The Gate of Unity – Chapter 43

ומכל הנ”ל יובן ג”כ הנמשל למשכיל למעלה בהתבוננות כמה פרטי’ בהשתלשלות מלמעלה מעלה עד למטה מטה

The analogue to all of the above may be understood by an intellectual in his contemplation of the various details of the Hishtalshelut chaining down from the highest heights to the lowest levels.

שנכללו כולם בכלל אל מקור הראשון שהוא כאשר עלה במחשבתו הפשוטה כו’ בעצמות אא”ס שלפני הצמצום

That they all become included in general in the first source, which is when it arose in his simple thought in Atzmut Or Ein Sof – the Essence of the Infinite Light preceding the Tzimtzum constriction.

שכלול מג’ מדריגות מדו”מ שבמחשבה הנ”ל

That [there too] it includes the aforementioned three levels of Thought, Speech and Action of Thought.

ובחי’ מעשה שבמח’ העצמית שבעצמות ממש הוא כמו ענין סוף מעשה שעלה במח’ תחלה

The aspect of action of the essential thought which is literally in the Essence is like the matter of[1] “the final action which arose in thought first.”

(ודלא כל’ הרמב”ם בידיעת עצמו יודע את הכל

(This is not like the language used by Maimonides that,[2] “With his self knowledge he knows all.

אלא מה שיודע את כל ההשתלשלות דאבי”ע בידיעה שחוץ ממנו היינו בחי’ עשי’ שבמח’ כמו שחושב בציור דבר נבדל הגם שאין לך דבר חוץ כו’)

Rather, the fact that He knows the entirety of the chaining down of the [worlds] ABY”A with a knowledge that is “outside of him” is the aspect of Action of Thought, similar to when one pictures something separate in ones thoughts, even though there is nothing outside of Him etc.)

ובחי’ דבור שבמח’ העצמי’ הוא כמו מה ששיער בעצמו בכח מה שעתיד להיו’ בהשתלשלו’ כו’

The aspect of speech of the essential thought is like when he estimated within himself in potential what was destined to be in the chaining down etc.[3]

שז”ש גליף גליפו בטה”ע חקיקת אותיות בעצמו’ כו’

Regarding this [level] it states,[4] “He engraved an engraving in the upper purity”, i.e. there was an “engraving” of letters in his Essence.

וכן מ”ש כי הוא אמר במח’ העצמי’ ויהי ההוא אמר ולא יעשה ע”י צמצום הראשון כו’ וכה”ג

Similarly it states, “For he said” – in his essential [speech of] thought – “and it was.”[5]  Or,[6] “Shall He say and not do” by means of the first Tzimtzum constriction, and there are similar verses.

כי כל אמירה הוא בבחי’ דבור שבמח’ הנ”ל

For every Amirah-Saying refer to the aforementioned aspect of speech of thought.

 (שלמעלה משמיעת דבור זולתו כמו הטה אזנך ושמע כו’ ויקשב וישמע וכה”ג)

(This is higher than hearing the speech of one’s fellow as in the verses,[7] “Put forth your ear and hear etc” or[8] “He listened and heard” and so forth.)

ומח’ שבמח’ העצמי’ היינו כמו שמבואר למעלה במחשבת השכלת הענין בצירופי’ שוני’ כו’

The aspect of thought of the essential thought is as was explained above regarding the intellectual thought of a matter in its various combinations etc.

והוא כאשר עלה ברצונו ומחשבתו אנא אמלוך וכה”ג והוא עפ”י חכמתו ורצונו העצמי’ כו’

This is like when it arose in his desire and thought[9] “I will rule” and the like, which is according to his essential wisdom and will etc.

וזהו שאמר והיה העולם בבחי’ מל’ דא”ס אנא אמלוך כו’

This is the meaning of[10] “He said” – I will rule – “and the world was” in the aspect of Malchut of Ein Sof.

 (ולפ”ז מה שנתעורר בחי’ חפץ חסד הראשון ע”י מעשה התחתוני’ כו’ שמחמתו עלה במחשבתו ורצונו כו’ הרי הוא מגיע לתחלת התעוררות הרצון במח’ העצמי’ וכו’)

(According to this, the arousal of the aspect of the original desire for kindness through the actions of [man] below, because of which there arose in His thought and desire [to create the worlds] etc., reaches all the way to the initial arousal of the essential thought and desire etc.)

וז”ש נפלאותיך ומחשבותיך אלינו כו’ עצמו מספר כמ”ש לתבונתו אין מספר

Regarding this it states,[11] “His wonders and thoughts towards us etc., are more than can be told” or as stated,[12] “His understanding is infinite.”

