Chapter 31

אNow, there is a great advantage of the aspect of the Vessels (Keilim), over and above the aspect of the Lights (Orot). This is because there is a greater aspect of inter-inclusion in the vessels than in the lights. This is the main aspect of Tikkun – Rectification.

בFor, as known, the main aspect of Tikkun – Rectification comes about because of the abundance of vessels.¹

ג[Moreover,] it is specifically by means of the external aspect of the vessel, which is the aspect of NeHi”Y.

דThis is evidenced by the fact that we find that in some circumstances, the light of Chessed – Kindness may radiate within a vessel of Gevurah – Judgment, or that a light of Gevurah – Judgment [may radiate] within a vessel of Chessed – Kindness.

הIf this is so, that the light may be exchanged to radiate within its opposite vessel, if it is because of [the light] itself, then why can it not become inter-included and bound with a light that is its opposite and opposes it?

וFor example, the light of the quality of Chessed – Kindness will not tolerate the light of the quality of Judgment (Din), whatsoever.

זRather, we must say, that this [inter-inclusion] is because of the aspect of the vessel (Keli), which has the ability to tolerate an opposite light that opposes it.

חThis is because it is specifically in the vessels that the aspect and matter of the inter-inclusion of a thing with its opposite [is possible]. This is not the case [in regard to] the Lights (Orot).

ט[Similarly,] in man, the main aspect of rectification is from the angle of his body.

יAs we clearly observe with our senses in regard to the nature of man’s organs, that each organ contains an inter-inclusion of its fellow [organs],² to the point that it is possible to rectify a lacking [in one organ] through healing a different organ.

יאFor example, for a problem in the sight of the eye, healing may be applied to the power of the nerves in the foot, since they include within themselves [something of] the nerves of the eye.

יבHowever, in the case of old age and the like, [in which] the light and vitality of the brain becomes weakened to the point that [one’s] sight becomes weakened, one cannot heal [this] through strengthening the power and light of the vitality of the emotions of the heart, even though the heart and brain are inter-included with one another.

יגIt is only through strengthening the vessel of the heart that the vessel of the brain may become strengthened, so that the power of the intellect will radiate to a greater degree, and he will [thereby] have better vision.

ידThis is because there is not as much of a connection and inter-inclusion between the light of the intellect and the light of the emotions, as there is between the vessel of the heart and the vessel of the brain.

טוThis is likewise the case in regard to the vessel of the eye, with the vessel of the nose and the vessel of the ear, and the like.

טזIt is for this reason that it is specifically from the angle of the aspect of the Vessel (Keli) that it is possible for its opposite light to radiate within it. This will suffice for those of understanding.

יזThis may be further understood from our observation that the emotions of Chessed – Kindness and Gevurah – Judgment are opposites which literally oppose each other.

יחNonetheless, when these emotions come into a vessel, such as actual thought, speech and action, it is possible for the light of Chessed – Kindness to radiate in a thought, speech and action, that is its opposite.

יט[This is so] since it is possible to think, speak and do the opposite of what is in his heart.

כSimilarly, [a person] can become angry in his heart against someone who he loves in his heart, or he may have mercy in his heart towards someone who he despises etc.

כאThis is because the heart is prepared to become a receptacle for that which is its opposite, since there is a greater inter-inclusion of one thing and its opposite in the vessels, [rather] than the lights.

כב(The fact that in jubilation there is trembling and in wrath there is mercy, or the opposite, that in trembling there is jubilation and in mercy there is wrath, is all specifically due to the vessels.)

כגWe similarly find this [matter] in the six days of creation. The first day is the aspect of the Chessed – Kindness of “Let there be light,”³ while the second day is the aspect of the Gevurah – Judgment of “Let there be a firmament,”⁴ as it states in the Zohar,⁵ “Each day has its function.”

כדNevertheless, in each day there is specifically an inter-inclusion of the other days, as known.

כהThis is because it is specifically when the light comes into the vessel that is called “day-Yom-יום,” that an inter-inclusion of one thing with its opposite [occurs].

כוThis is because, when the matter comes to be influenced in actuality, it is impossible that kindness will not have the aspect of judgment inter-included in it, or that judgment [will not have] the aspect of kindness [inter-included in it].

כזThis is not the case, however, when the light and influence [remains] without a vessel, as of yet.

כחAn example of this is a Halachic legal ruling that is specifically for [the purpose of] practical application.

