ביאור על פסוק מי מנה כו׳

1An explanation of the verse “Who has counted,” etc. Now, the root of the matter explained above on the meaning of “and the number of the fourth part of Israel,”

that it is along the lines of “And the number of the children of Israel shall be as the sand of the sea, which can be neither measured nor counted.” And the point is that although it is within the category of the level of number, nevertheless it is without number.

2And this is [the meaning of] “as the sand of the sea”: for sand is fine particles, each particle an individual thing by itself; and therefore it is within the category of number, for one can begin to count each particle by itself. And nevertheless it is without number, for it “cannot be counted for multitude.”

Which is not so with dust, which is truly a single mass: the term “number” does not apply to it at all, as it does to sand.

3And so too Above: there is the level of “the sand of the sea,” which is within the category of number and which nevertheless truly has no number; and there is yet another level, which is above the category of number, as will be explained. For regarding the Sea that Shlomo made it is written, “It stood upon twelve oxen,” etc., “and the Sea was upon them, above.”

4And the meaning is that the Sea is the level of Malchus (sovereignty) of the World of Atzilus (Emanation), and the twelve oxen are the four camps of the Shechinah (Divine Presence): “three facing north” is the level of the camp of Gavriel,

and “three facing south” is the level of the camp of Michael. And therefore the Sea stands upon them, above: for the attribute of Malchus is the attribute of exaltation and elevation, in that one exalts oneself to reign, etc.

5And this is the level of loftiness and withdrawal from the created beings; whereas the other attributes (middos) are the level of closeness, for kindness and love apply also with one who is close to oneself. Whereas as for the level of kingship,

“there is no king without a people (am)”: from the word omemos (dimmed), that is, specifically those who are strangers and separate. Whereas the term “kingship” does not apply over children.

Just as the term “kingship” does not apply to a person’s soul, to say that it reigns over the limbs of the body: as when it comes into his thought to move his hand, the hand at once does [the soul’s] will.

6And nevertheless, because the hand is one essence with him, and for that reason is nullified [to him], therefore the term “kingship” does not apply to this at all.

Rather, kingship is specifically over one who is a thing separate from him and who nevertheless submits to him and is nullified to him. And so too Above, the level and attribute of His Malchus, may He be blessed:

of this they said, “There is no king without a people”: these are the worlds of Beriah (Creation), Yetzirah (Formation) and Asiyah (Action), which are created beings possessing limit and end, and at the level of a yesh (a “something”) and a separate thing; and over this His Malchus, may He be blessed, applies, when they accept the yoke of the kingdom of Heaven

7and nullify themselves. And this is specifically the matter of the nullification (bittul) of the yesh. And this is [the meaning of] “and the Sea stands upon them, above”: in the mode of loftiness and withdrawal; and through this they became the level of

a people, and separate, and then the level of kingship applies over them. And also, from this level of exaltation the life-force and the coming-into-being are drawn down to them, so that they come into being from nothing into something, as is known.

8And this is what is written in Etz Chaim: that there is a curtain (pargod) and a screen (masach) between Atzilus and Beriah, Yetzirah and Asiyah, which is what causes there not to be an actual revelation of Atzilus in Beriah, Yetzirah and Asiyah;

that is, that the light of Atzilus should be, relative to them, in a mode of loftiness and exaltation; and through this Beriah, Yetzirah and Asiyah became possessed of limit and measure, and a yesh, a separate thing. And nevertheless their main life-force is from this level of exaltation. And this is the level of “the sand of the sea”: they are the created beings [that come] from the level of Malchus, which is called “sea.”

And therefore the sand is within the category of number, for every created being is a yesh, separate by itself, at the level of limitation; and like the camp of Michael, each and every one a level by itself,

and like physical sand, which divides and separates into particles. Only, nevertheless, it is written, “Is there a number [to His troops]?”: for they are created beings without end or limit, without any number at all.

9It follows that it is only the level of a thing that is within the category of number but has no number, like the analogy of the sand of the sea, which “cannot be counted for multitude” although it is made of separate particles that are within the category of number; only Above it is in truth without any number at all.

And this is because the kav (line of light) and thread of the Infinite Light (Or Ein Sof), blessed be He, extends as far as Malchus of Atzilus, and from there onward it is cut off.

10And therefore the created beings come into being, something from nothing, from the level of exaltation and the attribute of His Malchus; and this is only because the kav from the Light

of the Infinite One (Ein Sof), blessed be He, is enclothed in the level of Malchus, as is written in Iggeres HaKodesh, in the discourse beginning “He and His life-forces.” And since the Infinite Light is enclothed in it, therefore the power is drawn down for there to be truly no number even in the created beings,

which are within the category of number. For this is drawn from the level of Ein Sof enclothed in the attribute of Malchus: since the created beings receive their life-force from Malchus of Atzilus, which is the level of Ein Sof, therefore they too are the level of “no number,” although they are within the category of number.

11Now, just as, by way of analogy, in physical terms, the reason that the sand of the sea separates into fine particles and differs from the rest of the dust of the earth, which is a single mass, is that the sea draws to itself the moisture in the dust at the seashore; and through the moisture leaving the dust, it separates into many fine particles, and this is the sand.

And so too Above. For it is stated in the passage Pasach Eliyahu: “Within, it is the Name Mah (45),” etc., “and it is the watering of the tree, like water that waters a tree,” etc.

