the architect looking at a certain part of the building as it is described in the blueprint, he can go ahead at that stage with the actual construction.)
Through this process of Adam Kadmon “looking” at the revelations of Hashem which are the source of Akudim and Nekudim, it enables them to form Keilim. This allows the next stage of Keilim to come into being, the Keilim of Atzilus.
דְּהַיְינוּ שֶׁאָז נַעֲשָׂה בְּחִינַת כֹּחַ הִתְהַוּוּת אֵיזוֹ בְּחִינָה, לִהְיוֹת מָקוֹר דְּמָקוֹר לִבְחִינַת חָכְמָה כוּ'.
Meaning, that at that point there can come into being the level (of Chochma of Atzilus), which serves as that source of the source of wisdom that is found in our world.
The Rebbe Rashab explains: Chochma of Atzilus is called the “source of the source,” since, relative to the types of wisdom in created worlds, the Divine Wisdom of Chochma of Atzilus is still unlimited and cannot be fathomed by any creation. However, the Kli (singular of Keilim) of Chochma of Atzilus is the “source” of wisdom of creations, since it creates the limited wisdom in created worlds, even though, the Chochma of Atzilus itself is not actually limited.
(וְכָל עִנְיַן צִמְצוּם זֶה – לִהְיוֹת יְרִידַת וְהִשְׁתַּלְשְׁלוּת עִגּוּלִים וְיוֹשֶׁר, וּפַרְסָא דְּאַ"ק, לִהְיוֹת עֲקֻדִּים נְקֻדִּים כוּ' – הַכֹּל בִּכְלַל כֶּתֶר־דַּאֲצִילוּת,
(The entire idea of the Tzimtzum leading to the descending levels of Igulim-Circles/Encompassing Light and Yosher-Direct revelation, and the ‘Parsa-dividing curtain’ of ‘Adam Kadmon-the beginning of the source of Man,’ leading to the worlds of Akudim and Nikudim, they are all within the level of Keser of Atzilus.
שֶׁהוּא הַמְמוּצָע לִהְיוֹת הִתְהַוּוּת בְּחִינַת אֲצִילוּת עֶשֶׂר סְפִירוֹת – חָכְמָה כוּ'). :
Since, Keser of Atzilus acts as an intermediary level, enabling the Ten Sefiros of Atzilus to come into existence, beginning with Chochma-Wisdom, the first of the Sefiros of Atzilus.)
Earlier in the maamar it said that between the Infinite Light of Hashem and Atzilus is a level called “Kesser-crown,” that serves as an intermediary level. Regarding the higher part of that intermediary level of Kesser we said that “You are He that is One, but not a one that is counted.”
This higher level of Kesser, Atik, receives from the Infinite Light, and through it there came into being the lower part of Kesser, Arich, which is the direct source of Atzilus.
So how do all these other levels come into the picture? What is the purpose of the levels of Hashem’s revelation known as Adam Kadmon, and Akudim, and Nekudim/Tohu, if they are too lofty to create actual worlds which will lead to the physical world? If the purpose of Hishtalshelus is to act as an “interface system” between the Infinite Light of Hashem and the limited creations, why do we need so many levels?
The answer is: In general, Kesser refers to two levels of Atik and Arich (the “Kesser-Crown” of Atzilus). But, in a broader sense, the term Kesser can refer to all the levels from the beginning of the Kav until Atzilus. This is because all the levels from the beginning of the Kav until Atzilus all serve one purpose: To serve as an intermediary between the Infinite Light, and the “definition” and relative limitation of the Ten Sefiros of Atzilus. In order for the Infinite Light to actually shine into Atzilus, it has to “travel” through all the levels of the Kav, through Adam Kadmon, Akudim, and Nekudim, until it reaches Atzilus, and can become manifest in Atik and Arich of Atzilus.
All of those levels are needed in order for the Light of the Kav to come down to the level of Atzilus. In that sense, they are part of the “interface system” between the Infinite Light and creations, since they are needed for Atzilus to come into being, and then Atzilus can create actual worlds, including the physical world.
In that sense, the statement “You are He that is One, but not one that is counted,” is also referring to the levels of Nekudim, Akudim, and Adam Kadmon, since they are not counted in the category of the Ten Sefiros of Atzilus, yet, they able to bring some of the Infinite Light, that comes into the Kav, into Atzilus, as described above.
Due to the complexity of the terms mentioned here, we will save the explanation of “Igulim-Circles/Encompassing Light” and “Yosher-Direct revelation,” and the “Parsa-dividing curtain” of “Adam Kadmon-the beginning of the source of Man,” leading to the worlds of Akudim and Nikudim, for the end of the maamar, in Addendum One.
(ה) Chapter 5
אַךְ עִנְיַן הַפַּרְסָא שֶׁבֵּין אֲצִילוּת לִבְרִיאָה וּבֵין בְּרִיאָה כוּ',
Now, we need to explain the idea of the ‘Parsa-Dividing Curtain’ between Atzilus and Beriya, and between Beriya and Yetzira, etc.
