[1]והנה מעתה יש להבין בפרטי ענין ע”ס דאצי’
We must now understand the details of the matter of the ten sefirot of [the world of] Atzilut – Emanation.
דהיינו בירידת האור מחיצוניות נה”י דא”א באו”א
In other words, [we must understand] the descent of the light, from the externality of NeHi”Y[2] of Arich Anpin into Abba[3] and Imma.[4]
ולפעמים א’ דאו”א מלבישים לזרועות דא”א
[Now,] sometimes it states[5] that the “Arms”[6] of Arich Anpin vest within Abba and Imma.[7]
ולפעמים א’ דאבא יונק ממזל הח’ ונוצר, ואימא ממזל הי”ג ונקה כו’:
[However,] sometimes it states[8] that Abba suckles from the eighth “Mazal” [which is] “Notzer”, and Imma [suckles] from the thirteenth “Mazal” [which is] “VeNakeh”.[9]
אך הנה ידוע בענין כח מה, דהחכמה מאין תמצא, בבחי’ אין
Now, as is known regarding the matter of the “Ko’ach Mah[10] – the Power of What”[11] (כח מה) that Chochmah – Insight (חכמה), is[12] “found from nothing”, and is in an aspect of “Nothing – Ein”.
ובבינה נק’ יש
[In contrast,] Binah – Comprehensionis called “Something – Yesh”.[13]
והאור ושפע דאין דחכמה מאיר ונמשך בבחי’ השגה דבינה
The light and influence of the “Nothingness” of Chochmah – Insight, radiates and is drawn into the aspect of the comprehension of Binah.
שזהו מאין ליש
That is, [there is a transition] from “nothing” to “something”.[14]
ונק’ תרין רעין דלא מתפרשין כו’, כחדא שריין כו’
Moreover, [Chochmah and Binah – Insight and Comprehension] are called,[15] “The two lovers who never separate” [about which it states,[16]] “They dwell as one”.[17]
והוא בחי’ נקודה דחכמה שמבריק כברק מלמעלה מן השכל (בלשון העולם, הבנה כו’)
This is the aspect of the “point” of Chochmah – Insight, which flashes like a lightning bolt from that which is above the intellect. (In common terminology [this is called] “understanding”.[18])
והיינו מכח המשכיל שנק’ ח”ס דא”א, ונק’ חכמה נעלמה, שהוא מקור מוצא כל שכל מאין כו’, ונק משכיל כידוע
In other words, [it flashes] from the potential power to conceptualize (Koach HaMaskeel), which is called “The Hidden Insight” – Chochmah Steema’a of Arich Anpin. [This potential to conceptualize] is called “the Concealed Insight – Chochmah HaNe’elama”. It is the source that brings forth all intellect from “nothingness”, and is called “Maskeel”, as is known.[19]
והיינו שאמר דאור אבא יונק ממזל הח’, ונוצר
This, then, is the explanation of the statement that the light of Abba suckles from the eighth “Mazal” [which is] “Notzer”.
אותיות צינור, כצינור דק
The letters [of the word “Notzer” may be rearranged to spell] “Tzinor – Pipe”. [That is,] it is like a thin pipe.
כך בחי’ שערות דמזל הח’ הוא בחי’ צומח שבמשכיל הנ”ל
Similarly, the aspect of the “Sa’arot – Hairs” of the eighth “Mazal” is the growth aspect of the aforementioned potential power to conceptualize (Koach HaMaskeel).
להצמיח מאין כל מיני השכלות
That is, it sprouts forth all kinds of concepts from “nothingness”.[20]
והיניקה הוא בחי’ הגדלת מוחין דאבא והגדלת מוחין דאימא, היינו ממזל הי”ג, ונקה
Now, the development (suckling) [of this seminal flash], that is, the growth of the brain of Abba (Insight)and the growth of the brain of Imma (Comprehension), comes from the thirteenth “Mazal”, which is “VeNakeh”.[21]
וב’ מזלות הללו, מזל העליון ומזל התחתון, הן שרשי המוחין דאו”א
These two “Mazalot”[22], the upper “Mazal” and the lower “Mazal”, are the roots of the [intellectual] brains of Abba and Imma.
