Chapter 17

1We must now understand the particulars of the matter of the Kav-Line, as it is in an aspect of “Igullim-Circles” [and “Yosher-Upright”] etc.

2However, we must preface with [an explanation] of the aspect of the beginning of this Kav-Line, which comes in an aspect of an inner light (Ohr Pnimi), and then encircles and [once again] is drawn down as an inner light. Then it once again encircles etc.

3It is explained in Etz Chayim¹ that in the aspect of the ten sefirot of Igullim – The circles of desire, the uppermost is the most superior, while the innermost is the [most] inferior, whereas in the aspect of the ten sefirot of Yosher – The upright sefirot, the opposite is true. [This is to say that] the uppermost is the [most] inferior, while the innermost is the [most] superior.

4Now, the explanation of these matters is as follows: It is known that although in relation to the aspect of the simple determined desire of the Essential Self of the Unlimited One, HaShem-יהו״ה, blessed is He, the aspect of this Primal Desire (Ratzon HaKadoom) is called a spreading forth of the desire. However, it too is still concealed, and not at all revealed.

5This is because [the Ratzon HaKadoom-the Primal Desire] is only the influence and expression of the Simple Desire for kindness, which has already been determined in the Essential Self of the Unlimited One, HaShem-יהו״ה, blessed is He, that it should come into actuality in a particular way.

6Immediately, when it arises in thought how everything should be, it is called the “Primal Thought and Desire” (Machshava V’Ratzon Kadoom). [This thought] includes within itself every particular desire [of the entire chaining down of the worlds], as explained previously in the analogy of a building.

7If this is the case, this entire Primal Desire is still within Himself, without being revealed outside [of Himself]. Nonetheless, afterwards, everything is actualized from this [Primal Desire].

8This then, is the meaning of [the verse],² “For He said,” within the Primal Thought, “and it was.”

9This [Primal Thought] is called “The life of all the worlds,” from the “head” of Adam Kadmon to the “heel” of Adam Kadmon [which is] at the end of the world of Asiyah (Actualization). This is the meaning of [the statement], “All of creation is not concealed from You.”

10[This means that] there is [not a single particular detail], even the most final of details, that did not originally exist within this [Primal] Desire and Thought.

11On the contrary, [as it states,³ “The end action arose first in thought”]. [This is to say that] “The end action,” such as the end of the seventh millennium, “arose” within this Primal Thought “first,” as explained elsewhere at length.

12(In the terminology of the Zohar this [Primal Thought] is called “Ateeka D’Ateekin-The Ancient of the Ancients”⁴ or⁵ “Ateeka Stima’ah-The Concealed Ancient One.” This is the aspect of, “The Supernal Desire of all Desires, which is revealed in the forehead of the Holy Ancient One (Atika Kadisha).”⁶

13This is because pleasure is invested within desire, so that they are literally as one.

14Likewise, the simple [essential] heyulie desire of the heyulie desire for kindness (which was mentioned previously in chapters 10 and 11), included the simple pleasure of the Essential Self of the Unlimited One, HaShem-יהו״ה, blessed is He. This is called, “the delight of the King in Himself (Sha’ashoo’aiy HaMelech B’Atzmooto).”

15This is also [the case] in regard to the three levels of [Yachid, Echad and Kadmon], until [the Essential desire] came to the particular matter of “Ana Emloch-I shall rule,” which is the aspect of Malchut (Kingdom) of The Unlimited One (Ein Sof), that preceded the Tzimtzum, as explained there.⁷

16All [these levels] are the aspect of “The delight of the King in Himself, within the Upper Purity.

17However, “Ateeka D’Ateekin – The Ancient of the Ancients,” which is the source of all pleasures, and [is also known as] “The Supernal Desire of all Desires,” refers to the aspect of the Line-Kav that follows the Tzimtzum. It includes [all] the various desires and pleasures that are destined to be revealed.

18“Atika Stima’ah-The Concealed Ancient One” is the aspect of Keter of Adam Kadmon [and] is the concealed desire and pleasure, as it still relates to Himself, except that [now, after the Tzimtzum,] He thinks to bring this [desire] into actual revelation.

