א[מ: יד אלול] [פ: יז אלול] לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידוֹתָם בְּעִנְיַן הַסְּפִירוֹת, מוּדַעַת זֹאת בָּאָרֶץ מִפִּי קְדוֹשֵׁי עֶלְיוֹן נִשְׁמָתָם עֵדֶן.
1FIFTEEN. “To understand the allegory and metaphor, the words of the wise and their riddles”1—with respect to the sefirot.
בלְקָרֵב קְצָת אֶל הַשֵּׂכֶל, מַאי דִּכְתִיב ״וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ״, שֶׁהַכַּוָּונָה הִיא לְהָבִין קְצָת אֱלֹהוּתוֹ יִתְבָּרֵךְ מִנֶּפֶשׁ הַמְלוּבֶּשֶׁת בִּבְשַׂר הָאָדָם, וְעַל פִּי מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק: ״בָּרְכִי נַפְשִׁי וְגוֹ׳״ ״מַה הַקָּדוֹשׁ־בָּרוּךְ־הוּא כוּ׳, אַף הַנְּשָׁמָה כוּ׳״, וְעַל פִּי מַאֲמַר הַזֹּהַר עַל פָּסוּק: ״וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים״; מַאן דְּנָפַח, מִתּוֹכֵיהּ נָפַח, וַאֲפִילוּ נֶפֶשׁ דַּעֲשִׂיָּה הִיא בָּאָה מִזִּיוּוּג זְעֵיר אַנְפִּין וְנוּקְבָא דַּעֲשִׂיָּה, וְהַמּוֹחִין שֶׁלָּהֶם שֶׁהֵם בְּחִינַת חַיָּה וּנְשָׁמָה דִזְעֵיר אַנְפִּין וְנוּקְבָא, שֶׁהֵן הֵן אֲחוֹרַיִים דְּכֵלִים דִּזְעֵיר אַנְפִּין וְנוּקְבָא דַּאֲצִילוּת, שֶׁהֵם אֱלֹהוּת מַמָּשׁ, שֶׁבְּתוֹכָם מֵאִיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא הַמְלוּבָּשׁ וְגָנוּז בְּחָכְמָה דַאֲצִילוּת, דְּ״אִיהוּ וְגַרְמוֹהִי חַד״ בַּאֲצִילוּת.
2To make the verse “And from my flesh I shall behold G–d”2 more intelligible, it is known throughout3 [in tradition from the supreme saints, may their souls rest in Eden] that it refers to understanding somewhat of His G–dliness, blessed be He, (by reflecting on) the soul which is vested in the flesh of man in accordance with the saying of our Sages, of blessed memory, on the verse “give praise, my soul…”:4 “Just as the Holy One, blessed is He…the soul also…”:5 and in accordance with the saying of the Zohar on the verse “He breathed into his nostrils a soul of life”6: “He who exhales, exhales from within himself.”7 For even a soul (nefesh) of Asiyah8 derives from the conjunctio of the masculine and feminine (זיווג זו”ן)9 of Asiyah and of their mochin10 [which are the aspects of the chaya and neshamah of the masculine and feminine11]—which in turn, are the achorayim12 of the kelim13 of the masculine and feminine of Atzilut.14 (The latter)15 are truly divine, because in them radiates the light of the En Sof, blessed is He, which is vested and concealed in the chochmah of Atzilut, and “He and His causations are one—in Atzilut.”16
גוְעַל כֵּן, גַּם בְּנִשְׁמַת הָאָדָם מֵאִיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, מְלוּבָּשׁ וְגָנוּז בְּאוֹר הַחָכְמָה שֶׁבָּהּ, לְהַחֲיוֹת אֶת הָאָדָם. וּמִמֶּנָּה יוּכַל הָאָדָם לְהָבִין קְצָת בִּסְפִירוֹת הָעֶלְיוֹנוֹת, שֶׁכּוּלָּן מְאִירוֹת בְּנִשְׁמָתוֹ הַכְּלוּלָה מֵהֶן.
3Thus it follows that the light of the En Sof, blessed is He, radiates in the soul (neshamah) of man as well, vested and concealed in the light of its chochmah in order to animate man.17 And from (the soul) man is able to understand somewhat of the supernal sefirot, for they all radiate in his soul—which compounds them.
ד[מ: טו אלול] [פ: יח אלול] אַךְ צָרִיךְ לְהַקְדִּים, מַה שֶּׁשָּׁמַעְתִּי מִמּוֹרִי עָלָיו־הַשָּׁלוֹם עַל פָּסוּק ״וְאָנֹכִי עָפָר וָאֵפֶר״, שֶׁאָמַר אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם עַל הֶאָרַת נִשְׁמָתוֹ הַמְּאִירָה בְּגוּפוֹ מֵאוֹר חֶסֶד עֶלְיוֹן, וְהִיא מִדָּתוֹ מִדַּת ״אַהֲבָה רַבָּה״, (נוסח אחר: שֶׁבָּהּ הָיָה) שֶׁהָיָה אוֹהֵב אֶת הַקָּדוֹשׁ־בָּרוּךְ־הוּא אַהֲבָה גְדוֹלָה וְעֶלְיוֹנָה כָּל כָּךְ, עַד שֶׁנַּעֲשָׂה ״מֶרְכָּבָה״ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא.
4But it is necessary to state first what I heard from my master,18 peace be to him, on the verse, “And I am dust and ashes.”19 Our father Abraham, peace be to him, said this20 of the illumination of his soul which radiates in his body from the light of the supreme chesed;21 and that is his attribute: the attribute of magnanimous love (ahavah rabbah).22 For23 he loved the Holy One, blessed is He, with so great and sublime a love that he became a chariot for the Holy One, blessed is He.24
הוְסָלְקָא דַעְתָּךְ אֲמִינָא, שֶׁבְּחִינַת חֶסֶד וְאַהֲבָה שֶׁלְּמַעְלָה בַּסְּפִירוֹת הָעֶלְיוֹנוֹת, הִיא מֵעֵין וְסוּג מַהוּת מִדַּת ״אַהֲבָה רַבָּה״ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם, רַק שֶׁהִיא גְדוֹלָה וְנִפְלָאָה מִמֶּנָּה לְמַעְלָה מַּעְלָה עַד אֵין קֵץ וְתַכְלִית, כַּנּוֹדָע מִמִּדּוֹת הָעֶלְיוֹנוֹת שֶׁאֵין לָהֶם [נוסח אחר: קֵץ] סוֹף וְתַכְלִית מִצַּד עַצְמָן, כִּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מֵאִיר וּמְלוּבָּשׁ בְּתוֹכָם מַמָּשׁ, וְ״אִיהוּ וְגַרְמוֹהִי חַד״. מַה שֶּׁאֵין כֵּן בְּנִשְׁמַת הָאָדָם הַמְלוּבֶּשֶׁת בַּחוֹמֶר, שֶׁיֵּשׁ לְמִדּוֹתֶיהָ קֵץ וּגְבוּל, אֲבָל מִכָּל מָקוֹם סָלְקָא דַעְתָּךְ אֲמִינָא שֶׁמִּדּוֹתֶיהָ הֵן מֵעֵין וְסוּג מִדּוֹת הָעֶלְיוֹנוֹת.
5Now, one might possibly assume that the type of chesed and love as it is above in the supernal sefirot is of a similar nature to the attribute of abundant love of our father Abraham, peace be to him, though exceedingly greater and more marvelous ad infinitum than the (latter). [For it is known of the Supernal attributes that they are essentially without end and limit because the light of the En Sof, blessed is He, actually radiates and is vested within them, and “He and His causations are one.” As regards the soul of man, however, which is vested in matter, its attributes are finite and limited. But in any case, one might possibly assume that its attributes are of the same type as the supernal attributes.]
