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Memalei kol almin

ממלא כל עלמין

The light that fills all worlds (memalei kol almin)

G‑d’s life-force clothed within each world and creature by its level, like a soul in a body; it can be known, and it varies with its receivers. Sovev, its partner, is not clothed in them.

Where it’s explained

  1. Likkutei Torah, Rosh Hashanah 4, ¶2Memalei is the life-force clothed in the worlds by level, souls one way and angels another, down to the force that tells each blade of grass to grow. It is His Malchus, a radiance that makes no change in Him, renewed each Rosh Hashanah from sovev.פי׳ ממכ״ע הוא החיות שמתלבש בעולמות לפי מדרגתם לכאו״א כפום שיעורא דילי׳
  2. Likkutei Torah, Yom Kippur 2, ¶7Every creature has two kinds of life-force: one clothed within it like a soul filling a body, which is memalei, and one that rests on it from above without being grasped, from sovev.הא׳ החיות המתלבש בתוכיותו כנשמה לגוף שממלא את הגוף והוא חי ממנה
  3. Likkutei Torah, Rosh Hashanah 6, ¶3Sovev does not change; change belongs to memalei, the ten utterances by which the world was created, and it comes from the receivers, since each world grasps G‑dliness according to its understanding.והשינוי הוא מצד המקבלים כי כל עולם משיג לפי שכלו
  4. Likkutei Torah, Vaeschanan 4, ¶5Knowledge and feeling of G‑dliness apply to memalei, which is why it is called “the revealed world” (alma de’isgalya); sovev is beyond them and is held by faith.אך הנה דעת והרגשה זו היא בבחי׳ ממלא כל עלמין
  5. Torah Ohr, Vayakhel 2, ¶8The life clothed within the worlds, memalei, comes from the word of G‑d, the letters from Alef to Tav (“and You give life to them all”); His exaltation over them is sovev.והחיות המתלבש בפנימיותן שזהו בחינת ממכ״ע היא מבחינת דבר ה׳

Stated differently

Whether His Malchus, “Your kingship is a kingship of all worlds,” is memalei or sovev

Likkutei Torah, Rosh Hashanah 4, ¶2כי מדת מלכותו ית׳ בלבד מחי׳ אותם כנ״ל

His Malchus alone, His being called King and exalted over the worlds, gives them life, and this is memalei, the life clothed in the worlds.

Likkutei Torah, Shemini Atzeres 5, ¶32ממלא כל עלמין הוא מבחי׳ מלכותך מלכות כל עולמים

Memalei is from “Your kingship is a kingship of all worlds,” the Name and the light; the Ein Sof Himself, holy and set apart, is sovev.

Torah Ohr, Vayakhel 2, ¶8וזהו הנק׳ סוכ״ע והוא בחי׳ מלכותך מכ״ע

His exaltation as King over the worlds is sovev, “Your kingship is a kingship of all worlds”; memalei is the life clothed within them from the word of G‑d, a radiance from Malchus.

Discussed by

  • The Tzemach Tzedek · Or HaTorah, Devarim vol. 6 (Derushim LeShabbos Shuvah), p. ב׳תצז

    The Tzemach Tzedek ties ‘Your kingship is a kingship of all worlds’, only a glow of His Malchus, to the level of sovev, and in the same passage reads ‘the great King’ as memalei, the spread of His kingship.

    שאינו בגדר עלמין כלל רק בחי׳ מלכותך לבדה היא מלכות כל העולמים, דהיינו בחינת זיו והארה ממדת מלכותו ית׳

Whether Gan Eden receives from memalei, or its source is drawn from sovev

Torah Ohr, Yisro 9, ¶16והנה ג״ע הוא מבחי׳ ממכ״ע

Gan Eden is from memalei: the World to Come was created with the Yud, beginning in Chochmah and revealed in Binah; upper Gan Eden is from Binah of Binah.

Likkutei Torah, Vaeschanan 5, ¶26כי עולם הבא ר״ל ג״ע הוא עולם הדין מבחי׳ ממכ״ע שרחוק מאד מבחי׳ סוכ״ע

The World to Come, meaning Gan Eden, is from memalei and very far from sovev; sovev is drawn in this world, through Torah and mitzvos.

Likkutei Torah, Rosh Hashanah 6, ¶3שמבחי׳ השמים שהוא מקיף עליון הסוכ״ע משם דייקא נמשך להיות בחי׳ כסאי שהוא מקור לג״ע העליון

From “the heavens,” the supernal makif that is sovev, is drawn “My throne,” the source of upper Gan Eden.

Likkutei Torah, Tazria 6, ¶27אע״פ שאור המתגלה בג״ע הוא מבחי׳ ממכ״ע. אעפ״כ מחמת שהא״מ שהוא סוכ״ע זורח בהא״פ

The light revealed in Gan Eden is from memalei, yet sovev, the encompassing light, shines into it in a hidden way.

