Chapter 4

1We must now explain how one should contemplate (Hitbonenut), whether it should specifically be done in a general way, or in a way of particulars. For example, [this may be understood] in [regard to] the Godly comprehension into the aspect of how HaShem’s-יהו״ה Godliness fills all worlds (Memaleh Kol Almin). In the general comprehension [of how HaShem’s-יהו״ה Godliness permeates] the three [created] worlds of Briyah, Yetzirah, and Asiyah, all the examples of the ray [emanating from the luminary], or of the spreading forth [of Divine influence], or of the letters [of speech] etc., are all rooted in one general matter, that of “the revelation of that which is the hidden.”¹

2Likewise, in the general [comprehension of the great] difference between a created, limited being, relative to HaShem-יהו״ה, blessed is He, the Unlimited Being; [although] there are many particular ways to [understand] this and [although] there are many details (as will be explained), [nonetheless], it all is [understood in a] general [manner].

3Or, [on the other hand], should one contemplate in a manner of particulars, [analyzing] each world, each creature and each of the various particular levels in the [entire] chaining down [of the worlds], from cause to [subsequent] cause, [analyzing] each one, specifically in and of itself?

4This, likewise, is the question in regard to the contemplation of the “Upper Unity,” of the lights and vessels [of the world] of Atzilut, including all the details of the ten sefirot, until the Essential Self of the Limitless Light (Atzmoot Ohr Ein Sof).

5Should one contemplate this in a general manner, [that is] the matter of the light of Atzilut, how it comes about from the Essential Self of HaShem-יהו״ה, blessed is He, through Tzimtzum, and how it is incomparable to the Essential Self of the Emanator?

6Likewise [in regard to the general contemplation of] how “He and His life force are one” (although there are many particulars in this, as will be explained, [nonetheless, it still is a general contemplation]).

7[He can understand this matter generally,] through various analogies, such as [the analogy] mentioned in Sefer Yetzirah of a flame that is bound [to the coal], or such as a general [understanding] of the revelation of the faculties of the soul from their concealment in the essence of the soul.

8Through this analysis he will come to comprehend the depth [of the concept] of how the light of HaShem-יהו״ה, blessed is He, fills all worlds, which is called, “The Lower Unity,” as known.

9Now, in truth, the two [methods] are dissimilar [to each other]. [On the one hand] there is an advantage to general contemplation, that through it one will be able to come to the general depth [of the matter], which is the general aspect of the essence of the Godly light.

10[However] he will reach this only in a general way, whether in [regard to the comprehension of] the “Upper Unity,” or the “Lower Unity.” This revelation of Godliness in his soul is the ultimate purpose of contemplation.

11[On the other hand] there is also an advantage to contemplating specifically in a way of particulars, since [through it] the revelation of the Godly light in his soul will be incredibly closer to him. For, through contemplation in a general way it is possible for one to delude himself, so that it appears to him that this matter is very close to him.

12However, in truth, when he only [contemplates] in a general manner, HaShem-יהו״ה appears to him from afar.

13This is not the case when one contemplates in a manner of particulars, to comprehend all the details of each particular. ]When he does this[, it becomes embedded in his soul in a very close way.

14From this, he will come to comprehend a [higher] particular, on a higher level, until he comes to the general comprehension of the general matter. In this way [the comprehension] is truer, without deluding himself at all.

15For example, when he starts contemplating the matter of how the light of HaShem-יהו״ה, blessed is He, fills all worlds, in a manner of particulars, [he begins by contemplating] how the root of the spiritual influence of the orbits and constellations come into actuality, out of nothing, from the waste matter of the Ophanim angels.

16Afterwards, he contemplates the Ophanim angels, and the Chayot angels in a manner of particulars etc. ]This contemplation continues[ until ]he reaches[ the aspect of Malchut [of the world] of Asiyah, which is the general Godly light that brings the world of Asiyah into being.

17[He continues] in this way, [contemplating] the details of the ten sefirot [of the world] of Asiyah until he [reaches] the aspect of Malchut of Yetzirah, which becomes the Keter [for the world] of Asiyah.

18In this manner [he contemplates] the particulars [of the world] of Yetzirah, and [then] the particulars [of the world] of Briyah.

19[He continues in this way] until [he reaches] the aspect of Malchut of Atzilut, [which is] the totality of everything, and is generally called by the name God-Elohi”m-אלהי״ם, as known.

20In this way, after thorough analysis, he realizes the truth of the matter, in a way of great closeness. For, although, in and of itself, each particular of his contemplation is generally not a matter of Godliness and is only a particular that is of secondary importance, nonetheless, when his whole analysis of all the particulars, comes together and becomes bound to the general principle, then the general principle will become embedded in his soul to a greater degree.

21This has been tried and tested by all those who have toiled deeply in Hitbonenut contemplation.

22Likewise, the contemplation of the “Upper Unity” should be in a manner of particulars [as well]; to understand each particular detail of the ten sefirot of the statures of Zeir Anpin and Nukvah, Abba and Imma, Arich Anpin and Atik Yomin, all the way to the beginning of the Kav in Adam Kadmon etc.

23It is specifically [the contemplation of all this], in a manner of particulars, that will cause the general light of the essence of the Emanator, which includes and unifies everything, to be implanted in his soul.