והוא בכח המשכיל עצמו, יש שרש הגדלת מוח ההבנה ושרש הגדלת מוח התפיסה וההשגה
This is to say that in the potential power to conceptualize itself, there is a root for the development of the brain of understanding (Chochmah), and a root for the development of the brain of grasp and comprehension (Binah).
שהן נק’ מוח אבא ומוח אימא כידוע
These [two, Chochmah and Binah] are called “the brain of Abba” and “the brain of Imma”, as is known.
וכמו שבחי’ מוח בינה, שהוא מוח התפיסא וההשגה, מקבל מבחי’ האין דמוח החכמה, כך בשרשם ביחוד ב’ מזלות דא”א ונוצר ונקה כו’
Now, just as the aspect of the brain of Binah, which is the brain of grasp and comprehension, receives from the aspect of the “nothingness” of the brain of Chochmah,[23]so too, in their source there is a unification of the two “Mazalot” of “VeNotzer” and “VeNakeh”.[24]
וידוע דגם שהמזלות נק’ שערות, שנבקעים ויוצאים רק מבחי’ מותרי מו”ס דא”א, אבל שרשן מעצמות הגלגלתא
It is known that although the “Mazalot” are called “Sa’arot – Hairs”, which only break forth and come out from the aspect of the excess[25] of the “Hidden Brain” of Arich Anpin, nonetheless, their [true] source is from the essence of the “Gulgulta – Skull”.[26]
שלמעלה מגוף פנימיות המ”ס
[This is to say that their source] is higher than the innerness of the “Hidden Brain” itself.
שלכך נבקעו ויצאו בבחי’ מותרות
It is for this reason that they burst forth in an aspect of excess.
כמשל בקיעת הנוד סתום ביותר כו’
This is analogous to the bursting forth of steam from the [pressure] of a tightly sealed [pot].
כמו החכמה כשגובר עליו כח בשכל ביותר, נופל ממנו נובלות, ששרש הנובלות יותר גבוה מגוף אור השכל
For example, when the potential power for intellect greatly overwhelms the [power of] Chochmah, there is a falloutof excess [insight] from Chochmah [into Binah, i.e. from insight into comprehension].[27] The source of this excess is higher than the actual light of the intellect itself.[28]
ולכך אמר דנובלות חכמה של מעלה תורה, לשבח דוקא, כמ”ש במ”א
It is for this reason that it states, “The excess of the Upper Chochmah is Torah”, specifically in praise [of the Torah], as explained elsewhere.[29]
וכך הוא טעם מעלות ענין שרש י”ג מדה”ר שנק’ בשם י”ג ת”ד כו’, שיוצאים ממותרי מוחא סתימאה כו’
Likewise, this is the reason for the greatness of the thirteen attributes of mercy, which are called “the thirteen fixtures of the beard [of Arich Anpin]” that come out of the excess of the “Hidden Brain-Mocha Steema’a”.[30]
וכמ”ש ויעבור ה’ על פניו ויקרא ה’ ה’
This is as stated, “And HaShem passed before him and proclaimed, ‘HaShem HaShem’”[31].
שהוא מלמעלה ממו”ס שנק’ טעם וחכמה כמוסה לרצון הנעלם, ונק’ ג”כ שכל הנעלם מכל רעיון או פלאות חכמה
This is higher than the “Hidden Brain-Mocha Steema’a”, which is called the “hidden reasoning and wisdom for the concealed desire” and is also called “The intellect which is hidden from all contemplation” or “the wonders of Chochmah”.[32]
ולפ”ז כשאמר דאור אבא יונק ממזל כו’, הרי זה למעלה מח”ס עצמה
According to this, when it states that the light of Abba suckles from the [eighth] “Mazal”, this is actually [from] higher than the “Hidden Chochmah” itself.[33]
ולזה אמר הכל תלוי במזל, אפילו ספר תורה בהיכל, שהוא בחי’ יחוד או”א למטה
It is for this reason that it states,[34] “Everything is dependent upon Mazal, even the Sefer Torah (Torah Scroll) in the Heichal chamber”, which refers to the unification of Abba and Imma below.[35]
נקודה דחכמה בהיכלא דבינה, מאין ליש כנ”ל
[This is] the [flash of the] “point” of Chochmah in the chamber of Binah, from “nothing to something”, as mentioned above.[36]
שזהו ספר וספור שנק’ ספר תורה בהיכל כידוע
The [flash of insight from Chochmah to Binah] is what is meant by,[37] “Sefer – Book” and “Seepoor – Story”, which is called “the Sefer Torah (Torah Scroll) in the Heichal chamber”, as is known.
