Chapter Three (פֶּרֶק שְׁלִישִׁי)

Blessed be His great Name (יִתְבָּרַךְ שְׁמוֹ הַגָּדוֹל), Who declares the end from the beginning (מַגִּיד מֵרֵאשִׁית אַחֲרִית) (Isaiah 46:10), from the beginning of the creation of the world (מִתְּחִלַּת בְּרִיאָתוֹ שֶׁל עוֹלָם), He hinted to us (רָמַז לָנוּ), these worlds of Atzilut, Beri’ah, Yetzirah, and Asiyah (אֵלֶּה הָעוֹלָמוֹת אֲבִי״ע), all four of them in this manner (אַרְבַּעְתָּן בְּאֹפֶן זֶה). For the World of the Garment (כִּי בְּעוֹלָם הַמַּלְבּוּשׁ), is the light of His Garment (הוּא אוֹר לְבוּשׁוֹ), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו): “Who wraps Himself in light as a garment” (עֹטֶה אוֹר כַּשַּׂלְמָה) (Psalms 104:2), thereby hinting to us the World of Atzilut (רָמַז לָנוּ עוֹלָם הָאֲצִילוּת), from which all the emanated beings are emanated (אֲשֶׁר כָּל הַנֶּאֱצָלִים נֶאֱצָלִים מִמֶּנּוּ). And when He emanated from this Garment (וְכַאֲשֶׁר הֶאֱצִיל), His Essence, may He be blessed (עַצְמוּתוֹ יִתְבָּרַךְ), into the second sphere called Avira Kadma’ah [Primordial Air] (מֵהַמַּלְבּוּשׁ הַזֶּה הַכַּדּוּר הַשֵּׁנִי הַנִּקְרָא אֲוִירָא קַדְמָאָה), this hinted to the World of Beri’ah (רָמַז לְעוֹלָם הַבְּרִיאָה). And when He emanated the third sphere called Adam Kadma’ah [Primordial Adam] (וְכַאֲשֶׁר הֶאֱצִיל הַכַּדּוּר הַשְּׁלִישִׁי הַנִּקְרָא אָדָם קַדְמָאָה), this hinted to the World of Yetzirah (רָמַז לְעוֹלָם הַיְצִירָה), and from this sphere Yisrael emerged (מֵהַכַּדּוּר הַזֶּה יָצְאוּ יִשְׂרָאֵל), as it is said (שֶׁנֶּאֱמַר): “You are Adam” (אָדָם אַתֶּם) (Ezekiel 34:31), and our Sages of blessed memory said (וְאָמְרוּ חֲכָמֵינוּ זַ״ל): “You are called Adam, but the nations of the world are not called Adam” (אַתֶּם קְרוּיִין אָדָם וְאֵין אוּמּוֹת הָעוֹלָם קְרוּיִין אָדָם) (Yevamot 61a). And when He emanated the fourth sphere called Tehiru (וְכַאֲשֶׁר הֶאֱצִיל הַכַּדּוּר הָרְבִיעִי הַנִּקְרָא טְהִירוּ), this hinted to the World of Asiyah (רָמַז לְעוֹלָם הָעֲשִׂיָּה). And just as His Essence, may He be exalted (וּכְמוֹ שֶׁעַצְמוּתוֹ יִתְעַלֶּה), encompasses all beings (מַקִּיף כָּל הַנִּמְצָאִים), and He is the place of the world (וְהוּא מְקוֹמוֹ שֶׁל עוֹלָם), so too a Kav [Line] emerges from the Malchut of the Garment (כֵּן קַו יוֹצֵא מִמַּלְכוּת שֶׁל הַמַּלְבּוּשׁ), and encompasses all the worlds (וּמַקִּיף כָּל הָעוֹלָמוֹת), all of them (כֻּלָּם). And