Sefer HaChinuch, (Mitzvah 95): To build a Sanctuary,

(צ"ה) לִבְנוֹת מִקְדָּשׁ,

as it is written (Shmos 25:8): “And they shall make Me a Sanctuary and I will dwell among them.”

שֶׁנֱּאַמר וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם (שְׁמוֹת כ"ה ח'):

These are the facets that are of primary importance in building the Beis HaMikdash:

וְאֵלּוּ הֵן הַדְּבָרִים שֶׁהֵם עִקָּר בְּבִנְיַן הַבַּיִת

In it, it is necessary to make:a Sanctuary,

עוֹשִׂים בּוֹ קֹדֶשׁ

a Holy of Holies,

וְקֹדֶשׁ הַקֳּדָשִׁים

Selections from Derech Mitzvosecha (SIE)

Derech Mitzvotecha dives into reasons behind mitzvot such as tzitzit, tefillin, prayer, belief in G-d, loving a fellow Jew, starting a family and many others. Five generations later, the author`s grandson and successor, the Rebbe, Rabbi Menachem M. Schneerson, has often advised those seeking to begin study of Chasidic philosophy to study this fundamental work.

and in front of the Sanctuary there is to be another area which is called the Ulam.

וְיִהְיֶה לִפְנֵי הַקֹּדֶשׁ מָקוֹם אַחֵר וְהוּא הַנִּקְרָא אוּלָם,

The three are called the Heichal.

וּשְׁלָשְׁתָּם נִקְרָאִים הֵיכָל.

We erect a divider around the Heichal, a distance from it, like the curtains of the courtyard that existed in the desert.

וְעוֹשִׂים מְחִצָּה אַחַת סָבִיב לַהֵיכָל רְחוֹקָה מִמֶּנּוּ כְּעֵין קַלְעֵי הֶחָצֵר שֶׁהָיוּ בַּמִּדְבָּר

The entire area surrounded by this divider is comparable to the Courtyard of the Tent of Meeting;

וְכָל הַמֻּקָּף בִּמְחִצָּה זוֹ שֶׁהוּא כְּעֵין חֲצַר אֹהֶל מוֹעֵד

it is referred to as the Azarah, the Courtyard.

הוּא עֲזָרָה

This entire area is called Mikdash (“Sanctified Place”).

וְהַכֹּל נִקְרָא מִקְדָּשׁ,

In the Beis HaMikdash, it is necessary to make the utensils mentioned in the Torah:

וְעוֹשִׂים בַּמִּקְדָּשׁ הַכֵּלִים הַכְּתוּבִים בַּתּוֹרָה

the Ark in the Holy of Holies;

הָאָרוֹן בְּקֹדֶשׁ הַקֳּדָשִׁים

the Menorah, the Table for the Showbread, and the Inner Altar in the Sanctuary;

וּמְנוֹרָה וְשֻׁלְחָן וּמִזְבֵּחַ הַפְּנִימִי בַּקֹּדֶשׁ,

and the Outer Altar in the Courtyard.1

וּמִזְבֵּחַ הַחִיצוֹן בָּעֲזָרָה:

— 1 —

The concept of the Sanctuary and its utensils can be understood based on the following points:

וּלְהָבִין זֶה עִנְיַן הַמִּקְדָּשׁ וְהַכֵּלִים,

The fundamental intent motivating the construction of the Sanctuary is that G‑dliness should be revealed within the Jewish people,

בִּהְיוֹת כִּי עִקַּר כַּוָּנַת עֲשִׂיַּת הַמִּקְדָּשׁ הוּא לִהְיוֹת גִּלּוּי אֱלֹהוּת בְּיִשְׂרָאֵל

as it is written: “And I will dwell among them.”

כְּמוֹ שֶׁכָּתוּב וְשָׁכַנְתִּי בְּתוֹכָם

Therefore we were commanded to make the Sanctuary in a manner that corresponds to the structure of the Spiritual Cosmos

לְכָךְ נִצְטַוִּינוּ לַעֲשׂוֹתוֹ כְּדֻגְמַת סֵדֶר הַהִשְׁתַּלְשְׁלוּת

that is drawn down from the essence of G‑d’s infinite light.

