Chapter 16

1We now must understand the specifics of the matter of this Line and Thread (Kav V’Chut), [and] how it has [both] the aspects of encompassing [lights] and inner [lights].¹

2This is as stated in Etz Chayim,² “It circles and returns and re-encircles,” (as explained elsewhere at length).

3[It is] this aspect of the first encompassing circle that is called “the Lower Purity.”³ This is the aspect of the general encompassing [light], which encompasses the four worlds of ABY”A⁴ equally, as stated in [the beginning of] Etz Chayim.

4However, let us first preface with [an explanation] of the general matter of the Line (Kav), [to understand] how it is the aspect of a general Heyulie for all the many particular influences that “branch out” from it, until the end of the [world of] Asiyah, as mentioned previously.

5This may be understood by way of the well-known analogy regarding the matter of a general thought.

6With this general thought, “He gazes and sees to the end of all generations…with one glance.”⁵ (As Maimonides⁶ expresses it, this is the [meaning of his] statement, “With the knowledge of Himself, He knows all creatures,” as explained elsewhere at length.)

7As known, the explanation of these things is that there are two types of desire.

8The first is the simple [essential] desire of the Essential Self of HaShem-יהו״ה, blessed is He, which is literally included in His Essential Being. This cannot yet be called a “general thought or desire,” since it still is totally one with His Essential Self, literally.

9For example, even if this desire has already been determined within Himself, [that is,] how to do a particular act of kindness, or how to speak or think it, or how to conceptualize a particular concept, or how to have desire or pleasure in a particular thing.

10Nonetheless even though this [essential] determined desire is connected to the extension of the desire for a particular matter, however, it [itself] remains included in His hidden essence.

11It, therefore, does not yet have aspects of “general” and “particular.”

12It is only afterwards, when the desire which He determined [within Himself] arises to come [out] into actuality, that it becomes revealed out of its hiddenness.

13[Only] then does this desire come to an aspect of “general” and “particular.” In other words, [now it may be defined as a] general thought that includes the entire [concept of] the act, from beginning to end, in one glance.

14Afterwards, it divides into particular desires, each of which possess intellect and emotions etc.

15[Each of these desires] come in succession to one another in a chaining down, in which the upper [desire] encompasses the lower [desire], “like a circle within a circle.”

16This [type of desire] is called a “composite” desire, for it [is made up of] a general [desire] and particular [desires].

17This may be understood through the well-known analogy of a person who wants to build a large building, according to his predetermined desire that it should specifically be [built] in a special manner.

18Now, even though this predetermined desire comes in a way of a measured, specific pleasure, that it should [specifically] be thus, and it obviously [follows that] the intellect and emotions [of this desire] come with [certain defined] proportions and measurements, nevertheless, all this is the estimation and predetermination as it still [exists] within himself. [As of yet] it is [totally] included within himself and is as if it is nonexistent.

19Only with the passage of time, when this thought comes to be acted upon, do the actual divisions of all these predetermined particulars and various specifications become recognized.

20However, at first, this desire comes in a general manner, that is, that he should have a building with a particular form.

21Afterwards, it divides into particular desires for each particular detail.

22It [thus] descends with order and levels, [beginning with the first general [desire] that includes everything in one glance, to a particular of this desire. [Now, the particular desire] is [also] called a general [desire] relative to the [particular] desires that branch out from it.

23[This process continues] until the very final desire and concept, which is the final action, at the conclusion of everything. This will suffice for those of understanding.

24The analogue of all this, may be understood [in regard to how it is] above in HaShem’s-יהו״ה Godliness, in regard to the difference between the aspects of the Upper Purity and the Lower Purity that follows the Tzimtzum.

25That which He estimated within Himself in potential within the Upper Purity, is similar to the aforementioned determination as it is within the simple desire of the self.

26As of yet, it has not come to an aspect of spreading forth from the Self altogether.

27Moreover, even though this essential determined desire connects to the extended desire that follows it, nonetheless, it remains included in a hidden manner in the Essential Self of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He.

28It is therefore above [and beyond] the aspect of a general [desire], to be considered as “[a general desire] that foresees and gazes [at everything] in a single glance.”

29However, the second desire that follows the aforementioned Tzimtzum, is when the simple determined desire of His Essential Self comes to the aspect of spreading forth.

30This is the aspect of the Heyulie Line and Thread (Kav V’Chut), which includes every particular issuance from the beginning [of the chaining down] to its end, as previously mentioned.

31The first encompassing [light of this Kav-line] is called “the Lower Purity.” This is analogous to the general desire for a large building. [This general desire] includes all its particulars from beginning to end, at once.

32Afterwards it divides with order and levels [descending] from the general to the particular, as in the aforementioned analogy.

33In other words, as it arose in His simple Heyulie desire, to specifically come out into revelation, it included all the particular desires.

34This is the desire that includes [and encompasses] them all, and is called, “The Primal Desire” (Ratzon HaKadoom) [relative] to everything that follows it.

35Afterwards, this desire comes by way of particulars, such as the desire to emanate (Atzilut), within which is included [the desire for the] ten sefirot [of the world of Atzilut] in all their particulars.

36However, all this is still concealed, until it comes into an aspect of revelation, when the light is emanated in an aspect of [actual] emanation (Atzilut).

37Following this is the desire to create (Briyah) something from nothing etc. This [desire] includes [the ten sefirot of] intellect and emotions etc.

38[This descent of desires continues] until the final desire, which is, “Everything that HaShem-יהו״ה desired, He did” [and brought out into actuality]. [This is] the final conclusion of everything.

39Now, all these particulars were included in the Primal Desire (Ratzon HaKadoom), which comes in an aspect of influence after the [original] Tzimtzum.

40This then, is the aspect of the beginning of the Line (Kav). That is, it is the first “circle” that follows the drawing down of the beginning of the aforementioned Heyulie Line (The Kav HaMidah).

41[This first “circle”] is called the general encompassing [light] of the four worlds of ABY”A,⁷ and encompasses them [all] equally.

42It is [also] called the “general thought” that foresees and “gazes” upon [all of Creation], from beginning to end, in a single glance.

43This then, is the explanation of the general matter of the whole of this Line-Kav.

44All the particular ways that it, “circles and returns and re-encircles…” may be understood according to the aforementioned analogy, as will be explained in the following chapter, with the help of HaShem-יהו״ה, blessed is He. This will suffice for those of understanding.

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