Chapter 13

1Now, from all that was said above, we can understand the analogue, as it is above in HaShem’s-יהו״ה Godliness. This is the general matter of the Tzimtzum which is called the “empty place” and is the aspect of the withdrawal and concealment [of His revelation] within Himself, so that afterwards there could be the aspect of an influence of light [in a limited fashion], as mentioned previously.

2Now, [this revelation] was not completely removed or concealed.

3Rather, it is like the aforementioned analogy [that when a teacher] conveys [a teaching] in a brief manner, his knowledge of all the depth and length becomes concealed within himself.

4If so, according to this, even after the entire chaining down of the worlds of ABY”A¹ which occupy this “empty place,” the aspect of the concealed light of His Essential Self encompasses and surrounds the entire chaining down of the Kav-line.

5Furthermore, just as before the Tzimtzum the light of His Essential Self filled this entire void and empty space, as stated in Etz Chayim, so too, after the Tzimtzum the light of His Essential Self is present, as it is, in an unlimited aspect, literally, except that it is not revealed below, relative to the influence [that reaches] the recipients.

6However, in regard to His Essential Self, there is no change here, whatsoever.

7This is like the analogy of a person who knows the entire length [of a concept], [so that] even while he is teaching his student in a brief way, if questioned, he can immediately respond [at length].

8However, the verse,² “He sets darkness as His hiding place,” and the statement of our Sages, of blessed memory,³ “At first there was darkness [and then the light returned],” is only speaking in regard to [Creation] below.

9This is because [Creation] is only drawn from the aspect of the Reshimu-Impression that remained after the aforementioned concealment.

10This then, is the meaning of [the words],⁴ “You are holy, and Your Name,” that is, the Light of HaShem’s-יהו״ה Essential Self, “is Holy” and removed [from Creation].

11Similarly, [it states,]⁵ “You are He before [the creation of the world, and You are He after the creation of the world],” and as stated,⁶ “I HaShem-יהו״ה have not changed.”

12This is because, that which He afterwards “reveals deep things out of [the] darkness”⁷ and concealment, through the radiance of the Kav-line, specifically [comes] from the same light of HaShem’s-יהו״ה Essential Self that precedes the Tzimtzum.

13This is the meaning of “You are He,” as known.

14However, the light of HaShem’s-יהו״ה Essential Self is not considered to be encompassing the chaining down [of the worlds] that occupies the “empty place,” as an encompassing [light encompasses] an inner [light], such as the general encompassing [light] of the Kav that encompasses [all the worlds of] ABY”A equally.

15This is because it is not yet within the definition or category of an influencing light altogether, so much so, that it cannot even be [considered to be] an aspect of “encompassing [light].”

16Rather, it is the light of the Essential Self of HaShem-יהו״ה, which is the aspect of His revelation, as He essentially is.

17This is why we say,⁸ “He endures and His Name endures.”

18Likewise, [the statement,] “Blessed is He and Blessed is His name,” and the like, only refer to the “letters” that He “engraved” in the “upper purity,” which is what He estimated within Himself in potential.⁹

19Moreover, [after Tzimtzum] this [impression] too, remains somewhat concealment and withdrawal.

20In other words, it is only according to what is necessary for the chaining down (Hishtalshelut) that follows this Tzimtzum. This will suffice for those of understanding.

21Likewise, [this may be understood] according to the second analogy mentioned above, of the life force of the soul in the body, in that it changes from spiritual existence to physical existence.

22Here too, there is no change at all, since, just as there is a connection and bond between the physical life force and the spiritual life force, in that we see that the soul is affected by the circumstances of the life of the body, but nonetheless, there is no change in the spiritual essence as a result of a lack of spreading forth of life force to a physical limb, as explained previously, so too, there is no change in the light of HaShem’s-יהו״ה Essential Self, even as it radiates after the Tzimtzum.

23[This is true] even though [after Tzimtzum] it is [revealed] only according to the capacity of the chaining down [of the worlds].

24For, [although] there is a connection and bond between them, nonetheless, according to this analogy, the Tzimtzum of the light into a [limited] line [of revelation] does not cause any change at all in the light of HaShem’s-יהו״ה Essential Self.

25This is, likewise, the case according to the third analogy of the physical [movement] that comes from the [spiritual] power of movement (Koach HaTnoo’ah), or [similarly], according to the aforementioned analogy of the insight (Chochmah) that comes from the power to conceptualize (Koach HaMaskil).

26All these [analogies] arrive at the same point, as explained before at length. This will suffice for those of understanding.

27Now, it was explained above that the aspect of the Impression (Reshimu) is like a summary that includes the entire length within it.

28From this it is understood that above, in HaShem’s-יהו״ה Godliness, this is the “Power to Limit” (Koach HaHagbalah) which exists in the Limitless Light, which is essentially utterly unlimited.¹⁰

29In other words, [He has the ability] to bring the entire radiance of His Essential Unlimited Light, into an aspect of limitation.

30This is the matter of the Impression (Reshimu), within which the entirety of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He, is included in a limited fashion, similar to the analogy of the brief summary that includes the whole [concept] within it.

31This is possible because HaShem-יהו״ה, blessed is He, is all capable, and [therefore] also includes the power to limit (Koach HaMagbil).¹¹

32[He can therefore] limit and include the entire Light of His Essential Self in a single impression, as explained elsewhere at length.

33However, actually, [the above] is not an accurate analogy for the aspect of the Impression (Reshimu) that remained in the aforementioned “void” (Challal) and “empty place” (Makom Panuy).

34This is because this [impression] indicates that everything was withdrawn from there.

35[It does not indicate] that some light remained, albeit, in a brief and limited fashion. Rather, [in truth], only an impression remained.

