Kalach Pitchei Chokhmah Reader

The answer is that when Malchut of Adam Kadmon becomes Atik, it also stands level with the branches inasmuch as MaH and BaN are joined together in Atik, and they are branches, as explained earlier. (In other words, Malchut of Adam Kadmon in terms of its role in governing Atzilut – which is why it clothes itself in Arich Anpin – becomes the Partzuf of Atik. In this role it too is built of MaH and BaN, which are radiations from Adam Kadmon, even though as Malchut of Adam Kadmon it is in the category of Adam Kadmon. The difficulty may also be resolved in the light of the teaching in Etz Chayim, Shaar 3, Seder Atzilut that only sparks of Malchut of Adam Kadmon are clothed in Atzilut.)

Atik elevates man’s service to the World of Reward.

Until MaH and BaN everything proceeded in a state of repair and no delay was necessary there. But the damage was in BaN and its repair is through MaH, and they had to be given a place in which to do what is in their power – until they return to a level beyond that of the worlds, while the level of existence of the lower creations will be raised successively higher and higher through the mystery of the branches of Adam Kadmon, until the end of all ascents.

Therefore, since Atik is the foundation of the interconnection of MaH and Ban, it is Atik that stands to transfer things from this present governmental order to the governmental order of eternity. For every deed by man below has an effect on the interconnection of MaH and BaN and goes on to be fixed for eternity. When all the work of the lower creations is completed, everything necessary in the interconnection of MaH and BaN will be complete and what is necessary will be fixed for all eternity according to the deeds performed by man. Thus we see that everything is in the merit of man below and in accordance with his deeds.

The proposition consists of two parts. Part 1: Until… The place of service is from Atzilut and below. Part 2: Therefore, since… How the service ascends to eternity, which is the level of the reward.

Part 1: Until MaH and BaN… The phenomena of breaking and repair are found only in BaN. For even though there was a certain aspect of concealment on the level of the Akudim (the lights of the Mouth of Adam Kadmon), this was not because of any breakage. Rather, it was a process brought about in order that it would afterwards be possible for the breakage to occur in the Nekudim (see Opening 33).

…everything proceeded in a state of repair… Evil was not rooted there and accordingly there was nothing to hold back the radiation. …and no delay was necessary there. As soon as the process began it was completed at once, for such is the nature of that level. (This comes to explain why only one thousand years each are required for the ascents to the Eyes, Nose and Mouth of Adam Kadmon while the repair of BaN requires six thousand years, as discussed further below.)

But the damage was in BaN and its repair is through MaH… Here things take longer because the work necessary on this level cannot be completed all at once. First there was the damage, which made it necessary for man to come afterwards and complete the repair of these defects.

…and they had to be given a place in which to do what is in their power… This is the whole concept of the six thousand years of the existence of this world. …until they return to a level beyond that of the worlds... i.e. beyond the level of the worlds of Atzilut-Beriyah-Yetzirah-Asiyah. For the lower realms were created with an aspect of damage and defect deriving from BaN, and completion of this branch is delayed until after the creation of evil and the creation of the lower worlds – until evil is repaired by the lower creations, this being their service. This branch (BaN) will then be complete and return to a state of repair like the other branches of Adam Kadmon (the Ears, Nose and Mouth and above).

…while the level of existence of the lower creations will be raised successively higher and higher through the mystery of the branches of Adam Kadmon, until the end of all ascents. (This refers to the period from the seventh millennium to the tenth and thereafter to eternity.) While it is true that the lower creations emerged from this lowest branch (BaN), they must rise up to all the branches (i.e. those of AV and SaG – the lights of the Ears, Nose and Mouth).

For all those branches were successive levels required to produce the lower realms (through the developmental chain that consists of all the branches of Adam Kadmon down to BaN, for each branch develops out of the preceding branch). All of them must act to influence the lower creations until everything made for their sake has carried out its allotted task. (For the branches of the Ears, Nose and Mouth were also made for the sake of the lower creations – to perfect them in the World of Reward.)