The maamar previously discussed how Atzilus is a completely different category than the Infinite Light of Hashem. Therefore, it is impossible for Atzilus to come into being from the Infinite Light without a Tzimtzum, retraction of the Light, in a manner of a complete withdrawal, not leaving any of the original Light. Only afterwards could there be the Light of Kav entering the “void and empty space” to eventually come into Atzilus.
This is not the case, however, with the subsequent Tzimtzumim, concealments and limitations on the Light, between the various worlds. In that sense, the various worlds are in the same general category of Atzilus, in comparison of how far removed Atzilus is from the Infinite Light.
הוּא עַל דֶּרֶךְ מָשָׁל, כְּמוֹ הָרַב שֶׁרוֹצֶה לְהַסְבִּיר שֵׂכֶל גָּדוֹל לְתַלְמִידוֹ שֶׁאֵין הַתַּלְמִיד יָכוֹל לְקַבְּלוֹ,
This will be understood by way of the analogy of a teacher who wants to teach a difficult idea to his student, but the student will not fully understand the idea directly, due to its depth.
וְצָרִיךְ לְהַמְשִׁילוֹ בְּדֶרֶךְ מָשָׁל וְחִידָה.
Therefore, the teacher must create an analogy and give examples to explain the idea.
וּכְמוֹ מִשְׁלֵי שְׁלֹמֹה, "לִשְׁמָרְךָ מֵאִשָּׁה זָרָה" (מִשְׁלֵי ז, ה), שֶׁהִיא מָשָׁל לְהַנִּמְשָׁל שֶׁמְּדַבֵּר בַּעֲבוֹדָה־זָרָה, שֶׁהִיא זָרָה מִדִּבְרֵי תוֹרָה כוּ'.
Such as the analogies taught by King Shlomo in the book of “Mishlei-Analogies,” for example, when he spoke about (Mishlei 7:5) “guarding you from a ‘foreign woman,’” this was an analogy for guarding you from ‘Avoda Zara-serving foreign deities,’ which is a service that is ‘foreign’ with respect to the Torah, that teaches us to serve Hashem.
וְכֵן כַּיּוֹצֵא בָּזֶה שְׁאָר עִנְיָנִים, כְּמוֹ מַה שֶּׁמְּבִיאִין מָשָׁל מִדְּבָרִים פְּשׁוּטִים גַּשְׁמִיִּים לִ"דְבָרִים הָעוֹמְדִים בְּרוּמוֹ שֶׁל עוֹלָם"24 כוּ'.
explain “deep spiritual matters that stand at the greatest heights above the world.”
וְהִנֵּה הַמָּשָׁל הַזֶּה הוּא מֵעִנְיָנִים אֲחֵרִים שֶׁלֹּא מֵעִנְיַן הַשֵּׂכֶל שֶׁרוֹצֶה לְלַמֵּד עָלָיו,
This idea of an analogy is that it draws upon other ideas that are not directly related to the idea that the teacher wants to teach.
רַק לְפִי שֶׁבּוֹ וְעַל יָדוֹ יוּבַן הַשֵּׂכֶל,
Rather, by way of this analogy the intended idea can be understood.
לָכֵן הוּא מַפְסִיקוֹ בִּדְבָרִים אֲחֵרִים.
Therefore, he separates from the idea he wishes to teach and explains it instead by other means, such as an analogy.
וְזֶהוּ עִנְיַן פַּרְסָא הַמַּפְסִיק בֵּין אֲצִילוּת לִבְרִיאָה,
This is the idea of a ‘Parsa-dividing curtain’ that separates between Atzilus and Beriya.
שֶׁהוּא בְּחִינַת מָסָךְ מַבְדִּיל, לְדַבֵּר מֵעִנְיָנִים אֲחֵרִים שֶׁלֹּא מֵעִנְיַן אֲצִילוּת.
It is a covering and separation, to “discuss,” i.e., create, matters that are not related to the world of Atzilus.
שֶׁשָּׁם, הַחָכְמָה הִיא בְּאוֹפֶן אַחֵר וּמַהוּת אַחֵר,
For there, in Atzilus, Chochma-Wisdom functions and exists completely differently,
שֶׁאֵינָהּ מֵעֵרֶךְ אוֹפֶן וּמַהוּת חָכְמָה שֶׁבְּעוֹלַם הַבְּרִיאָה,
it is entirely different from the manner of function and being of Chochma in the world of Beriya.
וְאֵין בִּבְרִיאָה יְכוֹלֶת לְקַבֵּל הֶאָרַת חָכְמָה כְּמוֹ שֶׁהִיא בַּאֲצִילוּת,
and, therefore, Chochma of Beriya has no ability to directly receive even a ray of Chochma, as it exists in Atzilus.
24 ("דְּבָרִים שֶׁעוֹמְדִים בְּרוּמוֹ שֶׁל עוֹלָם (כְּגוֹן תְּפִלָּה שֶׁעוֹלָה לְמַעְלָה)". בְּרָכוֹת ו, ב וְרַשִׁ"י).
