The Gate of Unity – Chapter 47

ומעתה יש להבין בבחי’ המל’ דאצי’ שנק’ עולם הדבור בחי’ רחל עלמא דאתגליא אימא תתאה והוא ה”א אחרונה דשם הוי’

We now must understand the aspect of Malchut of Atzilut which is called Olam HaDibbur-The World of Speech,[1] and is the aspect of Rachel,[2] or Alma D’Itgalia-the Revealed World, or Imma Tata’a-The Lower Mother, [3] and it is the final Heh-ה of the Divine Name הוי’.[4]

 (כידוע בענין כאמה בתה דה”א עילאה דבינה אוזיפת ה”ג מנצפ”ך לברתא בחי’ ה’ מוצאות הפה דדבור כנ”ל)

(As known regarding the matter of[5] “Like mother like daughter,” that the upper Heh-ה of Binah lends the five Gevurot MeNaTzePa”Ch to the daughter, which is the aspect of the five organs of speech in the mouth, as mentioned previously.)

ונק’ מאמר פתוח כמו ויאמר אלקים וכמ”ש בדבר ה’ שמים כו’ וע”ז אמר מלכותו בכל כו’ כידוע

It is also called the Maamar Patuach-The Open Saying, as in,[6] “And G-d said” or as stated,[7] “By the word of G-d the heavens [were made] etc,” regarding which it states,[8] “His Kingship rules over all etc,” as known.

דהנה ידוע בענין הנסירה שד”ו פרצופין היו כו’ דהיינו שבחי’ המל’ היתה כלולה בבחי’ אחוריים דז”א

For as known regarding the matter of the Nesirah-Separation, that at first they were two (ד”ו) Partzuf- statures,[9] that is, the aspect of Malchut was included in the aspect of the back of Zeir Anpin.

כמ”ש עצם מעצמי כו’ כי מאיש לוקחה זאת כו’

This is as stated,[10] “Bone of my bones [and flesh of my flesh; she shall be called woman (אשה)] because she was taken from man (איש) etc.”

ואחר הנסיר’ נבנית המל’ בבנין פרצוף בפ”ע באו”כ כמ”ש ויבן ה’ אלקים את הצלע כו’.

However, after the Nesirah-Separation, Malchut was built into an independent Partzuf-stature with lights and vessels, as it states,[11] “And Hashem Elokim built the side [which He had taken from man] etc.”

וביאור הדברים ידוע בזהר וע”ח בכמה דוכתי דהמל’ נק’ עשירית כי נלקחה מעשיראה דכל ע”ס דז”א דהיינו מבחי’ מל’ של כל ספי’ דז”א

The explanation of the matter is as known in various places in Zohar and Etz Chaim, that Malchut is called Asirit-The Tenth,[12] because it is taken from the tenth of each of the ten Sefirot of Zeir Anpin, that is, from the aspect of Malchut of each Sefirah of Zeir Anpin.

כמו מבחי’ מל’ דחכמה דז”א נמשך בחי’ חכמ’ דמל’ ומבחי’ מל’ דחסד דז”א נמשך חסד דמל’ כו’

For example, from the aspect of Malchut of Chochmah of Zeir Anpin the aspect of Chochmah of Malchut is drawn down and from the aspect of Malchut of Chessed of Zeir Anpin the Chessed of Malchut is drawn down etc.

ועד”ז נבנו כל עשר ספירות דמלכות

And in this manner all of the ten Sefirot of Malchut are constructed.

וביאור בחי’ מלכות דט’ ספירות דז”א ידוע שהוא בחינת ההתגלות של כל מדה וספירה כשבאה בבחי’ גלוי ליש ודבר מה במציאת ניכרת כו’

Now, the explanation of the aspect of Malchut of the nine Sefirot of Zeir Anpin is as known; that it is the aspect of the revelation of each attribute and Sefirah as it comes forth in an aspect of revelation as a tangible existence (Yesh) which is recognizable etc.[13]

כמו מדת אהבה כשבאה בגלוי יש כו’

An example is the attribute of love when it comes forth into tangible revelation etc.

