Tanya
תניא
Part II; Shaar HaYichud VehaEmunah
Chinukh Katan
LIKKUTEI AMARIM 1 Collected Discourses. For an introduction to this part of the Tanya, see Addendum, p. a. PART TWO
Called 2 The following is the author’s introduction which is called Chinuch Kattan. The complete work is referred to as Shaar Hayichud VehaEmunah. “ Chinuch Kattan ”
Compiled from books and from Sages, exalted saints, whose souls are in Eden. Based on the first section of the Recitation of the Shema. 3 The Shema consists of three sections of the Torah: Deuteronomy 6:4-10, 11:13-22, and Numbers 15:37-42. Following the first verse of the first section, our Sages instituted the recital of the verse, Blessed be the name of the glory of His kingdom for ever and ever. See Pesachim 56a.
“Educate the child according to his way, even when he will be old he will not depart from it.” 4 Proverbs 22:6. Since it is written “According to his way,” it is understood that it is not the path of perfect truth, hence of what merit is it that “Even when he will be old he will not depart from it?”
It is well-known that fear (awe) and love are the roots and foundations of the service of G–d. 5 Cf. Commentary on Maimonides’ Hilchot Yesodei HaTorah 2:10; Reishit Chochmah, beg. of Shaar HaAhavah ; Rabbi Schneur Zalman, Shulchan Aruch, Hilchot Talmud Torah 4:6. Fear is the root and basis of “Turn away from evil,” 6 Psalms 34:15; i.e., the fulfillment of the negative injunctions. and love—of “and do good” 7 Ibid. and the observance of all the positive commandments of the Torah and the Rabbis, as will be explained in their proper place. 8 Likkutei Amarim, Part I, chs. 4, 41. Originally, Rabbi Schneur Zalman intended to arrange Shaar Hayichud VehaEmunah before the first part of Likkutei Amarim ; hence the future tense. See Hearot V’Tikkunim (below, p. 792). (The commandment of educating a child includes also [training in the performance of] the positive precepts, 9 I.e., in addition to the negative precepts. Therefore we are to educate a child in the fear and love of G–d which will be the inspiration for the performance of all the commandments. as is stated in Orach Chaim, section 343. 10 See Commentators ad locum and Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 343:2-3. )
Concerning the love [of G–d] it is written at the end of the portion Ekev, “Which I command you to do it, to love G–d….” 11 Deuteronomy 11:22. It is necessary to understand how an expression of doing can be applied to love, which is in the heart.
The explanation, however, is that there are two kinds of love of G–d. One is the natural 12 Cf. Likkutei Amarim, Part I, ch. 19. yearning of the soul to its Creator. When the rational soul prevails over the grossness [of the body], 13 The natural yearning of the soul can manifest itself only after the soul has freed itself of all the influences of the material body in which it is clothed. This may be attained by relinquishing all tendencies toward the gratification of gross material desires and seeking only the service of G–d. subdues and subjugates it, then [the love of G–d] will flare and blaze with a flame which ascends of its own accord, and will rejoice and exult in G–d its Maker and will delight in Him with wondrous bliss. Those who merit this state of ahavah rabbah (“great” love) are the ones who are called tzaddikim 14 Sing. tzaddik, “perfectly righteous,” one whose innate evil nature has been converted to actual goodness and who is motivated by pure love of G–d. Cf. Likkutei Amarim, Part I, ch. 10. as it is written, “Rejoice in the L–rd, you righteous.” 15 Psalms 97:12. Yet, not everyone is privileged to attain this state, for it requires a very great refinement of one’s physical grossness, and in addition a great deal of Torah and good deeds in order to merit a lofty neshamah which is above the level of ruach and nefesh, 16 The human soul comprises three grades: nefesh (vitality), ruach (spirit), and neshamah (soul). Nefesh is the lowest category of the three and is the vitality and life-force of the body. Ruach is the spiritual faculty which vivifies man’s emotion attributes and is the seat of the moral qualities. Neshamah is the most lofty and sublime of the three and is the Divine force which vivifies the human intellect, as it is written, “The neshamah of the Almighty gives them understanding” (Job 32:8). It is the most refined innermost spark of the soul and therefore the most divine part of man’s being. Nefesh is granted to all men; ruach may be acquired through the merit of observing the precepts of the Torah; but to realize neshamah, one must completely purify his physical coarseness. Cf. Zohar I:81a, 206a; II:141b; III:70b; Bereishit Rabbah 14:9; Shaloh 1, 9b. as explained in Reishit Chochmah, 17 A popular ethico-kabbalistic work by Rabbi Eliyahu de Vidas, disciple of Rabbi Moshe Cordovero; completed in 1575. Shaar HaAhavah. 18 Ch. 3.
The second is a love which every man can attain when he will engage in profound contemplation in the depths of his heart on matters that arouse the love of G–d which is in the heart of every Jew. 19 There is an innate, hidden love in the heart of every Jew which is an inheritance to us from the Patriarchs. See Likkutei Amarim, Part I, chs. 18, 44. Whether [he contemplates] in a general way—that He is our very life, 20 Cf. Deuteronomy 30:20. and just as one loves his soul and his life, so will he love G–d when he will meditate and reflect in his heart that G–d is his true soul and actual life, as the Zohar 21 III:67a, 68a. See Likkutei Amarim, Part I, ch. 44. comments on the verse, “[You are] my soul, I desire You;” 22 Isaiah 26:9. or in a particular way—when he will understand and comprehend the greatness of the King of kings, the Holy One, blessed is He, in detail, to the extent that his intellect can grasp and even beyond.
Then he will contemplate G–d’s great and wondrous love to us to descend to Egypt, the “obscenity of the earth,” 23 Genesis 42:9. See Yalkut Shimoni, ad loc.; Kohelet Rabbah 1:4. to bring our souls out of the “iron crucible,” 24 Deuteronomy 4:20; I Kings 8:51; Jeremiah 11:4. This concept is more fully explained by Rabbi Schneur Zalman in Torah Or, Yitro 74a ff. which is the sitra achara, 25 Lit., “the other side,” the opposite of holiness. A frequent metaphor in Kabbalistic and Chasidic literature to denote the forces of evil. may the All-Merciful spare us, to bring us close to Him and to bind us to His very Name, 26 With the Giving of the Torah on Mount Sinai, for through the Torah the souls of Israel are bound to Him; and the Torah is His Name, as it is stated in Zohar II:90b; III:73a; etc. and He and His Name are One. 27 Ibid. II:90b. That is to say, He elevated us from the nadir of degradation and defilement to the acme of holiness and to His infinite greatness, blessed be He. Then, “As in water, face reflects face,” 28 Proverbs 27:19. “…so does the heart of man to man.” I.e., the love of one man for another awakens a loving response toward himself in the heart of his friend. How much more so will reflection upon the manifestation of G–d’s love toward us inspire love for Him. love will be aroused in the heart of everyone who contemplates and meditates upon this matter in the depths of his heart—to love G–d with an intense love and to cleave to Him, heart and soul, as was explained at length in its place. 29 Likkutei Amarim, Part I, ch. 46.
It is this love which Moses, our teacher, peace unto him, wished to implant in the heart of every Jew, in the section “And now Israel…,” 30 Deuteronomy 10:12. with the verse, “Behold, the heavens belong to G–d, your L–rd 31 See below, ch. 1, n. 5. …only in your fathers did He delight…you shall circumcise…with seventy souls…[Therefore] you shall love….” 32 Deuteronomy 10:14-11:1. Hence he concluded his words concerning this love “Which I command you to do it,” 33 Ibid. 11:22. which is love that is produced in the heart through the understanding and knowledge of matters which inspire love. And this he had commanded previously [in the verse]: “And these words, which I command you this day, shall be upon your heart” 34 Ibid. 6:6. so that through this [meditation] you will come to love G–d, as is stated in the Sifrei on this verse.
Thus, there can be applied to this second type of love an expression of charge and command, namely, to devote one’s heart and mind to matters which stimulate love. However, an expression of command and charge is not at all applicable to the first kind of love which is a flame that ascends of its own accord. Furthermore, it is the reward of the tzaddikim to savor of the nature of the World to Come in this world. That is the meaning of the verse, “I will give you the priesthood as a service of gift,” 35 Numbers 18:7. The priesthood symbolizes the state of Ahavah Rabbah which is granted as a Divine gift to the perfectly righteous. Hence it is within the reach of every Jew and is not limited to those born of the priestly class. Cf. Maimonides, Hilchot Shemitah veYovel 11:13. as will be explained in its proper place. 36 See Likkutei Amarim, Part I, chs. 14, 43; Iggeret Hakodesh, Epistle 18.
Now, those who are familiar with the esoteric meaning of Scripture know [the explanation of] the verse, “For a tzaddik falls seven times and rises up again.” 37 Proverbs 24:16. For further elaboration of this subject see Rabbi Hillel of Paritch, Pelech Harimon, Bereishit, Hosafot p. 302 (Kehot, 1954). Especially since man is called “mobile” 38 Cf. Zechariah 3:7. See also Torah Or, Vayeshev 30a-d; Rabbi Schneur Zalman, Likkutei Torah, Bechukotai 45a; Shelach 38d ff. Man has been endowed with an unrestricted capacity for spiritual progress. All other creatures have a prescribed level which they cannot surpass. and not “static,” he must ascend from level to level and not remain forever at one plateau. Between one level and the next, before he can reach the higher one, he is in a state of decline from the previous level. 39 See Pelech Harimon, loc. cit. Yet, it is written, “Though he falls, he shall not be utterly cast down.” 40 Psalms 37:24. It is considered a decline only in comparison with his former state, and not, G–d forbid, in comparison with all other men, for he is still above them in his service [of G–d], inasmuch as there remains in it an impression of his former state. The root of his service, however, is from the love of G–d to which he has been educated and trained from his youth before he reached the level of tzaddik. This, then, is the meaning of “Even when he will be old….” And the first thing which arouses love and fear, and their foundation, 41 The root and foundation of the observance of all the positive and negative precepts are love and fear of G–d, as explained above. And the basis of love and fear is faith. Thus, ultimately, faith is the foundation of the observance of the commandments. See Likkutei Amarim, Part I, ch. 33. is the pure and faithful belief in His Unity and Oneness, may He be blessed and exalted.