רַק שֶׁעַל יְדֵי הַפַּרְסָא הַמַּפְסֶקֶת יִהְיֶה הֶאָרַת בְּחִינַת חָכְמָה בִּבְרִיאָה גַּם כֵּן לְפִי מִזְגָּהּ וּתְכוּנָתָהּ,
However, by means of the ‘Parsa-Curtain,’ the analogy, that separates, it is possible for Chochma of Atzilus to also shine into Beriya according to its capacities and qualities.
כְּדֵי שֶׁיּוּבַן הַשֵּׂכֶל לְהַתַּלְמִיד מִן הַמָּשָׁל,
This enables the ‘student,’ the world of Beriah, to understand the idea by way of the ‘analogy’ of the Parsa.
וּמִתְחַדֵּשׁ שָׁם בְּחִינַת חָכְמָה גַּם כֵּן.
In this way, there can also come into being a new type of wisdom, that of “the student,” the creations, as they understand the concept of Hashem’s existence from their perspective.
וְלָכֵן נִקְרָא בְּרִיאָה גַּם כֵּן "יֵשׁ מֵאַיִן", לְפִי שֶׁהִיא מִבְּחִינַת פַּרְסָא, שֶׁהָיָה אוֹר שֶׁל תּוֹלָדָה,
Therefore, the creation of Beriya is also referred to as “Something-from nothing comparable,” since it occurs by means of the Parsa, which causes a “Second Generation Light.”
דְּהַיְינוּ שֶׁנּוֹלַד וְנִתְחַדֵּשׁ אוֹר חָכְמָה בִּבְרִיאָה.
Meaning, that there is born a new Light of Chochma-Wisdom in Beriah that never existed before.
Thus, even though Beriah and Atzilus are both in the same general category relative to the Infinite Light of Hashem, nonetheless, the existence and wisdom of Beriah is called “something from nothing,” since that type of existence and understanding never existed in Atzilus, and it is only through the Parsa that this new type of understanding come into existence.
כְּמוֹ עַל דֶּרֶךְ מָשָׁל הַשֵּׂכֶל שֶׁמִּתְחַדֵּשׁ אֵצֶל הַתַּלְמִיד מִן הַמָּשָׁל שֶׁאָמַר לוֹ,
This can be compared (by way of analogy) to the new type of understanding that the student attains from the analogy taught to him, since the student cannot grasp the abstract idea itself.
שֶׁהַמָּשָׁל הוּא בְּעִנְיָן אַחֵר וְהוּא מֵבִין מִזֶּה דַּעַת רַבּוֹ, וַהֲרֵי שֵׂכֶל זֶה הוּא חָדָשׁ אֶצְלוֹ שֶׁמִּתְחַדֵּשׁ עַל יְדֵי הַמָּשָׁל.
This is because the analogy discusses a different topic from which he can understand his teacher’s idea. Now, this type of knowledge is new to the student, and in fact, to the teacher as well, and it originates from the analogy taught by the teacher.
In the analogy of the analogy, the way the student understands the teacher’s idea through the analogy is a new perspective, that did not exist in the teacher himself, since he understood it from a very different perspective.
Similarly, the knowledge of Hashem that the creations have is something new, since this information was understood very differently in Atzilus.
This is because in Atzilus the knowledge that Hashem is the True Existence means something entirely differently from how the creations understand that concept.
In Atzilus, this is understood in the absolute sense, that there is no existence other than Hashem, period.
In Beriah, they understand that Hashem exists, and is the Creator and Director and King etc. However, they understand that they also exist.
Thus, their understanding of Hashem’s Oneness is completely different from how it is understood in Atzilus. This new perspective, new type of understanding, did not exist in Atzilus. In that sense, it is “something from nothing.”
וְכָךְ אוֹר זֶה, דִּבְרִיאָה, הוּא אוֹר חָדָשׁ שֶׁמִּתְחַדֵּשׁ עַל יְדֵי הַפַּרְסָא.
In this way, this Light (awareness of Hashem) of Beriya is a new Light that originates by means of the Parsa-Curtain.
וְהִנֵּה הַמַּשְׂכִּיל יָבִין,
Now, a wise person can understand:
שֶׁהִתְעַלְמוּת הַשֵּׂכֶל שֶׁל הָרַב בְּדֶרֶךְ הַמָּשָׁל שֶׁאוֹמֵר לְהַתַּלְמִיד,
The concealment of the teacher’s intellect within the analogy that he teaches the student,
הוּא שֶׁכָּל חָכְמָתוֹ בְּעַצְמוּתוֹ הוּא מְלוּבָּשׁ בְּמָשָׁל זֶה, וְלֹא בְּכֹחַ לְבַד אֶלָּא בְּפוֹעַל מַמָּשׁ.
is in such a manner that the entire depth of his wisdom is invested in this analogy, not only theoretically, but in actuality.
