The Gate of Unity – Chapter 52

והנה בבחי’ פרטו’ דע”ס דמל’ דאצי’ בבריאה אחר בקיעת המסך הרי ידוע שבחי’ כתר מל’ דבריאה הנק’ עתיק דבריאה הוא שנמשך מבחי’ מל’ דמל’ דאצי’ כו’ היינו בחי’ הרצון והתענוג לבחי’ מקור לבריאה יש מאין ממש

Now, in regard to the aspect of the specifics of the ten Sefirot of Malchut of Atzilut as they are in Briyah after penetrating the screen (Masach), it is known that the aspect of Keter Malchut of Briyah which is called Atik of Briyah is what is drawn forth from the aspect of Malchut of Malchut of Atzilut etc, and is the aspect of the desire and pleasure for the aspect of the source of actual creation (Briyah) of something from nothing.

כמאמר כד סליק ברעותא למיברי עלמא דכמו שעלה ברצונו להאציל כו’ כך ירד הרצון לברוא יש מאין כו’ והוא הנק’ כתר מל’ דבריאה

This is like the statement,[1] “When it arose in His will to create the world,” for just as it arose in His will to emanate (Atzilut) etc., so likewise His will descended to create something from nothing etc, and this is what is called Keter Malchut of Briyah.

 (כמו שמבואר במ”א בענין ישמעאל בני ברכני א”ל יהי רצון מלפניך כו’ פי’ ר”י כה”ג הי’ בהיכל ק”ק דבריאה ששם יורד אור מל’ דמל’ דאצי’ להיות כתר לבריאה ע”כ אמר לו בני ברכני וא”ל י”ר מלפניך כו’)

(This is as explained elsewhere regarding the matter of,[2] “Yishmael my son, bless Me; and he answered Him, “May it be desirable before You etc.”  That is, Rabbi Yishmael the High Priest was in the Holy of Holies of Briyah-Creation wherein there descends the light of Malchut of Malchut of Atzilut to become the Crown (Keter) of Briyah-Creation.  He therefore said to him, “My son, bless Me” to which he responded, “may it be desirable before You etc.”)

ומבחי’ התענוג והרצון הזה להיות הבריאה כו’ נמשך בחו”ב דרצון ותענוג הזה ונק’ או”א דבריא’

From this pleasure and desire to bring about the creation (Briyah) etc., it was drawn down [further] into Chochmah and Binah of this desire and pleasure, which are called Abba and Imma of Briyah.

ומאו”א שהוא בחי’ חו”ב של זה הרצון והתענוג נמשכו בחי’ המדות שנק’ ז”א דבריאה

From Abba and Imma, which are the aspects of Chochmah and Binah of this desire and pleasure, the emotions which are called Zeir Anpin of Briyah were drawn down.

ומז”א למל’ דבריאה שהוא מקור המהוה עולם הבריאה נשמות ומלאכי’ מאין ליש ממש כו’

From Zeir Anpin [it was drawn down] to Malchut of Briyah which is the source which brings the world of Briyah with its souls and angels into being from nothing into actual something, etc.

ויש בע”ס דבריאה ג”כ בחי’ או”כ ולבושי’ והיכלות

and in the ten Sefirot of Briyah there also is the aspect of lights (Orot) and vessels (Kelim), garments (Levushim) and chambers (Heichalot).

וכידוע בענין ז’ היכלות דבריאה ובהיכל ק”ק שהוא היכל הז’ שם יחוד דזו”נ כו’

This is as known regarding the seven chambers[3] (Heichalot) of Briyah-Creation;[4] that the union of Zeir Anpin and Nukvah occurs in the chamber of the Holy of Holies which is the seventh chamber[5] etc.

ומבחי’ מל’ דבריאה נעשה בחי’ כתר וע”י דעולם היצי’ ג”כ ע”י בקיעת מסך שבין בריאה ליצי’ ע”ד הנ”ל במסך שבין אצי’ לבריאה

Now, from the aspect of Malchut of Briyah the aspect of Keter and Atik Yomin of the world of Yetzirah[6]is made and this too is through the penetration of a screen (Masach) between Briyah and Yetzirah, similar to what was previously discussed regarding the screen between Atzilut and Briyah.