Chapter 1
SHAAR HAYICHUD VEHAEMUNAH 1 Portal of Unity and Belief. Let us understand [at least] in a small measure the statement in the Zohar 2 I:18b. The Zohar is the most basic Kabbalistic work consisting of the mystical interpretation of the Pentateuch. It was written by Rabbi Shimon bar Yochai in the Mishnaic period. that Shema Yisrael … 3 Deuteronomy 6:4. “Hear, O Israel.” is y ichudah ilaah (“higher level Unity”) and Baruch Shem Kevod Malchuto Leolam Vaed 4 “Blessed be the Name of the glory of His kingdom for ever and ever.” is yichudah tataah (“lower level Unity”).
“Know this day and take to your heart that Havaya is Elokim (G–d is the L–rd) 5 The Ineffable Name—the Name of four letters, Y-H-V-H—is pronounced in conversation Havaya. The prescribed traditional reading in Scripture and prayer is Ad-nay. Hence, the usual English rendition of L–rd. However, the name Havaya refers to G–d the Infinite, transcending creation and nature, omnipresent, omnipotent, and omniscient. Therefore, it is here translated “G–d.” The name Elokim emphasizes G–d’s justice and rulership (see Rashi’s commentary, Genesis 2:5, 6:2), therefore it is translated “L–rd” instead of the usual rendition of G–d. The original Hebrew readings of both names, rather than their translations, are retained throughout this text as their definition and explanation form a basic part of this treatise and are fully explained in chs. 4 and 6, below. in the heavens above and upon the earth below; there is no other.” 6 Deuteronomy 4:39. This requires explanation. For would it occur to you that there is a god “soaking” in the waters beneath the earth that it is necessary to negate it so strongly [as to say,] “Take to your heart?” 7 A simple negative statement would suffice to repudiate the absurd polytheistic notion of a deity inhabiting the waters. Obviously, the emphasis upon the importance of meditation and contemplation that “there is no other” points to a rejection of something far more subtle. The answer to this question will be found in ch. 6. The first five chapters give the reader sufficient background to understand it.
It is written: “Forever, O L–rd, Your word stands firm in the heavens.” 8 Psalms 119:89. The Baal Shem Tov, 9 Rabbi Yisrael Baal Shem Tov (1698-1760), founder of the Chasidic movement. of blessed memory, has explained that “Your word” which you uttered, “Let there be a firmament in the midst of the waters…,” 10 Genesis 1:6. these very words and letters 11 I.e., the Divine creating forces which bring everything into existence ex nihilo. See below, ch. 11, for a full explanation of this concept. See also Likkutei Amarim, Part I, chs. 20-22. stand firmly forever within the firmament of heaven and are forever clothed within all the heavens to give them life, as it is written, “The word of our G–d shall stand firm forever” 12 Isaiah 40:8. and “His words live and stand firm forever….” 13 Cf. Liturgy, Morning Prayer, Blessing after the Shema. For if the letters were to depart [even] for an instant, G–d forbid, and return to their source, all the heavens would become naught and absolute nothingness, and it would be as though they had never existed at all, exactly as before the utterance, “Let there be a firmament.”
And so it is with all created things, in all the upper and lower worlds, and even this physical earth, which is the realm of the silent (inanimate). 14 Life on our earth is generally classified into four “realms”: Domem— the “silent,” inanimate world, such as water, earth, etc.; Tzomeach— vegetable or plant life; Chai— living or animal life; Medaber— the speaking or human realm. If the letters of the Ten Utterances 15 Avot 5:1. “The world was created by means of Ten Utterances.” In the narration of the Creation in the first chapter of Genesis, the words “And G–d said, Let…,” occur nine times. The first word of the chapter, Bereishit (In the beginning), indicates the first Divine utterance of command which created the heavens, as it is written, “By the word of G–d the heavens were made” (Psalms 33:6). Cf. Rosh Hashanah 32a; Bereishit Rabbah 17:1; commentaries on Avot, ad locum. See also Maharsha, Rosh Hashanah, loc. cit. by which the earth was created during the Six Days of Creation were to depart from it [but] for an instant, G–d forbid, it would revert to naught and absolute nothingness, exactly as before the Six Days of Creation.
This same thought was expressed by the Arizal 16 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572)—in Etz Chaim, Shaar Man U’Mad, Section 3. when he said that even in completely inanimate matter, such as stones or earth or water, there is a soul and spiritual life-force—that is, the enclothing of the “Letters of speech” 17 In contrast to the Divine “letters of thought” from which the “hidden” supernal worlds come into being. See below, ch. 11. of the Ten Utterances which give life and existence to inanimate matter that it might arise out of the naught and nothingness which preceded the Six Days of Creation.
Now, although the name even (stone) is not mentioned in the Ten Utterances recorded in the Torah, nevertheless, life-force flows to the stone through combinations and substitutions of the letters which are transposed in the “two hundred and thirty-one gates,” 18 Phrase used to denote the doctrine of “combination of letters” in all its aspects. Specifically, it refers to the arrangement of the twenty-two letters of the Hebrew alphabet in two-lettered combinations which yield a total of 462 combinations (22 x 21). Of these, half are the exact reverse of the other half, e.g., אב—בא, גד—דג. Hence, there are 231 two-lettered combinations in direct order and the same number in reverse order. Combinations of groups of three or more letters would, of course, yield a greater number of combinations. Combining the letters in this way involves only the arrangement of the same letters in a different order. According to certain systematic rules, the twenty-two letters may be interchanged and substituted one for another (see below, ch. 7, note 3), and they may subsequently be arranged in various combinations. Thus, the number of combinations is incalculable and gives rise to the multitudinous profusion of created beings. either in direct or reverse order, as is explained in the Sefer Yetzirah, 19 Ch. 2:4-5. Sefer Yetzirah is one of the oldest Kabbalistic works. until the combination of the name even descends 20 When rearranging the letters of any word into a new combination, the original thought is obscured. Similarly the rearrangements of the supernal letters into a new combination constitutes concealment and diminution of the original vitality and life-force. Since the name even (like all other things not mentioned in the account of creation) is a new combination of the letters of the Ten Utterances, it is on a lower level than those specifically mentioned in the process of creation. This is what is meant by the “descent” of a combination. from the Ten Utterances, and is derived from them, and this is the life-force of the stone.
And so it is with all created things in the world—their names in the Holy Tongue are the very “letters of speech” which descend, degree by degree, from the Ten Utterances recorded in the Torah, by means of substitutions and transpositions of letters through the “two hundred and thirty-one gates,” until they reach and become invested in that particular created thing to give it life.
[This descent is necessary] because individual creatures are not capable of receiving their life-force directly from the Ten Utterances of the Torah, for the life-force issuing directly from them is far greater than the capacity of the individual creatures. They can receive the life-force only when it descends and is progressively diminished, degree by degree, by means of substitutions and transpositions of the letters and by gematriot, their numerical values, 21 Each Hebrew letter has its own numerical value, e.g., א equals 1, ב equals 2, and so forth. Gematria is the calculation of the numerical values of Hebrew words—for example, אחד equals 13. Gematria represents an even greater descent and diminution of the light and life-force than the combination, substitution, etc., of the Divine letters, for here the relationship between the two words is only a numerical one. See below, end ch. 7. until the life-force can be condensed and enclothed and there can be brought forth from it a particular creature.
And the name by which it is called in the Holy Tongue is a vessel for the life-force 22 Thus, a name is not merely an arbitrary method of distinguishing one person or object from another but is actually related to one’s soul. This elucidates the statement in the Talmud ( Yoma 83b, Tanchuma Hakadum, Bereishit 30) that Rabbi Meir recognized the character and nature of a person merely by knowing his name. For further explanation see Likkutei Torah, Behar 41c; Mayim Rabbim 5636, ch. 22; Sefer Hamaamarim 5708, pp. 154-7. condensed into the letters of that name which has descended from the Ten Utterances in the Torah that have power and vitality to create being ex nihilo and give it life forever. For the Torah and the Holy One, blessed is He, are one. 23 Cf. Zohar I:240; II:60a. See also Tikkunim 6, 22. This is more fully explained by the author in Likkutei Amarim, Part I, chs. 23, 24.
Chapter 2
From the foregoing [exposition] the answer to the heretics [is deduced], and the root of the error of those who deny individual Divine providence and the signs and miracles recorded in the Torah is revealed. They err, making a false analogy, in comparing the work of G–d, the Creator of heaven and earth, to the work of man and his schemes. For, when a goldsmith has made a vessel, that vessel is no longer dependent upon the smith, and even when his hands are removed from it and he goes away, the vessel remains in exactly the same image and form as when it left the hands of the smith. In the same way, these fools conceive the creation of heaven and earth.
But their eyes are covered [and they fail] to see the great difference between the work of man and his schemes—which consists of making one thing out of another which already exists, 1 In Hebrew: yesh mi-yesh. merely changing the form and appearance from an ingot of silver to a vessel—and the making of heaven and earth, which is creatio ex nihilo. 2 In Hebrew: yesh me-ayin.
Indeed, this is an even greater miracle than, for example, the splitting of the Red Sea. For then, G–d drove back the sea by a strong east wind all the night and the waters were divided and stood upright as a wall. 3 Exodus 14:21-22; 15:8. If G–d had stopped the wind, the waters would have instantly flowed downward, as is their way and nature, and undoubtedly they would not have stood upright as a wall, even though this nature of water [to flow downward] is also created ex nihilo, for a stone wall stands erect by itself without [the assistance of] the wind, but the nature of water is not so.
[Thus, if for the miracle of the splitting of the Red Sea the continuous action of G–d was necessary] how much more so is it in the creation of being out of nothing which transcends nature and is far more miraculous than the splitting of the Red Sea, that with the withdrawal of the power of the Creator from the thing created, G–d forbid, it would revert to naught and complete nonexistence. Rather, the Activating Force of the Creator must continuously be in the thing created to give it life and existence. [These Forces] are the “letters of speech” of the Ten Utterances by which [beings] were created.
And that is the meaning of the verse: ואתה מחי' את כולם. 4 VeAtah mechaye et kulam, “And You give life to them all.” Nehemiah 9:6. Read not מחי', give life, but מהוה, bring into being, i.e., ex nihilo. 5 I.e., the life-force which in every created being not only gives it life and vivifies it, but continuously brings it into existence ex nihilo. The verse is thus interpreted, for the phrase “to give life” does not necessarily imply “to create,” as, for example, the soul which gives life to and vivifies the body, yet does not bring it into being. Whereas in Creation the life-force not only vivifies but also creates and must continuously flow into the created being, for without it, it would revert to nothingness. By giving life, He actually creates it ex nihilo. Hence, He constantly renews the existence of the world and all the creatures, creating them anew from nothing at every moment, just as at the beginning of Creation. So, in reality “to give life” and to “bring into being” are identical. See Pardes, Shaar 6, ch. 8; Reishit Chochmah, Shaar HaKedushah, end of ch. 7; Shaloh, Shaar HaOtiot 48b, 70a. The word אתה, You, indicates all the letters from alef to tav, 6 The letter alef is the first and tav is the last of the letters in the Hebrew alphabet. and the letter hey, 7 The numerical value of hey is 5. See above, ch. 1, note 21. the five organs of verbal articulation, 8 I.e., the larynx, palate, tongue, teeth, and lips. the sources of the letters. 9 The meaning of this verse is that “You” create, i.e., the Divine power which issues through the twenty-two letters of the alphabet, indicated in the word Atah. For there could not emerge from G–d, the Infinite, a limited and finite world.
