Chapter 29

אNow, [it must be understood], even in the Hitbonenut – contemplation of the Lights and Vessels (Orot V’Keilim) of [the world of] Atzilut, in a more particular manner, that the primary intent is only [to understand] the matter of “He and His life force are one, [and He] and His organs are one,” that in truth, there is no difference between “He and His life force are one” and “He and His organs are one.”

בThis is because even though the Lights are “Bli Mah – without whatness,” [that is, they are intangible], while the Vessels are in an aspect of “Yesh - somethingness” [and are therefore tangible], nevertheless, from the angle of the Essential Self of the Emanator, He actually made the root for the existence of the Vessels before making the root for the existence of the Lights.

גThe fact that the Vessel comes about from the “thickening” of the Light [poses no contradiction to this], since the root and source [of the vessels] preceded this.

דThis [source] is called the “Simple [Primal] Matter – Chomer Pashoot” or “The Heyulie Matter” which precedes the “Form – Tzoorah” [of the Lights].

הThe explanation of this matter is known, and may be understood through the well know preface regarding the matter of vessels which actually limit. That is, there are two kinds of limitations (G’vool):

וThe first is the essential potential power to limit.

זExamples of this are the vessels of the brain which limits or the eye which limits, and the like.

חHowever, this is still only in potential rather than in actuality.

טFor example, in the hand there is the potential power to limit every physical movement, [even] before it actually limits any [specific] movement.

יNow, although the actual revealed limitation is, literally, exactly like the spiritual potential power to limit of the hand, which is the root and source for the actual limitation, nevertheless, there is no comparison between the potential power to limit and the actual limitation [itself].

יאFirstly, one is spiritual and essential, whereas the other is physical and separate from the essence.

יבSecondly, the potential power to limit is not actual limitation.

יגRather, [the person] limits his strength according to his will and choice, and it is [therefore] not a limitation of necessity, that is to say, [it is not] that he does not have the power to spread forth further.

ידRather, he does not desire to spread forth further.

טו[Therefore], this is only [that which] makes limitations, while [it itself] is not truly limited. [In other words, it is not] like an actualized limitation, which is truly limited.

טז(This is in accordance with what is explained elsewhere regarding the matter of the innerness of the vessels and the externality of the vessels, as will be explained with the help of HaShem-יהו״ה, blessed is He.)

יז[Through this] it may likewise be understood [regarding how it is] in the upper realms, in the root and source of the vessels which limit the light.

יחThat is, [we may understand] the source and root of their power to limit, which is drawn from the same Singular Preexistent Intrinsic and Essential Self of HaShem-יהו״ה, blessed is He, from which the lights themselves are drawn.

יטFor example, the source of the existence of the light of a desire is from the concealed essential source of all desires.

כNow, the potential power to limit is also drawn from there, which limits the power to spread the light of the desire forth, so as not to spread forth further [than desired].

כאThis is so that the “reasoning for the desire” could come about.

כבThis is because if the power and light of the desire would not cease, the “reasoning for the desire” could never come about.

כגThis is controlled by the Kav HaMidah-The Measuring Line, which makes all the actual limitations of the lights.

כדIn the same manner, it makes all the actual limitations of the vessels of the ten Sefirot which limit, and dictates how they will actually limit.

כהHowever, their root and source, is not the aspect of true limitation, but rather, it determines the type of limitation.

כו(This comes from the Kav HaMidah – The Measuring Line, from the aspect of Gevurah of Ohr Ein Sof- Sternness of the Light of the Unlimited One, HaShem-יהו״ה, blessed is He.

כזThis is the power to gather in, which is similar to the power to spread out, since they are two lines of equal balance.

כחThis is because [being that HaShem-יהו״ה, blessed is He, is] “All Capable” (Kol Yachol) [He therefore] also has the power to limit (as explained elsewhere).¹

כטIt was explained above² that this is the aspect of the Reshimu – Impression, which is the source of the limitations of the vessels of the ten Sefirot of [the world] of Atzilut.

