Chapter 51

1We must now understand the matter of the screen (Masach) that is between Atzilut and Briyah,¹ and [that] Malchut penetrates the screen etc.,² as mentioned previously.

2For it is known about the verse,³ “For with You is the source of life, in Your light is light seen,” that this is called an offspring light, like a light that is seen through a screen.

3That is, the primary essential light remains above the screen and there is only a glimmer from the concealed essential light that is hidden within the density of the screen and penetrates and radiates [through], which is called a glimmer of a glimmer.

4This is like the matter of,⁴ “He engraved letters etc.” which is like the form of a letter that is pressed into the wax, which is only an impression of the concealed essential letter of the seal etc.

5Likewise, it is only the aspect of a glimmer of a glimmer of the aspect of Malchut of Malchut that penetrates and is seen to radiate from within the screen etc., and becomes Keter of Briyah etc., which is the [matter of], “in Your light is light seen etc.”

6Regarding this it states about the creation of the world that,⁵ “At first there was darkness and then light returned etc.,” or as stated,⁶ “He made darkness His hiding place etc.”

7This is also the matter of the Tzimtzum-restraint of HaShem’s-יהו״ה title God-Elohi”m-אלהי״ם, as it states,⁷ “For HaShem Elohi”m-יהו"ה אלהי"ם is a sun and a shield,” that is, it is like a sheath for the sun etc.

8(This is as known regarding the verse,⁸ “And Moshe approached the thick darkness where God-Elohi”m-אלהי״ם was etc.” and similarly,⁹ “You who dwells in the Supernal concealment, in the shadow of the Almighty (Shadai-שדי) etc.” that is, the One who said to his world “Dai-enough.” etc.¹⁰)

9Now the root of the matter of this screen-Masach is that it is made from the aspect of the garment of the Chashmal, from the externality of Binah, that encompasses until beneath the feet of Zeir Anpin and Nukvah etc.,¹¹ as previously mentioned.

10This is in accordance with what is stated elsewhere about the verse,¹² “This heap of stones shall be witness etc.,” that it is comparable to a heap of stones that separates etc.

11This is because the essence of the matter of this screen and curtain is that it is made from the combinations of letters that are called “stones” in Sefer Yetzirah,¹³ in which the letters are not properly ordered, are like a heap of stones, one upon the other, and are like the aspect of a screen that is woven of many threads and causes a break and separation.

12This is comparable to what we observe with the letters of speech, that when they are properly ordered according to intellect, the light of the intellect clearly radiates within them, so that the recipient is able to understand [the matter] exactly as the influencer [intends].

13In contrast, when they are not properly ordered, the recipient will not grasp them at all.

14(This is also similar to the light of the intellect and wisdom that is concealed and hidden in an analogy or a riddle about a completely foreign matter. Nonetheless, through it, he is able to come to that intellectual light.

15This too is called a penetration of the screen, similar to the light of the sun as it is seen when its rays break through the thickness of the morning mist, as explained elsewhere.)

16Since there is no comparison between Atzilut and Briyah, therefore there needed to be this aspect of the Tzimtzum of the screen-Masach.

17(This is similar to how there needed to be the aspect of the first Tzimtzum, which is called the empty place and vacant space between the Essential Self of the light of HaShem-יהו"ה, the Unlimited One (Ein Sof), to be the source for the drawing down of the Kav-line etc., as previously explained.

18Only that there, [in HaShem’s-יהו"ה Essential Self], it was an aspect of concealment and inclusion of the light within His Essential Self, and is called the Empty place (Makom Panuy), rather than an actual screen.

19This was compared to the concealment of one's own expansive knowledge, at a time when he reviews it in summary etc., as discussed previously. This is because all this is still within the aspect of His Essential Self.

20This is not the case from Atzilut to Briyah, because from an aspect of limitlessness to become the source of actual limitation, it is necessary for there to be a screen, in a way of complete separation.

21Nevertheless, there is a great benefit in the fact that the screen itself is made by He who made the Tzimtzum-restraint Himself, like a person who [himself] makes the analogy for the analogue, or like one who [intentionally] mixes the order of the letters and the like, because of which, this separation of the screen is not a true break or separation for himself, but only in relation to the recipients.

