ביאור הדברים ע״פ שחורה אני ונאוה

1An explanation of the matters [set out] on the verse “I am black, yet comely.”

2Now, between the Emanator and the emanated [levels] there must be an intermediary level, as is written in Etz Chaim, Sha’ar 41, chapter 3. This is because “none of these attributes is in Him at all.”

Even in the Ten Sefiros, what is called the Sefirah of Chochmah (wisdom) means the vessel that limits the light of the Ten Sefiros: [that vessel] is what is called by the name Chochmah,

and so too with Binah (understanding) and Chesed (kindness), etc. But the light itself cannot properly be called by the name Chochmah; [it is] only “the light that brings the Sefirah of Chochmah into being.”

3And the light is only a radiance and illumination from the essence of the Emanator, and it effects no change whatsoever in His being and essence. This is [the meaning of] “I, G‑d, have not changed”: [He is] just as [He was] before all the worlds were created.

This resolves the question of the philosophers: how is it that none of the descriptions [ascribed to G‑d] effects any change in [His] essence? [The answer is] that they do not pertain to the essence at all.

(That is, what is written in the Torah, “and under His feet, etc.,” “written with the finger of G‑d, etc.,” “the eyes of G‑d,” “the ears of G‑d,” and the like. The Pardes has already discussed this at length in Sha’ar 22, chapter 1, and so has the Shelah in [his] introduction)

(pages 11, 13, 14). See there, for they explained the matter correctly. Nevertheless, [all] this pertains only to the Ten Sefiros.

So too the attributes (middos), such as “compassionate” or “avenging,” etc.: although in truth the supernal attributes are not at all of the same kind and category as the attributes in created beings, as explained in Iggeres HaKodesh, in the epistle beginning “To understand a parable and a figure,”

nevertheless they pertain only to the level of the vessels of the Ten Sefiros alone, as in the saying of the Tikkunei Zohar, “All [this is] to show how the world is conducted, but not, etc., any of these attributes at all.” See Sefer Shel Beinonim (Part I, chapter 2, in the gloss, and Part II, chapter 9, in the gloss).

And even so, all this is truly ascribed to Him, blessed be He: that He Himself, blessed be He, is truly the Merciful One and the Kind One, or the Avenger, etc.,

through the enclothing of the light that He, blessed be He, shines forth from Himself into the vessels to give them life; and the light unites with them, for “He and His vessels are one” in the fullest sense. Even so, this effects no change whatsoever in His essence, blessed be He, nor is He affected [by it],

for the light that is enclothed in the Ten Sefiros, too, is only like a radiance and illumination, while His essence, blessed be He, is holy and separate, etc. It is not like the soul, which is itself enclothed in the body, etc.

Even more than this is written in the Pardes, Sha’ar Atzmus VeKeilim (the Gate of Essence and Vessels), chapter 4: that even in the light and radiance enclothed in the vessels of the Ten Sefiros, there is in that essence no change or hue at all, neither judgment

nor mercy, neither right nor left, etc., even though all these actions that come from mercy and judgment flow and are drawn specifically from the light, by means of the vessels.

Now, the vessels of Atzilus are also truly G‑dliness, and “He and His vessels are one” (see on this Iggeres HaKodesh, in the epistle beginning “He and His life-forces, etc.”; and see what is written on the verse “I will go down now and see, etc.”).

And even the light that brings all the Sefiros into being is only like the radiance of the sun, which effects no change in the luminary itself. Therefore it is called by the name “the Infinite Light (Or Ein Sof),” “light” being a term for a mere radiance and illumination.

Yet even so, for the Infinite Light to be able to come into revelation, so that all the Sefiros come into being from it, there must first be an intermediary level between the Emanator and the emanated; then the Infinite Light can bring the Sefiros into being and give them life. The intermediary is Keser (the Crown),

for it contains [something] of the last level of the Emanator, and it contains a level called “the root of the emanated.” Therefore Keser is sometimes called the Infinite Light

(that is, from the side of the last level of the Emanator that is in it, for this level is not counted among the Ten Sefiros at all; while from the side of the level of the root of the emanated, it is counted among the Ten Sefiros. Therefore it is an intermediary level).

For the essence and being of the Emanator, the very essence of the Infinite One (Ein Sof), is not within the bounds of “all worlds,” such that the light and influence from Him could come into revelation even in the World of Atzilus, except through the intermediary level mentioned above.

(As for what needs to be understood, how one can speak of a “last level” in the Infinite One: for “last” or “first” applies only where one can speak of beginning and end, that is, in the Ten Sefiros, where Chochmah is called the beginning of the chain of descending worlds (hishtalshelus), etc., and Malchus is called “the end of all levels.”

This is not so with the Infinite One, blessed be He, Who has no end and no beginning and is simple in the utmost simplicity: what does “last level” mean [there]?

It would seem [possible] to say [this] according to what has been explained in several places on the saying of our Sages, of blessed memory, “Before the world was created, there were He and His Name alone.” For the question is well known: how, before the creation of the worlds, could there be a name for the Holy One, blessed be He? Who called Him by His name?

But the matter is this: the spreading forth of the life-force drawn from Him, blessed be He, to give life to all the worlds and the Ten Sefiros—this spreading forth and drawing down is only the level of a name, which is only a mere radiance and illumination and is called the Infinite Light. But His being and essence, blessed be He, is high and exalted,

for it is written, “I, G‑d, have not changed,” etc. Now, even before the world was created, the fact that He can be revealed, and that illumination and radiance be drawn from Him by His simple will—this is what is called the level of His Name, which existed before the world was created.

For this power and capability is called the level of His Name, included in His essence. This is the meaning of “the last level of the Emanator”: like a person’s name, by way of analogy, which is truly naught and nothing compared to his essence, etc.

It is from this level alone that [light] is drawn to become Atik and the Keser of Atzilus, etc. It is very fitting to call this “the last level,” according to the wording explained elsewhere: for the core of G‑dliness is not that the worlds come into being from Him and receive their life-force and existence from His G‑dliness, blessed be He,

for “You are He before the world was created, and after it was created,” exactly alike. And even had He not created the worlds, all would be equal before Him, blessed be He, just as now that He has created [them], etc.

Rather, His giving life to the worlds and bringing them into being is only through a mere illumination from Him, blessed be He; it is the Life of all life of the entire chain of descending worlds. But His being and essence, blessed be He, is infinitely above this illumination, which is the Life of all life of all the worlds,

and they are considered as truly nothing before Him, blessed be He. Therefore this illumination is called “the very last level possible” in the Infinite One, the Emanator, blessed be He. For even with the radiance and light that spreads forth from the sun,

it is obvious that this light and radiance exists also in the body of the sun’s orb itself, etc., and this radiance is considered truly naught and nothing compared to the body of the sun’s orb, which is the source of this light and radiance, etc., as is written at length in Sefer Shel Beinonim)

(Sha’ar HaYichud VehaEmunah, chapter 3): that while it is included in the sun, the name “existence” does not apply to it at all, only the name “naught and nothing,”

for in truth, there it is as utter naught and nothing, etc. See there. Now, the sun’s radiance shines from the sun without will or choice on the sun’s part.

How much more so, by an a fortiori argument with thousands upon thousands of distinctions without end, [is this so] Above, where the light comes to be revealed when it arose in His will and desire.

If so, this power included in His essence is truly naught and nothing compared to His being and essence, exactly like a person’s name compared to his essence.

This is the meaning of “Before the world was created, there were He and His Name alone,” and this is what the Arizal said: “the very last level possible, etc.”

4Now, these words of the Arizal are a compelling proof and conclusive evidence for what is written in several places: that “the Infinite Light (Or Ein Sof)” means the light and the revelation, whereas His being and essence is, by way of analogy, the level of the luminary, which is the source of the light, etc.

For otherwise, what is the meaning of “the lowest and humblest of all the levels of the Infinite One,” which the Arizal says? Rather, he certainly means, by way of analogy, the light and the radiance, etc.

5The Ramaz, too, wrote thus in a gloss at the beginning of Otzros Chaim; these are his words: “Specifically an illumination from the Infinite One, but not from His essence, blessed be He. And this is [the meaning of] ‘He drew forth’: that is, from His light alone He shone below.” End of quote.

Rabbi Menachem Azariah [of Fano], too, in the introduction to his book Yonas Elem, wrote that “Infinite” can be said of His Name, blessed be He, but not of His being and essence, etc.

However, although it is true and correct that only of the light can one say what is written in Etz Chaim, “the very last level, etc.,”

nevertheless, in truth, the meaning of “the very last level in the Infinite One” of which Etz Chaim speaks does not refer to the light and radiance as a whole.