רַק לְפִי שֶׁהָעִנְיָן שֶׁהַחָכְמָה מְלוּבֶּשֶׁת בּוֹ הוּא שֶׁלֹּא מֵעִנְיַן הַשְׂכָּלַת חָכְמָתוֹ בְּעַצְמוֹ, אֶלָּא יָצָא לְלַמֵּד שֶׁלֹּא כְּעִנְיָנוֹ,
However, since the idea (analogy) that it is invested in is a different idea from the original concept in the mind of the teacher that he is trying to transmit, and instead he uses a seemingly unrelated concept to teach it (the original concept),
לְכָךְ הַשְׂכָּלַת הָרַב בָּעִנְיָן שֶׁמְּרַמֵּז בּוֹ –
therefore, the teacher’s understanding of the idea that he is hinting to through the analogy is such,
אֵין הַהַשְׂכָּלָה הַהִיא נִרְאֵית וְנִגְלֵית לְהַתַּלְמִיד אֶלָּא עַל פִּי הַמָּשָׁל שֶׁהוּא עִנְיָן אַחֵר,
that this idea cannot be seen and revealed to the student except by way of this analogy, which discusses a seemingly different idea and only hints to the actual concept.
וּמִמֶּנּוּ מִתְחַדֵּשׁ לוֹ הַשֵּׂכֶל עַד שֶׁנִּקְרָא אֶצְלוֹ שֵׂכֶל חָדָשׁ.
Through this analogy, a new type of understanding is generated in the mind of the student, to the extent that it is considered a completely new idea.
אֲבָל מִכָּל מָקוֹם הַשֵּׂכֶל הֶחָדָשׁ הַזֶּה בְּמַהוּתוֹ וְעַצְמוּתוֹ כְּבָר הָיָה לְעוֹלָמִים,
Nevertheless, even though this idea is new to the student, this new idea essentially existed before (in the teacher’s mind),
וּמְרוּמָּז הַכֹּל בַּמָּשָׁל.
and is only being hinted to by way of the analogy.
וְכָךְ הוּא עִנְיַן הִתְעַלְמוּת וְהִתְלַבְּשׁוּת חָכְמָה כוּ' דְּאַצִילוּת בִּבְחִינַת פַּרְסָא, לִהְיוֹת הִתְהַוּוּת בְּחִינַת חָכְמָה כוּ' דִּבְרִיאָה:
And this is similar to the process of the concealment and investment of Chochma and the remaining nine sefiros of Atzilus through the Parsa-Curtain, which brings into existence Chochma of Beriya.
שֶׁחָכְמָה־דְּאַצִילוּת הִיא בְּמַהוּתָהּ וְעַצְמוּתָהּ בְּפוֹעַל מַמָּשׁ הַמִּתְלַבֶּשֶׁת בִּבְחִינַת הַפַּרְסָא, וְגוֹרֶמֶת הִתְהַוּוּת חָכְמָה־דִּבְרִיאָה כוּ',
Since it is Chochma of Atzilus itself which actually descends through the Parsa-Curtain, effecting the creation of Chochma of Beriya,
הֲרֵי חָכְמָה־דִּבְרִיאָה, אַף עַל פִּי שֶׁהִיא אוֹר חָדָשׁ, מִכָּל מָקוֹם כְּבָר יֵשׁ לָהּ אֵיזֶה עֵרֶךְ וְיִחוּס עִם חָכְמָה דְאַצִילוּת.
this means that Chochma of Beriah, despite being a “new” Light, still retains a certain relationship and connection to Chochma of Atzilus.
The maamar is bringing out a point:
Even though we said that the wisdom in Beriah is called “something from nothing,” since it is a new perspective that didn’t exist in Atzilus, it is, in fact, not completely new. It is actually the same exact information, just from a different perspective. In that sense, it is not really “new” in the absolute sense.
This contrasts with how Atzilus is derived from the Infinite. Since Infinite and finite cannot exist in the same category at all, for finite to come into being from Infinite is absolutely new.
In that sense, the existence of Atzilus coming from the Infinite Light is a much greater novelty than the creation of finite creations from the world of Atzilus.
מַה שֶּׁאֵין כֵּן בְּחִינַת צִמְצוּם אוֹר אֵין־סוֹף לִהְיוֹת אַצִילוּת –
However, this is unlike the Tzimtzum on Hashem’s Infinite Light which enables the existence of Atzilus,
הַיְינוּ הִתְעַלְמוּת הָאוֹר וְהֵעָדְרוֹ, עַד שֶׁאֵינוֹ עוֹלֶה בְּשֵׁם כְּלָל כַּנַּל,
meaning, the process of the concealment of the Infinite Light and its “removal” from being expressed, to the extent that it is not called by the name “Light” at all as it exists in its source in Hashem, as explained above,
וְלָכֵן נִקְרָא "חַד וְלָא בְחוּשְׁבָּן". :
therefore, due to this tremendous “jump” between the Infinite Light and the relative limitation of Atzilus, we describe this process of how Atzilus is derived from the Infinite through Kesser by saying: “You are One, but not a one that is counted.”
Meaning, Hashem’s True Oneness, on an Infinite level, is not in the category of Atzilus at all, and even the levels of Hishtalshelus that are needed to bring about the existence of Atzilus are also not in the same category of Atzilus at all.
Only after Hashem brings into being the levels of Kesser, which transcend Atzilus, and are “One, but not that can be counted” in the category of Atzilus, only after this do we say “You are He who brought forth Ten Sefiros” of Atzilus.
