Chapter 28

1Now, the analogue from all of the above analogies regarding the aspects of the three vessels of the brain, the heart and the liver, can be understood generally, as follows:

2The light of Chochmah of [the world of] Atzilut, as it is emanated from the Essential Light of the Emanator, is comparable to the light of the spiritual intellect itself, as it is drawn from the essential potential Chochmah power of the aspect of the essence of the soul.

3It still is literally one with the source from whence it was hewn.

4[This is] is similar to¹ “The flame [that is bound to the coal],” or like the aforementioned revelation of the desire from the essential [hidden] desire of the aspect of Adam Kadmon.

5Now, although this is merely like an indicator or a color, (as explained before at the end of chapter nineteen regarding the matter of “He calls out the generations from the beginning,” that this refers to the ten sefirot of Atzilut which came out of the concealment of Adam Kadmon, which is the revelation of the [general] desire in a separate thing,) nonetheless, they are called the “Ten Sefirot without whatness,”² because they still are intangible.

6This is because a color is also essential, since it is impossible to have an opposite color to the essence of a thing.

7[An example of this is when] the color of [the inside of] an apple is white, which indicates its essential sweetness.

8Likewise, although it is [coming forth] into a separate matter, nonetheless, the light of an intellect or desire that leans towards kindness, indicates the essence.

9Therefore, [it is understood that] the existence of the lights of the ten sefirot [of Atzilut] comes from the aspect of the essential letters of the Emanator, [that is, Adam Kadmon].

10An example of this is the name A”V-ע״ב-72 [יו״ד ה״י וי״ו ה״י] from which the aspect of the Light of Chochmah of Atzilut comes into revelation.

11This name indicates the essential Chochmah of Adam Kadmon.

12Likewise, the name Sa”G-ס״ג-63 [יו״ד ה״י וא״ו ה״י] indicates the essential light of Binah of Adam Kadmon.

13This is [true of all the names] A”v-ע״ב-72, Sa”G-ס״ג-63, [Ma”H-מ״ה-45 and Ba”N-ב״ן-52] that precede the ten Sefirot of [the world of] Emanation-Atzilut. They are [therefore] called, “The names of the Emanator.”

14This is similar to how the last aspect of the spiritual Form (Tzurah) becomes bound to the beginning of the existence of the light and form within the substance of the vessel (Keli).

15This is in accordance to what was previously explained regarding the,³ “blood which is the soul,” and [regarding] the spiritual power of growth, and [regarding] the eye and the brain etc.

16However, the aspect of the Vessel (Keli) that limits the light of Chochmah of Atzilut is like the light of the intellect as it already is merged within the substance of the brain.

17[In this case] the substance of the brain only receives from the “thickening” of the end of the light of the intellect.

18Therefore, aside from the fact that there is a [profound] change of existence, it also limits [the light].

19This is similar to the light of Chochmah as it vests within the brain, which is [then] called “Chochmah Mocha – Insight is the Brain.”⁴

20It is then that because of the aspect of the vessel of Chochmah, it comes into the aspect of a tangible existence of intellect, which is called, “The conceptualization of a certain specific concept.”

21The same [principle applies] to the spiritual emotions in the “Heart” and the spiritual Nefesh in the “Liver.”

22This then, is the matter of the “Three rulers above.” These are the three general vessels for the Nefesh, Ruach and Neshamah of Zeir Anpin of [the world of] Emanation-Atzilut.

23The Neshamah, which is the aspect of the intellectual Sefirot of Chochmah and Binah of Zeir Anpin, [vests] within the “Brain,” the Ruach [vests] within the “Heart,” [and the Nefesh vests within the “Liver”].

24These [vessels] are the “letters” of the Lights of Atzilut, which [refers to] the matter of the four names, A”v-ע״ב-72, Sa”G-ס״ג-63, [Ma”H-מ״ה-45 and Ba”N-ב״ן-52] of Atzilut.

25These [four names] are called the vessels for the [light of the] ten sefirot of Atzilut, which limit the light and restrain it, because the vessels are made from the “thickening” of the lights, as stated in Etz Chayim.⁵

26As known, this is called, “The somethingness of the Light,” as it appears in an aspect of a “something,” with tangible existence. This will suffice for those of understanding.

27(We find that there are two types of names of A”v-ע״ב-72, Sa”G-ס״ג-63, [Ma”H-מ״ה-45 and Ba”N-ב״ן-52] etc.

28The first [set of names] is before [the world of] Atzilut [within Adam Kadmon]. The second [set of names], which are the vessels that limit, is after [the world of] Atzilut.

29According to this, when a person directs his attention to the [external] names, his [actual] intention is [really] to the source of the lights.

30For example, a person who directs his attention to the aspect of the name A”V-ע״ב-72 [יו״ד ה״י וי״ו ה״י], the source of the light of Chochmah etc., automatically is [also] directing his attention to the vessel of Chochmah, causing it to be drawn down. This will suffice for those of understanding.

31These are the [Kabbalistic] Kavanot (devotions or intentions) of the Names [of HaShem-יהו״ה] during the eighteen blessings of the Amidah prayer.

32This is because, the source of the [external] limiting vessels [which are the names of Atzilut] is from the names of Atzmoot HaMa’atzeel-The Essential Self of the Emanator, and the two [levels] are interdependent, as will be explained. This will suffice for those of understanding.)

33This, then, is the meaning of the statement,⁶ “[He made ten Tikkunim (fixings)] which we call ten Sefirot… to show… to conduct [the worlds] etc.,” because Tikkunim (Fixings) is the aspect of vessels (Keilim) for the Lights (Orot) of [the world of] Atzilut.

34By way of analogy: a “fixing” for the eye, so that its physical sight may spread further, [may be accomplished] through the means of eyeglasses.

35Likewise, the physical organ of the eye is the “fixing” through which the spiritual [power of] sight spreads forth, as explained elsewhere.

36[It is] therefore [understood] that all aspects of the spreading forth of influence down, can only come about specifically through the vessels which limit.

37For example, it is through the vessel of the brain, which grasps the intellectual concept, that [the concept may be] drawn down to arouse emotions in the heart or to be expressed to another person.

38Similarly, it is through the means of the heart, which is the vessel for the spiritual light of love and kindness, that [this light] can come into the category of being influenced to a recipient.

39It is [specifically] because of this that the [vessels] are called Tikkunim – Fixings, [because they “fix” the light] so that it can be drawn down from [the world of] Atzilut to [the world of] Briyah.

40In other words, it’s [sole purpose is] only “to show” etc.

41On the other hand, from the aspect of the Essential Light of the Emanator, [the sefirot] are called “Ten sefirot without whatness,”⁷ as explained before and as explained elsewhere at length.

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