Rather, it means something further: that from the very last level within the light and radiance, [light] is drawn to become Atik of Atzilus. As is known, at first there was a tzimtzum (contraction) in the light, and afterwards only a kav (line) and thread alone was drawn from the Infinite Light, etc.

6And the kav is called “the last level” relative to the light, etc. See what is written on this subject in the explanation on “I have seen, and behold, a menorah of gold,”

and in the explanation on “Let them bring royal apparel, etc.” It is from the kav that [light] is drawn to become the level of Atik of Atzilus; and the level of Atik is drawn into and enclothed in Arich Anpin, which is the root and source of the emanated.

7This is the meaning of Keser being called the intermediary between the Emanator and the emanated, etc. That is, for the illumination of the Infinite Light to be drawn into and enclothed in the vessels of the Ten Sefiros of Atzilus, this comes about by the lowest level of the light and radiance first being drawn into and enclothed in the root of the Ten Sefiros,

that is, in the level within Keser that is called “the root of the emanated,” whose stature is infinitely higher than the level of the individual Ten Sefiros, and which also includes them all together.

Through this, afterwards, illumination is drawn from this level to be enclothed in all the individual vessels of the Ten Sefiros, in each vessel according to its measure, etc. See Sefer Shel Beinonim, chapter 51.

The analogy and its application mentioned there will be understood here in an infinitely more wondrous way. (See Etz Chaim, Sha’ar 8, chapter 5, [on] “and above his skull, etc.,” [concerning] Atik of Atzilus, and what is written on this in the explanation on “their goings forth according to their journeys.”)

82. Now, it is written, “Yours, G‑d, are the greatness and the might”: that is, the attributes (middos) of Atzilus are nullified in the essence of the Infinite Light, for “none of these attributes is in Him at all.” Likewise, the level of Malchus of Atzilus is nullified and united with the Infinite One, blessed be He, as it is written, “Yours, G‑d, is the kingdom.”

9As is known, in Atzilus “He and His vessels are one,” even at the level of the vessels. This is not so with the World of Beriah, which is at the level of something from nothing: the created being is a “something” and a separate entity, and even the vessels of the Ten Sefiros of Beriah, Yetzirah and Asiyah are created beings, and “He and His vessels are one” does not apply to them.

10Therefore, for there to be a drawing down from the Ten Sefiros of Atzilus into the Ten Sefiros of Beriah, Yetzirah and Asiyah, this too is through an intermediary level: the level of Malchus of Atzilus becomes Atik for Beriah. Etz Chaim, Sha’ar 41, chapter 4, explains that it is enclothed in the Keser of Beriah, that is, in Arich Anpin of Beriah.

Therefore this is the intermediary level between Atzilus and Beriah, as [explained] above regarding the Keser of Atzilus, etc. It follows that in the level of Malchus of Atzilus there are two levels.

The first is while it is in Atzilus, before it descends to become Atik for Beriah; in Atzilus it is the level of union with the Infinite Light: “Yours, G‑d, is the kingdom.”

The second is when it is drawn from Atzilus and enclothed in Beriah, to become Atik for Beriah. This is the level of “[He] is King, [He] was King, and [He] will reign,” for then it becomes the source for the coming into being of time—past, present and future. This is not so in Atzilus, where this level does not apply, for [there] “He was, is and will be” in a single moment.

11Now, when Malchus descends into Beriah, it is called, in the language of the Gemara and of Targum Onkelos, by the name Shechinah, [meaning] that which dwells in the chamber of the Holy of Holies, where the level of G‑dliness used to rest, as explained in Sefer Shel Beinonim, chapter 53. There [in the chamber of the Holy of Holies of Beriah, Yetzirah and Asiyah,

and likewise in the chamber of the Holy of Holies in the Holy Temple] the term Shechinah applies. This is not so when it is in Atzilus: there the term Shechinah does not apply, since there it is united with the Infinite Light (Or Ein Sof) in the utmost unity and is not yet enclothed and dwelling in the source of the created beings.

Only when it becomes the level of Atik for Beriah and is enclothed in Arich Anpin of Beriah—which is the root of the Ten Sefiros of Beriah, and Beriah is created beings—

and a revelation of G‑dliness dwells there, does the term Shechinah apply: for the level of His Malchus, blessed be He, in Atzilus, in which the kav from the Infinite Light, blessed be He, is enclothed, dwells within Beriah.

(As is written in the Pardes, in Erchei HaKinuyim, under the entry “Shechinah,” that it causes the entire supernal Atzilus to dwell in the lower world, etc.; see there. Of this it is said, “that I may dwell in their midst, etc.,” [and] “to His dwelling shall you seek, etc.”

On this basis one can explain what the Maggid said to the Beis Yosef about the meaning of “Shechinta,” which the Shelah brought at the end of [his] introduction, in the passage beginning “To complete this matter I will copy the view of the words of the Maggid, etc.,” up to: “And the Ramban alluded to it in what he wrote,

‘that she is with them in oneness but not in emanation’; and many were perplexed in explaining his words. However, according to the Maggid’s explanation it is well explained, that the Shechinta, the Matronita, is with the ten supernal Sefiros in a single oneness, etc., but is not with them in emanation, etc.” End of the Shelah’s words.

This seems, on the face of it, to contradict what is explained in the writings of the Arizal, that the Shechinta is Malchus of Atzilus. But according to what has been written [here], it is well [resolved]: his intention, too, is as written above in the name of the Arizal, that Malchus of Atzilus has two levels: the first, as it is united with the Ten Sefiros of Atzilus; and the second, as it becomes Atik for Beriah.

And Shechinta is the name specifically of the second level in Malchus. However, [in the discourse] on “The Song of Songs,” the level of the supernal Shechinah was explained above, namely the level of Binah, and the Pardes there explains the reason: because it causes the first three [Sefiros] to dwell upon the seven Sefiros of the structure.

Likewise one may say that the level of Malchus as it is in Atzilus is also called so. See the Zohar HaRakia at the beginning of Parshas Bereishis, and the book Eshel Avraham there, on “As a rose, etc., so is My beloved, etc.”

Now, in Likkutei HaShas of the Arizal, in the passage beginning “Know that from what our Sages, of blessed memory, said, ‘Go and diminish yourself,’” it is also implied as the Maggid said to the Beis Yosef. See there, where it says, “And of this level it was said, ‘Go and diminish yourself, etc.,’ for Malchus of Atzilus does not descend below, etc.” See there.

And in Etz Chaim, Sha’ar 47, beginning of chapter 5, it is written: “Now, the secret of Atik Yomin of Beriah is the secret of the point of Malchus of Atzilus, to which the Holy One, blessed be He, said, ‘Go and diminish yourself, and be a head to foxes,’ for this is the head of all of Beriah, and it is the secret of Atik Yomin of Beriah.” End of quote. See there also, Sha’ar 41, end of chapter 2,

and Sha’ar 47, chapter 1. Now, every holy thing leaves an impression in its place even though it has departed from there, and this point always remained at the head of Beriah, etc. See there.)

(And see the Pardes, Sha’ar HaMetzius, chapter 1; and see the commentary of the Ramaz on the Zohar, at the beginning of Parshas Yisro, folio 67b, on “There is a King below, etc.”).

12Likewise, in souls there are two levels. For the root of the souls is from the level of the inner dimension of the vessels of Atzilus. And although the soul is a limited being,

[this is] because, regarding the lights and vessels of Atzilus, the lights are infinite but the vessels are in a state of limit and finitude (as explained in Iggeres HaKodesh, in the epistle beginning “He and His life-forces”).

Of this it is said, “The measure of the stature of the Creator of the beginning is two hundred thirty-six thousand myriads of parsangs, etc.” Therefore, regarding the revelation of the illumination from the Ten Sefiros, there are several different modes: sometimes the light prevails over the vessel,

and then the revelation is at the level of the Ten Sefiros; and sometimes the vessel prevails, etc. And the souls were drawn from the inner dimension of the vessels; therefore they are in a state of limitation,

for the vessels limit the light. Therefore the name “neshamah” (soul) can apply [to them]; and also, the soul is much smaller than the vessels themselves, like a drop of water, etc.

13Now, while the souls are above, they are called “brothers and friends” of Z’eir Anpin. Afterwards they are drawn, through the union of Z’eir Anpin and Nukva, to be in a state of gestation (ibbur) in Malchus of Atzilus.

This is the saying of Eliyahu, “As G‑d lives, before Whom I have stood.” Then they are called “daughters of Jerusalem,” because when the soul stands there, it is in the utmost unity and self-nullification (bittul) in the Infinite Light (Or Ein Sof) that is before the partition (parsa), akin to the nullification of the vessels of the Ten Sefiros themselves, for “He and His vessels are one.”

