Kalach Pitchei Chokhmah Reader

And the truth is that, as taught by the ARI, nine Sefirot of Arich Anpin are called essential roots of Atzilut, while all the other Partzufim are branches of Arich (see Etz Chayim, Shaar Arich Anpin ch. 2). Accordingly we must consider them two levels: Atika Kadisha (the “Holy Ancient One”) is Arich Anpin, while the other four Partzufim are together called the “Name of Atika”, as explained in the Idra (ibid.).

Thus Arich is one single AV whose four Yuds bring forth AV, SaG, MaH and BaN. For we see that there are these four names of AV, SaG, MaH and BaN, which are respectively Abba and Imma, Zeir and Nukva, but we find no name for Arich Anpin, and sometimes AV is Arich Anpin. The explanation is that there is a name AV that is the essential root of all the other four names, which issue forth from its four Yuds. For we already know that each Yud indicates a Havayah, as stated in the Tikkuney Zohar. And this overall AV is Arich Anpin, and from the four Yuds emerge AV, SaG, MaH and BaN, which are Abba and Imma, Zeir and Nukva.

And each one of them must arrive at the meaning indicated by its root, which is the name of AV... For they are surely four garments or branches of Arich Anpin in that each one performs its own separate function, and accordingly each one of them has a name of its own signifying its individual function. But in one respect they are all equal, and this is that they emerge from a single root and are thus four different particulars emerging from one root. And this is precisely what they must show – that their individual functions all emerge from the same root. This is why each one in its own individual way, according to its intrinsic nature, must arrive at the meaning indicated by its root, which is the name of AV.

...and this is the strongest power they contain. For the fact that the root is visible in the branches shows how the root and branch are joined together. Clearly the strongest power in Abba and Imma, Zeir and Nukva is the fact of their being attached to Arich Anpin, which is the root. There are two reasons for this. Firstly, since the root is the source, as long as the branch is attached to it, the root sends into it a great power of endurance. Secondly, since Arich Anpin itself is the great and awesome root that is beyond the reach of any flaw or damage – because the Other Side does not reach there in any way – accordingly, when Arich Anpin radiates in the branches, its attachment to them certainly puts great power in them through the very great power which it possesses.

The difference between the name AV contained in AV, SaG and MaH and that contained in BaN

Although the fourfold number, which is AV (72), exists in all the names, only what is particular to each of them individually is considered intrinsically their own. It is only in the case of BaN, which does not have its own particular AV, that the AV contained in the fourfold form of the simple name is considered intrinsic to it. This shows that each one of them has an equal meaning at the outset, even in its simple aspect, because this is in accordance with their essential being.

But when their letters are filled – which is when they become different from one another – each one of these names is given a meaning of its own in accordance with the function that it performs by itself. And BaN, which does not function by itself but receives what is given to it, therefore has no other meaning, and joins with the others through the primary, overall meaning.

And therefore comes the answer: It is true that AV exists in each one (in the fourfold form of the simple, unfilled Havayah in each case), and it is indeed the truth that in the case of AV, SaG and MaH, the fourfold form is not taken into account in the operation whereby they reach 72 in their expanded form, signifying their connection with Arich Anpin (the overall AV). The reason why we do not take the fourfold form into account in the case of AV, SaG and MaH is that they each have another AV particular to their individual function besides the AV that exists in all of them by virtue of their simple form.

BaN, on the other hand, does not have any other AV (i.e. one particular to itself through its filling or expansion), and therefore shows its relation with Arich Anpin (the overall AV) through the AV contained in its fourfold form.

This is precisely the point: even though BaN has no other AV, this does not make it an exception to the rule through having nothing that shows its root, for it certainly does have something that shows its root. Except that in this case, what it has is only the fourfold form of the simple Havayah. What AV, SaG and MaH have over and above BaN is the fact that besides the AV contained in their fourfold form, they also each have their own particular AV in their filled or expanded form.

Thus the intent is properly fulfilled, showing that no branch can escape being included under Arich Anpin, which is its root. For even BaN, which does not have its own particular AV, nevertheless does at least have the AV that exists in it by virtue of its being a Havayah (whose simple, unfilled, fourfold form = 72 = AV). The reason for this difference will be explained below.

It is only in the case of BaN, which does not have its own particular AV, that the AV contained in the fourfold form of the simple name is considered intrinsic to it. This is as we have explained, that even BaN does not lack the presence of AV in some way, despite the fact that it does not have its own particular AV.

