Similarly, by the union of za and nukva of Beriah, Yetzirah, and Asiyah, there were created—as yesh from ayin—all the beings that were created in the World of Beriah, formed in the World of Yetzirah, and made in the World of Asiyah,

וְהִנֵּה, כְּמוֹ כֵן מִזִּיוּוּג זְעֵיר אַנְפִּין וְנוּקְבָא דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה נִבְרְאוּ מֵאַיִן לְיֵשׁ כָּל הַנִּבְרָאִים וְהַנּוֹצָרִים וְהַנַּעֲשִׂים,

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).

by the light of the neshamah within them—for it (the neshamah) is Divinity of the kelim of the ten sefirot of malchut of Atzilut.

עַל־יְדֵי אוֹר הַנְּשָׁמָה שֶׁבְּתוֹכָן, שֶׁהִיא אֱלֹקוּת, מֵהַכֵּלִים דְּי' סְפִירוֹת דְּמַלְכוּת דַּאֲצִילוּת,

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.

In it, within malchut of Atzilut, there is also present the radiance of the kav from the [infinite] Ein Sof-light,

וְגַם בְּתוֹכָהּ הֶאָרַת הַ"קַּו" דְּאוֹר־אֵין־סוֹף

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.

which is vested in Atzilut as far as the Parsa, the curtain or veil that screens off Atzilut from Beriah, so that the light of Beriah, Yetzirah, and Asiyah will be utterly different from the essence of the G-dly light in Atzilut.

הַמְלוּבָּשׁ בַּאֲצִילוּת עַד הַ"פַּרְסָא",

This radiance of the kav, that radiated in the kelim of the ten sefirot of malchut of Atzilut,

וְהֶאָרַת הַ"קַּו" שֶׁהָיָה מֵאִיר בַּכֵּלִים דְּי' סְפִירוֹת דְּמַלְכוּת

pierced the Parsa together with them and radiates in them—in the thirty kelim of malchut of Atzilut that becomes a neshamah for Beriah, Yetzirah, and Asiyah—in Beriah, Yetzirah, and Asiyah, just as in Atzilut itself.

בָּקַע הַ"פַּרְסָא" עִמָּהֶם, וּמֵאִיר בָּהֶם בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה כְּמוֹ בַּאֲצִילוּת מַמָּשׁ.

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.

The same is the case (not only with the ray of the kav that is vested within the kelim of Atzilut, but) also with the kav itself, which is vested in the conclusion and end of the netzach, hod, and yesod of adam kadmon,

וְכֵן, גַּם הַ"קַּו" בְּעַצְמוֹ הַמְלוּבָּשׁ בְּסִיּוּם וְסוֹף נֶצַח־הוֹד־יְסוֹד דְּ"אָדָם קַדְמוֹן",

i.e., the end of [the kav’s] “feet of yosher” which conclude in malchut of Asiyah:

שֶׁהוּא סוֹף רַגְלֵי הַיּוֹשֶׁר שֶׁלּוֹ הַמִּסְתַּיְּימִים בְּמַלְכוּת דַּעֲשִׂיָּה,

A radiance from the kav radiates from there—from netzach, hod, and yesod of adam kadmon—and vests itself in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, which is Divinity.

הִנֵּה הֶאָרַת הַ"קַּו" מְאִירָה מִשָּׁם וּמִתְלַבֶּשֶׁת בְּאוֹר הַנְּשָׁמָה דְּי' סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה שֶׁהוּא אֱלֹקוּת.

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.)

And a radiance of [this] radiance [of the kav] vests itself (not only in the light of the neshamah of the ten sefirot of Beriah, Yetzirah, and Asiyah, but also) in the nefesh-ruach of the ten sefirot of Beriah, Yetzirah, and Asiyah,

וְהֶאָרָה דְהֶאָרָה, מִתְלַבֶּשֶׁת בְּנֶפֶשׁ־רוּחַ דְּי' סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה,

and also in all their kelim (i.e., in the kelim of the sefirot of Beriah, Yetzirah, and Asiyah),

וְאַף גַּם בְּכָל הַכֵּלִים שֶׁלָּהֶם.

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.

while a radiance of [that] radiance of the [original] radiance is immanent in all the beings that were created in the World of Beriah, formed in the World of Yetzirah, and made in the World of Asiyah,

וְהֶאָרָה דְהֶאָרָה דְהֶאָרָה, הוּא בְּכָל הַנִּבְרָאִים וְנוֹצָרִים וְנַעֲשִׂים,

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.”

as it is written, “The seas, and all that they contain [were made by You], and You give life to them all.”44

כְּמוֹ שֶׁכָּתוּב: "הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם, וְאַתָּה מְחַיֶּה אֶת כּוּלָּם",

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.

Now all this is by way of an extension of the vital force to animate them.

וְכָל זֹאת בִּבְחִינַת הִתְפַּשְּׁטוּת הַחַיּוּת לְהַחֲיוֹתָם.

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.