הַנִּמְשָׁךְ מֵעַצְמוּת אֵין סוֹף בָּרוּךְ הוּא

In Mishnas Chassidim, the pattern of the creation of the world is explained as follows:

כִּי מְבֹאָר בְּמִשְׁנַת חֲסִידִים דֶּרֶךְ בְּרִיאַת הָעוֹלָם

G‑d’s infinite lightcontracted (tzimtzeim) its radiance and vacated a space that is equal on all sides.

כֵּיצַד אוֹר אֵין סוֹף צִמְצֵם אוֹרוֹ וּפִנָּה מָקוֹם שָׁוֶה מִכָּל צְדָדָיו

The space thus created is spherical.

וְהוּא מָקוֹם עָגֹל כוּ'

Into the empty space created by the tzimtzum, contraction, He drew down a thin vector (kav) of light.

וּמָשַׁךְ בְּתוֹכוֹ קַו אוֹר דַּק

In the process of its descent, the kav illuminated another sphere of light slightly distant from G‑d’s infinite light

וּבְדֶרֶךְ יְרִידָתוֹ הֵאִיר בֶּחָלָל הַהוּא עִגּוּל אַחֵר שֶׁל אוֹר רָחוֹק מְעַט מֵאוֹר אֵין סוֹף

– and as it descended further, it illuminated another sphere,

וּבְרִדְתּוֹ עוֹד הֵאִיר עִגּוּל שֵׁנִי

and indeed, ten further spheres

עַד עֲשָׂרָה עִגּוּלִים

which are Kesser, Chochmah, Binah….

שֶׁהֵם כֶּתִר חָכְמָה בִּינָה כוּ'

After these, there come Ten Sefiros that are drawn down in a direct manner (Yosher).

וְאַחֲרֵיהֶם בָּאִים י' סְפִירוֹת דְּיֹשֶׁר כוּ'

In Kabbalah, it is explained that there are two basic patterns in the emanation of the Sefiros that exist simultaneously:

a) a series of concentric spheres (Iggulim), each one emanating independently from the kav; although these lights emanate from the kav, they share certain similarities with the or makkif, the encompassing light, and

b) a second series in which the Sefiros emanate forth in a pattern in which light is transferrred sequentially, from one Sefirah to another in a direct manner (yosher); these Sefiros function as an or pnimi, and the influence is internalized as it is transferred from one level to another.

This concludes the statements of Mishnas Chassidim in Maseches Alef-Beis in the Order of Zeraim.

עַד כַּאן דִּבּוּרוֹ בְּמַסֶּכֶת א"ב בְּסֵדֶר זְרָעִים עַיֵּן שָׁם,

To explain these concepts:

וּבֵאוּר הַדְּבָרִים

It is well known that the term “inward light” or pnimi refers to the revelation of G‑dliness in every world according to its level.

יָדוּעַ דְּאוֹר הַפְּנִימִי הוּא בְּחִינַת גִּלּוּי אֱלֹהוּת בְּכָל עוֹלָם לְפִי עֶרְכּוֹ

In other sources, this type of light is referred to as the light that is memale kol almin.

An “encompassing light” or makkif refers to the light that remains hidden and does not come into revelation.

וְאוֹר הַמַּקִּיף הוּא מַה שֶּׁנִּשְׁאַר בְּהֶעְלֵם וְלֹא בָא לִידֵי גִלּוּי

Instead, it surrounds the recipients on all sides equally.

שֶׁהוּא סוֹבֵב מִכָּל צַד בְּשָׁוֶה

In other sources, this type of light is referred to as the light that is sovev kol almin.

The Holy One, blessed be He, desired to have a dwelling in the lower realms

וְרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת לוֹ דִירָה בַּתַּחְתּוֹנִים

that parallels the initial stage of the downward chainlike progression of existence (HaHishtalshelus)from the essence of G‑d’s infinite light.

כְּדֻגְמַת רֵאשִׁית הַהִשְׁתַּלְשְׁלוּת מֵעַצְמוּת אוֹר אֵין סוֹף

Therefore, He commanded that the Sanctuary2 (and similarly, the Beis HaMikdash) be made following such a paradigm.

לְכָךְ צִוָּה לַעֲשׂוֹת הַמִּשְׁכָּן כְּדֻגְמַת זֶה (וְעַל דֶּרֶךְ זֶה בְּבֵית עוֹלָמִים)

The curtains and the beams of the Sanctuary are representative of the sublime encompassing lights that transcend Atzilus and the encompassing lights of Atzilus.

