Chapter 46

1However, as mentioned above, in the Torah of Rabbi Meir it was written, “Cloaks of light-Katnot Ohr-כתנות אור,” with an Aleph-א etc.

2For as known, the aspect of Tikkun-Rectification is from the aspect of the Shem Ma”H HaChadash – the new name of Ma”H-מ”ה-45 [יו״ד ה״א וא״ו ה״א] of Adam Kadmon, and as discussed elsewhere, this is the aspect of the eighth king, which is the root of the rectification of Ma”H-מ”ה of Chochmah etc.¹

3(This is the aspect of Yosef who is the interpreter of dreams.²

4For the exile is compared to a dream state,³ and it resembles the thoughts of the heart of Zeir Anpin, which is in an aspect of sleep that is called the Durmita-Slumber and the withdrawal of the intellect etc.⁴

5And from the letters of the imaginations of the dreams he combines them into good, rectified combinations, according to the source of the depth of Chochmah of Adam Kadmon that is in the forehead etc.

6This is why Tofer-תופר-tailor shares the same letters as Porat-פורת-fruitful⁵ and Poter-פותר-solver etc.⁶ and it is for this reason that he is called Avrech-אברך,⁷ as explained elsewhere at length.)

7In other words, it is called a “garment of light-Ohr-אור” with an Aleph-א after the rectification of the two-hundred and eighty-eight sparks that fell along with the scattering and fragmentation of the letters and vessels of Tohu, as we previously explained about the constricted intellect of the separated letters.

8The explanation of the matter is as known, that the “garment of skins-Katnot Or-כתנות עור” that garb [Zeir Anpin] and is called the Chashmal, comes specifically in a way of coarseness, just like how an analogy [is coarse] relative to the analogue.

9(This is also like the coarsening of an intellectual concept through many explanations until a small child can grasp it etc.)

10This is the aspect of Nogah-luminescence, which is like a light that illuminates within the darkness, wherein its light is more recognizable, to the point that its light is more apparent and glaring than light that radiates in a bright place, as our sages stated,⁸ “A candle in the sunlight is ineffectual.”

11In contrast, the light of a candle in thick darkness is much more glaring. This is specifically because it illuminates the thick darkness.

12For, it cannot be said that, in and of itself, the light of the candle⁹ is essentially more luminescent in the darkness of night than in the day. Rather, it is only because darkness is its opposite that its light becomes more apparent.

13This is not true radiance, in and of itself. It only appears more radiant to the eye specifically because in the darkness its light is more apparent, but only in the eye of the beholder.

14This is similar to the radiance and glimmer of a precious stone when it is displayed on coarse material. It will appear to be more radiant than if it were to be displayed on clear, luminescent material, for the same reason.

15(This is also like the understanding and comprehension of a deep intellectual light through an extraneous analogy, which is coarse and foreign [to the concept]. It is because of the same reason etc.)

16This then, is the aspect of Nogah, which has two explanations, as known.

17The first is like the verse,¹⁰ “A light will shine (Nogah Or-נוגה אור),” or [the verse],¹¹ “illuminate my darkness (Yagiah Chashkhi-יגיה חשכי),” and the like.

18The second is a term of outward protrusion.¹² This is like the verse,¹³ “When he veered (Hogah-הגה) from the path etc.” and likewise,¹⁴ “One who pronounces (HaHogeh-ההוגה) the Divine Name etc.” It also is like the contemplation (Higayon-הגיון) of the thought, as stated,¹⁵ “And you shall contemplate it (V'Higita bo-והגית בו) etc.” or,¹⁶ “The contemplation of my heart (Hegyon leebee-הגיון לבי) etc.”

19Both these [explanations] amount to the same intended meaning.¹⁷

20This was explained elsewhere, by way of example, from the light of the sun¹⁸ as it radiates through a cloud; that its light is increased there and is more recognizable than [when looking at the light that comes from] the body of the sun itself.

21For, because of the refined physicality of the cloud and the composition of the element of water in it, the details of the light are more recognizable there.

22This is like the three primary colors of the rainbow, which is also called, “the appearance of the Nogah-הנוגה,” as stated,¹⁹ “Like the appearance of a rainbow etc. so was the appearance of the Nogah-brightness.”

23This is like how the specific elements and colors of a precious stone are not so recognizable except when it is set in a setting, but not in a coarse setting, but rather in a bright and shiny setting that causes its light to radiate more.