וזהו למעלה הרבה ממ”ש שאבא ואימא מלבישין לזרועות דא”א
Now, this is much higher than the statement that Abba and Imma enclothe the “Arms” of Arich Anpin.[38]
ומכ”ש מבחי’ נה”י דא”א שמלובשין באו”א כו’
Moreover, this is certainly [higher] than the aspect of NeHi”Y of Arich Anpin as they are vested within Abba and Imma.[39]
להיות ידוע שבחי’ ז”ת דא”א היינו רק בחי’ המדות חג”ת כו’
[This is so] because, as is known, the aspect of the seven lower [sefirot] of Arich Anpin, are only the aspects of the emotional [sefirot of] ChaGa”T[40]etc.[41]
שנק’ יד הגדולה ויד החזקה כו’, ונק’ ג”כ בזהר בשם טורי חשוכא
These are called,[42] “the Great Hand and the Mighty Hand”, and in the Zohar they are also called by the term,[43] “The Mountains of Darkness”.[44]
כמו הרים הגבוהים שאין אור השמש מאיר עליהם כו’
These are like mountains that are [so] high that the light of the sun does not shine upon them.[45]
והיינו בחי’ המדות שברצון, שלמעלה מן השכל וטעם גלוי
In other words, this is the aspect of the emotions of the desire which are higher than revealed intellect and reasoning.
משא”כ המדות שמצד שכל וטעם נק’ טורי דנהורא, דחכמה נק’ אור כו’
In contrast, the emotions which are according to intellect and reasoning are called, “the Mountains of Light”, since Chochmah is called “Light”.
אבל המדות שברצון נק’ טורי חשוכא, מדות שבהעלם הרצון
However, the emotions of the desire are called “the Mountains of Darkness”, [for they are] emotions hidden in the desire.
ושרשם מבחי’ ח”ס הנ”ל, שהוא הנק’ תעלומות חכמה
[Now,] their source is from the aforementioned aspect of the “Hidden Wisdom – Chochmah Stima’ah”, which is called “The Concealed Insight-Ta’aloomot Chochmah”.
ענין טעם כמוס לרצון שנחלק ממנו ב’ קוין חו”ג שברצון כו’
This is the matter of the “Hidden Reasoning for the Desire”,[46] from which the two lines of Chessed and Gevurah (Kindness and Judgment) of the desire divide.[47]
ולזה א’ דאו”א מלבישין לזרועות חו”ג דא”א
This then is [the meaning of] the statement that the “Arms” of Arich Anpin vest within Abba and Imma.
כמו שאנו רואים שמחמת מדת החסד ואהבה רבה שברצון, נמצא שרש לשכל וטעם לזכות ולחסד
This is as we clearly observe that the root for intellectual reasoning [leaning] towards kindness and merit exists because of the quality of Chessed (Kindness) and the great love within one’s desire.[48]
כמו השוחד יעור כו’
This is similar to “a bribe, which blinds [the eyes of the wise] etc”.[49]
שמחמת השוחד שיש לו אהבה ברצון
Because of the bribe, he has a love in [his] desire [towards this person].
ממציא טענה ומטעה כח שכלו מחוב לזכות
He will therefore find justification and his intellectual powers will be caused to lean from [a judgment of] guilt to merit.
וכמו ר”י שלקח כלכלה דפירי, אמר אי בעי טעין הכי כו’
This is similar to [the Talmudic[50] account of] Rabbi Yishmael, who “took a basket of fruits… and said [to himself], ‘If he wishes he may justify [himself] like this etc’.”[51]
נמצא המדות חו”ג מלובשים בפנימית דאו”א, ובחי’ או”א מלבישים אותן מבחוץ
[From the above] we find that the emotions [of Arich Anpin] vest within the innerness of Abba and Imma, and that Abba and Imma are “worn” on the outside [like a garment].[52]
וכמ”ש אני בינה לי גבורה דא”א כו’, כמ”ש בע”ח וד”ל
This is as stated,[53] “I am Binah, Gevurah” of Arich Anpin, “is mine”, as explained in Etz Chaim.[54] This will suffice for those of understanding.
