Keter and Chokhmah

כֶּתֶר וְחָכְמָה

And now I will explain another secret concerning the secret of the twenty-two (וְעַתָּה אֲפָרֵשׁ סוֹד אַחֵר בְּסוֹד הַכ״ב). And you must know that all the matters of the Torah are so (וְתֵדַע שֶׁכָּל עִנְיְנֵי הַתּוֹרָה הֵם כֵּן), that even when many lights are gathered into one number—the secret of a Name (שֶׁאֲפִלּוּ בְּהִקָּבֵץ אוֹרוֹת רַבִּים לְמִנְיָן אֶחָד סוֹד שֵׁם)—the number still indicates other aspects in detailed secrets (הַמִּנְיָן מוֹרֶה עוֹד בְּחִינוֹת אֲחֵרוֹת בְּסוֹדוֹת פְּרָטִים). And therefore, even the secret of the twenty-two, which is the number of letters, reveals another secret (וְעַל כֵּן אֲפִלּוּ סוֹד כ״ב, שֶׁהוּא חֶשְׁבּוֹן אוֹתִיּוֹת, מוֹדִיעַ סוֹד אַחֵר).

And this is because you need to know—for behold, we say: “Who formed man in wisdom” (וְהוּא כִּי צָרִיךְ אַתָּה לָדַעַת, כִּי הִנֵּה אָנוּ אוֹמְרִים אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה)—and the secret of the matter is: Bereshit [In the beginning]—two beginnings (וְסוֹד הָעִנְיָן – בְּרֵאשִׁית, ב׳ רֵאשִׁית). And the matter is that two heads are found in the creation, and they are Keter and Chokhmah (וְהָעִנְיָן, כִּי ב׳ רֵאשִׁים נִמְצָאִים בַּבְּרִיאָה, וְהֵם הַכֶּתֶר וְהַחָכְמָה).

And the matter is that the totality of all existence is Provider and Recipient (וְהָעִנְיָן, כִּי כִּילוּת כָּל הַמְּצִיאוּת הוּא מַשְׁפִּיעַ וּמְקַבֵּל), namely, the Emanator, blessed be He, acting upon His emanated beings (וְהַיְנוּ הַמַּאֲצִיל בָּרוּךְ הוּא הַפּוֹעֵל בְּנִמְצָאָיו), and His actions within the beings themselves, which are the secret of the Recipient (וּפְעוּלוֹתָיו בַּנִּמְצָאִים עַצְמָם, שֶׁהֵם סוֹד הַמְקַבֵּל). And understand very well, for these are truly the roots of Chokhmah, through which to know matters in their depth (וְהָבֵן מְאֹד, כִּי אֵלֶּה בֶּאֱמֶת הֵם שָׁרְשֵׁי הַחָכְמָה לָדַעַת הַדְּבָרִים בְּעָמְקָם).

And behold, from Chokhmah and below is the secret of the Recipient (וְהִנֵּה מֵחָכְמָה וּלְמַטָּה הוּא סוֹד הַמְקַבֵּל), and all is included in the four letters of the Name, blessed be He (וְנִכְלַל הַכֹּל בְּד׳ אוֹתִיּוֹת הַשֵּׁם בָּרוּךְ הוּא). And Keter is the secret of the Emanator who acts, as mentioned above (וְהַכֶּתֶר הוּא סוֹד הַמַּאֲצִיל הַפּוֹעֵל כַּנַּ״ל), and therefore it is alluded to only by a thorn (וְלָכֵן לֹא נִרְמַז אֶלָּא בְּקוֹץ).

And through this you will understand that we always say that Keter is not included in the Partzuf [configuration] (וּבְזֶה תָּבִין שֶׁאָנוּ אוֹמְרִים תָּמִיד שֶׁהַכֶּתֶר אֵינוֹ בִּכְלַל הַפַּרְצוּף); rather, it is the resting of the higher upon the lower (אֶלָּא הוּא הַשְׁרָאַת הָעֶלְיוֹן עַל הַתַּחְתּוֹן), and all this I have already explained elsewhere (וְכָל זֶה נִתְפָּרֵשׁ אֶצְלִי כְּבָר בִּמְקוֹמוֹת אֲחֵרִים).

