The Gate of Unity – Chapter 17

[1] As explained in the previous chapter, the scheme of Igullim-Circles, refers to the “circles” of desire, in which the most general desire encompasses all the particular desires within it.  In contrast, the scheme of Yosher-Upright, refers to the actualization of the desire for Creation.  The difference will soon be explained.

[2] See Etz Chaim (Drush Igullim V’Yosher), Shaar 1, Anaf 2, 3.

[3] Ratzon HaPashoot HaMoochlat Ba’Atzmoot.  This refers to the simple Essential desire which was explained in chapters ten and eleven.

[4] As explained in the previous chapter, the first general “Primal Desire” for the building includes within it all the particular desires for all of the specific details of the building.  However, in truth, the first primal desire for the building is not actually for the building altogether.  In truth, the first primal thought and desire for the building is that of his own pleasure residing in it.  This is to say that, at this point, the desire is not yet for anything external to himself, but is rather actually for the self.  It is for this reason that the Rebbe continues his next sentence and states, “If this is the case, this entire primal desire is still within himself, without being revealed outside.”  In other words, the desire is the thought of the pleasure he will derive through its actualization.  Therefore, although it is an expression of the self, it is still entirely focused on the self, and, therefore, cannot be considered to be outside of it.  This is in contrast to the desire for the building itself.  For example, in the desire for a chair there are really two desires, one more essential than the other.  The first and most primal desire is the desire to sit, and the pleasure which will be derived from that.  The second, more external desire is the desire for the chair itself.  The desire for the chair only follows from the desire and pleasure derived from sitting.  Likewise, in Creation, this first Primal Desire is not yet the desire for Creation itself, but for the pleasure which will ultimately be derived from it.  All subsequent desires follow from this Primal Desire.  (In other words, in the above example of the desire for a building or a house, the desire is not really for a house, but rather, it is for a home etc.)

[5] In other words, it is from this Primal Desire and pleasure of  Self, from which all the specific desires are drawn out afterwards, such as the desire for the building itself, and all its details.

[6] Psalms 33:9

[7] In Hebrew the verse reads, “Ki Hoo Amar VaYehee – For He spoke, and it was”.  The word used for “Spoke” is “Amar”.  As will be explained later in the book, generally, when the word “Amar” is used, it refers to thought.  When the word “Daber” (which also means “to speak”) is used, it refers to actual speech, which is the actualization.  All of this will be explained later at great length.

[8] The reason it is called “the life of all the worlds” is because it is this thought of pleasure of the self, which is the essential motivation of all the subsequent desires for all the particulars in Creation, from the “head” of Adam Kadmon, until the “heel” of Adam Kadmon, which is at the end of the world of Actualization-Asiyah.

[9] See Lecha Dodee prayer of Friday night.

[10] It is explained that corresponding to the days of the week and the days of creation, there are six millenniums in Creation in which the world has not yet reached its absolute perfection.  These are the six “work days”, so to speak.  Then, the seventh day, or millennium, is when the world reaches its perfection, and is called Shabbat-the day of rest.  It is at the end of the seventh millennium when Creation reaches its ultimate fulfillment and purpose, and becomes a dwelling place for the Holy One Blessed Be He.  This corresponds to the holiest time of the day of Shabbat, which is at the end of Shabbat.  This time period of the Shabbat is called “a foretaste of the world to come” (M’Ein Olam HaBa).  It is for this reason that in some Chassidic groups it is customary not to eat during this period, but, instead, to learn the teachings of Chassidut, which is the “Knowledge of G-d”.  This is because at that time, when the world becomes a perfect receptacle for G-dliness, “the earth will be filled with the knowledge of G-d, like the waters cover the ocean floor etc.”  This is the pleasure that G-d derives from, “dwelling below” which is what originally arose in His Primal Thought.

[11] This means that the final action, which is the realization of G-d’s pleasure in dwelling in the world , arose first in thought.  This is the Primal Thought (Ratzon Kadoom), which is the first all encompassing “circle” for all of Creation.  It is this Primal Thought which is the inner motivation for all the particular desires which follow.  In the analogy of the house or building, the first things that arise in one’s mind are actually the most final details, such as the wallpaper, the color of the paint, the furniture  etc.  Moreover, what one is thinking of when the desire for a house first arises, is the thought of himself in the house, and the pleasure he will derive from it.  He is not thinking of the building of the house, and the plywood or cement and insulation or wires in the walls, but is really thinking about the most external and final details, like the chandeliers or the color of the paint etc.  Most essentially though, he is thinking of his own pleasure.  This is the meaning of “the end action arose first in thought”.  At this stage the particular desires for the materials and tools to build the house are totally concealed within this thought and primal desire for his own pleasure, which, really, is the main consideration.

