Kalach Pitchei Chokhmah Reader

This single order was...instituted by the Emanator, blessed be His Name, with one goal: to bestow goodness to the utmost degree of perfection. This defines the purpose of everything. It is a complete order the purpose of which is to bestow perfect goodness. We must understand that all of these different parts of the creation are necessary in order for it to be complete, in order to attain the goal of bestowing goodness to the ultimate degree of perfection.

All of the various different creatures and the laws through which they are governed are necessary for the fulfillment of His plan. As explained earlier, the actual creatures themselves contain within them allusions to different aspects of the overall system of government, and are built accordingly in all their laws and details. Everything that happens in the world is part of the overall governmental order. All the different creatures and everything that happens to them makes it evident that everything is part of a single system of government and a single order whose purpose is the bestowal of perfect good. Each and every creature is needed, for each of them points to a particular aspect of the overall system of government.

And therefore, Adam Kadmon, which is the totality of everything, is the totality of this order formed in this likeness. We will see clearly below (Opening 31) that the entirety of all that exists is called Adam Kadmon (“Primordial Adam”). All of the worlds above and below are considered to be only parts of this, like branches emerging from the root. Everything in its entirety is this Adam Kadmon, and as discussed later, “The Ten Sefirot of Adam Kadmon fill the entire void”, as will be explained in due course with the help of Heaven.

It follows that the Emanator, blessed be His Name, brought into being a single existence: The greatness of the Supreme Wisdom lies in the fact that He did not create a multiplicity of different things with no common direction, but rather, a single existence. This single existence is so great in every respect that when we examine its particulars, we find all the different details that we see now. Accordingly we say that this entire existence takes the form of a single man – Adam – and that all these parts that exist now constitute the limbs of this Adam. Accordingly, this single existence is called the Order of the Likeness of Man. Anything we wish to understand with respect to any of the existent beings we see, we will understand in relation to this underlying Order of the Likeness of Man.

The totality of everything that exists, including all of the various creatures and the order by which everything is governed, is bound up with this underlying perfect likeness. As explained earlier, the perfection of the order that He brought into being required all these different creatures and the order through which they are governed.

The underlying spiritual forms. The circular and straight or upright form: general and individual providence.

The underlying spiritual forms seen in prophecy show things in accordance with the nature of each particular form as it actually appears in the lower world. Thus the circle (igul) indicates an encompassing mode of government without differentiation in terms of Kindness, Judgment and Mercy, but rather, like a general, overall providence reflecting the distinctive quality of the particular Sefirah seen in this form. This is from the standpoint of causal development (hishtalshelut). On the other hand, the straight or upright form (yosher) indicates detailed government varying according to the requirements of Kindness, Judgment and Mercy – right, left and center. The same approach applies to all the other forms seen in the prophetic vision.

Having explained in general terms how the Chariot appears in the prophetic vision, we will now begin to discuss some of the more basic details that need to be understood. First of all is the general form in which the Sefirot appear, circular or upright.

The proposition has two parts: Part 1: The spiritual forms... This discusses in general terms how the forms seen in the prophetic vision are to be understood. Part 2: Thus the circle... This explains the circular and upright, linear schemes in which the Sefirot appear.

Part 2: Thus the circle (igul) indicates an encompassing government without differentiation in terms of Kindness, Judgment and Mercy... This is a general point that applies to all the Sefirot. They can all appear in both circular and straight or upright form. This is because, as a hierarchical order consisting of different levels, the Sefirot may be viewed either in terms of the causal chain through which one develops from another, or in terms of the way they actually govern.

In terms of the way the Ten Sefirot manifest level by level, each successive Sefirah is caused by and develops from the one above it. In this aspect, it is of no relevance that one Sefirah inclines towards Kindness while another inclines towards Judgment. For although in terms of government, Kindness and Judgment act in partnership, from the point of view of their development, Judgment emerges from Kindness. From the developmental viewpoint, each successive Sefirah is lower than the one above it, and the Sefirah of Gevurah, “Strength”, develops out of Chessed, “Kindness”. Thus the sages said: “The waters conceived and gave birth to darkness” (Midrash Rabbah Exodus 15:22). In other words, Kindness, symbolized by water, produced Judgment, symbolized by darkness. From this point of view, the Ten Sefirot emerge as ten levels, one below the other. Because of the additional fact that every higher Sefirah bears and carries the Sefirah below it, we can picture them as one inside the other, like the skins of an onion.

