Chapter 10

1We must now understand all the particulars of the four worlds of ABY”A¹ in a manner of specifics. In other words, we must understand all the specifics in the matter of the ten sefirot of ABY”A, their lights and vessels, and their vestments, one within the other.

2Moreover, we must understand all their particulars, even how each sefirah divides into its particular specifics.

3For example, we even [must understand] the aspect of Chessed of Malchut that is in Chochmah, that is in Malchut of Chessed, and the like.

4[Furthermore, we must understand] the matter of the unifications and inclusions [of the sefirot] in the aspect of the Keter of each world. [Keter] is the aspect of the intermediary between the upper world and the world that is below it.

5Briefly, this general principle is known, that from the aspect of Malchut of the upper [world], there comes about the Keter of the lower [world]. This [principle] applies even to the highest levels.

6However, all those who contemplate should first contemplate upon the Primal Source, Who is called,² “The Source of everything” (Mekora D’Koola).

7That is, [he should contemplate] the aspect of the Essential Self of the Unlimited Light (Atzmoot Ohr Ein Sof), [even] before the aforementioned first Tzimtzum which is called “the empty place” (Makom Panooy).

8There too [he should contemplate] specifically in a manner of particulars.

9This [contemplation] is known as the “elongation of the One-Echad-אחד,”³ [signifying that one is to contemplate] specifically upon the Simple Unity of HaShem-יהו״ה.

10In general, this [Simple Unity] is divided into three levels, each of which includes ten sefirot.

11These [three levels are called] Yachid-Singular, Echad- One, and Kadmon-Preceding. All this is still within the aspect of the Essential Self of the Unlimited Light (Atzmoot Ohr Ein Sof) before the aforementioned first Tzimtzum.

12The aspect of Yachid-Singular, connotes that He is literally alone.

13This is higher than the unity of parts, which is called Echad-One, as known.

14Accordingly, in the aspect of the actual Essential Self of the Unlimited Light, it is not yet fitting to discuss the matter of the ten sefirot at all.

15For example, [to say] “Malchut of the Unlimited One (Ein Sof)” would automatically imply an understanding that it was preceded by the aspect of Keter and Chochmah etc.

16Now, in truth, even the aspect of the Essential Self of the Unlimited Light, which is called “Alone,” includes ten sefirot within itself.

17However, they are called,⁴ “He is wise, but not with a knowable wisdom etc.,” to the point that we say, “He is not of any of these qualities at all,” as known.

18The explanation of the matter is that, in truth, just as the Essential Self of the Unlimited One (Atzmoot Ein Sof) is an absolutely simple light, so is this [the case] with His light and ray, which is called the Unlimited Light (Ohr Ein Sof).

19As mentioned previously, this is the meaning of “Before the creation of the world there was Him and His Name alone.”⁵

20This [level] is called the “upper purity.”⁶

21This is the matter of the revelation of the light of His Essential Self, specifically as it is.

22This [level] is called Yachid-Singular. That is, there is nothing besides Him that the terminology of “unity” or “singularity” may be applied to.

23This is the meaning of,⁷ “You are one, but not in enumeration” of ten.

24However, from the fact that they stated, “He is wise, but not with a knowable wisdom etc.,” it is, nonetheless, [apparent] that there are various categories and levels [such as] wise, understanding, merciful etc.

25[Nevertheless,] all this is not [stated] in regard to His Essential Self, but only in regard to what He estimated within Himself in potential, of what is destined to be in actuality, after the aforementioned first Tzimtzum

26(As written in Mikdash Melech,⁸ quoting the Arizal himself, and as explained elsewhere at length.)

27This is also the meaning of the first general teaching of the Zohar,⁹ “In the beginning of the rule of the King, He engraved an engraving in the Upper Purity.”

28The explanation of this is that in the aforementioned Essence of the revelation of His simple light, which is called the Upper Purity, “He engraved an engraving,” which is the matter of engraving letters.

29“The beginning of the rule [of the King],” refers to when it arose in His simple desire. This is the aspect of Keter, whereas the aspect of the letters which He engraved is the aspect of Malchut of the Limitless Light of the Unlimited One.

30If this is the case, then there is a beginning and end, a Keter and Malchut, even in the aspect of the Essence of the Limitless Light of the Unlimited One.