[12] This parenthesis may be difficult for a beginner who is going over the material for the first time. It may be skipped for the time being, until one has studied the book thoroughly.

[13] This is the terminology of the Zohar in various places.  See Troomah 165b, Naso (Idra Rabba) 128a-b, and other places.

[14] See Zohar, Naso (Idra Rabba) 129a, 132a, and other places.

[15] As will be explained in chapter 23, Atik refers to pleasure, while Arich refers to desire.  It is explained there that these two facets of the sefirah of Keter are truly inseparable.  It is impossible to have a desire without a pleasure, or a pleasure without a desire.  (This will be explained later at great length.)  Here though, the aspect of Atika D’Atikin – The Ancient of the Ancient, refers to the Primal Thought, which is the thought of the pleasure of G-d Himself, which will be derived from all of Creation, as this arises in thought as a whole.  It is this “Supernal Desire of all Desires (Ra’ava D’Kol Ra’avin Ila’in)” which is the source of any particular pleasure and desire in the rest of the chaining down of the worlds.  (It is also worthy to note that the word Atik-Ancient, may also be translated as “Copy”.  This Primal Desire for all of Creation is like a carbon copy of the “letters” which were “engraved” in the Essence of the Infinite Light (Atzmoot Ohr Ein Sof), and is essentially the same desire, except that now, it comes out as a desire, while in the Essential Light of the Self of G-d there was no “desire”, but only G-d Himself, as previously explained.)

[16] See Zohar, Naso (Idra Rabba) 129a, 136b.  “Rayva D’Kol Rayvin Ila’een, D’Itgalyn B’Metzcha D’Atika Kadisha.”  The Metzcha – Forehead, refers to Da’at.  As mentioned previously (chapter 1), the faculty of Da’at is focus and concentration.  Therefore, the explanation of the above statement can be understood as follows:  Even when the actual particular desire for the external “object” becomes revealed, His focus the entire time is on the “Supernal Desire of all Desires”, which is the desire for the pleasure of the Self.

[17] This will be explained later, in chapter 23.

[18] These three levels were explained in chapters 10 and 11.

[19] That is, as explained in chapters 10 and 11.

[20] This is to say that all these levels are still within the Upper Purity, within the Light of the Essential Self of G-d.  They are therefore indistinguishable from His Essential Singularity, for only He exists. Therefore, they cannot actually be defined as being “general” or “particulars”.  Only after Tzimtzum, when the Kav is revealed can this general desire and pleasure for all of Creation become apparent and revealed.  However, even in this revelation, it is still considered to be completely within Himself, as the entire thought is totally focused towards the Self of G-d.  This is to say that this desire or thought is not yet a thought or desire for the particular creatures themselves, but is only the thought of the pleasure that G-d will derive from all of Creation.  It is only afterwards that the particular pleasures and desires for each and every specific in Creation become revealed from this general desire.

[21] Parenthesis of the Rebbe:  (It is for this reason that “Atika Stima’ah – The Concealed Ancient One” is considered to be an aspect of “concealment which is at least subject to revelation”.  This is not the case with the beginning of the Kav, which is called “The Concealment of all Concealments – Steema D’Kol Steemeen”, for even the thought of Adam Kadmon cannot grasp Him.)

[22] The desire for the worlds of Atzilut or Briyah etc, are not yet revealed out of this general desire.  This is similar to the aforementioned analogy of one who has a pleasure and desire to sit, before the desire for the chair arises in his thoughts.  The difference between these two desires is profound.  The first most primal desire is for his pleasure, while the second more external desire that follows it is for the external object, the chair.  Likewise above, the Primal Desire is for the pleasure of G-d Himself, and not yet for the worlds of ABY”A.  It is only afterwards (with the revelation of Atik Yomin and Arich Anpin) that the desire for the worlds themselves comes forth into revelation from this Primal Desire.

[23] This will soon be explained, in chapters 23 and 24.

[24] Ezekiel 1:16, 10:10

[25] That is to say, by understanding how it is in the revealed desire, such as the desire for the world of Atzilut or any other revealed desire, we will be able to understand how these “circles of desire” exist in the concealed desire, the Primal Desire.  This is because all desires are included in the aspect of Igullim – Circles.