Thus the lower creations came into being only through the lowest branch – BaN – and they therefore had to descend level by level down to there. Then man came forth to perform his service, after which, in the World of Reward, he will receive successive influences, one after the other, from all the branches that came forth for his sake – the Ears, Nose and Mouth. What will they do for him? They will elevate his plane of existence. For he exists already, but the plane of his existence will be qualitatively purer, higher and better. When all these ascents are complete, it can be said that each of the branches of Adam Kadmon will have carried out its allotted task in the repair of the lower creations that developed from them.

The branches of the Ears, Nose and Mouth have a different function from that of BaN and their effect on the lower creations is different. BaN, the lowest branch, included all the defects we have discussed in connection with the breaking of the vessels, with two results. Firstly, this is what provided man with his service, because it was the need to repair the defects that created the possibility of service.

Secondly, the repair is protracted – it takes six thousand years. However the function of the other branches – the Ears, Nose and Mouth – is only to raise the lower creations to ever greater levels of perfection (and the time needed for the ascent in each case is only one thousand years). Initially the lower creations are subject to the mode of government of this lowest branch. Afterwards they will be governed through the part above it, then through the next higher part, each reaching its fitting level, and this is the order of the levels.

Thus the existence of the lower creations will only attain its necessary level of perfection after all the ascents in the tenth millennium. From then on is eternity, of which we have no conception whatever. The creation will then already have been totally perfected, having completed all ascents.

Thus we see that while the lowest branch functioned to give the lower creations the opportunity of service, the other branches – which require no repair – do not provide any possibility of service but rather give radiance and delight in proportion to the merit already attained through the earlier service. (Summary of Part 1: (1) The ascents to the Ears, Nose and Mouth require only one thousand years in each case whereas the complete repair of the branches of MaH and BaN takes six thousand years. This is because in the Ears, Nose and Mouth there is no evil to delay their repair, which is not so in the case of MaH and BaN. (2) Just as the branches of BaN emerged through the chain of development from those of the Ears, Nose and Mouth, so the Ears, Nose and Mouth bring completion to the lower creations when they ascend to them in the World of Reward. This is how the Ears, Nose and Mouth fulfill their function.)

Part 2: Therefore, since Atik is the foundation of the interconnection of MaH and Ban… For the essence of Atik is the Balance, as discussed earlier (Opening 59 Part 1 and Opening 96 end).

…it is Atik that stands to transfer things from this present governmental order to the governmental order of eternity. Why is Atik said to be the conveyor that makes the transfer between the affairs of this world and eternity? The reason is that all the affairs of this world depend on the mystery of MaH and BaN and their repair, which provided man with the possibility of service. The radiance shines to him afterwards from the supreme branches in proportion to the repair carried out by man. Since Atik is the very foundation of the interconnection of MaH and BaN, being entirely built of all their different aspects, Atik is bound up with man’s service in the sense of determining the reward. This is why Atik is said to be the conveyor or transmitter from one governmental order to another – from that of the period of work to that of the period of reward, as the proposition goes on to explain.

For every deed by man below has an effect on the interconnection of MaH and BaN and goes on to be fixed for eternity. I have already explained that man’s deeds below bring about the repair above, and the repair is only in MaH and BaN. However its effect does not end there. That would have been the case had there been no reward except in this world.

However the main reward will be in the World to Come, after we pass from the government of MaH and BaN to the government of the other branches – those of SaG followed by those of AV. If so, the other branches must be affected by this service – not in the sense of being rectified, since they do not need repair, but rather in the sense that they radiate afterwards in proportion to the repair carried out below, which makes the receiver fit to receive.

One level is therefore necessary in order to take these repairs – which were originally acts of service rectifying Atzilut and its branches – and transfer them to a plane on which there are no more repairs since no more are needed, but where the repairs already carried out elicit the radiation of the eternal reward that will be given when the branches of AV and SaG rule. The level that accomplishes this transfer is Atik, which is outside the world but stands as head to the world. (The first three Sefirot of Atik are not clothed in Atzilut and thus Atik in its intrinsic essence is beyond Atzilut but stands as head over it.)

