The Gate pg Unity – Chapter 33

[1] This refers to all the preceding chapters (at least from ten through thirty two).  To clearly comprehend this chapter to its depth, the reader must be proficient in all those chapters.  This is because here the Rebbe explains the entire chaining down and unification (Yichud)from the Essence of the Infinite Light (Atzmoot Ohr Ein Sof) until the externality of the emotions of Zeir Anpin of Atzilut, in a short form.  At this point in the book it is expected that the reader is proficient in all of these concepts and their terms.  For example, if the term “Yachid” is mentioned, it should immediately conjure in one’s mind the entire explanation of what this means, or if the terms “Atik Yomin or Arich Anpin” are mentioned he should clearly know and understand both the analogies and the analogue of what these matters are.  However, if the previous chapters are not clearly understood, it is highly recommended to go back and review them thoroughly, until one has a good grasp of them.

[2] Psalms 135:6

[3] This refers to the aspect of Echad – One, which was explained above at length in chapters ten and eleven.

[4] See Mikdash Melech on Zohar 16a.  This is the aspect of Kadmon – Primordial (or Preceding) which was explained at length in chapters ten and eleven.

[5] See chapters sixteen, seventeen and eighteen.

[6] See chapters nineteen through twenty four.

[7] See chapters twenty five and twenty six.  (Also see chapters one through six.)

[8] Actually, this desire for kindness does not conclude on this level, which is the externality of the emotions of “the heart” of Zeir Anpin of Atzilut, but really continues all the way to this physical world, where it comes into actual fruition.  However, because at this point we have only explained the chaining down from the Essence of the Infinite Light (Atzmut Ohr Ein Sof) to the externality of NeHi”Y of Zeir Anpin, this is where the chaining down, thus far, ends for us.

[9] This is in accordance with what was explained in the previous chapter, that it is specifically because of the radiance of the essence of the soul within the heart, that a person becomes aroused either with love and attraction or fear and repulsion in his heart (which is called “Re’oota D’Leeba – The Desire of the Heart”).  This is to say that there is an instantaneous unification and bond between the essence of one’s soul and the external arousal of the emotions of his heart, as if they are literally one.  Likewise above, although there are a multitude of levels between the Essence of the Infinite Light (Atzmoot Ohr Ein Sof)and the externality of the “heart” of Zeir Anpin (just as there are a multitude of levels between the essence of a person’s soul and his heart), nevertheless, they are so totally bound up and one with each other, that they, literally, are as a single entity.

[10] See Sefer Yetzirah, Chapter 1, Mishnah 7.  This was also explained previously at length in chapter nineteen.

[11] Isaiah 41:4

[12] The literal translation of “Zeir Anpin” is “The Small Face”.

[13] See Tractate Chagigah 13b.

[14] See Tractate Kiddushin 32b.

[15] It must be pointed out, that though this analogy speaks of two separate people or entities, an adult and a child, this, of course, is not the case in relation to G-d, who is the analogue. In the analogue only one Being exists.  Actually, this may also be understood as the great qualitative difference between when  a single individual is in a state of “mature” intellectual thought, as opposed to when the very same individual becomes emotional, in which case he is in a “state of immaturity”, similar to a child who acts only according to the arousal of his heartfelt emotions.  In this example, we find that there may be times that the very same person may be “mature” and in a superior state of thought and intellect, while there may be other times when the very same individual may be in a “state of immaturity”, in which he is animated solely by his heartfelt emotions.  Nonetheless, throughout, he is the very same individual, regardless of what state he is in. Moreover, even the “immature” state of heartfelt emotions follows the exact pattern of that which preceded it, in the emotions of the intellect, all the way to the emotions of the essence of his soul.

[16] In other words, just as there is no comparison between the state of the emotions as they exist during their arousal in the heart, compared to the state of the emotions as they exist in the essential power to conceptualize itself (Koach HaMaskeel), so too, there is a vast qualitative difference between the emotions of Zeir Anpin of Atzilut compared to the emotions of Arich Anpin, which is the desire and root of the world of Atzilut-Emanation, in its entirety.  Nevertheless, the emotions of Zeir Anpin are literally patterned exactly according to their arousal in Arich Anpin, since it is their source.  If in a person’s desire he is aroused with kindness and compassion towards someone or something, the heartfelt emotions will likewise be aroused with kindness and compassion, in exactly the same pattern and composition.  There is no change in the pattern and composition between the heart and the desire, even to a hair’s breadth.  Thus, although there is a vast qualitative difference between the two levels, nonetheless, they are literally exactly the same arousal in the perception of the person experiencing them.  It is only that one is in the “superior” and “mature” state, which is the arousal of his desire, while the other is on a qualitatively “inferior” or more “immature” state, which is the arousal of his heartfelt emotions. However, they have exactly the same pattern and composition, and he remains the same individual.  This is likewise the case above in regard to the qualitative difference between Arich Anpin – The Large Face (or Personage) who is like an “elder who has acquired wisdom” as opposed to Zeir Anpin – The Little Face (or Personage) which is compared to a small child who completely follows his heartfelt emotions.  However, as the Rebbe will point out momentarily, this, likewise, is the difference between Arich Anpin-the Large Face (or Personage) as compared to the higher level of Adam Kadmon-Primordial Man (which is also called “Adam D’Briyah – Man of Creation”).

