HASIDISM. Tanya.Sha'ar Hayihud V'ha'emunah. Bilingual

Shaar Hayichud Vehaemunah

Let us understand [at least] in a small measure, the statement in the Zohar that ShemaYisrael,.. . is Yichudah Ilaah ("higher level Unity") and Baruch Shem K'vod Malchuto Leolam Vaed is Yichudah Tataah ("lower level Unity").

"Know this day and take unto your heart that Hava'ye is Elokim (G‑d is the Lord) in the heavens above and upon the earth below; there is no other." This requires explanation. For would it occur to you that there is a god dwelling in the waters beneath the earth that it is necessary to negate it so strongly [as to say,] "Take unto your heart?"

It is written: "Forever, O G‑d, Your word stands firm in the heavens." The Baal Shem Tov, of blessed memory, has explained that "Your word" which you uttered, "Let there be a firmament in the midst of the waters.. .", these very words and letters stand firmly forever within the firmament of heaven and are forever clothed within all the heavens to give them life, as it is written, "The word of our G‑d shall stand firm forever" and "His words live and stand firm forever. ..." For if the letters were to depart [even] for an instant, G‑d forbid, and return to their source, all the heavens would become naught and absolute nothingness, and it would be as though they had never existed at all, exactly as before the utterance, "Let there be a firmament." And so it is with all created things, in all the upper and lower worlds, and even this physical earth, which is the "Kingdom of the silent" (inanimate). If the letters of the Ten Utterances by which the earth was created during the Six Days of Creation were to depart from it [but] for an instant, G‑d forbid, it would revert to naught and absolute nothingness, exactly as before the Six Days of Creation.

This same thought was expressed by the Ari, of blessed memory, when he said that even in completely inanimate matter, such as stones or earth or water, there is a soul and spiritual life-force— that is, the enclothing of the "Letters of speech" of the Ten Utterances which give life and existence to inanimate matter that it might arise out of the naught and nothingness which preceded the Six Days of Creation.

Now, although the name even (stone) is not mentioned in the Ten Utterances recorded in the Torah, nevertheless, life-force flows to the stone through combinations and substitutions of the letters which are transposed in the "Two hundred and thirty-one gates," either in direct or reverse order, as is explained in the Sefer Yetzirah, until the combination of the name even descends from the Ten Utterances, and is derived from them, and this is the life-force of the stone. And so it is with all created things in the world— their names in the Holy Tongue are the very "letters of speech" which descend, degree by degree, from the Ten Utterances recorded in the Torah, by means of substitutions and transpositions of letters through the "two hundred and thirty-one gates," until they reach and become invested in that particular created thing to give it life. [This descent is necessary] because individual creatures are not capable of receiving their life-force directly from the Ten Utterances of the Torah, for the life-force issuing directly from them is far greater than the capacity of the individual creatures. They can receive the life-force only when it descends and is progressively diminished, degree by degree, by means of substitutions and transpositions of the letters and by Gematriot, their numerical values, until the life-force can be condensed and enclothed and there can be brought forth from it a particular creature. And the name by which it is called in the Holy Tongue is a vessel for the life-force condensed into the letters of that name which has descended from the Ten Utterances in the Torah, that have power and vitality to create being ex nihilo and give it life forever. For the Torah and the Holy One, blessed be He, are one.

2.

From the foregoing [exposition] the answer to the heretics [is deduced], and the root of the error of those who deny individual Divine Providence and the signs and miracles recorded in the Torah is revealed. They err, making a false analogy, in comparing the work of G‑d, the Creator of heaven and earth, to the work of man and his schemes. For, when a goldsmith has made a vessel, that vessel is no longer dependent upon the smith, and even when his hands are removed from it and he goes away, the vessel remains in exactly the same image and form as when it left the hands of the smith. In the same way, these fools conceive the creation of heaven and earth. But their eyes are covered [and they fail] to see the great difference between the work of man and his schemes— which consists of making one thing out of another which already exists, merely changing the form and appearance from an ingot of silver to a vessel— and the making of heaven and earth, which is creatio ex nihilo.

Indeed, this is an even greater miracle than, for example, the splitting of the Red Sea. For then, G‑d drove back the sea by a strong east wind all the night and the waters were divided and stood upright as a wall. If G‑d had stopped the wind, the waters would have instantly flowed downward, as is their way and nature, and undoubtedly they would not have stood upright as a wall, even though this nature of water [to flow downward] is also created ex nihilo, for a stone wall stands erect by itself without [the assistance of] the wind, but the nature of water is not so.

[Thus, if for the miracle of the splitting of the Red Sea the continuous action of G‑d was necessary] how much more so is it in the creation of being out of nothing which transcends nature and is far more miraculous than the splitting of the Red Sea, that with the withdrawal of the power of the Creator from the thing created, G‑d forbid, it would revert to naught and complete non-existence. Rather, the Activating Force of the Creator must continuously be in the thing created to give it life and existence. [These Forces] are the "letters of speech" of the Ten Utterances by which [beings] were created.

And that is the meaning of the verse: ואתה מחי' את כולם . Read not 'מחי , give life, but מהוהbring into being, i.e., ex nihilo. The word אתה , You, indicates all the letters from Aleph to Tav, and the letter Hey, the five organs of verbal articulation, the sources of the letters. Although He has no bodily likeness, yet, Scripture itself ascribes to Him [anthropomorphic terms such as] "And G‑d spoke" or "And G‑d said," which denote the revelation of the twenty-two Supernal Letters to the Prophets and the enclothing [of the letters] in their intellect and comprehension in the prophetic vision, as well as in their thought and speech, as it is written, "The spirit of G‑d spoke in me, and His word is upon my tongue," as has been explained oy the Ari, of blessed memory, (in the Shaar HaNevuah). Similar to this is the investment of the letters in created things— as it is written, "By the word of G‑d were the heavens made, and by the breath of His mouth all their host,"— only [the enclothing of the letters in created beings] is through numerous and powerful descents until [the letters! reach the corporeal [world of] Asiyah; whereas the comprehension of the Prophets is in [the world of] Atzilut as it becomes clothed in the world of Beriah.

3.