And behold, the service of man is from Chokhmah and below (וְהִנֵּה עֲבוֹדַת הָאָדָם הִיא מִן הַחָכְמָה וּלְמַטָּה), and when all this is prepared, then the thorn connects to them with the necessary connection (שֶׁבְּהִיוֹת כָּל זֶה מוּכָן, אָז הַקּוֹץ מִתְחַבֵּר עֲלֵיהֶם בְּחִיבּוּר הַצָּרִיךְ), and according to the lack of preparation, so the indwelling will be lacking (וּלְפִי הַחֶסֶר הַהֲכָנָה – כָּךְ תֶּחְסַר הַהַשְׁרָאָה). And this is the entire matter of reward and punishment (וְזֶה כָּל עִנְיַן הַשָּׂכָר וְהָעֹנֶשׁ). Therefore, in this aspect the world was created (וְלָכֵן בְּבְחִינָה זוֹ נִבְרָא הָעוֹלָם), and upon this secret the Torah stands (וּבְסוֹד זֶה עוֹמֶדֶת הַתּוֹרָה)—that there be commandments for merit or for liability (לִהְיוֹת מִצְוֺת לִזְכוּת אוֹ לְחוֹבָה).

But in the secret of the thorn, which is the aspect of Keter, is the time of receiving reward (אֲבָל בְּסוֹד הַקּוֹץ, שֶׁהוּא בְּחִינַת הַכֶּתֶר, הוּא זְמַן קַבָּלַת הַשָּׂכָר), as is said concerning it: “Today to do them, and tomorrow to receive their reward” (Eruvin 22) (שֶׁנֶּאֱמַר בּוֹ ״הַיּוֹם לַעֲשׂוֹתָם וּלְמָחָר לְקַבֵּל שְׂכָרָם״).

And the secret of the matter is that when the Emanator desires that the shefa [divine flow] be drawn forth through the arousal of the lower one, in the secret of the Recipient (וְסוֹד הָעִנְיָן, כִּי בִּהְיוֹת רוֹצֶה הַמַּאֲצִיל שֶׁהַהַשְׁפָּעָה תִּמָּשֵׁךְ עַל יְדֵי הִתְעוֹרְרוּת הַתַּחְתּוֹן בְּסוֹד הַמְקַבֵּל), so that he be first in this (שֶׁיְּהֵא הוּא הָרִאשׁוֹן בָּזֶה), that according to the arousal, so influence will be bestowed upon him (אֲשֶׁר כְּפִי הִתְעוֹרְרוּת כָּךְ יוּשְׁפַּע לוֹ), this establishes the aspects of merit and liability (זֶה נוֹתֵן בְּחִינוֹת הַזְּכוּת וְהַחֹובָה). Therefore, in this aspect the world was now created, and the Torah was also given (וְעַל כֵּן, בְּבְחִינָה זוֹ נִבְרָא הָעוֹלָם עַתָּה, וְנִתְּנָה הַתּוֹרָה גַּם כֵּן), and in this aspect the souls of Israel stand (וּבְבְחִינָה זוֹ עוֹמְדוֹת נְשָׁמוֹת יִשְׂרָאֵל).

But when the Emanator desires to take the matters in His might (אֲבָל כְּשֶׁיִּרְצֶה הַמַּאֲצִיל לָקַחַת הַדְּבָרִים בְּתוֹקְפוֹ), and to draw the governance from above to below (וּלְהַמְשִׁיךְ הַהַנְהָגָה מִלְּמַעְלָה לְמַטָּה), so that the Provider bestows without waiting for the request of the Recipient (שֶׁהַמַּשְׁפִּיעַ יַשְׁפִּיעַ בְּלִי שֶׁיַּמְתִּין לְבַקָּשַׁת הַמְקַבֵּל), behold, then the matters will stand in the eternity of influence in the time to come (הִנֵּה אָז יַעַמְדוּ הַדְּבָרִים בִּנְצִחִיּוּת הַהַשְׁפָּעָה לֶעָתִיד לָבוֹא), and this is the secret of Keter (וְזֶה סוֹד הַכֶּתֶר).