לThe aspect of the Kav – Line, which is drawn from the Reshimu – Impression, is the source of all the Lights, as explained elsewhere at length.)

לאTherefore, although the aspect of the Vessels of [the world of] Atzilut actually limit through the aspect 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], which are called “Letters,” however, this is only due to the potential power to make limitations within the Essential Self of the Emanator [Himself].

לבThis then, is the meaning of “He and His organs are one.” That is, [the Vessels] come about from the power of the Ein Sof - The Singular Preexistent Essential and Unlimited Being of HaShem-יהו״ה Himself, blessed is He, in the same way that, “He and His life force are one,” in regard to the aspect of the Lights.

לג(However, in truth, even the aspect of the vessels of the ten Sefirot of [the world of] Atzilut are potential limitation (Koach HaGvool), rather than actual limitation (Gvool B’Po’el).

לדIt is only when the light and influence is limited to [create] “something” from “nothing” in [the worlds of] Briyah, Yetzirah and Asiyah, that they can be considered to be actual limitation (Gvool B’Po’el Mamash), as will be explained with the help of HaShem-יהו״ה, blessed is He.)

להAccording to the above, when a person focuses his intention on the names of A”V-ע״ב-72, Sa”G-ס״ג-63 etc., which are in an aspect of vessels that actually limit, this itself [constitutes] focusing his intention upon the source of the names of A”V-ע״ב-72, Sa”G-ס״ג-63 etc., which are the source of the Light of [the world of] Atzilut.

לו(This is the Essential Name of HaShem-יהו״ה – Shem Ha’Etzem, which indicates the Essential Self of the Source, as previously explained.)³

לזIn other words, [his intention] is [focused] on the source of the existence of the Vessels, [about which it states] “He and His organs are one,” as explained above.

לחFrom this it is self-understood that the statement, “He and His organs are one,” also applies to the above mentioned “Fixings-Tikkunim.”

לטThis is because the actual limitation (Gvool B’Po’el) is unified with the potential power to limit (Koach HaGvool), which brings about this actual limitation.

מ[This may be understood] by way of analogy, from the potential power to limit of the hand, which is unified and bound to the actual limitation of the movement, as mentioned above.

מא(This is most certainly true of the Vessels of the Brain, Heart [and Liver], which cannot yet be considered to be actual limitation (Gvool B’Po’el), as explained above.

מבRather, they limit and describe the Lights, only so that they may become recognizable as a tangible existence.

מגNonetheless, the [Vessels] are rooted in the Essential Self of the Unlimited One, HaShem-יהו״ה, blessed is He, just as the Lights are rooted in His Essential Self.

מדThese [two powers] are equally balanced, and literally have a single source, this [source being] the aspect of Ein Sof - The Singular Preexistent Essential and Unlimited Being of HaShem-יהו״ה Himself, literally.

מהThis is because just as the Limitless Light of the Unlimited One spreads down [without limit], so too it [exists above] without end.

מוThese [two powers, that is, the limitless ability to reveal and the limitless ability to restrain revelation] are Chessed and Gevurah of Atzmoot – Kindness and Sternness of the Essential Self of the Unlimited One, HaShem-יהו״ה, blessed is He.

מזHowever, regarding the Lights and Vessels [as they are] in their source, it is the reverse of [how they are] in their revealed aspect.

מחThis is because as they are revealed, the aspect of restraint - Tzimtzum is in the Lights, and the kindnesses of spreading forth, is in the Vessels.

מטThis is because even though the [Vessels] limit [the Lights, nonetheless,] all spreading down [of influence] comes about specifically through them.

נHowever, in their source, the opposite is true.

נאThe restraint-Tzimtzum is in the Reshimu-Impression, which makes potential limitation, while the spreading forth of kindnesses-Chassadim is in the lights, which comes about from the aspect of the Kav-Line. This is explained elsewhere, and will suffice for those of understanding.

נב1 See Avodat HaKodesh, Section 1, Ch. 8. Also see Derech Emunah (by the same author, Rabbi Meir Ibn Gabai), Ch. 2.

נג2 See Chapter 13.

נד3 See at length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah) and on.