Now, following these words and the truth [concerning the nature of the Creation], every intelligent person will understand clearly that each creature and being is actually considered naught and absolute nothingness in relation to the Activating Force and the "Breath of His mouth" which is in the created thing, continuously calling it into existence and bringing it from absolute non-being into being. The reason that all things created and activated appear to us as existing and tangible, is that we do not comprehend nor see with our physical eyes the power of G‑d and the "Breath of His mouth" which is in the created thing. If, however, the eye were permitted to see and to comprehend the life-force and spirituality which is in every created thing, flowing into it from "That which proceeds out of the mouth of G‑d" and "His breath," then the materiality, grossness and tangibility of the creature would not be seen by our eyes at all, for it is completely nullified in relation to the life-force and the spirituality which is within it, since without the spirituality it would be naught and absolute nothingness, exactly as before the Six Days of Creation. The spirituality which flows into it from "That which proceeds out of the mouth of G‑d" and "His breath"— that alone continuously brings it forth from naught and nullity into being, and gives it existence. Hence, there is truly nothing besides Him.

An illustration of this is the. light of the sun which illumines the earth and its inhabitants. [This illumination] is the radiance and the light which spreads forth from the body of the sun and is visible to all as it gives light to the earth and the expanse of the universe. Now, it is self-evident that this light and radiance is also present in the very body and matter of the sun-globe itself in the sky, for if it can spread forth and shine to such a great distance, then certainly it can shed light in its own place. However, there in its own place, this radiance is considered naught and complete nothingness, for it is absolutely non-existent in relation to the body of the sun-globe which is the source of this light and radiance, inasmuch as this radiance and light is merely the illumination which shines from the body of the sun-globe itself. It is only in the space of the universe, under the heavens and on the earth, where the body of the sun-globe is not present, that this light and radiance appears to the eye to have actual existence. And here, the term YESH ("existence") can truly be applied to it, whereas, when it is in its source, in the body of the sun, the term YESH ("existence") cannot be applied to it at all, and it can only be called naught and nonexistent. There it is indeed naught and absolutely non-existent, for there, only its source, the body of the sun, gives light, and there is nothing besides it.

The exact parallel to this illustration is the relationship between all created things and the Divine flow [of the life-force] from the "Breath of His mouth," which flows upon them and brings them into existence. G‑d is their source, and they themselves are merely like a diffusing light and effulgence from the flow and spirit of G‑d, which issues forth and becomes clothed in them and brings them from naught into being. Hence, their existence is nullified in relation to their source, just as the light of the sun is nullified and is considered naught and complete nothingness and is not [even] referred to as "existing" at all when it is in its source; only beneath the heavens, where its source is not present [can it be called "existing"]. In the same manner, the term YESH ("existence") can be applied to all created things only [as they appear] to our corporeal eyes, for we do not see nor comprehend at all the source, which is the spirit of G‑d, that brings them into existence. Therefore, it appears to our eyes that the materiality, grossness and tangibility of the created things actually exist, just as the light of the sun appears to have actual existence when it is not within its source.

But in the following, the illustration is apparently not completely identical with the object of comparison. For in the illustration, the source [the sun] is not present at all in the space of the universe and upon the earth where its light is seen as actually existing. Whereas, all created things are always within their source, and it is only that the source is not visible to our physical eyes. [If so], why are they not nullified in their source? To understand this, some prefatory remarks are necessary.

4.

It is written: “For a sun and a shield is Hava'ye Elokim.” The explanation of this verse (is as follows]: “Shield” is a covering for the sun, to protect the creatures so that they should be able to bear (its heat]. As our Sages, of blessed memory, have said, “In Time to Come, the Holy One, blessed be He, will take out the sun from its sheath, the wicked will be punished by it . ...” Now, just as the covering shields (i.e., conceals] the sun, so does the name Elokim shield (i.e., conceal] the name Hava'ye, blessed be He.

The meaning of the name Hava'ye is “That which brings everything into existence ex nihilo.” The prefix י [added to the stem הוה], modifies the verb, indicating that the action is present and continuous - as Rashi comments on the verse, “In this manner does Job do יעשה all the days” - i.e., the life-force which flows at every instant into all things created, from “that which proceeds out of the mouth of “G‑d” and “His bread,” and brings them into existence ex nihilo at every moment. For the fact that they were created during the Six Days of Creation is not sufficient for their continued existence, as explained above.

In the enumeration of the praises of the Holy One, blessed be He, it is written, “Hagadol”(the Great), “Hagibor” (the Mighty), etc. “Hagadol” refers to the attribute of Chesed(Kindness) and the spreading forth of the life-force into all the worlds and created things without end or limits so that they shall be created ex nihilo and exist through ChesedChinom (gratuitous kindness). And [the attribute of Chesed] is called Gedulah (Greatness) for it comes from the greatness of the Holy One, blessed be He, in His Glory and Essence, for “G‑d is great and His greatness is unsearchable, “ and therefore, He also causes life-force and existence ex nihilo to issue forth for an unlimited number of worlds and creatures, for “It is the nature of the beneficient to do good:”

Now, this attribute [of Chesed] is the praise of the Holy One, blessed be He, alone, for no created thing can create a being out of naught and give it life. This attribute is also beyond the cognition of all creatures and their understanding. For it is not withhi the power of the intellect of any creature to understand and comprehend this quality and its ability to create a being out of nothing and vivify it. For creatio ex nihilo is a matter which transcends the intellect of the creatures inasmuch as it stems from the Divine attribute of Gevurah. And the Holy One, blessed be He, and His attributes are a perfect unity, as the Holy Zoharstates, "He and His attributes are One," and just as it is not possible for any creature's mind to comprehend his Creator, so it is impossible for him to comprehend His attributes.

And just as it is impossible for any creature's mind to apprehend His attribute of Gedulah, which is the ability to create a being out of nothing and give it life, as it is written, "The world is built by kindness," exactly so it is not possible for him to apprehend the Divine attribute of Gevurah (Might, Restraint), which is the quality of Tzimtzum (condensation, contraction, concentration) and restraint of the spreading forth of the life-force from His [attribute of] Gedulah preventing it from descending upon and manifesting itself to the creatures, to give them life and existence in a revealed manner, but rather with His Countenance concealed. For the life-force conceals itself in the body of the created being and [it appears] as though the body of the created being has independent existence and is not [merely] a spreading forth of the life-force and spirituality— as the diffusion of the radiation and light from the sun— but an independently existing entity. Although, in reality, it has no independent existence, and is only like the diffusion of the light from the sun, nevertheless, this [concealment] is the very Restraining Power of the Holy One, blessed be He, Who is Omnipotent, to condense the life-force and spirituality which issues from the "Breath of His mouth" and to conceal it, so that the body of the created being shall not become nullified.