24However, this is not the case if one only contemplates in a general manner, so that HaShem-יהו״ה appears to him from afar, as mentioned previously.

25(For, through this, it is possible for him to fall into false delusions, as do fools and those who lack Da’at. ]This comes about[ because they focus their entire mind solely on one general matter.)

26However, the focusing and delving of one’s concentration into each detail is the opposite of error and distance [from HaShem-יהו״ה].

27On the contrary, through this, the matter becomes closer to his [mind] since he goes from one particular to a higher particular until he unifies them all in a general unification, rather than a unification of particulars.

28This may be understood from the unification (Yichud) of “Yours, HaShem-יהו״ה, is the greatness.” The [general] matter of Godly unification is the aspect of the depth of comprehending the nullification of the “something” to the “nothing,” [both] in [the comprehension of] the “Upper Unity” and the “Lower Unity.”

29Now there [also] is a particular unification for each particular thing. For example, in “Yours HaShem-יהו״ה is the greatness,” this is the aspect of Chessed² of Malchut [of the world] of Atzilut [as it is invested] in [the worlds of] Briyah, Yetzirah and Asiyah, in a particular way for each world.

30That is, even the general matter here is only a single particular quality of a particular quality of Malchut.

31Likewise, [when one contemplates] “Yours HaShem-יהו״ה is the might,” both in general and in its particulars in each world, [it] is, [nonetheless], considered to be a particular unification.

32The same [principle] applies to the unifications of all the particulars of the ten sefirot [of each of the worlds] of Briyah, Yetzirah, and Asiyah, as known.

33In contrast, a general unification is like [the understanding of], “Behold, the place is with Me,” or, “The exalted King… who is aloof from the days of the world.” [In other words, He is aloof from “the days of the world,” which refers to] the six directions (the emotional Sefirot) and the intellect of Chochmah and Binah [of the worlds].

34However, in comparison to the essence of Malchut of Atzilut, which is Keter Malchut, even this is, [likewise], only considered to be a particular.

35In a similar manner [there is a contemplation of] all the other sefirot [of the world] of Atzilut, until the essence of the aspect of Malchut of Ein Sof (the Unlimited One), at the beginning of the Kav. There are many unifications of the many particulars in each sefirah and partzuf (stature).

36The general unification, [however], is the general nullification of the entire chaining down of the Kav, relative to the Essential Self of the Limitless Light (Atzmoot Ohr Ein Sof), as known.

37However, [this is not the case with] one who has not delved his concentration into particular unifications, but, [rather], begins with the general aspect. Even though he toils greatly in [comprehending] the many general concepts of how everything is generally sublimated to HaShem-יהו״ה, blessed is He, such as the aforementioned analogy of the flame, and other such [concepts], [nonetheless], the truth of the matter will not become as embedded in his soul, as much as it would have been, had he gone through a thorough analysis into the particular details, which would bring him to [truly understand] the general [concept].

38This then, is the meaning of, “the particular requires the general and the general requires the particular,”³ for no general [concept] can exist without particulars.

39(This matter has already been debated by many of the foremost Rishonim, such as the Rambam and the Tur. [That is], whether [during prayer] one’s intentions should be focused on the particular meanings of the words, such as [contemplating] the greatness of HaShem-יהו״ה [in a way of particulars]? Or, whether one’s intent should rather be to realize, in a general way, before Whom he is standing and praying? This matter is discussed in [Chassidic] manuscripts).

40Now, although [as a rule] a general thought and a particular thought cannot exist simultaneously, nonetheless, he who delves with all his heart and with all his desire, specifically to [contemplate] the essence of HaShem’s-יהו״ה Godliness, even though his analysis is into the particulars, he will specifically direct everything to the general thought of HaShem’s-יהו״ה Essential Self.

41He will not fall from the general intention at all, as a result of focusing on the particulars. This is because all the particulars are drawn to and follow the general principle, as known to all who travel upon the “Path of Truth,” [who direct themselves] specifically only to HaShem-יהו״ה, blessed is He. Likewise, this is as stated by the Sages, “[pray] to Him rather than to His qualities.”

42[This is to say that] the main intent of the matter of contemplating the particulars is solely for the specific purpose of coming to the Essential Self and being of HaShem-יהו״ה Himself.

43[In other words], one should never consider the particulars to be the main thing, such as studying a subject for itself [rather than to know HaShem-יהו״ה].

44Likewise, one’s analysis of the Zohar and the writings of the Ari’zal must specifically be in this manner. This will suffice those of understanding.

45(My father, our master, mentor and teacher [the Alter Rebbe] of blessed memory, whose soul is in Eden, received this teaching from the mouth of the Rav, the Maggid [of Mezeritch] of blessed memory, with a full explanation, and this is how I heard it from his mouth.)

46Through all of the above we have answered the question of those who inquire regarding the specific [kabbalistic] meanings of the words [of the prayers]. How is it that those who know them do not become confused [and distracted] from the general intent?

47Rather, on the contrary, the intent of the meaning of the words [of prayer], as explained by Kabbalah, serves to strengthen the depth of one’s general grasp of the Essential Self of HaShem-יהו״ה, as known to those who have tasted [the contemplation of the words of the prayers] in a way of particulars.

48However, for those who are novices, it is best that, at first, they should delve in a general way, until they become accustomed, little by little, to specifically contemplate the particulars [during prayer]. This will suffice those of understanding.

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