It is found that there are two aspects for the world (נִמְצָא ב׳ בְּחִינוֹת לָעוֹלָם): one in the secret of Chokhmah, and it is the first head (אֶחָד בְּסוֹד הַחָכְמָה, וְהוּא הָרֹאשׁ הָאֶחָד); and one in the secret of Keter, and it is the second head (וְאֶחָד בְּסוֹד הַכֶּתֶר, וְהוּא הָרֹאשׁ הַשֵּׁנִי), by whose aspect the world will exist in the time to come (שֶׁבִּבְחִינָתוֹ יִהְיֶה הָעוֹלָם לֶעָתִיד לָבוֹא). And thus it was fitting to be, had Adam not sinned (וְכֵן הָיָה רָאוּי לִהְיוֹת אִם לֹא הָיָה אָדָם חוֹטֵא). And this is Bereshit [In the beginning]—two Reshit [beginnings] (וְזֶהוּ בְּרֵאשִׁית – ב׳ רֵאשִׁית), for in one Reshit [beginning] it was created, and a second Reshit [beginning] was prepared for it (כִּי בְּרֵאשִׁית אֶחָד נִבְרָא, וְרֵאשִׁית שֵׁנִי הוּכַן לוֹ).

And according to the secret of that Reshit [beginning], the renewal of the Torah will also be received. (וּלְפִי סוֹד אוֹתוֹ הָרֵאשִׁית תְּקַבֵּל חִדּוּשׁ הַתּוֹרָה גַּם כֵּן) And all of existence-souls and worlds; (וְכָל הַמְּצִיאוּת – נְשָׁמוֹת וְעוֹלָמוֹת) and this is the secret of “For Torah shall go forth from Me” (כִּי תּוֹרָה מֵאִתִּי תֵצֵא), of which they said: “For a new teaching of Torah shall go forth from Me” p1-47 (שֶׁאָמְרוּ, כִּי חִדּוּשׁ תּוֹרָה מֵאִתִּי תֵצֵא) For it is the Torah itself which shall not be exchanged (כִּי הִיא הַתּוֹרָה עַצְמָהּ שֶׁלֹּא תִּתְחַלֵּף), only that it shall be revealed in the aspect of Keter (רַק שֶׁתִּתְגַלֶּה בְּבְחִינַת הַכֶּתֶר), and not as it is now, in the aspect of Chokhmah (וְלֹא כְמוֹ שֶׁהִיא עַתָּה בְּבְחִינַת הַחָכְמָה). And therefore it shall be revealed in the aspect of reward (וְלָכֵן תִּתְגַלֶּה בְּבְחִינַת שָׂכָר), and not in the aspect of action and merit (וְלֹא בְּבְחִינַת עֲשִׂיָּה וּזְכוּת).

However, you must know that Keter must certainly be the root of all actions (אֲמְנָם צָרִיךְ שֶׁתֵּדַע, כִּי הַכֶּתֶר צָרִיךְ שֶׁיְּהֵא הַשֹּׁרֶשׁ לְכָל הַפְּעֻלּוֹת וַדַּאי), and therefore, when the Torah was given (וְעַל כֵּן בְּהִנָּתֵן הַתּוֹרָה), behold, in the secret of its essence it was given in the aspect of Chokhmah alone (הִנֵּה בְּסוֹד עַצְמוּתָהּ נִתְּנָה בְּבְחִינַת חָכְמָה לְבַד), which is the aspect that grants free choice (שֶׁהִיא הַבְּחִינָה הַנּוֹתֶנֶת הַבְּחִירָה). But in its expansion, in the secret of the twenty-two (בְּסוֹד הַכ״ב), which is in the secret of Binah (שֶׁהוּא בְּסוֹד בִּינָה)—the expansion of Chokhmah and the wheel of its combinations (הִתְפַּשְׁטוּת הַחָכְמָה וְגַלְגַּל צֵרוּפֶיהָ), which is itself the matter of Tiferet and Malchut (שֶׁהוּא עַצְמוֹ עִנְיַן הַתִּפְאֶרֶת וְהַמַלְכוּת)—behold, this expansion is certainly made in the secret of Keter (הִנֵּה הַהִתְפַּשְׁטוּת בָּזֶה נַעֲשֶׂה בְּסוֹד הַכֶּתֶר וַדַּאי), for everything must be done through it (כִּי הַכֹּל צָרִיךְ לְהֵעָשׂוֹת עַל יָדוֹ). Only that in this action it does not act in its own secret (אֶלָּא שֶׁבַּפְּעוּלָה הַזֹּאת אֵינוֹ פּוֹעֵל בְּסוֹד עַצְמוֹ), but acts according to the aspect of Chokhmah (אֶלָּא הוּא פּוֹעֵל לְפִי בְּחִינַת הַחָכְמָה).