The meaning is: “within,” that is, in the inner dimension (pnimiyus) of Atzilus, is the Name Mah, which is the radiance of the Infinite Light, blessed be He, drawn from the forehead (mitzcha) of Adam Kadmon, as is known.

It follows that the flow of the Infinite Light, blessed be He, is likened to water; and this is because water descends from a high place to a low one. And see what is written in the discourse beginning “And the number of the children of Israel shall be,” on the subject of “the earth that is not sated with water.”

12And this revelation is in Atzilus, whereas from Atzilus to Beriah, Yetzirah and Asiyah there is a screen, as mentioned above. And therefore the four camps of the Shechinah, which are in Beriah, which are the twelve oxen upon which the Sea stands, above, as mentioned above,

are called the level of “the sand of the sea,” for they divide into parts at the level of limitation, each one by itself, as mentioned above. And the reason for this is that the Sea, which is Malchus of Atzilus, draws from them to itself the moisture and the level of the element of water mentioned above;

for the kav ends in Malchus of Atzilus, and it is lofty and exalted, in a mode of elevation and withdrawal, above Beriah, Yetzirah and Asiyah. Therefore they, the created beings, became the level of sand: separate particles, each one at the level of limit and number, etc.

Only, the withdrawal is not complete; for if it were, they would remain in a state of complete separation, whereas the purpose of creation is that there be the nullification of the yesh.

13And this is the meaning of the screen dividing between Atzilus and Beriah, Yetzirah and Asiyah; only, nevertheless, the radiance breaks through the screen, and through this the level of bittul is drawn into them; and it also comes about that the level of the thing that is within the category of number be truly without number.

But dust is a single mass; and this is because the moisture of the water is mixed into it, and it is what joins it into a single mass, and not even the category of number applies to it at all.

And this is the level of Atzilus: the moisture of the water, which is the kav of the Infinite Light, blessed be He, is mixed into it, and it is what joins it to be one and united in the ultimate unity, so that it is impossible to speak of the category of number and division in them;

as it is written, “Yours, Havayah, are the greatness and the might”: for all the attributes (middos) of Atzilus are nullified to Him with the ultimate nullification, to the Infinite Light, blessed be He, enclothed in them, for they are united with Him in the ultimate unity. And the matter of His enclothement in the Ten Sefiros of Atzilus is called raza d’mehemnusa (the mystery of faith), for it is above comprehension, and there is no way to comprehend His unity.

14And therefore they are likened to dust, and not to the level of the sand of the sea. And with this will be understood what needs to be understood: since the level of the G‑dliness of Atzilus is not within the category of number at all, how does it bring into being, from nothing into something, the level of a thing that is in number, these being two opposites, as mentioned above?

However, the explanation is that the notion of necessity does not apply at all to the level of Ein Sof; rather, He, may He be blessed, is all-capable, and from the level of Ein Sof there can come into being beings possessing limit;

that is, by His giving life and bringing into being from nothing into something through the level of His Malchus, may He be blessed, which is the level of the loftiness, exaltation and withdrawal of the level of Ein Sof from being revealed to the created beings; and through this loftiness He brings into being from nothing into something, as mentioned above.

And therefore His attributes (middos), may He be blessed, are called “the mystery of faith,” for they are above intellect and knowledge: for just as the attribute of His Chesed (kindness) and greatness is not comprehended, that He bestows life-force without

limit and brings into being from absolute nothingness and nullity into something, so too the attribute of His Gevurah (restraint) is not comprehended: that He can conceal the Infinite Light that brings into being, so that therefore the created being will possess limit, and be a yesh and a separate thing. And this is

“For Havayah Elokim is a sun and a shield”: for just as the level of Havayah is not comprehended, so too is the level of Elokim, which conceals. And were the Infinite Light, blessed be He, not concealed from them, they would be utterly nullified to the Infinite Light, blessed be He, as a candle is nullified within a torch.

15And were it completely concealed from them, they would not live and exist. Rather, this is [the meaning of] His being all-capable, may He be blessed, which is not comprehended: that He is exalted above them in elevation and withdrawal.

And nevertheless this is not complete concealment, for from this very exaltation comes their life and existence. And this is “And Elokim spoke to Moshe and said to him, ‘I am Havayah,’” as is explained elsewhere.

And therefore there can also be the coming-into-being of the level of number from the level that is above the category of number (and see what is written in the explanation on “Therefore the rulers say, ‘Come to Cheshbon,’” on the matter of Malchus of Atzilus being called cheshbon (reckoning) for the reason mentioned above; and see there);

and that is, through the screen and curtain mentioned above, which is the level of the shield that hides and conceals the Name Havayah; and through this the coming-into-being of number takes place. [And in truth, the root of the screen and the curtain is drawn from a very high place, as is written elsewhere that this is the meaning of “The heavens are My throne.”

For the level of the screen mentioned above is also called kisei (throne): kes (a covering) for the level of alef, the Aluf (Master) of the world; and its root is from the level of the supernal encompassing lights, the lights of chayah and yechidah, which are above the vessels, encircling and encompassing. And therefore below, the level of the parsa (partition) is made and drawn from this.

16And therefore the level of “all-capable” shines in it, so that there be the coming-into-being of the limited from the limitless. And see what is written on this in the explanation on “My dove,” and see Etz Chaim, Sha’ar Kisei HaKavod (the Gate of the Throne of Glory), and see what is written in Parshas Lech Lecha on “I am a shield for you,”

and in the discourse beginning “And the curtain shall divide,” and the explanation of the matter of the chashmal, etc.; see there. And see on the matter of the sand of the yesh in the Zohar, Part II (end of 225b), and in the Tikkunim of the Zohar Chadash, folio 15b.]