And it is not within the scope of the intellect of any creature to comprehend the essential nature of the Tzimtzum and concealment [of the life-force] and that nonetheless the body of the creature be created ex nihilo— just as it is not within the capacity of any creature's intellect to comprehend the essential nature of the creation of being out of nothing.

[The Tzimtzum and concealing of the life-force is called Kelim ("vessels") and the life-force itself is called "Light." For just as a vessel covers that which is within it, so does the Tzimtzum cover and conceal the light and the flowing life-force. And the Kelim are the [Divine] letters whose roots are the five [terminal] letters מנצפ"ך , which are the five restraining forces that divide and separate the breath and voice in the five organs of speech, in order that the twenty-two letters shall be formed. The source of the five restraining forces is Botzinah D'kardunita ("Light from Dark") which is the Supernal Gevurah of Atik Yomin ("Ancient of Days"); and the source of the kindnesses is also Chesed of Atik Yomin, as is known to those well-versed in the Esoteric Wisdom. ]

5.

Concerning this our Sages of blessed memory said, "Originally it arose in [G‑d's] thought to create the world with the attribute of stern judgement; He saw, however, that the world could not endure, [so] He combined with it the attribute of mercy," that is, the revelation of G‑dliness through the Tzaddikim and the signs and miracles recorded in the Torah. And regarding this, it was stated in the Zohar, "Above, in the 'Side of Supernal Holiness,' there is right and left," namely, Chesed and Gevurah. This means that both are attributes of G‑dliness, above the intellect and comprehension of the creatures, for "He and His attributes are One in the world of Atzilut." Even the comprehension of Moses, our teacher, peace unto him, in his prophetic vision, was not in the world of Atzilut [itself], but only as it [Atzilut ] becomes clothed in the world of Beriah; and even then, was not of these two attributes, Chesed and Gevurah, but only as they become clothed in attributes which are of lower levels than they, viz. the attributes of Netzach (victory, eternity), Hod (majesty), Yesod (foundation) [as is explained in Shaar HaNevuah].

It is only the Tzaddikim in Gan Eden who are granted the reward of comprehending the spreading forth of the life-force and light which issues from these two attributes, Chesed and Gevurah. And this [comprehension] is the "food" of the souls of the Tzaddikim who, in this world, occupied themselves with the study of Torah for its own sake. For from the spreading forth of these two attributes, a firmament is spread over the souls in Gan Eden, and this firmament is called Razah D'Oraytah ("The secret of the Torah"). In it is the secret of the twenty-two letters of the Torah which was given from these two attributes, as it is written, "From His right hand He gave unto them a fiery Law." And from this firmament drops dew as "food" for the souls, i.e., the knowledge of the secret of the twenty-two letters of the Torah. For this firmament is the "Secret of knowledge," and the Torah is the "food" of the souls in Gan Eden, and the precepts are "garments" [of the souls], as all this is explained [in Zohar Vayakhel, pp. 209-210 and in Etz Chayim, Shaar 44, ch. 3].

6.

Now, the name Elokim is the name which indicates the attribute of Gevurah and Tzimtzum, hence it is also numerically equal to hateva (nature), for it [Elokim] conceals the Supernal Light which brings the world into existence and gives it life, and it appears as though the world exists and conducts itself in a natural way. And this name Elokim is a shield and a covering for the name Hava'ye, to conceal the light and life-force which flows from the name Hava'ye and brings creation into existence from naught, so that it [the light and life-force] should not be revealed to the creatures, who thereby would become absolutely nullified.

This quality of Gevurah and Tzimtzum is also a quality of Chesed for through it [Tzimtzum and Gevurah] the world is built. And this is the quality of Gevurah A which is included in Chesed.

From the inclusion of the attributes one in the other, it is evident that "He and His attributes are One," for since they are in a complete unity with Him, they therefore unite with each other and are comprised of each other. As Eliyahu said, "And You are He who binds [the attributes] together and unites them...; and aside from You there is no unity among those above ..."

This, then, is the meaning of that which is written "And take unto your heart that Hava'ye is Elokim"— that is, these two names are actually one, for even the name Elokim, which contracts and conceals the light is a quality of Chesed, just as the name Havaye. For the attributes of the Holy One, blessed be He, unite with Him in a complete unity, and "He and His Name are One," for His attributes are His Names. Since this is so, you will consequently know that "In the heavens above and on the earth below, en od— there is nothing else [besides G‑d]." This means that even the material earth, which appears to the eyes of all to be actually existing is naught and complete nothingness in relation to the Holy One, blessed be He. For the name Elokim conceals and contracts [the light and life-force] only for the lower [creatures], but not for the Holy One, blessed be He, since He and His Name Elokim are One. Therefore, even the earth and that which is below it are naught and complete nothingness in relation to the Holy One, blessed be He, and are not called by any name at all, not even the name od (else) which is an expression indicating a secondary, subordinate status, as the statement of our Sages of blessed memory, "Yehudah v'od likrah;" [unlike] the body which is subordinate to the soul and life-force within it [and is referred to as od]. [And this is the meaning of the verse: "I will praise Hava'ye with my life (soul) and will sing to Elokim b'odi" (with my body). For the soul is derived from the name Hava'ye and the od, which is the body, the subordinate (of the soul), from the name Elokim.] For the soul does not bring the body into existence ex nihilo, [hence it can be called od in relation to the soul], but the Holy One, blessed be He, Who brings everything into existence ex nihilo— everything is absolutely nullified in relation to Him, just as the light of the sun [is nullified] in the sun.

