Chapter 1 The Intention of Creation and Its Order

כַּוָּנַת הַבְּרִיאָה וְסִדְרָהּ

There are two matters in the words of the Wisdom of Truth (שְׁתַּיִם הֵנָּה בְּדִבְרֵי חָכְמַת הָאֱמֶת): the beginnings are difficult for a man fearful of appearances (הַתְּחִלּוֹת קָשׁוֹת לָאָדָם יָרֵא לָעֵינַיִם), who has not attained the depth of this true knowledge (אֲשֶׁר לֹא הִגִּיעַ אֶל עֹמֶק הַיְדִיעָה הַזֹּאת הָאֲמִתִּית). One: the matter of the Sefirot themselves and the operations of the Emanator within them, as an artisan with the instruments of his craft (אַחַת—עִנְיַן הַסְּפִירוֹת עַצְמָן וּפְעוּלוֹת הַמַּאֲצִיל בָּהֶם כְּפוֹעֵל בִּכְלֵי אוּמָנוּתוֹ). And one: the matter of the names given to them (וְאַחַת—עִנְיַן הַשֵּׁמוֹת הַנִּתָּנִים לָהֶם), And especially from the words of Rashbi [Rabbi Shimon bar Yoḥai]—may his memory be for life in the World to Come; peace be upon him (וּבִפְרָט מִדִּבְרֵי רַשְׁבִּ״י זַללה״ה ע״ה), when he says: Abba [Father], Imma [Mother], Bera [Son], Barta [Daughter] (בְּאֹמְרוֹ: אַבָּא, אִמָּא, בְּרָא, בַּרְתָּא).

Are they not an open gateway for all who err in spirit (הֲלֹא הֵמָּה פֶּתַח פָּתוּחַ לְכָל תוֹעֵי רוּחַ), to destroy vineyards and cut down the plantings (לְהַשְׁחִית כְּרָמִים וּלְקַצֵּץ בַּנְּטִיעוֹת), as though corporeality existed above, Heaven forbid (כְּאִלּוּ גַּשְׁמִיּוּת יֵשׁ לְמַעְלָה חַס וְשָׁלוֹם), or as though bodily properties could in any manner whatsoever be attributed to the Simple Creator, may He be blessed and exalted (אוֹ כִּי יִנָּתְנוּ מִקְרֵי גּוּף אֶל הַבּוֹרֵא הַפָּשׁוּט יִתְבָּרַךְ וְיִתְעַלֶּה בְּאֵיזֶה אֹפֶן שֶׁיְּהִי). There is one thing that burns away every error and every stumbling block of these mistaken notions, with a spirit of judgment and a spirit of burning (אַחַת הִיא שֶׁמְּבַעֶרֶת כָּל שְׁגָגָה וְכָל מִכְשׁוֹל טָעוּיוֹת הָאֵלֶּה בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בַּעַר): namely, knowledge of the matter of Chokhmat haEmet [the Wisdom of Truth] in general—what it is—but explained correctly and truthfully (הֲלֹא הִיא הַדַּעַת עִנְיַן חָכְמַת הָאֱמֶת בִּכְלָל מַה־הִיא, אֲבָל בְּבֵיאוּר אֶל נָכוֹן).