[17] In other words, there is a vast qualitative difference between one’s general self perception and a specific desire which becomes revealed from the general desire and self perception.  The one is a desire which literally includes the whole of his life in a “single glance”, as explained before, while the other is merely a revelation of a particular desire which comes out of this self-perception.  Nevertheless, the particular desire which is revealed can only be according to the general self-perception and desire within himself. There cannot be any divergence from the general desire to the particular desire, whatsoever.  This is why the particular desires that a person has, act as an indicator and reveal how he perceives himself etc, as explained before at length.  This is, likewise, the difference between Adam Kadmon – Primordial Man (who is also called Adam D’Briyah – The Man of Creation) compared to the aspect of Arich Anpin – The Large Face (who is also called Adam D’Yetzirah – The Man of Formation).  Adam Kadmon is compared to a general self-perception and desire which includes the entirety of the chaining down of the worlds in a “single glance”, just as the self-perception of a person includes the whole of his life span in a single glance.  In contrast, Arich Anpin is comparable to a specific desire which emerges and becomes revealed out of the general desire of Adam Kadmon.  Hence, there is a vast difference in quality between the two.  Nonetheless, the desire and pleasure of Arich Anpin (and Atik Yomin)are literally according to the general desire of Adam Kadmon, which is the source, and are perfectly patterned after it.  This is similar to the fact that one’s specific desires will always be patterned in accordance with his self-perception and self-image.  It is for this reason that Arich Anpin is called the “revelation of the concealed”, since this particular desire (Arich) is a revelation of the concealed desire (Adam Kadmon), just as a person’s particular desires reveal his self-perception and self-image which is his concealed desire.

[18] It was explained in chapter eighteen that the chaining down of the worlds (Seder Hishtalshelut) is a system which repeats itself, both in general and in particular.  For example, the ten sefirot of every world also subdivide into ten sefirot, which further subdivide into ten sefirot, ad infinitum.  This creates infinite worlds and realms, each different from the other, in that it is either more particular or more general.  Likewise, the chaining down of the worlds repeats itself, so that there are general worlds and particular worlds, which, although are different, possess similarities and likenesses to the qualities they correspond to.  In the “General Worlds-Olamot D’Klalloot”, there is also a scheme of four worlds; Atzilut-Emanation, Briyah-Creation, Yetzirah-Formation and Asiyah-Actualization. The Essence of the Infinite Light (Atzmoot Ohr Ein Sof) which radiates within the Kav-Line and Ratzon HaKadoom-the Primal Desire (which, as explained previously, is a “duplicate” of the Ratzon HaPashoot HaMoochlat BaAtzmoot-“The Simple Determined Desire of the Essence”) is compared to the world of Atzilut-Emanation, which is not yet considered to be a creation of “something from nothing”, but is, rather, an emanation of the Essential Light of G-d.  In contrast, Adam Kadmon-Primordial Man is considered to be the general world of Briyah-Creation, and is thus called “Man of Creation – Adam D’Briyah”.  This is because the existence of Adam Kadmon comes about as a creation of something out of nothing, as explained before at length.  Atik Yomin and Arich Anpin which are the two aspects of Keter of Atzilut are called “Man of Formation-Adam D’Yetzirah”, and  Zeir Anpin of Atzilut is called “Man of Actualization-Adam D’Asiyah”.

[19] Isaiah 43:7

[20] Genesis 1:26

[21] In other words, although there is a vast difference in quality between the emotions of Zeir Anpin of Atzilut and the emotions of Malchut of the Infinite (Ein Sof), nevertheless, the emotions of the “heart” of Zeir Anpin are literally patterned according to the emotions of Malchut of the Infinite, as it states, “In our form and in our image etc”.

[22] This is to say that literally everything exists in the “scale model”.  In this sense it is different from a regular map which does not actually possess any actual qualities of that which it depicts.  Rather, what is meant here is a smaller version which actually possesses everything which is in the larger version, but in smaller form.  Likewise, Zeir Anpin of Atzilut also has ten sefirot (desire, intellect, heartfelt emotions, gut emotions, thought, speech and action) but in a qualitatively much “smaller” and lesser form.

[23] See Tractate Brachot 48a.  The Talmud relates that as young children, Abaye and Rava were sitting before Rabbah and he asked them, “To Whom do we recite the blessing?”  They answered, “To the Merciful One.”  He retorted, “And where does the Merciful One dwell?  Rava pointed upward to the ceiling.  Abaye went outside and pointed up toward the sky.  Rabbah said to them, “Both of you will grow up to be Rabbis”.  The Talmud comments: This is an example of what people say, “Small pumpkins are discernable when they burst forth from their sap”.  The relevance of this analogy to our chapter is clearly understood, that even though Zeir Anpin is “small” and “immature” relative to that which is above it, nevertheless, it is the very same matter.  That is, the emotions of the “heart” of Zeir Anpin are the very same emotions as Arich Anpin and Adam Kadmon etc, from which it receives.  (See also Siddur (of the Alter Rebbe), Erev Shabbat, 164d, and Ma’amarei Admor HaEmtza’ee, Kuntreisim p.207.)

