Read Kalach Pitchei Chokhmah in source order, passage by passage, with the close English translation where available and the original source text for checking.
…is to bestow complete and perfect good in the very end. Even though we see many harsh things in the present government of the world, the purpose is not only to bestow goodness but to bestow complete goodness – the very opposite of the harsh Judgment found now.
It is just that in order to reach this ultimate goal it is necessary to go through the entire cycle until the end. The cycle (גלגול, gilgul) of things will continue until they eventually come to rest from their cycles. For they cannot reach the state of rest in a single moment but only through these cycles.
The world must be governed with justice and the sinners punished… It is through the punishment of the sinners that evil is removed from the world.
…in order that afterwards the goodness bestowed will be complete. For afterwards all the creations will enjoy complete goodness without any shame, as discussed earlier (Opening 4).
The justice which is required prior to the end thus derives from the ultimate purpose itself – even though they seem contradictory. This is what must be considered carefully in order to understand afterwards the various different levels and aspects of Atzilut. These are specific attributes calculated to serve the overall governmental order, as discussed earlier.
Part 2: Thus the nature of Arich and Zeir Anpin… In other words, the governmental order is essentially bound up with these two, as the proposition goes on to explain. For Abba and Imma are merely a continuation through which Zeir Anpin emerges out of Arich Anpin, as will be discussed below (Opening 111). However, the government of the worlds runs through these two, whether in the governmental mode of Kindness – Arich Anpin – or in that of Justice, which bestows good only on those who are good while punishing the wicked – Zeir Anpin.
…is that Arich Anpin is rooted in the mystery of complete beneficence, for Arich Anpin only bestows good. Arich Anpin is as it will be in the end, when there will be only good. Thus Arich Anpin’s only purpose in all aspects is to bestow good through the mystery of the unity that brings all evil back to good. The Sefirot themselves contain this aspect (of Arich Anpin clothed within Zeir Anpin) in order for the world to survive. For if the governmental order had not been built on this but instead the world had been governed only in the mode of Justice through the Sefirot, it would not have been able to endure because of the wicked.
Accordingly the Supreme Thought prepared in advance in the Sefirot themselves not only the aspect of the Line that exists everywhere but also Arich Anpin, which is the mystery of what will be at the very end. For then the Sefirot themselves will be repaired through the path of unity, which brings complete beneficence. This is the mystery of how the Line purifies the Residue. (The Line is present in each Sefirah in order to repair it in the end. In addition, there is one particular Partzuf, Arich Anpin, whose function is to bring the governmental order – made up of the Sefirot – to a state of repair.) This is the “last in deed, first in thought”.
Yet even so, out of Arich emerges Zeir Anpin… This is clearly what happens in the chain of development, as explained in the Idra Zuta (292a): “Zeir Anpin depends on and is unified with Atika Kadisha (=Arich)”.
…which is rooted in the mystery of Justice… Justice is the mystery of the as yet unpurified Residue, which functions and rules in the mode of Justice until the Line gains sway over it, after which Zeir Anpin will turn back and bestow only good like Arich Anpin. Thus the Attribute of Judgment turns back into the Attribute of Mercy.
…for Zeir Anpin is born out of the intrinsic purpose of Arich Anpin itself. In other words, this is the way it has to be in order to attain true and complete beneficence. The Residue must fulfill its function – and in the very end it will be sweetened. There will then exist what is already prepared through Arich Anpin’s foresight, for He foresaw the future and made Arich for the sake of the future – already repaired, as discussed above.
The fact that Justice emerges only for the sake of the bestowal of complete good mitigates that very Justice itself. For after all, the purpose of the King is only to bestow good – except that Justice is necessary in order to attain the bestowal of good to perfection. This would not be so if the only purpose of Justice were to take vengeance upon the sinners. Thus Arich Anpin’s intrinsic existence in itself mitigates the stern judgments of Zeir Anpin through Arich’s own functioning, even without intensifying its radiations over Zeir Anpin so as to remove the latter’s stern Judgment.
