Chapter 4
And this is the meaning of, “You are He that is One, but not one that is counted,” meaning, that “He” is not counted amongst the Ten Sefiros.
(And this “One that is not counted” refers to the level of the Keser-Crown Above, which acts to interface between the Infinite Source of Atzilus and the Sefiros of Atzilus).
This level of “Kesser-Crown” - referred to as “He” - is not counted as one of the Ten Sefiros since there is no comparison between the Sefiros of Atzilus to it at all, since it is different category altogether.
In the maamar entitled Pasach Eliyahu 5715, the Rebbe explains (based on teachings of the Previous Rebbe):
In the beginning of the passage of Tikkunei Zohar of “Pasach Eliyahu,” it says the phrase “You are He,” three times, 1- You are He that is One but not one that is counted, 2- You are He that transcends all transcendence, concealed beyond all concealments. No thought can possibly grasp You,” 3- You are He that brought out ten “Tikunim-adornments’ We call them ten Sefiros.” These three expressions correspond to three levels, the first “You are He that is One, but not one that is counted,” refers to the higher levels of Kesser, which is called Atika Kadisha, the second expression “You are He that transcends all transcendence,” refers to the lower level of Kesser, Arich Anpin. The third expression “You are He that brought out Ten ‘Tikunim-adornments,’ are the Ten Sefiros.
Based on this, perhaps we will understand what the Alter Rebbe says in our maamar:
The level called “Kesser-Crown” is the intermediary stage between Atzilus and its ultimate source, the Infinite Light of Hashem. This intermediary level has two parts to it: The higher aspect is called “Atik,” which means separate and removed, since it completely transends the world of Atzilus. The lower aspect is called Arich Anpin, which means “all-encompassing revelation,” since it is the direct source of all the revelations of Atzilus, yet it still transcends Atzilus, even though it has a connection to Atzilus.
Now, the lower level of Kesser, which is Arich Anpin, even though it is above Atzilus, it is connected to the world of Atzilus. However, Atik is not direcly connected to the world of Atzilus, and therefore it is “One that is not counted” among the Sefiros of Atzilus, since it is a level of Hashem’s Oneness that transcends Atzilus.
However, this level of Atik is still part of Kesser, it is still part of the intermediary levels between the Infinte Light of Hashem and Atzilus, and therefore it can still be described as an “intermediary” between the Infinite Source of Atzilus, the Infinite Light, and the world of Atzilus, starting with Arich, which is the “beginning” of the realm of Atzilus.
To make it easier to relate to this:
The two aspects of Kesser, which are “Atik” and “Arich” correspond to two encompassing soul powers, which are pleasure – Atik, and will power – Arich. These two encompassing soul powers are the intermediary stage between the simple indivisible essence of the soul, and the definable and limited concious soul powers of intellect and emotion (see Soul System chart above). The higher of these two soul powers, pleasure, relates only to the person himself, a “pleasure” cannot be transferred to anything outside of himself, it only exists in the context of the person in himself. Intellect and emotions are levels that can be given over to someone else, you can express an idea or feeling in words. Will power has two aspects to it: On the one hand, it is the person’s own will and desire, it does not exist outside of the person. However, it can be expressed to someone else, you can share with others your will by putting it into words and instructions others to fulfill your full. Thus, it is the beginning of how the soul extends to something outside of itself. Now, this will power is driven by the power of enjoyment. Thus, the power of enjoyment is the “indirect source” of how the simple essence of the soul interacts with the outside of itself.
Similarly, Atik is the pleasure Hashem has in our service of Him, which is the driving force behind why Hashem has a will and desire to create the wold etc. Arich is the will and and desire of Hashem that there should be the world of Atzilus, and the subsequent worlds of Beriah, Yetzirah, Asiya. Therefore, Atik is the “indirect source” of Atzilus and that other worlds, and serves as the intermediary between the Infinite Light of Hashem and the beginning of worlds, starting with Arich and Atzilus.
Since the existence of Chochma-Wisdom, as derived from Keser-Crown comes from literally ‘ayin-nothing in the same category at all.’ (ex-nihilo). It does not come to be by way of orderly progression from one level to another, similar, but lower level.
In other words, for Chochma to come into being from Kesser, especially from Atik, there needs to be a “jump,” from Infinite to finite. This is unlike the progression from Chochma to Bina, and from Bina to Ze’eir Anpin etc., since those levels are all in the same general category, similar to the orderly fashion of cause and effect, e.g., intellect producing emotions.
Now, in each of the four Worlds of Atzilus, Beriya, Yetzira and Asiya, there is a level of Keser that serves as an intermediary level:
Malchus of Atzilus becomes Keser of Beriya, and Malchus of Beriya becomes Keser of Yetzira.
