Chapter 8

אNow, just as in the aspect of Keter, there is a unification of all the particulars to the general principle, reaching, literally all the way to the aspect of the simple desire [as it is] in the Essential Self of the Unlimited Light, in this same way, a person may contemplate the aspect of the Chochmah of each world, from beginning to end.

בThis then is the meaning of what is written,¹ “Bereshit Barah – In the beginning God created etc.”

ג“Bereshit-בראשית” is translated by Targum Yerushalmi² as “B’Chochmeta - with Wisdom.” Onkelos translates it as “BeKadmin – Primordially.”

דThis is the aspect of Keter, which is called Kadmon – Preceding, since it is the aspect of the essence as it precedes Chochmah.

הThis is because,³ “Wisdom is found from “nothing” but it is not an actual “nothing” itself, which is not so of desire.

וHowever, just as desire is [brought about] from the Essential Self by means of Tzimtzum, until it [finally] becomes invested in action, thus fulfilling the above-mentioned verse, “Whatever HaShem-יהו״ה desires He did,” so is it with the aspect of Chochmah.

ז[In other words, Chochmah too is brought about] by means of Tzimtzum from His Essential Self.

ח[The Essential Chochmah] is what is called “the Primal Chochmah” or “the Simple Chochmah” as it exists within the Simple Unity of HaShem-יהו״ה.

טFrom there it is drawn down into each particular world of ABY”A, until [it reaches] the aspect of Chochmah of Malchut of Malchut of the world of Asiyah.

יAbout this [last level] it states,⁴ “You have made them all with wisdom.”

יאFor, just as it states “Bereshit-בראשית,” that “He created” with wisdom, in the same way, he likewise “formed” and “actualized” with wisdom.

יבThis is similar to how it is that the desire to create, form, and actualize are all [rooted] in a single [primary] desire.

יגHowever, it chained down from the world of Creation to the world of Formation, and from the world of formation to the world of Actualization, with a lowering of levels from cause to effect.

ידFor example, from Malchut of Keter of the world of Briyah there came Keter of the world of Yetzirah.

טוLikewise, He created, formed and actualized [everything] with a single wisdom.

טזHowever, [here too, in regard to Chochmah] it chained down from Briyah to Yetzirah etc.

יזIn other words, from the aspect of Malchut of Chochmah of Briyah [influence] is drawn down to Chochmah of Malchut of Yetzirah.

יחLikewise, in this manner [influence chains down] from Yetzirah to Asiyah, until [it reaches] the aspect of Chochmah of Malchut of Asiyah about which it states, “You have made them all with wisdom.” Similarly, it states,⁵ “HaShem-יהו״ה founded the earth with wisdom,” and other such verses.

יט(More particularly the chaining down is that Keter of Yetzirah comes from the aspect of Malchut of Malchut of Briyah, and Chochmah of Yetzirah comes from Malchut of Keter of Yetzirah. Nevertheless, generally, all aspects of cause and effect from one world to the next are drawn one from the other without being diminished by the multitude of intermediaries that are between them.

כFor example, it states,⁶ “And HaShem-יהו״ה gave Shlomo wisdom.” [Now, Shlomo] was in the world of Asiyah.

כאThis influence was drawn down from Chochmah [as it exists] in the Essential Self of the Unlimited Light (Ohr Ein Sof), to Chochmah of Adam Kadmon.

כבFrom Chochmah of Adam Kadmon [it was drawn down] to the Concealed Chochmah of Atik Yomin and Arich Anpin.

כגFrom there [it descended] to become the light of Abba of Atzilut. [From there it descended] until [it reached] the aspect of Chochmah of Malchut of Atzilut.

כדFrom there [it descended further] to Chochmah of Malchut of Briyah.

כהIn this manner it [descended] from Briyah to Yetzirah, and from Yetzirah to Asiyah, until from Chochmah of Malchut of Asiyah this light and influence of Godly wisdom entered the soul of Shlomo.

כו[This was] likewise [the case], in the chamber of the Holy of Holies in the Temple. There radiated from Keter and Chochmah of the Essence [of the Unlimited Light] until [it reached] the aspect of Keter and Chochmah of the chamber of the Holy of Holies in the world of Asiyah – Actualization. [This is to say that] the spiritual [light] of Keter and Chochmah of Asiyah rested upon the physical Tablets and the Holy Ark, which stood in the chamber of the Holy of Holies in the physical Temple below.