Although He has no bodily likeness 10 Maimonides, Hilchot Yesodei HaTorah 1:7-12; Hilchot Teshuvah 3:7; Commentary on Mishnayot, Sanhedrin, ch. 10. yet, Scripture itself ascribes to Him [anthropomorphic terms 11 See below, beginning ch. 10. such as] “And G–d spoke” or “And G–d said,” which denote the revelation of the twenty-two Supernal Letters to the Prophets and the enclothing [of the letters] in their intellect and comprehension in the prophetic vision, as well as in their thought and speech, as it is written, “The spirit of G–d spoke in me, and His word is upon my tongue,” 12 II Samuel 23:2. as has been explained by the Arizal 13 Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572). [in Shaar Hanevuah ].
Similar to this is the investment of the letters in created things—as it is written, “By the word of G–d were the heavens made, and by the breath of His mouth all their host” 14 Psalms 33:6. —the difference being that [the enclothing of the letters in created beings] is through numerous and powerful descents until [the letters] reach the corporeal [world of] Asiyah ; 15 World of Action, our physical world—the lowest of all worlds. It is the final stage in the progressive diminution and concealment of the creative force of the Ten Utterances. whereas the comprehension of the Prophets is in [the world of] Atzilut 16 World of Emanation, the highest spiritual world. It is in a state of unity and proximity with G–d and hence transcends human understanding. It is not a new creation, but only the revelation of the previously concealed. as it becomes clothed in the world of Beriah. 17 World of Creation, the first creation ex nihilo. It is finite and receives only a radiance of the infinite light of Atzilut, and it may therefore be apprehended by the human mind. Since Atzilut is united with G–d, it is above even prophetic vision until it is veiled and obscured by Beriah. This is still infinitely higher than the light of Beriah itself.
Chapter 3
Now, following these words and the truth [concerning the nature of the Creation], every intelligent person will understand clearly that each creature and being is actually considered naught and absolute nothingness in relation to the Activating Force and the “breath of His mouth” 1 Allusion to Psalms 33:6, quoted above. This does not negate the reality of the universe or imply that the physical world is illusory. What is meant here is that the world does not possess independent existence; its true reality is the Divine force which continuously brings it into being. which is in the created thing, continuously calling it into existence and bringing it from absolute nonbeing into being.
The reason that all things created and activated appear to us as existing 2 I.e., self-subsisting. and tangible is that we do not comprehend nor see with our physical eyes the power of G–d and the “breath of His mouth” which is in the created thing. If, however, the eye were permitted to see 3 In the Time to Come, however, even man’s corporeal eyes will see G–dliness and the Divine force in every created thing. See Isaiah 40:5, 52:8; Rosh Hashanah 31a. Likkutei Torah, Bechukotai 47c; Likkutei Amarim, Part I, ch. 37. and to comprehend the life-force and spirituality which is in every created thing, flowing into it from “that which proceeds out of the mouth of G–d” 4 Deuteronomy 8:3; cf. Zohar III:47b. and “His breath,” then the materiality, grossness, and tangibility of the creature would not be seen by our eyes at all, for it is completely nullified in relation to the life-force and the spirituality which is within it, since without the spirituality it would be naught and absolute nothingness, exactly as before the Six Days of Creation. The spirituality which flows into it from “that which proceeds out of the mouth of G–d” and “His breath”—that alone continuously brings it forth from naught and nullity into being and gives it existence. Hence, there is truly nothing besides Him.
An illustration of this is the light of the sun which illumines the earth and its inhabitants. [This illumination] is the radiance and the light which spreads forth from the body of the sun and is visible to all as it gives light to the earth and the expanse of the universe. Now, it is self-evident that this light and radiance is also present in the very body and matter of the sun-globe itself in the sky, for if it can spread forth and shine to such a great distance, then certainly it can shed light in its own place. However, there in its own place, this radiance is considered naught and complete nothingness, for it is absolutely nonexistent in relation to the body of the sun-globe which is the source of this light and radiance, inasmuch as this radiance and light is merely the illumination which shines from the body of the sun-globe itself. It is only in the space of the universe, under the heavens and on the earth, where the body of the sun-globe is not present, that this light and radiance appears to the eye to have actual existence. And here, the term yesh (“existence”) can truly be applied to it, whereas when it is in its source, in the body of the sun, the term yesh (“existence”) cannot be applied to it at all, and it can only be called naught and nonexistent. There it is indeed naught and absolutely nonexistent, for there, only its source, the body of the sun, gives light, and there is nothing besides it.
The exact parallel to this illustration is the relationship between all created things and the Divine flow [of the life-force] from the “breath of His mouth,” which flows upon them and brings them into existence. G–d is their source, and they themselves are merely like a diffusing light and effulgence from the flow and spirit of G–d, which issues forth and becomes clothed in them and brings them from naught into being. Hence, their existence is nullified in relation to their source, just as the light of the sun is nullified and is considered naught and complete nothingness and is not [even] referred to as “existing” at all when it is in its source; only beneath the heavens, where its source is not present [can it be called “existing”]. In the same manner, the term yesh (“existence”) can be applied to all created things only [as they appear] to our corporeal eyes, for we do not see nor comprehend at all the source, which is the spirit of G–d, that brings them into existence. Therefore, it appears to our eyes that the materiality, grossness, and tangibility of the created things actually exist, just as the light of the sun appears to have actual existence when it is not within its source.
But in the following, the illustration is apparently not completely identical with the object of comparison. For in the illustration, the source [the sun] is not present at all in the space of the universe and upon the earth where its light is seen as actually existing. Whereas, all created things are always within their source, and it is only that the source is not visible to our physical eyes. [If so], why are they not nullified in their source? To understand this, some prefatory remarks are necessary.
Chapter 4
It is written: “For a sun and a shield is Havaya Elokim.” 1 Psalms 84:12. The explanation of this verse [is as follows]: “Shield” is a covering for the sun, to protect the creatures so that they should be able to bear [its heat]. As our Sages, of blessed memory, have said, “In the Time to Come, 2 I.e., the Messianic Era. the Holy One, blessed is He, will take out the sun from its sheath, the wicked will be punished by it….” 3 Nedarim 8b. Now, just as the covering shields [i.e., conceals] the sun, so does the name Elokim shield [i.e., conceal] the name Havaya, blessed is He.
The meaning of the name Havaya is “That which brings everything into existence ex nihilo.” The prefix י [added to the stem הוה] modifies the verb, indicating that the action is present and continuous—as Rashi 4 Acronym for Rabbi Shlomo Yitzchaki, the most famous biblical and Talmudic commentator. comments on the verse, “In this manner does Job do יעשה all the days” 5 Job 1:5. —i.e., the life-force which flows at every instant into all things created, from “that which proceeds out of the mouth of G–d” and “His breath,” and brings them into existence ex nihilo at every moment. For the fact that they were created during the Six Days of Creation is not sufficient for their continued existence, as explained above. 6 Ch. 2.
In the enumeration of the praises of the Holy One, blessed is He, it is written, “ Hagadol ” (the Great), “ Hagibor ” 7 Deuteronomy 10:17; Liturgy, Amidah Prayer. (the Mighty), and the like. “ Hagadol ” refers to the attribute of chesed (kindness) and the spreading forth of the life-force into all the worlds and created things without end or limit 8 The characteristic of chesed is to bestow boundlessly. so that they shall be created ex nihilo and exist through chesed chinom (gratuitous kindness). And [the attribute of chesed ] is called gedulah (greatness) for it comes from the greatness of the Holy One, blessed is He, in His Glory and Essence, for “G–d is great and His greatness is unsearchable,” 9 See Psalms 145:3. and therefore, He also causes life-force and existence ex nihilo to issue forth for an unlimited number of worlds and creatures, for “It is the nature of the beneficient to do good.” 10 See Chacham Tzvi (Responsa) 18, by Rabbi Tzvi Hirsch ben Yaakov Ashkenazi; Shomer Emunim 2, 14, by Rabbi Yosef Irgas, quoting the Kabbalists.
Now, this attribute [of chesed ] is the praise of the Holy One, blessed is He, alone, for no created thing can create a being out of naught and give it life. 11 “Even if all mankind were to gather, they could not create even a small mosquito and vivify it” ( Bereishit Rabbah 39:14). This attribute is also beyond the cognition of all creatures and their understanding. For it is not within the power of the intellect of any creature to understand and comprehend this quality and its ability to create a being out of nothing and vivify it. For creatio ex nihilo is a matter which transcends the intellect of the creatures inasmuch as it stems from the Divine attribute of gedulah. And the Holy One, blessed is He, and His attributes are a perfect unity, as the Holy Zohar states, “He and His attributes are One,” 12 Tikkunei Zohar, Introduction. Cf. Iggeret Hakodesh, Epistle 20. and just as it is not possible for any creature’s mind to comprehend his Creator, so it is impossible for him to comprehend His attributes.
And just as it is impossible for any creature’s mind to apprehend His attribute of gedulah, which is the ability to create a being out of nothing and give it life, as it is written, “The world is built by kindness,” 13 Psalms 89:3. exactly so it is not possible for him to apprehend the Divine attribute of gevurah (might, restraint), which is the quality of tzimtzum (condensation, contraction, concentration) and restraint of the spreading forth of the life-force from His [attribute of] gedulah preventing it from descending upon and manifesting itself to the creatures, to give them life and existence in a revealed manner, but rather with His Countenance concealed. 14 See Likkutei Amarim, Part I, ch. 22. For the life-force conceals itself in the body of the created being and [it appears] as though the body of the created being has independent existence and is not [merely] a spreading forth of the life-force and spirituality—as the diffusion of the radiation and light from the sun—but an independently existing entity.
Although, in reality, it has no independent existence, and is only like the diffusion of the light from the sun, nevertheless, this [concealment] is the very restraining power of the Holy One, blessed is He, Who is Omnipotent, to condense the life-force and spirituality which issues from the “breath of His mouth” and to conceal it, so that the body of the created being shall not become nullified. 15 The vitality emanating from chesed is too abundant and powerful for finite creatures to exist without its concealment and contraction.