כי לפ”ע העמק’ החכמה והדעת כן ערך העמק’ בחי’ המח’ העצמי’ בעצמות אא”ס כמו מה מאד עמקו מחשבותיך וכנ”ל וד”ל.

For commensurate to the depth of [His] Chochmah-wisdom and Da’at-concentration, so likewise is the depth of the aspect of the essential thought of the Essence of the Infinite Light, as it states,[13] “How deep are Your thoughts” as discussed previously.  This should suffice those of understanding.

ועד”ז יובן ג”כ בירידת המדריגה בהשתלשלות אור הרצון ומח’ דאח”פ אחר הצמצום הראשון הנק’ מק”פ כו’ בבחי’ הארת הקו כו’

In a similar manner we may also understand the descent of the levels in the chaining down of the light of the desire and thought in the simple singularity, after the first Tzimtzum-lessening which was called[14] the Makom Panuy – Empty Space etc., in the aspect of the radiance of the Kav – Line.

שהוא בחי’ הרצון ומחשבה הקדומה שצופה ומביט הכל בסקירה אחת כו’

It is the aspect of the primordial thought and desire which glances and sees[15] everything in a single glance.

שכלול ג”כ מג’ מדריגות מדו”מ

It too includes the three levels of thought, speech and action.

 (שנק’ בי”ע כי המח’ בבריאה והדבור ביצי’ והמעשה בעשי’ וכמ”ש בראתיו יצרתיו כו’ כידוע)

(These are called [the general worlds of] Briyah-Creation, Yetzirah-Formation, and Asiyah-Action.[16]  For thought is in Briyah-Creation, speech is in Yetzirah-Formation, and action is in Asiyah-Action, as is stated,[17] “I have created, I have formed etc,” as is known.)

עד בחי’ הרצון שבמח’ סתימאה דא”ק וע”י וא”א כו’ שבא למטה בסדר השתלשלות בדרך פרט

[This is true] even of the aspects of the desire in the Machshavah Stima’a – Hidden Thought of Adam Kadmon, and Atik Yomin and Arich Anpin, which descend further below in the chaining down [of the worlds] in a more specific manner.

כמשל באדם למטה שיורד הארת אור עצם המח’ העצמי’ הנעלמה בעצמו’ הנפש בגלוי ברצון ושכל ומדות כו’

This is analogous to man below wherein the essential light of his essential hidden thought in the essence of his soul descends to radiate as revealed will in his intellect and emotions etc.

עד בחי’ המחשבה שמלבשת המדות שבלב שנק’ לאה שכלול מג’ מדריגות מחדו”מ כו’ כנ”ל

To the point that the aspect of the thought which becomes vested within the emotions of the heart, which is called Leah, [likewise] contains the three levels of thought, speech and action etc., as previously discussed.

ולמעלה היינו עד בחי’ אותיות מחשבותיו של מדותיו שבאצי’ שנק’ ז”א

Above [in G-dliness], this refers to the aspect of the letters of His thoughts [as they are vested within] the emotions of Atzilut, which are called Zeir Anpin.

שע”ז אמר ויאמר ה’ אל לבו אמירה זו במחשבה כו’

Regarding this it states,[18] “And G-d said (VaYomer) to his heart;” This Amirah – Saying is in thought etc.

ולפעמים נשאר הדבר במח’ עלאה דז”א שנק’ אדם העליון כמו וינחם ה’ כו’ שחזרה זו במח’ שלא הביאה לדבור ולמעשה כלל

At times the matter remains in the upper thought of Zeir Anpin who is called the Supernal Man,[19] as in [the verse,[20]] “And G-d repented [that He had made man on the earth; and it grieved him at his heart]” but it returned to his thought and was not brought forth into speech or action at all.

כענין ליבא לפומי’ לא גליא וכמו צדיק ורשע לא קאמר כידוע וד”ל

This is like the matter of[21] “from his heart to his mouth he did not reveal” or[22] “He did not say whether [a man] would be righteous or wicked” as is known, and this will suffice the understanding.

 (ודרך כללות הכל בחי’ ג’ מדרגות במחדו”מ

In general, everything [in the chaining down is contained] within the aspect of the three levels of thought, speech and action.

א”ק במח’ בחי’ אדם דבריאה

Adam Kadmon is thought, [and is called] the aspect of Adam D’Briyah – The Man of [the world of] Creation.

ובחי’ ע”י וא”א בבחי’ דבור אדם דיצי’

The aspect of Atik Yomin and Arich Anpin are the aspect of speech, [and called] Adam D’Yetzirah – The Man of [the world of] Formation.