22This is analogous to a snail whose garment is of himself and part of himself etc.,¹⁴ as explained in Tanya.¹⁵)

23(This is the meaning of¹⁶ “[I am first, and I am last].” That is, “I am first” with the first Tzimtzum of the empty place, and “I am last” is the final Tzimtzum between Atzilut and Briyah etc., because this end action of Atzilut, arose first in the thought and desire of Malchut of HaShem-יהו"ה, the Unlimited One (Ein Sof) etc. This will suffice for the understanding.)

24Now, as known, this is the root of the matter of, “Blessed be the Name of His glorious Kingship forever and ever etc.,” which is the aspect of the “Lower Unity” (Yichuda Tata'a) of Malchut.¹⁷

25That is, it is the radiance of the ten Sefirot of Malchut of Atzilut within Briyah, in the aforementioned aspect of a “glimmer of a glimmer,” as it states, “In your light is light seen etc.”

26Regarding this it states,¹⁸ “HaShem-יהו"ה, He is Elohi”m-אלהי"ם etc.,” and as known regarding the statement,¹⁹ “Just as they are unified above” referring to the union of Zeir Anpin and Nukvah in the aspect of Atzilut, “so likewise is she unified below” referring to Malchut in “the Throne” (which is called) Briyah etc.

27This then, is what the tribes, who are rooted in the six directions of Briyah, said to Yaakov, who is the master of the world of Atzilut,²⁰ “Just as in your heart there is only One-Echad-אחד” – in the aspect of the upper unity of Atzilut, wherein He and His life force and His organs are one – “So likewise in our hearts there is only One-Echad-אחד,” in the aspect of Malchut of Atzilut, as it is in Briyah in the lower unity.

28This is the meaning of²¹ “HaShem-יהו״ה is One and His Name is One,” as known.

29In general, this is called²²HaShem-יהו"ה and Adon”ai-אדנ"י or HaShem-יהו"ה and Elohi”m-אלהי"ם,²³ referring to [how HaShem-יהו"ה] encompasses [and transcends] all worlds (Sovev Kol Almin), and how He permeates all worlds (Memaleh Kol Almin).²⁴

30These [aspects] are also called by the names Ma”H-מ״ה (יו״ד ה״א וא״ו ה״א) and Ba”N-ב״ן (יו״ד ה״ה ו״ו ה״ה). The name of Ma”H-מ״ה refers to²⁵ Zeir Anpin and the name Ba”N-ב״ן is in Malchut,²⁶ as they come forth in a way of expansion (Miluy) and expansion of expansion (Miluy D'Miluy) etc.

31(The matter of expansions (Miluy) is known by way of example from the letter Yod-י. When it is pronounced (as a word) it has an expansion of Vav and Dalet (Yod-יו"ד), which is the explanation and expansion of the point of the written letter Yod-י.

32And when one needs to explain the expansion of the Vav-ו and Dalet-ד, they too expand into additional letters of Vav-וא”ו and Dalet-דלי”ת. And so on with the expansions of the Vav-וא”ו and Dalet-דלי”ת until there are multiple expansions upon expansions (Miluy D'Miluy) etc.

33All this is merely the flow and chaining down of the ray of light and influence as it comes in a manner of the specifics of the specifics, from concealment into revelation, and revelation upon revelation, until the final most specific detail.

34This is similar to what is explained elsewhere regarding the matter of, “He spoke three thousand analogies” which are like the multitude of combinations that come in a way of chaining down, one after the other, each one internal to the next, like an analogy to an analogue, that descends and chains down. For, [even] the analogy for this analogue, itself requires an analogy, as stated in the Zohar.²⁷

35This is likewise the matter of the expansions (Miluy)²⁸ that come into revelation from concealment, like a specific detail that comes forth from a general principle etc.

36There is also the aspect of expansion in the opposite sense, in which there is concealment upon concealment, as explained elsewhere that this is the matter of the garment of the screen-Masach etc. This will suffice for the understanding.

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