At the same time Atik, as Malchut of Adam Kadmon, is also connected with what is above it. (As head of Atzilut, Atik relates to the world of service, while as Malchut of Adam Kadmon, Atik has the power to transfer the service to the World of Reward – in the sense of fixing the measure of the reward for each repair.) This is how Atik accomplishes this transfer.

When all the work of the lower creations is completed… The truth is that when the time of service is complete, it means that the time of the repair of all the levels (including the branches of AV and SaG) are complete. For even though the upper branches require no actual repair, man has to be repaired in the sense of being fit to receive their lights through merit and not as a gift of charity, for this was the original intention. (The upper levels are repaired through the repair of the receiver, because only then is the giver able to influence the receiver.)

Thus the actual repair in MaH and BaN brought about through man’s deeds elicits a corresponding radiation of the lights of the other branches, and accordingly when those lights shine it will be through merit, since their radiation was elicited through man’s merit during his repair of MaH and BaN. Thus the time of man’s service is only during the rule of MaH and BaN, but the effects of this service reach the very summit of all levels until the entire repair of MaH and BaN will be complete. Thus it is man’s merit that calls forth each of these levels – the Ears, Nose and Mouth – to shine their lights in turn, each in its proper time (in its respective millennium).

…everything necessary in the interconnection of MaH and BaN will be complete and what is necessary will be fixed for all eternity according to the deeds performed by man. The end effect reaches eternity in the way explained above.

Thus we see that everything is in the merit of man below and in accordance with his deeds. This is what it all comes down to in the end: the intention is that everything should be attained through merit and not through charity.

Transfer of man’s deeds to the World of Reward through Daat of Atik

The Unknown Head – foundation of the interconnections of MaH and BaN above – is the source of the entire governmental order. The seven lower Sefirot of Atik, which are clothed in Arich Anpin, govern the latter according to the nature of the Head that is above. Daat of Atik, which is clothed between the Crown and Brain of Arich Anpin, stands to receive the deeds of men under the present governmental order and transfers them through the Unknown Head to the levels above to be fixed for eternity.

Having discussed how all these aspects are bound up with the mystery of the present governmental order and that of eternity, we will now present a summary of all the levels that exist to connect the two.

The Unknown Head – foundation of the interconnections of MaH and BaN above – is the source of the entire governmental order. This states what I discussed above (Openings 85 & 96): the source of the governmental order that rules during the six thousand years of the duration of this world lies in the mystery of the interconnection of MaH and BaN, which is rooted in the Unknown Head. (The first connection of MaH and BaN is in the Unknown Head, and this is the source of all their interconnections in building the Partzufim of Atzilut, which make up the governmental order of the six thousand years.)

…stands to receive the deeds of men under the present governmental order… In other words, its purpose is not to control and direct the governmental order of Arich Anpin but rather to receive what there is to receive from this governmental order and bring it to the Head, which is the true conveyer to eternity through the mystery of its uncertainties. As discussed earlier, in the Unknown Head, all things are supervised in accordance with everything past, present and future. Thus Daat stands and receives all aspects of Arich Anpin, and from there they ascend to pass under the supervision of the Unknown Head, from there to be fixed in eternity.

…and transfers them through the Unknown Head to the levels above to be fixed for eternity.

The way one power clothes itself in another indicates how the wearer directs the garb, but the underlying reasons are beyond comprehension.

Differences in the extent to which one power clothes itself in another in every place where this occurs indicate whether the action of the wearer is greater or lesser. The degree of action always remains proportional to the extent of the parts of the wearer that are clothed. The fact that in one place a large part of the wearer is clothed whereas in another place only a small part is clothed indicates that the action in one place is greater than the action in the other place in exact proportion to the extent of the parts of the wearer clothed by the garment in each case.

