ביאור הדברים ע״פ אני כו׳ דפ׳ ציצית וענין…

1An explanation of the words on “I am,” etc., in the section of tzitzis, and of the matter of “When Israel say, ‘May His great Name,’” etc.

[We need] to understand the matter of the will, which was explained to be the level of the outer dimension (chitzoniyus) relative to the intellect: for is not the will higher than the intellect? (For the will is the level of Keser (the Crown), and the intellect is the level of Chochmah (wisdom); and this is why we ask, “Yehi ratzon (May there be will).” And see what is written in the discourse beginning “How beautiful are your steps,” and in the discourse beginning “The mezuzah on the right.”)

However, the explanation is that there are two levels of intellect. One is the level of Chochmah, Abba of the World of Atzilus (Emanation), which draws its nourishment from the mazla of Arich [Anpin]; and it is below the will,

for its nourishment is only from the level of the hairs, which are drawn from the level of the Gulgalta (the skull), which is will; and the hairs bear no comparison to the level of the Gulgalta itself.

And the second is the level of Mocha Stima’ah (the hidden brain), which is the level of “intellect hidden from all thought”; and it is above the will, for within it is the level of delight, which is at the level of the Infinite One (Ein Sof) itself.

(And the will is the level of the outer dimension of Mocha Stima’ah, like the skull relative to the brain within it; for the level of Mocha Stima’ah is the inner dimension (pnimiyus) of the will, which is the hidden reason for the will. And all this is explained in Etz Chaim) (Sha’ar 22, chapter 5):

“For the hidden brain that is in Keser,” etc.; “in Keser there is a level of inner dimension, which is the intellect (mochin) within it itself,” etc.; see there.

Thus it is explained from this that the level of Mocha Stima’ah is the inner dimension of the Gulgalta, which is its outer dimension, as was also explained elsewhere, in the explanation on “For over all the glory, a canopy.” And it is called Stima’ah (hidden) because it does not come to revelation at all.

Which is not so with Chochmah of Atzilus, which “opens up into thirty-two paths,” as is written in the Zohar, Part III (end of 128b), that this is the meaning of “And a river goes out from Eden,” etc.

And the drawing-down of Chochmah of Atzilus from the hidden Chochmah (Chochmah Stima’ah) is through hairs; and of this it is said, “And He shone forth from Seir to them” (see what is written on this in the explanation on “Then I was by Him as a nursling,” and on “The Torah [that Moshe] commanded,” etc.): for only the level of a single hair is drawn down to be comprehended and to be the delight of the souls in Gan Eden, etc.

And also, the drawing-down of the hairs and their nourishment from the hidden Chochmah is through the level of the Gulgalta, which covers over Mocha Stima’ah;

that is, the will hides and conceals the level of Mocha Stima’ah, which is above the will, so that only a hair alone is drawn through the skull, etc.

Therefore it is explained, regarding the count of the Ten Sefiros, that sometimes Keser is counted in the count of the Ten Sefiros and sometimes Daas (knowledge) is counted, and then Keser is not counted.

That is: when one counts the level of the outer dimension of the Ten Sefiros, then Keser too is counted in the count of the Sefiros, for the outer dimension of Keser, namely the will, is counted among the ten Sefiros. But at the level of the inner dimension, Keser is not counted.

For the inner dimension of Keser is Mocha Stima’ah, which is the level of the Infinite One itself, and it is not included among the Ten Sefiros; rather, it is [their] source, etc. And then Chochmah of Atzilus is the first of the Ten Sefiros: “reishis chochmah” (the beginning, Chochmah).

(And according to this, what is written elsewhere, in many places, on the subject of Torah and mitzvos—that sometimes it is implied that the Torah is above the mitzvos, and sometimes it is implied that the mitzvos are above the Torah, and that the explanation is that both are true,

for the Torah is from the level of the Mocha (the brain) and the mitzvos from the level of the Gulgalta; and there is an advantage in the brain that is not in the Gulgalta, for it is the level of the inner dimension, and there is an advantage in the Gulgalta, for it is a higher outer dimension, etc.—

must, according to this, be [understood] as follows: it is because the Torah is drawn from Chochmah of Atzilus, and with regard to Chochmah of Atzilus it is apt to say so:

that although it is the level of the inner dimension and the Gulgalta is the outer dimension, yet because [the Gulgalta] is the outer dimension of Keser, therefore in this respect it is higher than Chochmah of Atzilus; and even so, in one respect Chochmah has the advantage, being the level of the inner dimension, while the Gulgalta is the level of the outer dimension.

And so it is implied in Etz Chaim there, Sha’ar 22, chapter 5, and in chapter 1, section 2, in what is written: “Therefore, in this respect the mochin are the main thing,” etc.; see there.

But Mocha Stima’ah, which is the inner dimension of Keser, is entirely above the level of the Gulgalta, which is its outer dimension. Since Mocha Stima’ah is the level in Keser that is not in the count of the Ten Sefiros at all, it is obvious that this level is entirely above the level in Keser that is in the count of the Ten Sefiros;

for the level that is not in the count of the Ten Sefiros is so because it is the lowest level of the Emanator, for “You are One, but not in number,” as is written in Etz Chaim, Sha’ar 41, chapter 3. And although in Etz Chaim there it is stated that this is the level of Atik, while Mocha Stima’ah is at the level of Arich Anpin,

yet regarding this it was explained here that in Mocha Stima’ah there is the level of delight, which is the level of the Infinite One itself. That is to say, the level of Atik, which is the level of delight, is revealed in the hidden Chochmah in the mode of the very inner dimension; which is not so with the level of the Gulgalta, which is the outer dimension, as is written in Etz Chaim) (Sha’ar 22, chapter 5) at length.

And therefore Mocha Stima’ah is not in the count of the Ten Sefiros, along the lines of what is written in Etz Chaim (Sha’ar 41, chapter 3). And see what is written in the explanation on “I will greatly rejoice”: it is explained [there] as is written here.

However, in the explanation on “Let them bring royal apparel” it is explained that even relative to the level of Mocha Stima’ah it is apt to say that there is an aspect in the Gulgalta that is higher;

for Mocha Stima’ah is the Chochmah within Keser, and it is the source of the Torah, and the Gulgalta is the Keser within Keser, and it is the source of the mitzvos; only that it is the outer dimension, etc.

