The Gate of Unity – Chapter 54

ולהבין דרך פרט בהשתלשלות דאזלעו”ז כו’ בע”ס דקליפה דאבי”ע כו’ הנה יש להקדים בשרש בחי’ הקליפה מהו

Now, in order to understand the chaining down of the “opposite side” in a detailed manner etc, in regard to the ten Sefirot of the husks of Kelipah of Atzilut, Briyah, Yetzirah and Asiyah etc, we must first precede with the root of the aspect of Kelipah-husks and understand what it is.

דהנה ידוע בטעם שם קליפה כמו קליפת הפרי שהוא הפסולת שבכל דבר שבא מצד תערובת טו”ר כו’ מסיבת שבה”כ כו’ ז’ מלכים שמתו ונפלו למטה כו’

Now, it is known that the reason it is called by the name Kelipah-husks, is because it is likened to the husk of a fruit, which is the dross of each thing that comes about because of the admixture of good and bad etc. due to the shattering of the vessels etc. of the seven kings [of Tohu] who died and fell down etc.

וקליפה קדמה לפרי כמו בצמיחת כל פרי שהקליפה תצמח תחלה וכמו השליא לולד שהוא בא מן הפסולת שבטיפה כו’

The husk precedes the fruit,[1] just as in the growth of any fruit, the peel always grows first. This is like the relationship of placentas to the fetus, which comes about from the dross which is in the seminal drop etc.

ושרש הדברים ידוע דגם בבחי’ התענוג יש בחי’ המנגד אליו שהוא הצער היפך הענג והוא נגע היפך אותיות ענג )ופשע היפך אותיות שפע כו’)

Now, the root of these matters is known; that even within the aspect of pleasure there is the aspect of its opposition. This is pain which is the opposite of pleasure, just as the letters Nega-plague-נגע are the opposite of the letters Oneg-pleasure-ענג.[2] (Similarly, Pesha-transgression-פשע is the opposite letters of Shefa-abundance-שפע.[3])

כי כל דבר מה שבא בבחי’ התפשטות מן העצם ודאי יש כח המנגד אליו שבא ג”כ מן העצם

This is because certainly everything that comes into an aspect of spreading forth from the essence has its opposing power, which also comes from the essence.

ע”כ גם בבחי’ התפשטות אור התענוג והרצון יש כח היפוכו המנגדו שהוא עד”מ כאשר ימנעו לאותו תענוג או שיהיה דבר המנגד היפך העונג הוא שנק’ צער ויסורין כו’

Therefore, even the aspect of the spreading forth of the light of pleasure and desire has an opposing power that opposes it. For example, this is when he is prevented from delighting in that pleasure. Likewise, if there is something in opposition which is the opposite of that pleasure, it would be called pain and suffering etc.

וכן ממילא בחכמה וטעם לתענוג ורצון יש המנגד להיות טעם למנגד לרצון וכן המדות ומדו”מ כו’ וכמו עבד העובר ומנגד לרצון האדון הרי בכל פרטי הדברים שברצון זה מנגד כו’

Likewise, within the wisdom and reason for the pleasure and desire there automatically is an opposing reason that opposes the desire. This is likewise the case with emotions and thought, speech and action etc. This is like a servant who transgresses the will of his master. In doing so, he opposes all the particular matters that are included in the will [of his master] etc.

וכך אזלע”ז עשה כו’ שיהיה בחי’ מנגד והוא הנק’ פסולת וקליפה והסתר שקדם תחלה כו’

Similarly, [it states,[4]] “G-d made one thing opposite the other etc,” so that there should be an aspect of opposition. This is called the dross (Pesolet), the husk (Kelipah) and the concealment, which preceded at first etc.

והוא ע”י בחי’ הצמצום והסתר שקודם כל אור ושפע רצון ותענוג וחכמה כו’

This comes about by means of the aspect of Tzimtzum and concealment that precedes all light and influence of desire, pleasure and wisdom etc.

כמו מי יודע עוז אפיך וכיראתך עברתך כו’ שהוא בחי’ המנגד לרצון שם יתכן הכעס וחרון אף על בחי’ המנגד ועובר הרצון כו’ עד שחמת ה’ על ראש רשעים יחול5 כו’

This is like [the verse,[5]] “Who knows the strength of Your anger and Your wrath is like the fear due You etc.”  This is the aspect of the opposition to the desire. It is there that anger and wrath are applicable to those who oppose and transgress the will etc, until,[6] “The wrath of HaShem shall rest on the heads of the wicked etc.”