likewise a Kav [Line] emerges from the World of Atzilut (וְכֵן קַו יוֹצֵא מֵעוֹלָם הָאֲצִילוּת), and encompasses the World of Beri’ah (וּמַקִּיף עוֹלָם הַבְּרִיאָה), and it is called Parokhet [Veil] in the language of Scripture (וְהוּא הַנִּקְרָא פָּרֹכֶת בִּלְשׁוֹן הַמִּקְרָא), and Pargod [Curtain] in the language of the Gemara (וּפַרְגּוֹד בִּלְשׁוֹן הַגְּמָרָא), as our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל): “I heard from behind the Pargod” (שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד) (Chagigah 15a), and Parsa [Partition] in the language of the Zohar (וּפַרְסָה בִּלְשׁוֹן הַזֹּהַר), as I have explained (כִּדְפֵירַשְׁתִּי). And just as the sphere of Avir Kadmon [Primordial Air] encompasses Adam Kadmon (וּכְמוֹ שֶׁכַּדּוּר אֲוִיר קַדְמוֹן מַקִּיף לְאָדָם קַדְמוֹן), so too a Kav [Line] emerges from Beri’ah and encompasses the World of Yetzirah (כֵּן יוֹצֵא קַו מִבְּרִיאָה וּמַקִּיף לְעוֹלָם הַיְצִירָה). And just as Adam Kadma’ah [Primordial Adam] encompasses the sphere of the Tehiru [Luminous Space] (וּכְמוֹ שֶׁאָדָם קַדְמָאָה מַקִּיף כַּדּוּר הַטְּהִירוּ), so too a Kav [Line] emerges from Yetzirah (כֵּן קַו יוֹצֵא מִיְצִירָה), and encompasses and surrounds the World of Asiyah (וּמַקִּיף וְסוֹבֵב עוֹלָם הָעֲשִׂיָּה). And all these Kavim [Lines] are called Parsa [Partition], Pargod [Curtain], and Parokhet [Veil] (וְכָל אֵלּוּ הַקַּוִּים הֵם נִקְרָאִים פַּרְסָה וּפַרְגּוֹד וּפָרֹכֶת). And just as from the Yud of the Name Sag of the Garment (וּכְמוֹ שֶׁמֵהַיּוּ״ד שֶׁל שֵׁם ס״ג שֶׁל הַמַּלְבּוּשׁ), the World of Ein Sof and the World of Atzilut were established and formed (נִתְקַן וְנִגְלַם עוֹלָם הָאֵין סוֹף וְעוֹלָם הָאֲצִילוּת), as mentioned in its place (כָּאָמוּר בִּמְקוֹמוֹ), so too from the final Heh of the Name B”N [52] of Vavin in Malchut (כֵּן מֵהַהֵ״י אַחֲרוֹנָה שֶׁל שֵׁם ב״ן דְּוָי״ן שֶׁבַּמַּלְכוּת), [that is, the letters are constructed from Vavin] ([הַיְנוּ שֶׁהָאוֹתִיּוֹת בְּנוּיוֹת מִוָּי״ן]), which is called the Kav haMidah [Measuring Line] (שֶׁהוּא נִקְרָא קַו הַמִּדָּה), these three worlds of Beri’ah, Yetzirah, and Asiyah were formed (נִגְלְמוּ אֵלּוּ הַשְּׁלֹשָׁה עוֹלָמוֹת בִּי״ע). And just as the Malchut of Adam Kadmon built the World of Atzilut (וּכְמוֹ שֶׁמַּלְכוּת א״ק בָּנְתָה עוֹלָם הָאֲצִילוּת), so too from the Malchut of the Malchut of Atzilut (כֵּן מִמַּלְכוּת דְּמַלְכוּת