[26] At first all that is revealed is the desire, such as, “I want a house” etc.  Only afterwards, does the wisdom or conceptualization of how to build the house become revealed from this desire for the house.  In other words, the “circle of the desire” encompasses the circle of wisdom or insight etc.  The desire to conceptualize how to build the house only follows the desire for the house etc.  Furthermore, the “circle” of desire only empowers the “circle” of wisdom or insight from afar.  This means that the “reasoning of the intellect” can never fully capture the desire or the essential truth of it, for “desire is altogether beyond reason”.

[27] See Shney Luchot HaBrit, Beit HaShem 4b.  See footnote in the name of Rabbi Yosef Al Kastilia.  See also Yonat Elem (of Rabbi Menachem Azaria from Pano) Chapter 2.  See also Torat Chayim 63a, footnote 7.

[28] This is to say that it is the desire to conceptualize a reasoning etc.  However, it too, is just a simple desire for reasoning, which has not yet divided into ten sefirot of actual reasoning.

[29] Because he has received a bribe he has a desire to exonerate the defendant.  Now, because of his desire to exonerate the defendant, this brings up a secondary desire to come up with an intellectual line of reasoning through which to exonerate him.  Nonetheless, this secondary desire is not the totality of his desire, but is only a secondary, subsequent circle of desire, the sole purpose of which is to bring about his true desire.  However, his true desire is not even to exonerate the defendant. Rather, it is the desire for the pleasure which he derives from the bribe money.

[30] That is to say, its particulars have not yet been revealed from the desire.  As of yet, it is not an actual intellectual line of reasoning altogether, but only the simple and general desire for reason.

[31] In contrast to the revealed desire for something, the Primal Desire is the most essential and all encompassing of all desires.  As explained previously, the Primal Desire is not yet the desire for Creation itself, but is rather the desire and thought of the pleasure which will be derived at the end action.  Likewise, the subsequent circles of the Primal Desire, i.e. its ten sefirot, are also Primal Desires still completely focused towards Himself.  So, in contrast to the revealed desire for wisdom, for a particular reasoning, the Primal Desire of Wisdom, the circle of Chochmah, is the Primal Desire and Pleasure in being wise etc.  This is likewise the case with the other ten sefirot of the Primal Desire (Ratzon Kadoom).  (Nevertheless, all desires, both concealed and revealed, are from the aspect of Igullim – Circles, and all desires function in such a manner.  In contrast, the actualization of the desire functions in an entirely different manner, which is called Yosher – Upright.  This is the system of investments, in which the upper sefirah or realm becomes invested within the lower one, as will be explained.)

[32] That is, the uppermost circle is the most all encompassing desire for His own pleasure, while the innermost desire which follows is the desire for the external action itself, which brings His pleasure to fruition.  Therefore, the statement of the Etz Chaim that, “in the aspect of the ten sefirot of Igullim – Circles, the uppermost is the most superior, while the innermost is the [most] inferior”, is now understood.

[33] In other words, in the actualization of the desire the most external and revealed of them all is the action itself.  Contained within the action is the thought, which contains the emotions.  The emotions contain the intellect, and the intellect contains the desire.  We find that in the case of the actualization of the desire, the final action contains everything within it and is “uppermost”, while the desire does not contain the action, but is most internal to it.  This is the explanation for the statement in the beginning of the chapter that, “In the aspect of the ten sefirot of Yosher – Upright, it is the opposite, the uppermost is the [most] inferior, while the innermost is the [most] superior”.

[34] In other words, the aspect of the Primal Desire is still within the realm of desire, and has not yet come into the realm of actualization.  Therefore, because it is still within the realm of desire it functions according to the scheme of Igullim – Circles, in which the uppermost is the most all encompassing, general desire and the innermost is the most specific.

[35] We previously explained that the issuance of the short Kav-Line creates the “dimensions” of “above” and “below”.  This creates the possibility of cause and effect.  That is to say, the line of measurement (Kav HaMidah) creates a diminishment between one attribute and the next, so that one is “above” and one is “below”.  (As will later be explained, the lower level receives only from the external letters (Malchut) of the higher level.  This is analogous to the speech of a King, in which the servants receive only the speech of the command, but not the reasoning or emotions or any of the inner light etc.) For example, if there was no diminishment between Keter-the Desire and Chochmah-Insight, there would be no such thing as insight, but only desire.  It is this limitation of the line which creates the dimension of above and below, thereby creating the possibility for “general” and “particular”.

[36] This is to say that while the Reshimu-Impression is still totally infinite, the Kav-Line is already a limited line of revelation, outside of the Essential Self.  Therefore, the issuance of the Kav-Line is incomparably diminished relative even to the Reshimu-Impression, which is still totally infinite.