והנה בחי’ ההתגלות הזאת העצמיו’ נק’ צלם וצורה העצמי’ כציור העצמי דחותם וכה”ג וכן ציור הפנים עצמו כו’

Now, this aspect of essential revelation is called the essential Tzelem-image and form, like the essential image of a seal and the like, or like the form of the face itself etc.

והיינו בחי’ הכלי’ דז”א שע”ז אמ’ איהו וגרמוהי חד שהוא כענין הגבול בכח וכמ”ש למעלה (באות כ”ט)

This refers to the aspect of the vessels of Zeir Anpin regarding which it states,[14] “He and His organs are one,” which is like the matter of the potential power to limit, as explained previously (in chapter twenty-nine).

אבל בחי’ דמות בנוק’ דז”א שנק’ דמות כבוד ה’ דז”א כידוע בענין נעשה אדם בצלמינו כדמותינו45 דצלם בדכורא ודמות בנוק’ כו’

However, the aspect of Demut-Likeness is in Nukvah-the female of Zeir Anpin, which is [only] called the[15] “likeness of the glory of Hashem,” i.e. Zeir Anpin.  This is as known regarding the verse,[16] “Let us make man in our form and in our likeness” that Tzelem-Form refers to the male, while Demut-Likeness refers to the female (Nukvah) etc.

והיינו ענין אתוון אתגליפו כו’ שהוא בחי’ התגלות להתגלות כאותיות החותם הנחקק בשעוה וכה”ג כו’

This is like the matter of letters which are engraved etc.,[17] which is the aspect of a revelation of a revelation, like the letters of a seal which are imprinted into wax, and the like etc.

כך בחי’ התגלות העצמו’ שבמדה שבלב כשבאה בבחי’ התגלות יש בדבור בה’ מוצאות הפה נעשה בבחי’ יש נבדל בפ”ע שנק’ יש דיש כמ”ש במ”א באריכות

Similarly, the aspect of the revelation of the essential attributes of the heart when they come forth in an aspect of revelation and tangibility in the speech of the five organs of the mouth, become an aspect of an independent separate entity which is called Yesh D’Yesh-Something of something, as explained elsewhere at length.

וכמו בחי’ חכ’ שבחסד שבלב הבא בגלוי באופן מוגבל הרי עדיין אחוז ומתאחד בעצם החכ’ והחסד כו’

For example, the aspect of Chochmah of Chessed in the heart which comes into revelation in a limited manner is nevertheless still connected and unified with the essence of Chochmah and Chessed etc.

אבל גלוי שלו  בדבור שזהו כמו מאמר יהי אור הוא מהות דבר נבדל בפ”ע והוא בחי’ חכ’ שבחסד דמל’ שנמשך מבחי’ מל’ דחכמ’ דחסד שבז”א בדרך פרט

However, its revelation in speech, as in the saying,[18] “Let there be light,” is a separate, independent thing, which is the aspect of Chochmah of Chessed of Malchut which is drawn from the aspect of Malchut of Chochmah of Chessed of Zeir Anpin in a manner of particulars.

וכך הוא כל בנין פרטי’ דע”ס דמל’ באו”כ בפרצוף בפ”ע כו’

The same is true with the construction of all of the specific ten Sefirot of Malchut with their lights and vessels into an independent Partzuf-stature etc.

וקודם הנסירה היו ד”ו פרצופין שכמו האחוריי’ שנגרר אחר הפנים בלתי מהות בפ”ע

However, prior to the Nesirah-Separation they were two (ד”ו) statures, similar to the back which follows the front and has no independent existence of its own.

כך בבחי’ אחוריים דכל ספי’ היה נכלל בחי’ התגלות דמל’ כי יש בכלל מאתיים כו’

Likewise, the aspect of the revelation of Malchut was included in the Achorayim-Back of each Sefirah [of Zeir Anpin], because,[19] “Two hundred includes [one hundred] etc.”