דַּאֲצִילוּת), since the feet of the Malchut of the Malchut of Atzilut are enclothed within these three worlds (לְפִי שֶׁרַגְלֵי מַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת מִתְלַבְּשִׁים בִּשְׁלֹשָׁה עוֹלָמוֹת אֵלּוּ), and as the verse alludes (וּכְמוֹ שֶׁרָמַז הַכָּתוּב), “And His kingdom rules over all” (וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103:19), through the feet of the Malchut of the Malchut of Atzilut (בְּרַגְלֵי מַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת), she rules over the lower worlds (הִיא מוֹשֶׁלֶת עַל הָעוֹלָמוֹת הַתַּחְתּוֹנִים). For the Supreme Emanator gave her power and strength (כִּי נָתַן לָהּ הַמַּאֲצִיל הָעֶלְיוֹן כֹּחַ וּגְבוּרָה), to bring forth her three sections from potential into actuality (לְהוֹצִיא שְׁלֹשָׁה פְּרָקִים שֶׁלָּהּ מִן הַכֹּחַ אֶל הַפֹּעַל), in order to become enclothed within the worlds of Beri’ah, Yetzirah, and Asiyah (כְּדֵי לְהִתְלַבֵּשׁ בְּעוֹלָמוֹת בִּי״ע), as we shall explain with the help of Atik Yomayya [the Ancient of Days] (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת עַתִּיק יוֹמַיָּא). And just as the Malchut of the Malchut of Atzilut becomes enclothed in Beri’ah (וּכְמוֹ שֶׁמַּלְכוּת דְּמַלְכוּת דַּאֲצִילוּת מִתְלַבֶּשֶׁת בִּבְרִיאָה), so too the Malchut of Beri’ah becomes enclothed in Yetzirah (כֵּן מַלְכוּת דִּבְרִיאָה מִתְלַבֶּשֶׁת בִּיצִירָה), and likewise the Malchut of Yetzirah becomes enclothed in Asiyah (וְכֵן מַלְכוּת דִּיצִירָה מִתְלַבֶּשֶׁת בַּעֲשִׂיָּה), and understand this (וְהָבֵן), that the connection of the worlds is entirely one (קִישּׁוּר הָעוֹלָמוֹת הוּא כֻּלּוֹ אֶחָד), and they are like the layers of onions, one surrounding another (וְהֵם כְּגַלְדֵי בְצָלִים זוֹ מַקֶּפֶת זוֹ). And if a person should arise and say (וְאִם יַעֲמֹד אָדָם וְיֹאמַר), behold, could not the First Cause, or the second, or the third, and so on (הֲלֹא בְּסִבָּה רִאשׁוֹנָה אוֹ שְׁנִיָּה אוֹ שְׁלִישִׁית וְכֵן הָלְאָה), have governed the lower world (הָיָה יָכוֹל לְהַנְהִיג הָעוֹלָם הַתַּחְתּוֹן), we answer him (נָשִׁיב לוֹ תְּשׁוּבָה), that it is an exceedingly great foolishness and simplicity (כִּי סִכְלִיּוּת וּפַתְיוּת גָּדוֹל מְאֹד), the like of which does not exist in the world (אֲשֶׁר אֵין כָּמוֹהוּ בָּעוֹלָם), for because of a lack of knowledge he asked all these things (כִּי מִפְּנֵי חֶסְרוֹן יְדִיעָה שָׁאַל כָּל אֵלֶּה).