And this is [the meaning of] “Lift up your eyes on high and see: who created these? He who brings out their host by number.” The meaning is: mi eleh (“who … these”) is the Name Elokim, through which it is drawn down that there be “He who brings out their host by number.” However,

through the radiance of the kav breaking through the screen, through this it can come about that this number be at the level of truly no number, without limit. [And although in physical things this is not found,

only that the sand of the sea “cannot be counted for multitude,” but not that it be truly without number, yet Above there will be the level of truly no number.]

172. Now, all the drawings-down of the level of Ein Sof, whether at the level of the lower unity (yichuda tata’ah), that is, that there be the level of “no number,” etc.,

or at the level of the higher unity (yichuda ila’ah), which is called “the dust of Yaakov,” which is above the category of number: all of it is drawn down through the descent of the soul into the body. And this is the matter of “the descent for the sake of ascent.”

18And to explain this, we must first [explain] the root of the matter of “and unite our heart (levavenu)”: two hearts, the outer dimension (chitzoniyus) of the heart and the inner dimension (pnimiyus) of the heart, as mentioned above. And the point is that

it is known that the ultimate intent of the descent of the souls below is in order to refine refinements (birurim). And the matter of the refinements is to refine the 288 sparks that fell, in the shattering, into the Name Ban (52); and their root is from the World of Tohu (Chaos), which preceded Atzilus,

as it is written, “And these are the kings who reigned,” etc., “before a king reigned,” etc. But they fell down into the Name Ban; and therefore they must be refined and raised to their root.

19Now, the main one that refines them is the Name Mah, which is the Tikkun (rectification), for “through Chochmah (wisdom) they were refined.” And the point is that the one who refines must first be refined: first he himself must be refined of all evil and dross, and then afterwards, when he has been refined of all evil

and is only good and G‑dly holiness, then specifically he can refine that which has not yet been refined [as in “Adorn yourself first, and afterwards adorn others,” and as in “What is next to your palace you have not conquered,” etc.].

And therefore the one that refines the Name Ban is the Name Mah: because the Name Mah is the Tikkun, which has been refined of everything, therefore it can then refine the Name Ban, which has not been refined

yet. And as is mentioned in Etz Chaim: first Keser is refined, and afterwards, when it itself is thoroughly refined of everything, then it refines Chochmah, which has not yet been refined. For the level of Keser (the Crown) is from the word koseres (a crown-shaped capital),

which is the level of encompassing light drawn from Malchus of Ein Sof. And the level of Keser is called refined when it is nothing but a receiving vessel, to receive the Infinite Light, blessed be He, alone, and its vessel is

only a vessel of self-nullification (bittul) for the indwelling of the Infinite Light, blessed be He: this is what is called the light of Keser having been refined. And my teacher the Maggid, whose soul is in Eden, explained what is written: “Keser Elyon (the Supreme Crown), even though it is a clear light,” etc.,

“is black before the Cause of causes”: that this is because Keser is above all the Ten Sefiros; therefore it apprehends the bittul more, how it bears no comparison to the Emanator, Ein Sof, blessed be He; therefore it is black, and the level of darkness; that is,

like the color black, which never holds itself high before the color white, so too Keser is black, for it is at the level of

bittul and has no self-elevation before nehora chivra (the white light), the Infinite Light, blessed be He, which is above Keser, etc. And see what is written on “I am black and comely.” And this is the root of the matter of yirah boshes (awe that is shame), etc.

20And elsewhere it was explained that keser is a term for silence: “Kater li ze’eir (wait for me a little).” And this is “A fence for wisdom is silence”: the “fence,” that is, that which encompasses Chochmah,

which is Keser, is the level of silence and bittul: “it is black,” etc. And see what is written in the discourse beginning “I am too small for all,” and at the end of the discourse beginning “Many waters,” regarding “We have a little sister.”

21And this is called the level of Mah, which is the Tikkun: that its vessel has been rectified, so that it is nothing but a vessel of bittul for the indwelling of the Infinite Light, blessed be He. And see the Arizal’s commentary on the Idra Zuta, at its beginning.

Whereas the level of Ban has not yet been refined so as to be at the level of actual bittul to the Infinite Light, blessed be He; rather, it is a mixture of good and evil: there is in it the level of bittul, to be nullified for the indwelling of the Infinite Light, blessed be He, and there is in it also the level that is opposed to bittul, which is the level of yesh.

22And this will be understood along the lines of [the fact] that, through many stages of descent (hishtalshelus), there came into being from the Name Ban the level of those “who call Him the G‑d of gods,” which is the level of a little bittul

and also the level of complete yesh, which opposes bittul. And this is the mixture that has not yet been refined, in which there are mixed the level of bittul and [the level] opposed to bittul.

(For the Name Ban is the level of revelation: as with wisdom, its essence is the wisdom, but the revelation, when one makes of it the level of yesh, of this it is said, “I have seen a man wise in his own eyes,” etc., as is written elsewhere.

Now, what is written here, that in the Name Ban there is a mixture of good and evil, does not mean actual evil, G‑d forbid; rather, it is called so because from this level the level of evil descended below. And this is along the lines of what is written in the Arizal’s Likkutei Torah, Parshas Bereishis)

(folio 8b), and in Etz Chaim: that the revealed chasadim of Z’eir Anpin (the emotive attributes) of Atzilus, that is, from the chest downward, are called the Tree of Knowledge of good and evil, because the external forces can take from them and attach themselves to them, which is not so with the level of the Tree of Life.