Discussed by

  • The Tzemach Tzedek · Or HaTorah, Bamidbar vol. 6 (Chukas), p. א׳תתעא

    The Tzemach Tzedek holds that Gan Eden in itself is planted by Havayah Elokim, which is memalei, while through mitzvos, ‘to work it and to guard it’, sovev is drawn into it.

    והרי הוי׳ ואלקים הוא בבחי׳ ממלא כל עלמין כי גם ע״ס נק׳ ממלא כל עלמין אבל ע״י מצות ממשיכים בחי׳ סובב כל עלמין

Whether Chochmah (the Yud of Havayah) is where memalei begins, with sovev the Keser above it, or is itself called sovev

Likkutei Torah, Korach 1, ¶7וראשית הגילוי בחכמה כו׳ ונק׳ ממכ״ע שמאיר בכל עולם לפי ערכו

The kav is drawn to shine as inner light, its revelation beginning in Chochmah, and this is called memalei; sovev is the Or Ein Sof that surrounds all worlds equally and surrounds the kav.

Likkutei Torah, Vaeschanan 6, ¶27וגילוי זה הוא מבחי׳ ממכ״ע שמקורו מבחי׳ ח״ע אבל מבחי׳ כתר שלמעלה מהחכמה שהוא בחי׳ סוכ״ע

The revelation in Gan Eden is from memalei, whose source is Chochmah Ila’ah; Keser, above Chochmah, is sovev and does not shine there revealed until the Resurrection.

Likkutei Torah, Rosh Hashanah 4, ¶8בשם הוי׳ שבבחי׳ השתלשלות שהוא ג״כ בחי׳ ממלא כנ״ל יו״ד בחכמה

The Name Havayah within hishtalshelus, its Yud in Chochmah, is also memalei; the shofar draws from sovev, the supernal will, to fill its blemishes.

Likkutei Torah, Balak 5, ¶12כי שם הוי׳ יו״ד חכמה כו׳ ונק׳ סוכ״ע

The Name Havayah, its Yud being Chochmah, is called sovev; at the splitting of the sea the revelation was from far above sovev, from His essence.

Likkutei Torah, Yom Kippur 3, ¶8היינו בחכמה עילאה דאצילות ונק׳ סוכ״ע שאינה מתלבשת בבי״ע

Chochmah Ila’ah of Atzilus is called sovev because it does not clothe itself in Beriah, Yetzirah and Asiyah; Atzilus relative to them is called sovev.

Discussed by

  • The Tzemach Tzedek · Or HaTorah, Shemos vol. 1, p. פא

    The Tzemach Tzedek explains why both are said: relative to Beriah, Yetzirah and Asiyah, Chochmah Ila’ah is sovev, while within Atzilus Chochmah is memalei and sovev is Keser.

    משא״כ ל״ב נתיבות דחכמה עילאה נק׳ ודאי סוכ״ע לגבי בי״ע. אלא שלגבי אצילות נק׳ גם החכמה עילאה ממכ״ע וסוכ״ע הוא כתר לשון כותרת

Further in Chassidus

  1. The Tzemach Tzedek · Or HaTorah, Shemos vol. 3, p. תתסא

    The Tzemach Tzedek defines memalei as the life-force of ‘You give life to them all’, clothed in each world by its measure, higher in the heavens than on earth, and sets it against sovev, equal in heaven and earth.שהחיות ההוא בבחי׳ ואתה מחיה את כולם מתלבש תוך עלמין וממלא הוא בכל עולם לפי ערכו

  2. The Rebbe · Sefer HaMaamarim (bilti muga) 5729, p. רעג

    Using the soul that fills the body, giving each limb life by its measure, the Rebbe explains memalei, and through ‘chei ha’olamim’ (with tzeirei or patach) shows how it differs from sovev, the source it is drawn from.עד״ז הוא בהחיות דממלא כל עלמין, שהוא מחי׳ כל עולם וכל נברא לפי ערכו

Short quotes, © their publishers; each page opened by a second AI reader.

Main sources

Likkutei Torah, Rosh Hashanah 4, ¶2Likkutei Torah, Yom Kippur 2, ¶7Likkutei Torah, Rosh Hashanah 6, ¶3Likkutei Torah, Vaeschanan 4, ¶5Likkutei Torah, Ki Seitzei 2, ¶5Likkutei Torah, Pinchas 1, ¶6Likkutei Torah, Behar 2, ¶16Torah Ohr, Vayakhel 2, ¶8

Where it appears

In 408 paragraphs of 170 maamarim.

Written with AI from the paragraphs of Torah Ohr and Likkutei Torah, each entry checked by a second AI reader and every Hebrew quote checked by code; not yet reviewed by a person. Our English: CC BY-NC 4.0.

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