ווְלָזֶה אָמַר: ״וְאָנֹכִי עָפָר וָאֵפֶר״, דִּכְמוֹ שֶׁהָאֵפֶר הוּא מַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הָעֵץ הַנִּשְׂרָף, שֶׁהָיָה מוּרְכָּב מִד׳ יְסוֹדוֹת: אֵשׁ רוּחַ מַיִם עָפָר, וְג׳ יְסוֹדוֹת אֵשׁ מַיִם רוּחַ – חָלְפוּ וְהָלְכוּ לָהֶם וְכָלוּ בֶּעָשָׁן הַמִּתְהַוֶּה מֵהַרְכָּבָתָן כַּנּוֹדָע, וִיסוֹד הַד׳ שֶׁהָיָה בָּעֵץ – שֶׁהוּא הֶעָפָר שֶׁבּוֹ הַיּוֹרֵד לְמַטָּה וְאֵין הָאֵשׁ שׁוֹלֶטֶת בּוֹ, הוּא הַנִּשְׁאָר קַיָּים, וְהוּא הָאֵפֶר.
6Therefore he said: “I am dust and ashes,” that is, just as ashes, which are the essence and substance of the burned wood. (For the wood) was composed of the four elements fire-air-water-earth, and the three elements of fire-water-air passed away and were consumed in the smoke that came about through their compound, as known. The fourth element of the wood, namely the earth which goes netherward and over which the fire has no dominion, remains in existence, and it forms the ashes.
זוְהִנֵּה, כָּל מַהוּת הָעֵץ וּמַמָּשׁוֹ וְחוּמְרוֹ וְצוּרָתוֹ בְּאוֹרֶךְ וְרוֹחַב וְעוֹבִי שֶׁהָיָה נִרְאֶה לָעַיִן קוֹדֶם שֶׁנִּשְׂרַף, עִיקָּרוֹ הָיָה מִיסוֹד הֶעָפָר שֶׁבּוֹ, רַק שֶׁאֵשׁ מַיִם רוּחַ כְּלוּלִים בּוֹ, כִּי הֶעָפָר הוּא חוּמְרִי יוֹתֵר מִכּוּלָּן, וְיֵשׁ לוֹ אוֹרֶךְ וְרוֹחַב וְעוֹבִי, מַה שֶּׁאֵין כֵּן בְּאֵשׁ וְרוּחַ, וְגַם הַמַּיִם הֵם מְעַט מִזְּעֵיר בָּעֵץ, וְכָל אָרְכּוֹ וְרָחְבּוֹ וְעוֹבְיוֹ ״הַכֹּל הָיָה מִן הֶעָפָר וְהַכֹּל שָׁב אֶל הֶעָפָר״, שֶׁהוּא הָאֵפֶר הַנִּשְׁאָר אַחֲרֵי שֶׁנִּפְרְדוּ מִמֶּנּוּ אֵשׁ מַיִם רוּח.
7Now the whole of the essence of the wood, its substantiality and matter, and its form in terms of length, width, and density [visible to the eye, before it was burned], was basically from its element of earth, though the fire, water, and air were contained in it. For earth is the most material of them all. It has (dimensions of) length, width, and density, which is not the case with the fire, and air, and even water, of which there is but very little in the wood. And all (the wood’s dimensions of) length, width and density, “all is of the earth, and all returns to earth”25—i.e., the ashes that remain after the fire, water, and air have been separated from it.
חוְהִנֵּה, כְּמוֹ שֶׁהָאֵפֶר אֵין לוֹ דִּמְיוֹן וְעֵרֶךְ אֶל מַהוּת הָעֵץ הַגָּדוֹל בְּאוֹרֶךְ וְרוֹחַב וְעוֹבִי קוֹדֶם שֶׁנִּשְׂרַף, לֹא בְּכַמּוּתוֹ וְלֹא בְּאֵיכוּתוֹ, אַף שֶׁהוּא [הוּא] מַהוּתוֹ וְעַצְמוּתוֹ וּמִמֶּנּוּ נִתְהַוָּה – כָּךְ עַל דֶּרֶךְ מָשָׁל אָמַר אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם עַל מִדָּתוֹ, מִדַּת הַחֶסֶד וְהָאַהֲבָה הַמְּאִירָה בּוֹ וּמְלוּבֶּשֶׁת בְּגוּפוֹ, דְּאַף שֶׁהִיא [הִיא] מִדַּת הָאַהֲבָה וְחֶסֶד הָעֶלְיוֹן שֶׁבָּאֲצִילוּת הַמֵּאִיר בְּנִשְׁמָתוֹ שֶׁהָיְתָה מֶרְכָּבָה עֶלְיוֹנָה, אַף־עַל־פִּי־כֵן בְּרִדְתָּהּ לְמַטָּה לְהִתְלַבֵּשׁ בְּגוּפוֹ עַל־יְדֵי הִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת מִמַּדְרֵגָה לְמַדְרֵגָה עַל־יְדֵי צִמְצוּמִים רַבִּים, אֵין דִּמְיוֹן וְעֵרֶךְ מַהוּת אוֹר הָאַהֲבָה הַמֵּאִיר בּוֹ אֶל מַהוּת אוֹר אַהֲבָה וְחֶסֶד עֶלְיוֹן שֶׁבָּאֲצִילוּת, אֶלָּא כְּעֵרֶךְ וְדִמְיוֹן מַהוּת הֶעָפָר שֶׁנַּעֲשָׂה אֵפֶר אֶל מַהוּתוֹ וְאֵיכוּתוֹ כְּשֶׁהָיָה ״עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל״ עַל דֶּרֶךְ מָשָׁל, וְיוֹתֵר מִזֶּה, לְהַבְדִּיל בַּאֲלָפִים הַבְדָּלוֹת, רַק שֶׁ״דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם״ בְּמָשָׁל וּמְלִיצָּה:
8Now, there is neither a quantitative nor a qualitative resemblance and proportion between the ashes and the essence of the wood [which, prior to being burned, had sizeable dimensions of length, width, and density], even though (the ashes)26 are its very essence and substance, and of them did (the wood) come into being. Precisely so, metaphorically speaking, our father Abraham, peace be to him, said of his attribute [the attribute of grace and love radiating in him and vested in his body]: “Though it is the attribute of the love and supreme chesed of Atzilut that radiates in his soul [which was a supernal chariot], nevertheless, as (the soul) descended netherward, [by the evolution of the worlds from one level to another, by means of many contractions] in order to become vested in his body, there is no semblance and proportion between the essence of the light of the love that radiates in him and the essence of the light of the love and supreme chesed of Atzilut, except of the sort of proportion and semblance as there is between the essence of the earth which became ashes, and its essence and core as it was (originally) in the “tree (that was) pleasant to the sight and good for food.”27 (But even this is only) metaphorically speaking, and, moreover, not at all comparable,28 except that the Torah speaks in human phraseology29 by way of allegory and metaphor.