(See what is written in Parshas Yisro in the explanation of “Remember the Shabbos day, etc.,” and on “I will make [your windows] of kadkod.”) This is the explanation of “daughters of Jerusalem”: that they are able to receive the level of awe (yirah) that is in Malchus in completeness. And this is the level of “The soul that You have placed within me is pure,”

that is, while it is in Atzilus, as above; and afterwards, “You created it,” that is, when the soul descends to Beriah. It is known that between Atzilus and Beriah there is a partition, called in the language of the Gemara a “curtain” (pargod), so that there can be the level of a created being.

It follows that just as in the level of Malchus there are two levels—the first, its being in Atzilus; the second, its dwelling in the chamber of the Holy of Holies of Beriah, Yetzirah and Asiyah and becoming Atik of Beriah, as above—so too in the souls, which are drawn from the inner dimension of the vessels of Malchus, there are likewise two levels in this manner.

This is the meaning of “It is pure; You created it, etc.” Now, with the soul’s descent into Beriah, Yetzirah and Asiyah (and likewise with the level of Malchus), it is then called kallah (bride), a term related to “my soul pines (kalsah).”

As is written in the Idra Zuta (folio 290b), “Then she is called kallah, etc.” That is: because it descended into Beriah, which is limited

(which is not so in Atzilus, where the lights are at the level of the Infinite), therefore her soul pines: “When shall I come and see” the revelation of the Infinite Light?

For in Beriah the revelation is in a mode of limitation and contraction, and through the partition. This is why the angels say “Holy” three times: every four hours [the angel] says “Holy” anew,

because the comprehension and influx drawn to him is limited, and the stirring it produces in him lasts four hours, until afterwards he says “Holy” again, etc.

For were a greater revelation of comprehension drawn to him from the level of Malchus, he would be nullified out of existence, as in the saying, “The Holy One, blessed be He, stretched out His little finger among them and burned them.”

14Therefore the soul that is there in a state of limitation—its pining to come from the state of limitation to a revelation without limitation is then a longing in revelation and an intense pining of the soul: “When shall I come and see,” for it has not yet come. And this is “Remember G‑d from afar.”

15Therefore it is called kallah. But the souls that stand at the level of Atzilus are called “my sister,” for [their] love is not with fiery flashes in the manner of the level of kallah, but a hidden love, in a state of self-nullification. And there it is said, “Maidens, her companions, following after her, etc.,

in the King’s chambers,” for they stand there in the chambers of Atzilus and receive the level of awe that is there in completeness. Therefore they are called “daughters of Jerusalem.” And although

they too are there in a limited state, as explained above, that the souls are drawn from the inner dimension of the vessels, nevertheless there “He and His life-forces and His vessels are one,” and the light is at the level of the Infinite.

16Therefore, at any rate, they are nullified in the utmost self-nullification to the Infinite Light before the curtain. This is not so in Beriah; therefore [there] it is called kallah.

It follows, then, that this descent and distance cause an additional ascent, for through it they come to be at the level of kallah, and then specifically the Holy One, blessed be He, is called, in relation to them, by the name chasan (bridegroom), as it is written, “on the day of his wedding”—this is the Giving of the Torah.

For “the Torah is the fallen fruit of the supernal wisdom,” like the analogy of the physical drop that descends and is drawn from the brain itself, and through its descent in stages by way of the spinal cord it became physical and turned into a physical drop; and nevertheless there is in it

of the power of the intellect (mochin) and their very essence, to beget [one] like itself. So too, the Torah was drawn from the level of “wise, but not with a known wisdom,” and descended in stages below until it could be enclothed in physicality; therefore it is called “fallen fruit.”

(See what is written in the discourse beginning “The land shall rest” on the sowing of the seed, etc., and what is written elsewhere on the statement in the Zohar, Parshas Bereishis, folio 27, “‘I will make him a helpmate’—this is the Mishnah.”) And like the drop that became physical, etc., and is taken in by the level of kallah—that is, by the souls of Israel who study the Torah in this world.

Therefore, before the souls are created, while they are still in a state of gestation in Malchus of Atzilus, they teach [the soul] the entire Torah, and afterwards an angel comes and strikes him, etc.,

so that through his toil he will return to his learning, which is, by way of analogy, the taking in of the drop, that is, the Torah as it is below. Therefore, “on the day of his wedding”—this is the Giving of the Torah,

for the level of the revelation of the Torah and its descent below is the level of chasan, [as in] chos darga, “descending a level,” to come into the revelation of the Torah from the supernal wisdom until it is taken in by the level of kallah.

17Therefore in the Song of Songs everything is spoken of in terms of chasan and kallah, and also in terms of “my beloved.” For just as with every individual soul, it is specifically in its descent into Beriah, Yetzirah and Asiyah that it is called kallah, so it is with the level of Malchus: specifically in its descent to become Atik for Beriah is it then called by the name kallah.

18And the meaning of kallah is kol hei: kol (“all”) means the level of the inclusion of all the attributes (middos), for the Ten Sefiros of Malchus are drawn from the ten [aspects of] Malchus of the Ten Sefiros of Atzilus—from the Malchus of Keser comes the Keser of Malchus, etc.—and the hei is the level of revelation. And see what is written on the verse “The eyes of all look to You, etc.”

19This is the meaning of “I am black, yet comely”: the source of the souls of Israel that is in Beriah, which is the level of Malchus when it is called Shechinah, as above, says to the “daughters of Jerusalem,” that is, to the souls that are in Atzilus, “I am black,” because of the descent into a state of limitation.

Even so, “[I am] comely,” for through this there is a greater revelation than there was in the state of “daughters of Jerusalem,” when the soul was then in the chambers of Atzilus.

This is [the meaning of] “He goes along weeping, carrying the bag of seed; he will surely come back with joyful song, carrying his sheaves,” as the explanation of this is written in the discourse beginning “Return, O Israel”; see there.

(The reason is as above: that specifically then it comes to be at the level of kallah, and the Holy One, blessed be He, is called, in relation to her, the level of chasan—that is, the drawing down of the Torah from the very essence of the supernal Chochmah, which is higher in its root than the comprehensions they had in the chambers of Atzilus—as is written in Parshas Lech Lecha, in the discourse beginning “The matter of ‘Go forth,’” on “The Torah is the fallen fruit of supernal wisdom, etc.” See there.

This will explain what the Maggid said to the Beis Yosef, cited in the Shelah there: that everything said about the union of Tiferes and Malchus is all in terms of their illumination within their sheath, that is, in the level of Malchus that is called Shechinta. This is as written here, that specifically then it is called kallah, etc., as above.

The reason for this—for at first glance it is not understood: Malchus as it is in Atzilus is a far higher level, as above. Why then should the union of Z’eir Anpin and Nukva, which is called the union of the Holy One, blessed be He, and His Shechinah—which is the drawing down of the light that encompasses all worlds (sovev kol almin) into the light that fills all worlds (memalei kol almin), the highest level and drawing down—

all be drawn specifically in the level of kallah, which is Malchus that descended into Beriah, etc., except that she ascends into Atzilus and unites there with Z’eir Anpin face to face? See Etz Chaim, Sha’ar 47, chapter 1, and Pri Etz Chaim, on the intentions of the Shema and the Shemoneh Esreh. And see the Zohar, Bereishis) (folio 49, end of side a).

However, the matter will be understood by first introducing what is written elsewhere: that one needs to understand, regarding the supernal unions, why they are described in the Zohar and Etz Chaim in the language of physical coupling, and called the coupling of Z’eir Anpin and Nukva, and the like.

After all, the essential meaning of coupling and union is nothing but the flow and revelation of light from the giver to the receiver.

If so, at first glance it would seem more fitting to compare this bestowal, by way of analogy, to the influence of a teacher on a student, or to a rich man’s giving charity to a poor man, etc. Why did they need to clothe it in a very physical analogy?

But the matter is that there is a great difference between the influence of a teacher on a student and the union of male and female. For in the influence of a teacher on a student there is nothing but bestowal from the teacher alone, and the student is entirely secondary, being

only at the level of a recipient alone. This is not so with the union of male and female: the woman too emits seed, the red, from which comes flesh, etc., as it is written, “When a woman emits seed,” and our Sages, of blessed memory, said, “If the woman emits seed first, she gives birth to a male, etc.”

On the contrary, the main formation of the child is from the female’s seed; it is only that the female is nevertheless called the recipient, because the female’s seed has no power to congeal so that the child be formed from it, except through the male’s seed,

like milk that congeals into cheese when rennet is put into it, and the like. This is what is written, “You poured me out like milk and curdled me like cheese, etc.”