Therefore, it was necessary for Scripture to warn, "And know this day and take unto your heart...", so that it should not enter your mind that the heavens and all their host and the earth and all therein are separate entities in themselves, and that the Holy One, blessed be He, fills the whole world— in the same way as the soul is invested in the body— and causes the flow of the "vegetative force" into the earth, and the force of motion into the celestial spheres, and moves them and directs them according to His Will, just as the soul moves the body and directs it according to its will. In truth, however, the analogy bears no similarity whatsoever to the object of comparison since the soul and the body are actually separate from each other in their very sources. The source of the body and its essence comes into being not from the soul, but from the seed of his father and mother; and even afterwards, his growth is not from the soul alone, but through his mother's eating and drinking all the nine months [of gestation], and subsequently through his own eating and drinking. This is not so, however, in the case of heaven and earth, for their very being and essence was brought into existence from naught and absolute nothingness, solely through the "Word of G‑d" and the "Breath of His mouth," may He be blessed. And the word of G‑d still stands forever [in all created things], and flows into them continuously at every instant and continuously brings them into existence from nothing, just as, for example, the coming into existence of the light from the sun within the very globe of the sun. Hence, in reality, they [heaven and earth] are completely nullified in relation to the "Word of G‑d" and the "Breath of His mouth," may He be blessed, which are unified with His Essence and Being, may He be blessed, as will be explained later, just as the light of the sun is nullified in the sun.

Yet these are His Restraining Powers, to hide and conceal, through the attribute of Gevurah and Tzimtzum, the life-force which flows into them, so that heaven and earth and all their host should appear as if they were independently existing entities. However, the Tzimtzum and concealment is only for the lower [worlds], but in relation to the Holy One, blessed be He, "Everything before Him is considered as actually naught," just as the light of the sun in the sun. And the attribute of Gevurah does not, Heaven forfend, conceal for Him, may He be blessed, for it is not an independent entity— since Hava'ye is Elokim.

7.

With the above in mind, we may now understand the statement in the holy Zohar, that the verse Shema Yisrael is Yichudah Ilaah ("higher level Unity"), and Baruch Shem K'vod Malchuto Leolam Vaed is Yichudah Tataah ("lower level Unity"). For Vaed is Echad through the substitution of letters.

The cause and reason for this Tzimtzum and concealment that the Holy One, blessed be He, obscured and hid the life-force of the world, to make the world appear as an independently existing entity [is as follows]: It is known to all that the purpose of the creation of the world is for the sake of the revelation of His kingdom, may He be blessed, for "There is no King without a nation." The word am (nation), is related etymologically to the word ommemot (concealed, dimmed), for they are separate entities, distinct and distant from the level of the king. For, even if the king had very many sons, the name kingdom would not apply to them, nor even to nobles alone. Only "In a multitude of people is the glory of the king."

The name which indicates the attribute of His Malchut (Kingship, Royalty), may He be blessed, is the name Adnut (Lordship), for He is the "Lord of the whole earth." Thus, it is this attribute and this Name which bring into existence and sustain the world so that it should be as it is now, a completely independent and separate entity, and not absolutely nullified. For with the withdrawal of this attribute and this Name, G‑d forbid, the world would revert to its source "In the word of G‑d" and "The breath of His mouth" and would be completely nullified there, and the name "world" could not be applied to it at all.

The term "world" can be applied solely to that which possesses the dimensions of space and time; "space" referring to east, west, north, and south, upward and downward, and "time," to past, present and future. All these dimensions have no relation to the holy supernal attributes. Only concerning the attribute of His Malchut, may He be blessed, is it possible to say that He, may He be blessed, is King "Above without end and below without limit," and likewise in all four directions. The same is true concerning the dimensions of time, [as it is written,] "G‑d reigns, G‑d reigned and G‑d will reign." Thus, the life-force of space, and likewise of time, and their coming into being from nothingness, and their existence as long as they shall exist, is from the attribute of His Malchut, may He be blessed, and the name Adnut, blessed be He. Now, since the attribute of His Malchut, may He be blessed, is united with His Essence and Being in an absolute union, as will be explained, therefore, space and time are also completely nullified in relation to His Essence and Being, may He be blessed, as the light of the sun is nullified in the sun.

And this is the [meaning of] the intertwining of the [letters of the] name Adnut with the [letters of the] name Hava'ye. The name Havaye indicates that He transcends time, for "He was, He is, and He will be at the same instant," as is explained [in Ra'aya Mehemna. on the Portion of Pinchas]; and likewise [is He] above space, for He continuously brings into existence all the dimensions of space everywhere, from the uppermost to the lowermost [regions] and in the four directions.

Now, although He is supra-spatial and supra-temporal, nevertheless, He is also found below in space and time, that is, He unites with His attribute of Malchut from which space and time are derived and come into existence. And this is Yichudah Tataah, [the intertwining of (the letters of the name) Hava'ye with (the letters of the name) Adnut, blessed be He], i.e., His Essence and Being, may He be blessed, which is called by the name En Sof ("Infinite"), completely fills the whole earth temporally and spatially. In the heavens above and on the earth [below] and in the four directions, all are equally permeated with the light of the En Sof, blessed be He, for He is on the earth below exactly as in the heavens above. For all, [heaven and earth] are within the dimensions of space which are completely nullified in the light of the En Sof, blessed be He, which clothes itself in it through the attribute of His Malchut that is united with Him, may He be blessed. However, the attribute of His Malchut is the attribute of Tzimtzum and concealment, to hide the light of the En Sof, blessed be He, so that the existence of time and space should not be completely nullified and there will be no dimensions of time and space whatsoever, even for the lower [worlds].