כז(Similarly, [in our daily prayers] we request,⁷ “You grace man with knowledge” and, “Grace us from You,” specifically. This will suffice for those of understanding.)

כח(By way of example, this may be understood from human beings below. For instance, a person’s essential Heyulie wisdom includes [within itself] all that spreads forth and branches out of the light of his wisdom, even completely outside of his essence,

כטThat is, even [to the point of] intellect that is invested in a physical act, which is separate [from his essential self].

לFor him, there is no difference between the spreading of his essential insight (Chochmah) within the essence of his intellect, in which he conceptualizes [in a way of] intellectual analysis, and the spreading forth [of the intellect] into a [physical] act, which is separate [and apart from his essence].

לאIt is all considered to be a single insight, except that this [level] is more spiritual and essential to him, while in action it [the wisdom] becomes [invested] into a separate thing.

לבThis is so much so, that in relation to the aspect of his actual essential self it is but a single wisdom, except that it spreads forth from his intellectual analysis into his emotions and thoughts, until, ultimately, he actually puts this insight into action.

לגAn example is [when someone has] an [innovative] insight in business matters etc. (

לדSimilarly, [this may be understood] in regard to the speech [of God], as in the verse, “And God said, let there be light” which then came into action, as in the verse, “And there was light.”

להOf course, this originated from the aspect of His Essential Wisdom as it is in the Essential Self of the Emanator.

לו[This is to say,] that He emanated (Atzilut) the light, and afterwards he created (Briyah), formed (Yetzirah) and made (Asiyah).

לזThis is likewise the case in regard to all the specifics of the coming into being of the emanated, created, formed and actualized, from the Essential Self of the Unlimited One (Ein Sof).

לחAll the particulars of these [worlds] are unified and bound with the Essential Self of the Unlimited Light (Atzmoot Ohr Ein Sof), which is [vested] in ABY”A.

לטMoreover, from [the perspective of] His Essential Self, there is absolutely no difference between the first and the last.

מThis being the case, the statement, “I am first and I am last” likewise applies to the aspect of Chochmah at the beginning of the emanation – Atzilut, until Chochmah at the end of the Actualization – Asiyah.

מאFurthermore, in this way, the aspect of the general unification of the emotions, thought, speech and action of each of the four worlds of ABY”A, may also be understood in a manner of particulars.

מב[This is to say] that the emotions of Atzilut become invested within the emotions of Briyah, and the emotions of Briyah become invested within the emotions of Yetzirah. The emotions of Yetzirah [then] become invested within the emotions of Asiyah, so that ultimately, the six directions of Asiyah are bound up with the beginning of everything, that is, with His Essential emotions, which precede the world of Atzilut.

מגAbout these [emotions] it states,⁸ “[The King who is exalted and alone,] who is exalted above the days of the world.”

מדThis refers to the aspect of the seven lower sefirot of Atik Yomin, [which receive] from the seven lower sefirot of Adam Kadmon, [which receive] from the emotions of the Unlimited Light itself, which are concealed within His Essential Self, literally.

מהAn example [of the above] is the aspect of Chessed – Kindness of the Unlimited Light. About this [Kindness] it states,⁹ “HaShem’s-יהו״ה kindnesses have not ceased,” since it, literally, is in an aspect of Limitlessness.

מו[Regarding this Kindness] we say,¹⁰ “Let Your Kindness…be upon us,” literally.

מז[This is to say that it should radiate] within the kindness of the diminished emotions of Malchut of Malchut of Asiyah, which radiates in this world.

מחLikewise, from the aspect of His essential thought, [influence] is drawn down until [it reaches] the aspect of the thoughts of Malchut of Asiyah, in that He thinks to do it, in actuality.

מטThe same [principle] applies to speech and action, because just as “everything that HaShem-יהו״ה desires” in His Essential desire, “He does,” so too, “everything that HaShem-יהו״ה desires” [to think], He thinks.

נ[The] only [difference between this and the desire as it exists in His Essential Self is] that it descends and is drawn into the [order of the] chaining down [of the worlds from cause to effect] until His desire, intellect and thought is to actually do.

נאHowever, [the entire chaining down process] of the desire, intellect, emotions, thought and action are all considered to literally be one [thing] relative to the aspect of His actual Essential Self. This is understood from all the above, and will suffice for those of understanding.

נבNow, after [contemplating] all this, a person should conceptualize and contemplate “Who created these,” physically, how it is that even the last particular is not separate from the first general source.