Now, above, in the supernal union, there are also the levels of “feminine waters” (mayin nukvin) and “masculine waters” (mayin duchrin). Although the level of the masculine waters is the drawing down of the supernal Chochmah, within which the Infinite Light (Or Ein Sof), blessed be He, is enclothed,

this comes about through the raising of the feminine waters, which are the refinements of the 288 sparks, through a person praying with love and awe by the strength of [his] eating and drinking, which is the refinement of kelipas nogah,

and likewise the wool of tzitzis and the parchment of tefillin, etc. This is the meaning of the feminine waters of Nukva: that Malchus of Atzilus is enclothed in Beriah, Yetzirah and Asiyah to refine the 288 sparks, etc.

20Now, the root of the feminine waters is very high, for it is from the World of Tohu, “before any king reigned, etc.” Yet nevertheless, the masculine waters are what refine the feminine waters, etc.;

but after the refinement, it ascends into [the Name] Sag, which is above the masculine waters of [the Name] Mah, as is known regarding “A woman of valor is the crown of her husband.” Therefore they were compelled to compare the supernal union specifically to the coupling of male and female, even though it is a very physical analogy.

(See what is written at the end of the discourse beginning “The voice of my beloved” on “leaping over the hills, etc.,” and in the explanation on “Then Israel sang, etc., ‘Spring up, O well, etc.’”) On this basis one will understand the reason that the supernal union is specifically in the level of Shechinta, which is Malchus that descends into Beriah, etc.:

for the main refinement of the 288 sparks is in Beriah, Yetzirah and Asiyah, whereas of Atzilus it is written, “Evil shall not dwell with You.” And in her descent to Beriah she refines the feminine waters, and specifically through this the supernal union takes place;

that is, she ascends into Atzilus, face to face with Z’eir Anpin, etc. Nevertheless, the matter is along the lines of what the Ramaz wrote in Parshas Ki Sisa (folio 189b): “Know

that the upper rose is Malchus of Atzilus, which is called ‘My beloved’ (rayasi), and our Sages, of blessed memory, said, ‘[read] she who sustains Me (mefarnesasi),’ because all the refinements that are elevated from below by the lower Malchus ascend up to Malchus of Atzilus,

and she raises feminine waters to her Husband, and through this the bounty descends to the worlds.” End of quote. And see what is written at the end of the discourse beginning “A psalm, a song of the dedication of the House,” on “The stone the builders rejected, etc.”; and see what the Ramaz wrote in Parshas Ki Seitzei (folio 276), in the passage beginning “And He makes her grow, and from this we learn, etc.” See there.

And in Parshas Pinchas (folio 215b): Leah and Rachel become one. He also wrote so at the beginning of Parshas Terumah (folio 126b), on “Who is this, etc.”

And see what is written in Parshas Yisro, in the discourse beginning “Remember the Shabbos day,” on the ascent of the souls through their descent into the body: that at first they were from the level of the unity of “He and His vessels are one,”

and through their enclothing in the animal soul they ascend to be at the level of the unity of “He and His life-forces are one.” This is also understood according to what is written here: that while in Atzilus they were drawn from the inner dimension of the vessels, which is the matter of “He and His vessels, etc.,”

and through their descent into Beriah, Yetzirah and Asiyah they will ascend higher, as will be explained in the meaning of “I am black, yet comely.” (And see what is written in the discourse beginning “If you walk in My statutes: Now, it is explained in Etz Chaim.”)

213. Now, to understand the explanation of “I am black”: that she receives the level of the drop, which is the level of the supernal Chochmah, in the aspect of “black,” that is, in the aspect of the halachos and the fine points of the Scribes, which are [the meaning of] “His locks are curled, black as a raven.”

The matter is that it is stated in the Idra of Naso (folio 132), and these are its words: “For it was taught: it is written, ‘His locks are curled, black as a raven,’ and it is written, ‘and the hair of His head like pure wool.’ There is no difficulty: this is in the upper beard, and this is in the lower beard.

And on this account, when the Torah was given to Israel, it was given in black fire upon white fire.” End of quote. And on folio 136a it says: “The locks of black hair, etc.,

to which pure and impure are attached; and from here the reasons of the Torah are attached, in purity [and] in impurity.” End of quote. The meaning of “pure and impure” is what is kosher and unfit, impure or pure.

It follows that the root of the halachos of the prohibitive commandments is drawn from the hairs of Z’eir Anpin, while the halachos of the positive commandments are drawn from the level of “pure wool,” the hairs of Arich Anpin.

22The explanation is this: it has already been explained above that when there needs to be a new drawing down and revelation from the Infinite Light (Or Ein Sof), blessed be He, it must all be through Keser, which is the intermediary between the Emanator and the emanated.

This is [the meaning of] “Who renews in His goodness.” That is: He draws new light from the source, the level of the Infinite One, blessed be He, through His goodness, which is the level of “abundant in kindness,” the attribute of Keser; and through this, afterwards, “Shine a new light upon Zion.”

23This drawing down from Keser into the Ten Sefiros is only through the level of hairs, as is written in Etz Chaim and in the Zohar, that Abba and Imma draw nourishment from the mazalos.

The explanation is this: of His essence, blessed be He, it is said, “I, G‑d, have not changed,” and “none of these attributes is in Him at all.” Therefore, for there to be a drawing down and revelation from the Infinite One in the level of Chochmah—that from “You” there be drawn the level of “wise”—

this is a great descent, and it comes about through “abundant in kindness,” as it is written, “The world is built by kindness”: that He lowers Himself to be called by the name “wise” and “understanding.”

24And it is impossible for [light] to be drawn from the level of “abundant in kindness” into Chochmah except through the level of hairs alone. And the vessel for this, that this revelation from the Infinite Light should come about, is through

the mitzvos, the 613 paths of the Skull (Gulgalta), the root of the mitzvos, the supernal will; and it is drawn through the hairs, the thirteen tikkunim of the beard of Arich Anpin, the attributes of mercy and “abundant in kindness.” And Abba draws nourishment from the eighth mazal, the revelation of the reasons of the mitzvos.

However, the whole chain of descent mentioned above is only from the level of the final yud of the Name Sag that is in the Supernal Brightness (Tehiru Ila’ah), as is written in the book Emek HaMelech, Sha’ar 3 (and cited from it in Mikdash Melech, Parshas Bereishis, on folio 15),

and in the Zohar, Parshas Shemos (another reading: Parshas Bereishis), it is stated that the coming into being of all the worlds is through a single thought, and therefore everything is considered like a drop in the ocean.

Therefore, of His essence, blessed be He, one cannot say even “encompassing all worlds” (sovev kol almin), for He is not within the bounds of worlds at all; and also what he said, “You are wise,”

that is, that from the level of “You” [light] is drawn to be enclothed in the level of “wise,” as above—of His essence and being even this does not apply; rather, “You” refers to the level of “encompassing all worlds.”

For the essence of the Infinite One is simple in the utmost simplicity, and “a clear and lucid light is darkness before Him,” and [all] are considered as truly nothing: “I, G‑d, have not changed,” just as before the world was created. And the entire source of the drawing down and revelation is only from the level of Malchus of the Infinite One.

But of the essence of the Infinite One even this does not apply, that there be a source from which any illumination would be revealed; and it does not pertain to the worlds at all, such that one would say, “You are wise.”

Only from the level of Malchus of the Infinite One: although it is the Infinite Light, nevertheless it is a level of which one can say [this], and from which the worlds of Atzilus, Beriah, Yetzirah and Asiyah and [the light that] encompasses all worlds can descend, through a leap and through the illumination of the kav and thread. And of this he said, “You are wise.”

25Now, the revelation of the light from this level, from the level of “You” to the level of “wise”—that is, that there be drawn a revelation from [the light that] encompasses all worlds (sovev kol almin), an illumination for the worlds, for Chochmah is the beginning of the World of Atzilus, and it is written, “You made them all with wisdom”—

comes about through the positive commandments. Of this revelation it is said, “and the hair of His head like pure wool”: the level of the supernal whiteness, the revelation of His very will and kindness.

(See on this the explanation on “For on this day He shall atone,” in Parshas Acharei.) This is the meaning of “the upper beard,” which means the beard of Arich Anpin,

that is, through the fulfillment of the 248 positive commandments, “the 248 limbs of the King”: by performing the mitzvah and fulfilling His will, blessed be He, one draws His very will into the worlds.