Part 2: This shows... As I have written, the various numerical values are not arbitrary and without reason, but show a great deal about the different orders of government.

...that each one of them has an equal meaning at the outset, even in its simple aspect... For as soon as they exist, they already give an indication of their root, in that the start of their existence is as four names of Havayah, for this is how they are implied in Arich Anpin in four Yuds all equal to each other, and this is in their aspect as being lights – branches – of Arich Anpin. (The four expansions of Havayah derive from the four Yuds contained in the expansion of the overall AV – Yud, HeY, VaYV, HeY.) However, because each one has its own particular function, they all have their own individual filled or expanded forms. The intention is indeed to show that even though they are different levels, in the end they are all only the name of Havayah, blessed be He. If so, their original essence is the primary category – the name of Havayah, blessed be He – but afterwards they receive additional individual functions. The filled or expanded forms themselves indicate the particular function that each one has.

Thus their original essence (as simple Havayahs) already indicates their root (through the fourfold form=AV=72). Then afterwards their particular functions still also point to their root, to show that even in their individual aspects they remain attached and bound to Arich Anpin, which is the root.

...because this is in accordance with their essential being... i.e. as an order of simple Havayahs. But when their letters are filled – which is when they become different from one another... It is quite clear that in their aspect of being Havayahs they are identical, and it is in their filled or expanded forms that they differ. The intention may be explained as follows: in their intrinsic essence they are all equal – they are all lights of one kind, for they are all the name of Havayah, blessed be He, and as such they all indicate their root in the same way. However, their individual functions are different, and this is seen in their filled or expanded forms. It is therefore necessary that each function should indicate the overall root in accordance with its specific nature in order to show that in this aspect too it is attached to its root, and this is its particular meaning. Thus:

...each one of these names is given a meaning of its own in accordance with the function that it performs by itself. For when their purpose or function changes, there is also a change in the way they indicate the root (through the filled or expanded form of the name).

And BaN, which does not function by itself... Just as AV, SaG and MaH each have their own particular functions, so the particular function of BaN is not to act but rather, to stand and receive....but receives what is given to it... i.e. the function of the name BaN is to receive rather than to act...therefore has no other meaning... For this particular meaning (possessed by AV, SaG and MaH by virtue of the unique way in which each one expands to reach the total of 72) is given to them in order for them to carry out their functions, which they draw from the root. However, BaN does not act at all but receives whatever it is given. Everything that BaN receives, it receives in accordance with the root, since all the different kinds of functioning derive from the root. Accordingly, no particular meaning is applicable in the case of BaN but only the primary meaning, which shows that its light is also in the category of Havayah, just as in the case of all the others. It is thus understood that it receives from others, which is why it has no other signification, for it does not act.

...and joins with the others through the primary, overall meaning. In any event, BaN must also enter into this category so as to signify how the root has control over the branches. The way it enters into this category is by virtue of what is prepared within it in order for it to be included in the root in accordance with the portion which the root gave it. For it did not give it any active function whatever but only existence as a light in the category of the simple form of the name of Havayah, blessed be He.

The function of the overall AV – 288 sparks – is to prevent the destruction of the vessels and the world.

The essence of the Chariot consists of these names of AV, whereby the four Partzufim gain strength from Arich Anpin, which is beyond the reach of the damage. And here the Throne carries its bearers. It was therefore necessary for 288 sparks to descend from here to hold and sustain the vessels as they were descending so that the destruction would not be complete but only such that it could be repaired again. The affairs of this world were thus rooted in such a way that one power should endure so as not to allow the world to be destroyed, God forbid. Rather, through this remaining power, what was damaged will be repaired.

Having discussed the overall significance of this name of AV, it is necessary to explain its function and purpose in relation to the broken vessels. (The 288 Sparks correspond to the numerical total of the four names of AV=72 contained in the four Partzufim, as explained in the previous Opening: 4 x 72 = 288.)

This proposition consists of three parts: Part 1: The essence of the Chariot... This explains the function of the overall name of AV that we have been discussing. Part 2: It was therefore necessary... How this affected the vessels. Part 3: The affairs of this world... How it affects the world.

Part 1: The essence of the Chariot consists of these names of AV... The Chariot is the overall bond of the entire governmental order, which consists of four levels, which are the four Chayot. Their essential function is bound up with these four names of AV, which are the mystery of Abraham, Isaac, Jacob and David, as explained in the teachings of the ARI (Pri Etz Chayim, Rosh HaShanah ch. 7).