וְהַיְנוּ הַיְרִיעוֹת וְהַקְּרָשִׁים שֶׁבַּמִּשְׁכָּן הֵם דֻּגְמַת אוֹרוֹת מַקִּיפִים עֶלְיוֹנִים שֶׁלְּמַעְלָה מֵאֲצִילוּת וּמַקִּיפִים שֶׁבַּאֲצִילוּת,

The utensils reflect the inward lights that descend from the kav.

וְהַכֵּלִים הֵם כְּמוֹ בְּחִינוֹת אוֹר פְּנִימִי הַמִּשְׁתַּלְשְׁלִים מִן הַקַּו

They represent the actual revelation of G‑dliness in every world.

שֶׁהֵם בְּחִינַת גִּלּוּי אֱלֹהוּת מַמָּשׁ בְּכָל עוֹלָם

Thus with regard to the Ark, it is written (Shmos 25:22): “And I will make Myself manifest... between the two cherubs.”

וְכָךְ בָּאָרוֹן כְּתִיב וְנוֹעַדְתִּי כוּ' מִבֵּין שְׁנֵי הַכְּרוּבִים (שְׁמוֹת כ"ה כ"ב)

Similarly, with regard to the Outer Altar, Divine fire would descend upon it,3

וְכֵן בַּמִּזְבֵּחַ הָיָה יוֹרֵד אֵשׁ שֶׁלְּמַעְלָה

and the Menorah is described (Shabbos 22b) as “testimony to all the inhabitants of the world that the Divine presence rests within Israel.”

וְעַל דֶּרֶךְ זֶה גַּם בַּמְּנוֹרָה עֵדוּת הִיא לְבָאֵי עוֹלָם (שַׁבָּת כ"ב ב') שֶׁהַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל

Also, the Showbread on the Table remained warm as an expression of G‑d’s presence.4 Thus, each of the utensils reflected a different dimension of revealed G‑dliness.

וְכֵן בַּשֻּׁלְחָן שֶׁהַלֶּחֶם חַם כוּ'

To return to the explanation of the encompassing lights:

Although there is a common dimension to all the encompassing lights, they are not entirely the same.

וְאָמְנָם לֹא כָּל הַמַּקִּיפִים שָׁוִים

For the form of the encompassing light is determined by the nature of the inward light that emerges from it.

כִּי אֵין תְּמוּנַת הַמַּקִּיף אֶלָּא לְפִי אֹפֶן הַפְּנִימִי שֶׁיִּסְתָּעֵף מִמֶּנּוּ

The patterns of or makkif and or pnimi are interrelated, and every different phase in the emanation of an or pnimi is proceeded by an or makkif that creates a general aura which enables the expression of the or pnimi.

For example, with regard to the transmission of intellect,

דֶּרֶךְ מָשָׁל הַשְׁפָּעַת גִּלּוּי שֵׂכֶל

at its very outset, the encompassing light will be structured according to the nature of the revealed will, which serves as the immediate source for the intellect.

לְפִי אֹפֶן רָצוֹן הַגִּלּוּי כֵּן יִהְיֶה הַמַּקִּיף בַּתְּחִלָּה

Will is often defined as an unlimited, undefined potential. Nevertheless, as it comes into expression, it takes on form and character. One desires specific entities and that desire is expressed in a particular manner. The form and character of the conscious levels of will is defined by the object of the desire.

According to this conception, the particular design of the curtains and beams, which are representative of the encompassing lights, and their designated length, is extremely significant.

לְכָךְ הָיָה תְּמוּנַת הַיְרִיעוֹת וְהַקְּרָשִׁים בִּתְמוּנָה פְּרָטִית כָּךְ וְכָךְ כְּמוֹ אֹרֶךְ הַיְרִיעָה כָּךְ וְכָךְ וְכַדּוֹמֶה לְזֶה בַּקְּרָשִׁים

For the ultimate purpose of the Beis HaMikdash is the revelation of the inward light through the sacrifices,

מִפְּנֵי שֶׁהַתַּכְלִית הוּא הַגִּלּוּי אוֹר פְּנִימִי עַל יְדֵי הַקָּרְבָּנוֹת

and at the outset, the encompassing lights must be drawn down according to the nature of the revealed will.