ובחי’ ז”א נק’ בחי’ אדם דעשי’

And the aspect of Zeir Anpin is called the aspect of Adam D’Asiyah – The Man of [the world of] Action.

ובדרך פרט גם בז”א כלול מג’ מדרגות בי”ע מחדו”מ כו’)

(In a more specific manner however, even Zeir Anpin [itself] includes the three levels of Briyah-Creation, Yetzirah-Formation, and Asiyah-Action; or thought, speech and action, etc.)

ונמצא מובן למשכיל בכללות מכמה ריבוי פרטי’ מבחי’ מעשה דמח’ העצמי’ בעצמו’ אא”ס עד בחי’ עשי’ שבמח’ דז”א דאצי’

One who is wise may therefore understand in general many different details from the aspect of the action of the essential thought in the Essence of the Infinite Light all the way until the aspect of the action of the thought of Zeir Anpin of Atzilut.

וז”ש כל אשר חפץ ה’ במח’ העצמית עשה מאין דאצי’ לבריאה כו

This is the meaning of the verse,[23] “Everything that G-d desired” – in his essential thought – “He did” [and brought forth] from the nothingness of Atzilut to Briyah-creation, etc.

והנה עד”ז יובן בענין ד’ רבתי דאחד שהוא בבחי’ מל’ דתבונה שמבחי’ אחוריים דאימא כו’ והוא ענין קשר של תש”ר כו’ כידוע

(Through this one may understand the matter of the enlarged Dalet (ד) of the word Echad-אחד[24] which is the aspect of Malchut of Tevunah which is from the aspect of the externality of Imma etc, and is the matter of the knot of the Tefilin of the head etc.,[25] as is known.

הרי יובן דרך פרט בבחי’ ז”א שנק’ אחד בבחי’ אחדות דע”ס דאצי’ (בבחי’ אדם דעשי’ בכללות)

This may be understood in a detailed manner from the aspect of Zeir Anpin which is called “Echad-One” for it is the aspect of the oneness of the ten Sefirot of Atzilut (in the general aspect of the Man of [the world of] Asiyah-Action).

שזהו בחי’ השרש דמח’ דלאה הבא בבחי’ אותיות וצירופים הנק’ מח’ שבמח’

This is the aspect of the root of the thought of Leah[26] which comes from the aspect of the letters and combinations which are called Thought of Thought.

 (אך נקרא דלי”ת רבתי שהוא בחי’ גדלות הדבור להיות מבואר למעלה שיש ב’ מדריגות בזה

(However, it is called the enlargened Dalet for it is an aspect of mature speech,[27] for as was explained above there are two levels in this.

 ובאמת גם זה בחי’ דבור שבמח’ יחשב מה שחושב המושכל בצירופים גם שלא להביא בדבור כלל והוא דלי”ת רבתי דא”ח ט”ס דז”א כו’

In truth, however, even this is considered to be an aspect of speech of thought, where he thinks of the concept in combinations even if it is not in order to be brought into speech at all, and this is the enlarged Dalet-ד of the E”Cha – א”ח, i.e. the nine Sefirot of Zeir Anpin etc.[28]

שכל מדה וספירה באה באותיות וצירופים דמח’ דלאה כו’ מכח ושרש המחשבה בחי’ מל’ דתבונה כו’

For each attribute and Sefirah comes forth into letters and combinations of thoughts in Leah from the power and root of thought, which is the aspect of Malchut of Tevunah etc.

ולכך צריך להאריך בדלי”ת להיותו שרש בחי’ המל’ בד’ סטרי עלמא שביחו”ת דבשכמל”ו כו’)

It is for this reason that one must lengthen [his intentions] in the Dalet-ד,[29] for it is the root of the aspect of Malchut in the four directions of the world in the lower unity[30] [represented by the second verse of] “Boruch Shem Kevod Malchuto L’Olam Va’ed – Blessed be the name of His glorious kingship forever and ever etc.”)

וגם הנה מובן דרך כללות במחשבה הקדומה עד במח’ הפשוטה דאחדות הפשוטה בעצמותו ממש בבחי’ סדכ”ס דלית מח’ ת”ב אפי’ מח’ דא”ק כו’ דדלי”ת רבתי הוא כשעלה באותיות מחשבתו ורצונו הפשוט כו’ שהוא בא מבחי’ מל’ דתבונתו העצמו’ כו’ וד”ל

It may also generally be understood from in the Machshavah HaKdooma-Primordial Thought until the simple thought of the simple oneness of His literal essence, in the aspect of the[31] “concealed of the concealed which is not grasped by any thought,” even the thought of Adam Kadmon etc, that the enlarged Dalet-ד is when it arose in the letters of His simple thought and desire, which comes from the aspect of Malchut of Tevunah of the Essence etc.  This will suffice the understanding.