The fact that these levels of Kesser are “not one that can be counted” is because they are not in the same category of Atzilus, as they reflect the Infinite Light that transcends the limitations of Ten Sefiros of Atzilus.
(ו) Chapter 6
אַךְ "אַנְתְּ הוּא דְאַפִיקַת עֲשַׂר תִּקּוּנִין כוּ'":
Nevertheless, “You are He that brought out ten ‘Tikunim/adornments’… [which we call Sefiros].”
Even though we said that Atzilus is so distant from the Infinite, it is more distant than the creations are from Atzilus, nonetheless, Atzilus is not actually “distant” from Hashem, since it is united with Him, and completely bound up in His Oneness.
שֶׁמִּכָּל מָקוֹם אֵינָן בְּחִינַת נִפְרָד לְגַמְרֵי, אַף שֶׁאֵין לָהֶם עֵרֶךְ וְיַחַס אֵלָיו כו',
That nonetheless, despite their “distance” from Hashem’s true Infinity, they are not entirely separated from His Infinity, even though they are in a completely different category from His Infinite Light,
מִכָּל מָקוֹם מֵאַחַר שֶׁהָאוֹר נִכְלָל בַּמָּאוֹר כו',
nonetheless, since the Infinite Light is included within Hashem as He is ‘the Luminary,’
In its source in Hashem (the Luminary) the Light is completely united with Hashem in the highest possible manner.
וְגַם אַחַר כָּךְ הַמְשָׁכַת קַו וְחוּט כו' –
and even after it is diminished and limited when it is drawn down into the ‘Kav VeChut-The Line and String of Hashem’s Light’
Even when the Infinite Light comes into the limitations of Hishtalshelus through the Kav, that Kav is still bound up with its source in the Infinite Light, and as the Infinite Light is included in its source. Thus, the Kav itself is still completely bound up with its source in Hashem Himself.
הֲרֵי הַכֹּל מִתְאַחֲדִים עִמּוֹ,
so then this causes all the levels that it shines in, i.e., the Sefiros of Atzilus, to become unified with Him, even with His Infinity, since the Kav binds Atzilus to the Infinite Light.
וַאֲפִילוּ "לְאַנְהָגָא בְהוֹן עָלְמִין" –
This power of the Kav to cause Atzilus to be bound up with the Infinite Light is true even when it is invested “in directing ‘worlds,’”
"עָלְמִין" הֵם בְּחִינַת כֵּלִים, "ת' אֶלֶף עָלְמִין דְּכִסּוּפִין כו'"25 –
and ‘worlds’ here actually refer to the Keilim of Atzilus, that create worlds, as expressed in the concept of “the 400,000 ‘Worlds’ of Yearning [for the Infinite Light of Hashem],”
These “400,000 worlds” are not actual worlds, rather, they are Hashem’s “thoughts” of creating worlds, each “thought” creating a world. However, as these “thoughts” exist in Atzilus they are One with Him, since the Kav shines in Atzilus. Similarly, the Keilim, which create worlds, are referred to as “worlds” since they create worlds. It is these figurative “worlds” that the Kav is invested in, and unites them with Hashem’s Oneness.
דְּבַאֲצִילוּת "אִיהוּ וְחַיוֹהִי חַד"26 אֲפִילוּ בִּבְחִינַת כֵּלִים.
since, in Atzilus, “He and His Life-force (Oros) are One,” and even “He and His Keilim of the Sefiros are One,”
Even as the Keilim are the source of creation of worlds, they are still bound up with His Oneness through the Kav.
וְכִמְשַׁל דָּבָר גַּשְׁמִי הַנִּתְפָּס בְּמַחֲשָׁבָה, שֶׁמַּחֲשַׁבְתּוֹ מַקֶּפֶת אֲפִילוּ גַּשְׁמִי כְּאֶבֶן דּוֹמֵם.
And this concept can be understood in the following analogy: The way that a physical object is grasped (imagined) in a person’s thoughts, since a person’s thoughts can “encompass” (through imagination) even something as physical as an inanimate rock.
In other words: When a person imagines an object in his thoughts, that physical object “exists” (in the form of imagination) inside his - relatively - spiritual thoughts.
הֲגַם שֶׁאֵין הַמָּשָׁל דּוֹמֶה לַנִּמְשָׁל, לֹא מִנֵּיהּ כו'27,
Now, even though the analogy (of a person’s thoughts with a physical object) cannot compare to the analog (of how, through the Kav, the Infinite Light can “encompass” the Keilim of Atzilus), not even remotely,
מִכָּל מָקוֹם קְצָת מִן הַקְצָת יָכוֹל הַמַּשְׂכִּיל לְהִתְבּוֹנֵן וּלְהַשְׂכִּיל עַל דֶּרֶךְ הַנִּמְשָׁל מִן הַמָּשָׁל הַזֶּה:
nevertheless, one can attain a minute grasp of the analog by reflecting on this analogy:
כִּי כְּשֵׁם שֶׁיֵּשׁ כֹּחַ וִיכוֹלֶת בְּמַחֲשָׁבָה לְהַקִיף אֶת הַדָּבָר הַגַּשְׁמִי בְּתוֹכוֹ, עִם הֱיוֹתוֹ דָּבָר נִפְרָד מִמֶּנּוּ מַמָּשׁ וְאֵין עֲרוֹךְ אֵלָיו,
For, just as one’s thought have the power to encompass a physical object within itself, even though it (the physical object) is completely separate from it (the power of thought) and incomparable to it,
מִכָּל מָקוֹם יֵשׁ כֹּחַ הַמְחַבֵּר לִהְיוֹת דָּבָר הַגַּשְׁמִי מוּקָף בְּמַחֲשָׁבָה שֶׁבַּמוֹחַ;
nonetheless, there is a power that joins the two, enabling the physical object to be encompassed within the mind.