 (וכמ”ש במ”א בענין ברישא חשוכא ע”כ עזי אוה”ע מסגי ברישא כו’)

(This is as explained elsewhere regarding the matter of, “At first there was darkness [and then the light returned],” therefore,[7] “The insolent amongst the nations of the world are powerful at first etc.”)

והנה ידוע דעיקר השבירה בתערובות טו”ר ממש היה רק בבחי’ ס”ג7 שהוא בבחי’ ז”ת דבינה שהן בחי’ המדות שבשכל שמולידים המדות שבלב מדות רעים כמו כעס ורציחה ותאוה רעה ואהוי”ר רעים וניצוח והתפארות לרע כו’

Now, it is known that the principle shattering [which brought about] an admixture of actual good and evil, was in the aspect of Sa”G, which is the aspect of the seven lower Sefirot of Binah.  These are the aspect of the emotions of the intellect which give rise to the emotions of the heart, including bad emotions such as anger, murderousness, evil lusts, evil love and fear, conquest and boastfulness for [the sake of] evil etc.

אבל בחכמה לא היה שבירה רק חיצוניות דאו”א נפלו והוא שרש לחכמות חיצוניות

In Chochmah however there was no shattering.[8] Rather, the externality of Abba and Imma only fell,[9] this being the root of external wisdoms [and sciences].[10]

וגם הוא ענין אני חכמה שכנתי ערמה ארמי אובד אבי חכמה דקליפה שהוא רק לרע כמו חכמים המה להרע ולא להטיב כלל ואינו ענין חכמה בעצם רק ערמומית ושקר כידוע

Now, [in Chochmah] too there is the matter of [the verses],[11] “I am wisdom, I dwell with craftiness,” or,[12] “My father was [nearly] destroyed by the Aramite,” which refers to Chochmah of the Kelipah-husks which is only for wickedness sake, as in,[13] “They are wise to do evil” but not to do good whatsoever.  This is not true Chochmah-wisdom, but rather only craftiness and falsehood, as known.

וגם מבחי’ התענוג העליון ירד בחי’ החיצוניות וזהו שרש להתהוות תענוגי עוה”ז

Even from the aspect of the “Supernal Pleasure” the aspect of its externality was lowered.[14] This is the root for the existence of the pleasures of this world.

אבל עיקר הרע הוא במדות עד שנסתעפו למטה מטה בקליפה דעשיה המקטרגים הרעים לפעול רע בפו”מ שכל חיותם אינו רק להמית כמו שלוחי המות כו’

Nevertheless, the principle aspect of evil is in the emotions which branched far down into the husks – Kelipah of Asiyah. These are the wicked accusers who carry out actual evil, whose very [pleasure] in life is only to kill, like agents of death etc.

ולמטה בזה העולם הן המזיקים כנחשים וחיות שטורפים כו’ והרוצחים במין האדם

Below in this world, these are destructive creatures such as snakes or predatory beasts etc. whereas in mankind these are the murderers.

ולכך לע”ל שיבוער הרע כתיב לא ירעו ולא ישחיתו כו’ לפי שאז יובררו שיורי ז’ מלכים שלא נתבררו עדיין כידוע

Therefore, regarding the future to come when evil will be negated, it states,[15] “They shall not do evil or destroy etc,” because then the remnants of the seven kings [of Tohu] which have not yet been rectified will have been purified, as known.

ויש בחי’ ציור אדם באזלעו”ז דקליפה כו’ ונק’ אדם בליעל והוא בחי’ ז”א דקליפה כמו ויאבק איש עמו כו’

Now, in the “other side” of Kelipah there [also] is an aspect of the form of man.  He is called, Adam Bleeya’al – “Man without a yoke,” and is the aspect of Zeir Anpin of Kelipah, like it states,[16] “And there wrestled a man with him etc.”

בחי’ המדות עם המוחין דאו”א דקליפה עד בחי’ כתר וע”י דקליפה שנק’ עומק רע שהוא עומק הרצון והתענוג לכל דבר רע שהוא מקור לכל רצון רע ונק’ בזוהר כתרין דמסאבותא ובל’ הגמרא שערי טומאה כו’

This is the aspect of emotions with the intellect of Abba and Imma of the Kelipah-husks, including the aspect of Keter and Atik Yomin of Kelipah which is called the depth of evil (Omek Ra),[17] because it is the depth of the desire and pleasure for all wickedness, which is the source for all wicked desire.  In the Zohar these are called[18] the “Crowns of Impurity – Kitrin D’Mesavoota” and in the terminology of the Talmud they are called,[19] “The gates of impurity etc.”