Having discussed the emergence of Zeir Anpin from Arich Anpin, we will now explain what is thereby gained and how Arich Anpin mitigates the severity of Zeir Anpin.
This proposition has two parts. Part 1: The fact that... This explains how Justice is mitigated because it stems from the ultimate purpose – the bestowal of good. Part 2: Thus Arich Anpin’s intrinsic existence... This explains how the severity of Zeir Anpin is accordingly mitigated through Arich Anpin.
Part 1: The fact that Justice emerges only for the sake of the bestowal of complete good mitigates that very Justice itself. For after all, the purpose of the King is only to bestow good… The Supreme Will could have chosen to govern with Justice alone and nothing more. In that case He would have had to give full power to Justice on all sides – in bestowing good (upon only those who justly deserve it) and in inflicting punishment. However, since the goal is only to bestow complete good and He metes out Justice only because this is necessary to bestow complete good – for if He could have done it without this He would have done so – His intention is certainly to mitigate strict Justice to the fullest possible extent.
…except that Justice is necessary in order to attain the bestowal of good to perfection. This would not be so if the only purpose of Justice were to take vengeance upon the sinners. For in that case the intention would have been to give full strength to Justice. That is the mark of the Other Side: since it only wants to harm, it gives full power to evil. (“The rebellion of the Other Side – though it has no power against God – lies in thinking that it has” – Ginzey Ramchal p. 41.). But the Supreme Will – whose intention is to bestow good – metes out Justice only because this is necessary, but the intention is to sweeten it, as stated above.
Part 2: Thus Arich Anpin’s intrinsic existence in itself mitigates the stern judgments of Zeir Anpin through Arich’s own functioning… All the repairs (תיקונים, tikkunim) found in Arich Anpin as enumerated in the Idra Rabba are nothing but powers and modes of government specific to Arich Anpin in the sense that Arich’s mere existence and the fact that it has these repairs intrinsically brings about a mitigation in Zeir Anpin. (Even without prevailing over Zeir Anpin but merely as its root, Arich Anpin directs all aspects of Zeir Anpin towards repair even though this is not yet visible from the side of Zeir Anpin itself, which shows “manifest reproof arising out of hidden love”.)
The ultimate purpose of the very things that exist below in Zeir Anpin in the category of strict judgment is only kindness – to bestow good in the end. And on the level of Arich Anpin, this is revealed. (Thus the forehead of Zeir Anpin contains twenty-four Courts of Judgment whereas the forehead of Arich Anpin is all Kindness – Idra Rabba 136b.)
…even without intensifying its radiations over Zeir Anpin so as to remove the latter’s stern Judgment. This refers to a different repair (תיקון, tikkun) found at times, when Arich Anpin removes stern Judgment so that it has no power at all, as explained in connection with the mystical intentions of “and [the Lord] passed by” (Exodus 34:6; see Idra Rabba 131b and Shaar HaKavanot, Derushey Vayaavor). However this is not the main purpose of the governmental order, which requires Judgment without it becoming too powerful. This is achieved through the existence of Arich Anpin, which consists of the very same aspects as Zeir Anpin except that they are in accordance with the ultimate intention, not in accordance with the means that precedes the final goal.
In order for the world to survive it is sometimes necessary for beneficence to prevail over Justice and execute Kindness even though Judgment does not warrant this. This is when the radiation of Arich Anpin prevails over Zeir Anpin and removes its strict judgments completely.
Following our discussion of how Arich Anpin intrinsically mitigates the severity of Zeir Anpin, we will now explain how Arich Anpin may prevail over Zeir Anpin and remove its stern judgments entirely.
This proposition consists of two parts. Part 1: In order for… This explains that at times it is necessary to suspend the rule of Judgment. Part 2: This is when… This explains the consequent governmental relationship between Arich and Zeir Anpin.
In order for the world to survive it is sometimes necessary for beneficence to prevail over Justice… Even though the Supreme Will wanted the world to be governed with Justice, He saw from the beginning that the creations would be unable to endure such Justice. Accordingly, He instituted as part of the governmental order that at times Kindness should prevail completely and altogether suspend the rule of Justice. However this does not apply at all times but only at certain specific times and junctures, and moreover, even this still follows the principle of Justice.
