והנה כמו כן מזיווג זו״ן דבי״ע, נבראו מאין ליש כל הנבראים והנוצרים והנעשים

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,

As explained above, Malchut of Atzilut as well as the union of Zu’n (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 Zu’n in particular.

So, too, the union of Zu’n 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).

על ידי אור הנשמה שבתוכן, שהיא אלקות מהכלים דיו״ד ספירות דמלכות דאצילות

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.

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.

וגם בתוכה, הארת הקו דאור אין סוף

In it, within Malchut of Atzilut, there is also present the radiation of the Kav from the [infinite] Ein Sof-light,

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.

המלובש באצילות עד הפרסא

which is vested in Atzilut as far as the Prassa, 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.

והארת הקו, שהיה מאיר בכלים דיו״ד ספירות דמלכות

This radiation of the Kav, that radiated in the kelim of the Ten Sefirot of Malchut of Atzilut,

בקע הפרסא עמהם, ומאיר בהם, בבריאה יצירה עשיה, כמו באצילות ממש

pierced the Prassa 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.

This aspect of the illumination of the Kav that previously radiated within the kelim of Atzilut, remains constant even beyond the Prassa 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 Prassa 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 Prassa 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.

וכן גם הקו בעצמו, המלובש בסיום וסוף נצח הוד יסוד דאדם קדמון

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 (abbreviated in the Hebrew original as נה״י דא״ק),

שהוא סוף רגלי היושר שלו המסתיימים במלכות דעשיה

i.e., the end of [the Kav’s] “feet of Yosher” which conclude in Malchut of Asiyah:

הנה הארת הקו מאירה משם, ומתלבשת באור הנשמה דיו״ד ספירות דבריאה יצירה עשיה, שהוא אלוקות

a radiation 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.

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 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.)

והארה דהארה מתלבשת בנפש רוח דיו״ד ספירות דבריאה יצירה עשיה

And a radiation from [this] radiation [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,

ואף גם בכל הכלים שלהם

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

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.

והארה דהארה דהארה הוא בכל הנבראים ונוצרים ונעשים

while a radiation of [that] radiation of the [original] radiation 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,

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 radiation of a radiation of the radiation” is as follows: While a radiation of something is not the same as the object itself, nevertheless it is of the same nature. For example, the radiation of the Kav is still basically Divinity; it is of the same mahut (“essential nature”). By contrast, “a radiation of a radiation” (such as “a radiation of a radiation 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 “radiation of the radiation” 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 radiation of a radiation of the radiation” does not even share the metziut, the outward man-ifestation, of the original radiation. Thus, “a radiation of a radiation of the radiation” of the Kav vests itself within all created beings — within all entities that are yesh — which were “created, formed and made.”

כמו שכתוב: הימים וכל אשר בהם, ואתה מחיה את כולם

as it is written,1“The seas, and all that they contain [were made by You], and You give life to them all.”

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

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וכל זאת בבחינת התפשטות החיות, להחיותם

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

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.

אמנם מציאותו ומהותו של אור האין סוף אינו בגדר מקום כלל

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:

וסובב כל עלמין בשוה

rather, it encompasses all worlds equally.

ואת השמים ואת הארץ אני מלא, בהשוואה אחת

[Thus G‑d says,2] “I fill the heavens and earth” — uniformly.

ולית אתר פנוי מיניה, אף בארץ הלזו הגשמית

Likewise,3“There is no place — or spiritual level — devoid of Him,” even in this physical world.

רק שהוא בבחינת מקיף וסובב

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

וכמו שכתוב הפירוש בלקוטי אמרים

as this concept (i.e., makkif, or Sovev Kol Almin) is explained in Likutei Amarim.4

ולא התפשטות והתלבשות החיות, להחיותם ולהוותם מאין ליש

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.

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.

כי אם על ידי הארה דהארה דהארה וכו׳ מהקו, כנזכר לעיל

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

וגם מאור הסובב ומקיף לארבע עולמות, אצילות בריאה יצירה עשיה, בשוה

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

מאיר אל הקו הפנימי, דרך הכלים דיו״ד ספירות דבי״ע

there is a radiation to the inner Kav, by way of the kelim of the Ten Sefirot of Beriah, Yetzirah and Asiyah. The kelim thus encompass and transcend the light that is vested within them.

ובהארתו תוך הכלים, נותן בהם כח ועוז לברוא יש מאין

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

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 radiation of the encompassing light within them.

ומאחר שהבריאה היא על ידי הכלים

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

לזאת הם הנבראים בבחינת ריבוי והתחלקות וגבול ותכלית

created beings are numerous and diverse, limited and finite,

ובפרט על ידי האותיות, כנזכר לעיל

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.

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 “radiation”, a “radiation of a radiation,” or a “radiation of a radiation of a radiation.”

When the creative light is present at the first and most direct level (“radiation”), 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 “radiation of a radiation,” 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 “radiation of a radiation of a radiation,” as is the case with all created beings, it does not retain even the metziut of the original radiation; the Divine radiation merely descends into the metziut of the created being.

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