[24] This has already been explained in footnotes nine, fourteen, fifteen and sixteen of this chapter and in the previous chapter at length (with the analogy of how a person’s essential desire radiates even in the external arousal of the desires and emotions of his heart – Re’oota D’Leeba).

[25] Proverbs 30:4

[26] It was explained before that the name of 45 – Ma”H (מ”ה) corresponds to the six emotional sefirot.  Thus, the words “Mah Shmo – What is His name” can be read “Ma”H is His name” and the words “What is His sons name – Mah Shem Bno” can be read “Ma”H is His sons name”.  In other words, the emotions of Zeir Anpin of Atzilut are patterned and composed literally exactly according to the emotions of Adam Kadmon and higher.

[27] See Zohar Beshalach 62b, and Idra Zuta, Ha’azinu 288a.

[28] The Hebrew word for Heaven – Shamayim – שמים is a conglomeration of the two words Aish –  אש (Fire) and Mayim – מים (Water), which correspond to the aspects of Chessed – Kindness (Water) and Gevurah – Judgment (Fire).  See Tractate Chagiga 12a, and Sefer Yetzirah, Chapter 1, Mishnah 11 and 12, and the commentaries there.  Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol.2, Page 498, and Dvarim Vol.4, Page 1,392 (א’שצב).

[29] That is, in truth, even the emotions of Zeir Anpin of the world of Asiyah – Actualization, are literally patterned according to the desire of the Essence of the Infinite Light (Atzmoot Ohr Ein Sof), as will later be explained.

[30] See Sefer Yetzirah, Chapter 1, Mishnah 6 – “Their end is bound with their beginning and their beginning with their end”.  This is to say that the emotions at the end of Zeir Anpin of Atzilut are one with the emotions at the beginning of the chaining down, which are the emotions of Adam Kadmon (and higher).

[31] The same is true of all the other sefirot as well, and not only Chochmah – Wisdom.

[32] See Samuel I, 25:32, and Kings I, 1:48, 8:15. (“Baruch Havayah Elokei Yisrael”)

[33] Deuteronomy 6:4

[34] It appears to me that in this parenthesis the Rebbe brings out the point that just as the emotions of Zeir Anpin are the same emotions as the emotions of Arich Anpin and Adam Kadmon, and that they are totally and completely bound up with the Essence of the Infinite Light (Atzmoot Ohr Ein Sof), and this matter was then applied to Chochmah as well, that the “tiny” Chochmah of Zeir Anpin is totally and completely bound up with the Chochmah of Adam Kadmon and higher etc, so also, the same is true of the aspect of Yisrael Saba (which represents the emotions of Chochmah, as explained before).  As mentioned in chapter twenty six, there is an aspect of Yisrael Saba (the emotions of Chochmah) in the aspect of Abba of Atzilut, and there is also a higher Yisrael Saba in the aspect of Arich Anpin.  Likewise, there is an even higher aspect of Yisrael Saba in Adam Kadmon, and as will be explained later, there is a lower Yisrael which is called “Yisrael Zoota – The Little Yisrael”.  The point of this parenthesis is that although there is no comparison between the aspect of Yisrael Saba (the emotions of Chochmah) of Adam Kadmon and the aspect of “Yisrael Zoota – The Little Yisrael” of Zeir Anpin, nevertheless, the “Little Yisrael” (the emotions of Chochmah of Zeir Anpin) is literally the same as the emotions of Yisrael Saba (the emotions of Chochmah) of Adam Kadmon, with no divergence from it whatsoever, even to the minutest amount of “the thorn of the letter Yod”.  In other words, even the lowest aspect of “Yisrael” is literally patterned according to the essential desire of G-d and how He estimated within Himself (in the emotions of Chochmah of Malchut of the Infinite – Ein Sof).  This is in accordance with what was explained in this chapter in regard to the comparison between the heartfelt emotions of Zeir Anpin and the emotions of Arich Anpin and Adam Kadmon.  (The explanations of the particulars of the aspects of Yisrael and Yaakov will be given in subsequent chapters.)

[35] All of the above was the explanation of the verse “Whatever HaShem desires, He has done in the heavens and the earth” according to the general explanation of the chaining down of the worlds (Hishtalshelut D’Klalloot).  However, in the particular explanation of the chaining down of the worlds (Hishtalshelut D’Pratoot), it means “Whatever HaShem desires” in the emotions of Zeir Anpin of Atzilut, “He has done in the heavens and the earth” of the worlds of Briyah, Yetzirah and Asiyah, all the way until this physical world.  This is to say that even the most final Tzimtzum in the actualization of our physical world and everything therein, is totally one with and bound to the Essence of the Infinite Light (Atzmoot Ohr Ein Sof) which preceded the Tzimtzum.  (This is similar to how a person’s most limited and particular actions are totally bound with the very essence of his soul).  This will all be explained in later chapters, with the help of G-d.