The Patriarchs fulfilled the Torah in a spiritual manner; the revelation through their deeds was above, in Atzilus. But for there to be

a revelation literally below, from the level of “the hair of His head like pure wool,” it is through the performance of the mitzvos with actual physical things. Through this a revelation of the level of “encompassing all worlds” is drawn below, so that below too there is the revelation

as above in the supernal Chochmah, where the level of “You” is drawn into the level of “wise,” as above. (See what was written above in Parshas Lech Lecha; see what is written on the hairs on the verse “You shall make holy garments for Aharon, etc.”; and what is written on the verse “It shall be tzitzis for you,” on the meaning of “and you shall be holy.”)

But that there be a revelation of His essence, as it were, which is above the level of “encompassing all worlds,” cannot be except in the Time to Come. (See the Ramaz on Parshas Bereishis) (on folio 4b), who wrote,

and these are his words: “It seems to my humble mind that the main rectification is for the time of the rectification of the worlds after the time of Mashiach, for then we will have the power to draw the drop from the inner dimension of Atik, which is not so now.” End of quote.

Then the revelation will be literally below as well (see what is written on the verse “Set me as a seal”), and [it will come about] through the fulfillment of the prohibitive commandments, as will be explained.

Now, the prohibitive commandments are at the level of the lower beard, that is, the beard of Z’eir Anpin: “His locks are curled (taltalim), black as a raven”—taltalim, tilei tilim, “mounds upon mounds” of halachos, the words of the Scribes (soferim), the level of the scribe (sofer), which is above the level of the book (sefer);

and also the rabbinic fences and safeguards, most of which concern prohibitions. And they are “black as a raven,” in a mode of cruelty; that is, this also requires the attribute of severities (gevuros), to rule that the thing is unfit and cannot be elevated: although of necessity there is a spark of holiness in it, nevertheless it is rejected.

26This is what is said in the Idra: “the black hairs, etc., to which pure and impure are attached”: to rule that this is pure and kosher and can be elevated, while another thing is impure and unfit and cannot be elevated, although it has a spark in it.

And in forbidden things, too, there are two levels: just as in holiness there is the inner and the encompassing, so in kelipah too there are the two levels mentioned above.

For example, “You shall not eat forbidden fat” and the like: this is the level of the inner, for the food enters within. And there is the level of the encompassing: even though nothing enters within, his body becomes impure when he touches it. This is the level of the encompassing of kelipah, which is the whole subject of the Order of Taharos.

27Therefore our Sages, of blessed memory, said, “‘And knowledge’—this is the Order of Taharos.” For there must be no separating screen, neither from the inner nor from the encompassing [aspect] of kelipah; and through this, in the Time to Come, there will be a revelation of an illumination from His essence and being.

This is “I am black,” and specifically through this, “comely.” That is: although the soul, when it descends into Beriah, Yetzirah and Asiyah, into a state of limitation, is in the state of “I am black,”

yet through fulfilling the mitzvos also in the manner of “his locks are curled, black as a raven”—in the fine points of the Scribes, the fences and safeguards, which are from the level of holy severities (gevuros)—the sitra achra is thereby repelled. Therefore, although below I am black as well, like a raven, not in a mode of drawing down,

yet through this, “comely”: for the prohibitive commandments are vessels through whose fulfillment there will be, in the Time to Come, a revelation of His essence and being, of which it is said, “I, G‑d, have not changed,” and which is not within the bounds of any illumination drawn from Him, blessed be He.

(As for the halachos of the prohibitions depending on the beard of Z’eir Anpin, which is far below the level of the beard of Arich Anpin, on which the halachos of the positive commandments depend—and elsewhere it is stated that the prohibitions are drawn from yud-hei and the positive commandments from vav-hei—this will be explained below, G‑d willing.)

284. To explain the reason, one must first introduce the subject of Tohu and Tikkun. The shattering of the vessels of Tohu came about because the light was abundant and the vessels too small to contain [it],

and the vessel could not limit the light. Therefore the vessels shattered and fell below, and the lights withdrew into the essence of the Emanator.

Afterwards they were refined and rectified. The rectification (tikkun) is that they became configurations (partzufim), each attribute being composed of ten, and through the multiplicity of vessels the lights were rectified. As R. Chaim Vital wrote in his commentary on the Idra Zuta, the secret of the rectification is the diminishing of the light; on the contrary, this is what enables the vessels being refined to receive it.

29Now, first there was refined from the vessels of Tohu what was included in the World of Atzilus, in the vessels of the Ten Sefiros of Tikkun; and what could not be included in Atzilus descended to Beriah, Yetzirah and Asiyah and was refined there, so that souls and angels came forth.

Therefore the angels have the power to be [as in] “and the Chayos carry the Throne,” and “upon the Throne, as the appearance of a man”—the level of the lights and vessels of Atzilus.

This is because their root is from the World of Tohu, and the lights of Tohu are higher than the lights of Tikkun, for Tikkun is the diminishing of the light (through apertures, channels and hairs);

only that because of the shattering of the vessels the lights withdrew into their Emanator and the vessels fell below. But after the vessels have been refined and raised from their fall, their root, the lights of Tohu, returns to be revealed in them, which is the level of “before any king reigned over the Children of Israel.”

This is [the meaning of the fact] that through the self-nullification (bittul) of the Chayos of the Chariot, [who] “tremble from the might of the Throne”—which is the refinement and rectification of what is in them from the shattering of the vessels, which was refined and rectified until it was included in the state of self-nullification—

then an illumination from the lights of Tohu, which withdrew into the essence of the Emanator, is revealed in them; and through this they carry the Throne and the Man upon the Throne, [up] to the level of the very essence of the Infinite One (Ein Sof), blessed be He, the level of “for He is not a man.”

Now, the angels are what has already been refined; this is [the meaning of] “and those who serve Him all stand,” for they stand in a state of self-nullification. And so too the souls, as written in Etz Chaim, that the soul itself needs no rectification and descended only to refine the animal soul, etc.

30Now, just as there are three partners in a person—father, mother, and the Holy One, blessed be He, Who places a soul in him—so too in the physical animal there is a soul from the level of the Chayos in the Chariot, from the aspect of the dregs and waste that have not yet been refined. They are refined through

the person who eats them: by the strength of having eaten the animal he can say “One” and “You shall love [G‑d] ... with all your heart”—with both your inclinations—and pray with self-sacrifice (mesirus nefesh). Through this the animals, too, are refined, and all the things permitted to eat; and through this an illumination from the lights of Tohu is revealed, as above regarding “and the Chayos carry, etc.”

And likewise when positive commandments are performed with them, such as shofar, sukkah and lulav, tzitzis and tefillin, one draws down the revelation of the lights of Tohu that withdrew, so that they are revealed in the vessels of Tikkun

(and this revelation will be drawn into the G‑dly soul, just as above “the Chayos carry” the level of its “Man”). All this is with things “permitted to your mouth.” This is not so with forbidden things, which cannot be elevated at all.

Now, one must understand: in the holy Chariot, “the face of a lion on the right” precedes in rank and is higher than “the face of an ox”; and therefore also in the offerings there was “a lion that devours the offerings.”

31Why, then, below, is the ox permitted to be eaten, and can be elevated by the person who eats it or offers it upon the altar, so that through this

the ox itself is elevated and included in holiness; whereas the lion is among the impure beasts, which are forbidden to be eaten, and is unfit for anything holy, for “only what is permitted to your mouth was approved for the work of Heaven”?

The explanation is this: it is known that “the husk precedes the fruit.” Not that the husk literally precedes the fruit, G‑d forbid; rather, the light and life-force that is enclothed within it in a state of exile, having fallen there from the shattering of the vessels,

is from higher levels than the fruit itself (as is written in the discourse beginning “And it was when Pharaoh sent”), as above regarding Tohu and Tikkun. Nevertheless, the husk itself is dross and husk (kelipah).

Therefore the lion below is an impure beast and below the ox, which relative to the lion is like fruit relative to husk. However, the root of the light, life-force and spark enclothed in it is from a level above the ox, for above, “the face of a lion is on the right, etc.”

32Now, like the coming into being of the lion below from the face of the lion, so in the same way is the matter of Avraham, from whom Yishmael came forth. This means that he came forth from him as dross separated from the silver; and then Avraham became a chariot for the Chesed (kindness) of Atzilus, like silver after it has been purified of its dross.

33And at the time before the refinement of the vessels of Tohu, Yishmael too was included in the level of Avraham, and the shattering of the vessels took place; and Yishmael preceded Yitzchak, as the husk precedes the fruit.

Therefore he was the firstborn. This is like the level of the lion below relative to the ox, by way of analogy: for the level of Yitzchak is

like the level of the face of the ox in the holy Chariot, and Yishmael is like the level of the lion below, for his root is higher, that is, from the level of the face of the lion;

but he himself came forth as dross and husk (and from this will be understood the meaning of “I am black, yet comely, like the tents of Kedar,” as below), like the afterbirth that surrounds the child.