And so it was explained further elsewhere. And seemingly this contradicts what is written in Etz Chaim (Sha’ar 22, chapter 5), mentioned above.

And according to this it must be said that the inner dimension of Keser, which is entirely above the Gulgalta, is what is written in Etz Chaim, Sha’ar 22, end of chapter 6: that “its Keser is a spiritual light encompassing it,” etc.; “however, its outer dimension, which spreads downward,” etc., “is the skull,” etc.; see there.

And this is the meaning of “the head, the skull and the brains” (reisha ve-gulgalta u-mochei), explained in the Zohar, Parshas Emor (96b);

see there in the Mikdash Melech, which explains that reisha (the head) is the essence of Keser, which is in the mystery of the encompassing light, and gulgalta is the outer dimension of Keser, etc.

And the Ramaz (Rabbi Moshe Zacuto) wrote: “Reisha is the inner dimension of Keser; gulgalta is the end of its outer dimension, which spreads and becomes the gulgalta, as is written in [the work he abbreviates as] A.Y.” End of quote. And his intent too is [to] what is written in Etz Chaim, Sha’ar 22, end of chapter 6: “its outer dimension, which spreads,” etc.

If so, this seemingly contradicts what is written here, that the level of Mocha Stima’ah is the inner level in Keser, which is not in the count of the Ten Sefiros; for if so, it is certainly entirely above the level of the Gulgalta.

But in truth it can be said that even so there is no contradiction from there to what is written here; for both discourses, this one and that one, are explained in Etz Chaim.

That is: what is written on “Let them bring royal apparel” follows what is written in Etz Chaim (Sha’ar Arich Anpin, chapter 3), where it is explained that the Gulgalta is above Mocha Stima’ah, for it is the Keser of Arich Anpin, and Mocha Stima’ah is the Chochmah of Arich Anpin.

And so wrote the Ramaz at the beginning of Parshas Emor, page 88, and it is founded on a statement of the Idra Zuta (end of 288a).

And according to this it was explained what is written: that there is an advantage in the mitzvos, which are drawn from the Gulgalta, over the Torah, which is drawn from Mocha Stima’ah; and nevertheless there is an advantage in the Torah, which is drawn from Mocha Stima’ah, over the mitzvos, for Mocha Stima’ah is the level of the inner dimension, etc.

Now, it is explained there in Etz Chaim that within this skull there is, within it, the level of a very hidden brain, apart from the Mocha Stima’ah of Arich Anpin, etc.;

and in chapter 4 he wrote that this level is drawn from the level of Radla (the Unknowable Head), which is above the Gulgalta, which could not be enclothed in Arich Anpin, “and showed its light in this head,” etc.;

and there, at the end of chapter 7, he explained that this is because there the Daas of Atik is revealed, and it is the neshamah (soul) of Arich Anpin; whereas in the Gulgalta the Chesed (kindness) of Atik is enclothed,

which is from the level of the seven lower [Sefiros] of Atik, and it is the level of the ruach (spirit) of Arich Anpin, which is below the level of neshamah, etc.; see there. And see what is written on this level in the explanation on “Arm from among you,” etc.

And see on all this in the book Mavo She’arim (Sha’ar 3, Part 2, chapters 3 and 4), and see there, chapter 5, in what is written: “And by this you will understand how sometimes,” etc.; see there.

And from all this it will be understood that there is no contradiction from all this to what is written here, which follows what is written in Etz Chaim, Sha’ar 22, chapter 5, as mentioned above; since, at any rate, there is in the Gulgalta a very hidden brain, which is called Chochmasa Ila’ah Stima’ah (the supernal hidden wisdom), which is the inner dimension of the Keser within Keser, of which the Gulgalta is the level of the outer dimension.

And therefore this level is not in the count of the Ten Sefiros, since it is drawn from the level of Radla, which “showed light in this avira (space).”

And Radla is the lowest level of the Emanator, which is not in the count of the Ten Sefiros, as is written in Etz Chaim, Sha’ar 41, chapter 3. And it can be said that this is the meaning of “the head, the skull and the brains” in the Zohar, Parshas Emor, mentioned above.

And also, according to what is written in Etz Chaim, Sha’ar 22, end of chapter 5, the wording of the Zohar will be well explained, according to what is written there: “the mochin within it itself,” etc., “and it also enclothes the mochin called Chochmah, Binah and Daas,” etc.; see there.

And this is the meaning of “the head and the brains,” which the Gulgalta enclothes, etc.

It can further be said that what is written [here] follows what is written in Zohar HaRakia (119a), in the commentary on the Sifra DiTzniusa by the Arizal, in the first chapter, where he brought what is written in the Idra Zuta (290a): “That wisdom that is hidden in it, in Atika Kadisha (the Holy Ancient One)”;

and on this he explained: “That is, in the first, uppermost head, for its power is there in subtlety and great concealment,” etc. And that is in Radla itself; and see on this below.

And along these lines it was explained here regarding Mocha Stima’ah, that it is not in the count of the Ten Sefiros, etc., since it is in Radla itself.

2Now, according to this one can also state the reason why Daas (knowledge) of Atzilus completes the count of the Ten Sefiros when Keser (the Crown) is not counted:

that is, for the count of the Ten Sefiros at the level of the inner dimension (pnimiyus). For at the level of the outer dimension (chitzoniyus), Keser itself is counted, as above; only at the level of the inner dimension, since the inner dimension of Keser is not in the count of the Ten Sefiros, as mentioned above, Daas then completes the count. And that is because Daas is the level of the inner dimension,

as was also explained on “And these are the ordinances,” regarding “Moshe, Moshe”—“the cantillation does not separate [them]”—and in the explanation on the verse “Many waters.” And see Etz Chaim, Sha’ar 22, chapter 1, section 4, and Pri Etz Chaim, Sha’ar HaLulav, chapter 3, in the passage beginning “To the Rav, Rabbi Yosef Ma’aravi.”