However, in terms of the way in which the worlds are governed, Gevurah ascends and stands facing Chessed, while Tiferet, “Beauty”, also rises and stands between them. Similarly, Hod, “Splendor”, rises up and stands against Netzach, “Victory”, and so on in the same way. Thus the government of the worlds in detail is ordered on the basis of the three lines of Kindness, Judgment and Mercy.

Since the Supreme Will wanted to show these different aspects by means of the forms seen in the prophetic vision, He instituted these two forms: circles, and the straight or upright form. The circles indicate the developmental chain through which the Sefirot emerge one from another, while the upright, linear depiction indicates the governmental order, in which the Sefirot are arranged along the three lines of Kindness, Judgment and Mercy. Matters relating to the causal and developmental interrelationship between the Sefirot must be understood from the circles, while matters relating to government must be understood through the linear depiction.

From the developmental point of view, there is no difference at all between Kindness (right) and Judgment (left), for Gevurah (left-leaning) emerges from Chessed (right-leaning) and is beneath it, just as Netzach (right-leaning) emerges from Tiferet (center) and is beneath it. What this means is that when examining the developmental aspect, we do not take into account a particular Sefirah’s action in terms of its own distinctive quality.

Rather, we consider the level of this Sefirah in terms of how near to or far from the Source it is. From this point of view, the distinctive qualities of this particular level are not evident in detail but only in a general way as part of the overall providence. Thus the underlying form of the circle is like a sphere that is completely round and does not divide into parts, for you cannot say it has a head, top or beginning, or a bottom or end, or a middle, right or left.

The form of the circle only indicates the way in which the light seen in this form shines down generally over all that exists within it. But what are the particular powers of this level? This is not the place for these to be revealed but elsewhere, when the light appears in a different form, one that divides it into its different sides properly. Thus the circular form indicates only a general providence – an encompassing mode of government that does not divide into different sides or aspects in terms of Kindness, Judgment and Mercy.

Nevertheless, even in the circular form, there is a difference between the qualities of each of the different circles, for one is called Chochmah, “Wisdom”, another Binah, “Understanding” and yet another Da’at, “Knowledge”, etc. What this means is that all the Sefirot exercise a general providence over all that exists, and accordingly everything that exists is under the providence of all of the ten equally.

These ten kinds of providence are arranged hierarchically, with the providence of Keter, the “Crown”, being the outermost of all of them and encompassing all of them. That of Chochmah is inside that of Keter, and so on in the same way down to the end. However, when we examine the actual government of the worlds, the Sefirot do not all act equally in this way, but each according to what is appropriate, depending on the time in question and in response to people’s behavior.

Thus in terms of the government of the worlds, any one of the different component levels may or may not act at any given time, while its overall influence certainly continues when we consider the circular or developmental aspect.

...like a general, overall providence reflecting the distinctive quality of the particular Sefirah seen in this form. This is from the standpoint of causal development (hishtalshelut). On the other hand, the straight or upright form (yosher) indicates detailed government varying according to the requirements of Kindness, Judgment and Mercy – right, left and center. In other words, the different “sides” – right, left and center – indicate Kindness, Judgment and Mercy.

When there are different “sides”, we can measure the degree to which a given force extends, assess the relative power and quality of different forces, trace their effects and make all the other distinctions that are discussed in relation to the Partzufim. Each Partzuf is an upright array of powers arranged along the lines of Kindness, Judgment and Mercy.

The same approach applies to all the other forms seen in the prophetic vision. This should now be clear, because the information derived from the prophetic vision depends upon the nature of the forms seen, whether they be general or specific lights, whether they spread or do not spread. For example: each point is a root of light that stands above but does not extend below, while each line is a light that spreads or extends. The same applies to all the forms and likenesses seen in prophecy: what they signify above corresponds directly to what the actual physical form signifies here below.