This is because in its root, when it was included in the drop, it is more exalted, and afterwards, through the refinement, it is separated and thrown away. The explanation is that what is higher in its root, when it falls through the shattering of the vessels, falls lower.

Therefore, in the shattering of the vessels of Tohu too, there are several levels: what fell lower did so because its root was higher, for the lights were higher;

therefore the vessels could not contain them and fell with force further below. Some of the vessels that shattered and fell descended into domestic animals and beasts permitted to be eaten, and what was higher in its root fell lower, into things forbidden to be eaten.

34Now, the fulfillment of the prohibitive commandments is entirely with forbidden things, whose root is higher than that of the permitted things, like the lion as against the ox.

And through fulfilling His will, blessed be He, in the manner of the prohibitions, that is, in the manner of rejection, in which the inner and encompassing [forces] of kelipah are rejected—

that is, through refraining from eating, “You shall not eat,” or being careful not to become impure through them, and all the fences and safeguards concerning them—through this “He will remove the spirit of impurity from the land,”

and there will be no concealment or kelipah; and through this there is revealed the very essence of the supernal lights, which are higher than the lights revealed through the positive commandments performed with permitted things, etc.,

just as above the revelation of the level of the face of the lion is higher than the level of the face of the ox, etc. And see what is written in Parshas Eikev on the verse “And He fed you the manna, etc.”

355. And this is [the meaning of] “I am black, etc.; do not look upon me that I am swarthy, for the sun has tanned me.” That is: although below I am in a state of blackness and of limitation, and in the fulfillment of physical things,

yet specifically through all this I come to a great elevation, for through this there will be revealed something new: a revelation of His essence and being—that is, in general, through the fulfillment of all the mitzvos, the positive commandments and the prohibitive commandments,

which are with physical things whose root is from the World of Tohu, and the lights of Tohu withdrew into the essence of the Emanator. Therefore, specifically through fulfilling His will, the supernal will, with these things, the Infinite Light (Or Ein Sof) will be revealed, a revelation more exalted than what was revealed in the lights of Tikkun.

36And although below I am in concealment and contraction, yet “the sun has tanned me.” For “a sun and a shield is Havayah Elokim,” and “sun” is the level of the higher unity (yichuda ila’ah)—“Yours, Havayah, is the greatness, etc.”—which are nullified in the Infinite Light.

Therefore, when the sun shines below—the revelation of an illumination from the level of the higher unity in the soul—[it is] through contemplation during the Shema, in the manner of the higher unity,

of how “all before Him is considered as nothing,” and through the fulfillment of the mitzvos. For every revelation of new light from the Infinite Light, which is not within the bounds of the chain of descent (hishtalshelus), must come through the level of an intermediary, that is, the level of Keser, and through the 613 paths that were drawn from the Gulgalta and descended below in the fulfillment of His very will.

37Through this the light from [the level that] encompasses all worlds (sovev kol almin) is revealed, through fulfilling His will with physical things whose root is from the World of Tohu, whose lights withdrew on high, as mentioned above.

But the superiority of the revelation through fulfilling the prohibitive commandments over the revelation through fulfilling the positive commandments is this: in the level of “encompassing all worlds” there are also two levels. The first is what is called “encompassing all worlds”; if so, it pertains to worlds, for although

it encompasses and is not revealed, nevertheless it can be called by the name “encompassing the worlds.” And that [the light that] encompasses all worlds be in actual revelation comes through fulfilling the positive commandments, which are with permitted things.

But His essence and being cannot truly be called by the name “encompassing all worlds,” as mentioned above; it is the level of “I, G‑d, have not changed,” exactly as before the world was created.

38And it is this that is revealed specifically through fulfilling the prohibitive commandments, through severities (gevuros) and the rejection of kelipah. For the severities in their root are higher than the kindnesses (chasadim), like the superiority of gold over silver, or as salt sweetens meat:

“Can what is tasteless be eaten without salt?” For through the salt the taste is revealed. Thus taste, which is a high level (“and the palate tastes food”; therefore the letters gimmel, yud, kaf, kuf, too, which are from the palate, are higher than the other letters, as is written on the verse “And you shall count for yourselves from the morrow, etc.”; see the Idra Zuta, folio 295b),

is revealed specifically through the salt, which in itself is below the food, for it is not fit to be eaten, and it is in the aspect of severities. It is also like [the saying], “A word is worth a sela, silence is worth two,”

that is, through fulfilling the prohibitions in the manner of negation, which concern forbidden things, whose fallen sparks have their root in a higher place. Therefore, through fulfilling His will, blessed be He, with them—to reject the kelipah—through this there is a revelation of His very essence and being.

39And this is the meaning of “I am black, yet comely, like the tents of Kedar.” For it was explained above regarding Avraham, from whom Yishmael came forth,

that he came forth as dross, like the coming into being of the lion below from the level of the face of the lion in the Chariot. Nevertheless, he receives his life-force from Avraham,

only that the life-force is mainly in the manner of the encompassing, for the sitra achra cannot receive holiness in the manner of inner revelation, only in the manner of the encompassing;

as with the eleven spices of the incense: the ten are those enclothed in the kelipos in a state of exile, and the eleventh is in the manner of the encompassing—this is the frankincense (levonah), which is essentially white (lavan)—and their main life-force is from the encompassing, etc. (See what was written on this above in Parshas Toldos, on the verse “See, the fragrance of my son, etc.”)

Now, there are two [kinds of] encompassing: one like a garment, which encompasses from close by; the second, a higher encompassing,

like a tent and a dwelling, which also encompasses, but encompasses from afar; and the tent and dwelling are also more precious than the garment, etc.

40Now, the way holiness gives life to the sitra achra is only from afar. This is the meaning of “the tents of Kedar”: specifically a tent. And the Community of Israel says that so too there is with me a revelation of the level of a higher encompassing [light], which encompasses from afar, as it is written, “Remember G‑d from afar.”

That is: the level of “encompassing all worlds” (sovev kol almin) is called “encompassing the worlds.” And this is the matter of the garments made from the performance of the mitzvos, which is through fulfilling the positive commandments.

But through “I am black,” in fulfilling the prohibitive commandments, which is the level of “black as a raven”—through this, “comely, like the tents of Kedar”: there is drawn a revelation of His essence and being, which cannot be called even “encompassing the worlds,” as above.

(That is: just as the encompassing [light] that gives life to the sitra achra is far removed from them in rank, as written in Etz Chaim, Sha’ar 10, chapter 11, “for the holy does not mix with the profane, etc.,”

so too, relative to the essence of the Infinite One, blessed be He, even the highest worlds are considered as truly nothing, and they are infinitely more distant in rank from the Infinite Light (Or Ein Sof), blessed be He, than the distance, in the analogy, of the opposing side from its encompassing [light], the “tents of Kedar.”

Therefore this higher encompassing [light], drawn from the Infinite Light itself, blessed be He, is compared specifically to the analogy of “the tents of Kedar, etc.”

And see what is written on the verse “A psalm, a song of the dedication of the House” on these two encompassing [lights], garment and house, etc. One can further explain why it is compared specifically to the tents of Kedar: in holiness there are ten Sefiros, “ten and not eleven,” as is written in Sefer Yetzirah and cited in the Raaya Mehemna at the beginning of Parshas Ki Sisa.

This means that in Keser there are two levels, Atik and Arich, and the level of Atik is not counted among the Ten Sefiros; this is “and not eleven, etc.” See Etz Chaim, Sha’ar 22, chapter 1, section 4, “and we do not count, etc.”; and so too in the whole of Atzilus, Atik Yomin, etc.

Now, the drawing down of the level of the higher encompassing [light] mentioned above, at the level of tent and house, which is above the level of garment, etc., is the level of Atik, which is the lowest level in the Emanator, the Infinite Light, blessed be He, itself.

Therefore it is compared specifically to the tents of Kedar, because there the encompassing is certainly not commensurate with the inner, as above. So too, even the highest worlds are very far in rank from the Infinite One, blessed be He, infinitely more than the distance in the analogy of the tents of Kedar, [having] nothing whatsoever [in common with Him].

Even so, this higher encompassing [light] too is revealed through fulfilling the prohibitive commandments, for the reason mentioned above. And according to the language of the Kabbalah one may give the reason it is compared specifically to the tents of Kedar: in holiness there are ten and not eleven, that is, the Ten Sefiros, and they begin from the level of Arich Anpin; and the meaning of “and not eleven” is

that the level of Atik is not counted among the Ten Sefiros. Now, Arich Anpin is called “encompassing all worlds,” but the level of Atik is not called even “encompassing all worlds.” Therefore it is compared to the tents of Kedar, for there, there are eleven crowns, and the eleventh level, which is the level of frankincense, is called the level of “the tents of Kedar,” as above.