דכמו שעלה ברצונו לברוא כך עלה ברצונו ליצי’ ועשי’ רק שצריך להיו’ הפסק פרסא בין סוף מעשה דרצון דבריא’ לתחל’ הרצון דיצי’ כו’

For, just as it arose in His desire to create, so likewise did it arise in his desire to form (Yetzirah) and to actualize (Asiyah), only that it is necessary for there to be a break and a screen between the end action of the desire for Briyah-Creation and the beginning of the desire for Yetzirah-Formation.

וכמ”ש לכבודי בראתיו יצרתיו אף עשיתיו

This is as it states,[7] “For My glory I have created it (Barativ), I have formed it (Yatzartiv), I even have made it (Asitiv).”

וידוע דבי”ע הנק’ ג’ עולמות הנפרדי’ מאין ליש ממש היינו כדוגמת התהוות אותיות המח’ ודו”מ שבאי’ בבחי’ יש נפרד לעצמו ממש

Now it is known that the [worlds of] Briyah, Yetzirah, and Asiyah are called the three separate worlds [that] actually [come into being in a manner of] something from nothing.  This is similar to the coming into being of the letters of thought, speech and action, which truly come forth in a way of a tangible somethingness (Yesh) separate from oneself.[8]

כך מבחי’ אותיות המח’ דמדו’ האלקי’ דבריאה הנק’ ז”א דבריאה כנ”ל נבראו מזה בחי’ עלמין סתימין דלא אתגליין שהן נשמות ומלאכי’ דעולם הבריא’ מאין ליש ממש

Likewise, from the aspect of the letters of thought of the G-dly emotions of Briyah which is called Zeir Anpin of Briyah, as mentioned above, there was created the aspect of the “hidden worlds which are not revealed”, which are the souls and angels of the world of Briyah, [which are] actually [brought into being in a manner of] something from nothing.

כמו נשמת אברהם אוהבי מבחי’ פנימי’ הכלי’ דחסד דז”א שבמל’ דבריאה ומיכאל דעולם הבריא’ מבחי’ חיצוניות הכלים ואותיות דחסד דז”א דבריאה כו’

For example, the soul of[9] “Avraham who loves Me” is from the aspect of the inner vessels of Chessed of Zeir Anpin of Malchut of [the world of] Briyah,[10] and [the angel] Michael of the world of Briyah is from the aspect of the externality of the vessels and letters of Chessed of Zeir Anpin of Briyah etc.

וכן ג”ע העליון דבריאה היינו מבחי’ אור הכתר דבריאה שהוא התענוג העליון שנק’ עתיק דבריאה שמתצמצם בבינה שבמל’ דבריא’ שהנשמו’ דבריא’ נהנין מזיו כו’

Similarly, the upper garden of Eden (Gan Eden HaElyon) of [the world of] Briyah is from the aspect of the light of Keter of Briyah which is the supernal pleasure which is called Atik of Briyah as it constricts within Binah of Malchut of Briyah, wherein the souls in Briyah derive pleasure from the ray etc.

 (וכידוע דאימא עילאה מקננא בכורסייא שהוא אור בינה דאצי’ ע”י השתלשלו’ רבות עד בינה דמל’ דאצי’ בבינה שבמל’ דבריאה כו’ ועד”ז ז”א דאצי’ מקנן ביצירה ומל’ בעשיה כו’)

(As known,[11] “The supernal mother settles in the throne,” which refers to the [descent of the] light of Binah of Atzilut through multitudes of chaining-down until Binah of Malchut of Atzilut [settles] within Binah of Malchut of Briyah etc.  In this same manner Zeir Anpin of Atzilut settles in [the world of] Yetzirah,[12] and Malchut in [the world of] Asiyah etc.[13])

וכך הוא ענין השרפים שהם בעולם הבריאה כו’ והן בני האלקים שמתייצבים על הוי’ שהוא בחי’ ז”א דבריאה

This is likewise the case in regard to the matter of the Serafim [angels] which are in the world of Briyah etc.[14]  They are the[15] “Sons of Elokim who stand before Havayeh” which is the aspect of Zeir Anpin of [the world of] Briyah.

ובחי’ כלים דז”א דבריאה הוא בחי’ מט”ט שרו של עולם הבריאה שנא’ בו כי שמי בקרבו שהוא הוי’ דז”א דאצי’ כו’ (ונק’ נער אנפי זוטרי לגבי בחי’ אנפי רברבי בחי’ ז”א דאצי’ כידוע)

The aspect of the vessels of Zeir Anpin of Briyah is the aspect of Meta”tron,[16] the minister of the world of Briyah[17] about whom it states,[18] “For My name is within him” which is the aspect of Zeir Anpin of [the world of] Atzilut etc.  (He is called a lad[19] (Na’ar-נער) or the “small face [or stature]” relative to the “large face [or stature]” of the aspect of Zeir Anpin of Atzilut,[20] as is known.)