Fundamentals relating to the Sefirot and their rule (Openings 14-17)

The governmental order was structured to produce man possessing free will – and everything is laid down in Keter.

The existing structure of the Sefirot – the entire structure of the different levels, the purpose of the levels themselves, the purpose of all their parts, their various properties and all their interconnections – is the first foundation of the government instituted by the Emanator, blessed be His Name. For He knew that this is what is necessary, no less and no more, to bring about one complete cycle of government in order to attain the intended goal of His creation, which is the perfect bestowal of good.

This can be compared to the case of a person who wants to produce something that requires fire but not too fierce a fire. The person must put the exact quantity of wood that will enable the fire to burn with no more than moderate heat. If he adds one extra piece of wood, the fire will burn too strongly, but if he puts one piece too little, the fire will not burn at the necessary heat.

Similarly, the Supreme Mind knew on what level it was necessary for man to be built in order that he would be in the situation described above. He made just as many levels as were necessary, no less and no more, with just so many interconnecting links, no fewer and no more. Of this the sages said: “‘And God saw all that He made and it was very good’ (Genesis 1:31) – A man should not say, ‘If I had three legs...’” (see Bereishit Rabbah 12:1 and Zohar III, 239b). As we will explain in the coming proposition, here it is forbidden to ask for a reason. This is because in order to understand the calculation, it would be necessary to know all that the Supreme Mind knew, and this is impossible.

However, after the levels and their interconnections were laid down, now that we know that they are all directed only towards the ultimate goal, we can then investigate the function of these levels within the scheme of government. We can examine their purpose and study their constant forward movement towards the overall goal.

In short, we cannot ask for a reason why the Sefirot exist and have this structure, because there is no better reason than the fact that this is the way it is. With exactly these levels arranged as they are, and through man’s emergence from them on his appropriate level, he emerges with precisely the nature that it was required that he should have.

...the purpose of the levels themselves... namely, the Sefirot, each with its own unique quality...the purpose of all their parts... These are their 613 lights, parallel to the 248 limbs and 365 interconnecting channels of the human form....their various properties... These are the laws in accordance with which the lights function, parallel to the natural laws governing man....and all their interconnections... This refers to the different states of the Partzufim and how they are garbed in one another.

One should not seek a reason for all of these, because the overall reason is that they are all required to produce this composite entity with his unique nature precisely the way it is. Man’s eternal nature has to be this way in order that he may serve and attain perfection, as discussed earlier and as will be discussed further later on.

...is the first foundation of the government instituted by the Emanator, blessed be His Name. For everything that we discuss in relation to the Sefirot concerns only the laws by which the worlds are governed. All these laws are revealed by means of lights. The first of all the laws is this basic principle. This is the first light, and this is Keter, as will be discussed below. (The reason for all the different parts of the creation is embedded in the Sefirah of Keter.)

For He knew that this is what is necessary, no less and no more, to bring about one complete cycle of government in order to attain the intended goal of His creation, which is the perfect bestowal of good. This should now be clear in the light of the above.

About Keter, the first foundation, it is forbidden to ask. From Chochmah onwards it is a mitzvah to investigate.

As to why the entire structure exists in the way it does, this being the first foundation of the Sefirot, one may not ask for a reason, because this depends on the Supreme Will. However, it is permissible to investigate and seek to understand everything that comes after this foundation, namely how these levels function in the government of the worlds.

Having explained this first foundation, we will now discuss where it is forbidden to investigate and where it is permitted.

As to why the entire structure exists in the way it does, this being the first foundation of the Sefirot, one may not ask for a reason... As I said above, this first foundation is Keter, of which the sages said, “Do not search out that which is too wondrous for you” (Chagigah 13a). For the light of Keter is the law that is the first of all the levels. This law ordains precise levels and their arrangement in just the way they are now. Thus Keter is literally the totality of everything, and Keter is bound up with Eyn Sof, blessed be He, Who is the all-powerful Will.