Now, from the foregoing exposition the verse, "I, Hava'ye, have not changed," will be understood. This means: there is no change [in Him] at all; just as He was alone prior to the creation of the world, so is He alone after it was created. And thus it is written, "You were the same before the world was created; You have been the same,..." without any change in His Essence, nor in His Knowledge, for by knowing Himself, He knows all created things, since all come from Him and are nullified in relation to Him. And as Maimonides, of blessed memory, stated, that He is the Knower, He is the Known, and He is Knowledge itself— all are one. This is beyond the power of speech to express, beyond the capacity of the ear to hear, and of the heart of man to apprehend clearly. For the Holy One, blessed be He, His Essence and Being, and His Knowledge are all absolutely one, from every side and angle, and every form of unity. His Knowledge is not superadded to His Essence and Being as it is in the soul of man, whose knowledge is added to his essence and is compounded with it. For when man studies a subject and knows it, his rational soul was already within him before he studied and knew it, and afterwards, this knowledge was added to his soul. And so, day after day, "Days speak, and a multitude of years teach wisdom." This is not a perfect unity, but a composite. The Holy One, blessed be He, however, is a perfect unity, without any composition and plurality at all. Hence, perforce, His Essence and Being and His Knowledge are all absolutely one, without any composition. Therefore, just as it is impossible for any creature in the world to comprehend the Essence of the Creator and His Being, so it is impossible to comprehend the essence of His Knowledge; only to believe, with a faith which transcends intellect and comprehension, that the Holy One, blessed be He, is completely One and Unique. He and His Knowledge are all absolutely one, and knowing Himself, He perceives and knows all the higher and lower beings [even] unto a small worm in the sea and a minute mosquito which will be in the centre of the earth; there is nothing concealed from Him. This knowledge does not add multiplicity and composition to Him at all, since it is merely knowledge of Himself; and His Being and His Knowledge are all one.

Inasmuch as this is very difficult to envisage, therefore, the Prophet said, "For as the heavens are higher than the earth so are My ways higher than your ways, and My thoughts than your thoughts;" and it is written, "Can you by searching find G‑d?..."; and it is written, "Have You eyes of flesh, or do You see as man sees?"— for man sees and knows everything with a knowledge that is external to himself, and the Holy One, blessed be He, by knowing Himself. These are the words of Maimonides. [See Hilchot Yesodei Hatorahand the Sages of the Kabbalah have agreed with him, as is explained in Pardess of Rabbi Moses Cordovero, of blessed memory.]

In the light of what has been said above it is possible to understand the error of some, scholars in their own eyes, may G‑d forgive them, who erred and misinterpreted in their study of the writings of the Ari, of blessed memory, and understood the doctrine of Tzimtzum, which is mentioned therein literally— that the Holy One, blessed be He, removed Himself and His Essence, G‑d forbid, from this world, and only guides from above, with individual Providence, all the created beings which are in the heavens above and on the earth below. Now, aside from the fact that it is altogether impossible to interpret the doctrine of Tzimtzum literally, [for then it] is a phenomenon of corporeality, concerning the Holy One, blessed be He, who is set apart from them [i.e., phenomena of corporeality], many myriads of separations ad infinitum, they also did not speak wisely, since they are "Believers, the sons of believers" that the Holy One, blessed be He, knows all the created beings in this lower world and exercises Providence over them, and perforce His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself. Thus, as it were, His Essence and Being and His Knowledge are all one.

And this is stated in Tikunim, Tikun 57: "There is no place devoid of Him, not in the upper worlds nor in the lower worlds;" and in Ra'aya Mehemna, on the Portion of Pinchas: 'He grasps all and none can grasp Him....He encompasses all worlds,... and no one goes out from His domain; He fills all worlds,... He binds and unites a kind to its kind, upper with lower, and there is no closeness in the four elements only through the Holy One, blessed be He, as He is within them." The meaning of "None can grasp Him," is that there is no one [even] amongst all the "Supernal Intelligences" who can grasp with his intellect the Essence and Being of the Holy One, blessed be He; as it is written in Tikunim, "Hidden One of all the hidden and no thought can grasp You at all." And even in the lower worlds, although "He fills all worlds," He is not as the soul of man within his body, which is grasped within the body to the extent that it is affected and is influenced by bodily changes and its pain, [as] from blows or cold or the heat of fire and the like. The Holy One, blessed be He, however, is not affected by the changes of this world, from summer to winter and from day to night, as it is written, "Even the darkness does not obscure for You, and the night shines as the day," for He is not grasped within the worlds at all even though He fills them.

And this is also the meaning of "He encompasses all worlds." For example, when a man reflects upon an intellectual subject in his mind or upon a physical matter in his thoughts, then his intellect and thought encompass that subject whose image is formed in his thought or in his mind, but they do not encompass that subject in actual fact. The Holy One, blessed be He, however, of Whom it is written, "For My thoughts are not your thoughts...." His Thought and Knowledge of all created beings actually encompass each and every creature; for [His Knowledge] is indeed its life-force and that which brings it into existence from nothingness into being in actual reality.

And "He fills all worlds" is the life-force which clothes itself within the created being. It is powerfully contracted within it according to the intrinsic nature of the created being which is finite and limited in quantity and quality, i.e., its significance and importance. As for example, the sun whose body is finite and limited quantitatively being approximately one hundred and sixty-seven times the size of the globe of the earth; and whose quality and significance, namely, its light, is also limited as to the extent that it can give light, for it cannot illuminate indefinitely since it is a created being. Likewise, all created beings are finite and limited, for "From the earth to the heaven is a journey of five hundred years...." Hence, the life-force which is invested in them is greatly and powerfully contracted, for it must undergo numerous and powerful contractions until there are brought into existence from its power and light created beings, as they are finite and limited.

For the source of the life-force is the "Breath of the mouth" of the Holy One, blessed be He, which clothes itself in the Ten Utterances of the Torah. And the "Breath of His mouth," may He be blessed, could have diffused without end and limit and created worlds infinite in their quantity and quality and given them life forever, and this world would not have been created at all. (For just as the Holy One, blessed be He, is called "Infinite," so are all His attributes and actions [infinite], for "He and His attributes are One,"— i.e., the life-force which emanates from His attributes, namely, Kindness and Mercy and His other holy attributes, by means of their clothing themselves in the "Breath of His mouth," "For He spoke and it was" and "The world is built through kindness" by "The word of G‑d and the breath of His mouth," which becomes a vessel and "garment" for this kindness, "Like the snail whose garment is part of his body." ) The Holy One, blessed be He, however, contracted the light and life-force in order that it should be able to diffuse from the "Breath of His mouth," and invested it in the combinations of the letters of the Ten Utterances and their combinations of combinations, by substitutions and transpositions of the letters themselves and their numerical values and equivalents. For each substitution and transposition indicates the descent of the light and life-force degree by degree, so that it will be able to create and give life to creatures whose quality and significance is lower than the quality and significance of the creatures created from the letters and words of the Ten Utterances themselves, in which the Holy One, blessed be He, in His Glory and Essence, is clothed, for [the Ten Utterances] are His attributes.