ובכלל נק’ עולם הבריא’ עולם המחשבה בחי’ עלמין סתימין כו’ (כמו ביו”ד נברא העוה”ב שהוא יו”ד דמח’ דבינ’ דמל’ דבריא’ כו’ ובה’ נברא העוה”ז בחי’ היצירה והעשיה)

In general, the world of Briyah is called the “World of Thought”, which is the aspect of the concealed worlds etc.  (This is similar to [the statement that,[21]] “The world to come was created with a Yud-י” which refers to the Yud of the thought of Binah of Malchut of Briyah etc., “and with a Heh-ה this world was created” [which refers to] the aspects of Yetzirah and Asiyah.)

ועולם היצי’ עולם הדבור עלמין דאתגליין כו’ (וכמו נבואות ישעי’ בשרפים דבריאה שאומ’ קדוש ויחזקאל בחיות ואופני’ שאומרים ברוך כו’)

The world of Yetzirah, however, is the “World of Speech”, i.e. the revealed worlds etc. (This is like the [difference between] the prophecies of Isaiah regarding the Serafim [angels] of Briyah who say “Holy, [holy, holy etc,]” and the [prophecies] of Ezekiel regarding the Chayot [angels] and Ophanim [angels] who say “Blessed [be the name of His glorious kingship forever and ever] etc.”[22])

וע”ד הנ”ל בע”ס דבריאה כך הוא בע”ס דיצי’ וע”ס דעשי’ דרך פרטי פרטיות באו”כ ולבושי’ והיכלות כו’ והתהוות המלאכים ונשמות דיצי’ הוא כמו סנד”ל כו’ שכל נבואת הנביאים מבחי’ נו”ה דז”א דיצי’ כידוע

Now, just as it was explained above regarding the ten Sefirot of Briyah, it is the same way with the ten Sefirot of Yetzirah and the ten Sefirot of Asiyah to the finest particulars, with lights and vessels, garments and chambers etc. and the coming into being of angels and souls in Yetzirah; for example [the angel] Sanda”lfon etc.[23]  For, all the prophecies of the prophets were from the aspects of Netzach and Hod of Zeir Anpin of Yetzirah,[24] as known.

ועד”ז יש מסך מפסיק בין יצי’ לעשי’ ובחי’ מל’ דמל’ דיצי’ נעשה כתר וע”י לעשי’ שזהו מ”ש כל אשר חפץ ה’ עשה

And in the same manner there is a screen which separates between Yetzirah and Asiyah,[25] and the aspect of Malchut of Malchut of Yetzirah becomes Keter and Atik Yomin for Asiyah, regarding which it states, “Everything that HaShem desired He did (Asah).”

והן נשמות ומלאכים דעשי’ ובחי’ ג”ע התחתון דעשי’ עד האופנים שמקבלים מבחי’ מל’ דמל’ דעשי’ כידוע

This refers to the souls and angels of [the world of] Asiyah, including the aspect of the lower garden of Eden (Gan Eden HaTachton), until the Ophanim angels which receive from the aspect of Malchut of Malchut of Asiyah as is known.

ומבחי’ שמרי האופנים הוא שנמשך שרש השפעת גלגל המזלות שהן שרשי’ של כל דצח”מ שבכל אקלי’ ושרשי הרכבות הד’ יסודו’ דארמ”ע מרוחניו’ לגשמיו’ כו’

And it is from the aspect of the excretions of the Ophanim angels[26] that influence is drawn forth to influence the cycles of the constellations (Mazalot) which are the root of all inanimate, plant life, animals and humans, in all climates,[27] as well as the root for the composition of the foundations of fire, vapor, water and earth from spirituality to physicality etc.

וכמו ארץ מגדלת חכמי’ כו’ כי מזל מחכים כו’ עד ממגד תבואות שמש כו’ עד שיש בחי’ מזל דומם כמו גדא דהר עד מזל דומם שבדומם ע”ד שאמ’ אין לך עשב שאין לו מזל

This is similar to the statement,[28] “A land that cultivates wise [people] etc,” because [it receives from] the Mazal of Machkim [Chochmah-Wisdom] etc,[29] or [the verse,[30]] “The choice fruits of the sun etc,” to the point that there is even a Mazal for inanimate objects as in [the statement][31] “the luck of the mountain,” until there is even a Mazal for the inanimate of the inanimate, as it states,[32] “There is not a blade of grass that does not have its Mazal.