19[For example,] this is like [the desire] that there should be a revelation of the desire and pleasure to emanate the ten sefirot [of the world of Atzilut-Emanation], (It is for this reason that “Atika Stima’ah – The Concealed Ancient One” is considered to be an aspect of “concealment which is at least subject to revelation.” This is not the case with the beginning of the Kav, which is called “The Concealment of all Concealments – Steema D’Kol Steemeen,” for even the thought of Adam Kadmon cannot grasp Him.) or that there should be the desire and pleasure to create [the world of Briyah] etc.

20[The aspect of] “Atika Kadisha-The Holy Ancient One” is the pleasure that [becomes invested] within Chochmah (Insight).

21This is the aspect of Atik Yomin (“The Ancient of Days”) and Arich Anpin (“The Long Face”) [which are the Keter (pleasure and desire)] of [the world of] Atzilut (Emanation). [This is when] the pleasure and desire become revealed, all of which will be explained in a manner of specifics.)

22Now, the [explanation of the] aspect of the ten sefirot of Igullim-Circles of desire, one within the other, is as known, that every cause encompasses its effect, “like a circle within a circle,”⁸ and that the effect can never grasp its cause, except in a way of distance from it.

23This may be understood from a desire that becomes completely revealed.

24Although this [revealed desire] includes ten [sefirot within itself, such as] intellect and emotions etc., nonetheless, it initially comes about as a single decision, without any apparent divisions [into ten sefirot].

25This is called, “The General Circle of Desire” which encompasses [and] contains all [the particulars that will become revealed], within it. [Every subsequent “circle of desire”] comes about specifically from its power. However, [it encompasses these “circles of desire”] from a distance.

26An example is the reasoning and intellect for this desire, which is called its effect.

27It is impossible for it to be close [in a way of] comparison, to its cause, which is the desire, because, as known, “desire is altogether beyond reason,”⁹ [and, therefore] it can never be comprehended [through reasoning].

28Nevertheless, it is from the power of desire that the “circle” of Chochmah-Insight comes about, though it too has no recognizable divisions into ten [sefirot].

29This is similar to the analogy of [a judge] who, [because he] has been bribed, will find a rationalization for the desire.

30Although this [desire for] reasoning also includes ten [sefirot], that is, desire, intellect, and emotions, nonetheless, it is comes about in a general fashion etc.

31Likewise, the “circle” of Binah-Comprehension, which comes about from the power [of the “circle” of Chochmah], can never grasp [its cause]. In this manner, the [“circles of the desire” for the] emotions [are also drawn forth,] one within the other. [This continues] until the [“circle of the desire” for the] end action, which is the final circle [of desire].

32All this is included in the desire for Himself, until the end action which is the innermost [circle of desire] etc.

33Likewise, this is how it is in the aforementioned concealed desire, which is called the Primal Desire (Ratzon HaKadoom), the source of all the desires [for the entire chaining down of the worlds].

34It includes ten sefirot, one circle [of desire] within the other circle [of desire], until the circle [of the desire] for the end action. This is the desire for the end action, since “everything that He desires, He does” in actuality.

35The aforementioned Primal Desire (Ratzon HaKadoom) is the uppermost circle [of desire], that includes [and encompasses] everything [that is desired in the entire chaining down of the worlds.]

36[Now, all this is in the aspect of desire], however, when this desire in Himself comes to be actualized, it is the other way around.

37[This is to say that] the desire becomes concealed and invested in the intellect, and the intellect encompasses it.

38Then the intellect becomes concealed and invested in the emotions, one within the other, until the end action, which is the uppermost.

39In other words, invested within the actual power of the action are the thoughts. Invested within the thoughts are the emotions. Invested within the emotions are Chochmah-Insight and Binah-Comprehension, and invested within Chochmah is the desire (Arich) and pleasure (Atik).

40[Here] we find that the innermost of them all is the desire and pleasure, while the most external of them all is the action [which is the most] inferior one.

41This is the aspect of Yosher-Upright, which comes in an aspect of the upper being invested in the lower.