ודרך כלל יש בחי’ ע”ס דק”נ באבי”ע

Now generally, there is the aspect of the ten Sefirot of Kelipat Nogah in [each world] of Atzilut, Briyah, Yetzirah and Asiyah.

אך בחי’ נוגה דאצי’ אין בו רע כלל וכמ”ש לא יגורך רע כו’ רק שהוא בחי’ היש המורגש ובולט ביותר כמו בחי’ החסד המורגש באדם להתפאר בו שהוא עושה דבר חסד או בחכמה מרגיש חכמתו ביותר וכך כל מדותיו ומעלותיו יודע ומרגיש בבחי’ בליטה גדולה

However, in the aspect of Nogah of Atzilut there is no evil whatsoever, as it states,[20] “Evil shall not dwell with You etc.”  However, it is the aspect of “being something” that is very pronounced and felt, such as the aspect of a person’s awareness of his own kindness, in that he glories in the kind deeds that he does. Similarly, in regard to Chochmah, this is when he is very aware of his own wisdom. The same holds true of all one’s attributes and positive qualities. He knows and is aware of them in a very pronounced way.

ובהסתעפות יוצא מזה בחי’ רע כמו המרגיש עצמו לחסדן יצא מזה הסתעפות חסד רק להתייהר ורק לגרמיה כמו חסד ישמעאל וכה”ג

What branches out as a result of this leads to an aspect of actual evil. For example, in one who feels himself to be kind there will branch out kindness that is only for his own self-aggrandizement and benefit, such as the kindness of Ishmael[21] and the like.

והוא דמיון להשתלשלות דנוגה דבריאה שנסתעף מנוגה דאצי’ שמיעוטה רע עכ”פ בבחי’ לגרמי’ ויוהרא דהתנשאות יש הנפרד כו’

This then is an example of the chaining down of Nogah of Briyah which branches out from Nogah of Atzilut, in that, all in all, it has a minority of evil[22] which is the aspect of doing something for one’s own benefit, with the pride and haughtiness of a “something” separate and apart [from G-d] etc.

 (וכמו שמהתלהבות הבולט בהרגשת עצמו בתפלה יכעס על המנגדו להכותו ולרודפו כשנוגע בכבודו)

(For example, because of fervor during prayer that is pronounced in that he is aware of himself, a person will become angered against anyone who opposes him, to the point of striking and pursuing him if his honor is slighted.)

וכך אמרו שטן ופנינה לש”ש נתכוונו שזהו בחי’ נוגה דאצי’ ונתן עיניו במקדש ראשון והחריבו זהו מבחי’ קנאה של נחש הקדמוני בחי’ יש ולגרמי’ בבחי’ רע קצת אעפ”י שקנאה זאת באה מצד הכרתו וקירובו כי כלום מתקנא כו’

Similarly, it states that[23] “Satan and Peninah’s intentions were for the sake of heaven” – which is the aspect of Nogah of Atzilut – yet “he set his eyes on the first Temple and destroyed it.”[24]  This was from the aspect of the envy of the primordial snake,[25] [which is] the aspect of “somethingness for the sake of oneself” with a minority of evil, even though this envy came about because of his recognition and closeness, as [it states,[26]] “Envy applies primarily [when the wise envies the wise, the mighty envies the mighty and the wealthy envies the wealthy] etc.”

ונוגה דיצי’ חציו רע לקטרג ממש כמו ויבא גם השטן כו’ ויאמר החנם ירא איוב כו’

Nogah of Yetzirah however, is half evil, with actual accusations as it states,[27] “And the Satan also came [amongst them] etc, and he said,[28] ‘does Iyov fear G-d without personal benefit etc?’”

עד בחי’ נוגה דעשי’ רובו רע לפעול כל דין קשה וזהו חיותו ממש ונק’ רצועא בישא לאלקאה כו’ כמו העלוק’ שמושכת פסולת הדם כו’ כך נאמר לעלוקה כו’ הב הב כו’ שזהו שרש הגיהנ’ שעל ראש רשעים יחול כו’ כידוע

[It then descends further] until the aspect of Nogah of Asiyah which is mostly evil to actualize every harsh judgment, which literally is its vitality. This is called,[29] “An evil whip with which to smite etc.”  Moreover, it is like a leech that draws out the dross of the blood etc, as it states,[30] “The leech has [two daughters called] give, give etc.”  This is the root of the aspect of hell (Gehenom) which will “rest upon the heads of the wicked.”[31]