ועל המזלות מושל בחי’ מל’ דמל’ דעשי’ כידוע בענין ומלכותו בכל משלה וכמ”ש וממשלתך כו’ וכמשי”ת בע”ה

And the Mazalot are ruled by the aspect of Malchut of Malchut of Asiyah as is known regarding the verse,[33] “His kingdom rules over all etc,” and as stated,[34] “[Your kingdom is the kingdom of all worlds” and “Your dominion [is throughout all ages”] etc, as will be explained with the help of HaShem.

 

End of Chapter Fifty-Two



[1] Zohar Lech Lecha 86b

[2] Talmud Bavli, Brachot 7a; Maamarei Admor HaZaken, Ethalech Liozna p. 70; Inyanim p. 382; Maamarei Admor HaEmtzaee, Bereishit p. 25; Na”Ch p. 599; Drushei Chatunah Vol. 1, p. 261.

[3] Etz Chaim, Shaar 40, Drush 13

[4] See Sefer HaMaamarim 5565, p. 805; Maamarei Admor HaEmtzaee, BaMidbar Vol. 3, p. 995 and on.

[5] Zohar (Heichalot) Pekudei 258b; Etz Chaim, Shaar 46, Ch. 1 & 5

[6] Etz Chaim, Shaar 46, Ch. 2, 5, and 6.

[7] Isaiah 43:7

[8] Maamarei Admor HaEmtzaee, Hanachot 5577 p. 202

[9] Isaiah 51:8

[10] Tanya, Igeret HaKodesh, Epistle 15; Sefer HaMaamarim 5565 Vol. 2, p. 276.

[11] Tikkunei Zohar, Tikun 6, p. 23a; Maamarei Admor HaEmtzaee, Dvarim Vol. 1, p. 262; Kuntreisim p. 423.

[12] Tikkunei Zohar, Tikun 6, p. 23a; Maamarei Admor HaZaken, HaKtzarim p. 552; Maamarei Admor HaEmtzaee, Na”Ch, p. 14.

[13] Tikkunei Zohar, Tikun 6, p. 23a

[14] Etz Chaim, Shaar 40, Drush 13

[15] Or HaTorah, Acharei Vol. 2, p. 540

[16] Talmud Bavli, Yevamot 16b in Tosefot; Shaarei Teshuvah 29b.

[17] Zohar Pinchas 217a-b, and commentary of Rabbi Chaim Vital there; Maamarei Admor HaEmtzaee, Na”Ch p. 334

[18] Exodus 23:21; Talmud Bavli, Sanhedrin 38b

[19] See Tosefot to Yevamot 16b referenced above.

[20] Talmud Bavli, Chagiga 13b; Maamarei Admor HaEmtzaeee, Dvarim Vol. 3, p. 901; Kuntreisim p. 343.

[21] Talmud Bavli, Menachot 29b; Maamarei Admor HaEmtzaee, Bamidbar Vol. 3, p. 1,255.

[22] Talmud Bavli, Chulin 92a and Tosefot there; Maamarei Admor HaEmtzaee, Hanachot 5577 p. 22.

[23] Etz Chaim, Shaar 47, Ch. 6; Torat Chaim, Vayera 99c.

[24] See Maamarei Admor HaEmtzaee, Na”Ch p. 192.

[25] Etz Chaim, Shaar 42 referenced above.

[26] See Maamarei Admor HaEmtzaee, Dvarim Vol. 2, p. 484, Torat Chaim, Noach 59d.

[27] See note of the Rebbe to Sefer HaMaamarim 5708, p. 204 and Igrot Kodesh Vol. 19, p. 239.

[28] See Shaar HaEmunah 61a; Maamarei Admor HaEmtzaee, Vayikra Vol. 2, p. 634; Shaarei Teshuva 20a.

[29] Talmud Bavli, Shabbat 156a

[30] Deuteronomy 33:14

[31] Talmud Bavli, Chulin 40a

[32] Bereishit Rabba 10:6; Maamarei Admor HaEmtzaee, Dvarim Vol. 3, p. 848 & 876 and on.

[33] Psalms 103:19

[34] Psalms 145:13; Siddur of Alter Rebbe, Shacharit p. 53d.

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