And in the same way it will be understood here too regarding Mah and Ban (as will be explained below, G‑d willing): that the level of Ban is called the Tree of Knowledge of good and evil,

that is, when the love comes from Daas (knowledge) alone, for in this level there is, opposite it, a knowledge of evil, since the shattering began from the level of Daas; whereas the level of Mah is the bittul that is above knowledge and comprehension.

And therefore the light of Keser is refined first (that is, the level of Mah within it refines the aspects of Ban that pertain to Keser, meaning the highest aspects, which can be in great bittul, along the lines of the degree of bittul of Keser, etc.; and from this is made the Keser of Tikkun, comprising Mah

and also Ban, which has already been refined and included in the very level of Mah; and see what is written on this also in the explanation on “And Moshe spoke to the heads of the tribes”); and afterwards it refines the level of Chochmah, in the manner mentioned above; and afterwards, “through Chochmah they were refined”: the levels of Ban that are below.

23Now, so too it is in the service of G‑d below, in man. For the souls are drawn from the Name Ban (see what is written in the explanation on “For with You is the source of life,” regarding refining their nefesh, ruach and neshamah; and see what is written

on “Who will make you,” on the matter of the souls of Binyamin; and in the discourse beginning “And these are the ordinances,” regarding “And I will sow the house of Israel with the seed of man and the seed of beast”; and in the explanation on “A man who brings from you,” etc., “from the animals”; and on “On the eighth day he sent”; and what is written on “And you shall eat, eating”).

If so, there is in them too the level of a mixture of good and evil, and they descended to this world in order to refine the good from the evil. And the matter of the mixture

of good and evil in the souls is along the lines of what is written, “and the Tree of Knowledge of good and evil.” The meaning is that in the level of choice, which is drawn from Daas, good and evil apply: when one chooses with his daas the good of holiness, when he recognizes his Creator,

that “He is your life,” and through this, of itself, love and longing for G‑d are aroused in him according to [his] knowledge, this is the level of “the good that does good.” And opposite this there is, in the sitra achra (the other side), when one chooses with his daas

the evil and is drawn after the enticement of the inclination to take pleasure in physical pleasures and lusts, etc. And there must be the refinement, to refine the good from the evil, so that the knowledge and the choice be only in the good and for the love of G‑d.

24Now, just as was explained above regarding the refinement Above, that it cannot be except through a level that has already been completely refined, [which] then refines the level below it that needs refinement,

so too in the soul, this refinement, refining the level of the Tree of Knowledge of good and evil, cannot be through Daas alone. For although it is true that through knowledge and contemplation one will give birth to love for G‑d, nevertheless it is impossible that through this level one should refine and repel all the evil;

for this very level in Daas is essentially what needs refinement. This is why it is called the Tree of Knowledge of good and evil: because there is in it “the one opposite the other.” That is: just as there is good in the soul, which is the choice of Daas in the good, from which love for G‑d is born,

so too there is actually the level of evil, which is the choice of Daas in the evil, from which strange love and evil lusts are born. And since there is in it the one opposite the other, the good has no power to refine the evil in it.

25And this is what our Sages, of blessed memory, said: “Beinonim (intermediate people): this one and that one judge them”; for at times the power of evil prevails and rules over the good, and at times the power of good prevails and rules over the evil, as it is written,

“and one people shall prevail over the other people.” And since it is so, this is not the level of refinement at all; for refinement means that the good rule over the evil constantly, and not in the manner of “and one people shall prevail over the other people,” G‑d forbid.

And this cannot be through the level of Daas alone that is in the soul, for this level itself has not yet been fully refined in the soul; this is why this level is called the Tree of Knowledge of good and evil (and see what is written above), for at times the external forces can draw nourishment from the level of Daas, etc.

Therefore the refinement must be through a level higher than Daas, which has already been refined and has no admixture of evil at all, G‑d forbid.

Therefore it specifically can refine the good from the evil. (And see what is written elsewhere on “Behold, the man has become like one of us”: that the Tree of Knowledge of good and evil is the Daas that is at the level of the inner dimension (pnimiyus), whereas the Daas that is at the level of the encompassing [light], on the contrary, repels the nourishment of the external forces, etc.

And according to this it can be said here too that specifically the level of lower Daas, which is the knowledge comprehended in the soul, is fit to be called the Tree of Knowledge of good and evil; and from it are drawn the emotive attributes (middos) that are drawn from the intellect, and they have their counterpart in the

animal soul; whereas the level of higher Daas, which draws down the emotive attributes that are above the intellect, from the level of Keser, and is encompassing light, is the level of the Tree of Life. And see on the matter of lower Daas and higher Daas below, in Parshas Pinchas) (it is below, in Song of Songs)

in the explanation on “You have captured my heart,” and in Parshas Mattos, in the explanation on “Arm [men],” and in the explanation on “Many waters,” and in the discourse beginning “And Moshe assembled”; and see what is written in the discourse beginning “And you shall count for yourselves,” regarding barley and wheat, on the matter of comprehended knowledge and hidden knowledge, etc.; see there. And see what is written in Parshas Shelach on “gathering wood.”

