Chapter 5

אAfter having explained the need to contemplate specifically in a manner of particulars, it follows, of necessity, that one must know all the particular levels in all the details of the chaining down of the worlds (Seder HaHishtalshelut) of Atzilut, Briyah, Yetzirah, and Asiyah, so that one may contemplate them.

בThese particulars cannot be understood by everyone through the general teachings [of Kabbalah and Chassidus].

גTherefore, whatever needs explanation in each detail, will be explained in a special pamphlet,¹ so that a person of understanding will automatically understand them and will come to know many other details.

דHowever, it first is necessary to introduce one more point (which also will be explained in detail) of how Hitbonenut contemplation should be done. This is extremely necessary for all those who truly desire closeness to HaShem-יהו״ה and do not seek to merely fulfill their obligations and deceive themselves [that they thereby are truly serving Him] etc.

הAs known, every contemplation upon the Godly matter of the coming into being of something from nothing, each contemplation, according to its place [in the order of things], includes two matters;

וThe first is the aspect of the nullification of the “something” to the “nothing.” This begins with the comprehension of the relativity of limited beings, by understanding how their existence is derived from the “nothingness.”

זThis is brought close to the intellect through various explanations and analogies and the like, until the truth of it becomes well settled in his mind.

חThe second matter is the aspect of the Godly “nothingness” that bring him into being, and how HaShem-יהו״ה, blessed is He, is totally separate, relative [to created beings], since He has no limitations.

טThis matter is concealed from the eyes of the intellect and cannot be fully grasped.

יHowever, the truth of it will, nonetheless, flash like lightning in his brain, so that he will glimpse the truth of the matter, as it is.

יאHowever, although it is in an aspect of concealment, it will be as true for him as if he saw it with physical sight.

יבThis is the difference between the aspect of the “sight” of Chochmah, [and the aspect of the “hearing” of Binah]. The sight of Chochmah, the Koach Ma”h² (the power of “what”), is the sight of the soul that sees, but not with tangible sight. Rather, it is a flash of intellectual sight which is beyond full comprehension.

יגTherefore, the arousal that results from this is nothing but the aspect of nullification, which is the complete absence of awareness of self.

ידThe aspect of the “hearing” of Binah, on the other hand, comes with full comprehension, literally. This is to say that he comprehends how the “something” comes into existence from the “nothing,” as explained above.

טוThe resulting arousal is a tangible feeling of joy and good-heartedness.

טזThe more he grasps, the better he feels and the more he delves into it, the more he grasps.

יזIn contrast, the aspect of the “sight” of Chochmah is the opposite. The more he delves into it, the more the Godly “nothingness” that creates, becomes removed and astounding to him.

יחThis astonishment over the awesome gap and absence of any comparison [between HaShem-יהו״ה, blessed is He, who is beyond all limit, and himself], grows and grows, until he is bewildered and consternated over it etc., (as it is written in the Chassidic manuscripts).

יטAccordingly, all those who contemplate in a manner of particulars [rather than a general manner] will become [aware of] these two aspects through their contemplation; the concealed aspect and the revealed aspect.

כAccordingly, the arousal that is born of it [is comprised of] two opposites; “His heart is worried within him”³ because he comprehends the astounding greatness of the Godly “nothing” that brings [everything] into being, and he is [simultaneously] joyful because of his thorough grasp of how all that exists comes into being.

כאThis may be understood by example of one who contemplates in a manner of particulars into the coming into being of the planetary orbits from the Godly “nothing,” which comes about from the aspect of the external vessels of Malchut of Malchut of Asiyah.

כבIn other words, he comprehends how it is only from the external vessels and is merely a glimmer of a glimmer, which radiates within the soul of the celestial orb⁴ as it grasps that which gives it its existence.

כגLikewise, he understands how the angels of the world of Briyah, (“In which Imma (Binah of Atzilut) resides”), comprehend the Godly power of Malchut of Malchut of Atzilut which brings them into existence.

כדHe grasps these concepts in a way of comprehension, and he becomes aroused by the greatness of the Creator, and how they [the angels, stars and planets] are constantly sublimated [to Him], as stated, “And the hosts of the heavens bow down to You,” in their orbits etc.

כהHowever, the aspect of the Godly “nothingness,” the essential creative force of Malchut of Asiyah, is concealed from his grasp.

כוHowever, it is automatically forced into his comprehension, because the understanding of how the “something” comes into existence has become true for him.

כזFurthermore, it is only comprehended in a concealed way, specifically because of the astonishment over the total absence of comparison.

כחThis is likewise so in the contemplation of the particulars of the world of Atzilut, in its lights and vessels. For example, the contemplation on the light of Chessed of Malchut of Atzilut, or the contemplation on the light of Chessed of Chochmah of Atzilut, to understand how they were emanated.

כטThis can be comprehended by way of analogy from how light is emanated into revelation from its concealment in the essence [of the luminary], here below [in the physical world].

לThis is also similar to how Moshe, “emanated from his spirit,”⁵ and the like.

לאFurthermore, although the emotive qualities (Midot) of the world of Atzilut are only in the aspect of sources, and are separate from the Godly influence as it is within creation, he nonetheless will comprehend how they come into being.

לבHowever, the aspect of the true “nothingness” that shines upon them from the light of the Essential Self of HaShem-יהו״ה, blessed is He, who emanates them, cannot be grasped even through intellectual comparisons. Rather, it may only be [grasped] in a concealed fashion, which is the aspect of the intellectual sight, which is higher than actual comprehension and grasp.

לגThis is like the saying, “No thought can grasp You,” which refers to the thought of Binah.

לדIn other words, this is the opposite of comprehension, for the more he delves [into it], the more astounding will the essential light of the Emanator be for him.

להThe indication of this [type of arousal] is that a very great aspect of nullification is born [in him].

לו[From all the above] we find, that of necessity, the [opposite] aspects of nullification and joy, which branch out and are born of the Chochmah and Binah [that is, the contemplation] of each particular, specifically come together, as one.

לזThis is true of all Hitbonenut-contemplation of each particular detail, specifically.

לחThese two aspects are interdependent. If he has no joy from the thorough comprehension of the “something,” then he will also not come to the astonishment and sense of distance in his inability to grasp the “nothingness.”

לטThe degree of his joy is, literally, commensurate to the degree of his nullification, for his comprehension of the created is commensurate to his astonishment at the separateness of the Creator.

מThis is an important principle [that applies to] every Hitbonenut-contemplation, whether general or particular.

מא(In contrast, if it appears to someone that he thoroughly grasps the aspect of creation, but he lacks the aspect of nullification to the Creator, then, without a doubt, it is a certainty that he has not grasped anything.

מבLikewise, if someone imagines that he possesses the aspect of nullification through the realization of the wondrousness of the Creator, but does not thoroughly comprehend the manner of how [everything] comes into being, it is a false imagination and he has no nullification whatsoever.

מגThese two are interdependent and commensurate to each other, for the above-mentioned reason.

מדThis is known to all who have tasted true Hitbonenut, and do not at all delude themselves.

מהThis is likewise understood by those who are accustomed to the teachings of Chassidut from their youth. However, a great many people delude themselves in all this, in many different ways etc.)

מו1 That is, from chapter 10 and on of this book.

מז2 The letters of Chochmah (חכמה) can be rearranged to spell Koach Mah (כח מה), meaning “the power of ‘what’.” This represents the aspect of the sublimation to HaShem-יהו״ה of Chochmah, as in the verse (Ex. 16:7-8), “V’Nachnu Mah – and what are we.”

מח3 See Tractate Chagigah 13a

מט4 That is, a star or planet

נ5 Numbers 11:25