וּלְפִי אֹפֶן רָצוֹן הַגִּלּוּי כֵּן צְרִיכָה לִהְיוֹת הַמְשָׁכַת הַמַּקִּיפִים בַּתְּחִלָּה כַּנִּזְכָּר לְעֵיל:

To explain the concepts of encompassing and inward light in greater detail:

וּלְהָבִין עִנְיַן הַמַּקִּיפִים וּפְנִימִיִּים

Both are necessary for the creation of the world and for all the expressions of G‑dliness in the world. That statement requires clarification:

שֶׁשְּׁנֵיהֶם צְרִיכִים לִהְיוֹת בִּבְרִיאַת הָעוֹלָם וּבְכָל הַמְשָׁכַת אֱלֹהוּת

On the surface, since the fundamental revelation comes about through the inward light, of what value is the encompassing light?

דְּלִכְאוֹרָה מֵאַחַר שֶׁעִקַּר הַגִּלּוּי הוּא עַל יְדֵי אוֹר פְּנִימִי אִם כֵּן מַה תּוֹעֶלֶת בְּהַמַּקִּיף

As explained in the mitzvah of G‑d’s unity (mitzvah 417, sec. 2),5 both of these patterns of transmission convey life-energy to the worlds and to every individual creation in particular.

אָמְנָם הָעִנְיָן מְבֹאָר בְּמִצְוַת הַיִּחוּד (תי"ז פֶּרֶק ב') עִנְיַן ב' מִינֵי הַמְשָׁכוֹת אֵלּוּ שֶׁמִּשְּׁנֵיהֶם מַגִּיעַ חַיּוּת לְהָעוֹלָמוֹת וְכֵן לְכָל נִבְרָא בִּפְרָט

The verse (Tehillim 135:6): “All that G‑d desired, He made” refers to the encompassing light,

וְזֶהוּ שֶׁכָּתוּב כֹּל אֲשֶׁר חָפֵץ הֲוָיָ' עָשָׂה (תִּלִּים קל"ה ו') הוּא בְּחִינַת הַמַּקִיף

and the verse (ibid., 33:6): “The heavens were made through G‑d’s speech” refers to the inward light.

וּכְתִיב בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ (תִּלִּים ל"ג ו') הוּא בְּחִינַת הַפְּנִימִי.

In that source, it is explained that the encompassing light also conveys life-energy.

וְשָׁם נִתְבָּאֵר שֶׁהַמַּקִּיף הוּא הַמְחַיֶּה גַם כֵּן

Indeed, it is the primary source of life-energy,

וְאַדְּרַבָּה הוּא הָעִקָּר

but this encompassing light is not revealed in a direct manner within the created being.

אֶלָּא שֶׁאֵינוֹ מִתְגַּלֶּה בְּהַנִּבְרָא

The inward light, by contrast, is revealed in a direct manner.

וְהַפְּנִימִי מִתְגַּלֶּה בּוֹ,

Furthermore, the encompassing light is concealed in the entire being equally, from the head to the foot.

וְעוֹד זֹאת שֶׁהַמַּקִּיף הֶעְלֵמוֹ בְּכֻלָּם בְּשָׁוֶה מֵרֹאשׁ לְרֶגֶל

With regard to the inward light, by contrast, there is a difference between its revelation within the head and its revelation within the foot.

מַה שֶּׁאֵין כֵּן הַפְּנִימִי יְשֻׁנֶּה אֹפֶן גִּלּוּיָיו בֵּין רֹאשׁ לְרֶגֶל

Moreover, the encompassing light does not divide into different elements,

וְעוֹד זֹאת שֶׁהַמַּקִּיף אֵינוֹ מִתְחַלֵּק לַחֲלָקִים

while the inward light is divided into different elements through different contractions.

וְהַפְּנִימִי יִתְחַלֵּק לַחֲלָקִים רַבִּים צִמְצוּמִים שׁוֹנִים,

These two concepts are dependent on each other, as evident from the concepts explained there in mitzvah 417.

וְהָא בְּהָא תַּלְיָא כַּמּוּבָן מִמַּה שֶּׁנִּתְבָּאֵר עִנְיָנָם שָׁם,

Because the inward light relates to every limb individually, it goes through a process of contraction that separates the light into particular elements, which enables it to adapt to each limb or organ individually and thus to establish an inner connection with that limb or organ. Since, by contrast, the encompassing light does not relate to each limb individually, it need not undergo such a process of contraction.