For the commandments are divided into two kinds. There are some commandments whose purpose is to bring about specific repairs in direct proportion to the deed, and they bring about a specific practical repair in a given area. On the other hand there is another kind that cause a suspension of Judgment whereby Arich Anpin prevails and suspends the operation of Judgment. (An example of the latter is the commandment to blow the shofar.) Kindness then rules over everything, for the effect of fulfilling such a commandment is not to bring about a specific corresponding result. Rather, everything is arranged in such a way as to be subject to this act, for a general compassion is aroused causing everything to be repaired.
…and execute Kindness even though Judgment does not warrant this. Instead of adhering strictly to the principle that the punishment must match the deed, the reward is that Kindness is aroused and operates in the way of Kindness – doing good to all.
Part 2: This is when the radiation of Arich Anpin prevails over Zeir Anpin… Arich Anpin radiates in Zeir Anpin at all times. However, when this radiation becomes extremely powerful, Kindness rules over everything. …and removes its strict judgments completely. The strict judgments of Zeir Anpin then have no influence whatever – though not in the sense that Zeir Anpin remains in the category of strict Judgment while Arich Anpin acts kindly in the world. Rather, the strict judgments are not found in Zeir Anpin itself and have no power at all. This is the “forehead of favor” which mitigates all the stern judgments on Shabbat or at every other time when it is awakened.
The Skull and Brain, discussed in Idra Rabba – Arich Anpin’s intrinsic government mode; The Three Heads, discussed in Idra Zuta – Arich’s mode in generating Zeir Anpin.
Since Zeir Anpin emerges from Arich Anpin, we must therefore understand two things about Arich Anpin. The first is those aspects of Arich’s government that are bound up with its own intrinsic nature: how Arich governs according to what it is in itself in its own governmental mode of Kindness. The second is Arich Anpin as the root that generates Zeir Anpin. In connection with Arich’s own intrinsic mode of government we reckon only the Skull and the Brain together with the other repairs relating to their functions in increasing the strength of Kindness. But in connection with the generation of Zeir Anpin we reckon Three Heads – the Crown, the Cavity and the Brain – and all the other repairs that generate repairs in Zeir Anpin.
Having explained how Zeir Anpin emerges from and is governed by Arich Anpin, we must now discuss where the root of this government lies in Arich Anpin itself.
The proposition has two parts: Part 1: Since Zeir Anpin… This introductory premise states that we must understand the governmental mode with which Arich Anpin governs Zeir Anpin as something separate from Arich Anpin’s own intrinsic mode of government. Part 2: In connection with Arich’s… This explains where this root lies in Arich Anpin.
Part 1: Since Zeir Anpin emerges from Arich Anpin, we must therefore understand two things about Arich Anpin. Every function in existence must be traced to a particular light. If it is a general function – a unique governmental mode that does not depend on some other mode – then it must be traced to a light of its own. However, if it is a governmental mode that depends on some other mode, then it must be rooted in one of the parts of the general light from which it stems. Accordingly, since in addition to Arich Anpin’s intrinsic mode of government it also generates Zeir Anpin, Arich Anpin must necessarily contain a certain aspect that is the specific root of this.
The first is those aspects of Arich’s government that are bound up with its own intrinsic nature: how Arich governs according to what it is in itself in its own governmental mode of Kindness. The intrinsic nature of Arich Anpin is to bestow good on all and to desire no evil whatever. Accordingly Arich Anpin certainly contains corresponding arrangements and repairs, just as is necessarily the case in every light depending on the governmental law instituted in it. For depending on their law of operation, the lights have many different arrangements and repairs in order to be able to execute their functions and radiate their light to all who need it. The second is Arich Anpin as the root that generates Zeir Anpin. This too requires arrangements and repairs in accordance with this law.