And it is also stated in Zohar HaRakia, in the commentary on the Zohar, Parshas Terumah, page 166b, that corresponding to the three heads of Atika Kadisha there is in Atzilus the level of Chochmah, Binah and Daas; it follows that the root of Daas is from Radla (the Unknowable Head), etc.; see there. And so it is implied in Etz Chaim, Sha’ar 22, there.

Therefore it completes the count of the Ten Sefiros at the level of the inner dimension when Keser is not counted, that is, the level of Radla, which is the level of the inner dimension of Keser that is not in the count of the Ten Sefiros, as mentioned above. And see what is written on the subject of Daas in the explanation on “Arm,” etc., mentioned above.

3Now, this is simple: although the root of the supernal Daas (knowledge) of Atzilus is drawn from very high above, from a level that is not in the count of the Ten Sefiros, it is nevertheless counted in the count of the Ten Sefiros;

for its drawing-down from there is through several stages of descent (hishtalshelus) and many contractions (tzimtzumim). Therefore, although the source is not counted among the Ten Sefiros, Daas is nevertheless counted, etc.

And see Etz Chaim, Sha’ar Arich Anpin, beginning of chapter 8, and Sha’ar 25, Derush 2, section 15, and the book Mavo She’arim, Sha’ar 5, Part 1, chapter 8.

For the supernal Daas, etc., is the holy mazla of the beard of Arich Anpin, etc.; and so it is in the Arizal’s Likkutei Torah on Isaiah, on “Who has measured,” etc.

And see further Etz Chaim, Sha’ar 25, Derush 2 mentioned above, sections 17 and 18; and the Arizal’s Likkutei Torah, Parshas Shemos, on “For he turned aside to see”; and the Ramaz at the beginning of Parshas Vayikra, and in Parshas Emor (on page 99a), and at the beginning of Parshas Korach.

And see what is written in the explanation on “These are the journeys,” regarding “The seal of the Holy One, blessed be He, is truth.” And see the Zohar, Part III (136a and 291a), on “And by knowledge (daas) are the chambers filled.”

And from all this the matter mentioned above will be explained: that the supernal will is the level of the outer dimension (chitzoniyus) relative to the reason and the inner dimension (pnimiyus).

42. And now we can explain the matter of Yisrael [being] li rosh (“a head for Me”): that is, that they draw down the supernal will, within which is the delight—namely, the level of the Gulgalta and the hidden Chochmah (wisdom)—through fulfilling the supernal will, blessed be He.

For there are philosophers who deny individual Divine Providence, because they were at a loss to grasp how there could be the level of will in Him, may He be blessed, regarding the deeds of man in this world—and does He lack anything? etc.

For will in man is only to fill what he lacks; whereas Above, “You are the perfection of them all,” and what is lacking, G‑d forbid, that will, and watching over whether His will is fulfilled, should apply [to Him]?

However, in truth, this is what the supernal will is: that there be the level of the nullification of the yesh (separate existence). That is, in truth the level of the Infinite One (Ein Sof) is the level of delight, as it is written, “For with You is the source of life”—that is, the source of delights;

only that it was drawn from Him that there be delight from the nullification of the yesh, for “it is the nature of the Good to do good,” etc.; and then, as a matter of course, the level of will is also drawn down: “The Holy One, blessed be He, desired,” etc. (that is, in order to do good, etc.).

And the will is the 620 mitzvos—the 613 of the Torah together with the seven of the Rabbis—which are called “the 620 pillars of light.” The meaning is: like the pillar that extends from the roof to the ground and holds up the roof;

and that is by its standing on the ground; and because the ground is hard, its standing is therefore firmly established, which is not so in loose earth, etc.

So too, the 620 mitzvos are the pillars that extend from the roof—which is the level of the supernal delight, drawn down and enclothed in the mitzvos—and they themselves were lowered down into the ground, by way of analogy.

That is, in physical action—tzitzis from wool, etc. And because “their end is wedged in their beginning,” and “last in deed, first in thought” (for action has its root Above, as is written elsewhere; therefore it is like the analogy of the firm and strong ground that has the power to hold the pillars, etc.), therefore their standing is good and fine, and they can hold and receive the drawing-down of the supernal delight, etc.

(And this is the meaning of “and those who support it are made happy”; see the Zohar, Part I, page 8a; and see what is written on “And the earth is My footstool.”)

And this is the meaning of “He nods His head”: through this the brain within it also moves as a matter of course, by way of analogy; and so, through the drawing-down of the will, the delight within it is also drawn down.

And this is the meaning of “Yehei shmei rabba mevarach (May His great Name be blessed)”: the meaning is, His great Name—that is, the level of the Infinite One that is above even the level of Keser, for Keser is the radiance of the sovev (the light that encompasses all worlds).

(And see Pri Etz Chaim, Sha’ar HaShabbos, chapter 21, and these are his words: “The meal of Atika Kadisha, etc.; therefore this sanctification is called Kiddusha Rabba (the great Kiddush), in the mystery of ‘shmei rabba’ (His great Name).” End of quote. And see the Zohar, Parshas Terumah) (165b),

and the commentary of the Ramaz there; and see the Zohar, Parshas Mishpatim (105a), and the Mikdash Melech there, who explains that His great Name is Binah (understanding); and see Pri Etz Chaim, Sha’ar HaKaddishim, end of chapter 2.

But this was already explained elsewhere, in the explanation of “The mezuzah on the right,” that it is all one, for the revelation of Atik is in Binah.

And see what is written on “My soul shall exult in my G‑d,” and in the explanation on “And now, I pray, let [the power] be great,” regarding “If You keep [account of] iniquities, Yah, Ado-nai, who could stand?” etc.; and see what is written on “See, I [set before you].”

5And see what is written further on the subject of His great Name on “The Song of Songs, which is Shlomo’s,” and below on “Therefore the moshlim (those who speak in parables) say, ‘Come to Cheshbon,’” etc.;

and see what is written on “And these are the names of the children of Israel,” and there it was explained that the Name Havayah is the great Name; see there. And it can further be said, on the subject of the great Name, according to what is written in Parshas Beshalach on “And Israel saw the great hand,” that there are two Names Havayah; see there.

And it can be said that the great Name is the Name Havayah that is Above. And see what is written elsewhere on the meaning of “Every peruta joins into a great sum,” etc. And it can be said that this is also the meaning of “And now, let the power be great, I pray,” etc.: that the level of His great Name be drawn down.