ט[מ: טז אלול] [פ: יט אלול] וְהִנֵּה, כְּלָלוּת הַי׳ סְפִירוֹת שֶׁבְּנִשְׁמַת הָאָדָם, נוֹדָע לַכֹּל [בְּדֶרֶךְ כְּלָל. בכתב יד ליתא], שֶׁהַמִּדּוֹת נֶחְלָקוֹת בְּדֶרֶךְ כְּלָל לְז׳ מִדּוֹת, וְכָל פְּרָטֵי הַמִּדּוֹת שֶׁבָּאָדָם – בָּאוֹת מֵאַחַת מִז׳ מִדּוֹת אֵלּוּ, שֶׁהֵן שׁוֹרֶשׁ כָּל הַמִּדּוֹת וּכְלָלוּתָן, שֶׁהֵן: מִדַּת הַחֶסֶד לְהַשְׁפִּיעַ בְּלִי גְבוּל, וּמִדַּת הַגְּבוּרָה – לְצַמְצֵם מִלְּהַשְׁפִּיעַ כָּל כָּךְ, אוֹ שֶׁלֹּא לְהַשְׁפִּיעַ [נוסח אחר: כָּל עִיקָּר] כְּלָל, וּמִדַּת הָרַחֲמִים – לְרַחֵם עַל מִי שֶׁשַּׁיָּיךְ לְשׁוֹן רַחֲמָנוּת עָלָיו, וְהִיא מִדָּה מְמוּצַּעַת בֵּין גְּבוּרָה לְחֶסֶד, שֶׁהִיא לְהַשְׁפִּיעַ לַכֹּל, גַּם לְמִי שֶׁלֹּא שַׁיָּיךְ לְשׁוֹן רַחֲמָנוּת עָלָיו כְּלָל, מִפְּנֵי שֶׁאֵינוֹ חָסֵר כְּלוּם וְאֵינוֹ שָׁרוּי בְּצַעַר כְּלָל.
9Now, as regards the totality of the ten sefirot as they are in the soul of man, it is known to all30 that the attributes are generally divided into seven (emotive) attributes (middot),31 and all the detailed traits in man derive from one of these seven attributes. For they are the root of all the traits, and their generality, namely: the attribute of chesed—to diffuse without limit; the attribute of gevurah—to withhold from diffusing so much or from diffusing altogether; the attribute of rachamim—to pity whoever is in need of compassion. It32 is the mediating attribute between gevurah and chesed, (the latter of) which seeks to diffuse to all, even where compassion is not applicable at all33 [inasmuch as he lacks nothing and is in no state of trouble whatsoever].
יוּלְפִי שֶׁהִיא מִדָּה מְמוּצַּעַת, נִקְרֵאת ״תִּפְאֶרֶת״, כְּמוֹ בִּגְדֵי תִּפְאֶרֶת עַל דֶּרֶךְ מָשָׁל, שֶׁהוּא בֶּגֶד צָבוּעַ בִּגְוָונִים הַרְבֵּה מְעוֹרָבִים [בּוֹ. בכתב יד ליתא] בְּדֶרֶךְ שֶׁהוּא תִּפְאֶרֶת וְנוֹי, מַה שֶּׁאֵין כֵּן בֶּגֶד הַצָּבוּעַ בְּגָוֶון אֶחָד לֹא שַׁיָּיךְ בּוֹ לְשׁוֹן תִּפְאֶרֶת.
10Because (rachamim) is the mediating attribute, it is called tiferet.34 It is, by way of analogy, like beautiful garments, that is, garments dyed35 with many colors blended in such a way that there is beauty and embellishment.36 To a garment dyed in one color, however, one cannot apply the term of “beauty” (tiferet).37
יאוְאַחַר כָּךְ, בְּבוֹא הַהַשְׁפָּעָה לִידֵי מַעֲשֶׂה, דְּהַיְינוּ בִּשְׁעַת הַהַשְׁפָּעָה מַמָּשׁ צָרִיךְ לְהִתְיַעֵץ אֵיךְ לְהַשְׁפִּיעַ, בְּדֶרֶךְ שֶׁיּוּכַל הַמְקַבֵּל לְקַבֵּל הַהַשְׁפָּעָה, כְּגוֹן שֶׁרוֹצֶה לְהַשְׁפִּיעַ דְּבַר חָכְמָה לְלַמְּדָהּ לִבְנוֹ, אִם יֹאמְרֶנָּה לוֹ כּוּלָּהּ כְּמוֹ שֶׁהִיא בְּשִׂכְלוֹ – לֹא יוּכַל הַבֵּן לְהָבִין וּלְקַבֵּל, רַק שֶׁצָּרִיךְ לְסַדֵּר לוֹ בְּסֵדֶר וְעִנְיָן אַחֵר, ״דָּבָר דָּבוּר עַל אוֹפְנָיו״, מְעַט מְעַט.
11Now, afterward, as the diffusion is realized, that38 is, at the time of the actual diffusion, it is necessary to deliberate how to diffuse in such a way that the recipient be able to absorb the effusion. For example, when one wishes to convey a matter of wisdom to teach it to his son, if he will tell it to him in its totality, just as it is in his own mind, the son will be unable to understand and to absorb it. Rather, one needs to arrange it in a different order and context, “every word spoken in a proper manner,”39 gradually.
יבוּבְחִינַת עֵצָה זוֹ נִקְרֵאת ״נֶצַח״ וְ״הוֹד״, שֶׁהֵן ״כְּלָיוֹת יוֹעֲצוֹת״; וְגַם [נוסח אחר: וְהֵן] ״תְּרֵין בֵּיעִין״, הַמְבַשְּׁלִים הַזֶּרַע, שֶׁהִיא הַטִּפָּה הַנִּמְשֶׁכֶת מֵהַמּוֹחַ, דְּהַיְינוּ דְּבַר חָכְמָה וָשֵׂכֶל הַנִּמְשָׁךְ מִשֵּׂכֶל הָאָב, שֶׁלֹּא יוּמְשַׁךְ כְּמוֹ שֶׁהוּא שֵׂכֶל דַּק מְאֹד בְּמוֹחוֹ וְשִׂכְלוֹ, רַק יִשְׁתַּנֶּה קְצָת מִדַּקּוּת שִׂכְלוֹ וְיִתְהַוֶּוה שֵׂכֶל שֶׁאֵינוֹ דַק כָּל כָּךְ, כְּדֵי שֶׁיּוּכַל הַבֵּן לְקַבֵּל בְּמוֹחוֹ וַהֲבָנָתוֹ, וְהוּא מַמָּשׁ, עַל דֶּרֶךְ מָשָׁל, כְּטִפָּה הַיּוֹרֶדֶת מֵהַמּוֹחַ שֶׁהִיא דַקָּה מְאֹד [מְאֹד], וְנַעֲשֵׂית גַּסָּה וְחוּמְרִית מַמָּשׁ בַּכְּלָיוֹת וּתְרֵין בֵּיעִין.
12This deliberation is referred to (by the terms) netzach and hod. They40 are the kidneys that advise,41 and also42 the two testicles that prepare the spermatozoon,43 i.e., the drop that issues from the brain.44 That is, (they adapt) a matter of wisdom and intelligence deriving from the father’s intellect in such a way that it will not issue as it is in itself [i.e., a very subtle intellection in his brain and intellect], but that it change somewhat from the subtlety of his intelligence and become an intellection not quite so subtle, so that the son will be able to absorb it in his mind and understanding. Metaphorically speaking, it is truly as with the (seminal) drop which descends from the brain, for it is extremely tenuous, and, through the kidneys and the two testicles, it becomes truly coarse and corporeal.
יגוְגַם ״נֶצַח״ וְ״הוֹד״ נִקְרָאִים ״שְׁחָקִים״ וְ״רֵחַיִים״ שֶׁ״שּׁוֹחֲקִים מָן לַצַּדִּיקִים״, כְּמוֹ, הַטּוֹחֵן [חִטִּים] בָּרֵחַיִים, עַל דֶּרֶךְ מָשָׁל, שֶׁמְּפָרֵר הַחִטִּים לַחֲלָקִים דַּקִּים מְאֹד, כָּךְ צָרִיךְ הָאָב לְהַקְטִין הַשֵּׂכֶל וּדְבַר חָכְמָה שֶׁרוֹצֶה לְהַשְׁפִּיעַ לִבְנוֹ, וּלְחַלְּקָם לַחֲלָקִים רַבִּים וְלוֹמַר לוֹ מְעַט מְעַט בְּמוֹעֵצוֹת וָדַעַת.