The level of Malchus of each level becomes the intermediary level for the next world to come into being. This is because Malchus has two level: It has one aspect of how it exists in its own world, and one aspect of how it “descends” into the next, lower, world. Because of this, it can be the “connection point” between the worlds. From the perspective of the lower world, the Malchus of the higher world is called Kesser, and from the perpecive of the higher world it is called Kesser. (This is similar to a building with many levels: The floor of one level is also the ceiling of the lower level.)
However, the difference between the Keser of Atzilus connecting it to the Infinite Light to the Keser in between each world is as follows:
The existence of Atzilus is by way of a Tzimtzum-contraction/withdrawal of Hashem’s Infinite Light. This causes an “empty space” and a “void” in which Hashem’s revelation is withheld.
However, the existence of Beriya, Yetzira and Asiya comes by means of a “Parsa-Curtain,” which separates between Atzilus and Beriya, and then between Beriya and Yetzira, etc. However, the three lower worlds do not come to be through an “empty space.”
Now, the difference between a “Parsa-Curtain” and a “Mokom Ponui-An Empty Space,” can be understood by first explaining the idea of a “Tzimtzum- Withdrawal” of Hashem’s Infinite Light.
Now, “Hashem’s Infinite Light” refers to a revelation of Light that extends to become a source of life for all the worlds.
In other words, this “Infinite Light” is not Hashem Himself, it is His revelation of His power to create and enliven infinite worlds.
And the Infinite Light within Hashem Himself refers to the idea that He contains within Himself a power that can be used to create and animate created beings that exist outside of Himself.
The Rebbe Rashab explains: In Hashem Himself, as it were, there are two aspects (from our perspective): Hashem Himself is not a “luminary,” it is not Hashem’s job to shine light. If He did not want, there would be not Light, no Infinite, at all. This is the absolute truth of Hashem’s Essence, that He is beyond being called “the source of Light,” even Infinite Light. However, once Hashem decided that He wants there to be Light, He then has in Himself that “potential” for Infinite Light. This is what the Alter Rebbe means by “the Infinite Light within Hashem Himself.”
And this is the meaning of what is stated in Pirkei D’Rabbi Eliezer (Ch. 3), that “Before the world was created, only Him and His Name existed.” “Him” refers to the Infinite One Himself.
“His Name” refers to the Infinite Light that is contained within Himself, which is likened to a name, since it is a source for revelation.
Just as a name makes it possible for others to relate to them, the Infinite Light within Hashem is what enables others to eventually come to be and relate to Him. Thus, His “Name” is that “potential” for Infinite Light, as it exists in Himself, as explained above.
This refers to merely the possibility to be revealed and relate outwards, but not necessarily actually relating to others.
This is analogous to the rays of the sun that shine from the sun. The rays are the ability, from within the sun, to shine upon the earth. And the sun itself refers to the actual solar globe.
The light that shines forth from the sun is called “Light,” as the verse states (Bereishis 1:5), “And Hashem called the light ‘day.’” Day is called ‘light’ due to the light rays that shine forth during the daytime.
However, the sun itself is not called ‘light,’ but rather, “the luminary” or the source of the light. As the verse states regarding the sun and the moon (Bereishis 1:16) “The two great luminaries, etc.”
This is the idea of Hashem’s Infinite Light: The “light” refers to the revelation from which light and life exists and extends forth.
And, accordingly, the Infinite One Himself is the “luminary,” the source of the light, from which the light extends.
Now, the Tzimtzum-Withdrawal was only in the Infinite Light, meaning, that Light retracted to become included within the Luminary.
The Tzemach Tzedek (Likutei Torah, Vayikra 52d) explains this: When a person is by himself, he generally communicates to himself through thought. However, sometimes he may speak over to himself his thoughts, to help concretize a concept. (In fact, when we learn Torah, even by ourselves, we need to verbally recite our learning in order to internalize it and help us remember it etc.)
Similarly, as it were, before Hashem created the world, He had the “potential” for Infinite Light in Himself. This is like a person’s thoughts, which are the potential for revelation in speech. In addition, Hashem had “self-speech,” a revelation of His Infinite Light, of His infinite power to create and give life. The effect of the Tzimtzum was to “retract” this self-revelation of His Infinte Light, to revert to the “potential stage,” like a person who stops speaking and retracts his “self-revelation” back into his thoughts.
Now the Alter Rebbe explains the reason why this “retraction” of the expression of the Infinite Light was needed: Since the worlds cannot receive the Infinite Light as it is in itself, they would be nullified in existence completely.