However, as to the reason for the degree of action in any given case – it is because this is what the overall purpose requires. Various reasons could be found for the particular degree of action in any given case, because this has ramifications in various spheres.

In order to complete our explanation of the link between the present governmental order and that of eternity it would be necessary to explain in detail how Atik is clothed in Arich Anpin – why Keter, Chochmah and Binah of Arich each clothe one whole Sefirah of Atik (Chessed, Gevurah and Tiferet respectively) while Chessed-Gevurah-Tiferet-Netzach-Hod-Yesod of Arich in each case clothe only certain parts or limbs of the Sefirot of Netzach-Hod-Yesod-Malchut of Atik clothed within them (see Mevo Shearim 3:2:2). This is what we will now explain through a general introduction relating to all aspects of the phenomenon whereby one power clothes itself in another.

This proposition consists of two parts: Part 1: Differences… This is a fundamental premise relating to clothing. Part 2: However, as to the reason… This is a qualification with regard to this premise.

Part 1: Differences in the extent to which one power clothes itself in another in every place where this occurs… Just as there is a difference in the way the Sefirot of Atik Yomin divide up when they clothe themselves in the Sefirot of Arich Anpin, as explained above, similarly in other places too there are differences in the way the different Partzufim clothe themselves in one another. This premise applies everywhere.

…indicate whether the action of the wearer is greater or lesser. Clearly the concept of one power clothing itself in another indicates action: the wearer acts through the garment. If a major part of the wearer is clothed, this certainly indicates that major action is required, whereas if only a small part is clothed, this indicates that less action is required.

The degree of action always remains proportional to the extent of the parts of the wearer that are clothed. The fact that in one place a large part of the wearer is clothed whereas in another place only a small part is clothed indicates that the action in one place is greater than the action in the other place…

We must always compare one garment to another in terms of which one clothes a greater part and will therefore be subject to greater action than one that clothes a small part. Moreover, through this principle we can understand in great detail how the various powers are clothed differently in one another. When we want to make a precise measurement of the power of the action of the higher Partzuf, we measure which limbs or parts of a limb are clothed in the lower Partzuf and their characteristics and we then understand the quality of the action. (The quality of the action depends not only on how much of the wearer is clothed but also on which limb or part of a limb – i.e. which Sefirah or part of a Sefirah – is clothed.)

…in exact proportion to the extent of the parts of the wearer clothed by the garment in each case.

Part 2: However, as to the reason for the degree of action in any given case – it is because this is what the overall purpose requires. There is no need to look for a reason for this, for as discussed earlier (see Openings 14 &15), we do not seek the reason for everything that exists in the overall structure. On the contrary, if we see that this is the way the structure is, we may infer that this is what is necessary, and afterwards we will be able to gain a better understanding of the nature of the building through application of our present premise. When we understand which parts of the wearer are clothed in which parts of the clothing, we can then infer the reason why the structure is so. The structure itself is something handed down by tradition in all its measurements and from it derives the entire governmental order.

Indeed, we could find many valid reasons for these structures, but this is not our intention. Rather, it is to know what exists and its function in each case and what depends on the degree and quality of the action – which parts of the garment clothe which parts of the wearer. And we will understand that the particular degree of action requires specific differences in the way one power clothes another. (Differences in the mode of government of the outer garb compared to that of the inner wearer are determined by the extent to which the one clothes the other.)

From the fact that a particular light is great we can infer that it has to be so, because a major action is needed. (Thus Mevo Shearim ibid. explains that the Head of Arich needs greater light than the body, and therefore each of the Sefirot of the Head of Arich clothes an entire Sefirah of Atik.) If the light is small, it is because only a minor action is needed. It is sufficient if we understand this, because the wisdom lies in knowing what is the effect of this and what is the function of that – not the reason why it has to be specifically this way.