If so, Atik Yomin of holiness, which is not counted among the Ten Sefiros, is compared specifically to this level. And this is why in the Tabernacle there were eleven curtains of goats’ hair: so that the level of the higher encompassing [light], too, would be drawn, etc.

And see what is written in the discourse beginning “And He called to Moshe,” on the meaning of “And Moshe could not enter the Tent of Meeting, for the cloud rested upon it”; see there. Now, although through the positive commandments [light] is also drawn from the level of Atik, through the positive commandments it is drawn from the seven lower [Sefiros] of Atik Yomin, which are enclothed in Arich Anpin;

but the level of the first three [Sefiros] of Atik Yomin, which are not enclothed in Arich Anpin at all, is drawn specifically through fulfilling the prohibitive commandments, as [will be explained] below. According to this, the reason will also be understood why the prohibitive commandments depend specifically on the hairs of Z’eir Anpin, and the positive commandments on the tikkunim of the beard of Arich Anpin. And this is the meaning of the Torah having been given in black fire upon white fire, as was written above in the name of the Idra Rabba)

(folio 132). This means that “black fire” is the level of the prohibitive commandments, and “white fire” is the level of the positive commandments; and so it is in Sefer Hadras Melech, section 139, in the name of the Ramaz.

The explanation: it is written, “and Torah is light.” Now, the main light of a burning lamp is from the hue next to the wick, but the white hue that surrounds it does not itself give light, etc.;

so it is [stated] above. But seemingly, on the contrary, the main light is from the white hue, whereas the hue next to the wick is black, or a blue hue, and does not give so much light.

However, it seems that the intent is along the lines of what is written in the Zohar, Bereishis (folio 51a): “And upon the white light, above, rests a hidden light that surrounds it”; and so too in Parshas Lech Lecha (folio 83b);

and the Ramaz explained (cited in Sefer Hadras Melech, section 139) that the hidden light refers to the secret of the concealed Keser, which surrounds everything, etc.

Accordingly, one can also understand the matter of the Torah having been given in black fire upon white fire, which are the level of the first two hues; and this is “and Torah is light.”

41And there is yet the level of the hidden light (nehora setima’ah), which is the source of the light. And this is the matter of the words of the Scribes, from which is drawn the level of the book, which is the level of “and Torah is light, etc.”

Now, the positive commandments are the level of the white light (nehora chivara): it is a light that can come into revelation—the light and kindness from Him, blessed be He—the fulfillment of His will by active doing. It is the level of the hairs of Arich Anpin,

which are the level of “like pure wool,” the white light; for in order for the light to be in a state of revelation, it is impossible except through the level of hairs, as was written above regarding the rectification, which is the diminishing of the light, etc.

But the prohibitions depend on the hairs of Z’eir Anpin, which are called “black,” the black light (nehora uchma), which is below the tikkunim of the beard of Arich Anpin, called “white fire.” That is, the light does not come as a revelation of His will by active doing, but only by way of “not.”

Therefore it is also called the blue light (nehora techela), which consumes (mechaleh) something else; for the main subjugation of the sitra achra is through fulfilling the prohibitive commandments.

However, although it is below the hairs of Arich Anpin, which are white fire, “like pure wool,” in truth the root of the light in the prohibitions is higher than the white fire of the positive commandments,

that is, it is from the level of the hidden light that surrounds the white light, whose nature and essence, because of the greatness of its level, cannot be grasped, as written in Pri Etz Chaim, Sha’ar HaShabbos, end of chapter 4. And see what is written in the explanation on “And the Jews accepted” on the element of fire itself, etc.;

see there. Its revelation is through the black hairs of Z’eir Anpin, which are the level of the black light itself; for as they are below, they are far below the hairs of Arich Anpin,

which are “like pure wool,” the level of “abundant in kindness,” to elevate the permitted things so that they become actual vessels for the Infinite Light (Or Ein Sof); whereas the level of the hairs of Z’eir Anpin, black

as a raven, is in the aspect of severities (gevuros), to reject the forbidden things—although there is a spark in them, etc., nevertheless one rejects it with both hands—and the quality of “abundant in kindness” is higher than the level of the severities.

Nevertheless, it is specifically in the severities of the black light that the level of the hidden light mentioned above is enclothed and drawn, and not in the white light.

For through the white light, “abundant in kindness,” from which comes “the right [hand] draws near,” to elevate the permitted things so that they become a vessel for the revelation of the Infinite Light—

it is impossible [for them] to be a vessel for the Infinite Light that is not within the bounds of drawing down, nor within the bounds of encompassing; they are a vessel only for the light that encompasses all worlds (sovev kol almin),

and not for His essence and being, which is not within the bounds of any drawing down. However, in the three cavities of the Skull (Gulgalta) of Z’eir Anpin, where the source of the division of the attributes into kindnesses and severities is,

there, therefore, there could be a revelation of the superiority of the severities, which is the level of the prohibitions and of rejection, to reject forbidden things. This rejection is the fulfillment of the supernal will in a thing higher than the fulfillment of the will in permitted things, as above regarding “the husk precedes the fruit, etc.”

And this could not be in the beard of Arich Anpin, where all is the level of great mercy and “abundant in kindness,” the white light, “like pure wool.” And the superiority of severity in this rejection is rooted higher than the “abundant in kindness” mentioned above, as in “A word is worth a sela, silence is worth two,”

that is, through this there will be a revelation of the essence of the Infinite Light, the hidden light, “the most hidden of all hidden.” Therefore, although below, the hairs of Z’eir Anpin are certainly lower in level than the hairs of Arich Anpin, nevertheless in them

and through them, through fulfilling the prohibitive commandments that depend on them, the essence of the Infinite Light is drawn down and revealed, which is above the revelation through the positive commandments that is drawn through the hairs of Arich Anpin, which are “like pure wool.”

This is what is said in the Idra Rabba (folio 140a): “And because these hairs are black and dark, it is written, ‘He reveals deep things out of darkness.’” And see there in the Arizal’s explanation of the Idra.

The intent is as above: through the prohibitions there is drawn a revelation of deep things, such depths as are not revealed through the white light of the positive commandments, etc.

42And as in “Out of the depths I have called You, etc.” And this is what is written, “Your thoughts are very deep, etc.; when [the wicked] spring up, etc., it is to destroy them forever”: that specifically through the rejection of the kelipos a revelation is drawn from the level of the depth of the supernal thought, etc.

In the same way we find with the mitzvah of tzitzis, that the blue (techeles) is higher than the white, etc.; see Pri Etz Chaim. And this is exactly the same thing: for of the mitzvah of tzitzis it is written, “and you shall not stray, etc.,”

which is the fulfillment of the prohibitive commandments, and it is through the blue hue, which consumes the evil and rejects it; while of the white hue it is written, “so that you remember and do all My commandments,” the fulfillment of the positive commandments, as written elsewhere. And it will be further explained below why the prohibitions are drawn specifically from the hairs of Z’eir Anpin.

436. Now, the meaning and matter of “comely” is this: [there are] attributes that are above Chochmah, that is, they are the source of the attributes (middos),

as in the Musaf of Rosh HaShanah and Yom Kippur, and in Ne’ilah, we say, “Who is like You, Father of mercies,” which is a revelation of a higher level than the level of “Merciful Father.”

For the meaning of “Merciful Father” is the enclothing of the light in the attribute of mercy, which is among the attributes of Atzilus; but “Father of mercies” means that He brings into being and draws down the attribute of mercy, to have mercy on the worlds and give them life

(and this is “the Good One, for Your mercies have not ended”). This is the level of the attributes that are above Chochmah; and therefore it is said in Musaf and Ne’ilah, when the Kedushah of “Keser” is said.

Now, for the revelation from there to come into the attributes of Atzilus, it is through the level of hairs. For the hairs are only, by way of analogy, the level of the vegetative,

for the speaking [being] too comprises mineral, vegetative, animal and speaking, and the level of hairs is only the vegetative within him, which is the level of the attributes, called “vegetative.” This is not so with Chochmah, which is called “living,” above the vegetative level, as it is written, “and wisdom gives life.”

44And just as the Chochmah of Atzilus is above the attributes of Atzilus and is called “living,” while the attributes (middos) are the level of “vegetative,” so too in the level of Atik Yomin and Arich Anpin the attributes are called “vegetative.”