וג’ קליפות הטמאות הן כמו נחש שרף ועקרב שבמדבר העמים

Now, the three impure Kelipot-husks are like the snake, serpent and scorpion in the “desert of the nations.”[32]

בחי’ כתר דקליפה שהן רע גמור בלי תערוב’ הטוב כלל וכלל וזהו הנק’ רשע ורע לו שאין להם בירור עדיין כלל רק לעתיד דכתי’ ואת רוח הטומאה אעביר לגמרי כו’ וכידוע וד”ל

[This is] the aspect of Keter of Kelipah which is completely evil without any admixture of good whatsoever. This is called[33] a “Rasha v’Ra Lo – A wicked one and has bad,” for which there as yet is no rectification whatsoever, but rather, only in the future, about which it states,[34] “I will – completely – remove the spirit of impurity” etc, as known.  This will suffice for the understanding.

 

סליק שער היחוד

End of Shaar HaYichud



[1] Zohar Mishpatim 108b; Maamarei Admor HaEmtzaee, Vayikra Vol. 1, p. 209.

[2] Sefer Yetzirah 2:4 and the commentaries there; Also see Maamarei Admor HaEmtzaee, Kuntreisim p. 210; Shaar HaTeshuvah 53d.

[3] Zohar (Idra Rabba) Naso, 133a; Maamarei Admor HaEmtzaee, Dvarim Vol.1, p. 307; Torat Chaim Bereshit 28b.

[4] Ecclesiastes 7:14

[5] Psalms 7:11

[6] Jeremiah 23:19 & 30:23

[7] See Maamarei Admor HaEmtzaee, Bereshit p. 179; Torat Chaim, Vayishlach 185a.

[8] Etz Chaim, Shaar 8, Ch. 2, Ch. 3, Ch. 6

[9] Etz Chaim, Shaar 8, Ch. 2, Ch. 3, Ch. 6; Maamarei Admor HaEmtzaee, Dvarim Vol. 3, p. 1,116.

[10] See Maamarei Admor HaEmtzaee, Dvarim Vol. 1, p. 9; Vol. 4, p. 1,225; Na”Ch p. 365; Sefer HaMaamarim 5649, p. 267.

[11] Proverbs 8:12; See Maamarei Admor HaEmtzaee, Dvarim Vol. 2, p. 532; Torat Chaim, Noach p. 79a

[12] Deuteronomy 8:12; Maamarei Admor HaEmtzaee, Dvarim Vol. 4, p. 1,496.

[13] Jeremiah 4:22

[14] Etz Chaim, Shaar 8, Ch. 3; Shaar 9, Ch. 2.

[15] Isaiah 11:9 & 65:25

[16] Genesis 32:25; Shaar HaTeshuvah 49c

[17] Sefer Yetzirah 1:5; Shaar HaTeshuvah Vol. 1, p. 4a.

[18] Zohar Shmini 41b; Acharei 70a; Naso 143a-b.

[19] See also Shaar HaTeshuva Vol. 1, p. 4b

[20] Psalms 5:5; Maamarei Admor HaZaken, Parshiot HaTorah Vol. 2, p. 829; Maamarei Admor HaEmtzaee, Na”Ch p. 191.

[21] See Siddur of Alter Rebbe, Shaar HaSukkot p. 259c; Maamarei Admor HaEmtzaee, Na”Ch p. 534.

[22] Referenced in previous chapter.

[23] Talmud Bavli, Bava Batra 16a; See Maamarei Admor HaEmtzaee, Vayikra Vol. 2, p. 476.

[24] Talmud Bavli, Sukkah 52a; Maamarei Admor HaEmtzaee, Bereshit p. 98.

[25] Talmud Bavli, Sanhedrin 59b; Maamarei Admor HaEmtzaee, Hanachot 5577, p. 231; Torat Chaim, Bereishit 33a & 16a.

[26] Talmud Bavli, Avoda Zarah 55a.

[27] Job 1:6 (2:1)

[28] Job 1:9

[29] See Zohar, introduction 11b.

[30] Proverbs 30:15; Talmud Bavli, Avodah Zarah 17a.

[31] Talmud Bavli, Chagigah 13b.

[32] Deuteronomy 8:15; Likkutei Torah, Naso 20a; Shaar HaTeshuvah Vol. 1, p. 4b.

[33] Talmud Bavli, Brachot 7a; Tanya Ch. 11

[34] Zachariah 13:2

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