Various reasons could be found for the particular degree of action in any given case, because this has ramifications in various spheres. This is not among the things it is forbidden to ask. On the contrary, we could find many reasons, and all of them could be true. For the Supreme Thought did not have only one intention but many – except that we have no need to investigate this at all, but only to understand “what”.

For example, when we say that Zeir Anpin starts from the chest of Abba and Imma, it simply means that this is how it is: this is the extent to which Zeir Anpin clothes Abba and Imma – from there and below – and all the aspects of the world that depend on this follow the same order. But if you ask why Zeir Anpin does not start from Daat and below, this is not a question. Even if you could find an answer, the inner reason would remain unknown.

As we have said already, the Supreme Thought had various intentions and we have no need to investigate them but only to know what He laid down and built, and the effects of the structure as it stands. (It is permissible to investigate how one power is clothed in another because this teaches us about the functioning of the governmental order of this world, which relates to man’s service. However, it is forbidden to investigate the reasons for the present governmental order.

This is because the World of Service exists in order to attain the reward, and therefore the reasons for its governmental order lie rooted in the World of Reward – the world of perfection – of which we can have no conception.)

Included in the Head are the three Mental Powers of the Partzuf… These encompass all the attributes of the lower Partzuf. (The three Mental Powers contain the roots of the governmental power exercised by the lower Partzuf, because Chochmah-Binah-Daat are the roots of Chessed-Gevurah-Tiferet.)

…because that is where the whole birth of the governmental order of the Partzuf in essence takes place. It is through the ingathering of all these powers on the level of Chochmah-Binah-Daat that the governmental order of the Partzuf is born, and from the Head it extends through the entire Partzuf.

Atik shines in the Head of Arich Anpin through the Seven Repairs of the Head – in the Skull in general, in the Face in detail.

By the Head of Arich Anpin is meant Kitra, the Crown, and Chochmah S’tima’ah, the Concealed Wisdom contained within it – this is in terms of what is attributed to Arich Anpin’s own intrinsic mode of government. The Seven Repairs of the Head are found in Arich Anpin, and this is because the entire government of Arich Anpin depends upon Atik. For this reason the seven lower Sefirot of Atik rule in the Head of Arich Anpin through the various particular repairs therein deriving from Atik. In the Skull they function generally, while in the Face they operate in detail, because the Face is made to shine in detail and all its radiations must be rectified through the repairs deriving from Atik.

The Seven Repairs of the Head are found in Arich Anpin, and this is because the entire government of Arich Anpin depends upon Atik… As you have already heard, the purpose of Atik is to bind all the Sefirot of Arich Anpin under Adam Kadmon and maintain them in the state of Balance. (This is through the Head of Atik, which contains the initial interconnection of MaH and BaN – see Opening 96.)

For this reason the seven lower Sefirot of Atik rule in the Head of Arich Anpin through the various particular repairs therein deriving from Atik. It is in the place where they first rule – in the Head – that this repair must be carried out, and it then extends to the entire Partzuf.

…while in the Face they operate in detail, because the Face is made to shine in detail and all its radiations must be rectified through the repairs deriving from Atik. The intention is to rectify everything. Accordingly the individual parts cannot be left out. Wherever there are detailed aspects, they must all be repaired. (Atik repairs the Head of Arich Anpin overall through the repair of the Skull and all the details individually through the repairs of the Face.)NOTESee Etz Chayim Shaar Arich Anpin ch. 6: “The seven lower Sefirot of the Unknown Head from Chessed to Malchut are clothed in the two lower heads of Arich Anpin and shine therein”.

See ibid. ch. 7: “Although we have said that Atik’s seven lower Sefirot are clothed in the seven Sefirot of the Skull of Arich Anpin, nevertheless… in essence there are only two in the head of Arich Anpin: Chessed and Gevurah. Chessed is in the Skull and Gevurah in the Brain, for the Skull and Brain are the two lower heads and they are the roots of the entire Head, while the other Sefirot – revealed through the Seven Repairs of the Head – are merely a radiation. See Ramchal, Klalut HaIlan 7:8 and 8:3.