Part 2: In connection with Arich’s own intrinsic mode of government… You have already heard how the lights change their names and states depending on their functions. What is reckoned as a level on its own in one function may be considered as merely a part of a more encompassing level in some other function. On the other hand, what was included as a part of another level in one function may be reckoned as a level by itself in a different function. (Thus in connection with Arich Anpin’s own intrinsic functioning we reckon two Heads – the Skull and the Brain – while the Cavity [אווירא, avira] is considered as included in the Brain.
However with regard to Arich’s function of generating Zeir Anpin, the Cavity is considered as a Head in itself – the middle Head.) They are the same lights: all the distinctions between them relate to their different functions. Thus in one aspect the lights of Arich Anpin are arranged in one order and in a different aspect they are arranged in a different order.
…we reckon only the Skull and the Brain… Both these aspects are mentioned in both Idras – the Idra Rabba and Idra Zuta. The Idra Rabba speaks only of the Skull and the Brain within it (mentioning the Cavity only as the membrane of the concealed brain), while specifying in detail all the repairs instituted in the hairs and nose, explaining each institution individually in full (see Idra Rabba p. 128b). On the other hand the Idra Zuta mentions Three Heads and does not speak at any length about the repairs, making only brief reference to them in order to bring them under the overall premise discussed there. (Idra Zuta p. 288a, and see Etz Chayim, Shaar Arich Anpin ch. 3: “the Three Heads include the Cavity”.)
The reason for this is as follows: Arich Anpin’s intrinsic governmental mode of Kindness as explained above is the foundation of all the repairs instituted in Arich, which are particular aspects of the Partzuf – the repairs (תיקונים, tikkunim) explained there in the Idra – all of which serve to increase the strength of Kindness and sweeten the power of Judgment. In this mode we do not need to speak of Three Heads but only – in terms of the human form – of Keter, the mystery of the indwelling influence of the higher level over the lower (see Opening 101), and the Brain contained within it, while afterwards the rest of the human form corresponds to the unfolding of the developmental sequence stage by stage.
However inasmuch as Arich Anpin is the root of Zeir Anpin – the governmental order of Justice, which depends on Kindness, Judgment and Mercy – the lights of Arich must also be arranged according to the mystery of these three. This is the mystery of the Three Heads. This is where the developmental chain of Abba and Imma comes in. (Abba and Imma are mentioned only in the Idra Zuta, which explains what relates to the generation of Zeir Anpin – involving Abba and Imma.) That is to say, while Kindness, Judgment and Mercy are rooted here, this is not their actual place (for the Three Heads in Arich Anpin do not contain Kindness-Judgment-Mercy as such but only their root).
From here the developmental chain must descend level by level until it reaches the actual place of Kindness-Judgment-Mercy on the level of Zeir Anpin, as will be fully explained below with the help of Heaven (see Openings 105 & 114). This is what is discussed in the Idra Zuta, where the intention is not to set out the repairs of Arich Anpin but only to show that they are also all consistent with Arich Anpin’s being the root of Zeir Anpin, as explained there explicitly. (This is why it is only in the Idra Zuta that Abba and Imma are mentioned, since their role is to transfer the influence descending from Arich Anpin to Zeir Anpin.)
…together with the other repairs relating to their functions… The other repairs mentioned there together with their functions are all bound up with the mitigation of stern judgments. …in increasing the strength of Kindness. They all serve to increase the strength of Kindness, for they are nothing but forces of mitigation.
But in connection with the generation of Zeir Anpin we reckon Three Heads – the Crown, the Cavity and the Brain – and all the other repairs that generate repairs in Zeir Anpin. For they are reckoned not on account of what they are in themselves but because they generate repairs in Zeir Anpin. (The Three Heads do not follow the intrinsic essence of Arich Anpin but serve to generate the attributes of Kindness, Judgment and Mercy in Zeir Anpin, which is the governmental order of Justice.)
Atik Yomin is clothed in Arich Anpin; Atzilut is under Adam Kadmon.
Atik Yomin is clothed in Arich Anpin in order to strengthen Arich in all its Sefirot through the Balance that is rooted in the Unknown Head. In this respect Arich Anpin stands under the rule of Adam Kadmon through the latter’s Yesod and Malchut, for this is the way MaH and BaN were established under them. This is the essential underlying governmental order that progressively brings complete perfection.