The analogy for this is (הַמָּשָׁל בָּזֶה), the sun is a very great light (הַשֶּׁמֶשׁ הִיא אוֹר גָּדוֹל מְאֹוד), shining into a certain portico (הַזּוֹרַחַת בְּאַכְסַדְרָה אַחַת), and there is a man there who wishes to benefit from the light of the sun (וְיֵשׁ בָּהּ אָדָם אֶחָד הָרוֹצֶה לֵהָנוֹת מֵאוֹר הַשֶּׁמֶשׁ), but it is impossible for him to gaze into its light (וְאִי אֶפְשָׁר לוֹ לְהַבִּיט בְּאוֹרָהּ), because it is so abundant (כִּי רַבָּה הִיא), and it dims the light of his eyes so greatly (וּמַכְהָה אוֹר עֵינָיו כָּל כָּךְ), that even what is before him and behind him (עַד שֶׁאֲפִלּוּ לְפָנָיו וּלְאַחֲרָיו), he is unable to see what he needs (אִי אֶפְשָׁר לוֹ לְהַבִּיט מַה שֶּׁצָּרִיךְ לוֹ), even walking is not within his power (אֲפִלּוּ הַהֲלִיכָה אֵינָהּ בִּרְשׁוּתוֹ), since he cannot see the way (כֵּיוָן שֶׁאֵינוֹ יָכוֹל לִרְאוֹת הַדֶּרֶךְ). Therefore, in order to rectify this light (לָכֵן לְתַקֵּן זֶה הָאוֹר), he makes one screen (עוֹשֶׂה מָסָךְ אֶחָד), and it is still not sufficient for the light to become tempered (וְאֵינוֹ דַּי בִּכְדֵי שֶׁיִּתְבַּשֵּׂם הָאוֹר), so he makes a second screen (עוֹשֶׂה מָסָךְ שֵׁנִית), up to five or ten (עַד חֲמִשָּׁה אוֹ עֲשָׂרָה), and then it becomes possible for him to benefit from its light (וְאָז אֶפְשָׁר לוֹ שֶׁיֵּהָנֶה מֵאוֹרָהּ). And behold, if some simpleton from the marketplace should come (וְהִנֵּה אִם יָבוֹא פֶּתִי אֶחָד מִן הַשּׁוּק), and see the screens (וְיִרְאֶה הַמְּסָכִים), questions and difficulties without end will enter his mind (יַעֲלֶה עַל דַּעְתּוֹ שְׁאֵלוֹת וְקוּשְׁיוֹת עַד אֵין חֵקֶר), and he will ask (וְיַקְשֶׁה), why add one screen (לָמָּה לוֹ לְהוֹסִיף מָסָךְ אֶחָד), or two (אוֹ שְׁנַיִם), and so forth (וְכוּ׳). But this poor man does not know (וְהֶעָנִי הַזֶּה אֵינוֹ יוֹדֵעַ), that the proof of experience itself testifies concerning these screens (כִּי מוֹפֵת הַנִּסָּיוֹן הוּא יָעִיד עַל הַמְּסָכִים הַלָּלוּ). Thus it is a great foolishness (כָּךְ הוּא סִכְלוּת גָּדוֹל), to ask concerning Ein Sof (לִשְׁאוֹל לְאֵין סוֹף), why He needed to create so many worlds (לָמָּה לוֹ לִבְרֹא כָּל כָּךְ עוֹלָמוֹת), and His knowledge, may He be blessed (וִידִיעָתוֹ יִתְבָּרַךְ), is the proof of experience that we mentioned (הִיא מוֹפֵת הַנִּסָּיוֹן שֶׁאָמַרְנוּ), as it is said (שֶׁנֶּאֱמַר): “Hashem founded the earth through wisdom; He established the heavens through understanding” (י״י בְּחָכְמָה יָסַד אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה) (Proverbs 3:19). And it is said (וְנֶאֱמַר): “How numerous are Your works, Hashem; You made them all with wisdom” (מָה רַבּוּ מַעֲשֶׂיךָ י״י כֻּלָּם בְּחָכְמָה עָשִׂיתָ) (Psalms 104:24). “What can the man do who comes after the King, that which they have already done?” (מַה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ אֵת אֲשֶׁר כְּבָר עָשׂוּהוּ) (Ecclesiastes 