And it is not within the scope of the intellect of any creature to comprehend the essential nature of the tzimtzum and concealment [of the life-force] and that nonetheless the body of the creature be created ex nihilo —just as it is not within the capacity of any creature’s intellect to comprehend the essential nature of the creation of being out of nothing.
[The tzimtzum and concealing of the life-force is called kelim (“vessels”) and the life-force itself is called “light.” 16 Kelim and light together comprise the sefirot. They are, respectively, the finite and infinite aspects of the sefirot. The kelim limit the infinite light, causing it to be revealed in proportion to the capacity of the finite beings. The kelim, then, perform the function of concealing and at the same time revealing the Divine light. For just as a vessel covers that which is within it, so does the tzimtzum cover and conceal the light and the flowing life-force. And the kelim are the [Divine] letters 17 In the same way, letters serve to reveal thought, yet at the same time limit it. For speech cannot convey all that is in the mind of the thinker. whose roots are the five [terminal] letters מנצפ"ך, which are the five restraining forces 18 These five letters terminate a word, and no other letters may follow them. Inasmuch as this is an act of limitation, it is an act of gevurah. that divide and separate the breath and voice in the five organs of speech, in order that the twenty-two letters shall be formed. The source of the five restraining forces is botzinah d’kardunita “(light from dark”) 19 I.e., light which has been condensed and concealed through tzimtzum. It is the supernal limiting force which determines the quantity and quality of light and life-force in each world, sefirah and being—thereby imposing all the limitations and differentiations inherent in Creation. which is the supernal gevurah of atik yomin (“ancient of days”); 20 The realm which transcends all worlds, including Atzilut. and the source of the kindnesses is also chesed of atik yomin, as is known to the students of Kabbalah.] 21 Brackets are the author’s.
Chapter 5
Concerning this our Sages of blessed memory said, “Originally it arose in [G–d’s] thought to create the world with the attribute of stern judgement; 1 I.e., with the attribute of tzimtzum, complete concealment of the Divine light. Judgment signifies an act of negation and an imposition of limits. Therefore, in Kabbalah it is a synonym for tzimtzum and gevurah. He saw, however, that the world could not endure, [so] He combined with it the attribute of mercy,” 2 Rashi, Genesis 1:1. See Bereishit Rabbah 12:15; Pesikta Rabbati 40:2. that is, the revelation of G–dliness through the tzaddikim and the signs and miracles recorded in the Torah. 3 Miracles are evidence of G–d’s “hand” in nature and demonstrate that He is the Master of all; all cosmic and natural powers are subservient to Him.
And regarding this, it was stated in the Zohar, “Above, in the ‘side of supernal holiness,’ there is right and left,” namely, chesed and gevurah. This means that both are attributes of G–dliness, above the intellect and comprehension of the creatures, for “He and His attributes are One in the world of Atzilut.” 4 Tikkunei Zohar, Introduction. Even the comprehension of Moses, our teacher, peace unto him, in his prophetic vision, was not in the world of Atzilut [itself], but only as it [ Atzilut ] becomes clothed in the world of Beriah, 5 See above, ch. 2, note 16. and even then, was not of these two attributes, chesed and gevurah, but only as they become clothed in attributes which are of lower levels than they, viz., the attributes of netzach (victory, eternity), hod (majesty), yesod (foundation) 6 See Iggeret Hakodesh, Epistle 15. [as is explained in Shaar Hanevuah ]. 7 Brackets are the author’s.
It is only the tzaddikim in Gan Eden who are granted the reward of comprehending the spreading forth of the life-force and light which issues from these two attributes, chesed and gevurah. And this [comprehension] is the “food” 8 Just as food is absorbed by the body and transformed into flesh and blood, so is the light of Atzilut comprehended and absorbed by the soul and united with it. This Divine light is the “food” or inner life of the soul. Cf. Likkutei Amarim, Part I, ch. 5. of the souls of the tzaddikim who, in this world, occupied themselves with the study of Torah for its own sake. 9 From pure and disinterested motives—to fulfill G–d’s command—and not for the purpose of reward or self-aggrandisement. In Likkutei Amarim, Part I, ibid., it is interpreted as “study with the intent to attach one’s soul to G–d through the comprehension of the Torah, each one according to his intellect.” For from the spreading forth of these two attributes, a firmament 10 Shamayim, the Hebrew word for heaven, is a combination of esh (fire) and mayim (water) which symbolize gevurah and c hesed respectively. is spread over the souls in Gan Eden, and this firmament is called razah d’oraytah (“the secret of the Torah”). In it is the secret of the twenty-two letters of the Torah which was given from these two attributes, as it is written, “From His right hand He gave them a fiery Law.” 11 Deuteronomy 33:2. “Right hand” indicates chesed, “fiery” indicates gevurah. It was necessary for the Torah, whose source is chesed —i.e., the issuing forth of the infinite light—to descend and become condensed through tzimtzum and gevurah until it could become clothed in the corporeal, material things of this world and could be comprehended and fulfilled by created beings. Cf. Iggeret Hakodesh, Epistle 10. And from this firmament drops dew 12 The Torah is likened to dew (See Deuteronomy 32:2), which symbolizes the esoteric aspect of the Torah. as “food” for the souls, i.e., the knowledge of the secret of the twenty-two letters of the Torah. For this firmament is the “secret of knowledge,” and the Torah is the “food” of the souls in Gan Eden ; and the precepts are “garments” [of the souls], 13 The soul, being finite and limited, could not comprehend the light of Atzilut, which is infinite and beyond comprehension. The precepts serve as “garments” of the soul and veil and screen the infinite light so that it can be comprehended and absorbed by the soul, as, for example, one looks at a brilliant light through a veil. Cf. Iggeret Hakodesh, Epistle 29. as all this is explained [in Zohar Vayakhel, pp. 209-210 and in Etz Chaim, Shaar 44, ch. 3]. 14 Brackets are the author’s.
Chapter 6
Now, the name Elokim is the name which indicates the attribute of gevurah and tzimtzum, hence it is also numerically equal to hateva 1 The numerical value of each word is 86. Pardes, Shaar 12, ch. 2. See also Shaloh, Shaar HaOtiot, 89a. (nature), for it [ Elokim ] conceals the supernal light which brings the world into existence and gives it life, and it appears as though the world exists and conducts itself in a natural way. 2 I.e., according to fixed, immutable laws, in no way dependent upon or influenced by anything supernatural. Divinity is not readily evident in nature. And this name Elokim is a shield and a covering for the name Havaya, to conceal the light and life-force which flows from the name Havaya and brings creation into existence from naught, so that it [the light and life-force] should not be revealed to the creatures, who thereby would become absolutely nullified. 3 Since the light and life-force is too abundant and powerful for finite creatures to exist without its concealment and contraction.
This quality of gevurah and tzimtzum is also a quality of chesed for through it [ tzimtzum and gevurah ] the world is built. And this is the quality of gevurah which is included in chesed.
From the inclusion of the attributes one in the other, it is evident that “He and His attributes are One,” for since they are in a complete unity with Him, they therefore unite with each other and are comprised of each other. 4 The attributes, or sefirot, are interconnected with each other and function harmoniously together. They are also mutually inclusive—each attribute contains all the others—and are differentiated only by the predominance of the particular quality which gives each its name. Cf. Pardes, Shaar 8, ch. 2. As Elijah said, “You are He who binds [the attributes] together and unites them…; and aside from You there is no unity among those above….” 5 Tikkunei Zohar, Introduction.
This, then, is the meaning of that which is written “And take to your heart that Havaya is Elokim ” 6 Deuteronomy 4:39. Here follows the answer to the question raised above, beginning of ch. 1. —that is, these two names are actually one, for even the name Elokim, which contracts and conceals the light, is a quality of chesed, just as the name Havaya. For the attributes of the Holy One, blessed is He, unite with Him in a complete unity, and “He and His Name are One,” 7 Cf. Zohar II:19b. for His attributes are His Names. 8 The attributes correspond to the specific Names of G–d, namely— Havaya corresponds to kindness and mercy, Elokim to might, Ad-nay to sovereignty, etc. Cf. Zohar III:10b, 11a.
Since this is so, you will consequently know that “In the heavens above and on the earth below, en od —there is nothing else [besides G–d].” 9 Deuteronomy, ibid. Thus, the unity of G–d does not mean only that there are no other gods, but that there is nothing apart from Him, i.e., there is no existence whatsoever apart from His existence; the whole Creation is nullified within Him as the rays of the sun within the orb of the sun. This is the meaning of y ichudah ilaah (higher level Unity), which will be further explained in ch. 7, below. This means that even the material earth, which appears to the eyes of all to be actually existing, is naught and complete nothingness in relation to the Holy One, blessed is He. For the name Elokim conceals and contracts [the light and life-force] only for the lower [creatures], but not for the Holy One, blessed is He, since He and His Name Elokim are One. Therefore, even the earth and that which is below it are naught and complete nothingness in relation to the Holy One, blessed is He, and are not called by any name at all, not even the name od (else) which is an expression indicating a secondary, subordinate status, as the statement of our Sages of blessed memory, “ Yehudah v’od likrah,” 10 Kiddushin 6a. In English: “Does a verse in the Torah require additional or secondary substantiation from the customs of the Land of Judah?” [unlike] the body which is subordinate to the soul and life-force within it [and is referred to as od ]. [And this is the meaning of the verse: “I will praise Havaya with my life (soul) and will sing to Elokim be’odi ” 11 Psalms 146:3. (with my body). For the soul is derived from the name Havaya and the od, which is the body, the subordinate (of the soul), from the name Elokim.] 12 Brackets are the author’s. For the soul does not bring the body into existence ex nihilo, [hence it can be called od in relation to the soul], but the Holy One, blessed is He, Who brings everything into existence ex nihilo —everything is absolutely nullified in relation to Him, just as the light of the sun [is nullified] in the sun.
Therefore, it was necessary for Scripture to warn, “And know this day and take to your heart…,” 13 Deuteronomy, ibid. so that it should not enter your mind that the heavens and all their host and the earth and all therein are separate entities in themselves, and that the Holy One, blessed is He, fills the whole world—in the same way as the soul is invested in the body, causing the flow of the vegetative force into the earth, and the force of motion into the celestial spheres, moving them and directing them according to His Will—just as the soul moves the body and directs it according to its will.