31The explanation of this is that it arose in His simple thought and desire, “Ana Emloch – I shall rule.”¹⁰

32All this is still totally within His Essential Self. [That is, it] still precedes the matter of the estimation within Himself, in potentiality, of what His revealed desire for Kingship will be, after the first Tzimtzum, which is called the “empty place” (Makom Panuy).

33The analogy for this, as known, is from the powers of the [human] soul, as they come into revelation from desire until action.

34All these [powers] and their specifics exist in the concealed light of the essence of the soul, which is called the aspect of Yechidah.

35For example, when a person [who] desires kindness and goodness, [wants] to do a particular act of goodness, this comes about because he possesses this quality of kindness and goodness in the aspect of the essence of his soul, which is called Yechidah.

36It is because of this that this desire for kindness comes into revelation from its concealment.

37Now, we must say, with certainty, that in the essence of his soul, this desire for kindness exists in a way of an essential Heyulie power.

38[That is to say,] it includes within itself everything that he may come to desire of kindness and goodness, in every particular specific that may be asked of him.

39If this is the case, we must say that prior to his revealed arousal of desire and will to express his kindness in this particular deed, it was included in the essential Heyulie desire for kindness.

40It then came out of the Heyulie state to become revealed in this particular act.

41Furthermore, we observe that in the [revealed] desire for kindness, there is intellect, wisdom, emotions, thought, speech and action.

42It therefore is certain that in the source of this desire for kindness, while it was concealed in the essential Heyulie desire for kindness, there too, it included these divisions of intellect, emotions, thought, speech and action, which it possesses.

43However, in the aspect of the essential Heyulie desire for kindness, as it exists prior to being expressed into a particular thing, even though, there too, there are divisions of intellect and emotions etc., nevertheless, they are included and unified in an ultimate state [of unity].

44This likewise applies to any other particular essential qualities, such as the quality of Gevurah-Judgment, Tiferet-Beauty (or Mercy), or Netzach-Conquest, and the like. [This is so,] until the quality of Malchut-Kingship, which is the quality of leadership.

45Certainly, it too includes ten [qualities, such as] the desire and will for kingship, the wisdom [for kingship], emotions, thoughts, [speech and action] etc.

46However, before it comes to an aspect of revelation in a particular thing, such as ruling over a specific country etc., they were absolutely included and unified in the aspect of the essential Heyulie desire for kingship.

47[This is] similar to [what was explained] regarding the aforementioned essential Heyulie desire for kindness.

48If so, it is automatically understood [in regard to] the essential Heyulie qualities of Keter, Chochmah, Binah, Chessed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malchut, [all of] which are in the essence of the soul, that it is not fitting to speak of them using a terminology of “unification” or “inclusion,” [stating that they are “unified”] in the essence of the soul, which is called Yechidah.

49This is because they are not at all separate from the essence.

50For example, with the aforementioned quality of the Heyulie desire for kindness that is embedded in the essential nature [of a kind person, it cannot be spoken of as being separate from his essential self].

51The essence of the soul itself is even higher than being [called] an “essential desire for kindness,” since this [kindness] is only a particular of the actual essential being, which is the ultimate of simplicity.

52However, [although this desire for kindness is only a single particular that is drawn from the essence,] it nonetheless is impossible to say about it, that it “unifies” with the Heyulie quality of Netzach – Conquest, which is [also] embedded in the essence of the soul. This is because the two are both absolutely unified with the essence, and are not at all separate from the self.

53By way of analogy, the power of movement, that actually is included in the essence of an animal, even before it moves at all, is not at all separate from the essential self of the animal.

54Now, even though in the revelation of this [Heyulie] power of movement, [that is, when the animal] makes a particular movement, it divides into many particular ways [of moving], it [nonetheless] is impossible to state that all the particular movements were “included” and “unified” while the power of movement was still included in the essence of the animal.

55This is because, at that point, it was not within the category or definition of “movement” at all, not generally and not particularly.

56This is likewise [the case] with the aspect of the revelation and spreading forth of the life force to enliven the entire body, while it still is completely included in the essential spirit of life.

57Even though [this life force] divides into [various powers, such as] sight to the eye and hearing to the ear etc.