ובירידת המדרגה עוד אין מוחין דחו”ב דאצי’ מקבלים רק מבחי’ נו”ה דא”א
Now, as the levels descend further, the intellectual [sefirot] of Chochmah and Binah of Atzilut, only receive from the aspects of Netzach and Hod of Arich Anpin.[55]
שהוא הבאת השפע דחו”ג למטה
That is, [these sefirot] bring the influence of Chessed and Gevurah below.
כמו נו”ה שנק’ מאזני צדק בכ”מ, גם למטה במדות שמצד אור השכל
Similarly, in various places [the sefirot of] Netzach and Hod are called[56] “the Righteous Scales”, even in reference to the lower emotions which go according to the light of the intellect.[57]
רק במדות שברצון שנק’ אריכות דאנפין, הן בלתי מוגבלים, כמו הרצון עצמו שהוא בלתי מוגבל
However, the emotions of the desire, which is called “Arich Anpin – the Long Countenance”, are unlimited, like the desire itself, which is unlimited.
ע”כ גם בחי’ נו”ה הן בבחי’ בלתי מוגבל
Therefore, even the aspects of Netzach and Hod are in an unlimited aspect.[58]
וכידוע דפי’ זכר רב טובך הוא בחי’ יסוד דא”א
This is as known regarding the explanation of the verse, “The remembrance of Your abounding goodness[59]”, that it refers to the aspect of Yesod of Arich Anpin.[60]
וכן ובטובך הגדול וכה”ג, וכן אם יגאלך טוב, ורב טוב לבית ישראל וכה”ג
This is likewise the case in the verses, “In Your great goodness”[61] and “If he will redeem you, good”[62] and “Great goodness for the house of Israel”[63], and the like.[64]
משא”כ בחי’ יסוד ז”א שהוא בחי’ מדות שנולדים מבינה
In contrast, the aspect of Yesod of “Zeir Anpin – the Small Countenance”[65] is the aspect of the emotions which are born of Binah – Comprehension.
הוא בבחי’ הקטנות ביותר
They are in an aspect of great immaturity.[66]
וכמ”ש במ”א בענין צדיק כתמר, שזהו בחי’ יסוד ז”א
This is in accordance with what is explained elsewhere regarding the matter of[67] “The righteous [shall flourish] like the palm tree”, [that this] refers to the aspect of Yesod of Zeir Anpin.[68]
כארז בלבנון ישגה, בבחי’ א”ס, שהוא ביסוד ע”י וא”א
[In contrast, the continuation of the verse is,] “He shall grow like a cedar in Lebanon”, which refers to the aspect of Yesod of Atik Yomin and Arich Anpin, which is in an infinite aspect.[69]
וכן מ”ש בשלמה, וידבר מן הארז אשר בלבנון עד האזוב, בחי’ קטנות יסוד ז”א במל’, שנק’ קיר כו’
Similarly, it states[70] regarding King Solomon, “He spoke [of trees,] from the cedar that is in Lebanon even unto the hyssop [that springs out of the wall]”. [The hyssop] refers the aspect of the smallness of Yesod of Zeir Anpin as it is in Malchut, which is called[71] “a wall”.[72]
End of Chapter Twenty-five
[1] To properly understand the next few chapters, it is recommended to return to chapters one through six, until they are firmly grasped and to then continue with this chapter.
[2] This is an acronym for the sefirot, Netzach, Hod and Yesod.
[3] As mentioned previously, when referring to the Partzuf – The complete Stature of Chochmah or Binah, they are referred to as Abba and Imma – Father and Mother. The reason they are called “Father” and “Mother” is because it is Chochmah, the “Father”, which provides the seminal flash of insight, which is subsequently developed in Binah, the “Mother”. (This unification gives birth to offspring, i.e. the emotions and actions, as will be explained later.)
[4] See Likkutei Biurim (R’ Hillel Paritcher), chapter 25.
[5] See Etz Chaim, (Shaar Abba V’Imma) Shaar 14, Chapter 1. See also Imrei Binah (of Rabbi Dov Ber of Lubavitch) Shaar HaTefilin, page 116, 3.
[6] The “Arms” of Arich Anpin refers to the aspects of Chessed and Gevurah of the desire.