At first sight this may appear problematic, for if these are the number of lights that descended at the time of the breaking of the vessels, as appears from the discourse on the 288 Sparks (Etz Chayim, Shaar RP”H ch. 2), what connection do the four legs of the throne – Abraham, Isaac, Jacob and David – have with this? However, the main point to grasp is that the root of these four names of AV lies in the mystery of the Chariot, as stated, but that from here various aspects of them descended lower, as will be explained below.

...whereby the four Partzufim gain strength from Arich Anpin, which is beyond the reach of the damage. As explained earlier, the name of AV signifies the root (which is Arich Anpin) and is accordingly the source of their strength. And here the Throne carries its bearers. In other words, a reference to this phenomenon is contained in the saying of the rabbis that “the Throne carries its bearers” (see Zohar, Pekudey 242), alluding to how the power of Arich Anpin rescues the other Partzufim from the damage.

Part 2: It was therefore necessary for 288 sparks to descend from here... Very many sparks were in the process of descending with the vessels, as explained at length in the Kabbalistic sources. Afterwards, however, it was necessary to make a specific number of them so that they would come to a total of 288. For if not for this, it would have meant either that there was no need for any specific number at all, or that all the sparks that descended would have been counted as one, or that the first levels in each name would have been counted.

But the essential principle is that it was in these sparks that fell that this matter of the four names of AV had to be revealed, and then all those levels were sorted and purified in the way explained in its appropriate place, until eventually these four names of AV remained in control, and all the others were included in them. And the truth is that the names of AV themselves radiate in a specific way in each name in accordance with the nature of that name, in order to lift them up above the damage, each one according to what befits it.

In other words, the levels that we see to have fallen with the breaking of the vessels are the very levels that the damage had the power to reach. And since there is a difference between the place the defect reaches in one name and the place it reaches in a different name, there is a difference in what will fall when the vessels break. Similarly, there is a difference in the way the name of AV is revealed, because it is revealed in whatever can become damaged, inasmuch as it is the main factor involved and it is this that lifts them up.

The sum of the matter is that it is through these names of AV that Arich Anpin lifts up the Partzufim, but it raises them in the place where they could be damaged, each in accordance with its particular nature. And the place where they were susceptible to being damaged became evident through the actual process of the breaking of the vessels, in that whatever fell is known to be that which was susceptible to being damaged. We thus find that what descended did so from the category of AV, and accordingly it is this that is counted, except that it is in the place where it is – in AV’s levels. But if it had not gone down from AV but instead the sparks had descended according to the status of the names, either all of them would have been counted, or they would not have been counted at all.

...to hold and sustain the vessels as they were descending... This is a consequence that flows from what was explained earlier (Opening 30) that even though the unity becomes concealed, it necessarily continues to exist. Accordingly, even at the very moment of destruction, the destruction was not total but took place through the mystery of unity, whereby the unity does not prevent the Other Side from exercising great power yet still does not allow it complete control....so that the destruction would not be complete... i.e. total negation....but only such that it could be repaired again. So that afterwards it would be able to be repaired again.

Part 3: The affairs of this world were thus rooted... For everything that comes about in the Sefirot is nothing but a root for what is required in the lower creations....in such a way that one power should endure so as not to allow the world to be destroyed, God forbid. Nothing was to fall so far that no part of the light would be left to sustain it. If death is a fall, the vapor of the bones remains. If there is exile, the Shechinah never stops shining light over Israel. Rather, through this remaining power, what was damaged will be repaired. Even though what remains may be small, this is what maintains things in such a way that the repair will follow afterwards.

MaH (Yesod) builds Nukva (the deficient BaN), after which Zeir Anpin sends her a flow of blessing.

The beauty and delight of Malchut are only in her when Yesod is with her, for through Yesod she becomes complete, whereas when Malchut is without Yesod, she is the source of all deficiency and sadness. But when Malchut is with Yesod, she is the source of all joy for the male himself. Accordingly, at first everything was in the mystery of BaN, which is Nukva (the female) without the male, which is the source of all sadness. And the Six Directions (Zeir Anpin) did not turn to Malchut, because they did not receive delight. But when Yesod came in the mystery of MaH, she was then completed and she herself arouses delight in the male himself, and this is the repair.