And see Reishis Chochmah, Sha’ar HaYirah, chapter 1, on this subject of “the great.”

And for “His great Name” to be “blessed” and drawn down below—that is through His nodding His head, which is the level of the Gulgalta; and as a matter of course the level of the Infinite One (Ein Sof) that is enclothed in it is also moved and drawn down, etc.

(And see on the subject of the nodding in Pri Etz Chaim, Sha’ar HaKaddishim, chapter 3, in a gloss, and in the Ramaz, Parshas Pinchas, in the commentary on the Zohar) (end of 220a). It can also be said that the meaning of this nodding is along the lines of what is written, “And Havayah turned to Hevel,” etc.

And it is like the matter written elsewhere on the meaning of the word tzlosa (prayer), which is a term for inclining, and as [explained] below in the explanation on “Therefore the moshlim say, ‘Come to Cheshbon’”; see there.

6And this is the matter of the Kaddishes in the prayers, which are to raise up the worlds. For example, at Hodu, between the World of Asiyah (Action) and the World of Yetzirah (Formation), we say Kaddish, for with this Kaddish we raise Asiyah into Yetzirah, as is written in Pri Etz Chaim there, chapter 1.

That is, an ascent of the worlds, of Asiyah to Yetzirah, is impossible except through a drawing-down first from Yetzirah into Asiyah; and the drawing-down is through “Amen, yehei shmei rabba,” through which the Infinite Light (Or Ein Sof) that is in Yetzirah is drawn down, etc., which is the meaning of “He nods His head.”

And although this drawing-down, the nodding of the head, comes mainly through the raising of mayin nukvin (feminine waters) of the Shema, “Hear, O Israel,” etc.,

and as it is written, “But rather Yisrael shall be your name, for you have striven with G‑d”: that through the level of the nullification of the yesh (separate existence), which is the meaning of “for you have striven with G‑d,” through this it is drawn down that “Yisrael shall be your name,” the level of li rosh (“a head for Me”);

nevertheless, one must also say in speech, “Yehei shmei rabba mevarach (May His great Name be blessed),” etc.

(And the meaning and matter of li rosh will be further understood according to what is written in the Midrash Vayikra Rabbah, chapter 2, and in Shocher Tov, chapter 19: “Wherever it says li (to Me), it never moves,” etc.; and the matter was explained elsewhere, on “And I will betroth you to Me,” etc.:

that is to say, because the term li alludes to the level of His essence and being, namely the level of Atik, of which specifically it is said, “I have not changed,” for “there is no left in this Atika.” And this is the meaning of li rosh: that they are at this supernal level and rank, the level of the Gulgalta and Mocha Stima’ah of Arich Anpin itself, which is far, far above the level of Z’eir Anpin.

And this is the ascent that comes about through the descent of the soul into the body; and as mentioned above, being at the level of “Yisrael—li rosh” is through “for you have striven,” etc., the nullification of the yesh specifically. And see what is written on “And these are the names,” that there are two ascents from the level of Yaakov: the first, at the level of Yisrael Zuta (the lesser Israel); the second, at the level of Yisrael Saba (the elder Israel).

And the matter of these two ascents may be explained [thus]: the first is at the level of the Gulgalta and Mocha of Z’eir Anpin, which is called Yisrael Zuta; and this level too is called li rosh, for “Z’eir Anpin is attached to and hangs on Atika,”

and also because in Z’eir Anpin, from the level of the forehead (mitzcha) and above, it is the level of “for He is not a man,” as is written elsewhere on “Go out and see,” etc.; and also because sometimes Z’eir Anpin ascends until Keser (the Crown) is drawn to it from Arich Anpin and from Atik Yomin itself, as is explained regarding the festival of Shavuos; therefore the level of Z’eir Anpin too is called li rosh.

However, the second ascent, which will be in the Time to Come, is into the Gulgalta and Mocha Stima’ah of Arich Anpin, and this is li rosh itself. And one may say that this ascent is the matter of Yisrael Saba, for Saba (the Elder) is the level of Atik Yomin, etc.

And this ascent is along the lines of what is written in Sefer HaGilgulim, end of chapter 17, that the World of Atzilus (Emanation) ascended up to Adam Kadmon, etc.; see there.

And one may say that this is why it was said to him twice, “Yisrael shall be your name”: once through the angel (Vayishlach, 32:29), [and] the second time (there, 35:10) through the Holy One, blessed be He, in His glory and His own Self. And see what is written on the meaning of “All the native-born in Israel shall dwell in sukkos,” in the discourse beginning “Havayah is for me among my helpers.”

And all this is drawn down through “for you have striven,” etc., as is written there, on “And these are the names”: that these ascents are drawn down through the descent first, into the state of the exile of Egypt, and then, through the Exodus from Egypt, these ascents come about, etc.

73. Now, the drawings-down are at present in concealment, and in the Time to Come they will be revealed. And this is [the meaning of] “I am Havayah your G‑d (Elokeichem), who brought you out of the land of Egypt to be Elokim to you.”

The meaning is along the lines of what is written, “And I will return in peace to my father’s house, and Havayah will be Elokim to me”: for Atzilus (Emanation) is called Havayah—the yud is Chochmah (wisdom), the hei is Binah (understanding), and the tip of the yud is Keser (the Crown).

8And Elokim is the level of Malchus (sovereignty), for the main bringing into being of the yesh (created existence) and of something entirely separate is from Malchus of Atzilus. And this is the matter of the Name Elokim, which conceals, so that there come into being the yesh and the separate—which are the created beings of Beriah, Yetzirah and Asiyah, angels and souls.

And as it is written, “For a sun and a shield is Havayah Elokim”: for the Name Elokim is a shield and sheath for the Name Havayah, concealing [it]; and this is the matter of the parsa (partition) that separates Atzilus from Beriah.

Not so in Atzilus, where there is the level of revelation of the Infinite Light (Or Ein Sof), blessed be He; and Atzilus is called Havayah, a term of bringing into being, on account of the flows of influence from Keser (the Crown) to Chochmah (wisdom) and from Chochmah to Binah (understanding), the mochin of Abba, the mochin of Imma—all of it the level of revelation of light.