 (וכמ”ש במ”א בפרטי’ ענין אב”א ואב”פ כו’ ומ”ד זנב היה כו’)

(This accords with what is explained elsewhere[20] regarding the details of the matter of Achor B’Achor-Back to Back, and Achor B’Panim-Back to Face etc, or the opinion that[21] “it was a tail” etc.)

ומתחלה היא נקודה תח”י ז”א כו’ כמ”ש ותפול לפני רגליו

Now at first [Malchut] was like a point under Yesod of Zeir Anpin etc, as stated,[22] “And she fell before his feet.”

 וכמ”ש בזהר ע”פ עושי דברו אזעירת גרמה כנקודה כו’ עד ה”א כמלקדמין

This is as stated in the Zohar[23] regarding the verse,[24] “That do his word” that it made itself small like a point etc., until it was a Heh as before.

שאח”כ נבנית בפרצוף בבחי’ האצי’ עד שנעשית בבחי’ פב”פ כו’

For afterwards it is built into a Partzuf-stature in the aspect of Atzilut until it becomes an aspect of Panim B’Panim-Face to Face etc.

כדמיון מיעוט הירח ומלוי הירח

This can be likened to the waning and waxing of the moon.

וזהו עיק’ ענין בנין המל’ שהוא למעל’ מבנין המל’ בפרצוף בבי”ע שנסתר כל פרצופה שבבחי’ אצי’ עד בחי’ מל’ דמל’ שבוקע המסך ונעשית בבחי’ פרצוף בבריאה כמשי”ת כו’ וד”ל.

This then, is the primary aspect of the construction of Malchut as it still transcends the construction of Malchut as a stature within Briyah, Yetzirah and Asiyah wherein the entirety of its stature which is in the aspect of Atzilut is concealed and only the aspect of Malchut of Malchut penetrates the screen and becomes a stature in Briyah, as will be explained etc.  This will suffice for the understanding.

והנה זהו באמת ענין דלית רבתי דאחד שהוא בחי’ גדלות פרצוף נוק’ דז”א בבחי’ האצי’ דוקא במוחין ומדות או”כ

This is the true meaning of the enlarged Dalet-ד of Echad-אחד-One, which is the aspect of the maturation of the stature of the female-Nukvah of Zeir Anpin in the aspect of Atzilut specifically, with intellect and emotions, lights and vessels.

 (כמ”ש ויבן ה’ אלקי’ את הצלע שהוא או”א דאצי’ דבנו לה כו’ ואמרו לה זילי נטירי ביתך להיות ראש לבי”ע כו’)

(This is as stated [regarding the verse,] “And Hashem Elokim built the rib”; that this refers to Abba and Imma of Atzilut which built her etc,[25] and told her[26] “Go and guard your house” to be the head of Briyah, Yetzirah and Asiyah etc.)

 (כידוע בענין באר חפרוה שרים כו’)

(This is as known regarding the matter of[27] “The well which the princes dug etc.”)

והענין הוא דבחי’ דבור שבמח’ הנ”ל שזהו ד’ רבתי נעשה מח’ שבדבור העליון דז”א בבחי’ ע”ס או”כ שהוא ממל’ דט”ס דז”א כנ”ל

The explanation of the matter is that the aspect of speech of thought discussed previously, which is the enlarged Dalet-ד, becomes the thought of the supernal speech of Zeir Anpin in an aspect of ten Sefirot with lights and vessels, and it is from the Malchut of the nine Sefirot of Zeir Anpin as mentioned above.

והיינו א”ח ד’ כמ”ש במ”א באריכות

This, then, is the meaning of [Echad-אחד, i.e.] E”ch-א”ח Dalet-ד,[28] as is explained elsewhere at length.

וכמ”ש ויהי האדם לנפש חיה רוח ממללא שהוא דבר מלך שלטון בי’ מאמרות ויאמר אלקים כו’ כידוע

This is as stated,[29] “And man became a living soul – a speaking spirit” which is[30] “the word of the King rules” with the ten utterances of “And G-d said”, as known.