And the numerical value indicates the progressive diminution of the light and life-force until there remains from it only the final level which is that of the sum and number of kinds of powers and grades contained in the light and life-force invested in a particular combination of a particular word.

(It is only after all these contractions and others like them, as His Wisdom, may He be blessed, has ordained, that the light and life-force could invest itself even in the lower [created things], such as inanimate stones and dust. Stone, for example, its name even , אבן , indicates that its source is in the [Divine] Name which numerically equals fifty-two ב"ן , with an א , one, added to it from another Name, for a reason known to its Creator. Now the name ב"ן is itself of very high worlds, yet through numerous and powerful contractions, degree by degree, there descended from it a life-force very greatly condensed, until it could clothe itself in a stone. And this is the soul of the inanimate being, which gives it life and brings it into existence ex nihilo at every instant, as has been explained previously. This is the principle of "He fills all worlds" which differs from the principle of "He encompasses all worlds.")

And each power and grade [of the life-force] can create beings according to its level, even unlimited in quantity and quality, to give them life forever, since it is the power of G‑d which issues and emanates from the "Breath of His mouth" and there is no restraint [to Him]. But, their quality will not be on a level as high as the quality and level of the creatures which could be created from the power and degree of the letters themselves.

8.

Now, what Maimonides, of blessed memory, has said that the Holy One, blessed be He, His Essence and Being, and His Knowledge are completely one, a perfect unity and not a composite at all, applies equally to all the attributes of the Holy One, blessed be He, and to all His holy names and the designations which the Prophets and Sages, of blessed memory, have ascribed to Him, such as Gracious, Merciful, Beneficient, and the like. This is also true with respect to His being called Wise, as it is written, "And He is also wise,..." ; and with respect to His Will, [as it is written] "G‑d desires those who fear Him," and "He wishes to do kindness," and "He desires the repentance of the wicked and does not wish their death and wickedness," and "Your eyes are too pure to behold evil." His Will and His Wisdom and His attribute of Kindness and His Mercy and His other attributes do not add plurality and composition, G‑d forbid, to His Essence and Being, but His Essence and Being and His Will and Wisdom and Understanding and Knowledge and His attribute of Kindness and His Might and Mercy and Beauty— which is composed of His Kindness and Might— and likewise His other holy attributes, are all an absolutely perfect unity, which is His very Essence and Being.

And as Maimonides of blessed memory, stated: "This is beyond the power of speech to express, beyond the capacity of the ear to hear, and of the heart of man to apprehend clearly," for man visualises in his mind all the concepts which he wishes to conceive and understand— all as they are within himself. For instance, if he wishes to envisage the essence of Will or the essence of Wisdom or of Understanding or of Knowledge or the essence of the attribute of Kindness and Mercy and the like, he visualises them all as they are within himself. But in truth, the Holy One, blessed be He, is "High and exalted" and "Holy is His Name," that is to say, He is Holy and separated many myriads of degrees of separations ad infinitum, above the quality, type or kind of praises and exaltations which creatures could grasp and conceive in their intellect.

For the first quality and rank of creatures is wisdom, hence it is called "The beginning." For indeed, it is the beginning and fountainhead of all the life-force in creatures, for from wisdom are derived understanding and knowledge and from them flow all the emotion attributes of the rational soul, such as love and kindness and mercy and the like. As is seen clearly that the child, having no wisdom, is always angry and unkind. And even his love is for trivial things which are not worthy to be loved, because he has no wisdom to love things which are worthy of love, for [the quality of] love is according to [the level of] wisdom.

And from the emotion attributes of the soul words and letters of thought issue forth, for the soul thinks of that which it loves or [of] how to perform [deeds] of kindness and mercy. And so it is with the other emotion attributes. In every thought in the world, there is clothed some emotion attribute which brings it [the soul] to think that thought, and this attribute is the vivifying force of that thought. And from the letters of thought proceed letters of speech, and they [the letters of thought] are their very vivifying force. And speech brings to action, [as] of charity and kindness, e.g., the king who commands his servants to give [charity]. And even when a man himself performs some deed, the power of the soul and its life-force which clothes itself hi this deed, is as absolute nothingness in relation to the power of the soul and its life-force which clothes itself in the speech of man; [they are to each other] as the relation and comparison of the body to the soul. Likewise is the relation of the letters of speech to the letters of thought; and likewise is the relation of the letters of thought to the essence of the emotion attribute which is clothed in it and vivifies it; and likewise the relation of the essence and life-force of the emotion attribute in comparison with the wisdom, understanding and knowledge which together constitute the intellect from which this attribute was derived. All this applies to the soul of man and the souls of all the created beings in all the higher and lower worlds. In all of them, wisdom is the beginning and source of the life-force.

9.

Now, what Maimonides, of blessed memory, has said that the Holy One, blessed be He, His Essence and Being, and His Knowledge are completely one, a perfect unity and not a composite at all, applies equally to all the attributes of the Holy One, blessed be He, and to all His holy names and the designations which the Prophets and Sages, of blessed memory, have ascribed to Him, such as Gracious, Merciful, Beneficient, and the like. This is also true with respect to His being called Wise, as it is written, "And He is also wise,..." ; and with respect to His Will, [as it is written] "G‑d desires those who fear Him," and "He wishes to do kindness," and "He desires the repentance of the wicked and does not wish their death and wickedness," and "Your eyes are too pure to behold evil." His Will and His Wisdom and His attribute of Kindness and His Mercy and His other attributes do not add plurality and composition, G‑d forbid, to His Essence and Being, but His Essence and Being and His Will and Wisdom and Understanding and Knowledge and His attribute of Kindness and His Might and Mercy and Beauty— which is composed of His Kindness and Might— and likewise His other holy attributes, are all an absolutely perfect unity, which is His very Essence and Being.