And the meaning of “and Havayah will be Elokim to me” is that in the Time to Come this Havayah will be considered like Elokim, because the level of the Infinite One (Ein Sof) that is above Atzilus will be revealed, as it is written, “until Your people pass over Havayah,” etc. (and see what is written on “Listen, O heavens”); and that is the level of His great Name.

And when this level is revealed, then the Name Havayah is considered as Elokim relative to this immense revelation (and see what is written in the explanation on “Return, O Israel,” in the discourse beginning “It is stated in Mishnas Chassidim, in Tractate Yoma”).

And this is the meaning of “I am Havayah your G‑d (Elokeichem), who brought you out of the land of Egypt to be Elokim to you”: that through the Exodus from Egypt there will be this revelation, until Havayah is considered as Elokim.

For the Exodus from Egypt exists in several levels. The first is the ascent from Beriah, Yetzirah and Asiyah to Atzilus: the nullification of the yesh into ayin (nothingness). But in Atzilus too the level of the Exodus from Egypt applies, for Atzilus too is in the state of meitzarim (straits) and limits, and [its attributes] are called middos—the middah (measure) of Chesed (kindness), etc.—

which are in the state of measure and limit; for were Chesed without limit, there would be no punishment for the wicked at all, etc. And that is because the lights are enclothed in vessels, which are what limit; therefore there is a boundary, “up to here,” etc.

(And this is what is said in the Pirkei Heichalos: “236 thousand myriads of parasangs is the shiur komah (the measure of the stature)”; and that is the level of the vessels of Atzilus, which are in the state of limit and end. See Iggeres HaKodesh, the passage beginning “He and His life-forces,” in the name of Etz Chaim.) Which is not so above Atzilus.

For the main [place] of the state of straits and limits is in the World of Tikkun (Rectification), where the lights are few and the vessels many; while in Tohu the lights are more than the vessels, etc.

But the Infinite One, blessed be He, is entirely above the level of vessels, and the state of strait and limit does not apply; therefore the ascent from Atzilus into what is above Atzilus is also called the Exodus from Egypt, etc.

(As is written elsewhere, in the explanation on “These are the journeys,” that this is why all the forty-two journeys, up to the Jordan at Yericho, are all called the Exodus from Egypt: for Yericho is the level of “the fragrance (rei’ach) of his garments,” the level of encompassing [lights] (makifim), etc., which is above the level of vessels and inner light; therefore, up to this level it is still called the Exodus from Egypt.

And therefore, too, all this is drawn down through the refinement of the animal soul, whose root is from the World of Tohu, where the lights are many, etc. And this is also why the Exodus from Egypt applies even to tzaddikim, etc.; and even in Moshe our Teacher, peace be upon him, who had a revelation of Atzilus itself, the mitzvah of [remembering] the Exodus from Egypt every day applied, and it is in the manner mentioned.

And to bring the matter closer to the understanding in [terms of] divine service, how very many levels apply in the Exodus from Egypt: it was explained on “In the wilderness of Sinai, on the first of the second month, in the second year after their going out of the land of Egypt,” etc., that “the second month” and likewise “the second year” mean that one must be in a second level of the Exodus from Egypt;

that is, after there has been complete turning from evil, to the utmost, one can then come to the level of “the wilderness of Sinai,” which is the matter of the soul’s going out of its sheath, the garments of nogah, etc.; see there.

And the two levels of the Exodus from Egypt mentioned here—from Beriah, Yetzirah and Asiyah to Atzilus, and from Atzilus upward—are still higher than the two levels mentioned above; that is, after the soul has gone out of the garments of nogah, the level of the Exodus from Egypt from Beriah, Yetzirah and Asiyah to Atzilus applies.

And this matter in the soul: Beriah, Yetzirah and Asiyah are the level of love and awe—there is one who loves, etc.; whereas Atzilus is the level of self-nullification (bittul) that is above the level of love, like the matter of the bowings of the Shemoneh Esreh, which is above the level of “And you shall love” of the Shema, etc.

Now, in the level of self-nullification too there are, in general, two levels, one above the other: the nullification of the yesh, and the true nullification of the higher Chochmah (Chochmah Ila’ah), as is written elsewhere on the subject of the lower Shabbos and the higher Shabbos,

which are the two levels of self-nullification mentioned above. And along these lines there is also a difference between the union and nullification of the emotive attributes (middos) of Atzilus, which is called “He and His vessels (ihu vegarmohi) are one,” and the level of the nullification of the higher Chochmah, which is called “He and His life-forces are one,” as is written elsewhere.

And along these lines the matter of Moshe’s Exodus from Egypt will be understood: although there was in him a revelation of the level of Atzilus, nevertheless he had to be in the state of the Exodus from Egypt every day, that is, the ascent to the level of the true nullification of the higher Chochmah itself.

This matter can be further explained along the lines of what is written elsewhere on the subject of “this is the kernel (mocha) to that, and that is the shell (kelipah) to this”: that the level of love [of] “for He is your life,” though it is a kernel, is nevertheless called a shell relative to the love “with all your might,” without limit, etc.;

and as is also written on “gathering wood,” that this level is still called in the Gemara “at a time when they do not do the will of the Omnipresent,” and the level of “doing the will of the Omnipresent” is the level of “with all your might,” etc.; see there.

And likewise in the level of “your might” there are endless levels: for what is called “your might” for this one, because it is above his vessel, is still considered a level of limit relative to a greater tzaddik, according to the measure of his vessel, which is broader;

and his “might” is higher. And this is what is written of the Time to Come, “and he shall be very high (gavah me’od)”: that the level of “with all your might (me’odecha)” will be at a much higher level, etc. And as it is in love, so too in self-nullification: for the self-nullification of Beriah, Yetzirah and Asiyah is called yesh and dross relative to the self-nullification of Atzilus; and similarly in Atzilus itself, etc.

And this is [the meaning of] “And now, Israel, what does Havayah your G‑d ask of you but to fear,” etc.: for Yisrael is the level of li rosh (“a head for Me”), which is a very high level, as above; and it would have been fitting that one could not reach this level except after the depth of self-nullification to the utmost,

since this level is above Atzilus, as mentioned above; and nevertheless, “what does Havayah your G‑d ask of you but to fear,” etc.: that is the awe that brings to the fulfillment of His mitzvos, may He be blessed, in “turn from evil and do good.”