In truth, however, the analogy bears no similarity whatsoever to the object of comparison since the soul and the body are actually separate from each other in their very sources. The source of the body and its essence comes into being not from the soul, but from the seed of his father and mother, and even afterward, his growth is not from the soul alone, but through his mother’s eating and drinking all the nine months [of gestation], and subsequently through his own eating and drinking. This is not so, however, in the case of heaven and earth, for their very being and essence was brought into existence from naught and absolute nothingness, solely through the “word of G–d” and the “breath of His mouth,” blessed be He. And the word of G–d still stands forever [in all created things], and flows into them continuously at every instant and continuously brings them into existence from nothing, just as, for example, the coming into existence of the light from the sun within the very globe of the sun. Hence, in reality, they [heaven and earth] are completely nullified in relation to the “word of G–d” and the “breath of His mouth,” blessed be He, which are unified with His Essence and Being, blessed be He, as will be explained later, 14 Below, ch. 7. just as the light of the sun is nullified in the sun.
Yet these are His restraining powers, to hide and conceal, through the attribute of gevurah and tzimtzum, the life-force which flows into them, so that heaven and earth and all their hosts should appear as if they were independently existing entities. However, the tzimtzum and concealment is only for the lower [worlds], but in relation to the Holy One, blessed is He, “everything before Him is considered as actually naught,” 15 Zohar I:11b. just as the light of the sun in the sun. And the attribute of gevurah does not, Heaven forfend, conceal for Him, blessed be He, for it is not an independent entity—since Havaya is Elokim.
Chapter 7
With the above in mind, we may now understand 1 Rabbi Schneur Zalman here returns to elucidate the opening statement of the treatise. the statement in the holy Zohar, that the verse Shema Yisrael is yichudah ilaah (“higher level Unity”), and Baruch Shem Kevod Malchuto Leolam Vaed is yichudah tataah (“lower level Unity”). 2 Zohar I:18b. For Vaed is Echad through the substitution of letters. 3 Zohar II:134a. According to the rules of Hebrew grammar, the letters in the alphabet are divided into various groups, i.e., according to their source in the organs of speech; the letters in each group are interchangeable. The letters alef, hey, vav, and yud fall into one group. Therefore, alef may be interchanged with vav. The letters alef, chet, hey, and ayin fall into another category. Thus, chet may be interchanged with ayin. Hence echod becomes vaed.
The cause and reason for this tzimtzum and concealment that the Holy One, blessed is He, obscured and hid the life-force of the world to make the world appear as an independently existing entity [is as follows]: It is known to all that the purpose of the creation of the world is for the sake of the revelation of His kingdom, blessed be He, for “there is no King without a nation.” 4 Sefer Hachaim, Geulah, ch. 2; Emek HaMelech, Shaar HaMitzvot, beginning of ch. 1; Rabbenu Bachya, Vayeshev 38:2. Cf. Pirkei d’Rabbi Eliezer, ch. 3. The word am (nation) is related etymologically to the word ommemot (concealed, dimmed), 5 Cf. Rashi, Judges 5:14. The nature of kingship requires the separation and concealment of the king from his subjects. He must stand aloof from them, or the relationship of sovereignty is destroyed. In the same way, the Infinite concealed Himself, and the world appears as a separate and independent entity; thus, He can exercise sovereignty over it. for they are separate entities, distinct and distant from the level of the king. For, even if the king had very many sons, the name kingdom would not apply to them, nor even to nobles alone. Only “In a multitude of people is the glory of the king.” 6 Proverbs 14:28.
The name which indicates the attribute of His malchut (kingship, royalty), blessed be He, is the name Adnut (L–rdship), for He is the “L–rd of the whole earth.” 7 Joshua 3:11, 13. Thus, it is this attribute and this Name which bring into existence and sustain the world so that it should be as it is now, a completely independent and separate entity, and not absolutely nullified. For with the withdrawal of this attribute and this Name, G–d forbid, the world would revert to its source in the “word of G–d” and the “breath of His mouth” and would be completely nullified there, and the name “world” could not be applied to it at all.
The term “world” can be applied solely to that which possesses the dimensions of space and time; “space” referring to east, west, north, and south, upward and downward, and “time” to past, present, and future.
All these dimensions have no relation to the holy supernal attributes. 8 I.e., the nine higher attributes, or sefirot. Malchut is the tenth and lowest attribute. See below, ch. 9, n. 7. Only concerning the attribute of His malchut, blessed be He, is it possible to say that He, blessed be He, is King “above without end and below without limit,” and likewise in all four directions. The same is true concerning the dimensions of time, [as it is written,] “G–d reigns, G–d reigned, and G–d will reign.” 9 Liturgy, Morning Prayer. The quotation is a combination of Psalms 93:1, Ibid. 10:16, Exodus 15:18. Thus, the life-force of space, and likewise of time, and their coming into being from nothingness, 10 Time is a creation ex nihilo, for it depends on the motion of created things; whatever is inseparable from things created must likewise be created. Cf. Moreh Nevuchim 2, ch. 13. Furthermore, time, which is divisible into finite parts, e.g., seconds, minutes, etc., cannot be infinite, for Infinity is indivisible. Since it is finite, it must be created ex nihilo. See Derech Mitzvotecha 57a-b. and their existence as long as they shall exist, is from the attribute of His malchut, blessed be He, and the name Adnut, blessed is He.
Now, since the attribute of His malchut, blessed be He, is united with His Essence and Being in an absolute union, as will be explained, 11 Below, ch. 8. therefore, space and time are also completely nullified in relation to His Essence and Being, blessed be He, as the light of the sun is nullified in the sun.
And this is the [meaning of] the intertwining of the [letters of the] name Adnut with the [letters of the] name Havaya. The name Havaya indicates that He transcends time, for “He was, He is, and He will be at the same instant,” as is explained [in Raaya Mehemna 12 Zohar III:257b. Raaya Mehemna is a part of the Zohar which explains the esoteric meaning of the precepts. on the portion of Pinchas ]; 13 Brackets are the author’s. and likewise [is He] above space, for He continuously brings into existence all the dimensions of space everywhere, from the uppermost to the lowermost [regions] and in the four directions. 14 In the intertwining letters of the name Adnut into the letters of the name Havaya, the Yud of Havaya is the first letter, and therefore this name predominates. This indicates that time and space are nullified in relation to Him. This is yichudah ilaah. See also above, ch. 6, note 9. It is this Unity which is affirmed in the recital of “Hear O Israel…G–d is One,” i.e., One and Alone, for there is nothing apart from Him.
Now, although He is supra-spatial and supra-temporal, nevertheless, He is also found below in space and time, that is, He unites with His attribute of malchut from which space and time are derived and come into existence. 15 I.e., He is both transcendent and immanent. Through malchut He becomes immanent in creation. And this is yichudah tataah [the intertwining of (the letters of the name) Havaya with (the letters of the name) Adnut, 16 In the intertwining of the letters of the name Havaya into the letters of the name Adnut, the alef of Adnut is first, and therefore this name prevails. This indicates that time and space exist, but they are permeated with Havaya, the Infinite. Therefore, the Zohar states that “Blessed be the Name of the glory of His kingdom forever and ever” is the expression of yichudah tataah. “Kingdom” points to finite, material existence, yet is filled with His Essence. blessed is He], 17 Brackets are the author’s. i.e., His Essence and Being, blessed be He, which is called by the name En Sof (“Infinite”), completely fills the whole earth temporally and spatially. In the heavens above and on the earth [below] and in the four directions, all are equally permeated with the light of the En Sof, blessed is He, for He is on the earth below exactly as in the heavens above. For all, [heaven and earth] are within the dimensions of space which are completely nullified in the light of the En Sof, blessed is He, which clothes itself in it through the attribute of His malchut that is united with him, blessed be He.
However, the attribute of his malchut is the attribute of tzimtzum and concealment, to hide the light of the En Sof, blessed is He, so that the existence of time and space should not be completely nullified and there will be no dimensions of time and space whatsoever, even for the lower [worlds].
Now, from the foregoing exposition the verse, “I, Havaya, have not changed,” 18 Malachi 3:6. will be understood. This means: there is no change [in Him] at all; just as He was alone prior to the creation of the world, so is He alone after it was created. And thus it is written, “You were the same before the world was created; You are the same…,” 19 Liturgy, Morning Prayer; Yalkut Shimoni, Va’etchanan 835. without any change in His Essence, nor in His Knowledge, for by knowing Himself, He knows all created things, since all come from Him and are nullified in relation to Him. And as Maimonides, of blessed memory, stated, that He is the Knower, He is the Known, and He is Knowledge itself—all are one. This is beyond the power of speech to express, beyond the capacity of the ear to hear, and of the heart of man to apprehend clearly.
For the Holy One, blessed is He, His Essence and Being, and His Knowledge are all absolutely one, from every side and angle, and every form of unity. His Knowledge is not superadded to His Essence and Being as it is in the soul of man, whose knowledge is added to his essence and is compounded with it. For when man studies a subject and knows it, his rational soul was already within him before he studied and knew it, and afterward, this knowledge was added to his soul. And so, day after day, “Days speak, and a multitude of years teach wisdom.” 20 Job 32:7. This is not a perfect unity, but a composite.
The Holy One, blessed is He, however, is a perfect unity, without any composition and plurality at all. Hence, perforce, His Essence and Being and His Knowledge are all absolutely one, without any composition. Therefore, just as it is impossible for any creature in the world to comprehend the Essence of the Creator and His Being, so it is impossible to comprehend the essence of His Knowledge; only to believe, with a faith which transcends intellect and comprehension, 21 True belief implies pure faith, which transcends the realm of the intellect. First one must strive to understand to the extent of one’s intellectual capacities. Beyond that limit, he is to believe with simple faith. Simply stated, “where knowledge ends, faith begins.” that the Holy One, blessed is He, is completely One and Unique. He and His Knowledge are all absolutely one, and knowing Himself, He perceives and knows all the higher and lower beings [even] until a small worm in the sea and a minute mosquito which will be in the center of the earth; there is nothing concealed from Him. This knowledge does not add multiplicity and composition to Him at all, since it is merely knowledge of Himself, and His Being and His Knowledge are all one.
Inasmuch as this is very difficult to envisage, therefore, the Prophet said, “For as the heavens are higher than the earth so are My ways higher than your ways, and My thoughts than your thoughts”; 22 Isaiah 55:9. and it is written, “Can you by searching find G–d…?” 23 Job 11:7. and it is written, “Have You eyes of flesh, or do You see as man sees?” 24 Ibid. 10:4. —for man sees and knows everything with a knowledge that is external to himself, and the Holy One, blessed is He, by knowing Himself. These are the words of Maimonides.
