A Judgment of Truth and Mercy: Section 5

After the presentation of the above concepts, it is readily understandable [even] with mortal logic [how to extrapolate] from the expression of the above principles within the four forms of existence — inanimate matter, the plant kingdom, the animal kingdom, and humanity — and to comprehend and picture with the “eye of the mind,” the spiritual parallel in the sublime realms.[This is intimated by] Iyov’s statement:1 “From my flesh, I will see G‑dliness.” Since “He made man in the image of G‑d,”2 [man’s makeup] also reflects the pattern of the three vectors of the ten sublime Sefiros of Atzilus, [beginning with the three vectors]in the three levels of Chabad,3 as explained above, [and from there filtering down to theother Sefiros].

This relates to the well-known general concept of the ten Sefiros and the manner in which they emanate forth from their source in G‑dliness. The nature of this emanation is reflected in the verse:4 “And He separated from the spirit [that was upon him...].” This refers to a smaller light being set aside and separated from a greater one, like the light of a spark that is separated from a [larger] flame. A similar pattern applies with regard to the ten Sefiros,which are called sublime lights.5 Nevertheless, they do not, Heaven forbid, resemble material light,6 for they are not comparable at all; it is merely an analogy. To offer another analogy, they are like the powers of a person on the material plane. For example, the intellect in a person’s mind is a small element that derives from the essence of the soul which is an utterly simple light. Similarly, the attributes7 in the intellect and in the willand the emotions in one’s heart are included in the essence of the soul and nullified there entirely without any conception of individual existence. Nevertheless, on the conscious level, they have already emerged from a state of hiddenness in the essence of the soul to a state where their distinctness is revealed — each one as an individual entity8 — so that one can act with his mind and emotions, and manifest [these attributes] in action to [satisfy] all his needs.

The analogue to these concepts can be understood Above, as Eliyahu declared:9 “You are one, but not in a numerical sense”;10 one in simple, true oneness, above the reckoning of the ten Sefiros entirely, as he concludes there:⁸ “You are wise, but not with known wisdom.” Instead, it is like the existence of a person’s wisdom as it is included and unified with the essence of his soul. Similar concepts apply with regard to the attribute of kindness.

G‑d emanated forth the ten Sefiros from a state of hiddenness to revelation “to guide the worlds with them,”⁸ like a mortal king who guides his nation in [a balanced path], blending the two attributes of Chessed and Gevurah as they exist within his intellect and emotion. [This blending] is called truth and beauty, for it involves an intermingling from all11 the opposing qualities of Chessed and Gevurah together in an attractive and appropriate blend, as explained above.

Based on the above concepts, it is possible to understand the concept of Malchus which, in the chart [included] above, was depicted as being below the middle vector of Daas, Tiferes, and Yesod, as stated above. It is stated in the texts of Kabbalah that the attribute of Malchus is the last of the ten Sefiros that emanate from G‑d’s infinite light and it receives [influence] from all three vectors. Nevertheless, this attribute is the primary source of G‑dly influence for all the created beings and for the sublime spiritual realms [including] the angels and the holy chayos12 in the realms of Beriah and Yetzirah,and the 70 patron-angels13 in the world of Asiyah,which receive [their vitality] from the Sefirah of Malchus of Asiyah. [That Sefirah is] also the source of the spiritual influence for the four elements of fire, wind, water, and earth which are then blended in the four material elements [referred to by these names and] combined in the four types of existence: inanimate matter, plants, animals, and humans.

[The influence from] Malchus is the primary factor bringing about the different changes and variations that we see in the fortunes of men, their ascents and descents, wealth and poverty, lives of difficulty and satisfaction, lowliness and prominence that occur from time to time. For G‑d’s “eyes are open, [gazing] upon all the ways of the sons of men, to reward a person, every one according to his ways, and according to the fruit of his doings,”14 with specific Divine providence. As King David declared:15 “G‑d looked down from heaven… He Who understands all their deeds.”

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A Judgment of Truth and Mercy: Section 4

A Judgment of Truth and Mercy: Section 6

Footnotes

Iyov 19:26.

Bereishis 9:6.

See sec. II above. Chabad is an acronym for the three intellectual faculties Chochmah, Binah, and Daas. Chochmah follows the pattern of the right vector; Binah, the left vector; and Daas, the middle vector. Similarly, the other Sefiros follow a similar pattern, as depicted in the chart accompanying sec. II.

Bamidbar 11:25.

They are like candles separated from a larger flame.

I.e., the term “light” is merely an analogy, employed to illustrate several concepts. Among them: Just as the light that radiates from the sun is a mere ray emanating from the sun’s orb and does not bring about any change in the sun itself, so too, these sublime lights are of no substance. Consequently, their emanation does effect a change in G‑d, their Source.

I.e., the tendencies to Chessed and Gevurah that exist within the attributes of intellect and will, as mentioned above.

The Mitteler Rebbe is referring to the idea that the powers of the soul exist in several preliminary stages before they emerge into conscious expression. Here, he is referring to a stage where the powers have become distinct entities. Nevertheless, because the light of the soul shines powerfully, their distinctness cannot be recognized. It is only as they are applied in deed that it is possible to appreciate their individual existence. For example, when we see that a person’s activity is thought out and controlled by reason, we understand that he possesses the quality of intellect. When we see him acting kindly, we understand that he possesses the attribute of kindness.

Similarly, in the analogue, as the Sefiros exist in the realm of Atzilus, their particular qualities cannot be discerned, for the awareness of G‑dliness as a whole obscures their individuality. It is only when they are expressed through the created beings in the lower realms that their existence can be discerned.

The passage Pasach Eliyahu, the introduction to the Tikkunei Zohar, p. 17a.

10.

I.e., not as a numeral, the first in a series of numerical progressions, but rather, a simple, unparalleled oneness.

11.

I.e., both the intellectual as well as the emotive qualities of Chessed and Gevurah.

12.

The term chayos refers to one of the types of angels. See Yechezkel 1:5; Tanya, ch. 39; Likkutei Sichos, Vol. IV, p. 1153, note 19.

13.

To explain the term patron-angels: It is explained that there are 70 nations of the world (this refers to the spiritual source of the nations; several of today’s nations are included in each one of these seventy nations). Each of these nations has a “patron-angel” above from which it derives its influence and nurture.

14.

Cf. Yirmeyahu 32:19.

15.

Tehillim 33:13-15. Perhaps this verse was chosen because it speaks of G‑d’s judgment coming from heaven (שמים). As Rashi (Bereishis 1:1) states, the term שמים alludes to the fusion of מים and אש, water and fire (Chessed and Gevurah),which reflects the functioning of the attribute of Tiferes (see Zohar, Vol. I, p. 31b; Vol. II, p. 175b).

Translated by Rabbi Eli Touger and Rabbi Sholom Ber Wineberg; edited by Uri Kaploun.

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