For these are the first levels of the Exodus from Egypt, at any rate; that through this, too, they can come to be at the level of li rosh. And see [Sefer shel] Beinonim, chapter 42.)

And this is [the meaning of] “who brought you out of the land of Egypt to be Elokim to you”: that through the Exodus from Egypt there is drawn down a revelation of the level of the Infinite Light that is above Atzilus,

and that is the matter of “until Your people pass over Havayah,” as mentioned above; and then the Name Havayah, which is at the level of Atzilus, will be considered at the level of the Name Elokim, etc., as Yaakov said, “and Havayah will be Elokim to me.”

9And this is specifically through “And I will return in peace to my father’s house”: the level of Yitzchak, as it is written, “G‑d has made laughter (tzchok) for me”; for the revelation of the supernal delight is drawn down from the level of the nullification of the yesh (separate existence) into ayin (nothingness), that is, the level of “for you have striven with G‑d,” etc.

And this was the matter of Yaakov, who went out from Be’er Sheva—that is, from the level of Atzilus (Emanation)—“and went to Charan,” into Beriah, Yetzirah and Asiyah, to make refinements: the twelve tribes, Leah and Rachel; for he refined all this in the period of twenty years that he was with Lavan in Charan.

10And afterwards, “And I will return in peace to my father’s house”: the level of ascents and self-nullification (bittul) in higher levels than at first, like the nullification of an intellect in a greater intellect and like the nullification of the effect in its cause, etc.; then “and [Havayah] will be Elokim to me,” as above.

And so too, in the Time to Come they will say to Yitzchak, “For you are our father”; for Yitzchak is the level of supernal delight, a term [related to] “G‑d has made laughter (tzchok) for me,” which will be revealed from the level of the nullification of the yesh; “for Avraham did not know us,” etc.;

for Yitzchak is the level [that is] like the superiority of gold over silver: the gevuros that are above the chassadim, etc. (And see what is written in Parshas Vayetzei on “And I will return in peace,” and in Parshas Toldos on “These are the generations of Yitzchak.”)

114. Now, afterwards it is written “I am Havayah your G‑d” a second time. And this is because all that was said above regarding the Exodus from Egypt—going out of the straits and limits, each one according to his divine service—is the level of ascents from below upward.

However, the main and ultimate intent is that there be drawings-down of the Infinite Light (Or Ein Sof), blessed be He, below specifically. And as it is written, “Havayah was not in the tumult (ra’ash); and after the tumult, fire; Havayah was not in the fire.”

And the Zohar explains (Parshas Tzav, page 30a) that ra’ash refers to what is written, “Then a wind lifted me up, and I heard behind me the sound of a great tumult (ra’ash).”

And that is the level of the ofanim and chayos, which rise up with a great tumult. And fire is the level of the seraphim (and see there what the Mikdash Melech wrote: “Alternatively, it can be said [that it is] what Rabbi Yitzchak said,” etc.).

For the seraphim are in Beriah (Creation), and the fire is [directed] to Havayah, to rise to the level of Atzilus (Emanation) (see what is written in Parshas Bereishis, in the explanation on “For as the new heavens”); and they only rise.

But the level of Atzilus is not drawn down through them below, into Beriah itself; and this is “Havayah was not in the fire”: that the Name Havayah, which is Atzilus, is not drawn down below into their fire, that is, the World of Beriah.

And likewise, through the tumult of the ofanim, too, the Name Havayah is not drawn down below; and this is “Havayah was not in the tumult.” For indeed the angels asked that the Torah be given to them—it being the level of drawings-down of G‑dliness—

and it was not given to them but to Israel specifically, for it is they who are able to draw down. [See what is written on this in Parshas Yisro, on “Remember the Shabbos day.”]

12And also, the vessel for this is specifically below, in this world, through tzitzis and tefillin, etc., for “their end is wedged,” etc.;

and as mentioned above regarding the 620 pillars of light, that the pillar stands specifically on the ground, etc. And likewise, the chayos “carry and are carried” with the Throne, but it is not mentioned that they draw down below, etc.

13And this is the matter of “I am Havayah your G‑d” being said a second time, after the Exodus from Egypt: it is the matter of the drawing-down of mayin duchrin (masculine waters), while the Exodus from Egypt is the raising of mayin nukvin (feminine waters), the nullification of the yesh (separate existence), etc.

And the drawings-down are through two levels, the positive commandments and the prohibitive commandments. The nullification of the yesh into ayin (nothingness) [is] at the level of “and do good,” through the 248 positive commandments; and the separation of the evil is through “turn from evil,” through the prohibitions: “You shall not eat cheilev (forbidden fat),” etc., which are things that have no ascent, and they are inner, while shaatnez [is] encompassing.

And all this is through “they are refined in Chochmah (wisdom).” And likewise in impurity and purity: there is a thing that receives impurity, etc., and there is a thing that does not receive impurity, etc.; only that this is from the level of Daas (knowledge),

as our Sages, of blessed memory, said: “Chochmah—this is the order of Kodashim [that is, ‘they are refined in Chochmah,’ as above], and Daas—this is the order of Taharos” [and see what is written on this in the explanation on “I am black,” and in Parshas Acharei on “to purify you,” etc.; and see what is written in Iggeres HaKodesh, in the passage beginning “Why was it placed next to”: “And therefore it purifies the impure,” etc.

And see the Zohar, Parshas Pekudei (223a), on the subject of Chochmah and Daas, and the Idra Zuta (291a); and see what is written above on the subject of Daas].

And the matter as a whole is that through the nullification of the yesh into ayin one also arouses Above the drawing-down of the true Ayin, the light of Keser (the Crown), into the yesh of Atzilus (Emanation);

for of Chochmah and Binah (understanding) it is written, “to cause those who love me to inherit yesh,” and “Acquire Chochmah, acquire Binah”—“acquire” (kneh) twice, the numerical value of yesh; and it is written, “And Chochmah is found from ayin.” By implication, it itself is not yet the level of ayin.