Here it is possible to add an analogy for this that is taken from our flesh,

אַךְ כַּאן נוֹסִיף לְךָ מָשָׁל עַל זֶה מִבְּשָׂרִי

Iyov 19:26 states:6 “From my flesh, I will perceive G‑dliness. Implied is that

from the enclothement of the soul within the body and the manner in which it grants the body vitality, it is possible to understand the way G‑dliness enclothes itself in the world.

מֵהִתְלַבְּשׁוּת הַנֶּפֶשׁ שֶׁבַּגּוּף

There are two patterns through which the soul’s life-energy enlivens the body:

שֶׁמְּאִירָה גַם כֵּן ב' מִינֵי חַיּוּת לַגּוּף

an encompassing light and an inward light.

מַקִּיף וּפְנִימִי,

The inward light enclothed within the body refers to the ray that emanates from the soul that becomes manifest in the brain, heart, and liver.

הַפְּנִימִי הוּא כְּמוֹ הֶאָרַת הַנֶּפֶשׁ בְּמוֹחַ לֵב כָּבֵד

Each limb or organ receives a different revelation of the soul,

שֶׁהֵם הֶאָרוֹת שׁוֹנוֹת מֵהַנֶּפֶשׁ

varying according to the difference between the medium of the brain, the heart, and the liver.

לְפִי תְּכוּנַת חִלּוּקֵי הַכֵּלִים הַמּוֹחַ מִן הַלֵּב וּמִן הַכָּבֵד

(Similar concepts apply to all the limbs, e.g., the hand and the foot.

(וְעַל דֶּרֶךְ זֶה גַּם בְּכָל הָאֵיבָרִים כְּמוֹ הַיָּד וְהָרֶגֶל

The nature of the life-energy of the soul invested in a particular limb or organ depends on the makeup of that limb or organ.)

לְפִי תְּכוּנַת כָּל אֶחָד כָּךְ הוּא מַהוּת חַיּוּת הַנֶּפֶשׁ בּוֹ)

The intellect rests within the brain,

כִּי הַשֵּׂכֶל שׁוֹרֶה בַּמּוֹחַ

the emotions within the heart,

וְהַמִּדּוֹת בַּלֵּב

and the power of movement in the external limbs through the medium of the blood in the liver.

וְהַתְּנוּעָה בָּאֵיבָרִים הַחִיצוֹנִים עַל יְדֵי הַדָּם שֶׁבַּכָּבֵד.

The makeup of these organs make them fit mediums for the expression of these powers.

The intellect in the brain is a revealed quality.

וְהִנֵּה הַשֵּׂכֶל בַּמּוֹחַ הוּא בִּבְחִינַת גִּלּוּי

For the power of conceptualization is felt within the brain in a substantial manner

שֶׁהַהַשְׂכָּלָה מַהוּתָהּ מֻרְגֶּשֶׁת בַּמּוֹחַ

and the brain is filled with its substance,

וְהַמּוֹחַ מְמֻלָּא מַמָּשׁ מִמַּהוּתָהּ

as a container is filled with water.

כְּהִמָּלְאוּת הַכְּלִי מִן הַמַּיִם

The Tzemach Tzedek is using physical terms to convey an abstract idea. The intent is that the nature of the physical substance of the limb or organ affects the manner in which the soul’s powers manifest themselves in it. For example,

the very physical matter of the brain – if it is dry or moist – will affect the nature of one’s conceptual potential,

עַד שֶׁלְּפִי אֹפֶן מִזְגּוֹ שֶׁל הַמּוֹחַ אִם יְבֵשׁוּת אוֹ לִחְלוּחִית יְשֻׁנֶּה מַהוּת הַשֵּׂכֶל

e.g., if it is refined or not, as is well known.

אִם לְשֵׂכֶל צַח אוֹ לֹא כַּיָּדוּעַ

The motivating factor is that the nature of the physical substance of the brain is appropriate to receive intellect.

וְהַטַּעַם כִּי מֶזֶג גֶּשֶׁם הַמּוֹחַ מְסֻגָּל לְקַבָּלַת הַשֵּׂכֶל

Similar concepts apply with regard to the power of speech that is enclothed in the mouth.

וְעַל דֶּרֶךְ זֶה גַּם הַדִּבּוּר בַּפֶּה

Our physical mouths are filled with letters of the spiritual power of speech.

הֲרֵי הַפֶּה הַגַּשְׁמִי מְמֻלָּא וּמֻרְגָּשׁ מֵאוֹתִיּוֹת הַדִּבּוּר הָרוּחָנִים

The Tzemach Tzedek is not speaking in a literal sense, for obviously a spiritual potential cannot fill a physical organ. The intent is that there is a closeness between the potential and the organ that enables the organ to serve as a medium for the potential to flow into expression naturally.