13Netzach and hod are also referred to as “pounders” and “grindstones,” because “they pound the manah for the righteous.”45 Just as, by way of example, he who mills [46wheat] with grindstones crumbles the wheat into very fine parts, so, too, the father needs to taper the insight and the wisdom he wishes to convey to his son and to divide them into many parts, relating (them) to him by gradual process, with devices and knowledge.
ידוְגַם בִּכְלַל בְּחִינַת ״נֶצַח״ הוּא לְנַצֵּחַ וְלַעֲמוֹד נֶגֶד כָּל מוֹנֵעַ הַהַשְׁפָּעָה וְהַלִּימּוּד מִבְּנוֹ מִבַּיִת וּמִחוּץ, מִבַּיִת – הַיְינוּ לְהִתְחַזֵּק נֶגֶד מִדַּת הַגְּבוּרָה וְהַצִּמְצוּם שֶׁבָּאָב עַצְמוֹ, שֶׁהִיא מְעוֹרֶרֶת דִּינִים בִּרְצוֹנוֹ עַל בְּנוֹ, לוֹמַר שֶׁאֵינוֹ רָאוּי לְכָךְ עֲדַיִין (בכתב יד נרשם: חָסֵר)
14The aspect of netzach also entails to prevail47 and stand up against anything that withholds the influence and study from his son—from within and from without; [“from within”—means to strengthen himself against the attribute of gevurah and tzimtzum48 existent in the father himself, for it49 arouses in his will contentions against his son, saying “He is not yet fit for this”].50
טווּבְחִינַת ״יְסוֹד״ הִיא, עַל דֶּרֶךְ מָשָׁל, הַהִתְקַשְּׁרוּת שֶׁמְּקַשֵּׁר הָאָב שִׂכְלוֹ בְּשֵׂכֶל בְּנוֹ בִּשְׁעַת לִמּוּדוֹ עִמּוֹ בְּאַהֲבָה וְרָצוֹן, שֶׁרוֹצֶה שֶׁיָּבִין בְּנוֹ; וּבִלְעֲדֵי זֶה, גַּם אִם הָיָה הַבֵּן שׁוֹמֵעַ דִּבּוּרִים אֵלּוּ עַצְמָם מִפִּי אָבִיו [שֶׁמְּדַבֵּר בַּעֲדוֹ וְלוֹמֵד לְעַצְמוֹ בכתב יד קודש אדמו״ר בעל צמח צדק נשמתו עדן, (בדרוש ״כי ידעתיו״ סעיף י״ג שהועתק שם לשון זה) – ליתא תיבות אלו] לֹא הָיָה מֵבִין כָּל כָּךְ כְּמוֹ עַכְשָׁיו, שֶׁאָבִיו מְקַשֵּׁר שִׂכְלוֹ אֵלָיו וּמְדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים בְּאַהֲבָה וָחֵשֶׁק, שֶׁחוֹשֵׁק מְאֹד שֶׁיָּבִין בְּנוֹ,
15The aspect of yesod is, by way of example, the bond51 by which the father binds his intellect to the intellect of his son while teaching him with love and willingness, for he wishes his son to understand. Without this (bond), even if the son would hear the very same words from the mouth of his father [52as he speaks and studies to himself],53 he would not understand them as well as now when his father ties his intellect to him and speaks with him face to face—with love and desire, because he desires very much that his son understand.
טזוְכָל מַה שֶּׁהַחֵשֶׁק וְהַתַּעֲנוּג גָּדוֹל, כָּךְ הַהַשְׁפָּעָה וְהַלִּימּוּד גָּדוֹל, שֶׁהַבֵּן – יוּכַל לְקַבֵּל יוֹתֵר, וְהָאָב – מַשְׁפִּיעַ יוֹתֵר, כִּי עַל־יְדֵי הַחֵשֶׁק וְהַתַּעֲנוּג, מִתְרַבֶּה וּמִתְגַּדֵּל שִׂכְלוֹ בְּהַרְחָבַת הַדַּעַת לְהַשְׁפִּיעַ וּלְלַמֵּד לִבְנוֹ (וּכְמוֹ עַל דֶּרֶךְ מָשָׁל בְּגַשְׁמִיּוּת מַמָּשׁ, רִבּוּי הַזֶּרַע הוּא מֵרוֹב הַחֵשֶׁק וְהַתַּעֲנוּג, וְעַל־יְדֵי זֶה מַמְשִׁיךְ הַרְבֵּה מֵהַמּוֹחַ, וְלָכֵן הִמְשִׁילוּ חַכְמֵי הָאֱמֶת לְזִיוּוּג גַּשְׁמִי, כְּמוֹ שֶׁיִּתְבָּאֵר).
16And the greater the desire and delight (of the father) the greater is the influence and the study, because then the son is able to absorb more and the father influences more. For through the desire and delight his (own) insight becomes greater and more abundant,54 with a contented disposition55 to influence and teach his son (56just as, metaphorically speaking, in the sphere of the truly physical, an amplification of spermatozoon derives from an abundance of desire and delight, and, thereby, he elicits much from the brain. That is why the Kabbalists drew a comparison with the physical conjunctio,57 as will be explained).
יז[מ: יז אלול] וְהִנֵּה, מִדּוֹת אֵלּוּ הֵן בְּחִינוֹת חִיצוֹנִיּוֹת שֶׁבַּנֶּפֶשׁ, וּבְתוֹכָן מְלוּבָּשׁוֹת מִדּוֹת פְּנִימִיּוֹת, שֶׁהֵן בְּחִינוֹת אַהֲבָה וְיִרְאָה כוּ׳. דְּהַיְינוּ, עַל דֶּרֶךְ מָשָׁל, בָּאָב הַמַּשְׁפִּיעַ לִבְנוֹ מֵחֲמַת אַהֲבָתוֹ, וּמוֹנֵעַ הַשְׁפָּעָתוֹ מִפַּחְדּוֹ וְיִרְאָתוֹ, שֶׁלֹּא יָבֹא לִידֵי מִכְשׁוֹל, חַס וְשָׁלוֹם.
17Now, these attributes are the external aspects58 of the soul. In them are vested the inner attributes, i.e., the faculties of love and awe…, analogous to the father who influences his son because of his love (for the son) and withholds his influence because of his dread and fear that (his son) might come to some downfall, Heaven forfend.
יחוּמְקוֹר וְשֹׁרֶשׁ מִדּוֹת אֵלּוּ, הַפְּנִימִיּוֹת וְהַחִיצוֹנִיּוֹת, הוּא מֵחָכְמָה־בִּינָה־דַּעַת שֶׁבְּנַפְשׁוֹ, כִּי לְפִי שֵׂכֶל הָאָדָם – כָּךְ הֵן מִדּוֹתָיו, כַּנִּרְאֶה בְּחוּשׁ, שֶׁהַקָּטָן, שֶׁהַחָכְמָה־בִּינָה־דַּעַת שֶׁלּוֹ הֵן בִּבְחִינַת קַטְנוּת – כָּךְ כָּל מִדּוֹתָיו הֵן בִּדְבָרִים קְטַנֵּי הָעֵרֶךְ.
18The source and root of these internal and external attributes is of the chabad 59 of his soul, for corresponding to a person’s intellect are his traits. This is empirically evident, (as in the case of) a child, the chabad of which are in a state of pettiness (katnut); all its traits, too, are related to insignificant things.
