Chapter 42

1We may now understand the source of the power that divides the combinations of the letters of thought on the third level; when he thinks of a particular matter in various combinations. Where does this power of division come from?

2However, as known, the aspect of the five severities MeNaTZPaCH (מנצפ״ך) of Imma, is the source of this power to divide.

3As known, the explanation of the matter is that the aspect of Imma is the aspect of understanding and comprehending the concept to its length and breadth.

4When he delves into the aspect of the depth of the comprehension, he still is only in the depth of the aforementioned aspect of analytical thought, that transcends the aspect of divisions into actual letters of thought in the intellectual reflection upon the concept. Rather, it is still only pure intellectual thought, as is clearly evident.

5However, it is through the aspect of the five severities (Gevurot), which is the aspect of the restriction and withdrawal that is within the power of comprehension itself, that the light of the intellect of the aforementioned analytical thought descends into the aspect of divisions of different letters in particular combinations.

6This is called the five severities (Gevurot) MeNaTZPa”Ch (מנצפ”ך) of Imma, that are also called, “The protrusions of the seal.”

7Now, although, at first glance, this appears to be an aspect of descent and restriction, nevertheless, the source of this is from higher than the power of comprehending this particular concept.

8Proof of this is from what we observe in a small child who does not yet think in combinations of letters when thinking of particular things.

9For example, if we were to give him a particular object, although he can discern its value and would not exchange it for another object, which is division and discernment in thought, he is not yet able to formulate it in combinations of letters, as mentioned previously.

10Nevertheless, when he is able to speak and make requests in speech for a particular thing, it is then certain that in his brain of thought, he now has these particular combinations for the particular thing that he requested in speech.

11For, the letters are divided in thought prior to their expression in speech (as will be explained regarding the statement that,¹ “the heels of Leah enter into the head of Rachel,” that the aforementioned aspect of “speech of thought” becomes the “thought of speech”).

12This also accords with what is written elsewhere regarding the teaching of the Zohar on the verse,² “The voice of the turtledove is heard in our land (Artzeinu-ארצינו).”³ That is, it is specifically when there is the aspect of speech that the time of the division of the letters of thoughts begins.

13(This is the meaning of the teaching that by way of request, “The mother (Imma) lends her garments, these being the five Gevurot of MeNaTzPa”Ch (מנצפ”ך), which are the divisions of the letters of speech, to the daughter.”)

14If so, this proves that the source of the combinations is not in the comprehension itself.

15For, a child can discern between that which is good [for him] and that which is bad [for him], even before being able to speak, but he nevertheless does not have combinations of letters in his thought until he is specifically able to speak, as stated above.

16Rather, their source is higher than the comprehension of Binah, but is from the power and source of the depth of all comprehension etc.

17(For example, this is like how the source of the combinations of the letters of speech are from Abba, that is, from the inner aspect of Chochmah, which is the power of conceptualization (Koach HaMaskil) of Chochmah, that is called Kadmoot HaSechel – that which precedes intellect.

18(This accords with what is explained elsewhere regarding the matter of, “the two birds,”⁴ as will be explained.)

19Moreover, although it is the five gevurot of MeNaTzPa”Ch (מנצפ״ך) that are within the five sources of the mouth that divide and arrange the combinations of the letters of speech, nevertheless it is, “the father (Abba) who founded the daughter (that is, Malchut – speech).”⁵

20[This is to say that it is Chochmah that] is the aspect of the power to combine the combinations and they therefore come automatically, without intending how to combine them in the intellect or comprehension. This is as written,⁶ “combinations to Chochmah,” as explained elsewhere, and as will be explained later.

21So likewise, the power to combine the letters of thought is from the power and root of Binah.)

22We therefore find that although the aspect of the combinations of thought come about through an aspect of Tzimtzum-restriction of the analytical thought, nevertheless, the power and root that makes these combinations and divisions is from higher than the power of comprehension of analytical thought itself.

23It is for this reason that a small child cannot combine letters of thought until he is capable of combining letters of speech, even though he is indeed capable of grasping and discerning things, as explained above.

24Hence, the statement that “a child does not have thought” refers specifically to the aspect of the combinations of the letters of thought, as their source comes from the power and root of the thought and comprehension of Binah. This will suffice for the understanding.

25(The fact that thought precedes speech is one of the wondrous and hidden matters. For the root of speech is in the innerness and source of Chochmah, while the root of thought is in the innerness and source of Binah, and Chochmah precedes Binah, for Chochmah is called “Ein - nothing” while Binah is called “Yesh – something.”

26(This accords with what is explained elsewhere regarding the difference between “Daber – speak” and “Amarta – say,”⁷ that the root of “Dibur – actual speech” is higher than “Amirah – saying” of thought etc.

27This itself proves that, in a child, thought does not come in division of combinations until there are the divisions of speech.)

28Nevertheless, it is specifically the five gevurot of MeNaTzPa”Ch (מנצפ״ך) of Binah that are the source for the five gevurot of the divisions of speech, for “The mother (Imma) lends her clothes to the daughter (Malchut),” as it states,⁸ “Like mother, like daughter.”

29In their roots, however, speech comes from Chochmah, and it is for this reason that it states that, “The father (Abba) founded the daughter (Malchut).”

30Similarly, in regard to the aforementioned (in chapter 38) first source of thought and speech, as they are embedded in the essential self of the soul, where the three levels of thought etc., as they are in a revealed state were explained; there too in the essence, the letters of thought are included first, prior to the inclusion of the letters of speech, which is called “the speaking soul.”

31For, just as with a soul that is manifest in a body, thought precedes speech by two years or so, so likewise the spiritual soul is not called the “speaking spirit” for a period of time, but it indeed already possesses thought.

32Or we may say that everything that is higher and more essential in its root comes down later⁹ and that it is for this reason that it is specifically the “speaking soul” that is called the “intellectual soul,” which refers to the essential aspect of Chochmah that precedes the essential aspect of thought that is within it.

33Nevertheless, in its revelation it only comes later, for a reason that is explained elsewhere at length. This will suffice for the understanding.)

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