Chapter 20

1Now, before the details of the ten sefirot of [the world of] Atzilut can be explained, we must preface [by explaining] the matter of Nekudah-Point, Sefirah-Emanation, and Partzuf-Stature.

2As known, the general difference between the aspect of Tohu (Chaos) and the aspect of Tikkun (Rectification) is that the ten sefirot of Tohu (Chaos) are only in an aspect of “points,” which are the aspects of the Ketarim (Desires).

3[In contrast,] in the world of Tikkun-Rectification, the [sefirot] come in an aspect of division in which each sefirah [is divided] into ten, and therefore, the aspect of “Rectification” automatically comes about.

4This is the aspect of the inter-inclusion [of the sefirot] by means of the Name of Ma”H-מ״ה-45 (יו״ד ה״א וא״ו ה״א).

5Now, the explanation of these matters is known, that the aspect of Nekudot-Points is the aspect of an essence before it spreads forth. This is similar to a point, which does not spread forth.

6An example [of this] is the light of the quality of Chessed-Kindness. The aspect of the essential quality of kindness is the aspect of its Keter (Desire).

7However, what is meant here is not the aspect of the essential quality of Chessed-Kindness as it is embedded and rooted within the essence of the soul, which is called the Yechidah (Singular), as mentioned previously, since [the way it exists embedded in the essence of the soul] is [still] totally in an aspect of a Heyulie, (as mentioned previously in chapters 10 and 11).

8Rather, what is meant here is in regard to the aspect of the revelation of the desire for a particular [act of] kindness, [as it becomes revealed] from its concealment in the essential Heyulie of kindness.

9[Now], even this [revealed] desire has not yet spread forth [from its essential state].

10Rather, it [exists] as it is, beyond reason whatsoever for this desire, [such as the reason for] why he desires to reveal kindness etc.

11Certainly, [as of yet], there are no divisions into the various different ways [that this kindness may be expressed].

12Even if his intellect leans specifically to Chessed-kindness, [nonetheless] it is not divided into various ways [of how the kindness will come out].

13[This is because] although the [aspect] of intellect that essentially leans toward kindness and merit, is the aspect of the Chochmah (Insight) of the essential Chessed (Kindness), nonetheless, it too, is only in an aspect of a Nekudah-Point.

14Likewise, [the aspect of] the Netzach (Conquest) of this Chessed (Kindness) [also] comes in the way of a Nekudah-Point.

15We [therefore] find that although the aspect of the essential kindness which comes into revelation, includes ten [sefirot within it, that is, desire, intellect and emotions, nonetheless, there are no recognizable divisions within them.

16Rather, they are all [included] in an aspect of a single point. This is the aspect of Akudim-Bound, wherein [the sefirot] were all bound up in a single vessel.

17It is because of this that the aspect of the ten sefirot of Tohu-Chaos cannot unite or become inter-included one with the other.

18Rather, they are [disjointed points,] one beneath the other, as stated, “He reigned and he died etc.”

19An example of this is an essential desire for kindness that comes into revelation.

20Although it includes intellect etc., nonetheless, it cannot join with an essential desire that is its opposite, [such as an essential desire] that comes in an aspect of judgment.

21[This is the case] even though it too includes intellect, [albeit, one] which essentially leans towards judgment.

22This is because they do not have a vessel within which two [essential] opposites, such as these, can become inter-included.

23We can observe this tangibly, that a person whose intellect essentially leans towards kindness cannot, in any way, tolerate his opponent, who is a person whose intellect essentially leans towards judgment.

24(This is analogous to the debates between the academies of Shammai and Hillel, and the like. Even if his opponent poses difficult questions [on his views], which he is unable to logically answer, he will remain silent, but will [find it] impossible to acknowledge [the correctness of his opponent’s opinion]. [Neither will he be able] to retract [his opinion] and align himself with the opposite view, whatsoever.)

25However, the aspect of Tikkun-Rectification is when a quality comes to spread forth from its [essential] point (Nekudah), outside of its essential desire and intellect.

26In other words, this is like when the quality of Chessed-Kindness gives rise to a desire and intellect to have a kind disposition toward his fellow, [specifically] because he did him a favor.

27[This is to say that] it is not because his [own] essential goodness and kindness becomes revealed, as a necessary consequence of the natural goodness in the essence of his soul.

28On the contrary, he may be cruel by nature. However, he will desire to do [acts of] goodness to someone who was gracious to him and who saved him from death, or the like. [Moreover,] his intellectual disposition towards him will always lean towards [thoughts of] kindness and merit, and the like.

29This is called composite kindness and goodness. It is not at all the simple essential kindness that stems from his [essential] nature.

30The same [principle] is true of the opposite [quality], which is the composite quality of judgment. Towards his enemy, who has done him much harm, his desire and intellect will lean towards [judging him as being] guilty, even though he [himself] may be a kind and merciful person in his essential nature.

31Accordingly, it is understood that there are many different ways in which the composition [of one’s desires] are formed, according to the composition of his emotions towards [any given] thing.

32This is like love or hate that are dependent upon something, as mentioned above.

33It is therefore possible to find something that, from one angle, he loves, and his desire and intellect are entirely for goodness and kindness [towards that thing], while from another angle of the very same thing itself, he hates it. [This is to say that] his desire and intellect is turned towards harming and punishing [the very same thing].

34[Because of this,] it is possible for there to be an intermediary [composite] aspect, which includes Chessed-Kindness and Gevurah-Judgment together as one.

35This is in accordance with the teaching,¹ “[In the same matter] where His judgment is, [there He enumerates good deeds],” in regard King Saul who killed the Gibeonites. [Simultaneously, King David was reprimanded] for not properly eulogizing [King Saul]. [This is an example of] two opposites at once.

36Similarly, regarding King Solomon’s marriage to the daughter of Pharaoh it states,² “My anger has been aroused etc.”

37However, the Song of Songs was said in reference to HaShem’s-יהו״ה joy over the building of the Holy Temple, as stated, ³ “On the day of the joy of His heart.”

38[This is an example of] joy and anger, one thing and its opposite, as one.

39Similarly, [regarding the flood] it states,⁴ “[I will not again curse the ground any more for man’s sake;] for the impulse of man’s heart is evil from his youth.”

40However, previously it was stated,⁵ “And HaShem-יהו״ה saw that the wickedness of man was great in the earth, [and that all the impulse of the thoughts of his heart was only evil continually.] And HaShem-יהו״ה repented [for having made man on earth] etc.”

41As explained elsewhere, all this comes about from the aspect of the qualities of Tikkun-Rectification, which are composite aspects.

42In other words, they spread forth [outside of their essence] and do not result from the essential [nature] alone.

43Therefore, it is possible for there to be an inter-inclusion of one thing with its opposite.

44In contrast, [regarding] the Nekudah-Point of Tohu-Chaos; even when it is made into a division of ten [sefirot], [nonetheless] it is only [in the aspect of] a Sefirah-Emanation.

45[However,] it is not a Partzuf Adam-Stature of Man, wherein there is the aspect of the inter-inclusion of all opposites.

46Rather, it is specifically in the aspect of Tikkun-Rectification, in which each point spreads forth out of its essence, that they can become inter-included through the abundance of many different vessels, within which they are composed. This will suffice for those of understanding.

47This then, is [the meaning of] the statement in Sefer Yetzirah, “He took fire and water and mixed them one with the other.”⁶

48In other words, [this is] the aspect of the composition of fire and water [together], specifically not [as they are] in their essential state, as explained elsewhere at length.

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