26And the matter of this level is this: although the soul is from the Name Ban, nevertheless it is also comprised of the Name Mah;

that is, at the time of the soul’s descent from the Name Ban, which is called mixed of good and evil, there is also mixed into it a radiance from the Name Mah,

which is the Tikkun that has already been refined, whose root is from the forehead of Adam Kadmon; and it is the level of Keser Elyon (the Supreme Crown), which was already refined at the outset, which is mixed into the soul so that it will have the power to refine all its aspects and the animal soul.

(And see what is written in the explanation on “Command the children of Israel,” etc., “My offering, My bread”: how specifically in this world, which is the world of refinement, there specifically shines the Name Mah, which refines, etc.;

and it is what is drawn from the level of the Supernal Will, “the Will of all wills,” etc.; and it is the revelation of the light that encompasses all worlds (sovev kol almin), which is far above the revelation of comprehension in Gan Eden, which is only the radiance of the Shechinah from the level of the light that fills all worlds (memalei kol almin), etc.; and see there at length.

And this is like the matter explained here: that specifically at the time of the soul’s descent below into this world, there is mixed into it the radiance of the Name Mah from the forehead, etc., which is from the level of “the Will of all wills.”)

And it is the level of the Supernal Will, which is above Daas, that is in the human soul, which is the level of yechidah, which is the level of bittul to Him, may He be blessed, that is above comprehended knowledge and intellection; and it is called “a maskil of Eisan,” and it is called “a stiff-necked people,” as is written elsewhere;

which is a simple will, without any reason or comprehended intellect, which is drawn from the level of Keser Elyon, which was already refined; that is, this level exists only in holiness, the level of bittul to the Infinite Light, blessed be He.

27And that is above the level of the choice that is in Daas; therefore it has the power to refine the good from the evil that is in the level of the Tree of Knowledge of good and evil: to transform all the wills of evil that are drawn from the level of the Daas that is on the opposing side, etc., “from bitterness to sweetness.”

And therefore it is not enough for a person merely to contemplate with his knowledge and intellect and give birth to love according to knowledge, etc., alone; rather, [he must] arouse the bittul to Him, may He be blessed, and cleave to Him with actual self-sacrifice (mesirus nefesh), which is above reason and comprehended knowledge. For if he does not have the level of bittul mentioned above,

then even if he contemplates the greatness of G‑d at length, according to his ability, and gives birth from this to love and awe, he will have no true endurance and will fall from his level, G‑d forbid; for the main refinement must be through Keser Elyon

(and Chochmah Ila’ah (supernal wisdom), which is also above comprehension, as is written in Sefer Shel Beinonim, chapter 18, and as is written elsewhere on “See, I set before you,” etc.; and the source of the refinements is through Mocha Stima’ah (the hidden brain) of Arich Anpin, as is written in Iggeres HaKodesh, in the discourse beginning “Why was the section of Miriam juxtaposed”), which has already been refined, which is the will that is above comprehended intellect; for this level has no counterpart on the opposing side.

283. And this is the descent that is for the sake of ascent. For at first, before their descent, they were at the level of supernal thought: “Israel arose in thought.” And as is mentioned in the Zohar, “How many thoughts there are”: for Binah (understanding), relative to Chochmah, is called the level of thought, which is the level of a garment relative to Chochmah;

and likewise Chochmah relative to Keser. And from this level of Chochmah and Binah is the root of the souls. And through their descent into this world, where they refine the refinements, [a person] thereby draws down the level of Keser, which is above Daas, in that he transforms all his wills in this world so that they be

for G‑d alone, and he fulfills all the 248 positive commandments and the warnings of the 365 prohibitions, and those of the Rabbis; for through this he draws down the level of Keser Elyon, in which the Infinite Light, blessed be He, rests, as mentioned above,

which is the level of Malchus of Ein Sof, blessed be He, into the level of Malchus of Atzilus. And this is the ascent that follows the descent: that he reaches the level of His very Essence, may He be blessed,

which is the level of Keser Elyon, in which the Infinite Light, blessed be He, rests; whereas before their descent they had arisen only in thought, which is Chochmah and Binah.

29And this is [the meaning of] “And for My glory I have created it, formed it, even made it”: that He created everything for His glory, which is the level of Malchus of Atzilus, to draw down into it the level of Keser, which is the level of Malchus of Ein Sof.

And this is “even (af) made it”: for it includes the fourth level, and this inclusion is joined specifically to “made it.” As is known, in the World of Atzilus itself, too, there are also four degrees, Atzilus, Beriah, Yetzirah and Asiyah;

and Malchus of Atzilus is the level of Asiyah within Atzilus, into which specifically the level of Keser Elyon is drawn, through fulfilling the commandments of the King: the 248 positive commandments and the 365 prohibitions, and their branches, which are of the Rabbis.

(And the fourth level is the level of Keser Elyon, which is Atzilus within Atzilus, as is written in the Arizal’s commentary on the Idra Zuta, at its beginning: for Keser, the first garment of Ein Sof, is called Atzilus; and from the place where the vessel begins to thicken,

which is Abba and Imma (Chochmah and Binah), it is called Beriah; and from the place where it thickens more, it is called Yetzirah, and that is Z’eir Anpin; and from the place where it thickens still more, it is called Asiyah, and that is Malchus. Now, Beriah, Yetzirah and Asiyah are the three levels of thought, speech and action; and thought is called “something from nothing” relative to the will, as was explained above in the text;

and this is “And wisdom, from ayin (nothing) it is found”: for Chochmah is called Beriah, thought, etc.; and “Israel arose in thought”; and through the descent of the soul into the body one draws down the level of Keser, and that is the level of the very supreme Atzilus, as mentioned above.)

