Daily Tanya

As explained above, malchut of Atzilut as well as the union of za and nukva of Atzilut creates the souls and angels of the World of Beriah, creatures which are created in a manner of yesh. And as explained above, this comes about through the power of the Ein Sof and the kav that is vested in malchut in general and in the union of za and nukva in particular.

So, too, the union of za and nukva of Beriah, Yetzirah, and Asiyah results in the creation of the beings that pertain to these worlds (and, as the Alter Rebbe will conclude, here too there is a vestiture of a glimmer of the kav, the infinite Ein Sof-light).

The ten kelim of malchut of Atzilut descend into the sefirot of Beriah, Yetzirah, and Asiyah to serve as the neshamah and Divinity of the sefirot of Beriah, Yetzirah, and Asiyah.

Since the light of the kav is similar to its source, the Luminary, it can bring about the creation of yesh from ayin, as explained above.

This aspect of the illumination of the kav that previously radiated within the kelim of Atzilut remains constant even beyond the Parsa between Atzilut and Beriah, Yetzirah, and Asiyah that causes the light of the latter three worlds to be completely different from that of Atzilut. For the thirty kelim of malchut of Atzilut pierce the Parsa and hence retain their Divine characteristics, becoming the light and soul of Beriah, Yetzirah, and Asiyah. The same is therefore true of the ray of the kav that is within them and thus also pierced the Parsa together with them so that it too radiates within the light of the soul of Beriah, Yetzirah, and Asiyah, thereby creating and animating the beings that populate those three worlds.

Adam kadmon (lit., “Primordial Man”), “Who observes and looks to the end of all generations,” represents the first Divine thought concerning and encompassing all of creation. The particulars that are found within this thought serve as the basis of life for all of creation.

Within this level are to be found two modes of emanation called Iggulim (lit., “circles”) and yosher (lit., “straightness”). The former (transcendent) mode of emanation encompasses all of creation equally while the latter (immanent) mode of emanation animates the various levels of creation by permeating each according to its particular rank.

The concluding level of yosher (the “feet” of yosher) of adam kadmon comes to an end in the very last level of the lowest World (which is Asiyah), i.e., at the sefirah of malchut of Asiyah. It is with regard to this level that the Alter Rebbe states above that the radiation from the kav that illuminates even as far as malchut of Asiyah “vests itself in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity.”

(The fact that it does so is not due to its vestiture in the kelim of Atzilut but is because of the kav that radiates within adam kadmon and as such is to be found within all levels of creation, even as far as the last level of malchut of Asiyah. For malchut of Asiyah too derives from the primordial thought of adam kadmon.)

Though these kelim are not actual Divinity, they are nevertheless irradiated by a glimmer of a glimmer of the kav. It is not the investment of the kav within the kelim of Atzilut that brings this about, for Atzilut only illuminates and is vested within that which may be called Divinity. Rather, the Primordial Thought of adam kadmon causes the kav itself (which transcends Atzilut) to irradiate a glimmer of a glimmer of its light even within the kelim of the sefirot of Beriah, Yetzirah, and Asiyah.

This enables all created beings to be imbued with the Divine purpose of their creation, a purpose which is to be fulfilled by them. This intent, which originates in the Primordial Thought of adam kadmon, is the animating force of all created beings.

The meaning of “a radiance of a radiance of the radiance” is as follows: While a radiance of something is not the same as the object itself, nevertheless, it is of the same nature. For example, the radiance of the kav is still basically Divinity; it is of the same mahut (“essential nature”). By contrast, “a radiance of a radiance” (such as “a radiance of a radiance of the kav”) differs from the kav in essence, though still resembling it in the manner of its external manifestation; its metziut is the same.

This is why the “radiance of the radiance” vests itself in the nefesh-ruach of the sefirot of Beriah, Yetzirah, and Asiyah. For they are not of the same mahut as their antecedent sefirot in Atzilut, inasmuch as the sefirot in Atzilut are actual Divinity while they are not. However, the sefirot of Beriah, Yetzirah, and Asiyah are similar to the sefirot in Atzilut, for they have in common the spiritual manifestation (the metziut) of kelim and sefirot. True, they are not actual Divinity, but neither are they a manifestation (a metziut) of created beings.

Proceeding one step further, “a radiance of a radiance of the radiance” does not even share the metziut, the outward manifestation, of the original radiation. Thus, “a radiance of a radiance of the radiance” of the kav vests itself within all created beings—within all entities that are yesh—which were “created, formed, and made.”

I.e., life-force is drawn down from “You”—from the [infinite] Ein Sof-light—into all of creation, by way of “a radiance of a radiance of the radiance” of the kav.

With regard to this indirect mode of illumination, there is a difference in the manner of vestiture—in Atzilut; in the light of the neshamah of Beriah, Yetzirah, and Asiyah; in the nefesh-ruach and the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah; and ultimately, in all created beings.