And as is written in the Zohar, Part III (129a), that this is the meaning of what is written, “Is Havayah among us (ha-yesh), or ayin?”—meaning, whether the illumination drawn to them from the Name Havayah is from the level of yesh, which is Chochmah and Binah, or from the level of Ayin

(for in what is drawn into Chochmah and Binah, comprehension applies, and therefore it is called yesh; whereas Ayin is that which “no thought can grasp”). And the main thing is the drawing-down, as above.

14And the matter of “the kindnesses of Havayah”: the supernal Chesed (kindness) is rav chesed (abundant kindness), which will be revealed in the Time to Come; and this is “But My kindness shall not depart from you,” etc., as is written in the Zohar (Part III, 136b).

But the vessel for this is the Chesed of Atzilus (Emanation), of which they said, “And how many bodies You have prepared for them,” etc., “Chesed is the right arm,” etc.; and it is like a body relative to a soul, in relation to the level of “and abundant in kindness,” etc.

(And see Iggeres HaKodesh, the passage beginning “And He donned righteousness.” And elsewhere it was explained that the meaning of “How many bodies You have prepared for them” refers to the Ten Sefiros of Beriah, Yetzirah and Asiyah, and “Chesed is the right arm” is the Chesed in the Ten Sefiros of Beriah, which is a vessel for the Chesed of Atzilus, which is called the soul (nishmasa),

just as the body is a vessel for the soul; and along these lines, the Chesed of Atzilus too is a vessel relative to rav chesed, which is the level of a soul to the soul, etc.

And along these lines one can explain what is written in the Zohar, Part III, there: “And the Chesed of truth is not said of the life of the body but of the life of the soul.” The meaning is: the Chesed of Atzilus is called “the life of the body,” for it is the life-force and source for the Ten Sefiros of Beriah, Yetzirah and Asiyah, which are called “body,” as above; and the Chesed of Atzilus is a soul to them, like the soul that gives life to the body;

whereas for the level of rav chesed it does not apply at all that it be even a soul to the Ten Sefiros of Beriah, Yetzirah and Asiyah; rather, it is a soul that gives life to the Chesed of Atzilus. And this is “the life of the soul,” etc., and as mentioned above, that it is the level of a soul to the soul, etc.)

And the matter of “In the Torah of Havayah is his desire, and in his Torah he meditates”: that there are two Torahs, “the Torah of Havayah” and “his Torah.” Below, this is the Written Torah and the Oral Torah (and see what is written on “Your cheeks are lovely with circlets”).

But in truth there are two Torahs; and this is what is written in Sefer HaBahir (another version: in Ma’ayan HaChochmah): “King David, peace be upon him, would join the Torah that is Above with the Holy One, blessed be He.”

The meaning is: the Torah that is Above is also drawings-down, only that they are in an entirely different manner. And it was revealed only to the Patriarchs: Avraham and Yitzchak dug wells, and Yaakov’s work was with rods.

And it is one matter with our tefillin (as is explained in the Zohar, Vayetzei, 162a); and if one of Israel were to do this now, he would accomplish nothing.

And likewise, Chanoch would stitch shoes, and on every stitch, etc. That is because their drawing-down was as in the Torah that is Above.

(And see what is written somewhat similar to this on “And Yaakov sent” and on “And he took from what came to his hand a gift.”) Whereas the Torah of Moshe, which is “the heritage of the congregation of Yaakov,” is how and what every person shall draw down, etc.

(And see what is written on “If you walk in My statutes”; see there.) And this is the matter of “the Torah of Havayah” and “his Torah”: and it is the higher Chochmah (Chochmah Ila’ah), which is above even Keser (the Crown), and the lower Chochmah.

(And see what is written in Parshas Yisro on “And all the people saw,” regarding “Do not say, ‘Water, water,’” etc. And the meaning and matter of the higher Chochmah that is above even Keser can be explained according to what is written in the Arizal’s commentary on the Sifra DiTzniusa, in the first chapter, which is in Zohar HaRakia) (119a),

where he cites what is written in the Idra Zuta (290a) on “G‑d understood its way,” etc.; and these are his words: “Alternatively, its place is Mocha Stima’ah itself, and its way is the second head, from which it went out to the place of Mocha Stima’ah.

And ‘all the more so that wisdom that is hidden in it, in Atika Kadisha’: that is in the first, uppermost head, for its power is there in subtlety and great concealment,” etc., up to: “We find ourselves learning that Mocha Stima’ah—its own beginning is hidden in Atika, for there is its root,” etc. End of quote.

And that is in Radla (the Unknowable Head) itself, where the supernal Essence is, as is explained there; and all this is also cited in the book Hadras Melech on the Sifra DiTzniusa (216b).

And this is the matter of the higher Chochmah that is above even Keser: that is, because it is the root of Chochmah, [the root] that is in Radla itself, which is the Malchus (sovereignty) of the Infinite One (Ein Sof), which is above the Gulgalta of Arich Anpin, which is Keser, etc.

And this is also the matter mentioned in the explanation on “For You are my lamp,” regarding the Torah, whose source and root is in Mocha Stima’ah,

that is, the level of the Chochmah within Keser, according to the Kabbalah of the Ramak (Rabbi Moshe Cordovero); and according to the Kabbalah of the Arizal it is higher, above, in the Malchus of the Infinite One. And see there, that this source is drawn into the Torah before us, in physicality: “their beginning is wedged in their end,” specifically, etc.

15Now, corresponding to the two levels that were explained—that there is the Chesed (kindness) of truth that will be revealed in the Time to Come, and likewise the Torah of Havayah, and the vessel for this is the level of acts of kindness (gemilus chassadim) and “The Torah [that Moshe] commanded us,” etc.—

corresponding to this, “I am Havayah your G‑d” is said twice in the section of tzitzis: the first corresponding to the vessel, and the second corresponding to what will be revealed in the Time to Come, the level of the Chesed of truth and the Torah of Havayah.

And therefore this verse is said specifically in the section of tzitzis, for in tzitzis there are two levels: the drawing-down of the thirty-two threads, the thirty-two paths of Chochmah (wisdom), and the tallis, which is the encompassing [garment]; and they allude to the two levels, Torah and mitzvos, and they are vessels for the drawing-down mentioned above.