כטOf necessity, there will be an inter-inclusion of kindness within the judgment or of judgment within the kindness.

לHowever, this is not the case if the ruling is not [necessarily] for practical application.

לא[From all the above] we find that the primary aspect of inter-inclusion is in the aspect of the externality of the vessels, which relate to action. This will suffice for those of understanding.

לבHowever, at first glance, there seems to be a contradiction to all this.

לגThis is because, in reality, the fact that the light is capable of radiating within its opposite vessel is because of the nullification of the vessel to the light.

לדThis comes about by means of the aspect of the inner name of Ma”H-מ״ה-45 [יו״ד ה״א וא״ו ה״א],⁶ which is the source of the aspect of the inter-inclusions in the lights, specifically from the radiance of the Kav – Line.

להIt is specifically for this reason that the inter-inclusion is in the innerness of the vessels, (An example of this is the devotional intent in the performance of the Mitzvot-commandments, which includes two opposites. This is similar to the [matter of the] Atzamot V,Geedin –Bones and Tendons etc. This is not the case, [however], in the actual action.) rather than in the externality.

לוThis is because, [as known,⁷] one angel cannot perform two opposite missions.

לזThis is because all sending forth of influence comes about specifically from the externality of the vessels, which brings out the influence.

לחThis is similar to the external vessels of the “letters,” and the like.

לטIt is for this reason that “The face of the Lion is to the right etc.,”⁸ and they [are incapable of] changing their function, nor can they join together to exchange missions with each other.

מBecause of this [the Zohar states,] “Each day specifically has its own function.”

מאHowever, the [explanation of the] matter is that because the inner aspect of the vessels receives from the aspect of the inner lights which become limited within the vessel, [therefore,] when there is an inter-inclusion in the lights, there is an automatic inter-inclusion in the innerness of the vessels. This is similar to the arousal and comprehension of [the angels] Michael and Gabriel etc.

מב[However,] the externality of the vessels [receive] from the aspect of, “The Potential Power to Limit-Koach HaGvool,” which is in an aspect of an encompassing [light].

מגThere can therefore be two opposites as one within them, which is the aspect of the inter-inclusion of one thing with its opposite, specifically.

מדThis is similar to all miracles, which specifically take place in the aspect of the externality of the vessels, which is the [performance of the miracle] in actuality.

מהFor example, every place in which a miracle happens is a place that [simultaneously] withstands a thing and its opposite. [This is to say that, at once, it includes] that which is above nature within nature.

מוAn example of this is the transformation of the sea to dry land, and similarly, [the fact that] the place of the Holy Ark was not according to [natural] measurable dimensions, as explained elsewhere.⁹

מזLikewise, it is [specifically] from there that the source of divisions comes, to separate each [thing] unto itself.

מחThis comes about due to of the aspect of the Kav HaMidah – The Measuring Line in the Encompassing [Light], since it is the source of the vessels that limit.

מטFor this reason, the primary aspect of rectification-Tikkun is specifically the aspect of the abundance of subdivisions.

נIt is specifically because of the [subdivisions] that there can be an abundance of inter-inclusions of one thing with its opposite as one.

נאThis is likewise the primary aspect of the “Man of Rectification” (Adam D’Tikkun), about whom it states,¹⁰ “Achor V’Kedem Tzartanee – You have formed me back and front,” [which refers] specifically to formation (Yetzirah) in a body of substance (Goof Chomer).

נבKedem – Front, refers to the aspect of the simple substance (Chomer Pashoot) that preceded the form (Tzoorah), which is the light.

נגThis is in the source of the vessels that preceded the light.

נדAchor – Back, refers to the aspect of the vessel of substance that follows [the investment of] the Light and Form etc. This will suffice for those of understanding. This is in accordance with the explanation of this matter elsewhere at length, (and should suffice for those of understanding.)

נה1 See Etz Chayim (Shaar HaTikkun) Shaar 10, Ch. 5, and Shaar 12, Ch. 4.

נו2 See Siddur Im Divrei Elokim Chayim, Shaar Nefilat Apayim 91c; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 407.

נז3 Genesis 1:3

נח4 Genesis 1:6

נט5 Zohar I 205a, and Zohar III 94b.

ס6 See introduction to Tikkunei Zohar 17a

סא7 See Midrash Bereshit Rabba 50:2 and elsewhere.

סב8 Ezekiel 1:10

סג9 Talmud Bavli, Yoma 21b

סד10 Psalms 139:5