[See Hilchot Yesodei HaTorah, 25 2:9-10, paraphrased and elucidated. and the Sages of the Kabbalah have agreed with him, as is explained in Pardes 26 Shaar Mehut VeHanhagah, ch. 13. of Rabbi Moses Cordovero, of blessed memory.] 27 Brackets are the author’s.
In the light of what has been said above 28 I.e., the Unity of G–d and His knowledge. it is possible to understand the error of some, scholars in their own eyes, may G–d forgive them, who erred and misinterpreted in their study of the writings of the Arizal, 29 See above, ch. 2, note 13. and understood the doctrine of tzimtzum, which is mentioned therein literally—that the Holy One, blessed is He, removed Himself and His Essence, G–d forbid, from this world, and only guides from above, with individual providence, all the created beings which are in the heavens above and on the earth below.
Now, aside from the fact that it is altogether impossible to interpret the doctrine of tzimtzum literally, [for then it] is a phenomenon of corporeality, concerning the Holy One, blessed is He, who is set apart from them [i.e., from the phenomena of corporeality], many myriads of separations ad infinitum, they also did not speak wisely, since they are “believers, the sons of believers” 30 Shabbat 97a. Faith is a legacy from the Patriarchs and comes naturally to their children. that the Holy One, blessed is He, knows all the created beings in this lower world and exercises Providence over them, and perforce His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself. Thus, as it were, His Essence and Being and His Knowledge are all one. 31 Hence it is contradictory to assert that He is absent from a place where His knowledge and providence function.
And this is stated in Tikkunim, Tikkun 57: “There is no place devoid of Him, not in the upper worlds nor in the lower worlds”; and in Raaya Mehemna, on the portion of Pinchas : “He grasps all and none can grasp Him…He encompasses all worlds…and no one goes out from His domain; He fills all worlds…He binds and unites a kind to its kind, upper with lower, and there is no closeness in the four elements 32 Fire, air, water, and dust, the basic elements of which all created things are composed. only through the Holy One, blessed is He, as He is within them.” 33 Zohar III:225a.
The meaning of “none can grasp Him” is that there is no one [even] among all the “supernal intelligences” 34 I.e., angels, who, according to Maimonides ( Moreh Nevuchim 1, ch. 49) are incorporeal and occupy no space. They are distinguished one from the other only by the extent and level of their comprehension, and hence are called “intelligences.” Nachmanides in Shaar HaGemul (quoted in Torah Or, Bereishit 4b) holds that they do have bodily existence but their bodies are formed only of the spiritual elements of “fire” and “air.” They are “intelligences” in that despite their bodily existence, their conceptions are nonspatial and nontemporal, while man’s conceptions are circumscribed by the limitations of time and space. See Torah Or, ibid.; Likkutei Torah, Shelach 46a. who can grasp with his intellect the Essence and Being of the Holy One, blessed is He; as it is written in Tikkunim, “Hidden One of all the hidden, and no thought can grasp You at all.” 35 Tikkunei Zohar, Introduction. And even in the lower worlds, although “He fills all worlds,” He is not as the soul of man within his body, which is grasped within the body to the extent that it is affected and is influenced by bodily changes and its pain, [as] from blows or cold or the heat of fire and the like. The Holy One, blessed is He, however, is not affected by the changes of this world, from summer to winter and from day to night, as it is written, “Even the darkness does not obscure for You, and the night shines as the day,” 36 Psalms 139:12. for He is not grasped within the worlds at all even though He fills them.
And this is also the meaning of “He encompasses all worlds.” For example, when a man reflects upon an intellectual subject in his mind or upon a physical matter in his thoughts, then his intellect and thought encompass that subject whose image is formed in his thought or in his mind, but they do not encompass that subject in actual fact. The Holy One, blessed is He, however, of Whom it is written, “For My thoughts are not your thoughts…,” 37 Isaiah 55:8. His Thought and Knowledge of all created beings actually encompass each and every creature, for [His Knowledge] is indeed its life-force and that which brings it into existence from nothingness into being in actual reality. 38 Cf. Likkutei Amarim, Part I, ch. 48.
And “He fills all worlds” is the life-force which clothes itself within the created being. It is powerfully contracted within it according to the intrinsic nature of the created being which is finite and limited in quantity and quality, i.e., its significance and importance. As for example, the sun whose body is finite and limited quantitatively being approximately one hundred and sixty-seven times the size of the globe of the earth, 39 See Maimonides, Hilchot Yesodei HaTorah 3:8; Introduction to his Commentary on Mishnayot. As to the seeming contradiction between this view and that of present-day astronomy that the sun is 5/4 million or more times greater than the earth, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, has explained as follows: The view of astronomy applies to the volume of the sun and that of Maimonides to its diameter. The diameter of the sun, based on present-day astronomy, is about 110 times that of the earth (not 170), but this measurement takes into consideration only specific layers of the sun and not all of them. For the outermost layers of the sun contract and expand greatly from time to time, and not all the layers are visible to the eye (only their effects are visible). Hence, it is difficult to measure them. Likewise, the protuberance is not taken into account. It has been measured and found that the sun has expanded to the extent that its diameter was more than 170 times the diameter of the earth and later contracted ( Igrot Kodesh, vol. 22, p. 261 ff; Lessons in Tanya, vol. 3, p. 931). and whose quality and significance, namely, its light, is also limited as to the extent that it can give light, for it cannot illuminate indefinitely since it is a created being. Likewise, all created beings are finite and limited, for “From the earth to the heaven is a distance of 500 years….” 40 Chagigah 13a.
Hence, the life-force which is invested in them is greatly and powerfully contracted, for it must undergo numerous and powerful contractions until there are brought into existence from its power and light created beings, as they are finite and limited.
For the source of the life-force is the “breath of the mouth” of the Holy One, blessed is He, which clothes itself in the Ten Utterances of the Torah. And the “breath of His mouth,” blessed be He, could have diffused without end and limit and created worlds infinite in their quantity and quality and given them life forever, and this world would not have been created at all. (For just as the Holy One, blessed is He, is called “Infinite,” so are all His attributes and actions [infinite], for “He and His attributes are One,” 41 Tikkunei Zohar, Introduction. —i.e., the life-force which emanates from His attributes, namely, kindness and mercy and His other holy attributes, by means of their clothing themselves in the “breath of His mouth,” “For He spoke and it was” 42 Psalms 33:9. and “The world is built through kindness” 43 Ibid. 89:3. “By the word of G–d and the breath of His mouth,” 44 Ibid. 33:6. which becomes a vessel and “garment” for this kindness, “like the snail whose garment is part of his body.” 45 Cf. Bereishit Rabbah 31:5. )
The Holy One, blessed is He, however, contracted the light and life-force in order that it should be able to diffuse from the “breath of His mouth” and invested it in the combinations of the letters of the Ten Utterances and their combinations of combinations, by substitutions and transpositions of the letters themselves and their numerical values and equivalents. 46 See above, ch. 1, notes 18 and 21. For each substitution and transposition indicates the descent of the light and life-force degree by degree so that it will be able to create and give life to creatures whose quality and significance is lower than the quality and significance of the creatures created from the letters and words of the Ten Utterances themselves, in which the Holy One, blessed is He, in His Glory and Essence, is clothed, for [the Ten Utterances] are His attributes. 47 I.e., He is enclothed in the Ten Utterances because they are His attributes. See Pardes, Shaar 2, chs. 3-6. Below, ch. 11.
And the numerical value indicates the progressive diminution of the light and life-force until there remains from it only the final level which is that of the sum and number of kinds of powers and grades contained in the light and life-force invested in a particular combination of a particular word.
(It is only after all these contractions and others like them, as His wisdom, blessed be He, has ordained that the light and life-force could invest itself even in the lower [created things], such as inanimate stones and dust. Stone, for example, its name even, אבן, indicates that its source is in the [Divine] Name which numerically equals fifty-two ב"ן, 48 The four letters of the name Havaya may be spelled phonetically in four different ways by using different vowels. Each spelling yields a different numerical value. The numerical value of Havaya when spelled out thus יוד הה וו הה is 52 or ב"ן. with an א, one, added to it from another Name, 49 See Likkutei Torah, Re’eh 27c. for a reason known to its Creator. Now the name ב"ן is itself of very high worlds, yet through numerous and powerful contractions, degree by degree, there descended from it a life-force very greatly condensed, until it could clothe itself in a stone. And this is the soul of the inanimate being, which gives it life and brings it into existence ex nihilo at every instant, as has been explained previously. 50 Above, chs. 1, 2. This is the principle of “He fills all worlds,” which differs from the principle of “He encompasses all worlds.”)
And each power and grade [of the life-force] can create beings according to its level, even unlimited in quantity and quality, to give them life forever, since it is the power of G–d which issues and emanates from the “breath of His mouth” and there is no restraint [to Him]. But, their quality will not be on a level as high as the quality and level of the creatures which could be created from the power and degree of the letters themselves.
Chapter 8
Now, what Maimonides, of blessed memory, has said that the Holy One, blessed is He, His Essence and Being and His Knowledge are completely one, a perfect unity and not a composite at all, 1 Hilchot Yesodei HaTorah 2:10. applies equally to all the attributes of the Holy One, blessed is He, and to all His holy names and the designations which the Prophets and Sages, of blessed memory, have ascribed to Him, such as Gracious, Merciful, Beneficient, and the like. This is also true with respect to His being called Wise, as it is written, “And He is also wise…,” 2 Isaiah 31:2. and with respect to His Will, [as it is written] “G–d desires those who fear Him,” 3 Psalms 147:11. and “He wishes to do kindness,” 4 Micah 7:18. and “He desires the repentance of the wicked and, does not wish their death and wickedness,” 5 Cf. Ezekiel 18:23; cf. Liturgy, Neilah for Yom Kippur. and “Your eyes are too pure to behold evil.” 6 Habakkuk 1:13; Isaiah 33:15. This is yet another thing that He does not desire. In his Reshimot on Tanya, the Lubavitcher Rebbe notes: “The intent of this additional statement requires examination.” His Will and His Wisdom and His attribute of Kindness and His Mercy and His other attributes do not add plurality and composition, G–d forbid, to His Essence and Being, but His Essence and Being and His Will and Wisdom and Understanding and Knowledge and His attribute of Kindness and His Might and Mercy and Beauty—which is composed of His Kindness and Might 7 Tiferet (beauty) is the combination of the qualities of chesed (kindness) and gevurah (might), with chesed predominating. Chesed is the unrestrained flow of the life-giving force. This in itself is too strong to allow finite creatures to exist. So the attribute of gevurah limits and controls the abundance of light, while chesed tempers the severity of gevurah. The result is tiferet —the harmonious balance between stark severity and the overabundance of love. —and likewise His other holy attributes, are all an absolutely perfect unity, which is His very Essence and Being.