165. And to add a little explanation regarding [the fact] that “I am Havayah your G‑d” is said twice: first we must preface what is written in the Zohar, Parshas Vayishlach, page 174a: “Just as the Holy One, blessed be He, is sometimes called Havayah and sometimes called Elokim, so too, sometimes he is called Yisrael

17and sometimes he is called Yaakov; and all is in known levels.”

And the matter is as is written elsewhere on “And He created man in His image, in the image of G‑d”: “in the image” twice, corresponding to two levels that are in the soul: the first, which spreads out and is enclothed in the body, etc.; and the second level is the level of the soul that stands above, as an encompassing [light] (makif), etc.

And these are also the two names Yaakov and Yisrael, which correspond to the two levels in the soul mentioned above; and their root is from the two Names Havayah [and] Elokim. And see the Zohar, beginning of Parshas Bamidbar.

18Now, the matter of the union of Havayah [and] Elokim is known, as is written above in Parshas Va’era on “And Elokim spoke,” etc., “I am Havayah”; see there.

And so a revelation of G‑dliness is drawn from the level of the soul that is above the body into the soul that is enclothed in the body,

as is written regarding Daniel’s companions: “But a great trembling fell upon them”; and our Sages, of blessed memory, said, “Because their mazal saw.” For the part of the soul that is above the body is called mazal, since from it [light] flows (nozel) and is drawn into the part of the soul that is in the body.

And this is “Your name shall not be called Yaakov, but Yisrael shall be your name”: that it shines and is drawn from the level of Yisrael into the level of Yaakov. And see what is written in Parshas Balak on “He has not beheld iniquity in Yaakov,” etc., that on Shabbos there is the revelation and the level of Yisrael itself.

19And this is [the meaning of] “I am Havayah your G‑d (Elokeichem), who brought you out of the land of Egypt”: the meaning is, through the Name Havayah being drawn down to be itself Elokeichem (your G‑d),

so that it shines in a revealed way in the Name Elokim; and through this the level of Yisrael itself shines in the level of Yaakov; and through this it is drawn down that there be the Exodus from Egypt, going out of the straits and limits that branch out from the concealment of the Name Elokim, etc.;

for because of the revelation of the Name Havayah, the Exodus from Egypt is drawn down, so that there be “my flesh and my heart pine away,” etc. And this is “to be Elokim to you.”

And the matter is: it is explained in the Idra of Naso (138b), and in the Arizal’s commentary there, that when two Names Havayah are said in one verse, one alludes to Z’eir Anpin and one to Atika Kadisha.

And likewise the meaning here, in this verse: “I am Havayah,” which is said first, is Z’eir Anpin of Atzilus (Emanation), which is Elokeichem (your G‑d), drawn down in revelation in the Name Elokim, which is Malchus (sovereignty) of Atzilus; and that is through the Torah and mitzvos, through which one draws down the revelation of the Name Havayah itself.

20Nevertheless, the Torah and mitzvos are only the level of vessels for the revelation of the Torah of Havayah and the rav chesed (abundant kindness) that will be revealed in the Time to Come, that is, the level of the second Name Havayah, which is the level of Atika Kadisha; and relative to this revelation, the Name Havayah of Z’eir Anpin is called only like the Name Elokim, etc.

21And this is what is written, “to be Elokim to you”: that is, through the Exodus from Egypt there will be drawn down a revelation of the level of the light that encompasses all worlds (sovev kol almin), which is the level of Atika Kadisha; relative to this revelation, the revelation of the Havayah of Z’eir Anpin is called only the level of Elokim, the level of the light that fills all worlds (memalei kol almin).

And afterwards it is said, “I am Havayah your G‑d (Elokeichem)”: the meaning is, the Name Havayah of Atik will shine and be truly revealed in Z’eir Anpin, that is, that Havayah itself be Elokeichem in a revealed way.

And as mentioned above regarding the union of the two Names Havayah [and] Elokim of Z’eir Anpin and Nukva of Atzilus (Emanation): that the union is that the Name Elokim should not conceal, but rather the Name Havayah should be truly revealed, so that Havayah itself is Elokeichem.

22And so, along these lines, higher up: Z’eir Anpin is called the Name Elokim relative to Atika Kadisha, which is called Havayah, and that is the matter of His great Name.

And if so, the meaning of “I am Havayah your G‑d” is also that the vessels of Z’eir Anpin should not conceal the revelation of Atika Kadisha, which is the level of the light that encompasses all worlds (sovev kol almin), but rather that the level of the light that encompasses all worlds be drawn down and shine in actual revelation, etc. And see what is written elsewhere on “to do what is right in the eyes of Havayah your G‑d,” and on “Know this day,” etc., “that Havayah is Elokim in the heavens above and on the earth below,” etc.

23And it can further be said: it is known that in Keser (the Crown) there are two levels, Atik Yomin and Arich Anpin.

Now, the meaning of “to be Elokim to you” certainly applies also with respect to the revelation of the level of Arich Anpin; for of this they said that Z’eir Anpin, in its ascent relative to Atika—that is, Arich Anpin, which is also called Atika, as is known—“is considered as Elokim.”

But for there to be “I am Havayah your G‑d”—that the Name Havayah of Arich Anpin itself be revealed in Z’eir Anpin, so that the revelation in Z’eir Anpin itself be from the level of Arich Anpin—the drawing-down must be from higher still.

24And just as the union of the Name Havayah [and] Elokim of Z’eir Anpin and Nukva is through the drawing-down from Abba and Imma, etc., so too, along these lines, that there be a revelation of Arich Anpin itself in the Name Elokim of the Time to Come, that is, in Z’eir Anpin, comes about through a great and immense drawing-down from the level of Atik itself, which is above Arich Anpin.

And it is along the lines of what is written elsewhere on the matter of “He turned the sea into dry land”: that the hidden world (alma de’iskasya) will shine in complete revelation in the revealed world (alma de’isgalya), [and] that is through a drawing-down from the level of “for He is highly exalted,” which is above the level of the light that encompasses all worlds (sovev kol almin), etc.

And along these lines it is said here first, “to be Elokim to you,” and afterwards, through the revelation of the level of Atik itself, it is said, “I am Havayah your G‑d,” etc.