42However, in the aspect of the aforementioned Primal Desire (Ratzon Kadoom), since it is still within Himself, it therefore is drawn forth in an aspect of Igullim-Circles, in which the uppermost is this concealed all-encompassing desire.

43The first circle [in the scheme of Igullim – Circles] is the desire and pleasure for the whole chaining down [of the worlds], which is within it. This circle is the general encompassing [light] of the [four worlds of] ABY”A, as mentioned previously.

44The beginning of the Kav-Line is the aspect of a Heyulie drawing down [of influence], like a short line that diminishes (by way of Tzimtzum) from cause to affect, such as from Ratzon-Desire to Chochmah-Insight, and the like.

45Likewise, from the aspect of the aforementioned Reshimu-Impression, a Kav-Line is drawn with very great diminishment.

46For, although the Reshimu-Impression comes about in [a way of] limitation [of the Unlimited Light], as explained previously, nonetheless, it is still from the aspect of the World of the Unlimited One (Ein Sof), except that it is the last aspect [of the Unlimited], which comes about with brevity.

47This is not the case with the Primal Desire (Ratzon HaKadoom) which comes into the category of [expressing] influence outside of the World of the Unlimited.

48However, [because] it [still] is an all-encompassing Heyulie [for the entire chaining down of the worlds], therefore it is drawn out by way of a short line. This will suffice for those of understanding.

49(This is [in accordance with] the statement in Etz Chayim; that the essential purpose of the radiance of the Kav-Line, is solely to bring about the aspects of “above” and “below” such as the ten Igullim-Circles, [which follow in progression from higher and lower] until the end action.

50In contrast, in the World of the Unlimited One (Ein Sof), even the aspects of “above” or “below” do not exist. Rather, there is only His absolutely simple singularity, as previously explained.

51Furthermore, even though [in potential] He estimated within Himself that which is destined to be, it all is actually still within Himself and is literally in an aspect of being limitless (Ein Sof).

52Because of this it states in Etz Chayim¹⁰ that it is forbidden to speak even in regard to the aspect of Malchut of the Unlimited One (Malchut D’Ein Sof).

53Rather, we are permitted to speak only in regard to the aspect of the Kav-Line and the aspect of Adam Kadmon (Primordial Man). [Since] this is the aspect of the first source of the entire chaining down [of the worlds], it may, therefore, be comprehended in [relation to] the many descents [that take place] until [the comprehension of how] the ten sefirot of [the world of] Atzilut become [invested] within BY”A.¹¹

54This is because they [the Kav and particularly Adam Kadmon] are called by the name, “the Cause of all causes” (Eelot Kol HaEelot)¹² and¹³ “the Primordial of all the Primordials” (Kadmon L’Kol HaKedoomin).

55However, [in regard to] the Essential Self of the light of the Unlimited One (Atzmoot Ohr Ein Sof) [it states,¹⁴] “No thought can grasp Him,” [which includes] even the aforementioned Primal Thought (Machshava HaKedooma).

56This is because the World of the Unlimited One, HaShem-יהו״ה, blessed is He, is qualitatively beyond and is called “Totally Holy” [and transcendent], as a result of the aforementioned Tzimtzum.

57[In contrast], the aforementioned aspect of the Primal Desire (Ratzon Kadoom) is called “His Great Name.” “His Name-Shmo-שמו-346” is the same numerical value as “Desire-Ratzon-רצון-346.”¹⁵ This is the [explanation] of the matter of [the words of the Kaddish prayer,] “May His Great Name be blessed etc.”¹⁶)

58(Furthermore, as known, the aspect of Adam Kadmon is called “Adam D’Briyah-Man of Creation,” as will be explained [in the following chapter].

59This is in contradistinction to the Essential Self of the light of the Unlimited One, HaShem-יהו״ה, blessed is He, [about Whom] it states,¹⁷ “For He is not a man.”

60As known, this is also [in accordance] with the intentions of the prayer, “Nishmat Kol Chai – The Soul of all living beings,” which is the aspect of Adam Kadmon. This will suffice for those of understanding.)

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