Following our discussion of Arich Anpin’s modes of government, we will now give a full explanation of the various aspects of Arich Anpin in themselves. First we will discuss how in all aspects Arich Anpin is governed by Atik Yomin.
The proposition consists of two parts. Part 1: Atik Yomin is clothed… This explains the concept of Atik Yomin being clothed in Arich Anpin. Part 2: In this respect… This explains in what respect Atzilut is said to be under Adam Kadmon.
Part 1: Atik Yomin is clothed in Arich Anpin in order to strengthen Arich in all its Sefirot… For obviously one who is clothed in and acts through another directs that other – the “garment” – to some goal suited to a unique capability possessed by the wearer of the garment. Thus Atik Yomin is clothed in all the Sefirot of Arich Anpin, and the purpose is to bind them all under the hidden root that, as we have explained, underlies the governmental order – the Unknown Head.
…through the Balance that is rooted in the Unknown Head. It is this Head that must rule in order to arrange the repair of all aspects relating to male and female in Atzilut in a way that will eventually bring all damage back to a state of repair.
Part 2: In this respect Arich Anpin stands under the rule of Adam Kadmon… Here we are saying that Adam Kadmon is above, while Atzilut is below the legs of Adam Kadmon (see Etz Chayim, Shaar 3, Seder Atzilut). However, we said earlier that Atzilut is the radiance of Adam Kadmon (Opening 32). If that is the case, why do we say that Atzilut is under Adam Kadmon? (Why is Atzilut not said to be in front of Adam Kadmon, since it emerges from the radiance emitting from the face of Adam Kadmon through the Ears, Nose, Mouth and Eyes?)
The answer is that although in terms of its emergence in the developmental chain Atzilut is not under Adam Kadmon, in terms of governmental control Atzilut is indeed under Adam Kadmon. A major principle on all the different levels is that the order of the developmental chain is one thing whereas the actual order of government follows a different arrangement. Thus we find that the Sefirot as manifested in the form of circles (עיגולים, igulim) emerge from and stand under one another. (For example, the circle of Gevurah emerges from and stands “under” – within – the circle of Chessed.)
Yet in the governmental order, Chessed, Gevurah and Tiferet stand in a row in spite of the fact that in the chain of development they stand one under the other. The same principle applies throughout the Kabbalistic teachings. In the case under discussion, Atzilut is said to stand under Adam Kadmon because it stands under and is subject to the governmental rule of Adam Kadmon through the latter’s Yesod and Malchut. (In terms of the chain of development Atzilut emerges from the branches of Adam Kadmon – i.e. from the radiance of Adam Kadmon’s face – but in terms of the governmental order, Atzilut stands under Yesod and Malchut of Adam Kadmon and is governed by them.)
…through the latter’s Yesod and Malchut… The influence that Yesod of Adam Kadmon sends to its Malchut afterwards passes down through the chain of development to Atzilut. Likewise the interaction between this Yesod and Malchut causes movement – i.e. governmental action – in Atzilut.
…for this is the way MaH and BaN were established under them. The way Atzilut is ruled derives from the mystery of the Balance that I have discussed – the interconnection of MaH and BaN, which is the foundation of the repair of the Partzufim. In other words, the interconnection of MaH and BaN rules over all of Atzilut, and in this respect Atzilut is under Yesod and Malchut of Adam Kadmon, for it is here that the repair of this aspect is rooted.
Thus we are saying that by clothing itself in Arich Anpin, Atik Yomin strengthens Arich in the aspect of Balance. This would not have come about through the chain of development (because in terms of where it emerges, Atzilut is the radiance of the face of Adam Kadmon). One unique power is needed to bring the various aspects of Arich Anpin under the repair effected through the Balance. (The function of Atik Yomin is to bind the government of Arich Anpin, which is conducted through the Partzufim of Atzilut, under the rule of Adam Kadmon. Atik Yomin thus serves as the link between the World of Work – Atzilut – and the World of Reward – Adam Kadmon.)