[37] As explained previously, the Reshimu-Impression is like a point, where there is no “above” or “below”.  Furthermore, as explained before, and as the Rebbe states in the next sentence, the Reshimu-Impression contains the whole of the Infinite Light within it.  It, therefore, cannot be considered a “general” to a “particular” whatsoever, for it is still an absolute Heyulie, and there is no above or below.

[38] That is to say, in order for the Primal Desire (Ratzon Kadoom) to be considered a “general desire” for all the “particular desires” in the chaining down, it is necessary for it to come out of the issuance of the Kav –Line, in order for there to be the aspects of “above” and “below”.  This is not the case with the point of the Reshimu – Impression, where there is no “above” or “below”.

[39] In this paragraph the Rebbe brings out the fact that there needs to be additional Tzimtzum lessening, from the Reshimu which is still completely infinite and the Primal Desire.  As explained in Shaar HaEmunah (in the explanation of the difference between the word Yachid – Singularand the word Kadmon – Primordial), the word “Primordial – Kadoom” (or Kadmon) denotes that it is “primordial” to everything which comes from it.  This denotes a “general” and “particulars” which come out of the “general”.  This necessitates a second Tzimtzum lessening between the Reshimu and the Primal Desire (Ratzon Kadoom).  This is because, as explained, the Reshimu contains the whole of the Infinite Light within it, and therefore possesses the potential for infinite revelation.  Furthermore, it is a point, and as previously explained, a point has no “above” or “below” or “beginning”, “middle” or “end”.  Therefore, although the Primal Desire is the same desire as before Tzimtzum, that is, the desire for the pleasure of G-d Himself at the fulfillment of the desire of, “I shall rule”, which was initially predetermined in the Essence, nonetheless, there is an incomparably qualitative difference between the desire as it exists before Tzimtzum, where it is literally one with the Self of G-d, and as it exists after Tzimtzum, where it is already defined as the general desire which includes the whole of Creation “In one glance”.  This will now be further explained in the parenthesis of the Rebbe.

[40] In other words, it is the Kav-Line which allows the sefirot to progress from one to the next, where one is “above” and the other is “below”.

[41] See Etz Chaim, (Drush Igullim V’Yosher) Shaar 1, Anaf 5, and the end of Anaf 2.

[42] This is because it is inseparable from the Essential Self of G-d, as stated in the Zohar, “Anyone who separates one [sefirah] from another, it is as if he separated You”.  Therefore, it is impossible to speak of any of the sefirot of the Essence as anything separate from the Essential Self of G-d, since they are one with Him.  This was explained in previous chapters.

[43] This is an acronym for the worlds, Briyah, Yetzirah and Asiyah.

[44] See Zohar Bereshit 22b, and Pardes, Shaar 3, Chapter 1.

[45] See Tikkunei Zohar, Tikkun 19 (42a).

[46] That is to say, they are already the beginning of the limited line of revelation of the chaining down of the worlds, and there is therefore some relationship between them and the worlds.  This is not the case with the Essential Singularity of G-d.

[47] See Introduction to Tikkunei Zohar, 17a.

[48] See Pri Etz Chaim (Shaar Kriyat Shma), Shaar 8, and end of chapter 28.

[49] See the Kadish prayer.

[50] As mentioned previously, the word “Blessed – Baruch” also means to “draw down”.  Therefore, what we are praying for when we say this prayer is that the Primal Desire for the culmination of the entirety of Creation should be drawn down into actuality and become fully realized.

[51] In other words, Adam Kadmon – Primordial Man is called “Man” (or “Man of Creation – Adam D’Briyah), as will be explained in the following chapter.  It therefore possesses some relationship to man below, and may be comprehended.  However, regarding the absolutely singular and unlimited Essence of G-d it states, “For He is not a man”, and possesses no relationship whatsoever to limited beings who have form, and therefore, “no thought can grasp Him”.

[52] This is to say that Adam Kadmon is considered to be the soul of all living beings, because beginning with Adam Kadmon there is a relation to Creation.  This is the reason that it is called “Man of Creation – Adam D’Briyah”, to signify that it is like a completely new creation relative to the Ohr Ein Sof, as will be explained in the next chapter.

[53] It is understood from this chapter that although the Primal Desire is already an external expression relative to the Self, it is still entirely focused towards the self.  The aforementioned analogy for this was the difference between the pleasure and desire for sitting, and one’s desire for a chair upon which to sit etc.