Even though it is only the image of the physical object that is encompassed in thought, still, the fact that the image of physical object can become part of one’s spiritual mind also requires a special power to connect the two.
כָּךְ לְמַעְלָה יֵשׁ כֹּחַ וִיכוֹלֶת לְחַבֵּר אֶת הָאוֹרוֹת וְכֵלִים.
Likewise, Above, there exists an ability to join the Lights and the Keilim.
In fact, not only are the Lights of Atzilus united with the Keilim, but through them also the Kav is united with the Keilim. Through the Kav, the Keilim also become united and bound up with the Infinite Light of Hashem.
וְשָׁם לְמַעְלָה הֵם מְחוּבָּרִים לִהְיוֹת הַכֹּל אַחְדוּת אֶחָד וְלֹא יִפָּרֵדוּ.
And there, Above (in Atzilus), they are bound together, making them all one unified, inseparable whole.
מַה שֶׁאִי אֶפְשָׁר לְצַיֵּיר זֶה בְּמוֹחַ שִׂכְלֵנוּ בָּעוֹלָם הַנִּפְרָד.
This is impossible to conceive of in our minds in this world of separation.
וּבְחִינַת כֵּלִים־דְּאַצִילוּת הֵם "ת' אֶלֶף עָלְמִין דְּכִסּוּפִין כו'", תְּלֵיסַר אֶלֶף עָלְמִין כו'28, שֶׁהֵן מִבְּחִינַת נִימִין וּשְׂעָרוֹת כו',
And the Keilim of Atzilus are the source of “400,000 Worlds of Yearning,” “13,000 Worlds” which come from the “threads and hairs,”
In other words, these “worlds” are derived from the limitation and contraction of Hashem’s Life-force and power of the Keilim of Atzilus, just as a person’s life-force is constricted and limited in his hair in comparison to the life-force in the rest of his body. Just as the life-force in the hair is derived from the main life force in the body, these “worlds” are extensions of the Keilim of Atzilus into specific aspects, each aspect receiving a limited power and life-force relative to that of the essence of the Keilim. This will be further discussed.
וְעַל דֶּרֶךְ זֶה הִתְחַלְקוּת הַמַּחֲשָׁבָה לְכַמָּה מִינֵי מַחֲשָׁבוֹת עַד אֵין מִסְפָּר כו'. :
This is similar to how the power of thought can be divided into infinitely many different types of thoughts.
One person with one mind can think a (relatively) unlimited number of different types of thoughts. Similarly, each of the Ten Sefiros can produce an unlimited amount of specific “thoughts” of creations related to that particular Sefira. For example, from Chesed-Kindness of Atzilus, there can come into being infinite types of expressions of kindness in the created worlds. These “potentials” for different types of kindness, are like Chesed having hundreds of thousands of “thoughts” of kindness, that from these “thoughts” are created actual expression of kindness in the created worlds.
These 400,000 worlds and 13,000 worlds are the specific expressions, or “thoughts” of the Sefiros, as they still exist in Atzilus.
Even these “thoughts,” these potential “worlds” as they exist in Atzilus, are united with Hashem’s Oneness. This is because the Kav shines not only in the Keilim of the Sefiros themselves as they exist as general powers, but also in every detail and extension of their creative power, as they exist in Atzilus.
(ז) Chapter 7
The following, in italics, is from the commentary of Rabbi Tzvi Freeman on this passage of the Zohar, which is based on the commentary of the Ramak (Rabbi Moshe Cordevero):
Eliyahu now describes the order and relationship of the sefirot. They are not discussed as individual entities, but in terms of their relationship with one another and with the Light they contain.
In the harmony of the World of Atzilus, everything is described in terms of relationships.
Nothing exists as an entity of its own.
[וְאִלֵּין עֲשַׂר סְפִירָן אִינוּן אָזְלִין כְּסִדְרָן,]
[Now, these ten sefiros emerge according to their order:]
These sefirot begin as a singularity, but emerge harmonized in three columns:
"חַד אָרִיךְ,
“One [order] is long,
The right column of Chochma-Wisdom, Chesed-Kindness and Netzach-Victory, by which You deal with the worlds in a positive, giving way;
וְחַד קָצִיר,
one [order] is short,
the left column of Bina-Understanding, Gevura-Might and Hod-Glory, by which You deal with the worlds in strict judgment;
וְחַד בֵּינוֹנִי":
and one [order] is intermediate.”
and the middle column of Daas-Knowing, Tiferes-Beauty, and Yesod-Foundation, by which You deal with the worlds with compassion and forgiveness.