However, the essence and nature of the [infinite] Ein Sof-light is in no way subject to space; hence, it cannot be said that this light is to be found in Atzilut in one manner and in another manner in the lower three worlds of Beriah, Yetzirah, and Asiyah and all their ramifications:

אָמְנָם, מְצִיאוּתוֹ וּמַהוּתוֹ שֶׁל אוֹר הָאֵין־סוֹף – אֵינוֹ בְּגֶדֶר מָקוֹם כְּלָל,

rather, it encompasses all worlds equally.

וְסוֹבֵב כָּל עָלְמִין בְּשָׁוֶה,

[Thus, G-d says,] “I fill the heavens and earth”45—uniformly.

וְ"אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא" בְּהַשְׁוָואָה אַחַת,

Likewise, “There is no place—or spiritual level—devoid of Him,”46 even in this physical world.

וְ"לֵית אֲתַר פָּנוּי מִינֵּיהּ" אַף בָּאָרֶץ הַלֵּזוּ הַגַּשְׁמִית,

[The Divine light is present,] however, [only] in an “encompassing” and “encircling” manner—not in a palpable indwelling, but in a concealed transcendence,

רַק, שֶׁהוּא בִּבְחִינַת מַקִּיף וְסוֹבֵב,

as this concept (i.e., makif, or sovev kol almin) is explained in Likkutei Amarim.47

וּכְמוֹ שֶׁנִּתְבָּאֵר הַפֵּירוּשׁ בְּלִקּוּטֵי אֲמָרִים,

As to the presence in the worlds of the very essence and nature of the [infinite] Ein Sof-light, this is not by way of an extension and investment of the life-force, thereby animating them and bringing them into being from ayin to yesh.

וְלֹא הִתְפַּשְּׁטוּת וְהִתְלַבְּשׁוּת הַחַיּוּת לְהַחֲיוֹתָם וּלְהַוּוֹתָם מֵאַיִן לְיֵשׁ,

For even creation ex nihilo, though it involves a concealed power of the Ein Sof-light, is by definition an act of revelation and expansion that takes place by means of the sefirot and spiritual levels that draw down and reveal this concealed power. This cannot result directly from the essence of the Ein Sof-light that is utterly concealed within creation.

Rather, [this extension of life-force and creative power emanates] only by means of a radiance from a radiance of the radiance, etc., from the kav, as discussed above.

כִּי אִם עַל־יְדֵי הֶאָרָה דְהֶאָרָה דְהֶאָרָה וְכוּ' מֵהַ"קַּו", כַּנִּזְכָּר לְעֵיל.

Also, from the [transcendent Ein Sof-] light that “encircles” and “encompasses” the Four Worlds—Atzilut, Beriah, Yetzirah, and Asiyah—uniformly,

וְגַם מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב וּמַקִּיף לְאַרְבַּע עוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה בְּשָׁוֶה,

there is a radiance to the inner kav, by way of the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah.

מֵאִיר אֶל הַקַּו הַפְּנִימִי דֶּרֶךְ הַכֵּלִים דְּי' סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה,

The kelim thus encompass and transcend the light that is vested within them.

By its radiance within the kelim, it endows them with power and strength to create yesh from ayin.

וּבְהֶאָרָתוֹ תּוֹךְ הַכֵּלִים נוֹתֵן בָּהֶם כֹּחַ וָעוֹז לִבְרוֹא יֵשׁ מֵאַיִן.

It has already been explained that the creation of the respective beings of each of the Four Worlds comes about through the kelim of the sefirot of that particular world. Their ability to create yesh from ayin (which can come about only from the essence of the Ein Sof-light that encompasses all worlds) results from the radiance of the encompassing light within them.

Now, because creation takes place by means of the kelim, which are finite and diverse, and the infinite light radiates within and through them,

וּמֵאַחַר שֶׁהַבְּרִיאָה הִיא עַל־יְדֵי הַכֵּלִים,

created beings are numerous and diverse, limited and finite,

לָזֹאת הֵם הַנִּבְרָאִים בִּבְחִינַת רִיבּוּי וְהִתְחַלְּקוּת וּגְבוּל וְתַכְלִית,

especially since [the Divine radiation which brought them into being is revealed] by means of the letters, as explained above, for these letters (of speech) are even more finite and more diverse than the kelim.

וּבִפְרָט עַל־יְדֵי הָאוֹתִיּוֹת, כַּנִּזְכָּר לְעֵיל.

To summarize: Both the indwelling aspect (the kav) and the transcendent (“encompassing”) aspect of the [infinite] Ein Sof-light are present not only within the sefirot, the neshamah, nefesh-ruach, and the kelim of each of the worlds but also within all the created beings of these worlds. The difference lies only in the degree of manifestation—whether it be a “radiance,” a “radiance of a radiance,” or a “radiance of a radiance of a radiance.”

When the creative light is present at the first and most direct level (“radiance”), though it is not the essence of the [infinite] Ein Sof-light that is manifest, the light will still be of the same nature; it retains the same mahut. When it manifests as a “radiance of a radiance,” the creative light will be essentially different and merely bear some external resemblance to its source in the manner of its manifestation; only its metziut remains Divine. When, however, it is manifest as a “radiance of a radiance of a radiance,” as is the case with all created beings, it does not retain even the metziut of the original radiance; the Divine radiance merely descends into the metziut of the created being.