יטוְגַם בִּגְדוֹלִים ״לְפִי שִׂכְלוֹ יְהוּלַּל אִישׁ״, כִּי לְפִי רוֹב חָכְמָתוֹ – כָּךְ הוּא רוֹב אַהֲבָתוֹ וְחַסְדּוֹ. וְכֵן שְׁאָר כָּל מִדּוֹתָיו פְּנִימִיּוֹת וְחִיצוֹנִיּוֹת, מְקוֹרָן הוּא מֵחָכְמָה־בִּינָה־דַּעַת שֶׁבּוֹ.
19With adults, too, “according to his intelligence is a man praised,”60 for corresponding to the quantity of wisdom is the quantity of his love and kindness, and also his other internal and external traits have their source from his chabad.
כוְהָעִיקָּר – הוּא הַדַּעַת שֶׁבּוֹ, הַנִּמְשָׁךְ מִבְּחִינַת הַחָכְמָה וּבִינָה שֶׁבּוֹ, כַּנִּרְאֶה בְּחוּשׁ, כִּי לְפִי שִׁינּוּי דֵּעוֹת בְּנֵי אָדָם זֶה מִזֶּה כָּךְ הוּא שִׁינּוּי מִדּוֹתֵיהֶם.
20Most important is one’s daat, which derives from one’s chochmah and binah. This is empirically evident, for corresponding to the difference from one to the other in the opinions61 of people is the difference in their traits.
כא[מ: יח אלול] [פ: כ אלול] וְהִנֵּה, כָּל זֶה הוּא רַק עַל דֶּרֶךְ מָשָׁל לְבַד, כִּי כָּל זֶה הוּא בַּנֶּפֶשׁ הַשִּׂכְלִית הַתַּחְתּוֹנָה שֶׁבָּאָדָם, הַבָּאָה מִקְּלִיפַּת נוֹגַהּ. אַךְ בֶּאֱמֶת לַאֲמִיתּוֹ, בַּנֶּפֶשׁ הָעֶלְיוֹנָה הָאֱלֹהִית, שֶׁהִיא ״חֵלֶק אֱלוֹהַּ מִמַּעַל״, כָּל הַמִּדּוֹת, פְּנִימִיּוֹת וְחִיצוֹנִיּוֹת, הֵן לַה׳ לְבַדּוֹ.
21Now all this is only by way of allegory, for all this applies to the rational soul,62 which is the lower one in man and derives from kelipat nogah.63 But in true fact,64 in the higher, divine soul, which is a part of G–d above,65 all the internal and external attributes are to G–d alone.
כבכִּי מֵחֲמַת אַהֲבַת ה׳ וּמֵרוֹב חֶפְצוֹ לְדָבְקָה בוֹ, הוּא חָפֵץ חֶסֶד כְּדֵי לִידָּבֵק בְּמִדּוֹתָיו, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל פָּסוּק ״וּלְדָבְקָה בוֹ״: ״הִדָּבֵק בְּמִדּוֹתָיו״.
22For because of the love of G–d and of one’s great desire to cleave to Him, “One takes delight in chesed”66 in order to cleave to His attributes, as the saying of our Sages, of blessed memory, on the verse67 “And to cleave to Him”: “cleave to His attributes.”68
כגוְכֵן בְּמִדַּת הַגְּבוּרָה – לְהִפָּרַע מִן הָרְשָׁעִים וּלְעָנְשָׁם בְּעוֹנְשֵׁי הַתּוֹרָה, וְכֵן, לְהִתְגַּבֵּר עַל יִצְרוֹ וּלְקַדֵּשׁ אֶת עַצְמוֹ בַּמּוּתָּר לוֹ, וְלַעֲשׂוֹת גָּדֵר וּסְיָיג לַתּוֹרָה, מִפְּנֵי פַּחַד ה׳ וְיִרְאָתוֹ, פֶּן יָבֹא לִידֵי חֵטְא חַס וְשָׁלוֹם.
23It is likewise with the attribute of gevurah: to punish and chastise the wicked with the punishments of the Torah, and also to prevail over his inclination and to “sanctify himself in that which is permitted to him,”69 and to “put up a fence and a hedge for the Torah,”70 because of the dread of G–d and his fear71 lest he might come to sin, Heaven forfend.72
כדוְכֵן לְפָאֵר אֶת ה׳ וְתוֹרָתוֹ בְּכָל מִינֵי פְּאֵר, וּלְדָבְקָה בִּשְׁבָחָיו בְּכָל בְּחִינוֹת נַפְשׁוֹ, דְּהַיְינוּ בְּהִתְבּוֹנְנוּת שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ, גַּם בְּדִיבּוּרוֹ.
24And, likewise, to glorify73 G–d and His Torah by all means of glory, and to cleave to His praises with all the faculties of his soul, that is, with the contemplation of the intellect and thought even when he speaks.74
כהוְכֵן לַעֲמוֹד בְּנִצָּחוֹן נֶגֶד כָּל מוֹנֵעַ מֵעֲבוֹדַת ה׳ וּמִלְּדָבְקָה בוֹ, וְנֶגֶד כָּל מוֹנֵעַ מִלִּהְיוֹת כְּבוֹד ה׳ מָלֵא אֶת כָּל הָאָרֶץ, כְּמִלְחֲמוֹת ה׳ אֲשֶׁר נִלְחַם דָּוִד הַמֶּלֶךְ עָלָיו־הַשָּׁלוֹם.
25Likewise, to prevail triumphantly75 against anything that would restrain from the service of G–d and from cleaving to Him, and against anything that would restrain having the “glory of G–d filling all the earth,”76just as the wars for G–d fought by King David, peace to him.77
כווְכֵן לְהִשְׁתַּחֲווֹת וּלְהוֹדוֹת לַה׳, אֲשֶׁר מְחַיֶּה וּמְהַוֶּה אֶת הַכֹּל, וְהַכֹּל בָּטֵל בִּמְצִיאוּת אֶצְלוֹ, וְכוּלָּא קַמֵּיהּ כְּלָא חֲשִׁיב, וּכְאַיִן וָאֶפֶס מַמָּשׁ. וְאַף שֶׁאֵין אָנוּ מַשִּׂיגִים אֵיךְ הוּא הַכֹּל אֶפֶס מַמָּשׁ קַמֵּיהּ, אַף־עַל־פִּי־כֵן, מוֹדִים אֲנַחְנוּ בְּהוֹדָאָה אֲמִיתִּית שֶׁכֵּן הוּא בֶּאֱמֶת לַאֲמִיתּוֹ.
26And, likewise, to prostrate oneself and to laud 78 the L–rd who animates and makes all there is, and with Him everything is essentially nonexistent “and all that are before Him are esteemed as naught,”79 truly as nothing and null. Though we cannot apprehend just how everything is truly as null before Him, nevertheless, we acknowledge, with a sincere admission,80 that in absolute truth such is the case.
כזוּבִכְלָל זֶה גַּם כֵּן, לְהוֹדוֹת לַה׳ עַל כָּל הַטּוֹבוֹת אֲשֶׁר גְּמָלָנוּ, וְלֹא לִהְיוֹת כְּפוּי טוֹבָה חַס וְשָׁלוֹם. וּבִכְלָל זֶה, לְהוֹדוֹת עַל כָּל שְׁבָחָיו וּמִדּוֹתָיו וּפְעוּלּוֹתָיו בַּאֲצִילוּת וּבְרִיאַת עֶלְיוֹנִים וְתַחְתּוֹנִים, שֶׁהֵם מְשׁוּבָּחִים עַד אֵין תַּכְלִית [נוסח אחר: חֵקֶר], וְנָאִים וּרְאוּיִם אֵלָיו יִתְבָּרֵךְ וְיִתְעַלֶּה, וְהוּא מִלְּשׁוֹן ״הוֹד וְהָדָר״.