And as Maimonides, of blessed memory, stated: “This is beyond the power of speech to express, beyond the capacity of the ear to hear, and of the heart of man to apprehend clearly,” 8 Loc. cit. for man visualizes in his mind all the concepts which he wishes to conceive and understand—all as they are within himself. For instance, if he wishes to envisage the essence of Will or the essence of Wisdom or of Understanding or of Knowledge or the essence of the attribute of Kindness and Mercy and the like, he visualizes them all as they are within himself. But in truth, the Holy One, blessed is He, is “High and exalted” 9 Liturgy, Morning Prayer. and “Holy is His Name,” 10 Ibid., Shabbat Morning Prayer. that is to say, He is Holy and separated 11 The Hebrew word for “holy” means “set apart,” i.e., separated from the unholy. When applied to G–d, it indicates His sublime exaltedness and transcendence over the worlds. many myriads of degrees of separations ad infinitum, above the quality, type, or kind of praises and exaltations which creatures could grasp and conceive in their intellect.
For the first 12 I.e., highest. quality and rank of creatures is wisdom, hence it is called “the beginning.” 13 Cf. Psalms 111:10. Targum Yerushalmi, Genesis 1:1. Zohar I:3b; II:121b. For indeed, it is the beginning and fountainhead of all the life-force in creatures, for from wisdom are derived understanding and knowledge and from them flow all the emotion attributes of the rational soul, such as love and kindness and mercy and the like. As is seen clearly that the child, having no wisdom, is always angry and unkind. And even his love is for trivial things which are not worthy to be loved, because he has no wisdom to love things which are worthy of love, for [the quality of] love is according to [the level of] wisdom.
And from the emotion attributes of the soul words and letters of thought issue forth, for the soul thinks of that which it loves or [of] how to perform [deeds] of kindness and mercy. And so it is with the other emotion attributes. In every thought in the world, there is clothed some emotion attribute which brings it [the soul] to think that thought, and this attribute is the vivifying force of that thought. And from the letters of thought proceed letters of speech, and they [the letters of thought] are their very vivifying force. And speech brings to action, [as] of charity and kindness, e.g., the king who commands his servants to give [charity].
And even when a man himself performs some deed, the power of the soul and its life-force which clothes itself in this deed, is as absolute nothingness in relation to the power of the soul and its life-force which clothes itself in the speech of man; [they are to each other] as the relation and comparison of the body to the soul. Likewise is the relation of the letters of speech to the letters of thought; and likewise is the relation of the letters of thought to the essence of the emotion attribute which is clothed in it and vivifies it; and likewise the relation of the essence and life-force of the emotion attribute in comparison with the wisdom, understanding, and knowledge which together constitute the intellect from which this attribute was derived.
All this applies to the soul of man and the souls of all the created beings in all the higher and lower worlds. In all of them, wisdom is the beginning and source of the life-force.
Chapter 9
In regard to the Holy One, blessed is He, however, the quality of wisdom—which [in all created beings] is the beginning of thought and its genesis—is to Him the completion of action; i.e., in relation to the Holy One, blessed is He, it [wisdom] is considered as if it were the quality and level of action, as it is written, “You have made them all with wisdom.” 1 Psalms 104:24.
That is to say, [wisdom relative to Him is] as the quality of the life-force in physical and material action is in relation to the quality of the life-force in wisdom, the beginning and source of the life-force in man and all the physical creatures. [The life-force in physical action] is as nothing in comparison with the life-force in the letters of speech, which [in turn] is of no account in comparison with the life-force in the letters of thought, which [in turn] is as nothing compared to the life-force and level of the emotion attributes from which this thought is derived, which [again] is as nothing relative to the life-force and level and degree of wisdom, understanding, and knowledge, the source of the attributes. Exactly so is the quality and level of wisdom, the beginning and source of the life-force in all the worlds, in relation to the Holy One, blessed is He, in His Glory and Essence, Who is sublimated and exalted many myriads of degrees of elevations more than the elevation of the quality of wisdom over the quality of the life-force in action which is only an elevation of five degrees, namely, the qualities of action, speech, thought, emotion attributes, and intellect. The Holy One, blessed is He, however, is “High and exalted” above the level of wisdom myriads of degrees like these ad infinitum.
But inasmuch as it is within the power of created beings to comprehend only the descent from the level of wisdom, which is their beginning, to the level of action which is the lowermost [of levels], therefore, we say that in relation to the Holy One, blessed is He, the level of wisdom is considered exactly as the level of action.
That is to say, He is “high and exalted” and very greatly elevated above the level of wisdom, and it is not at all proper to ascribe to Him anything that is appurtenant to wisdom even in a very lofty and sublime form, as to say of Him that it is beyond the capacity of any higher or lower creature to comprehend His wisdom or His Essence. For comprehension pertains and applies to a matter of knowledge and wisdom [about which one can] say that it can or cannot be understood because of the profundity of the concept. But it is not at all proper to say concerning the Holy One, blessed is He, Who transcends intellect and wisdom, that it is impossible to apprehend Him because of the depth of the concept, for He is not within the realm of comprehension at all. And one who states that it is not possible to apprehend Him is as one who says concerning some lofty and profound wisdom that it cannot be touched with the hands because of the depth of the concept, for whoever hears it will mock him because the sense of touch refers and applies only to physical objects which may be grasped by the hands. Exactly so, the quality of intellect and comprehension in relation to the Holy One, blessed is He, is considered as actual physical action. Even the comprehension of the Intelligences 2 See above, ch. 7, note 34. in the upper worlds, and even the quality of supernal wisdom 3 I.e., the sefirah of chochmah in the world of Atzilut. which gives life to them all [is considered so in relation to the Holy One, blessed is He], as it is written, “You have made them all in wisdom.” 4 Psalms 104:24.
As for the Holy One, blessed is He, being called “Wise” in Scripture, 5 Isaiah 31:2. Jeremiah 10:12 et al. and our Sages, of blessed memory, also designating to Him the quality and level of wisdom, 6 Berachot 58a; Sanhedrin 104b et al. the reason is that He is the source of wisdom, for from Him, blessed be He, issues and emanates the essence of the quality of chochmah ilaah (supernal wisdom) which is in the world of Atzilut. And likewise [is He called] Merciful and Kind because He is the source of mercy and kindness; and likewise, the other attributes, for they all proceeded and emanated from Him, blessed be He. The manner and nature of the flow and emanation—how and what—is known to the intellectuals [versed in the teachings of Kabbalah].
NOTE: (The 7 Here follows a brief description of the emanation of the attributes from the Infinite. mystical principle of the tzimtzum of the light of the En Sof, blessed is He, and the tzimtzum of AK, 8 Acronym for Adam Kadmon, the first aid highest state of existence in which the Infinite manifests Himself after the tzimtzum. It is the source of all subsequent emanations and creations. and the esoteric doctrine of the diknah. 9 The realm following AK and preceding Atzilut is called keter (crown). The powerfully contracted light which issues from it into Atzilut to bring forth the sefirot or attributes is denoted in Kabbalistic works as diknah. For a fuller elaboration of this concept see Likkutei Torah, Massei 93a. For the underlying purpose of all contractions is to condense the light in order that it become clothed within the vessels of the ten sefirot. 10 I.e., the ten Divine qualities or attributes which are the channels through which the Light of the En Sof issues forth and becomes contracted to create and act in the universe. The ten sefirot are: chochmah (wisdom), binah (understanding), daat (knowledge), chesed (kindness), gevurah (might), tiferet (beauty; mercy), netzach (eternity; victory), hod (majesty), yesod (foundation), malchut (sovereignty). See Iggeret Hakodesh, Epistle 15. It is only after the light of En Sof was clothed within the vessels of chabad 11 Acronym formed from the initial letters of the words chochmah, binah, daat, the first three of the ten sefirot. that it can be stated [concerning the Holy One, blessed is He] what Maimonides said: “He is the Knower, and He is the Knowledge, and He is the Known, and by knowing Himself…,” 12 Loc. cit. for the vessels of Atzilut become the soul and life-force of Beriah, 13 See above, ch. 2, note 16. Yetzirah, 14 Lit., “formation,” the third of the four worlds, the chief domain of the angels. Asiyah, 15 See above, ch. 2, note 14. and of all that is therein. Without the aforesaid tzimtzum and investiture, however, it is not at all proper to say that “He is the Knower and He is the Knowledge…,” for He is not within the realm and limitation of knowing and knowledge at all, G–d forbid, but infinitely elevated above even the quality and limitation of wisdom to the extent that the quality of wisdom is considered in relation to Him, blessed be He, as the quality of physical action.)
Now, we are not concerned with esoteric matters, but it is incumbent upon us to believe with complete faith matters that are revealed to us—that He and His attributes are One, i.e., the attributes of the Holy One, blessed is He, and His will and wisdom and understanding and knowledge [are One] with His Essence and Being, Who alone is exalted, infinite elevations above the quality of wisdom and intellect and comprehension. Hence, His unity with the attributes which He emanated from Himself, blessed be He, is also beyond the realm of comprehension, [i.e., it is not possible] to understand how He unites with them. And therefore, the attributes of the Holy One, blessed is He, which are the sefirot, are called in the Holy Zohar “the secret of faith,” which is the faith that transcends intellect.
Chapter 10
However, since “the Torah speaks the language of man” 1 Berachot 31b. in order “to enable the ear to hear what it can understand,” 2 Mechilta, Yitro 19:18; Tanchuma, Yitro 13. I.e., to make it intelligible to man’s mind. therefore, permission has been granted to Scholars of Truth 3 I.e., the scholars of Kabbalah. to speak allegorically of the sefirot. And they called them “lights,” so that by means of this illustration, the nature of the unity of the Holy One, blessed is He, and His attributes, will be somewhat understood by us. It is, by way of illustration, as the unity of the light of the sun within its orb, with the solar globe, which is called “luminary,” as it is written, “The greater luminary….” 4 Genesis 1:16. And the radiation and the beam which spreads forth and shines from it is called “light,” as it is written, “And G–d called the light—day.” 5 Ibid. 1:5. When the light is in its source in the orb of the sun, it is united with it in absolute unity, for there is only one entity, namely, the body of the luminary which emits light, for there the radiation and light is absolutely one being with the body of the luminary which illuminates, and it has no existence by itself at all.