[7] Parenthesis of the Rebbe: (However, the statement that “The head of the King is fixed within Chessed and Gevurah” refers to the “head” of Arich Anpin [within] which Chessed and Gevurah of Atik Yomin are affixed. [That is to say,] Chessed of Atik Yomin [is vested] within the “Gulgulta – Skull”, [which is Keter of Arich Anpin] etc, as previously explained.) See Zohar (Idra Rabba) Bereshit 249. See also, Zohar (Idra D’Mishkena) Mishpatim 122b. [In this parenthesis the Rebbe is simply making a distinction that in the statement of the Zohar above, “The head of the King” does not refer to Chochmah and Binah of Atzilut (Abba and Imma). Rather, it refers to how Chessed and Gevurah of Atik Yomin vest within the “Head” (i.e. the three upper sefirot) of Arich Anpin. This matter was explained in the previous chapter.]
[8] See Zohar (Idra Zuta) Ha’azinu 289b. See also Etz Chaim, Shaar HaKlallim, chapter 5.
[9] There are thirteen attributes of Mercy which G-d revealed to Moshe. (Parshat Ki Teesa) They are:
1. E-L – Benevolent G-d
2. Rachum – Compassionate
3. V’Chanun – and Gracious
4. Erech – Long (slow)
5. Apayim – Suffering (to anger)
6. V’Rav Chesed – and Abounding in Kindness
7. V’Emet – and Truth
8. Notzer Chesed – He Preserves Kindness
9. L’Alaphim – for two thousand generations
10. Noseh Avon – Pardoning Iniquity
11. VaPeshah – and Transgression
12. V’Chata’a – and Sin
13. V’Nakeh – and He Cleanses.
These “thirteen attributes of mercy” are often referred to as “the thirteen fixtures of the beard of Arich Anpin”. The eighth and thirteenth attributes, “Notzer” and “V’Nakeh”, are referred to as “Mazalot”. The root of the word “Mazal” is “Nozel” which means “to flow down”. These two are called “the upper Mazal and the lower Mazal”, because influence flows down from them to the intellectual sefirot of Chochmah and Binah, as will be explained. (They are also referred to as the “Hairs – Sa’arot” of the beard of Arich Anpin. This is because a hair is a narrow tube, which indicates an issuance of constricted influence down, just as the hairs of the beard grow downward etc.) The Rebbe will now explain these matters further.
[10] The word Chochmah (חכמה) can be spelled as “the power of what” (כח מה), which is a reference to the aspect of the sublimation and “hidden pleasure” which gives rise to Chochmah – Insight.
[11] See Zohar (Ra’aya Mehemnah) Tzav, 28a, 34a.
[12] Job 28:12
[13] This is to say that Chochmah is the intangible intellect, while Binah is the concrete and tangible comprehension. (As mentioned in chapter one, Chochmah is only called “Nothingness” relative to Binah, however, relative to its source in Keter it too is called “Something”, as in the verse, “Chochmah is found from nothing”, implying that it itself is a something.)
[14] In other words, there is a transition and a “flash” of insight, from the intangible source of insight into tangible comprehension.
[15] See Zohar Beshalach 56a, VaYikra 4a.
[16] See Zohar (Idra Zuta) Ha’azinu, 290b.
[17] This is because the one cannot function without the other. In order for the mind to comprehend, there must be a seminal concept to grasp through analysis. On the other hand, the concept cannot exist in a vacuum. There must be a vessel to contain it and develop it. This vessel is the comprehension of Binah. For this reason these two sefirot are always found together. When one is thinking, he must think about something.
[18] For example, a person will have a flash of intuition or insight and say, “Oh, now I understand…”
[19] This means that the Koach HaMaskeel – The Potential Power to Conceptualize, is the Heyulie ability and desire to bring forth new insights, and to conceive of all concepts.
[20] See footnote 9. In other words, there is a constricted issuance of influence to the intellectual sefirah of Chochmah, which is expressed as the flash of insight and intuition in a subject matter. The source of this influence is the potential power to conceptualize (Koach HaMaskeel) of Arich Anpin- the desire. (In a way of analogy, hair is similar to a plant, which has roots and grows etc. Similarly, the flash of insight and intellect is rooted in the potential power to conceptualize, and develops through the influence it receives from there.)