Accordingly it is impossible to understand the root of this axiom and why it is precisely this way, because it is rooted in the All-Powerful, in the perfection of the Supreme Will. It is certainly forbidden to occupy ourselves with Eyn Sof, namely in His intrinsic perfection as it is from His side as the All-Powerful, for this is already beyond the grasp of thought. It follows that it is forbidden to exercise the mind in seeking to understand Keter in the sense of trying to discover its reason or purpose, for these are rooted above, as discussed earlier. Accordingly, of Keter and Eyn Sof it is said, “Do not search out that which is too wondrous for you... that which is covered from you” (ibid.)...because this depends on the Supreme Will, as we have said above.

However, Chochmah is the thought that divides things into their particulars in the proper way in accordance with what has already been established in the first axiom, which instituted just as many levels and aspects as necessary. Chochmah then specifies all that is required for the government of the worlds in detail, as it is written: “You made them all with Wisdom – Chochmah” (Psalms 104:24). Now what exists in Chochmah also exists in Keter, in that Keter also includes everything involved in the government of the worlds.

However since this is not in the sense of how they actually operate in order to govern but rather in the sense of their basic existence, the light of Keter does not reveal how they govern at all but only the fact of their existence. Here there is a reason for their existence, and this depends upon the Supreme Will. This is what it is forbidden to investigate.

But when it comes to the way the worlds are governed as specified in detail in Chochmah, it is a positive mitzvah – a duty – to seek knowledge and understanding. Now Binah is the revelation of Chochmah, while Zeir (the “Small Face” = Chessed-Gevurah-Tiferet-Netzach-Hod-Yesod) and Nukva (“the Female” = Malchut) are the totality of the entire government, dividing into seven categories. It is precisely these that were already rooted in Chochmah and there they were divided in the proper manner, while Binah brought them all forth individually, each one in its proper place.

…However, it is permissible to investigate and seek to understand everything that comes after this foundation, namely how these levels function in the government of the worlds.

We are not investigating either the essence of the Emanator, blessed be His Name, or even the essence of the Sefirot themselves, which are in simple unity with the essence of the Emanator – for they are nothing but the powers of His thought. We are concerned only with the functioning of His powers and the way they govern. Of this it is said: “In what is permitted to you, seek understanding” (Chagigah ibid.).

Two kinds of direct and returning light: in the governmental order and in the developmental chain

The Sefirot shine with two kinds of direct and returning light:

(1) After the descent of the Sefirot level by level from Keter to Malchut, Malchut in turn becomes Keter, and so on in the same way until Keter becomes Malchut. This shows the absolute control and perfection of Eyn Sof. For everything emanates from Him, and He is the end goal of everything, as it says: “I am first and I am last” (Isaiah 44:6). He is revealed as such at the beginning as at the end. The closer any given level is to Him, the more it is magnified with His Name, and what was Malchut becomes Keter.

(2) No light accomplishes its purpose until it emerges from and then returns to its Source. In other words, the light descends with great power all the way down to the bottom. Afterwards, as it ascends, it leaves down in its place below the level in question, while the light itself goes up. The given level then remains there, built in its place within the structure, and so in the case of all of them.

The proposition has two parts: Part 1: The Sefirot shine... This is a prefatory statement setting forth a fundamental aspect of the Sefirot. Part 2: After the descent... This explains the above statement.

Part 1: The Sefirot shine with two kinds of direct and returning light. This means that in the prophetic vision, these two kinds of direct and returning light are seen.

Part 2: (1) After the descent of the Sefirot level by level from Keter to Malchut, Malchut in turn becomes Keter, and so on in the same way until Keter becomes Malchut. In the vision, this looks exactly “like the appearance of lightning” (Ezekiel 1:14). A flash of lightning looks as if it comes out from one side and travels over to the other side, then immediately afterwards, it appears to turn from the other side back to the side from which it came. Similarly, all the ten Sefirot, in every place where they are, appear in this way whenever they are seen. Keter emerges first from the Source, and the levels descend one by one to Malchut. Afterwards, Malchut itself is seen to be Keter emerging from Eyn Sof.