ובחי’ כתר דמל’ דאצי’ הוא בחי’ כח הדבור טרם שמתפשט לדבר בבחי’ שכל ומדות שבדבור שהוא ט”ס דמל’

Now, the aspect of Keter of Malchut of Atzilut is the aspect of the power of speech prior to its spreading forth in actual speech with the aspects of intellect and emotions of speech which are the [other] nine Sefirot of Malchut.

והיינו ענין לעולם ה’ דברך נצב בשמים בחי’ ז”א דהיינו בחי’ כח הדבור שדבוק בחזה דז”א תמיד כו’ וכמ”ש בע”ח ומבואר במ”א

This is the explanation of the verse,[31] “Forever, HaShem, your word stands in the heavens,” i.e. in the aspect of Zeir Anpin.  In other words, the aspect of the power of speech is constantly connected to the chest of Zeir Anpin etc., as stated in Etz Chaim and explained elsewhere.

והתפשטות המל’ מלבשת לתנה”י דז”א שהוא בחי’ דלי”ת והמל’ נק’ דל

The spreading forth of Malchut garbs Tiferet, Netzach, Hod and Yesod of Zeir Anpin which is the aspect of Dalet-ד-four, for Malchut is called דל-Dal-poor.[32]

ושרש בנין המל’ מחסדי’ דז”א וכמ”ש והוכן בחסד כסאו וכתיב אשרי משכיל אל דל וחסד ח”ס דלי”ת דהמל’ לית לה מגרמ’ כלום רק מה שמקבלת מז”א

The root of the construction of Malchut is from the kindnesses (Chassadim) of Zeir Anpin, as it states,[33] “His throne is founded in kindness” and it is written,[34] “Happy is he who considers the poor (Dal)” and the word kindness-Chessed-חסד is חס-pity [on the] Dalet-דלית-poor,[35] for Malchut has nothing of her own,[36] only that which she receives from Zeir Anpin.

כנ”ל בענין התגלות דהתגלו’ כו’ כמשל הלבנ’ שמקבל’ מאור השמש וכמ”ש בזהר דסיהר’ לית לה מגרמה כו’

This is as previously explained regarding the matter of a revelation of a revelation etc., or like the analogy of the moon which receives from the light of the sun, and as stated in the Zohar,[37] “The moon has nothing of her own etc.”

משא”כ כשזו”ן היו שוין בקומתן כמו שהיו קודם מיעוט הירח שנק’ שני מאורות הגדולים וכן לע”ל דכתיב והי’ אור הלבנה כו’

This was not the case when Zeir Anpin and Nukvah were equal in their statures[38] as they were prior to the lessening of the moon when they were called,[39] “The two great luminaries,” and similarly about the future to come it states,[40] “And the light of the moon [shall be as the light of the sun] etc.”

אך יש ב’ מדריגות גם בבנין הנוק’

However, there are also two levels in the construction of the female (Nukvah).

הא’ בבחי’ האצי’ שהוא ענין הנסירה כו’ והב’ מה שנעשית ראש לבי”ע

The first is in the aspect of Atzilut, which is the matter of the separation etc., and the second is that it becomes the head of Briyah, Yetzirah and Asiyah.

 (והוא מ”ש במ”א בענין לכי ומעטי א”ע כו’ שזהו בחי’ המל’ שנעשית ראש לשועלים בבי”ע

(This is in accordance with what is written elsewhere regarding the statement[41] “Go and lessen yourself etc.,” that this refers to the aspect of Malchut which becomes the[42] “head of the foxes” in Briyah, Yetzirah and Asiyah.

כמ”ש ואת המאור הקטן26 לממשלת הלילה

This is as stated,[43] “the lesser luminary to rule the night.”

ובכלל כל בחי’ האצי’ נק’ יום ומדת לילה הוא בחי’ המל’ כשמסתתרת בראש הבריאה כמשי”ת בסמוך בענין בשכמל”ו כו’ אחר בקיעת המסך כו’ וד”ל(

For in general the entire aspect of Atzilut is called day, while the attribute of night refers to the aspect of Malchut as it becomes hidden in the head of Briyah as will be explained in subsequent chapters regarding the matter of “Blessed be the name of His glorious kingship forever and ever etc,” which is after it penetrates the screen etc.  This will suffice for the understanding.)