36This being the case, a truer analogy [for the Reshimu – Impression] is [the analogy] of the short lines and signs of the blueprint that architects draft, which includes the entire length of the construction of the building.

37An even greater [example of concealment], is [the analogy of a person who makes] a sign for remembrance, as previously explained.

38Similarly, [regarding how it is] above [in regard to HaShem’s-יהו״ה Godliness], it states,¹² “The remembrance of Your abundant kindness” and the like, [in reference to] the essential kindness of HaShem-יהו״ה.

39An even greater [example of] concealment and withdrawal is like the aforementioned analogy of a person who throws a stone.

40Similarly, it states in Sefer HaBahir,¹³ “It is as if it was thrown” etc.

41This is because the aspect of the Reshimu-Impression remains separate and distant from the essence of the light.

42This power that is concealed within the impression-Reshimu is called the aspect of the “concealed light,” which is separate from the concealed Essential Light of the Unlimited One, blessed is He.

43This is similar to the separate force concealed in a thrown stone.

44[The force that propels the stone] comes from the power [of movement] of the hand, which already becomes concealed within the self [once the stone leaves his hand].

45(This is comparable to all the stars and planets whose orbit is [caused] by the hidden Godly power of movement that comes about in an aspect of a “throw” from the light and Godly force of the nine external vessels of Malchut of Asiyah.

46This [Godly force that propels them] is a “separate force,” and is called the aspect of Malchut of Malchut, which comes out as separate and distant [from its source].

47This is unlike [the force vested in] the fingers when [a person] writes or the power of the hand as it [applies] itself [directly] upon an object.

48These are [examples of] a revelation of the essential power in [a way of] closeness and is called the aspect of Malchut, as explained elsewhere at length.)

49An analogy that is even closer to this [aspect of Impression-Reshimu] is like how an intellectual concept is concealed and hinted at through a physical motion [of the hand].

50This is called the aspect of “investment” or “containment” within a separate matter.

51This is, likewise, the case when a person writes, [so that] the intellect and wisdom [are invested in] the movements of his fingers, as mentioned previously.

52Likewise, above in HaShem’s-יהו״ה Godliness, the aspect of the Reshimu is like something relatively separate, within which the entire Light of His Essential Self is invested in a concealed manner. This will suffice for those of understanding.

53Now, through all the above [analogies], we have, at least, understood the general matter of the Reshimu-Impression.

54That is, though it comes in an aspect of complete withdrawal, so that all that remains in it is [just] an aspect of total brevity and “hinting” or [something] like a separate power, in a way of great brevity, nonetheless, all the particulars in the [entire] chaining down of the Kav-line [of limited revelation] come out of, and are drawn from this Reshimu-Impression itself.

55This is because of [the fact] that this Reshimu – Impression includes everything within it, albeit in a concealed manner. It is for this reason that [afterwards] everything can come into revelation, through the aspect of the Kav-Line, until the end of Asiyah (the world of Actualization).

56This is like the statement,¹⁴ “All of creation is not concealed from You.”

57It specifically says “from You.” This is [to indicate] that everything is done [by] and drawn into revelation according to how it arose in His simple desire, in the essential light which preceded the Tzimtzum.

58[That is, according to] how He estimated within Himself.

59For, with this primal thought that He estimates within Himself, “He sees and gazes at everything in one glance.”¹⁵

60That is, [He sees] that which is hidden and concealed in the brevity and “hint” of the Reshimu.

61This is analogous to the architect’s blueprint. It is specifically from this [blueprint], that he will know [how] to make all the particular details of the entire length of the actual construction, from beginning to end.

62However, in order that he will not forget his [original] reasoning and considerations due to the lengthiness of the subject, he drafts a blueprint as a reminder.

63In this way he will not veer from [his original intent] and he will not have to rethink [the matter] within himself, anew.

64This is likewise the case in the matter of making mnemonics for a deep study within himself.

65These are beneficial to him, in [the fact] that through them, he [is reminded and] knows the entire length of the analysis of the depth within himself, so that he will not stray from [his reasoning] etc.

66Likewise, this aspect of the Reshimu-Impression, within which the entire light of the Essential Self of HaShem-יהו״ה, blessed is He, is concealed and included in the way of a “summary” or “hint,” is itself the source for the drawing down of the line and thread-Kav V’Chut.

67[It is the source both] of the aspects of the encompassing [lights] and the inner, pervading [lights, of the entire Creation,] from beginning to end.

68This is so that everything should be [created exactly] as it arose in His simple desire and wisdom, in the Essence of the Unlimited Light, literally.

69This is the meaning of what is stated elsewhere, that a point contains two opposites, concealment and revelation.

70It is concealment relative to everything above it, [but, on the other hand] all revelation to the recipients comes about specifically from it.

71This [revelation] is the aspect of the Kav-Line, that is drawn from the Reshimu-Impression.

72[The Kav-Line] is in the shape of [the letter] Vav (ו), which begins as a Yod (י) and is drawn down, as explained elsewhere at length.

73Through all the above, the general matter of the Tzimtzum [which is called] the “empty place,” and the aspects of the Reshimu and the Kav, may be understood.

74[It is understood] that this is a self-limitation only in order that everything will be drawn into revelation.

75This then is the meaning of [the verse],¹⁶ “With You is the source of life, [in Your light is seen light.” That is,] from Your essential light there is seen a [secondary] “offspring” light, which is the aspect of the line-Kav, as will be explained with the help of HaShem-יהו״ה, blessed is He.

76Now, the entire purpose of man is the deep contemplation of this matter, and the like.

77It is specifically through this, that he will come to the true unity of HaShem-יהו״ה, blessed is He, binding his soul to the Supernal Life of all lives, which is the Essential Self of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He, literally, for the above-mentioned reason. This will suffice for those of understanding.

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