And as Maimonides of blessed memory, stated: "This is beyond the power of speech to express, beyond the capacity of the ear to hear, and of the heart of man to apprehend clearly," for man visualises in his mind all the concepts which he wishes to conceive and understand— all as they are within himself. For instance, if he wishes to envisage the essence of Will or the essence of Wisdom or of Understanding or of Knowledge or the essence of the attribute of Kindness and Mercy and the like, he visualises them all as they are within himself. But in truth, the Holy One, blessed be He, is "High and exalted" and "Holy is His Name," that is to say, He is Holy and separated many myriads of degrees of separations ad infinitum, above the quality, type or kind of praises and exaltations which creatures could grasp and conceive in their intellect.

For the first quality and rank of creatures is wisdom, hence it is called "The beginning." For indeed, it is the beginning and fountainhead of all the life-force in creatures, for from wisdom are derived understanding and knowledge and from them flow all the emotion attributes of the rational soul, such as love and kindness and mercy and the like. As is seen clearly that the child, having no wisdom, is always angry and unkind. And even his love is for trivial things which are not worthy to be loved, because he has no wisdom to love things which are worthy of love, for [the quality of] love is according to [the level of] wisdom.

And from the emotion attributes of the soul words and letters of thought issue forth, for the soul thinks of that which it loves or [of] how to perform [deeds] of kindness and mercy. And so it is with the other emotion attributes. In every thought in the world, there is clothed some emotion attribute which brings it [the soul] to think that thought, and this attribute is the vivifying force of that thought. And from the letters of thought proceed letters of speech, and they [the letters of thought] are their very vivifying force. And speech brings to action, [as] of charity and kindness, e.g., the king who commands his servants to give [charity]. And even when a man himself performs some deed, the power of the soul and its life-force which clothes itself hi this deed, is as absolute nothingness in relation to the power of the soul and its life-force which clothes itself in the speech of man; [they are to each other] as the relation and comparison of the body to the soul. Likewise is the relation of the letters of speech to the letters of thought; and likewise is the relation of the letters of thought to the essence of the emotion attribute which is clothed in it and vivifies it; and likewise the relation of the essence and life-force of the emotion attribute in comparison with the wisdom, understanding and knowledge which together constitute the intellect from which this attribute was derived. All this applies to the soul of man and the souls of all the created beings in all the higher and lower worlds. In all of them, wisdom is the beginning and source of the life-force.

10.

However, since "The Torah speaks the language of man" in order "To enable the ear to hear what it can understand," therefore, permission has been granted to Scholars of Truth to speak allegorically of the Sefirot. And they called them "lights," so that by means of this illustration, the nature of the unity of the Holy One, blessed be He, and His attributes, will be somewhat understood by us. It is, by way of illustration, as the unity of the light of the sun within its orb, with the solar globe, which is called "luminary," as it is written, "The greater luminary...." And the radiation and the beam which spreads forth and shines from it is called "light," as it is written, "And G‑d called the light— day." When the light is in its source in the orb of the sun, it is united with it in absolute unity, for there is only one entity, namely, the body of the luminary which emits light; for there the radiation and light is absolutely one being with the body of the luminary which illuminates, and it has no existence by itself at all.

Precisely in this manner, and even more so, [is the unity of] the attributes of the Holy One, blessed be He, and His Will and Wisdom in the world of Atzilut, with His Essence and Being, as it were, Who becomes clothed in them and unites with them in perfect unity, since they were derived and emanated from Him, may He be blessed, as for example, the spreading of the light from the sun. However, [His unity with His attributes] is not exactly in this manner, but in a manner which is remote and concealed from our comprehension, for His ways are higher than our ways.

Nevertheless, from the illustration which is given in order "To enable the ear to hear what it can understand," we can perceive and comprehend that just as the light of the sun which is united with and nullified in its source has no name by itself at all, only the name of the source, so all the attributes of the Holy One, blessed be He, and His Will and Wisdom are not designated and called by these names at all [relative to Him] only in relation to the higher and lower creatures who are brought into existence and given life and guided in their conduct by the Holy One, blessed be He, through His Will and Wisdom and Understanding and Knowledge which clothe themselves in His holy attributes. As it is stated in the Midrash, "By means of ten things was the world created: by Wisdom, by Understanding and by Knowledge,... as it is written, 'G‑d by Wisdom founded the earth, by Understanding He established the heavens, by His Knowledge the depths were split,'..."; and as expressed by Elijah, "You have brought forth ten Tikunim ("garments"), and we call them ten Sefirot, wherewith to direct hidden worlds unrevealed, and worlds revealed, and You conceal Yourself in them...."

For example, on the first day of the Six Days of Creation, the attribute of Kindness— comprised of all His holy attributes, with His Will and Wisdom and Understanding and Knowledge clothed in it— was revealed, and He created with it the light, through the Utterance, "Let there be light," which is the spreading forth and flow of the light from above into the world, and its diffusion in the world from one end to the other. This [creation of light] is the quality of Kindness, yet, because it also includes the attribute of Might, therefore, it [the light] was not spiritual as the actual Supernal Light, and also became clothed in this world, which is finite and limited, for "It is a journey of five hundred years from the earth to the heaven and from east to west."

In like manner, on the second day, the attribute of Might, which is composed of the other attributes and His Will,... was revealed and He created with it the firmament through the Utterance, "Let there be a firmament in the midst of the waters and let it divide the waters from the waters." This [separation of the waters] is the quality of Tzimtzum and restraints, to conceal the upper spiritual waters from the lower waters. Through this separation from the upper waters, the lower waters became material. And the attribute of Kindness is included in it [Might] as "The world is built with Kindness," for all this [the division of the waters] is in order that dry land appear and man upon it to worship G‑d. And similarly, each [of the other attributes of the Holy One, blessed be He, was revealed on each subsequent day of creation].

And it is this thought that Elijah expressed in Tikunim, loc. cit., "To show how the world is conducted with righteousness and justice,... righteousness is law, justice is mercy...; all [the revelation of the attributes] is to show how the world is conducted, but it is not that You have a knowable righteousness— which is law, and not a knowable justice— which is mercy, nor any of these other attributes at all."

11.

The Ten Utterances are also designated "utterances" only in relation to the creatures. For just as the emotion attributes of the human soul, when they come to be revealed in action, come clothed in the letters of thought, [so do the attributes of the Holy One, blessed be He]. For example, the attribute of kindness and mercy of the soul cannot become revealed in deed unless one thinks about and contemplates doing an act of charity and kindness in actuality, for one cannot act without thought. And if one commands others to perform [an act of kindness], as the king, then the attribute of kindness and also the letters of thought clothe themselves in the letters of speech. [And likewise is it when one speaks words of kindness and compassion to his friend.]