הִנֵּה חֶסֶד נִקְרָא "אָרִיךְ", לְפִי שֶׁהוּא מִתְפַּשֵּׁט מִלְמַעְלָה מַעְלָה לְמַטָּה מַטָּה, כְּמוֹ מַיִם הַיּוֹרְדִים מִמָּקוֹם גָּבוֹהַּ לְמָקוֹם נָמוּךְ;
Now, Chesed-Kindness is called “long” since it extends from the highest heights all the way down to the lowest depths, like water that flows down from a higher place to a lower place.
In other words, “long” is not a description of the Sefira of Chesed itself, rather it describes the mode of conduct of what the Sefira does, that it extends and spreads Hashem’s Light and Life-force. Even though the Zohar was discussing the “order” of Chesed, which includes Chochma and Netzach, the Alter Rebbe focuses here on the Sefira that embodies that entire “mode” of that “order,” which in this case is Chesed, and in the second order is Gevura, and in the third order is Tiferes.
וּגְבוּרוֹת שֶׁהֵן מִמַּטָּה־לְמַעְלָה נִקְרָא "קָצִיר" שֶׁהוּא מְקַצֵּר וּמַגְבִּיל הַשְׁפָּעַת הַחֶסֶד שֶׁיִּהְיֶה לְפִי הַהַעֲלָאָה שֶׁמִּמַּטָּה־לְמַעְלָה.
And Gevura-Might, which goes from below to above, is called “short” since it shortens and limits the influence of Chesed from Above so that it should be in accordance with the effort from below.
Again, “short” is not describing Gevura itself, rather its mode of conduct, that is shortens and limits the revelation of Hashem’s Light and Life-force, that the worlds should only receive what they actually deserve. The Sefira of Chesed wants to give expansively and freely to all, and Gevura tempers that approach by insisting that the creation need to earn what they receive from Above.
The description of the order of Tiferes as “intermediary” is, again, describing its mode of conduct, that it balances out these two opposite approaches. This will be discussed further in the maamar.
וְזֶהוּ "[וַיֹּאמֶר ה' זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רַבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד:]
And this is the meaning of (Bereishis 18:20-21): “And Hashem said, “Since the cry [of the oppressed victims of the cruelty] of Sodom and Amorah has become great, and since their sin has become very grave;
אֵרְדָה29 נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ
I will descend now and see, whether according to her [the
[הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם לֹא אֵדָעָה] כו'"30,
tortured girl’s] cry which has come to Me, they have done; [then I will wreak] destruction [upon them]; and if not, I will know [how to punish them without destroying them].”
The first verse describes the general “cries” of people who were being oppressed in Sodom and Amorah, the second verse is referring to the specific cry of a girl, “her cry,” who was horrifically murdered by the people of Sodom, as mentioned in the commentary of Rashi.
Hashem told His “court” of angels that He will “personally go down” to check if the situation is as bad as it sounds. If it is, He will destroy the cities. If it is not quite that bad, He will punish them without destroying them.
רוֹצֶה לוֹמַר: "אֶרְאֶה" אִם "הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי" מִמַּטָּה־לְמַעְלָה –
Meaning to say, that “I will see,” i.e., figure out, with My Sefirah of Chochma-Wisdom what to do if “the cry that comes up to Me” from below to Above with the aspect of Gevura, to bring up complaints and judgements against the people,
"אֵרְדָה נָּא" מִלְּמַעְלָה־לְמַטָּה,
then “I will now descend” with the aspect of Chesed that operates from Above to below to attempt to judge them kindly with perspective of Chesed,
שֶׁיִּהְיוּ שָׁוִין הַהַעֲלָאָה וְהַהַמְשָׁכָה.
so as to balance out the report that comes up from below from a Gevura perspective and the report that results from Chesed that comes down to judge favorably, and He will “see” with His Chochma how to balance these two approaches.
The Mittler Rebbe and the Tzemach Tzedek (Maamarei Admur Hazakein 5566 vol. 1, page 45) explain the end of the maamar:
These two opposite approaches, of Chesed or Gevura, are not just approaches in terms of giving or withholding Hashem’s Light and Life-force, rather, they are also two approaches in how to look at and judge the creations. The approach of Chesed looks at the creations in the most benevolent manner, looking for any possible way to vindicate the creations. The approach of Gevurah is to look at the creations in the strictest possible manner, to look for any reason to condemn them to punishment. Because these two approaches are always “at war” with each other, as it were, there needs to be a higher power to actually decide what to do, whether to follow Chesed or Gevura. This higher power is Chochma-Wisdom of Atzilus. It “comes down” to the level of Chesed and Gevura to decide between them what should actually happen.
How does it decide between the two opposing approaches? It considers whether the situation is truly so bad that there is no way to “appease” the approach of Gevura, since there is no logical way to vindicate these people for their heinous crimes.