And similar concepts also apply with regard to the emotions in the heart,

וְעַל דֶּרֶךְ זֶה הַמִּדּוֹת בַּלֵּב

the power of movement in the hands,

וְהַתְּנוּעָה בַּיָּדַיִם

and the potential to walk in the feet.

וְהַהִלּוּךְ בָּרַגְלַיִם

As is well known, there are sinews in the feet whose nature determines the potential of the foot to walk.

שֶׁיָּדוּעַ שֶׁיֵּשׁ גִּידִים בָּרֶגֶל שֶׁלְּפִי אֹפֶן הַרְכָּבָתָם יִהְיֶה תְּנוּעַת הָרֶגֶל לְהִלּוּךְ

And the life-energy enclothed in them, i.e., the potential to walk, also follows the pattern of the foot’s inner makeup.

וְכָזֶה הוּא חַיּוּת הַנֶּפֶשׁ הַמִּתְלַבֵּשׁ בָּהֶם הוּא כֹּחַ הַהִלּוּךְ

It is thus understood that the life-energy of the soul is in complete revelation within the limbs.

וְאִם כֵּן מוּבָן מִזֶּה שֶׁחַיּוּת הַנֶּפֶשׁ בָּאֵיבָרִים הוּא בְּגִלּוּי גָּמוּר

This reflects the process undergone by the inward light in order to be enclothed within a medium.

וְזֶהוּ עִנְיַן הִתְלַבְּשׁוּת אוֹר פְּנִימִי בִּכְלִי

The light is revealed because the medium is suitable to receive it,

שֶׁהוּא בְּגִלּוּי לְפִי שֶׁהַכְּלִי מְסֻגֶּלֶת לְקַבְּלוֹ

for it is representative of the light and an actual model for it.

כִּי הִיא מֵעֵין הָאוֹר וְדֻגְמָתוֹ מַמָּשׁ

For a hand will not walk, nor will a foot write.

שֶׁהֲרֵי לֹא יְהַלֵּךְ הַיָּד וְלֹא יִכְתּוֹב הָרֶגֶל וְכוּ'

Instead, the foot will walk, the hand will write,

אֶלָּא הָרֶגֶל יְהַלֵּךְ וְהַיָּד תִּכְתּוֹב

the heart will be aroused, and the brain will conceptualize.

וְהַלֵּב יִתְפָּעֵל וְהַמּוֹחַ יַשְׂכִּיל,

The manifestation of the life-energy that enclothes itself in the body in an inward manner thus differs between the brain, the heart, the hand, and the foot.

וַהֲרֵי חַיּוּת זֶה הַמִּתְגַּלֶּה הוּא בְּשִׁנּוּיִים מִמּוֹחַ לְלֵב וּלְיָד וְרֶגֶל

It also divides into different elements:

וְגַם מִתְחַלֵּק לַחֲלָקִים רַבִּים

intellect, emotion, movement, walking, and speech.

שֵׂכֶל וּמִדּוֹת תְּנוּעָה וְהִלּוּךְ דִּבּוּר

All of the above represents the inward light.

וְזֶהוּ הַפְּנִימִי.

The manifestation of the encompassing lightof the soul is evident in a different manner.

וְהַמַּקִּיף הוּא

We see that the soul’s vitality is extended within the body

מַה שֶּׁאָנוּ רוֹאִים שֶׁיֵּשׁ הִתְפַּשְּׁטוּת הַחַיּוּת מִן הַנֶּפֶשׁ בַּגּוּף

as indicated by the fact that the limbs are affected by it.

לִהְיוֹת הָאֵיבָרִים מִתְפַּעֲלִים מִמֶּנּוּ

Nevertheless, this life-energy is not revealed to the extent that its nature is made known.

וְאַף עַל פִּי כֵן אֵינֶנּוּ בְּגָלוּי לִהְיוֹת מַהוּתָם גָּלוּי אֲלֵיהֶם

Moreover, it shines forth to all of the limbs in one mode, without differentiation.

וְגַם מֵאִיר לְכֻלָּם בְּסִגְנוֹן אֶחָד מִבְּלִי הִתְחַלְּקוּת,

Beyond the soul’s particular powers, there is a general life-force that enlivens the body. Simply put, the person is permeated with energy and feels alive. This energy and feeling is not specific to any one limb or organ. Instead, it affects the person as a whole.