But the word af itself is not good, for it is the level of the sitra achra: “three opened with af,” etc. And nevertheless, it is what includes the fourth level, the most exalted.

And this is through refining the level of af that is in Asiyah, which is the refinements of nogah, through fulfilling the Torah and mitzvos; for through this one draws the level of Keser Elyon into the Asiyah of Atzilus, which is Malchus, as mentioned above.

(And see Me’orei Or, the entry af, under the letter alef, section 107; and the Mikdash Melech on Bechukosai, 115b, on “And yet even (af) this”; and Midrash Eichah on the verse “Let all their evil come”: they were struck with af and are consoled with af, etc.; see there. And see further on this in the Zohar, Part I, Vayera)

(116a), Parshas Acharei (66a), the beginning of Parshas Bechukosai (end of 112a), Shemos (14a). And see [Midrash] Rabbah on Koheles, on “Also (af) my wisdom,” etc.: Shlomo said, “The Torah that I learned with af (anger) endured with me.”

And as is written in the Rambam’s Commentary on the Mishnah, at the end of chapter 5 of Avos; and see what is written on “I have gathered my myrrh.” And this is because, through this yoke with which he wearies himself, he refines the animal soul, which is from kelipas nogah; and the root of the sparks that fell into kelipas nogah is from the World of Tohu, etc.

And one may further give the reason according to what the Ramaz wrote on Parshas Emor (folio 95b), regarding “and the lower crowns”: that nogah is at the level of Keser for the kelipos (husks), for Keser is the intermediary between the higher partzuf (configuration) and the lower.

And so too nogah is between holiness and impurity. And therefore, through the refinements of nogah, “to turn darkness into light,” one arouses and draws down the revelation of the supreme Keser of holiness, etc.

And therefore the inclusion of the revelation of Keser comes in the word af of “even (af) made it,” which is the matter of the refinement of nogah. And therefore it is said, “As the appearance of the bow,” etc.,

“so was the appearance of the brightness (nogah),” etc., “and I saw, and I fell upon my face.” And it can be said that this is the appearance of nogah when it is refined from darkness to light and rises as returning light (or chozer),

like the appearance of the bow, through which the revelation of the supreme Keser is drawn down; and therefore “and I fell upon my face,” etc., as is written elsewhere.

And see on the matter of “As the appearance of the bow,” etc., in the Gemara, chapter 9 of Berachos (59a), chapter 2 of Chagigah (16a); the Zohar, Part I, Bereishis (18a–b),

Parshas Noach (71b), Vayechi (232a), Pekudei (247a), Pinchas (end of 230a, 231a).

Now, in Parshas Bereishis there, the Mikdash Melech explained “the appearance of the brightness” as the supernal colors, Chesed, Gevurah and Tiferes of Atzilus (and see what is written in the discourse beginning “Behold, you are beautiful, my beloved, behold, you are beautiful,” and in the discourse beginning “When you go out,” on the meaning of “a woman of beautiful form”);

and the Tikkunei Zohar, in the introduction (end of folio 6a), explains “the appearance of the brightness” as the level of Malchus; and so wrote the Pardes, under the entry nogah; and see Me’orei Or, letter nun, section 11.

Nevertheless, in the book Eshel Avraham, Parshas Bereishis there, he explained “the appearance of the brightness” as kelipas nogah itself; and this followed for him from what is written in the Tikkunei Zohar, Tikkun 18 (32a–b). And the intent is as I have written:

that is, the appearance of the refinements that have been refined from kelipas nogah and included in Malchus of Atzilus, which is also called the nogah of holiness. And see what is written at the end of the discourse beginning “And a man wrestled,” on the meaning of “they raised dust up to the Throne of Glory.” And in [Midrash] Rabbah on Bereishis, chapter 11, and in chapter 12, on “And the path of the righteous is as the light of nogah (brightness)” (in Proverbs, chapter 4),

it is explained that it is the light that was created on the first day, which is a very high level. And see the Zohar, Part III, Nasso (129a),

Haazinu (288b). And it can be said that this level of light is drawn to the righteous because they refine kelipas nogah and turn darkness into light.

And therefore the supernal light of nogah is revealed to them, that is, the light that was created on the first day. And see Me’orei Or, letter alef (sections 122, 123), and the Zohar, Part III, Beha’aloscha (154a), Eikev (272a).

Now, Keser Elyon is drawn specifically into Asiyah for several reasons. The first is that it is impossible for all the 248 positive commandments and 365 prohibitions to be fulfilled except in Asiyah, such as the warnings against [eating] forbidden fat and blood,

and likewise many similar to these. And further, because the main revelation of the Supernal Will is specifically in Asiyah: as when a person does not want to learn, and learns because the Supernal Will, blessed be He, is that he should learn;

then the Supernal Will, blessed be He, is revealed in a mode of revelation, for it is recognized and felt that he forces himself against his will and occupies himself with Torah because such is His Supernal Will, blessed be He. This is the revelation of the Supernal Will in actual fact.