This is because Eyn Sof, blessed be He, encompasses the Sefirot as seen in the prophetic vision both above and below. The light flashes from above and descends, spreading downwards. As it spreads, so it becomes weaker, and when it reaches the bottom it returns to the Source below – Eyn Sof, Who encompasses below. Then the light goes back and flashes from below upwards, following exactly the same path. Thus “the Chayot were running and returning like the appearance of lightning” (ibid.).

This shows the absolute control and perfection of Eyn Sof. For everything emanates from Him, and He is the end goal of everything... The whole point of this image in the prophetic vision is to show that the Sefirot are not something outside of Him in any way, for nothing exists against His will, but that His light shines in this way (within the Tzimtzum, like lightning) until it disappears. In other words, what is concealed (in the Tzimtzum) is the perfection that was in Him from the beginning (before the Tzimtzum), just as it is now (in truth, even in the phase of concealment, within the Tzimtzum, for even within the present concealment, His perfection is really in control), just as it will be at the end.

Between the one and the other (between the initial and final perfection, within the Tzimtzum), all the Sefirot exist – they are the source of the entire government of all the worlds, for everything is included in these ten Sefirot. And what is the end goal of the entire government? The restoration of perfection (Eyn Sof, beyond Tzimtzum) as at first. Thus during the concealment, the government starts from Keter, and does not end until Malchut. And when it is complete, what is the point? The point is that the perfection, which was initially concealed, is now fully revealed. This will be discussed further below (see Opening 30).

The prophetic vision was so instituted because all ten Sefirot are a complete cycle of government emerging from Eyn Sof, blessed be He, and returning to Eyn Sof, blessed be He. Now, if you count the levels from the concealment (Tzimtzum) onwards, the first will be Keter, the second Chochmah, and so on until the end. But if you view the steps as leading to the ultimate future revelation after the entire cycle – for this is where the entire cycle leads – the first step after the concealment is the very first to approach the end and is thus the furthest away from it.

Inasmuch as it is close to the head, it is called Keter, but because it is furthest from the end, it is called Malchut. So it is in the case of all of them. Thus the descent of the worlds under the government of the Sefirot one after the other turns out to be their ascent, as will be explained presently.

As it says: “I am first and I am last” (Isaiah 44:6). This refers to His encompassing everything above and below, in order to show that He is everything. And He is revealed as such at the beginning as at the end. What this means is that in order to understand the government of the worlds, it is necessary to understand it as follows: At first, there was complete perfection – “Everything was filled with the simple light of Eyn Sof” (Etz Chayim, Igulim VeYosher 1:11:3). This perfection was then concealed (through the first Tzimtzum or “contraction”). Then the governmental order came into being (the Kav or “Line”). The end goal of the government is also complete perfection as at first (the complete revelation of His unity).

The closer any given level is to Him, the more it is magnified with His Name, and what was Malchut becomes Keter. This means that the ends turn about (from Malchut to Keter and from Keter to Malchut) and all the others change around in sequence (Yesod into Chochmah etc.).

(2) The second kind of direct and returning light: No light accomplishes its purpose until it emerges from and then returns to its Source.

The first kind of direct and returning light – in the government of the worlds, as we have been discussing until now – is constant. The second kind relates to how the lights are generated within the causal chain (hishtalshelut). No light is generated except through the descent of the flash (he’arah) and its subsequent ascent from there (i.e. from the place to which it descended), for then the level in question remains there, as stated below.

In other words, the light descends with great power all the way down to the bottom. When a given light has to make one or several levels, it descends faultlessly and without hindrance but rather with great power. It then ascends again, leaving behind what it leaves (i.e. a trace – reshimu – of its radiation, namely the level that remains there below). This is because what descends is the actual light of Eyn Sof, blessed be He, for all the lights emerge from Him. Since they remain there in their place (after the ascent of this great light), the individual limited light suited to that level takes on its own existence. When the great light ascends to return to its source, this part remains. This is what creates the bond connecting the lights themselves with their source.