27This also includes to thank81 the L–rd for all the favors He has bestowed upon us, and not to be ungrateful, Heaven forfend, and this includes (further) to thank for all His praises, attributes, and workings in the emanation and creation of the upper and lower worlds, for they are praiseworthy to no end and are becoming and befitting to Him, blessed and exalted be He—which is (the sense of hod as) etymologically related to hod vehadar.82
כחוְכֵן בְּמִדַּת ״צַדִּיק יְסוֹד עוֹלָם״, לִהְיוֹת נַפְשׁוֹ קְשׁוּרָה בַּה׳ חַיֵּי הַחַיִּים, וּלְדָבְקָה בוֹ בִּדְבִיקָה וַחֲשִׁיקָה, בְּחֵשֶׁק וְתַעֲנוּג נִפְלָא.
28And likewise with the attribute of tzaddik yesod olam,83 that his soul be bound up in the L–rd, the Fountainhead of life,84 to cleave to Him by an attachment and desire out of a wondrous love and delight.
כטוּבְמִדַּת מַלְכוּת, לְקַבֵּל עָלָיו עוֹל מַלְכוּתוֹ וַעֲבוֹדָתוֹ כַּעֲבוֹדַת כָּל עֶבֶד לַאֲדוֹנוֹ בְּאֵימָה וּבְיִרְאָה.
29And as for the attribute of malchut—to receive upon himself the yoke of His sovereignty and of His service, as the service of any servant to his master, i.e., out of awe and fear.85
ל[פ: כא אלול] וּמְקוֹר וְשׁוֹרֶשׁ כָּל הַמִּדּוֹת הֵן מֵחָכְמָה־בִּינָה־דַּעַת, דְּהַיְינוּ: הַחָכְמָה – הִיא מְקוֹר הַשֵּׂכֶל הַמַּשִּׂיג אֶת ה׳ וְחָכְמָתוֹ וּגְדוּלָּתוֹ וּמִדּוֹתָיו הַקְּדוֹשׁוֹת שֶׁמַּנְהִיג וּמְחַיֶּה בָּהֶן כָּל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, וּבִינָה – הִיא הַהִתְבּוֹנְנוּת בְּהַשָּׂגָה זוֹ בְּאוֹרֶךְ וְרוֹחַב וְעוֹמֶק בִּינָתוֹ, לְהָבִין דָּבָר מִתּוֹךְ דָּבָר, וּלְהוֹלִיד מֵהַשָּׂגָה זוֹ – תּוֹלְדוֹתֶיהָ, שֶׁהֵן מִדּוֹת אַהֲבָה וְיִרְאָה וּשְׁאָרֵי מִדּוֹת הַנּוֹלָדוֹת בַּנֶּפֶשׁ הָאֱלֹהִית, הַמַּשְׂכֶּלֶת וּמִתְבּוֹנֶנֶת בִּגְדוּלַּת ה׳. כִּי, ״לִגְדוּלָּתוֹ אֵין חֵקֶר״.
30Now, the source and root of all the attributes are of the chabad. That is, chochmah is the source of the intellect which apprehends the L–rd and His wisdom, His greatness, and His holy attributes wherewith He conducts and animates all the upper and lower worlds. Binah is the contemplation on this apprehension in the length, width, and depth of his understanding: “to understand one matter out of another,”86 and to beget from this apprehension its offsprings, i.e., the attributes of love and awe, and the other attributes born in the Divine soul which cogitates and contemplates on the greatness of the L–rd, how His greatness is unfathomable.87 There is an aspect of the greatness of the L–rd through the Divine soul’s contemplation on which a fear and dread will befall it. This (type of fear) is the yirah tataah,88 an aspect of malchut.89
לאוְיֵשׁ בְּחִינַת גְּדוּלַּת ה׳, שֶׁעַל־יְדֵי הִתְבּוֹנְנוּת הַנֶּפֶשׁ הָאֱלֹהִית בָּהּ – תִּפּוֹל עָלֶיהָ אֵימָתָה וָפַחַד שֶׁהִיא יִרְאָה תַּתָּאָה, שֶׁהִיא בְּחִינַת מַלְכוּת, וְיֵשׁ בְּחִינַת גְּדוּלַּת ה׳ – שֶׁמִּמֶּנָּה בָּאָה יִרְאָה עִילָּאָה, יִרְאָה בּוֹשֶׁת, וְיֵשׁ בְּחִינָה שֶׁמִּמֶּנָּה בָּאָה – אַהֲבָה רַבָּה, וְיֵשׁ בְּחִינָה שֶׁמִּמֶּנָּה בָּאָה – אַהֲבָה זוּטָא. וְכֵן בַּמִּדּוֹת הַחִיצוֹנִיּוֹת, שֶׁהֵן חֶסֶד כוּ׳.
31There is another aspect of the greatness of the L–rd whereof derives the yirah ilaah,90 i.e., yirah boshet.91 There is (also) an aspect whereof derives the ahavah rabbah,92 and still another aspect whereof derives the ahavah zutta.93 The same applies to the external attributes, i.e., chesed….
לבוּבְכוּלָּן צָרִיךְ לִהְיוֹת מְלוּבָּשׁ בָּהֶן בְּחִינַת הַדַּעַת, שֶׁהוּא בְּחִינַת הִתְקַשְּׁרוּת הַנֶּפֶשׁ, הַקְּשׁוּרָה וּתְקוּעָה בְּהַשָּׂגָה זוֹ שֶׁמַּשֶּׂגֶת אֵיזֶה עִנְיָן מִגְּדוּלַּת ה׳, שֶׁמִּמֶּנָּה נוֹלְדָה בָּהּ אֵיזֶה מִדָּה מֵהַמִּדּוֹת, כִּי בְּהֶיסַּח הַדַּעַת כְּרֶגַע מֵהַשָּׂגָה זוֹ – מִסְתַּלֶּקֶת גַּם כֵּן הַמִּדָּה הַנּוֹלְדָה מִמֶּנָּה, מֵהַגִּילּוּי בַּנֶּפֶשׁ אֶל הַהֶעְלֵם, לִהְיוֹת בָּהּ בְּכֹחַ וְלֹא בְּפוֹעַל.
32Now, with all these it is necessary that the faculty of daat be vested in them. For (daat) is the aspect of the bond of the soul which is bound and thrust into this apprehension, of apprehending some aspect of the greatness of the L–rd whereof some trait of these attributes is born in (the soul). For by a momentary removal of daat from this apprehension, the trait begotten thereof is also withdrawn from it, that is, from its manifestation in the soul (back) into concealment, to be there in potentia but not in act.
לגוְלָכֵן נִקְרָא הַזִּיוּוּג בִּלְשׁוֹן ״דַּעַת״, מִפְּנֵי שֶׁהוּא לְשׁוֹן הִתְקַשְּׁרוּת. וְזֶהוּ בְּחִינַת דַּעַת תַּחְתּוֹן [נוסח אחר: הַדַּעַת הַתַּחְתּוֹן], הַמִּתְפַּשֵּׁט בַּמִּדּוֹת וּמִתְלַבֵּשׁ בָּהֶן לְהַחֲיוֹתָן וּלְקַיְּימָן.
33That is why the term daat is applied to coition,94 for it signifies a bond. Now, this is the faculty of daat tachton,95 which extends to the attributes and vests itself in them to animate and sustain them.