This is the answer to an apparent contradiction in the teachings relating to the Primordial Kings. On the one hand we are taught that they were from the side of Malchut and were therefore lacking repair (Etz Chayim, Shaar Shevirat HaKelim ch. 8, 47a). Elsewhere, however, we find that, on the contrary, it is the rule of Malchut that brings the repair (Etz Chayim, Derushey HaNekudot ch. 3, 37b).

The proposition consists of two parts: Part 1: The beauty and delight... This explains how Malchut is the source of joy and of sadness. Part 2: Accordingly... How this relates to the Primordial Kings.

...for through Yesod she becomes complete... For Yesod gives her what is suitable to bring her to a state of completeness and mitigation. However, the governmental order is so arranged that the Shechinah is not rectified on her own but her repair depends upon Yesod.

...whereas when Malchut is without Yesod, she is the source of all deficiency and sadness. As we have said, if she is not complete, she is the source of all deficiency. It is like unripe fruits, which because they are not ready or complete are bad, but when they become ripe, are sweet and good.

But when Malchut is with Yesod, she is the source of all joy for the male himself. This is the concept of “the hind of love” (of which it is said, “...let her breasts satisfy you at all times” – Proverbs 5:19). This is when she is already like a fruit that is ripe and ready.

This enables us to resolve the apparent contradiction mentioned above. When we say that it is the rule of Malchut that causes the repair, this is the rule of Malchut with the light of the male. However, when we say that the Primordial Kings were deficient because they derive from the name of BaN, this is because they are from Malchut without the light of the male.

Part 2: Accordingly, at first everything was in the mystery of BaN, which is Nukva (the female) without the male... As we have explained, when we say that the Primordial Kings derive from BaN, this means they derive from the category of Malchut when unconnected with the light of the male....which is the source of all sadness... in accordance with the mystery of, “Turn away your eyes from me” (Song of Songs 6:5). As explained in the Zohar, this means that as long as the Nukva is not sweetened through Yesod, Zeir Anpin turns away from her and is unwilling to send a flow of influence. This is when the sadness previously mentioned reigns, when the lights are closed up.

It could be objected that we have stated that all Nukva’s perfection derives from the Yesod, which is the male. If so, then as long as the male does not turn towards her, she is incomplete. But as long as she is incomplete, the male does not turn to her. If so, how is she to become complete?

The answer is that when we say that the male (Zeir Anpin) turns to her, this is to give her a flow of sustenance, but this is not the same as when we say that Yesod shines in her, which is in order to build her. The shining of Yesod in Malchut is something that depends on the extent to which she is built, which in turn depends on the deeds of the lower creations. Yesod is what actually builds Malchut, which it does when she is completed through the deeds of the lower creations, since she is their root, as discussed earlier. The entire influence of the male (i.e. when Zeir Anpin turns to her) is of plenty and blessing, but this is not the actual building of Malchut (which is carried out by Yesod). This blessing comes to her after she has already been entirely built through the deeds of the lower creations. (To summarize: At first it is necessary for Yesod to shine in the Nukva in order to build her, and Yesod shines in her according to the degree of perfection of the deeds of the lower creations. This applies to the governmental order. However, when the world was first created, Yesod built the Nukva without any existing deeds on the part of the lower creatures but rather through the power of the anticipated future deeds of the righteous. After the Nukva is built by Yesod, Zeir Anpin then turns to her to give her sustenance and blessing.)

And the Six Directions (Zeir Anpin) did not turn to Malchut, because they did not receive delight. Although Malchut too already existed as one of the Sefirot, she did not arouse favor and delight because her structure was still deficient.

But when Yesod came in the mystery of MaH, she was then completed... For in the Sefirot of MaH it was included as part of the governmental order that Yesod should radiate in Malchut. We thus find that the governmental order is such that all the structures and worlds are in the category of Malchut as already rectified through Yesod (i.e. the exterior is united with the interior), and thus the building of Malchut is complete. For this is what causes all the openings and flows of influence.

...and she herself arouses delight in the male himself... The repair of BaN was so instituted that when the Nukva receives completion from the side of Yesod (MaH), the male (Zeir Anpin) immediately comes and joins with her, i.e. AV, SaG and MaH join with BaN in the mystery of “about three months after” (Genesis 38:24) as explained in the teachings of the ARI. This is the order of repair of the worlds at all times through the mystery of male and female. But the overall male is included entirely in MaH, and the Nukva – BaN – receives from MaH. Initially she receives the radiation of Yesod which completes her construction, after which she also receives the flow of sustenance and blessing. All the worlds were afterwards built in accordance with this rectified order.