This is the essential underlying governmental order that progressively brings complete perfection. As you have already heard, the different interconnections between MaH and BaN repair all damage and deficiency. Accordingly this is the essential underlying governmental order, and it is therefore necessary for Arich Anpin to stand under and be subject to it in all aspects. (Through the rule of Mazal – the Unknown Head – the overall service required of man is divided and allocated among the different souls according to what is needed to repair the damage, and the reward is measured accordingly.) (To summarize: All the Partzufim of Atzilut stand under the rule of Yesod and Malchut of Adam Kadmon in order to be governed in accordance with the repair instituted through the Balance, i.e. the repair of male and female through the interconnections of MaH and BaN.
Therefore Arich Anpin, the root Partzuf of Atzilut, clothes the seven lower Sefirot of Atik, which are governed through the Balance rooted in the Unknown Head – the first three Sefirot of Atik. The seven lower Sefirot of Atik are thus governed according to the principle of right and left, which are rooted respectively in Yesod and Malchut of Adam Kadmon. However, in terms of the developmental chain, Atzilut emerges from the branches of Adam Kadmon, i.e. from the radiance of the face of Adam Kadmon.)
From Atzilut and downwards everything follows the nature of the governmental order of This World, in which things revolve until they reach perfect beneficence. However, from Atik and above everything is as it will be in eternity. Atik is in the middle, carrying over from one governmental mode to another. Adam Kadmon comprises the entirety of all existence at all times.
Until now we have been discussing three levels that comprise everything: (1) Adam Kadmon; (2) Atzilut-Beriyah-Yetzirah-Asiyah; (3) Atik – the link in the middle. We must now explain the purpose of these three levels.
From Atzilut and downwards everything follows the nature of the governmental order of This World… The government of This World is founded on the mystery of good and evil, which involves reward and punishment. This governmental order constitutes the entire cycle of the wheel, which goes to reveal the unity to perfection.
…in which things revolve until they reach perfect beneficence. It is clear and evident that the nature and purpose of the laws and institutions from Atzilut and below involve aspects that fall within the category of good and bad, repair and deficiency, advancing in a way intended to bring everything to perfection in the end. Rooted here are all aspects of man’s service.
However, from Atik and above… The lights of the Ears, Nose and Mouth.
…everything is as it will be in eternity – from the seventh millennium and onwards. For these millennia are all called eternity since there will be no more death. However, within this period one must distinguish between the time of ascents, which is up to the tenth millennium, when they reach the lights of AV, and the time of eternity, after things are firmly fixed. This will be for ever and for all eternity. (See Daat Tevunot pp. 253-5.)
Atik is in the middle, carrying over from one governmental mode to another. In order for the deeds of the present time to have their effect in the eternity that is afterwards, there must be one level in the middle that takes the deeds from this world and brings them to where they determine aspects of the destined ascents in time to come.
Adam Kadmon comprises the entirety of all existence at all times. Adam Kadmon does not follow as a step or level after any light, because all the lights are branches of Adam Kadmon, and the ascents of the lights are from one radiation of Adam Kadmon to another (i.e. in the branches of Adam Kadmon – the Ears, Nose and Mouth. However, Adam Kadmon makes no ascents).
One could ask how it can possibly be that the order is Atik over Atzilut and the Ears, Nose and Mouth over Atik if Atik is Malchut of Adam Kadmon – surely Adam Kadmon must be set over Atik! (For as Malchut of Adam Kadmon, Atik is a part of Adam Kadmon and not in the same category as the lights of the Ears, Nose and Mouth, which are only radiations emanating from Adam Kadmon.)
And if Adam Kadmon is not in the same category as the emanating lights of the Ears, Nose and Mouth, then Atik too, which is Malchut of Adam Kadmon, is also not in the same category as those lights. (Atik is not in the same category as the branches – the lights of the Ears, Nose and Mouth – but a part of Adam Kadmon. If so, how can Atik be under the Ears, Nose and Mouth? Atik should be under Adam Kadmon as Adam Kadmon’s lowest part.)