לדוְיֵשׁ בְּחִינַת דַּעַת הָעֶלְיוֹן, שֶׁהוּא בְּחִינַת הִתְקַשְּׁרוּת וְחִיבּוּר מְקוֹר הַשֵּׂכֶל הַמַּשִּׂיג עוֹמֶק הַמּוּשָּׂג, שֶׁהוּא כִּנְקוּדָּה וּכְבָרָק הַמַּבְרִיק עַל שִׂכְלוֹ, שֶׁיִּתְפַּשֵּׁט לְמַטָּה וְיָבֹא עוֹמֶק הַמּוּשָּׂג לִידֵי הֲבָנָה, בְּהַרְחָבַת הַבֵּיאוּר בְּאוֹרֶךְ וְרוֹחַב, שֶׁהִיא בְּחִינַת בִּינָה, הַנִּקְרֵאת ״רְחוֹבוֹת הַנָּהָר״, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ:
34There is also a faculty of daat elyon,96 which is the faculty of the bond and joiner of the source of the intellect [which apprehends the profoundness of the apprehended notion which is a point and a flash flashing over his intellect] so that it extends downward. Thereby the profoundness of the apprehended notion will come to be understood in the expansion of the elucidation, in length and breadth, which is the faculty of binah, referred to as rechovot hanahar,97 as will be explained in its place.
351 Proverbs 1:6.
362 Job 19:26.—Cf. Likkutei Torah, Emor 31b; Maamarei Admur Hazaken Haketzarim, p. 264. See also Pardes Rimonim 4:6.
373 Par. Isaiah 12:5.
384 Psalms 103:1.
395 Berachot 10a; Tikkunei Zohar 13 (28a). See also Midrash Tehillim (ed. Buber) 103:4, 5, and notes, ad loc. Cf. Shomer Emunim 2:9.
406 Genesis 2:7.
417 See above, Epistle 12, note 48.
428 The lowest type of soul from the lowest of the cosmic realms; cf. above, Epistle 5, note 53.
439 Kabbalistic literature abounds with allegorical anthropomorphisms and references to categories represented by symbolic terms as “masculine” (generally: the emanating, influencing aspect) and “feminine” (generally, the recipient aspect); see Zohar I:157b; cf. Bava Batra 74b; Shomer Emunim 1:26 ff. These terms apply generally to the sefirot: chochmah is abba (father), binah is imma (mother; or imma ilaah, superior mother), the lower sefirot are the “children”: daat, tiferet, or the middot from chesed to yesod as a whole correspond to ben (son) and malchut to bat (daughter; or imma tataah, the lower mother); see Zohar III:290a ff.; Pardes Rimonim 8:17. The middot (chesed to yesod) form a configuration (partzuf) called z’eyr anpin. Malchut is called the configuration of malchut, nukvah (the female), or the “feminine aspect of z’eyr anpin.” (See Addendum, Mystical Concepts in Chassidism, s.v. Partzufim.) When the middot (the masculine aspect of z’eyr anpin) are united with malchut (the feminine aspect of z’eyr anpin), thus forming one complete partzuf, this zivvug (conjunctio) results in the “birth” of the effects of the sefirot: the realms, levels, or creatures, emanating therefrom. Every creation or derivation from the sefirot, thus, presupposes a conjunctio of the higher levels. Because the potential creation, as it is in the upper sefirot (chochmah and binah), becomes realized and manifest through the lower sefirot (the middot and malchut); generally we speak simply of the union of the latter, in terms of zivvug zu”n. (See more on this subject below, Epistle 20, note 62.)
4410 Their “brains”; the upper sefirot (chochmah, binah, daat) from which the lower sefirot proceed.
4511 The second and third highest of the soul-gradations, corresponding to chochmah and binah (see above, Epistle 5, note 55). The mochin (upper sefirot) are the soul-forces of the zu’n (the lower sefirot).
4612 Hindersides; as opposed to pnimiyut, inwardness. While pnimiyut denotes the very essence, the innermost point, achorayim denotes extraneity, the point furthest removed from the essence, thus the lowest grade. (See Addendum, Mystical Concepts in Chassidism.)
4713 Vessels; as opposed to atzmut (essence), or orot (lights). Atzmut and orot refer to the infinite Divine essence, and the Divine effulgence and emanation. The kelim, in turn, signify the qualitatively finitized screening, contraction, and concealment (tzimtzum) of the Divine emanation and life-forces so that they may become vested in, and animate, the finite beings. See Likkutei Amarim, Part II, ch. 4. See also Etz Chaim 2:3. (Addendum, ibid.)
4814 The sefirot of Asiyah, thus, are the lowest and final rank of the sublime sefirot of Atzilut—which are divine, etc.
4915 The “masculine” and the “feminine” (i.e., the middot and malchut) of Atzilut.
5016 Tikkunei Zohar, Introduction 3b; see below, beg. of Epistle 20 and the notes, ad loc.
5117 See Likkutei Amarim, Part I, ch. 18 and above, Epistle 4, note 25.
5218 R. Dov Ber, the Maggid (Preacher) of Mezeritch (disciple of and successor to the Baal Shem Tov and principal master of the author).
5319 Genesis 18:27.
5420 I am dust and ashes.
5521 See above, Epistle 2, note 9.
5622 See above, Epistle 13, note 27.
5723 V. L.: For therewith he loved.
5824 Bereishit Rabbah 47:6. This expression signifies absolute self-abnegation and submission to G–d and the Divine will (just as the chariot is totally submitted to the will of the charioteer), thereby becoming a vehicle for Divinity on earth. See Likkutei Amarim, Part I, chs. 18, 23, and 34; cf. R. Chaim Vital, Shaarei Kedushah 1, end of 1. See also below, Epistle 25, and notes 31 ff., ad loc.
5925 Par. Ecclesiastes 3:20.
6026 I.e., the element of earth.
6127 Par. Genesis 2:9.
6228 Lit.: separate by thousands of separations.
6329 Berachot 31b; Sifra, Kedoshim, parshah 10.
6430 V. L.: It is known, in a general way.
6531 Generally speaking there are seven classes of middot: chesed, gevurah, tiferet, etc. More specifically, these classes subdivide into numerous details: chesed of chesed, gevurah of chesed, tiferet of chesed, etc. (Cf. above, Epistle 13, note 22.)
6632 Rachamim.
6733 See Pardes Rimonim 23:8, s.v. Mayim, and cf. Moreh Nevuchim 3:53.
6834 Beauty.
6935 See H. V.
7036 See above, Epistle 12, note 13.
7137 Cf. Mayim Rabbim 5636, ch. 51.—Chesed, gevurah, and tiferet are the generality (i.e., the principal classes) of the middot. The other, successive attributes are branches or derivatives of these three. (Cf. Addendum, Mystical Concepts in Chassidism.)
7238 In one version (Or Hatorah, Bereishit, vol. 1, 98b), this phrase “that is…diffusion” does not appear. See H. V.
7339 Par. Proverbs 25:11.
7440 The attributes of netzach and hod.
7541 Berachot 61a.
7642 V. L.: and they are (i.e., netzach and hod). In the Zohar (see next note) the passage reads: “the two kidneys and the two testicles.”
7743 Zohar III:296a. See Shaarei Orah (Gikatilla), chs. 3 and 4, Pardes Rimonim 8:24, s.v. Kelayot, and ibid., 11, s.v. Etzah; cf. Mevo She’arim 3:2:7.
7844 See Likkutei Amarim, Part I, ch. 2.
7945 Zohar III:236a (cf. Chagigah 12b).
8046 Brackets appear in the text.
8147 The root of the word netzach means to prevail, to be enduring, victorious. See Tikkunei Zohar 13 (28b); see also Zohar III:223b. Cf. Mayim Rabbim 5636, ch. 52.