30And so too the reverse: when he desires some lust, G‑d forbid, and does not do it, so as not to transgress the Supernal Will, blessed be He,

then the Supernal Will is revealed in a mode of revelation. Whereas above Asiyah all this does not apply, and the Supernal Will is not revealed in a mode of revelation. And this is what is written in Sefer Yetzirah, “Their beginning is wedged in their end”: for specifically in Asiyah “their beginning is wedged,” which is the revelation of the Supernal Will, blessed be He.

31And with this will be understood the saying of our Sages, of blessed memory, on “And the number of the children of Israel shall be as the sand of the sea, which cannot be counted,” etc.: “Here, when Israel do the will of the Omnipresent (Makom, lit. Place).” The meaning is that when Israel do His will by fulfilling the mitzvos, through this they draw down the Supernal Will,

which is the level of Keser Elyon, which is the level of Malchus of Ein Sof, as mentioned above, into Malchus of Atzilus, which is called Makom (Place). And this is why it is called “doing the will of the Makom,”

for Malchus of Atzilus is the level of Asiyah within Atzilus; therefore it is called Makom. And it is also the source of Beriah, Yetzirah and Asiyah, which is the source of place and time. Therefore, through the drawing-down of Ein Sof into Malchus

of Atzilus, then the level of the sand of Beriah, Yetzirah and Asiyah is also at the level of Ein Sof, so that it “cannot be counted for multitude”: for although the sand is within the category of number, nevertheless it will be without number;

and this is because they do the will of the Makom and draw down Keser Elyon into Malchus of Atzilus; for through this radiance the sand becomes the level of “which cannot be counted,” etc.

Whereas when they do not do and draw down the will of the Makom, then the sand is in limit and actual number. (And this is like the saying of our Sages in Chagigah, according to one answer)

(end of 13b), on “A thousand thousands serve Him”: “Here, when the Holy Temple does not stand”; see there. And this is the meaning of the verse “Who has counted,” etc.,

“and the number of the fourth part of Israel,” which has two interpretations. The first: that there is a number to the fourth part of Israel, this being a statement in its own right, not connected to “Who has counted,” etc.

And the second: that it refers back to what stands next to it, “Who has counted”: “Who has counted the dust, and who will number the fourth part of Israel,” which has no number; and that is, when they do the will of the Makom, then it is without number, as mentioned above.

(And from this a further explanation will be understood of the matter explained above in Parshas Chukas on “Therefore the rulers say, ‘Come to Cheshbon,’” etc.: that through the doing of the mitzvos one draws the revelation of the Infinite Light into the level of Malchus, which is called cheshbon (reckoning). And this is what our Sages, of blessed memory, said: “So too charity: each and every penny adds up to a great reckoning (cheshbon gadol).”

This is the level of “and His greatness is unsearchable,” from which it is drawn down that there be “And the number,” etc., “which cannot be counted”; and therefore it is called a “great reckoning”: for while it is within the category of number and reckoning, it is in truth “which cannot be counted,” as mentioned above.)

Now, this level of “without number” is the matter of the drawings-down of Keser Elyon into Malchus at the level of the lower unity (yichuda tata’ah), through fulfilling the mitzvos.

But of the drawing-down at the level of the higher unity (yichuda ila’ah) in Atzilus, through the Torah, it is said, “Who has counted the dust of Yaakov”: for the Torah is utter oneness,

which is the inner dimension (pnimiyus), the intent, of all the mitzvos; and it is what is called “the dust of Yaakov,” which is one mass without any category of number at all: the level of Z’eir Anpin of Atzilus.

32And this is along the lines of what is written in Sefer Yetzirah: “for the Master is Singular (Yachid), and there is no second to Him; and before One, what do you count?” The meaning is that in truth even the level of “one” is within the category of number.

And therefore it is specifically “before One, what do you count?”: that is, the level of “the Master is Singular,” etc., which alone is not within the category of number.

And the point is as mentioned in the Zohar: “half a body is not called one.” Thus “one” is said when many aspects join together and become united; and of male and female (Nukva) it is written, “and they shall become one flesh.”

And along the lines of what is written in Yechezkel (37:17), “and they shall become one in your hand.” And by way of analogy in man: the power of thought, together with the thinker, who is the essence of the soul, is called one, for they are utterly united.

And so too the human body, comprising 248 limbs and 365 sinews, is called one person, for all the limbs unite together. And this is why “one” is still within the category of number: when many powers are joined together, it is called one.

But the essence of the soul, which is above the spreading of the soul’s powers into the limbs of the body, is not called by the name “one” at all; rather, it is called the level of yechidah in the soul.

For the level of yechidah in the soul is a level above intellect, and it is the simple will, as mentioned above regarding the inner dimension of the heart; and there is no level of number in it.

33And so too will be understood the analogue Above: that “one” is said when many powers and parts are joined together completely, that is, in the level of the vessels of Atzilus;

but “Singular” is the level of His very Essence, may He be blessed, besides whom there is nothing else, who is simple with the utmost simplicity and is not within the category of number.

And this is specifically “before One, what do you count?” (And see what is written in Parshas Va’era, in the discourse beginning “And I appeared to Avraham,” on the meaning of “One” and the meaning of “Singular,” and that through occupation with Torah the revelation of the Infinite Light, blessed be He, itself, the level of “Singular,” is drawn down. And see what is written in Parshas Mikeitz, in the explanation on “For You are my lamp.”)

And this is the descent of the souls for the sake of ascent: before their descent they were at the level of “one,” for they arose in thought, as in “One

was Avraham,” in whom the souls of Israel as a whole (klalus) were included; and they were at the level of “one,” for they arose in thought. And the level of thought, together with the thinker, is called one, for they are utterly united.