However, if there is some logical way to vindicate them on some level, then it will make a “compromise” between Chesed and Gevura. This compromise is called “Tiferes” or Mercy, since it is neither unconditional kindness, nor absolute strict judgement, but rather, is willing to give people more than they actually deserve, as long as they have some merit of some sort.
אַךְ לְפִי שֶׁהַהַמְשָׁכָה מִלְּמַעְלָה־לְמַטָּה הִיא בְּחִינַת אוֹר־יָשָׁר וּבְחִינַת חֲסָדִים, לְכָךְ נֶאֱמַר: "אֵרְדָה נָּא" תְּחִלָּה וְאַחַר כָּךְ "אֶרְאֶה כו'".
However, since the approach of judgment in a manner of from Above to below is in a way of “Or Yashar-Direct Light” and Chesed, the verse says “I will now descend” first, and only afterwards says, “I will see” if the cry coming up to Me through Gevura is justified.
Seemingly, the Alter Rebbe is asking as follows:
How did this story of Sedom start in the first place? Didn’t it start with the people of Sedom torturing certain people, which resulted in a complaint against them in Heaven, in Gevura of Atzilus? So, chronologically, the verse should have said “There is a cry and complaint that comes up to Me from the bad deeds of Sedom, it says to destroy them. But I will go down and see if there is a way to vindicate them.” So why does the verse first say “I will descend” to see them benevolently with Chesed, and only after it says “and I will see the cry that comes up to me” from Gevura, when the story happened in the opposite order, with a complaint of Gevura followed by a response from Chesed?
The answer: The verse is discussing the order of Hashem’s response to the complaint: First He wanted to judge Sedom according to Kindness, to see if He could find any merit for them at all. But what happened was that even the aspect of Chesed came to the exact same conclusion as Gevura, that the people had no merit to live at all. So, after He tried to judge them according to Chesed, He had to judge them according to Gevura, since even Chesed itself agreed to Gevura that they had no merit at all, and should be destroyed.
וְ"בֵינוֹנִי" הוּא רַחֲמָנוּת, בְּחִינַת מְמוּצָע בֵּין הַחֶסֶד, שֶׁהוּא שֶׁלֹא לְהַבְחִין כְּלָל אַף עַל פִּי שֶׁאֵינוֹ הָגוּן; וּבֵין גְּבוּרוֹת, לָדוּן אִם הוּא הָגוּן;
And this is the idea of the “one intermediate” order which is (Tiferes, which is known as) Mercy, the intermediate level between Chesed, which does not discriminate at all, even for those who are unworthy, and between Gevura, which judges strictly if one is worthy.
וְרַחֲמָנוּת הוּא מְמוּצָע – שֶׁמִּצַּד עַצְמוֹ אֵינוֹ רָאוּי, מִכָּל מָקוֹם צָרִיךְ לְרַחֵם כו':
Mercy is the intermediate level; on one’s own merits he may be unworthy, but nevertheless, one must have mercy on him.
Tiferes/Mercy agrees with Chesed that the creations should receive more than they deserve, but it also agrees with Gevura that the creations should not receive without any conditions at all.
For example, if someone is not serving Hashem as best as he can, but rather in mediocre fashion, according to Gevura he should only receive a mediocre amount from Above, but Tiferes will say that he should receive more than he actually deserves. However, if someone is actively and
25 (רְאֵה זֹהַר תּוֹסֶפְתָּא חַיֵּי שָׂרָה קכג, ב. אִדְרָא רַבָּה נָשׂא קכח, ב. אִדְרָא זוּטָא הַאֲזִינוּ רפח, א).
26 (זֹהַר חֵלֶק ג נָשׂא קכח, ב. אִדְרָא זוּטָא רפח, א).
27 (וְלָא מִקְצָתֵיהּ).
28 (זֹהַר שָׁם).
29 [ביאור הצ"צ בענין זה, בהגהה במאמרי אדמו"ר הזקן תקס"ו ח"א, ע' מה: "ועיקר הפׁי' בזה כך הוא: ארדה נא בבחי' אור ישר שיורד מלמלעה (למעלה) [למטה] שהוא מבחי' החסדים, ואראה שהראי' היא מבחי' חכמה שהוא מקור החסדים, ור"ל שיראה ענין מעשה סדום עפ"י החסד דאו"י, הכצעקת' הבא' אלי עשו, פי' הבא' אלי ממטה למעלה שהוא מדת אור חוזר ובחי' גבורות, שעפ"י מדת הגבו' כבר נפסק הדין עליהם לעשות בהם כלי' כי גדל עונם, וזוהי החסד שעשה עמהם שירד לראות מעשיהם עפ"י מדת החסד דאו"י, ואם גם עפ"י מדה זו לא ימצא להם זכות לפי שהוא כמו הכצעקתה הבאה ממטה למעלה בשוה ממש, אזי כלה, ואם לאו, שעפ"י החסד ימצא זכות ואזי ואדעה כנ"ל."]
30 (וַיֵּרָא [פָּרָשָׁתֵנוּ] יח, כא).