[21] The Hebrew word “VeNakeh – And Cleanse”, is related to the word “Yenikah”, which means “to suckle”. This is analogous to a child who suckles his mother’s milk, which causes him to develop and grow. Similarly, the thirteenth Mazal, “VeNakeh”, is the source for the development of the insight so that it “matures and grows” into a fully developed idea.
[22] This is the plural of the word “Mazal”.
[23] This has already been explained at length in the beginning chapters of this book (and refers to the unification of Chochmah with Binah – Insight with Comprehension, which is brought about through Hitbonenut- contemplation and analysis.
[24] In other words, in order for there to be conceptualization and comprehension, just as there must be a unification of the mind powers of Chochmah and Binah, there must likewise be a unification of these two matters in Keter- Desire, which is their source. (If the potential power to bring out new insights alone exists, but not the potential power to grasp and develop them, new insight cannot come about. The reverse is also true. If there is only the potential power to develop the insight, but there is no insight to develop, the potential power to grasp and comprehend remains barren. The unification of both of these powers of Arich (desire) is no less essentialthan the unification of Chochmah and Binah themselves.)
[25] The flash of insight which comes forth from Chochmah – Insightinto Binah – Comprehension is like an excess and “overflow” from the potential power to conceptualize. (This is another reason why they are called hairs, since hairs are an excess, so to speak, that come out from the brain and skull.)
[26] In other words, although the influence comes through Chochmah of Arich Anpin (the desire), which is the potential power to conceptualize, nonetheless, the true source of this influence is actually in Keter of Arich Anpin (and even higher, within Atik Yomin). This is to say that although the source of the insight is from the potential power to conceptualize, in truth it is the pleasure of it, which activates the potential power to conceptualize and spawns new insights. This refers to the aforementioned “hidden pleasure” and sublimation of Chochmah, wherein one is totally invested in the subject to the point that he is not aware of himself (See chapter 5). It is called “hidden” pleasure, because he derives so much pleasure from it that he loses all awareness of self. It is this hidden pleasure which is the true source of all insight. As is clearly apparent, it is impossible to have any new insights if this sublimation and “hidden pleasure” is absent.
[27] When a person truly grasps the intangible depth of the concept (Omek HaMoosag), he is in a state of total sublimation to it, and is completely unaware of himself. As mentioned previously, this is called “the hidden pleasure” of Chochmah, or the Koach Mah – Power of What (i.e. sublimation) of Chochmah. Now, the flashes of insight and intuition, which come about because of this grasp of the depth, are not actually revelations of the depth itself. Rather, when one has a flash of insight into the depth of a subject, it is only the “excess fallout” which overflows from the Heyulie of the depth, into his comprehension. It is for this reason that the flashes of insight and intuition into any subject are always only very short and terse insights which must be developed afterwards. The intangible depth itself, however, is concealed within these short flashes of insight. (These short flashes of insight are compared to an essence-Tamtzeet, from which many beverages may be mixed etc.) Similarly, it is stated in a way of praise, that the Torah is the “excess fallout” from the upper Chochmah. Although the teachings of the Torah may appear to be short and external “stories”, nonetheless, it is the excess of the Upper Wisdom. Therefore, contained within the terse teachings of the Torah is the whole of the Infinite Light, which is the revelation of the Truth of G-d’s Singular existence. (This is as stated that the inner aspect of Abba (Chochmah) is the inner aspect of Atik Yomin). Therefore, when one contemplates the teachings of the Torah, his “hidden pleasure” (i.e. sublimation) and the “Sight of his mind’s eye” is specifically into G-d. The insights and explanations, which are the “fallout” of this perception, are insights and explanations into the true reality of G-d’s singular existence, and may be brought out infinitely, like an ever flowing spring. (This is known as the Choosh HaChassidut – The Sense of the Chassidut or the sense of the G-dliness of the concept. See Kuntres HaHitpa’alut by Rabbi Dov Ber of Lubavitch.)
[28] That is, the source of the excess is the “hidden pleasure” (i.e. Keter of Arich Anpin and even higher in Atik Yomin), which is higher than the light of the intellect itself (i.e. Chochmah of Arich).
[29] See Imrei Binah (of Rabbi Dov Ber of Lubavitch), Shaar HaKri’at Shma, page 57a. See also previous footnote for explanation of this statement about the Torah.