2:12). And concerning the analogy of the sun that we explained (וְעַל מְשַׁל הַשֶּׁמֶשׁ שֶׁבֵּאַרְנוּ), David the King, peace be upon him, said (אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם): “For Hashem Elohim is a sun and a shield” (כִּי שֶׁמֶשׁ וּמָגֵן י״י אֱלֹהִים) (Psalms 84:12). The meaning is (פֵּירוּשׁ), if they place a shield before the sun (אִם יָשִׂימוּ מָגֵן לִפְנֵי הַשֶּׁמֶשׁ), namely a screen through which one may benefit from its light (דְּהַיְנוּ מָסָךְ שֶׁיּוּכְלוּ לֵהָנוֹת מֵאוֹרוֹ), so too the influx and light of Hashem Elohim (כֵּן שֶׁפַע י״י אֱלֹהִים וְאוֹרוֹ), are impossible except through screens (אִי אֶפְשָׁר כִּי אִם עַל יְדֵי מְסָכִים). And especially since the light of the Emanator of all (וּבִפְרָט שֶׁאוֹר הַמַּאֲצִיל הַכֹּל), is absolute darkness in relation to us (הוּא חֹשֶׁךְ הַמֻּחְלָט בְּעֶרְכֵּנוּ), and in relation to other Partzufim as well (וּבְעֵרֶךְ פַּרְצוּפִים אֲחֵרִים), to the extent that no seeing eye has beheld Him (עַד אֲשֶׁר כָּל עַיִן רוֹאָה לֹא שְׁזָפַתְהוּ), neither through the faculty of sight (לֹא בְּחוּשׁ הָרְאוֹת), nor through the faculty of intellect to conceive Him (וְלֹא בְּחוּשׁ הַשֵּׂכֶל לְצַיֵּר), as it is said (שֶׁנֶּאֱמַר): “And what likeness will you compare to Him?” (וּמַה דְּמוּת תַּעַרְכוּ לוֹ) (Isaiah 40:18). And if so (וְאִם כֵּן), how could matter emerge from a Cause (הֵיאַךְ הַחֹמֶר יָצָא מִן סִבָּה), except in this manner (רַק כָּזֹאת), to the extent that it is impossible to call it Hiyuli [Prime Matter] (עַד שֶׁאִי אֶפְשָׁר לוֹמַר עָלָיו הִיּוּלִי), for it is existence from non-existence (שֶׁהוּא יֵשׁ מֵאַיִן). And I have already explained in the Gate of the Delights of the King (וּכְבָר פֵּרַשְׁתִּי בְּשַׁעַר שַׁעֲשׁוּעֵי הַמֶּלֶךְ), the matter of Chokhmah and its operations (עִנְיַן הַחָכְמָה וּפְעוּלוֹתֶיהָ), and from it you will understand these secrets (וּמִמֶּנָּה תָּבִין הַסּוֹדוֹת הַלָּלוּ). If you are a master of soul (אִם בַּעַל נֶפֶשׁ אַתָּה), such that your intellect can bear it (שֶׁיִּסְבְּלֶהוּ שִׂכְלְךָ), and if not (וְאִם לָאו), leave this matter aside (תַּנִּיחַ הָעִנְיָן הַזֶּה), and do not speculate concerning Him, may He be blessed (וְאַל תְּהַרְהֵר עָלָיו יִתְבָּרַךְ), “Do not seek that which is too wondrous for you, and do not investigate that which is concealed from you” (בַּמֻּפְלָא מִמְּךָ אַל תִּדְרֹשׁ וּבַמְּכֻסֶּה מִמְּךָ אַל תַּחְקוֹר) (Chagigah 13a). And concerning this it is said (וְעַל זֶה נֶאֱמַר): “For the ways of Hashem are upright, and the righteous shall walk in them, but transgressors shall stumble in them” (כִּי יְשָׁרִים דַּרְכֵי י״י וְצַדִּיקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14:10). And in every respect (וְעַל כָּל פָּנִים), “the ways of Hashem are upright” (יְשָׁרִים דַּרְכֵי י״י) (Hosea 14:10). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).