 (ומ”ש בע”ח דעקבי לאה נכנסין תוך ראש רחל כו’ וכמארז”ל מה שעשתה ענוה עקב לסולית’ עשתה יראה עטרה לראשה כו’

Regarding that which it states in Etz Chaim[32] that the heels of Leah enter the head of Rachel etc., or in the words of the Sages of blessed memory,[33] “What humility made as the heels of its feet, fear [of Heaven] made as a crown on her head etc;”

היינו בחי’ דבור שבמח’ שנעשית מח’ שבדבור

This refers to the aspect of speech of thought which becomes the aspect of thought of speech.

שזהו עקב ענוה כי המחשב’ בהעלם ואין והדבור בגלוי ויש כו’ ונעשית עטרה וכתר לרחל בחי’ הדבור

This is the meaning of the “heel of humility,” which refers to thought which is in a state of concealment and nothingness [i.e. humility], whereas speech is revealed and is [in a state of] somethingness; [nevertheless, thought] is made to be the tiara and crown of Rachel which is the aspect of speech.

 כי בחי’ כח ושרש וראש לדבור הן צרופי אותיות שבמח’ שאם יופסקו יופסק הדבור כידוע וז”ש עקב ענוה יראת ה’21 כו’ וכמ”ש במ”א)

For the aspect of the power, root and “head” of speech are the combinations of the letters of the thought, and if they cease then the speech will cease, as is known, and it is regarding this that it states,[34] “The heal of humility is the fear of G-d etc,” as is discussed elsewhere.)

 

End of Chapter Forty-Three



[1] See Lecha Dodi prayer.

[2] See Rambam, Hilchot Yesodei HaTorah 2:9-10.  Also see Tanya Ch. 42 & 48, and Maamarei Admor HaEmtza’ee, Kuntreisim p. 201, and Na”Ch p. 251.

[3] See Mikdash Melech on Zohar Vol. 1, p. 15a.  Also see chapter 10.

[4] See Zohar Bereishit 15a.

[5] Psalms 33:9

[6] Numbers 23:19

[7] Kings II 19:16; Isaiah 37:17; Daniel 9:18

[8] Malachi 3:9

[9] See Chapter 6.  Also see Sefer HaMaamarim 5568, Vol.1 p.7; Maamarei Admor HaEmtza’ee, Dvarim Vol. 3 p. 894.

[10] See Baruch SheAmar prayer.

[11] Psalms 40:6

[12] Psalms 147:5

[13] Psalms 92:6

[14] See Etz Chaim, Drush Igulim V’Yosher, Shaar 1, Anaf 2.

[15] Talmud Bavli Rosh Hashanah 18a

[16] See Maamarei Admor HaEmtzaee, Hanachot 5577, p. 202

[17] Isaiah 43:7

[18] Genesis 8:21

[19] See Etz Chaim, Shaar 18, Ch. 5

[20] Genesis 6:6

[21] Midrash Tehilim 89a; Kohelet Rabba 12:6

[22] Talmud Bavli, Nidah 16b; Tanya Ch. 1; Maamarei Admor HaEmtza’ee Vol.1 p. 223; Torat Chaim, Bereishit, p. 30d.

[23] Psalms 135:6

[24] Deuteronomy 6:4; See also Maamarei Admor HaEmtzaee, Dvarim Vol. 1, p. 283.

[25] See Zohar Pinchas (Ra’aya Mehemna) 236b; Pri Etz Chaim, Shaar 4, Ch 5; Likkutei Torah of the Arizal, Tisa 33:23

[26] See Pri Etz Chaim, Shaar 8, Ch. 13

[27] See Maamarei Admor HaEmtza’ee, Bamidbar Vol. 3, p. 1,024

[28] See Pri Etz Chaim, Shaar 8, Ch. 12

[29] Talmud Bavli, Brachot 13b.

[30] Zohar Bereishit 18b; Talmud Bavli, Pesachim 56a

[31] Zohar, Introduction 2a, and elsewhere.  Tikkunei Zohar, Introduction, 17a.

[32] See Etz Chaim, Shaar 38(Shaar Leah V’Rachel) Ch. 3.  Also see Maamarei Admor HaEmtza’ee VaYikra Vol.1, p. 253; Torat Chaim Vayetze 173c.

[33] Talmud Yerushalmi, Shabbat 1:3

[34] Proverbs 22:4

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