But after their descent below, to refine through their occupation with Torah and mitzvos, for the Torah is “the dust of Yaakov,” Z’eir Anpin of Atzilus, and the mitzvos are in Malchus and are called “the commandments of the King,” that is, they draw down the revelation of the Infinite Light, blessed be He, called “Singular,” which is enclothed in Keser Elyon

(so that it be drawn and revealed in Z’eir Anpin and Nukva of Atzilus; and therefore Z’eir Anpin is then called “the dust of Yaakov,” which is not within the category of number at all, through the drawing down of the light of Keser that is drawn into it through occupation with Torah. And see the Ramaz on Parshas Emor) (folio 96b), regarding

“And on this, the complete Yaakov was crowned with his crowns,” etc.: “the complete Yaakov” is the inner dimension of Z’eir Anpin, and “was crowned with his crowns” is the drawing-down of Atik, etc.;

see there. And in Me’orei Or, letter ayin, section 24, he explained: Binah (understanding) is called afar (dust), “dust of gold.” And see [Midrash] Rabbah on Bereishis (chapter 12 and parashah 16). And this is what is written of the future: “And the light of the moon shall be,” etc.,

“and the light of the sun,” etc., which is the ascents of Z’eir Anpin and Nukva higher and higher, as is written elsewhere; and this is through the drawings-down brought about by the Torah and mitzvos. And this is the matter of their ascent from the level of “one” to the revelation of the level of “Singular.”

But as for the dust, which is the level of the Torah of Atzilus, being called by the name of Yaakov, and the level of “the number of the fourth part” being called by the name of Israel, when the level of Israel is above the level of Yaakov:

the explanation is that the root of the level of Yaakov is higher than Z’eir Anpin, which is called Israel; for it is drawn from the very Yesod (foundation) of Abba, which is above Z’eir Anpin, only that it lowered itself and was drawn below Z’eir Anpin.

34And this is the meaning of [the name Yaakov as] yud-akev (yud and heel): that the yud, Yesod of Abba, is drawn below to the level of the heel; whereas Israel, Z’eir Anpin, is below the level of Yesod of Abba. And so too below, in divine service, the level of Yaakov “runs through from end [to end],” etc.,

for through the arousal of great compassion he reaches the level of “service as a gift,” the level of the revelation of the inner dimension of the heart, as mentioned above. And therefore it is written specifically, “Who has counted the dust of Yaakov”: for through the level of Yaakov one reaches the revelation of the level of Torah.

And this is “And I bore you on eagles’ wings”: this is the attribute of Yaakov; and through this specifically, “and I brought you to Me,” truly.

Now, in the meaning of “the fourth part (rova) of Israel” there are two interpretations. The first: a fourth part; and this is acts of kindness (gemilus chassadim), and likewise all the practical mitzvos, which are at the level of the Asiyah of Atzilus, which is the fourth level.

The second: a term for four (along the lines of what the Ramaz wrote on Parshas Emor) (folio 102b), regarding “on the tenth (be-asor) of the month,” that asor means that it includes all ten; see there. And this too is true, for in the Asiyah of Atzilus, too,

which is Malchus of Atzilus itself, there are all four levels mentioned above: for there is the level of Keser Elyon, which is drawn specifically into Asiyah, as mentioned above in the explanation of “even (af) made it,” and as a matter of course the levels of thought and speech, which are below the level of Keser, are drawn as well.

It follows that all four levels are in Asiyah itself, which is the fourth part; therefore it is also a term for four.

(And see the Arizal’s Likkutei Torah, Parshas Balak: he wrote, on the meaning of “the fourth part of Israel,” the four yuds of the Name Av (72); and he explained this in Sha’ar HaYichudim, chapter 8: that they are neshamah of the neshamah, and nefesh, ruach and neshamah, etc.

It is thus understood from this that the matter of the descent of the souls for the sake of ascent is that through this descent and the refinement of the animal soul they are elevated and merit the revelation of the level of neshamah of the neshamah, which is the fourth level, very high, exalted above the three levels of nefesh, ruach and neshamah;

and this is also the ascent from the level of the unity of “He and His vessels (ihu vegarmohi) are one” to the level of the higher unity of “He and His life-forces are one.” And see Etz Chaim, Sha’ar 41, chapter 7. And this too is along the lines of what is written in the Zohar, Beha’aloscha) (end of 152a): “and the neshamah of the neshamah,” etc.; see there.

And one may further say that the meaning of “the fourth part of Israel” is as is written in Etz Chaim, brought in the Ramaz on Parshas Vayeitzei (folio 150a), on the verse “And behold, Havayah stood over him”:

that the ultimate greatness (gadlus) of Z’eir [Anpin] is when it has four, etc.; and this is what our Sages, of blessed memory, said, that the ladder had four steps, etc. End of quote; see there.

Now, it can also be said that these two levels, of “Who has counted” and of “number” mentioned above, are drawn from the two levels in Keser: that is, that there be the level of a number that cannot be counted is through the revelation of the level of Arich Anpin, the root of the emanated beings;

whereas the level of “Who has counted,” which is what is not within the category of number at all, is through the drawing-down from the level of Atik, which is a level above even the root of the emanated beings; and this is “before One, what do you count?”

And something close to this was explained elsewhere, on the statement of the Zohar in Parshas Chayei Sarah (123a) on “And the life of Sarah was a hundred years,” etc.