yesh) [as it is written: “And His angels He charges with deficiency”—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, and also the souls of man that emerged by the zivvug zu’n of Atzilut, 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״).

(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. 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 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.”)

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, 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, which becomes the atik of Beriah, for “there is no king without a people….” The multitude of creatures, and their division, that were created by the force of the One and absolutely Unique 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.” The five organs of speech are of the five gevurot of nukva.

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. 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 beginning is wedged in their end.” For keter is the mediator between the Emanator and the emanated, 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), for a crown is but for a king, and, also, the lowest level of the En Sof is the malchut of En Sof. Consequently, from below upward, malchut of Atzilut, too, is called keter, and especially since through it is the creation of the souls which are yesh, separate entities [in the world of Beriah]. This is referred to as leidah, just as the splitting of the Red Sea—which “depended on atika”; 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’n in the womb of imma ilaah—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. 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 she receives and (through which) she is impregnated by the z’eyr anpin is of the mochin of abba and imma and issues forth to abba and imma with every conjunctio, from arich anpin and atik yomin, 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, there is truly a manifestation of the light of the En Sof.

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, while the Torah is in z’eyr anpin, the vav of the Name of Havaya. 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.” The root of the Torah [which derives from the supreme chochmah] is in the concealed mochin of arich anpin, which is the wisdom behind the reasons for the commandments. However, it is like a seal in reverse.

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,” i.e., the power of the En Sof, blessed is He, in order to create substantiality ex nihilo. (Creation) is not by way of a causal development 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.”

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: “Is then R. Shimon not of the opinion that one interrupts for lulav…,” and “If one learns with the intention not to practice, it were better for him had his afterbirth been turned over his face…,” 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 corporeal and the Torah is wisdom. Only one is in the chitzoniyut, and the other is in the pnimiyut, and as (will be explained) further on.

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). This radiation of the kav, that radiated in the kelim of the ten sefirot of malchut, pierced the prassa along with them 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, i.e., the end of the “feet” of its yosher 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.”

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” in one equal fashion, and “there is no place void of Him” even in this physical world. However, this is by way of “encompassing” and “encircling,” and the meaning of this was explained in Likkutei Amarim. 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, 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. (As for the mazal that strikes (the herb) and says “grow,”—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. For 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, and “below His feet” 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.

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 chozer 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.”

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 upward 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, 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….”—(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,” and the fiat “Let the earth bring forth living being”—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 nukvin at all).

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, 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 (which is the purpose for the creation of man), as explained elsewhere.

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”; and “I had not yet eaten the meat of oxen….” This is the aspect of the or chozer: from below, from the bottom 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”—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: “And they derive enjoyment from their element and essence.”

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, knowledge comes easy to the discerning to understand from all the above the great advantage of the operational commandments. For they are the purpose for the descent of the souls to this physical world, as it is written: “To practice them this day”; and “Better one hour of repentance and good deeds in this world than all the life of the World to Come.”

עד כאן מצאנו מכתב ידו הקדושה

Until here we found of his holy writing.

Tehillim Ohel Yosef Yitzchak

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Pirkei Avot 6:10

Dr. Joshua Kulp

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

I like to call out to all my Jewish friends:

Zechariah 8:23

23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."		כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.		עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

Read my story: https://rb.gy/i654b

Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel LinkedIn: https://www.linkedin.com/in/ariel-van-kessel-71797424 Email: arielvankessel@aol.com Ariel, hopefully your Representative

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