8248 Netzach is bound to the “right side,” the side of chochmah and chesed—(Tikkunei Zohar 22 (68b); ibid., 30 (74a); see also Zohar III:153b)—and seeks to have “white” (chesed) rule over “red” (gevurah; to which hod is related); Zohar III:223b. Cf. Mayim Rabbim, ibid.
8349 The attribute of gevurah.
8450 A parenthesis in the text states that according to some manuscripts there is an omission here in the text. The omission probably deals with an explanation of the function of the attribute hod.
8551 I Chronicles 29:11 alludes to the seven lower sefirot (chesed, or gedulah, to malchut). The allusion to the first five and the seventh of these is quite explicit. Yesod, the sixth, is expressed by the words כי כל בשמים ובארץ (lit.: for all that is in the heaven and in the earth). The Zohar quotes a Targum (see Nitzutzei Orot on Zohar III:257a) translating: “for it (i.e., כל, the sefirah of yesod) is united with (or unites) the heaven (tiferet) and the earth (malchut; Knesset Yisrael). See Zohar I:31a; II:116a; III:257a; Tikkunei Zohar, Introduction 9b. See also Zohar I:149a-b and cf. Pardes Rimonim 23:11 and 15, s.v. כי כל, and סולם; Mayim Rabbim, ibid., ch. 54.
8652 Brackets appear in the text.
8753 These words do not appear in the quotation in Or Hatorah (see above, note 38).
8854 Cf. Eliyahu Rabbah, ch. 27; Taanit 7a (“I have learned from my disciples more than from any other”).
8955 Lit.: with an expansion of daat.
9056 Brackets appear in the text.
9157 See Addendum, Mystical Concepts in Chassidism, ch. 1, note 6.
9258 The chitzoniyut.
9359 Acronym for the intellectual faculties: chochmah, binah, and daat.
9460 Proverbs 12:8.
9561 De’ot (plural of daat).
9662 The rational soul (nefesh hasichlit) is the mediary between the natural soul (nefesh) and the soul proper (neshamah); see Kitzurim V’Hearot, pp. 86 ff., and the references cited there.
9763 See Etz Chaim 49:3; Likkutei Amarim, Part I, ch. 7. (Cf. Maimonides, Intro. to Commentary on Avot, end of ch. 1.)—Kelipat nogah is the mediary between the realms of absolute evil and impurity and absolute good and holiness; see Addendum, Mystical Concepts in Chassidism, s.v. Kelipot.
9864 Lit.: In absolute truth.
9965 Job 31:2; see Likkutei Amarim, Part I, beg. ch. 2.
10066 Par. Micah 7:18—denoting G–d’s attribute of chesed which man is to imitate (see below, esp. note 68).
10167 Deuteronomy 11:22.
10268 See Sifrei, ad loc. (Deuteronomy 49); Sotah 14a; Maimonides, Sefer Hamitzvot 1:8, Hilchot Deot 1:6, and Moreh Nevuchim 1:54.—By “imitating” the Divine attributes (imitatio De-i), one cleaves to G–d. To practice chesed (kindness) is an imitation of the Divine attribute of chesed. Thus this practice is “to G–d alone” a service of G–d.
10369 Yevamot 20a; Sifrei, Deuteronomy 104.
10470 Avot 1:1.
10571 Cf. above, Epistle 13, note 29.
10672 All these are modes of attitude or behavior utilizing the attribute of gevurah in the service of G–d.
10773 The attribute of tiferet (the root of which, פאר, means to glorify, beautify).
10874 These are the modes of attitude or behavior utilizing the attribute of tiferet in the service of G–d.
10975 The attribute of netzach (see above, note 47).
11076 Par. Isaiah 6:3.
11177 See Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Netzach.—These are the modes of altitude or behavior utilizing the attribute of netzach in the service of G–d.
11278 The attribute of hod. Hod is etymologically related to הודה, to laud, thank, acknowledge; see Zohar III:223a; Tikkunei Zohar 13 (28b); Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Hod. Prostration before G–d is coupled with the expression of gratitude (see Berachot 34a-b; Bava Kama 16a; cf. Shaarei Orah, ad loc. cit.).—See also Mayim Rabbim 5636, ch. 53.
11379 Zohar I:11b.
11480 See above, note 79.
11581 Ibid.
11682 Majesty and splendor (Psalms 104:1; see Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Hod).—Hod has a connotation of majesty and splendor referring to the Divine splendor and majesty inherent in G–d’s creation. This innate splendor and beauty makes creation becoming and befitting G–d. The awareness of hod as the innate Divine beauty should lead to hod in the sense of acknowledging, praising, and thanking G–d. And these are the modes of attitude or behavior utilizing the attribute of hod in the service of G–d.
11783 The righteous is the foundation of the world (Proverbs 10:25); the attribute of yesod.
11884 Lit.: the Life of life (cf. above, Epistle 4, note 74).
11985 See Mayim Rabbim 5636, ch. 55.
12086 Chagigah 14a; Zohar Chadash 4a. Cf. Sifrei, Deuteronomy 13 (on Deuteronomy 1:13; see Rashi, ad loc., and on Exodus 31:3).
12187 Psalms 145:3.
12288 The “lower” or “inferior” awe. On this and the following terms see above, Epistle 6, and below, note 94.
12389 Tikkunei Zohar 33 (76b) f. (Cf. Zohar I:11b).
12490 The “upper” or “superior” awe.
12591 “Awed out of bashfulness”—before the infinite greatness of the L–rd (see Zohar III: 257a; Tikkunei Zohar, Introduction 5b, ibid., 6 (24a), 7 (24a), et passim). This type of awe is also called yirat haromemut, the awe before the majesty of G–d.
12692 The “magnanimous” or “superior” love (ahavah betaanugim).
12793 The “small” or “inferior” love.—On the gradations of all these levels see: Zohar I:11b; Tikkunei Zohar, Introduction 5a ff., and 30 (73b). See also Chovot Halevovot, Shaar Ahavat Hashem, esp. the Intro. and ch. 2 ff.; Maimonides, Hilchot Yesodei HaTorah 2:2 and 4:12; Ikkarim 3:32; Likkutei Amarim, Part I, ch. 40 ff. (esp. ch. 43); and below, Epistle 18.
12894 E.g., Genesis 4:1, 17, 25; et passim.—See Tikkunei Zohar 69 (99a).
12995 The “lower” or “inferior” daat. It proceeds from and succeeds chochmah and binah, channelling them to the lower sefirot. See note following.
13096 The “upper” or “superior” daat.—In the sefirot scheme of yosher, in which the sefirot form three parallel triads (chochmah-chesed-netzach; binah-gevurah-hod; keter-tiferet-yesod; see Addendum, Mystical Concepts in Chassidism, s.v. Body of the Sefirot), daat does not proceed from and succeed chochmah and binah, but keter. This is the faculty of daat elyon. On this level, daat unites the point of chochmah with binah by a radiation from keter. This is the essential, or original, union of these sefirot so that chochmah may be externalized in binah. That this union may bear offspring, i.e., that the radiation from chochmah and binah will extend into the lower sefirot (the middot) to irradiate them, this is the function or faculty of daat tachton. See Etz Chaim 8:3 f.; Torah Or, Toldot 19a ff. and Mishpatim 75b; Likkutei Torah, Shir Hashirim 30 ff.; Addendum, ibid., s.v. Daat, and Body of the Sefirot.
13197 The widths (or expansions) of the river (binah); Zohar III:142a (on Genesis 36:37). See Shaarei Orah (Gikatilla), ch. 8; Maamarei Admur Hazaken Haketzarim, p. 266; and cf. Zohar I:141b.
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