58Certainly, even before it came forth to materialize in the eye and ear in actuality, there was included [in this life force] a spiritual power and life force of sight [destined] to the eye, in and of itself, and a spiritual power and life force of hearing [destined] for the ear, in and of itself etc.

59Nonetheless, before the essence of the soul came to the aspect of spreading forth life force, even though it was included in it, nonetheless, it is in the same way that the aforementioned power of movement is included in the essential self of an animal.

60It is only applicable to [use a terminology of] inclusion and unification of “sight” and “hearing” when [these powers] are destined and prepared to come into revelation in actuality, to enliven [the body].

61However, while they were still completely included in the essence of the soul, it was as if this [aspect of] “spreading forth of life force” was completely nonexistent.

62This is because the essential self of the soul is much higher than the aspect of “spreading forth,” except that it includes within itself this [ability] to spread forth [and enliven] as well, just as the essential self of an animal includes the power of movement within itself, as explained above.

63If so, then how is it fitting or proper [to use terms] such as the aspects of “unification” and “inclusion” of the particular light and life force?

64[Rather,] it is only fitting in regard to the particular divisions of life force that are destined and prepared to spread forth into revelation.

65From this we are forced to say that all these particulars that spread forth [into revelation], [exist] completely included within the essence, for if this was not so, from where did these particulars in the spreading forth of revelation come?

66This is similar to the light and rays that are included in the self of the sun. [In other words,] concealed within [the sun] are all the particular ways of the spreading forth of its rays etc. This will suffice for those of understanding.

67We thus find that there are three levels, one following the other, that are drawn from the actual essence of the soul, which is called the Yechidah.

68The first [level] is the ten essential Heyulie powers, such as the essential Heyulie desire for kindness, and the like.

69They are absolutely and totally included in [the essence]. [This is] like the inclusion of the power of movement in the essential self of an animal, or like the inclusion of the [power] to “spread forth life force,” which is included in the essential self [of the soul], as explained above.

70In regard to these [Heyulie powers,] it is not fitting to use a terminology of “unification of separate parts together.”

71This is because they are completely included in the essential self, and it is as if they have no existence at all, as explained above.

72The second [level] is the aspect of the spreading forth of the ten powers, as they are prepared to come into revelation.

73This is like the essential Heyulie desire for kindness, as it comes to do a particular act of kindness.

74[However, this is] still before it is drawn out into actuality. Rather, it is only destined and prepared to come out to this particular [act of kindness].

75Here, [on this level,] the matter of “unification” of the many particulars which are within it, is applicable.

76For example, [included within this are] the intellect and emotions of this desire for kindness, which are drawn from their concealment in the general Heyulie.

77The third [level] is when it is drawn to that particular [act of kindness], only that it has not yet come into [actuality] due to some lacking or obstacle.

78However, the preparation itself is already complete. The only thing that is missing is for it to come out and be revealed in actuality.

79In other words, he already estimated within himself, in a manner of particulars, [everything that is necessary to bring] this thing into actuality.

80This is to say that he estimated within himself, in potential, what is necessary [for him] to bring it into actuality.

81In the aforementioned allegory of the power of movement, [this can be seen] when it is prepared and destined to come into revelation in a particular [movement].

82In the example of the spreading forth of life force to enliven the body, [this can be seen] when it is prepared to come out [of the essence].

83At this point, all the particular life forces [like sight and hearing] are completely included in a general unity.

84After this, he estimates within himself and prepares within his power of movement, how to move in a particular way.

85Similarly, [regarding the example of the influx of life force], there is the estimation of the revelation and spreading forth of the spirit of life, as he prepares within himself to enliven [the body] in actuality.

86Another example is the power of growth, as it is prepared to grow in actuality. Here too, there are these three levels.

87Furthermore, [all three of these levels] are before anything came out into actuality.

88For example, in the [power of] movement, [this entire estimation] is before any actual physical movement. Or, in the spiritual life force, [this preparation] is before it actually comes into a physical body.

89Then, there is a change from a spiritual existence to a physical existence, such as a physical movement and physical life force.

90The same is true in the example of physical growth.

91For this [change of existence] to be, it is necessary for there to be an initial Tzimtzum - contraction and restraint in the revelation of this spiritual [Heyulie]. This is so that there may be [a transition] from spiritual to physical (as will be explained in chapter 12).

Rabbi Amiram Markel (Neirot) · CC BY · sefaria.org