[30] This is to say that the source of these “excess hairs of the beard” is from the overflow of the essential pleasure (Atik Yomin). It is for this reason that they can “pardon iniquity” and are called the “thirteen attributes of mercy”. (As mentioned previously, when one derives pleasure and desire from someone who he dearly loves, he will have mercy upon them, even when they have offended him. This is not the case with Chochmah of Arich Anpin, which is the “hidden reasoning of the desire”, from which all of the specific laws of the Torah are derived, as explained at length in the previous chapter. See there.)
[31] Exodus 34:6
[32] In other words, this is from Keter of Arich Anpin (and higher), which is higher than the aspect of Chochmah of Arich Anpin, as previously explained at length.
[33] This means that although the overflow of the flash of insight is from Chochmah of Arich Anpin, its true source, from which it is aroused, is the “hidden pleasure” and sublimation to the concept, which is from Keter of Arich Anpin and higher (in Atik Yomin – the pleasure).
[34] See Zohar (Idra Rabba) Naso 134a.
[35] See footnote 27 of this chapter. In other words, the Torah is compared to the seminal flash of insight from the intangible Chochmah, which is contained within the “chamber” of Binah – comprehension, within which it is developed and its depth is brought out into revelation. This flash of insight is dependant upon the “Mazal”, i.e. the pleasure in it and the sublimation to it.
[36] See Introduction of Zohar 6a. Also see Zohar Tetzaveh 180a.
[37] See Sefer Yetzirah, Chapter 1, Mishnah 1.
[38] This refers to how Chessed and Gevurah of Arich Anpin (Desire) become vested within Abba (Chochmah of Atzilut) and Imma (Binah of Atzilut), as will be explained.
[39] This will soon be explained.
[40] This is an acronym for Chessed, Gevurah and Tiferet.
[41] That is to say, these are the emotional leanings of the desire.
[42] Exodus 14:31, 13:9. (“HaYad HaGedolah – The Great Hand” is Chessed and “HaYad HaChazakah – The Mighty Hand” is Gevurah.)
[43] See Zohar Pinchas 249b. (“Toorey D’Chashoocha – Mountains of Darkeness” and “Toorey D’Nehorah – Mountains of Light”)
[44] Parenthesis of the Rebbe: (This is in accordance with what is known, regarding the teaching, “This gazelle goes to the mountains of darkness and gathers her food from there.” This refers to how Malchut goes up to ChaGa”T of Arich Anpin, as it states, “The ark was uplifted… in the seventh month” which refers to Rosh HaShanah, during which Malchut goes up to “Harei Ararat” which is [translated by the Targum as] ‘the mountains of darkness’”.) [According to my understanding this can be understood as follows: On the holiday of Rosh HaShanah the Jewish people are judged for their actions of the past year. Now, although in truth “the sins are many” and we are guilty, nonetheless, because of G-d’s great love and desire for the Jewish people, He irrationally exonerates His beloved people, not based on any reasoning or intellect. This is the meaning of Malchut goes up to Chessed, Gevurah and Tiferet of Arich Anpin, and “gathers food from there”. That is to say, the emotional aspect of G-d’s desire and love for the Jewish people is revealed, and they receive their sustenance and life from there.]
[45] That is, these are the emotional sefirot of the desire, which cause the desire to lean towards either Chessed or Gevurah. Since these are the emotions of the desire, they are higher than the “radiance” of the intellect, which is called “light”. Therefore, these emotions do not follow the guidelines of rationale and reason, for as explained previously, “There is no reasoning for desire”. Rather, the contrary is true. It is these emotions of the desire which vest within the intellect, causing the intellect to conform to the desire and lean towards either Chessed or Gevurah, as will now be further explained.
[46] This is the aspect of the “reasoning” of the desire, which dictates that the desire should be in one particular way, and not any other way, as previously explained.
[47] This has already been explained at great length in chapter 21 and in the previous chapter.
[48] This is to say that it is these emotions of the desire (ChaGa”T of Arich Anpin) which cause the intellect to lean towards either Chessed – Kindness or Gevurah – Severity.
[49] Deuteronomy 16:19, also see Exodus 23:8
[50] See Tractate Ketubot 105b.
[51] When a judge accepts a bribe from the defendant, he can no longer be unbiased in judgment. His desire is to treat the defendant with kindness. Because of this, his intellect will also lean toward kindness in regard to the defendant and he will come up with logical justifications to exonerate the defendant. This illustrates how the intellect conforms to the desire, that is, how Chessed and Gevurah of Arich Anpin (the desire), become vested within Abba and Imma (the intellect).