Precisely in this manner, and even more so, [is the unity of] the attributes of the Holy One, blessed is He, and His will and wisdom in the world of Atzilut, with His Essence and Being, as it were, Who becomes clothed in them and unites with them in perfect unity, since they were derived and emanated from Him, blessed be He, as for example, the spreading of the light from the sun. However, [His unity with His attributes] is not exactly in this manner, but in a manner which is remote and concealed from our comprehension, for His ways are higher than our ways. 6 Cf. Isaiah 55:9.
Nevertheless, from the illustration which is given in order “to enable the ear to hear what it can understand,” we can perceive and comprehend that just as the light of the sun which is united with and nullified in its source has no name by itself at all, only the name of the source, so all the attributes of the Holy One, blessed is He, and His will and wisdom are not designated and called by these names at all [relative to Him], only in relation to the higher and lower creatures who are brought into existence and given life and guided in their conduct by the Holy One, blessed is He, through His will and wisdom and understanding and knowledge which clothe themselves in His holy attributes. As it is stated in the Midrash, 7 Talmud, Chagigah 12a. See note in Likkutei Sichot, vol. 4, p. 1236. “By means of ten things was the world created: by wisdom, by understanding and by knowledge…as it is written, ‘The L–rd has founded the earth with wisom, He established the heavens with understanding, the depths were split with His Knowledge…,’” 8 Proverbs 3:19-20. and as expressed by Elijah, “You have brought forth ten tikkunim (“garments”), and we call them ten sefirot, 9 The sefirot are called “garments” for they clothe and hide G–d’s essence. through which to direct hidden worlds which are not revealed, and revealed worlds, and through them You conceal Yourself….” 10 Tikkunei Zohar, Introduction.
For example, on the first day of the Six Days of Creation, the attribute of kindness—comprised of all His holy attributes, 11 Each attribute includes all the others. The specific designation denotes the dominant quality of the attribute. with His will and wisdom and understanding and knowledge clothed in it—was revealed, and He created with it the light, through the Utterance, “Let there be light,” 12 Genesis 1:3. which is the spreading forth and flow of the light from above into the world, and its diffusion in the world from one end to the other. This [creation of light] is the quality of kindness, yet, because it also includes the attribute of might, therefore, it [the light] was not spiritual as the actual Supernal Light, and also became clothed in this world, which is finite and limited, for it is a distance of 500 years from the earth to the heaven and from east to west. 13 Chagigah 13a; ibid. 12a.
In like manner, on the second day, the attribute of might, which is composed of the other attributes and His will, and so on, was revealed and He created with it the firmament through the Utterance, “Let there be a firmament in the midst of the waters and let it divide the waters from the waters.” 14 Genesis 1:6. This [separation of the waters] is the quality of tzimtzum and restraints, to conceal the upper spiritual waters from the lower waters. Through this separation from the upper waters, the lower waters became material. And the attribute of kindness is included in it [might] as “The world is built with Kindness,” 15 Psalms 89:3. for all this [the division of the waters] is in order that dry land appear and man upon it to worship G–d. And similarly, each [of the other attributes of the Holy One, blessed is He, was revealed on each subsequent day of creation].
And it is this thought that Elijah expressed in Tikkunim, loc. cit., “To show how the world is conducted with righteousness and justice…righteousness is law, justice is mercy…all [the revelation of the attributes] is to show how the world is conducted, but not that You possess a knowable righteousness—which is law, nor a knowable justice—which is mercy, nor any of these other attributes at all.”
Chapter 11
The Ten Utterances are also designated “utterances” only in relation to the creatures. For just as the emotive attributes of the human soul, when they come to be revealed in action, come clothed in the letters of thought, [so do the attributes of the Holy One, blessed is He]. For example, the attribute of kindness and mercy of the soul cannot become revealed in deed unless one thinks about and contemplates doing an act of charity and kindness in actuality, for one cannot act without thought. And if one commands others to perform [an act of kindness] as the king, then the attribute of kindness and also the letters of thought clothe themselves in the letters of speech. [And likewise is it when one speaks words of kindness and compassion to his friend.] 1 Brackets are the author’s.
So, figuratively speaking, when the attributes of the Holy One, blessed is He, reach the level of the revelation of their action in the lower [worlds]; this revelation and the flow of this action is called “utterance” and combination of letters, for there can be no action proceeding from His attributes without [the intermediacy of] combinations which are called “letters.” For instance, for the creation of light from the attribute of kindness, there issued from it a flow of action and a power with which to produce and create the light. And the flow of this power and this life-force is designated “utterance” and [combination of] the letters of “Let there be Light.” 2 In Hebrew, i.e., יהי אור. Genesis 1:3.
Although they are not like our letters of thought, G–d forbid, nevertheless, they are a phenomenon which indicates the bringing into existence of the light from nothing. Hence, the light was created from this flow of action, and not other things which were also created from the attribute of kindness, such as water and the like, because there were clothed in them powers in other combinations which indicate the bringing into existence of water and the like.
Thus it follows that all life-forces and powers which issue from His holy attributes to the lower worlds, to create them ex nihilo and to give them life and to sustain them, are given the appellation “Holy Letters,” which are the flow of the life-force from His will and His wisdom and His attributes, to bring worlds into being and give them life.
And these worlds are of two kinds: “Hidden worlds which are not revealed,” 3 Tikkunei Zohar, Introduction. which come into existence and live and are sustained from concealed powers and life-forces, as, for example, the letters of thought in the human soul; and “worlds revealed,” 3 which were created and live from the revelation of the hidden powers and life-forces called “letters of thought,” which, when they are in the state of revelation in order to give life to the revealed worlds, are called “utterances” and “The word of G–d” and the “Breath of His mouth,” as, for example, the letters of speech in man which reveal to his listeners what was concealed and hidden in his heart.
In truth, however, the Supernal Letters of Speech are exceedingly higher than the level and essence of the wisdom and intellect of the created beings. For from the utterance and letters of “Let us make man in our image…” 4 Genesis 1:26. was created Man, possessor of wisdom and intellect; or even by the Divine breath alone [was he created], as it is written, “He breathed into his nostrils a soul of life.” 5 Ibid. 2:7. Hence, the Divine speech and breath is the source of wisdom and intellect in the soul of Adam, which contains all the souls of the tzaddikim, 6 Shaar Hamitzvot, Ki Teitzei ; Shaar Hapesukim, Bereishit 3; Shaar Hagilgulim 6, 7, 12. Cf. Shemot Rabbah 40:3. who are superior to the ministering angels. 7 Cf. Likkutei Torah, Behar 41a ff.
The reason for [the transcendence of the supernal letters over the soul] is that the letters of His speech, blessed be He, are effluences of powers and life-forces from His attributes, blessed be He, which are united with His Essence and Being in a perfect unity that is infinitely higher than the level of wisdom in created beings. And they are called by the name “letters” not in relation to the created beings, but only relative to His attributes themselves.
Now, there are twenty-two kinds of effluences of life-forces and powers, differing one from the other, by which all the higher and lower worlds and all the creatures in them were created. For so it arose in His will and wisdom, blessed be He, to create the world with exactly twenty-two kinds of different effluences, neither less nor more, and these are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in the Sefer Yetzirah. 8 Chs. 1:2, 2:2, et al. [And their written shape indicates the form of the flow, as will be explained later. 9 In the Note in the following chapter. ] 10 Brackets are the author’s. For the letters of speech and thought in the human soul are also outflows from the essence and being of the intellect and emotive attributes, as is explained elsewhere. 11 See Likkutei Amarim, Part I, ch. 20 (above, p. 86 ff.).
Chapter 12
[Although there are only twenty-two letters,] the creatures are divided into their general and particular kinds by changes in the combinations, substitutions, and transpositions [of the letters] as was explained above, 1 Chs. 1, 7, 10. for every letter is a flow of a life-force and an individual, particular power. And when many letters were combined to form a word, then aside from the numerous kinds of powers and life-forces which issue forth according to the number of letters in the word, there is, in addition, the one which transcends them all, [viz.,] the flow of a higher power and general life-force which contains and is equivalent to all the various powers and individual life-forces of the letters and transcends them all, and it unites them and combines them to give power and life-force to the world which was created in general and in its individual [parts] with this word.
NOTE: (Inasmuch as each and every letter of the twenty-two letters of the Torah is a flow of a life-force and an individual, particular power, which does not flow through any other letter, therefore, the written shape of each letter is in a specific, distinctive form, which indicates the pattern of the flow and the manifestation of the light and the life-force and the power which is revealed and flows through this letter, [i.e.,] how it flows and is revealed from the attributes of the Holy One, blessed is He, and His Will and His Wisdom, and so on.)
As, for example, through the words of the utterance “Let there be a firmament…” 2 Genesis 1:6. the seven heavens and all their celestial hosts were created. As our Sages, of blessed memory, stated, “ Shechakim, in which millstones stand and grind manna for the tzaddikim …, Z’vul, in which [the heavenly] Jerusalem and the Holy Temple and the Altar [are built]…, Machon, in which there are the stores of snow and the stores of hail….” 3 Chagigah 12b. The heavens as a whole were created and live and exist through the aggregate words of the utterance “Let there be a firmament…,” and each individual created being in the seven heavens was created and lives and exists from some combination of the letters of these words, or their substitutions and transpositions, according to the quality of the life-force of that particular creature.
For every change in a combination is an intermixing and interweaving of the powers and life-forces in a different form, since each letter antecedent in the combination dominates and it is the essential [force] in this created being, while the others are subordinate to it and are included in its light, and thereby a new being is created. Likewise, through the substitution of letters or their transpositions, new creatures of lower levels in comparison with the beings created from the letters themselves are created.
For they [the changes in the letters], by way of illustration, are as the light which shines upon the earth at night from the moon—and the moonlight is from the sun—hence, the light which is on the earth is a [reflected] light from the light of the sun.
Exactly so, allegorically speaking, the letters of the Utterances are the aggregate flow of the life-force and the light and the power from the attributes of the Holy One, blessed is He, to create the worlds from nothingness and to give life and sustain them as long as it shall be His Will, blessed be He.
From this aggregate flow and great radiation, G–d caused to shine and issue forth its derivations similar to it, and its offshoots, which are derivations and effluences of the light from the letters. And these are the substitutions of letters and their transpositions, and He created with them the particular creatures in each world. In like manner, G–d again projected [the light] and caused to issue forth and descend a radiation of the radiation of the radiation from the effulgences of the letters; and likewise He again caused it to issue forth and to descend to the lowest [level] in the category of descents, until the completely inanimate, such as stones and dust, were created. And their names even and afar are substitutions of substitutions, and so on, and transpositions of transpositions, and so forth, as explained above.
CONCLUDED PART TWO WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED.