Chapter 24

אNow, to one who contemplates [how things are] above, the analogue for all that has been previously stated will be understood.

ב[That is, he will understand] how the aspect of the essence of the simple pleasure of the Essential Self of the light of the Unlimited One, as it is before Tzimtzum, which is called,¹ “the Delight of the King in Himself,” is literally an infinite aspect.

גMoreover, [he will understand that] even the ten essential Sefirot, from Keter to Malchut of The Unlimited One (Ein Sof), all [derive their existence] from the simple pleasure in His Essential Self.

דBy way of analogy, even the essential kindness of the [human] soul, [derives] its existence primarily from the pleasure [of it].

הNonetheless, in truth, the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He, is even beyond the aspect of simple pleasure.

וHowever, it is drawn after and radiates within the aspect of pleasure, just as the essence of the [human] soul is drawn after pleasure.

זIt is for this reason that it was stated,² “There is nothing higher than pleasure.”

חFor example, [vested] within the aspect of the desire for kindness of HaShem’s-יהו״ה Essential Self, is the simple [essential] pleasure.

טIt is drawn forth and radiates greatly, until it descends and even comes into a separate matter.

יThis [separate matter] is the aforementioned aspect of the Primal Pleasure and Desire (Ta’anoog V’Raton HaKadoom) that follows the Tzimtzum, to become the source for the [entire] chaining down of the worlds of ABY”A.

יאIt descends [further], to the point that it is drawn down to the very end of everything, such as even the most final particular of the ten sefirot of [the world of] Atzilut – Emanation.

יבThis is [understood] by way of the aforementioned analogy of the pleasure that exists to give being to the [emotional] quality of Victory (Netzach), and the like.

יגThis then, is the [meaning] of the statement in Etz Chayim, that Atik Yomin and Arich Anpin, which are the pleasure and the desire, are one entity, (and they are called the “three heads which are engraved, one within the other.³ Sometimes one [pleasure] is internal [and sometimes desire is internal] etc., as mentioned previously.) and that the one cannot be without the other.

יד[Keter, which is the pleasure and desire, is] invested within each and every sefirah, [even] in the most particular of particulars, for without it, it can have no existence at all, as previously explained at length.

טוMoreover, it [also] encompasses them all.⁴

טז(This is in accordance with what is explained elsewhere with the analogy of the ten pits which are dug in succession. The [water in the] first is drawn into each [subsequent] pit etc. Likewise, it states in the Zohar, “He made a big vessel, [like a person who makes a big excavation, which becomes filled with the water that comes out of a spring… He then made a small vessel, which is the letter Yod, which became filled with it from the source (Keter), and He called it a spring flowing with Chochmah - Insight.] Through it, He called Himself, ‘Chacham – Wise’, [and the vessel He called Chochmah - Insight.]” Similarly, it states, “You brought out ten ‘Tikkunim – Vessels’ and called them ten sefirot etc.”)

יזThis is because the aspect of Atik Yomin is considered to still be a part of the World of The Unlimited One (Ein Sof).⁵

יחThis is because the World of The Unlimited One (Ein Sof) is considered to continue until the aspect of Malchut of Adam Kadmon, which is the aspect of the “letters” of the end action that arose in the aforementioned Primal Thought and Desire (Machshava V’Ratzon HaKadoom).

יטIt is [these “letters,” which are] the last level of the Essential Self of HaShem-יהו״ה, blessed is He, that become the Keter of Atik Yomin, which is the aspect of the revelation of the light of the pleasure from the aforementioned concealed pleasure and Primal Desire (He’elem Ha’Oneg V’Ratzon HaKadoom).

כTherefore, even Keter of Atik Yomin, and the [sefirot] of Chochmah, Binah and the emotions that are within it, are all considered to be of the end of the World of The Unlimited One (Ein Sof).

כאHowever, [this is not the case] with Arich Anpin, which is the aspect of the revelation of the desire that comes because of the pleasure.

כבBecause [the desire] is drawn to spread forth below, it is called the beginning and root of the Emanations, which refers to the ten sefirot of [the world of] Atzilut, both generally and particularly.

כגIt is for this reason that the aspect of Keter is generally called an intermediary aspect, which possesses something of the last level of the Essential Self of HaShem-יהו״ה, blessed is He, but is the beginning of the Emanated.

כדBecause the lights of the Emanated are in an aspect of “the revelation of the concealed,” they therefore are in an aspect of separateness from the Essential Self of HaShem-יהו״ה, blessed is He, as previously explained (in chapter nineteen⁶).

כהBy way of analogy, this is like the emotions of Chessed or Gevurah for a separate thing, which come from the power of the qualities of Chessed and Gevurah of the Essential Self.

כוNevertheless, it is the aspect of the pleasure and desire which comes from the Essential Self of HaShem-יהו״ה, blessed is He, that vests within everything in order to constantly give them existence, as mentioned previously.

כזThis is because, the source of this pleasure and desire is in the Essential Self of the light of The Unlimited One, HaShem-יהו״ה, blessed is He, and is called “the Delight of the King in Himself” (Sha’ashoo’ei HaMelech B’Atzmo).

כחThis is similar to the [aforementioned] analogy of the soul, which is drawn after every pleasure, which is proof that the pleasure fills its light.

כטIf so, then this itself is the reason that it is from the particular pleasure within each of the particular [emanations of] lights, that they primarily [derive] their existence.

ל[This is true] even until the aspect of Malchut, which is the [quality of] Dominion.

לאWere it not for the pleasure in it, it would have no existence.

לבThe absence of the light of the pleasure [for something] equals the absence of the light of its existence. This will suffice for those of understanding.

לגNow, all the above is only in a general manner.

לדIn a manner of particulars, however, it is only the aspect of the first three [sefirot] of Atik Yomin that are considered to be [part] of the Essential Self of the Unlimited One, HaShem-יהו״ה, blessed is He.

להOn the other hand, the seven lower sefirot of [Atik Yomin] become invested within the “Gulgulta – Skull” of Arich Anpin.

לוChessed (Kindness) of Atik Yomin [vests] within the “Gulgulta – Skull” [of Arich Anpin], Gevurah [of Atik Yomin vests] within “Mocha Stima’ah – the Hidden Brain” [of Arich Anpin] etc.⁷

לזThis then, is the meaning of [the statement,⁸ “The King who alone is exalted], who transcends the days of the world.”

לחThis is because the coming into being of the desire from the pleasure is primarily from the aspect of the emotions of the pleasure, as known.

לטFor example, Chessed (kindness) of the pleasure [vests within Keter of the desire].

מBy way of analogy, when a person is in a state of pleasure during the joy of his son’s wedding, or the like, he will then bestow goodness and abundant kindness upon everyone.

מא[This is] because of the pleasure that uplifts his soul (for the aforementioned reason).

מבDuring such a time, he may be aroused to grant every desire.

מגIn other words, even a desire for judgment may be overturned to kindness.

מדThis [overturning of the desire from Chessed to Gevurah] is dependent upon the aspect of the [essential] point of desire, which is higher than the “hidden reason for the desire” (Ta’am Kamoos LaRatzon) that divides into Chessed and Gevurah – kindness and judgment.

מהThis then, is an analogy through which one may understand how the aspect of Chessed of Atik Yomin vests within the “Gulgulta – Skull” [of Arich Anpin].

מוNow, the aspect of Gevurah, which is judgment, and is the opposite of pleasure, is what vests within “Chochmah Stima’ah – the Hidden Wisdom” of Arich Anpin, which is the “hidden reason for the desire” (Ta’am Kamoos LaRatzon).

מזThis is the precision of the desire, that it should be a particular way, and not in any other way.

מחThis is in accordance with what is written in books of Kabbalah,⁹ that the early [Kabbalists] decreed and stated that Chochmah is an aspect of judgment.

מטThis is because, when desire comes according to the dictates of Chochmah, it comes with precision and restriction that it should be like this and not like that.

נFor this reason, there are many judgments in the laws of the Torah, since the Torah comes out of HaShem’s-יהו״ה upper wisdom-Chochmah.¹⁰

נאIn contrast, the radiance of the thirteen qualities of mercy is from [a level] higher than the Chochmah of the desire, and can [therefore] “pardon iniquity.”

נבCertainly [this is the case in regard to] the aspect of the first three sefirot of Atik Yomin, which are not invested in the Emanated.

נגThis is the aspect of the pleasure as it is within Himself.

נדAs of yet, no desire whatsoever has been born of it, except that all desires are destined to come from it.

נהIt is considered to be part of the general essence of the simple pleasure (HaTa’anoog HaPashoot).

נוThat is, it is from the aspect of the source of all pleasures in the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He.

נזThis is as stated,¹¹ “With you is the source of life,” that is, the source of all the pleasures [within] the Primal Desire [for Creation] (Ratzon HaKadoom).

נחIn the general totality [of the chaining down] it this called¹² “Atika D’Atikin – The Ancient of the Ancients.”

נט[However, more particularly] it is called “Atik Yomin – The Ancient of Days,” as stated in Daniel,¹³ “And Atik Yomin sat etc.” [Atik – Ancient] is a term of antiquity, which [indicates] the aspect of the eternity of the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He, as He comes to radiate within the chaining down of the line and thread.

סHowever, in regard to His actual Essential Being [it states,¹⁴] “Is there old age before the Holy One blessed be He!?”

סאThis is in accordance with what is stated elsewhere¹⁵ regarding the matter of the word “Va’ed – Forever” (ועד), which through a permutation of letters equals “Echad – One” (אחד), referring to the simple [Oneness] Himself.

סבFor, when the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He, who [even] transcends the time of “Yemei Kedem – the Preceding Days,” radiates within time, then time too becomes eternal and is then called “Atik Yomin – the Ancient of Days.” This will suffice for those of understanding.

סג1 See Emek HaMelech, Shaar Sha’ashuey HaMelech B’Atzmooto.

סד2 Sefer Yetzirah 2:4

סה3 See Zohar III (Idra Zuta) 288a. Also see Etz Chayim (Shaar Arich Anpin) Shaar 13, Chapter 2.]

סו4 See Ma’amirei Admor HaZaken, HaKtzarim, page 492. See also, Zohar II (Ra’ayah Mehemnah) 42b, and introduction to Tikkunei Zohar 17a.

סז5 See Etz Chayim, (Shaar Drushei ABY”A) Shaar 42, Chapter 1. See also Shaarei Teshuvah of the Mittler Rebbe, pg. 104.

סח6 In the Hebrew text it says (chapter 12), but it is a typo which should say (chapter 19), as corrected above.

סט7 See Etz Chayim, (Shaar Arich Anpin), Shaar 13, Ch. 6-7.

ע8 See the liturgy of the Yotzer blessing of the morning Shema recital.

עא9 See Etz Chayim, (Shaar Arich Anpin) Shaar 13, Chapter 6.

עב10 Zohar II 62a; 85a; (Ra’aya Mehemna) 121a; Zohar III 81a; 182a, 261a.

עג11 Psalms 36:10

עד12 Zohar III (Idra Rabba) 128a

עה13 Daniel 7:9

עו14 Talmud Bavli, Yevamot 16b

עז15 Zohar II 134a; See also Ma’amarei Admor HaEmtza’ee, Devarim, Vol. 1, pg. 224; Na”Ch, pg. 226; Also see the Opening Gateway (Petach HaShaar) to Imrei Binah of the Mittler Rebbe, translated as The Gateway to Understanding.