[52] When these sefirot become vested within Chochmah – Insight (Abba) and Binah – Comprehension(Imma), the intellect becomes like a garment that covers over them. The intellect conforms to the leanings of the desire, just as a garment takes on the movements of the person who is wearing it. If the person moves to the left, his clothing will move along with him and if he moves to the right, his clothing will move along with him.
[53] Proverbs 8:14.
[54] See Etz Chaim, (Shaar Abba V’Imma) Shaar 14, Chapter 2.
[55] However, the actual influence is issued through the aspect of Yesod, which is a composite of Netzach and Hod, as previously explained.
[56] See Introduction of Tikkunei Zohar.
[57] As explained previously (Chapter 21, footnote 23), the concept of the three lower sefirot of Netzach (Victory), Hod (Majesty)and Yesod (Foundation) is the matter of how the influence will be expressed to the recipient. The analogy given previously is as follows: When a parent wants to influence his child in a way of Netzach, he explains to him why he should think or act in a certain way until he has “won him over” to his way of thinking or acting. This is the aspect of Netzach (Victory), where he brings out influence to “win over” the opposition etc. In contrast, the word “Hod” also means, “submission”, as in the word “Hoda’ah”. Therefore,in the parent/child relationship, when the parent demands that the child should act or desist from acting in a certain way, not because he has “won him over” to his way of thinking, as with Netzach, but by force of authority alone, this is an influence of Hod. Yesod represents the “scales” of the gut emotions which determines how the actual issuance of influence from the influencer to the recipient should come out. That is, should the influence be in a way of Netzach, should it be in a way of Hod, or should it be a synthesis of the two. In Arich Anpin, these three sefirot represent the determination within the desire of how the desire should be expressed and brought out into fruition and actuality.
[58] For example, the desire to actualize a “house” as it is within Netzach, Hod and Yesod of the desire (Arich Anpin) is the desire to actualize an infinite house. It is only in the intellect that this desire becomes limited according to the circumstances etc.
[59] Psalms 145:
[60] As will be explained later in chapter 36, the aspect of Yesod is called “good”. Therefore, “abounding goodness” refers to the infinite aspect of Yesod of Arich Anpin.
[61] Siddur, Morning prayers
[62] Ruth 3:13
[63] Isaiah 63:16
[64] See footnote 60 above. All these verses are referring specifically to Yesod of Arich Anpin.
[65] As will later be explained, Zeir Anpin – the Small Countenance, refers to the limited heartfelt emotions which follow and receive from the intellectual sefirot of Abba and Imma.
[66] That is, they are not as unlimited as the desire, and are of a far lesser quality. (Nonetheless, as will later be explained (in chapters 32 and 33), the heartfelt emotions of Zeir Anpin are still completely bound up with the Essence of the Infinite Light-Atzmoot Ohr Ein Sof.)
[67] Psalms 92:13
[68] As will be explained later, (Chapter 36), Yesod of Zeir Anpin is called “Tzaddik – the Righteous” since all influence comes into the world through the merit of the Righteous, as stated, “Tzaddik Yesod Olam – the Righteous is the foundation of the world”.
[69] The Hebrew word “Levanon – Lebanon” shares the same root as the term “Loven HaElyon – The Supernal Whiteness (i.e. purity)”, which refers to Keter of the world of Atzilut (i.e. Atik Yomin and Arich Anpin). Therefore, this second part of the verse refers to Yesod of Keter.
[70] Kings I 5:13
[71] See Zohar VaYechi 228b and Terumah 133a.
[72] Parenthesis of the Rebbe: (As is known in the [Kabbalistic] intentions of [the prayer], “Amen, May His Great Name be blessed”, that “His Name” (Shmo – שמו) has the same numerical value as “Desire” (Ratzon – רצון). [Moreover,] “His Great Name” refers to the aspect of Yesod and Malchut of Arich Anpin, in that they should be “drawn down” into Abba, Imma, Zeir Anpin, and Nukvah, so that the “right” overpowers the “left”. This is like [the statement,] “In Your great goodness, let your fierce anger turn away from Your people etc”. This will suffice for those of understanding.)