 

End of Chapter Forty-Seven



[1] See Zohar Lech Lecha 86b; Maamarei Admor HaEmtzaee, Dvarim Vol. 2, p. 382

[2] See Etz Chaim, Shaar 4, Ch. 1; Maamarei Admor HaEmtzaee, Vayikra Vol .1 p. 227

[3] Tanya Ch. 52

[4] See Zohar Vayikra 17a; Torat Chaim, VaYetze 167c.

[5] Ezekiel 16:44

[6] Genesis 1:3

[7] Psalms 33:6

[8] Psalms 103:19

[9] Pri Etz Chaim, Shaar 24, Ch. 1 & 2

[10] Genesis 2:23

[11] Genesis 2:22

[12] See Etz Chaim, Shaar HaKlallim Ch. 7; Shaar HaHakdamot, Sod Mitzvot Aseh 179a; Maamarei Admor HaEmtzaee, Vayikra Vol. 2, p. 795; Dvarim Vol. 3, p. 883.

[13] See Maamarei Admor HaZaken al Parshiot HaTorah Vol. 1, p. 408; Maamarei Admor HaEmtzaee, Dvarim Vol. 1, p. 215; Kuntreisim p. 353; Torat Chaim, Miketz 215b.

[14] Tikunei Zohar, Introduction, 3b.

[15] Ezekiel 1:28

[16] Genesis 1:26; See Zohar Shmini 35b; Maamarei Admor HaZaken al Parshiot HaTorah Vol. 1 p. 173; 5563 Vol. 2 p. 670; Shaarei Teshuvah 106d; Maamarei Admor HaEmtzaee, Dvarim Vol. 2 p. 553

[17] Zohar Bereishit 15b; Maamarei Admor HaEmtzaee, Shemot Vol. 1, p. 159

[18] Genesis 1:3

[19] Talmud Bavli, Bava Kama 74a.

[20] See Sefer Hamaamarim 5563 p. 223

[21] Talmud Bavli, Brachot 61a.

[22] Esther 8:3; Also see Maamarei Admor HaZaken, Inyanim, p. 213

[23] Zohar Balak 191a; Maamarei Admor HaEmtzaee, Shmot Vol. 2, p. 447

[24] Palms 103c

[25] Genesis 2:22; Zohar Bereishit 48b – 49a.

[26] Zohar Balak 187a

[27] Numbers 21:18; See Sefer HaMaamarim 5564 p. 173.

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

[29] Genesis 2:7 and Unkelos translation there.

[30] Ecclesiastes 8:4

[31] Psalms 119:89; Maamarei Admor HaEmtzaee, Dvarim Vol. 2, p. 382

[32] Psalms 41:2; Pri Etz Chaim, Shaar 29 Ch. 3

[33] Isaiah 16:5; Torat Chaim, Vayetze p. 176a

[34] Psalms 41:2

[35] Tikkunei Zohar, Tikkun 22; Maamarei Admor HaEmtzaee, Shmot, Vol. 2, p. 643

[36] Etz Chaim, Shaar 6, Ch. 6; Maamarei Admor HaZaken, Parshiot HaTorah, Vol. 2, p. 511

[37] Zohar Toldot 135b; Maamarei Admor HaEmtzaee, Hanachot 5577, p. 24

[38] See Or HaTorah, Bereishit p. 80

[39] Genesis 1:16; Sefer HaMaamarim 5565, Vol. 2, p. 593

[40] Isaiah 30:26; Sefer HaMaamarim 5565, Vol. 2, p. 593

[41] Talmud Bavli, Chulin 60b; Biurei HaZohar, Acharei 77b; Maamarei Admor HaZaken, Maamarei RaZa”L p. 221; 5565 Vol. 2 p. 594.

[42] Zohar Chadash, Shir HaShirim 71a; Etz Chaim, Shaar 3, Ch. 1; Shaar 4, Ch. 6; Mamarei Admor HaEmtzaee, Dvarim Vol. 1 p. 179.

[43] Genesis 1:16

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