And this is the level of “and the hair of His head like pure wool”; from there is the root of the revelation through the positive commandments. But through the prohibitions there is drawn a revelation of Chochmah, Binah and Daas of Atik Yomin.

For the positive commandments and the prohibitions are drawn from the Name Havayah: the prohibitions from yud-hei and the positive commandments from vav-hei. This does not mean that they are from the Name Havayah enclothed in the Ten Sefiros of Atzilus, for it was explained above at length that the mitzvos are a revelation of the Infinite Light (Or Ein Sof) through the level of Keser, which is the intermediary, etc.

Rather, it means that they are drawn from the Name Havayah of Atik Yomin. If so, the positive commandments, which are drawn from vav-hei, are the revelation of the level of the seven lower [Sefiros] of Atik Yomin, which are the attributes; and this revelation is through the level of the hairs, “and the hair of His head like pure wool,” the vegetative level.

But the prohibitions, which are drawn from yud-hei, are Chochmah, Binah and Daas of Atik Yomin; it is impossible for this level to be revealed through hairs and the vegetative level, etc.

45Nevertheless, this revelation is drawn through the black hairs of Z’eir Anpin, which are below the hairs of Arich Anpin; and this is “He reveals deep things out of darkness, etc.”

The explanation: on the contrary, because the level of Chochmah, Binah and Daas of Atik Yomin is the highest level, therefore its enclothing will be in a lower level, as in the matter mentioned above of the lion and the ox: the lion’s root is much higher than the ox’s root,

and yet below, the lion is lower in level—but that very thing is the cause, etc. And by way of this analogy—making the necessary distinction—it will be understood even higher above: that the light from the level of Chochmah, Binah and Daas of Atik Yomin cannot be enclothed in the hairs of Arich Anpin,

but only below them, in the hairs of Z’eir Anpin, where the light shines through rejection, by way of “not,” etc.

46With this the meaning of “I am black, yet comely” will be understood: that the revelation of the level of “comely” comes specifically through “I am black,” “black as a raven.”

The explanation is that “comely” means as it is written, “A man’s wisdom lights up his face,” and it is the level of “May G‑d make His face shine upon you,”

which is the seventh of the thirteen tikkunim of Arich Anpin, the tikkun of “and truth,” which is the illumination of the face; for the face is free of hair, because it is above the level of hairs and contractions, which are only the vegetative level.

But “A man’s wisdom lights up his face” means the essence of Chochmah within Keser, which is above the vegetative level, as above. (See what is written on this subject in the explanation on “And Moshe wrote their goings forth according to their journeys”; and see the Ramaz on Parshas Vayikra, at the beginning of the parsha, who wrote that in the tikkun of “and truth” the Daas of Atik shines, etc.; see there.)

And this is “I am black, yet comely”: through fulfilling the prohibitive commandments, which are drawn from the level of the black hairs—through this, “comely,” which is the revelation of the illumination of the face, far above the level of the hairs of Arich Anpin, as above.

And there is a still higher level: this is the matter of “like the curtains of Shlomo”—[the King] to Whom peace (shalom) belongs—on the basis of the verse, “Or let him take hold of My strength, that he may make peace with Me; peace he shall make with Me.”

“Peace” twice: that is, in the heavenly household and in the earthly household. The meaning of “in the earthly household” is that for there to be a union and revelation of Atzilus in Beriah, Yetzirah and Asiyah, there must be a peace that joins and binds them.

47And peace in the heavenly household means the binding and revelation of the Emanator’s light in the emanated [levels]; it is through the level of Yesod, which unites them and makes peace between distant things that bear no comparison to each other.

For He, blessed be He, is “exalted from the days of the world” of Atzilus, and nevertheless “in His goodness He renews each day, continually, the work of creation, etc.”

(According to what is written in the Shelah, Parshas Va’eschanan, that “good” in its full sense is the inner goodness, the choicest of the good, etc., end of quote—and see the Zohar, Terumah, [folio] 165—one may say that “His goodness” is the highest level in Keser, through which He renews and draws down the light into the “abundant in kindness” of Arich Anpin, etc. And see the Zohar at the beginning of Parshas Emor, and the Ramaz there; and see what is written in the discourse beginning “Va’eschanan” on “and in His goodness He renews, etc.”)

Also within Atzilus alone there is peace in two ways: the union of Chochmah and Binah through Daas, which joins them, and the inclusion of Chesed and Gevurah in each other through Tiferes; also that each attribute be composed of ten—all this is the matter of “He makes peace in His heights.”

48All this is the matter of His enclothing in the worlds and making peace between them; see Iggeres HaKodesh on the verse “And the work of righteousness shall be peace.”

But “the curtains of Shlomo” means [the One] to Whom peace belongs, where it does not apply at all to say that there are two things between which peace must be made; rather, all are considered as truly nothing.

Even “a clear light is darkness before Him,” and they are nullified in their source like the sun’s radiance in its source, which cannot be called by the name “light,” because it is nullified in the luminary

(and this is like the union and nullification of the Ten Sefiros of Akudim in their Emanator: they are “bound” in one vessel, for out of the intensity of their nullification in the Infinite One (Ein Sof), blessed be He, they are in one vessel, etc.; and it does not apply to say that there are two things between which peace must be made, as with the Ten Sefiros of Atzilus, where each is in a vessel of its own).

And in the Time to Come this level too, of “the curtains of Shlomo,” will be revealed: that is, when there will be a revelation of His essence and being, “I, G‑d, have not changed”—this is called “the curtains of Shlomo,” which encompasses all the levels of peace and is higher than them.

Now, the curtains of Shlomo are white. For it is written, “And Lavan rose early in the morning”: that is, an illumination from the level of the supernal whiteness, the revelation of the supernal kindness in all the partzufim; “and he kissed his sons

and his daughters”: these are the level of cause and effect, giver and receiver; and afterwards, “and Lavan returned to his place.” But all this is the level of the illumination of the kindness of the Infinite One, blessed be He, revealed in Atzilus.

Moshe our teacher, peace be upon him, however, asked, “Let me cross over, please, and see the good mountain and the Levanon.” The meaning of Levanon is a doubled form of “whiteness” (libun), that is, the source of whiteness, which cannot be enclothed at all in the Ten Sefiros and shines only in an encompassing manner

(and this is what is written, “and see, etc.”: for the essential revelation will be only in the Time to Come, “and I will walk among you”; or, nevertheless, through fulfilling the mitzvos dependent on the Land, he could come to the level of seeing the level of Levanon, as sight alone). And it is called “the curtains of Shlomo”: “He stretches out the heavens like a curtain.”

The explanation: it was explained above that through fulfilling the prohibitions there is drawn a revelation of Chochmah, Binah and Daas of Atik Yomin; and this is what is said, that the prohibitions are drawn from yud-hei.

And of this revelation it said, “comely, like the tents of Kedar”; the reason this revelation was compared to the tents of Kedar was written above. And afterwards it further said that a still higher level will be revealed,

namely the encompassing [lights] of Chochmah, Binah and Daas of Atik Yomin; and this is the level of “like the curtains of Shlomo.” (And see Mevo She’arim) (Sha’ar 2, Part 3, chapter 5): “The superior and very great part is what remains encompassing, etc.”; see there.

This needs to be reconciled with what is written (in Sha’ar 3, Part 1, chapter 5), that the inner light is great, etc.; and so too wrote Etz Chaim (in the first edition, Sha’ar 10, end of chapter 2).

And so too it is written in Mishnas Chassidim, Maseches Atik, end of chapter 1. And see what is written there in Mevo She’arim (Sha’ar 3, Part 1, beginning of chapter 5): “And perhaps the student, etc.”;

see there. And see the Ramaz at the beginning of Parshas Shemini on the inner light and encompassing light of Atik: that the encompassing light spreads, etc., beyond all searching. End of quote.

And this is as written here. And all is through the level of “I am black”: that the soul descended below in order to carry out the subjugation (iskafya) and transformation (is’hapcha) of darkness into light, etc.,

through “turn from evil and do good,” for through this all the dross from what fell in the shattering of the vessels will be refined, and there will be no separating screen. “And the glory of G‑d will be revealed”; “eye to eye they shall see”; “on that day G‑d will be One and His Name One.”

(The level of “the curtains of Shlomo” will be further understood from what is written elsewhere, at the end of the discourse beginning “Until he does not know [the difference] between ‘Cursed is Haman’ and ‘Blessed is Mordechai’”: “Cursed is Haman” is the kelipah that covers and conceals the Name yud-hei, the level of the prohibitions, and “Blessed is Mordechai” is the drawing down of the positive commandments, the level of vav-hei.