24So likewise, is the matter of the second meaning of Nogah, in that it is an aspect of the protrusion in a refined substance, that has become somewhat more refined. There the light stands out and radiates, as in the verse,²⁰ “[HaShem-יהו״ה, my God[ illuminate my darkness (Yegiah Chashchi-יגיה חשכי),” specifically.

25This is also like the contemplation-Higayon-הגיון of the analytical thought (Machshavah Iyunit), through which the light of the intellect comes to protrude outward into the substance of the letters of contemplative thought. It is specifically then that the grasp and radiance of the depth of the concept becomes more recognized.

26It is regarding this that the verse states, “And you shall contemplate it (VeHigitah bo-והגית בו) etc.”

27This likewise is similar to the matter of analogies, through which the light of the concept stands out and is more [easily] grasped, as discussed above.

28This then, is the aspect of the Nogah of the ten Sefirot in general, that is, it is the aspect of their substance that is noticeable and protrudes.

29(This is as explained elsewhere regarding the verse,²¹ “Have you seen a man, who wise in his own eyes etc.” and like the verse,²² “And his concubine whose name was Reumah-ראומה,” that is, see-Re'u-ראו that I am nullified (Mah-מה) etc., or like ecstasy into Godliness that comes in a felt way etc.)

30All this is the root of the aspect of the Chashmal, which is made from the externality of Binah.

31(From here the aspect of “The Wings” are made,²³ as stated regarding the verse “He hovers over his young etc.,” that “the mother (Imma) spreads her wings etc.” It is likewise called²⁴ “The Kanfei HaShechinah-The wings of the Indwelling Presence of HaShem-יהו״ה,” which is the root of the souls of converts etc.²⁵

32This is also the explanation of the statement in Zohar on the verse,²⁶ “In the morning I will order (the letters of my prayer) and I will see,” [about which the Zohar comments,] “David prepared this canopy to cover over the morning of Yosef etc., he made a light to enrobe etc., until those that are called the upper wings etc.” as explained elsewhere.)

33Until from this [Chashmal] chains down and descends even further to become an aspect of an actual Masach-screen that is called a “separator” which stops and separates between the [worlds of] Atzilut and Briyah etc., whereas the [Sefirah] of Malchut penetrates this screen (as will be explained).

34However, the matter of the “garment of light-Katnot Ohr-כתנות אור,” with an Aleph-א, is after the rectification and clarification of the aspect of Nogah of the Chashmal.

35This is by means of the essential sublimation of the new Ma”H-מ״ה (יו״ד ה״א וא״ו ה״א) of Adam Kadmon etc., which is the source of the aforementioned rectification, until the Yesh-somethingness of Nogah, that is noticeably felt, becomes transformed to an aspect of actual nullification to the Godly Ein-nothingness.

36When the somethingness (Yesh) becomes an aspect of nothingness (Ein) then it is even loftier than the aspect of the nothingness of the Ma”H-מ״ה of Chochmah-חכמה that rectifies it etc., as explained elsewhere.²⁷

37It therefore is called a “garment of light” as in the verse, “He covers Himself with light, like a garment.”

38This refers to the aspect of the light of Torah after the clarification of Ma”H-מ״ה (יו״ד ה״א וא״ו ה״א) of the supernal Chochmah-חכמה that rectifies the aspect of Ba”N-ב״ן (יו״ד ה״ה ו״ו ה״ה) of Nogah, which then ascends to be higher than the aspect of Ma”H-מ״ה.²⁸

39(As known, the shattering was in²⁹ Sa”G-ס”ג which is “coarse-Gas-גס,”³⁰ but after the rectification of Ba”N-ב״ן, which [is what] fell during the shattering of the vessels, it ascends back to its source in Sa”G-ס״ג,³¹ which is higher than the name of Ma”H-מ״ה etc.³²)

40This is called Zihara Ila'ah-The Upper Radiance, and is comparable to a very refined light within a refined and very radiant garment, through which one can gaze [and behold] a greater illumination and radiance with the eyes.

41This is the opposite of the matter of Nogah prior to its rectification, when it is in darkness, so that it is only because of the light that radiates within the darkness that it appears to radiate brightly etc.

42In contrast, the radiance of the light due to the essence of the light, when the garment itself is made of radiant and luminous light, is like radiant and clear glass, which is called,³³ “Aspaklaria D'Nahara - A lens that shines,” etc.

43It is likewise called the upper radiance (Zihara Ila’ah) by means of which the souls gaze upon the ray of the Indwelling Presence of HaShem-יהו"ה (the Shechinah) in the Garden of Eden etc.,³⁴ as discussed elsewhere. This will suffice for the understanding.

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