...and this is the repair. The entire essence of the repair depends on this overall connection, for once it was brought about in the overall root of the governmental order, it came about detail by detail in the worlds themselves, as will be explained below. (The connection of MaH and BaN first came about generally, and afterwards in detail in each individual world.)

The root of the repair – the joining of MaH and BaN: interrelation and kinship between the Sefirot

The repair consisted of the binding together of the two radiations of the forehead and eyes of Adam Kadmon, these being MaH and BaN. There was an immediate awakening of love between the lights, and they are no longer in a state of dejection as at first. Instead, each one shows a friendly face to the other, and all the Partzufim are bound up with one another in accordance with the mystery of Father and Mother, Son and Daughter, where each shows kinship to the other in the manner that is befitting.

...of the forehead and eyes of Adam Kadmon... The forehead is bound up with the mystery of the breaking through of the lights of the Tefilin, as mentioned earlier. (See Opening 32, Part 1 end: “The forehead also emits its own radiance...” i.e. from this phenomenon in Zeir Anpin it is inferred that the same applies to Adam Kadmon even though there is no mention of Tefilin in the case of the latter.)

...these being MaH and BaN. It is clear that the light emerging from the Forehead is MaH, while that which had already emerged from the Eyes is BaN, as discussed earlier (Opening 34, Part 1).

Part 2: There was an immediate awakening of love between the lights... For the root above was instituted in accordance with the mystery of Male and Female, which are MaH and BaN. Thus all the Partzufim that emerge from the Forehead and Eyes of Adam Kadmon are stamped with the same nature as the root, and thus the offshoot radiates with love in the proper way (being compounded of MaH and BaN).

...and they are no longer in a state of dejection as at first. Instead, each one shows a friendly face to the other... This means that in the governmental order, they are arranged each one towards the other, facing each other with an expression of love, each light flashing forth in the direction of the other (signifying cooperation between the Sefirot). This is not how it was at first, when they were one under the other. Now each stands in its appropriate column facing the column of the other with an intermediary joining them together. The governmental order is thus produced as a single bond, for the right and left sides are parallel. Nevertheless, they still do not pass on their influence until the center column joins them together with one accord so that everything reaches one place, this being Malchut, which is underneath. Thus the governmental order emerges through consensus and sound counsel, without each Sefirah being alone as at first, as discussed earlier.

Part 3:...and all the Partzufim are bound up with one another... The innovation brought about through the repair was precisely that all the levels join together to produce their effects with one accord, so they can properly be called by the name of Father and Mother, Son and Daughter, which was not so in the case of the Primordial Kings, which were called only Chessed, Gevurah, Tiferet and Malchut (i.e. they are referred to as Sefirot but they were not Partzufim).

The reason is that there was no interrelation between them. In the repair, however, a complete interrelation was produced. Thus Binah is also related to Chochmah as its Nukva, and indeed, it is impossible for Chochmah to function except with Binah, or for Binah to function without Chochmah. The same applies to Zeir Anpin with the Nukva.

Likewise, the relation betwen Zeir and Nukva on the one hand and Abba and Imma on the other is like the relation of children to their parents.

The sum of the matter is that the entire order of the Sefirot was instituted on the foundation of a governmental order based on consensus, with interrelation and kinship between light and light. Not a single light stood alone without some relationship with all the others. For example, Imma has a relationship with Abba inasmuch as Imma is Abba’s receiving vessel, and Imma has a relationship with Zeir and Nukva since it is Imma that brings them forth. Zeir Anpin has a relationship with Abba, which is Zeir Anpin’s root, with Imma, which brings Zeir Anpin forth, and with the Nukva, which is Zeir Anpin’s receiving vessel. The same applies to all of them. Thus the entire repair consists of producing this bond between the various levels.

...in accordance with the mystery of Father and Mother, Son and Daughter... In other words, this developmental sequence is called a complete array (in which each Partzuf is in its proper place). For the result is the Son or the Daughter, depending on whether the influence is that of Kindness or Judgment, while the causes of the result are two: Father and Mother.

...where each shows kinship to the other in the manner that is befitting. The nature of this developmental chain governs the relationship that each one must have with the other. The kinship of each Partzuf with the others, as stated above, is according to its place in the developmental chain. (Thus since Zeir and Nukva develop from Abba and Imma, they are in the category of a son and daughter – and the governmental order follows this developmental sequence – while the relationship between Zeir and Nukva is like that between a brother and sister.)