Chapter 18

1Now, [regarding] the aspect of the Primal Desire to Himself, of everything that will be in the [whole] chaining down [of the worlds] (Hishtalshelut), it includes ten [sefirot, or “circles”] until the “end action” that arose in this Primal Desire, which is the last aspect within it.

2Now, the Keter of the lower [world] comes about from the aspect of Malchut of the upper [world].

3This is the aspect of Keter of Adam Kadmon (Primordial Man). Moreover, as known, in [regard to] the general manner [of the chaining down of the worlds], the aspect of Adam Kadmon (Primordial Man) is called “Adam D’Briyah-Man of Creation,” which is the aspect of Thought (Machshavah).

4Atik Yomin and Arich Anpin of [the world of] Atzilut (Emanation) are called “Adam D’Yetzirah-Man of Formation.” Zeir Anpin and Nukvah [of the world of Atzilut] are called “Adam D’Asiyah-Man of Action.”

5Just as the [particular] world of Briyah-Creation is, literally, a creation of “something from nothing,” as known, so too, the aspect of Keter of Adam Kadmon is considered to be a creation of something from nothing. [This is to say that it is created] from the true “Ein-Nothing” of the Light of the Unlimited One Himself, which is in the aforementioned Kav-Line, which is called the Primal Desire to Himself (Ratzon Kadoom L’Atzmo).

6Now, as known, the explanation for this is [as follows]: It was explained above that the aforementioned Primal Desire (Ratzon Kadoom) is called “the source of all desires.”

7It is the aspect of the Heyulie desire, which is the source from which all “desires for desires” find [their existence].

8This can be understood by way of analogy from the aspect of the Yechidah of the human soul. The essential Heyulie desire for kindness, which is included in it in an aspect of a Heyulie, includes every particular desire for kindness that he is destined to desire.

9When [this Heulie desire for kindness] comes to be drawn forth in a particular manner for a specific matter, it comes out of the aspect of the essence [of his soul] so that he will have an essential and concealed desire, which is the aspect of the aforementioned Primal Desire (Ratzon Kadoom).

10However, [this Primal Desire] has not yet become invested within that thing [which he desires at all], but is rather still [completely] to himself, as mentioned previously.

11However, when [the Primal Desire] becomes invested [within] and affects a “desire for a desire” for this particular matter, such as becoming invested within the intellect and thought, to cause a “desire for a desire” for this particular thing, the existence of this desire for this thing within the intellect and thought is like an entirely new creation from its source.

12This is because the aforementioned aspect of the Primal Desire is the source for the creation of this “desire for the desire” of the intellect, and this “desire for the desire” is called a [new] creation.

13For, we observe that it is not at all times that a person has a desire for a specific desire, such as the desire for business or for study.

14It is [therefore] necessary [to state] that there is a source that creates this specific desire.

15[This source] is called “the desire for this [specific] desire.” It automatically [follows] and is understood, that since the desire for this [specific] desire is not drawn forth at all times, and furthermore, at times it will radiate with great strength and light, while at other times it will radiate in a diminished and weak [fashion], therefore, it must be said that even the source which makes and brings about this [specific] desire, which is called the “desire for the desire,” also comes about in an aspect of “something” coming into being from “nothing.”

16This is comparable to a bribe, which brings about a constant “desire for a desire” to merit [the briber].

17This is because the bribe touches the essence of his soul. Because of this, it is constantly drawn out, bringing into being a “desire for a desire” of kindness and merit [towards the briber].

18The opposite [is true] in regard to his enemy. A constant “desire for a desire” of judgment will be brought about [towards him], and the like. This will suffice for those of understanding.

19Now, as known, every revealed desire includes ten [sefirot]. This being the case, this “desire for the desire” also includes ten [sefirot within it].

20Moreover, [being that] there are ten powers, it automatically follows that there are ten types of “desire for desire,” all of which come into being in an aspect of “something” from “nothing.”

21All this is an example, in order to understand the aspect of the ten sefirot of Adam Kadmon (Primordial Man), which is entirely just the matter of “a desire for a desire.”

22This is because they are the aspect of the concealment of the ten sefirot of [the world of] Atzilut (Emanation) [whereas the ten sefirot of Atzilut] are revealed [desires], as known.

23For example, Keter (desire) of Chochmah (insight) of Atzilut is the desire for intellect.

24Its source is in Keter (desire) of Chochmah (wisdom) of Adam Kadmon, which is called “the [hidden] desire for this [revealed] desire.”

25Likewise, [the revealed] Keter (desire) of Chessed (kindness) of Atzilut comes from [the concealed] Keter (desire) of Chessed (kindness) of Adam Kadmon etc.

26However, the coming into being of the ten sefirot of Adam Kadmon itself, is all drawn from the aspect of the Kav-Line, which is called “The Source of the Coming into being of all Desires for Desires.”

27This is because it is the essential simple desire, which originated within Himself that it should be thus, as mentioned previously.

28It therefore causes and makes the “desire for desire” [to be] in a particular way.

29[This principle applies] from the aspect of Keter of Adam Kadmon until the aspect of Malchut [of Adam Kadmon], which is the aspect of the “desire for the desire” for Kingship.

30However, the aspect of Keter of Adam Kadmon only comes about from the last level of the aforementioned Heyulie Primal Desire (Ratzon HaKadoom HaHeyulie).

31[Keter of Adam Kadmon] is the “desire for the concealed desire” which is higher than the aspect of Chochmah-Wisdom of the “desire for the concealed desire.”

32In this manner, all the ten sefirot of Adam Kadmon are in an aspect of concealment.

33[The sefirot of Adam Kadmon] are all the [hidden] “desires for the desires” for all the ten sefirot of Atzilut, which [themselves] come in an aspect of revelation, as will be explained. This will suffice for those of understanding.

34This then, is the [reason why] the aspect of Adam Kadmon is called “Adam D’Briyah-Man of Creation,” [for] it [comes into being] similar to the aspect of the coming into being of “something” from “nothing.”

35We clearly observe that a “desire for desire” comes into being at specific times, similar to how all other created entities come into being.

36This is similar to the coming into being of thought, which is a creation of “something” from “nothing” in comparison to the essential desire in [a person’s] soul.

37We [also] clearly observe that [in regard to] the “desire for the desire” which comes into an aspect of being, the beginning of its coming into being is specifically in thought.

38This is because thought is an aspect of a vessel for the desire, since the desire becomes invested in the thought, as in the verse,¹ “As I have thought to do.”

39Similarly, the first existence of the “desire for the desire” is [also] within thought, and is called “the desire which is within thought.”

40This is the general [explanation] for the matter of Keter (Desire), Chochmah (Insight) and Binah (Comprehension) of Adam Kadmon. That is, this is the aspect of the coming into being and actualization of the light of the “desire for the desire” in a specific manner, as it comes in the “hidden thought” [of Adam Kadmon].

41In contrast, the aspect of the Kav-Line is higher than the actualization of the existence of a “desire for desire” for a particular thing, even in the “hidden thought.”

42Rather, the thought of everything that will be, is still entirely to Himself.

43This is to say that it still includes [everything] in the thought for Himself, and is not an existence of a desire within a thought for anything outside of Himself whatsoever. This will suffice for those of understanding.

44(In the words of Maimonides,² this is “the knowledge of Himself, rather than a knowledge which is outside of Himself etc.,” as explained elsewhere.)

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