And therefore, at first it is necessary to establish a first premise, which is the essence of the Torah (וְעַל כֵּן צָרִיךְ בַּתְּחִלָּה לְהַנִּיחַ מֻנָּח רִאשׁוֹן שֶׁהוּא עַצְמוּת הַתּוֹרָה), and this is in the aspect of Chokhmah, and not in the aspect of Keter (וְזֶה בְּבְחִינַת חָכְמָה, וְלֹא בְּבְחִינַת הַכֶּתֶר). Then Keter [Crown] acts and revolves this very Torah through the revolution of Binah, but according to its state in the secret of Chokhmah, as stated above (וְאָז הַכֶּתֶר פּוֹעֵל וּמְגַלְגֵּל אֶת הַתּוֹרָה הַזֹּאת עַצְמָהּ בְּגַלְגּוּל הַבִּינָה, אֲבָל לְפִי מְצִיאוּתָהּ בְּסוֹד הַחָכְמָה כַּנַּ״ל). And this is the secret of the twenty-two: Keter, Binah (וְזֶה סוֹד הַכ״ב כֶּתֶר בִּינָה).

And behold, Chokhmah, in giving existence to the Torah, includes all of this matter in the secret of twenty-six (וְהִנֵּה הַחָכְמָה בְּתִתָּהּ מְצִיאוּת הַתּוֹרָה כּוֹלֶלֶת כָּל זֶה הָעִנְיָן בְּסוֹד כ״ו), for the Dalet is the secret of the letters of Hashem, blessed be He, (כִּי הַדּ׳ הִיא סוֹד אוֹתִיּוֹת הַשֵּׁם בָּרוּךְ הוּא) and the twenty-two is the expansion in its revolutions, in the secret of Binah, through the acting Keter (וְהַכ״ב הוּא הַהִתְפַּשְׁטוּת בְּגַלְגּוּלָיו, בְּסוֹד הַבִּינָה עַל יְדֵי כֶּתֶר הַפּוֹעֵל).

And understand well, for I have revealed before you great and mighty secrets (וְהָבֵן הֵיטֵב, כִּי סוֹדוֹת גְּדוֹלִים וַעֲצוּמִים גִּלִּיתִי לְפָנֶיךָ), so that you may know and understand the depth of the words of Rashbi, may his memory be a blessing (לְמַעַן תֵּדַע וְתָבִין עֹמֶק דִּבְרֵי רַשְׁבִּ״י זלה״ה), and the abundance of their mighty sanctity (וְרוֹב קְדֻשָּׁתָם הָעֲצוּמָה), and the precious splendor of their greatness, for it is great (וִיקַר תִּפְאֶרֶת גַּדְלוּתָם כִּי רַבָּה הִיא).

For you have not taken them according to their first appearance and the outward surface of their form (כִּי לֹא לָקַחְתָּ אוֹתָם לְפִי מַרְאִיתָם הָרִאשׁוֹן וְשֵׁטַח תּוֹאַרָם), for indeed they stand in the heights of the universe (יַעַן וּבְיַעַן בִּרְאוּמוֹ שֶׁל עוֹלָם הֵם עוֹמְדִים). And those who make Chokhmah foul through crooked paths (וּמְבָאִישֵׁי הַחָכְמָה בְּאַרְחוֹת עֲקַלְקָלוֹת), behold, they twist his words (הִנֵּה הֵם מְעַקְּשִׁים דְּבָרָיו), and cause the hearts of men to stumble (וּמַכְשִׁילִים לְבוֹת בְּנֵי אָדָם), who did not know how to guard themselves from the sword in their mouths (אֲשֶׁר לֹא יָדְעוּ לְהִשָּׁמֵר מִן הַחֶבֶר שֶׁבְּפִיהֶם).