So, figuratively speaking, when the attributes of the Holy One, blessed be He, reach the level of the revelation of their action in the lower [worlds]; this revelation and the flow of this action is called "utterance" and combination of letters, for there can be no action proceeding from His attributes without [the intermediacy of] combinations which are called "letters." For instance, for the creation of light from the attribute of Kindness, there issued from it a flow of action and a power with which to produce and create the light. And the flow of this power and this life-force is designated "utterance" and [combination of] the letters "Let there be Light." Although they are not like our letters of thought, G‑d forbid, nevertheless, they are a phenomenon which indicates the bringing into existence of the light from nothing. Hence, the light was created from this flow of action, and not other things which were also created from the attribute of Kindness, such as water and the like, because there were clothed in them powers in other combinations which indicate the bringing into existence of water and the like. Thus it follows that all life-forces and powers which issue from His holy attributes to the lower worlds, to create them ex nihilo and to give them life and to sustain them, are given the appellation "Holy Letters," which are the flow of the life-force from His Will and His Wisdom and His attributes, to bring worlds into being and give them life.

And these worlds are of two kinds: "Hidden worlds unrevealed," which come into existence and live and are sustained from concealed powers and life-forces, as, for example, the letters of thought in the human soul; and "Worlds revealed," which were created and live from the revelation of the hidden powers and life-forces called "Letters of thought," which, when they are in the state of revelation in order to give life to the revealed worlds, are called "utterances" and "The word of G‑d" and the "Breath of His mouth," as, for example, the letters of speech in man which reveal to his listeners what was concealed and hidden in his heart.

In truth, however, the Supernal Letters of Speech are exceedingly higher than the level and essence of the wisdom and intellect of the created beings. For from the utterance and letters "Let us make man in our image,..." was created Man, possessor of wisdom and intellect; or even by the Divine breath alone [was he created], as it is written, "And He breathed into his nostrils a soul of life." Hence, the Divine Speech and Breath is the source of wisdom and intellect in the soul of Adam, which contains all the souls of the Tzaddikim, who are superior to the ministering angels. The reason for [the transcendence of the Supernal Letters over the soul] is that the letters of His speech, may He be blessed, are effluences of powers and life-forces from His attributes, may He be blessed, which are united with His Essence and Being in a perfect unity that is infinitely higher than the level of wisdom in created beings. And they are called by the name "letters" not in relation to the created beings, but only relative to His attributes themselves.

Now, there are twenty-two kinds of effluences of life-forces and powers, differing one from the other, by which all the higher and lower worlds and all the creatures in them were created. For so it arose in His Will and Wisdom, may He be blessed, to create the world with exactly twenty-two kinds of different effluences, neither less nor more, and these are the twenty-two letters which are fixed in the mouth and tongue, as we have learned in the Sefer Yetzirah. [And their written shape indicates the form of the flow, as will be explained later.] For the letters of speech and thought in the human soul are also outflows from the essence and being of the intellect and emotion attributes, as is explained elsewhere.

12.

[Although there are only twenty-two letters,] the creatures are divided into their general and particular kinds by changes in the combinations, substitutions, and transpositions [of the letters] as was explained above, for every letter is a flow of a life-force and an individual, particular power. And when many letters were combined to form a word, then aside from the numerous kinds of powers and life-forces which issue forth according to the number of letters in the word, there is, in addition, the one which transcends them all, [viz.,] the flow of a higher power and general life-force which contains and is equivalent to all the various powers and individual life-forces of the letters and transcends them all, and it unites them and combines them to give power and life-force to the world which was created in general and in its individual [parts] with this word.

Note: (Inasmuch as each and every letter of the twenty-two letters of the Torah is a flow of a life-force and an individual, particular power, which does not flow through any other letter, therefore, the written shape of each letter is in a specific, distinctive form, which indicates the pattern of the flow and the manifestation of the light and the life-force and the power which is revealed and flows through this letter, [i.e.,] how it flows and is revealed from the attributes of the Holy One, blessed be He, and His Will and His Wisdom....)

As, for example, through the words of the utterance "Let there be a firmament,..." the seven heavens and all their celestial hosts were created. As our Sages, of blessed memory, stated, "Shechakim, in which millstones stand and grind manna for the Tzaddikim..., Z'vul, in which [the heavenly] Jerusalem and the Holy Temple and the Altar [are built]..., Machon, in which there are the stores of snow and the stores of hail... ." The heavens as a whole were created and live and exist through the aggregate words of the utterance "Let there be a firmament,..." and each individual created being in the seven heavens was created and lives and exists from some combination of the letters of these words, or their substitutions and transpositions, according to the quality of the life-force of that particular creature. For every change in a combination is an intermixing and interweaving of the powers and life-forces in a different form, since each letter antecedent in the combination dominates and it is the essential [force] in this created being, while the others are subordinate to it and are included in its light, and thereby a new being is created. Likewise, through the substitution of letters or their transpositions, new creatures of lower levels in comparison with the beings created from the letters themselves are created.

For they A [the changes in the letters], by way of illustration, are as the light which shines upon the earth at night from the moon— and the moonlight is from the sun— hence, the light which is on the earth is a [reflected] light from the light of the sun.

Exactly so, allegorically speaking, the letters of the Utterances are the aggregate flow of the life-force and the light and the power from the attributes of the Holy One, blessed be He, to create the worlds from nothingness and to give life and sustain them as long as it shall be His Will, may He be blessed. From this aggregate flow and great radiation, G‑dcaused to shine and issue forth its derivations similar to it, and its offshoots, which are derivations and effluences of the light from the letters. And these are the substitutions of letters and their transpositions, and He created with them the particular creatures in each world. In like manner, G‑d again projected [the light] and caused to issue forth and descend a radiation of the radiation of the radiation from the effulgences of the letters; and likewise He again caused it to issue forth and to descend to the lowest [level] in the category of descents, until the completely inanimate, such as stones and dust were created. And their names even and afar are substitutions of substitutions,... and transpositions of transpositions,... as explained above.