נג[He should contemplate this in regard to] each particular of Creation, such as the creation of the heavens and the earth, or all the particulars in the categories of Inanimate, Vegetation, Animal, and Speaking Beings.

נד[He should contemplate] how their spiritual source in Malchut of Asiyah is bound up and connected to the highest heights, like a chain.

נהThis is so, just as the aspects of Keter and Chochmah of ABY”A are unified [with their source], as stated, “In the beginning He created” [which was translated as] “Primordially – Keter,” and, “With Wisdom – Chochmah.”

נוSo too, with the particulars which branch out from them, These being the emotions, thought, speech and action of each world.

נז(Which are the ten general sefirot of each world. That is, Atik Yomin and Arich Anpin, Abba and Imma, Zeir Anpin and Nukvah of [each of] the four worlds of ABY”A.)

נח[This continues] until the aspect of Action – Asiyah of Malchut of the world of Asiyah. The end [of everything] is bound with the beginning of everything.

נטFor, just as He emanated with Kadmon (Desire), so too, with this very same Kadmon (Desire) He created, formed and did, as is written, “Everything that HaShem-יהו״ה desired, He did etc.”

סLikewise, the emotions (the six directions) are nullified to HaShem-יהו״ה, blessed is He, as in the verse,¹¹ “Behold, the place is with Me.”

סא[For example,]¹² “Yours, HaShem-יהו״ה, is the greatness” [represents the nullification of Chessed to HaShem-יהו"ה] in each world, according to what it is.

סב[This continues upward] until the aspect of His Essential Space. This is called “His Place,” as in the dictum of our sages, of blessed memory,¹³ “He is the place (Makom-מקום) of the world, but the world is not His place.”

סגThis is similar to the well-known adage,¹⁴ “He grasps all worlds, but there are none who grasp Him.” Even the Primal Thought and Desire [cannot grasp Him].

סדFrom all this, the matter of the unification and connection of the particulars to the general principle by way of the totality of everything in the essence of the Unlimited light [as it is drawn down] into ABY’’A, may be understood.

סהThis is besides the aspect of the unity [as it relates to] each world, in a way of particulars, in regard to the ten Sefirot [of each world].

סוNow, although a person may know the explanations for the entire chaining down of ABY”A [with all its] particulars, he should [nonetheless] draw his soul to [contemplate and] unify the particulars to the general totality, in the aforementioned manner, until [they are] literally [one] with the Essential Self of the Unlimited Light (Ohr Ein Sof).

סזThis is aside from [his contemplation in] unifying and nullifying each particular world to the Essential Self of HaShem-יהו״ה, blessed is He.

סח[He should do this] until his vast contemplation in the particulars of this matter, become encapsulated in a wondrously brief summary.

סטAn example of this [can be understood from the verse],¹⁵ “Your kingdom is the kingdom of all worlds.”

עThis is the aspect of Malchut of the Unlimited One (Ein Sof) [as it is invested] within Malchut of Malchut of Asiyah, as previously explained regarding Desire, Wisdom and Emotions.

עאThis is in accordance with the verse,¹⁶ “See now that I, I am He,” literally.

עבSimilarly, [regarding the verse,]¹⁷ “I HaShem-יהו״ה have not changed.”

עג“I-Ani-אני,” which is the aspect of Malchut, is the [same] “nothingness-Ein-אין” as Keter, since “the beginning is bound up with the end.”

עד[This is true] both particularly in each particular world, and in the general totality of everything.

עהIt thus states, “I HaShem-יהו״ה have not changed.” [That is, there is no difference] whatsoever between Malchut of the Unlimited One and Malchut of Asiyah.

עוThis then, is the meaning of, “Your kingdom is the kingdom of all worlds,” that is, even until Malchut of Malchut of Asiyah. [It all is] because of the reason explained above. This will suffice for those of understanding.

עז1 Genesis 1:1

עח2 See Targum Yerushalmi to Genesis 1:1

עט3 Job 28:12

פ4 Psalms 104:24

פא5 Proverbs 3:19

פב6 Kings I, 5:26

פג7 See the beginning of the Amida prayer.

פד8 See the morning prayers, blessing of Yotzer.

פה9 Lamentations 3:22

פו10 Psalms 33:22, and Shabbat Prayers

פז11 Exodus 33:21

פח12 Chronicles I 29:11

פט13 Bereshit Rabba 68:9

צ14 See Zohar (Raya Mehemnah) Pinchas 225a

צא15 Psalms 145:13

צב16 Deuteronomy 32:39

צג17 Malachi 3:6