Moreover, this general life-force gives a person a sense of self. He feels a personal identity that is above connection any specific limb or organ. This identity is manifest in his

Ratzon, will.

וְהוּא הָרָצוֹן

We see that as soon as a person desires to extend his hand or foot, these limbs will react immediately.

כִּי אָנוּ רוֹאִים כַּאֲשֶׁר יִרְצֶה לִפְשׁוֹט יָדוֹ וְרַגְלוֹ יִפְשׁוֹט מִיָּד כְּרֶגַע

And if he seeks to contract them, they will contract immediately, as soon as he desires.

וְאִם יִרְצֶה לְכַוֵּץ יְכַוֵּץ מִיָּד בַּעֲלוֹת הָרָצוֹן

This is clear evidence that the will is found within the foot itself.

וּמִזֶּה מוֹפֵת שֶׁהָרָצוֹן מְלֻבָּשׁ וְנִמְצָא בָּרֶגֶל מַמָּשׁ

For if it was located only within the head,

כִּי אִלּוּ הָיָה מְצִיאוּתוֹ רַק בַּמּוֹחַ

and the response of the limbs to the will – e.g., the extension or contraction of the foot – would come only as a result of influence

וּמַה שֶּׁמֵּהָאֵיבָרִים נִשְׁמָעִים לִרְצוֹנוֹ כְּמוֹ הִתְפַּשְּׁטוּת אוֹ כִּוּוּץ הָרֶגֶל הוּא דֶרֶךְ הַמְשָׁכָה

that was drawn down from the will in the mind to the leg when that desire arose,

שֶׁנִּמְשָׁךְ מֵרָצוֹן שֶׁבַּמּוֹחַ אֶל הָרֶגֶל לַעֲשׂוֹת כֵּן בַּעֲלוֹת הָרָצוֹן

some delay in time would be required from the moment the desire arose in his will to extend his foot until the foot actually extended itself,

אִם כֵּן הָיָה צָרִיךְ לִהְיוֹת שִׁהוּי זְמַן מֵעֲלוֹת הָרָצוֹן לִפְשׁוֹט הָרֶגֶל עַד שֶׁהָרֶגֶל תִּתְפַּשֵּׁט בְּפֹעַל

so that the will could be drawn down from the brain to the foot.

כְּדֵי מֶשֶׁךְ הִלּוּךְ וְהַמְשָׁכַת הָרָצוֹן מֵהַמּוֹחַ בָּרֶגֶל

It could not be an immediate response.

וְלֹא הָיָה בְּאֶפְשָׁרִי לִהְיוֹת מִיָּד כְּרֶגַע

Since we see that the feet – and similarly all the other limbs respond immediately to the will, as soon as a person desires to extend his legs, they are extended -

וּמֵאַחַר שֶׁאָנוּ רוֹאִים שֶׁבּוֹ בְּרֶגַע הֵעָלוֹת הָרָצוֹן לְהַפְשִׁיט הָרֶגֶל וְכַדּוֹמֶה תִּתְפַּשֵּׁט הָרֶגֶל מַמָּשׁ

we are forced to say that the will exists within the feet as well.

מֻכְרָח שֶׁהָרָצוֹן נִמְצָא בָּרֶגֶל מַמָּשׁ

As such, the response does not involve a delay.

וְלָכֵן אֵין צָרִיךְ לִשְׁהִיַּת זְמַן,

Were will not to exist in the foot, the foot’s response to the mind’s command would require a process of communication and interface as one frame of reference relates to another. For example, when two people communicate, even though one is willing to do what the other says without any question, a communication process – which takes time – is necessary for the one to express his will and the other to understand it. With regard to the limbs of one’s own body, such a process of communication is not necessary. The fact that the body responds instantaneously indicates that will exists inherently – albeit in a hidden manner – in all of the body’s limbs.7

In truth, this is the reality.

וְהָאֱמֶת כֵּן הוּא

As is well known, there are nerves and fibers extending from the brain to all the limbs.

כַּיָּדוּעַ שֶׁיֵּשׁ עוֹרְקִים וְגִידֵי הַמּוֹחַ שֶׁמִּתְפַּשְּׁטִים בְּכָל הָאֵיבָרִים

These nerves and fibers do not contain blood.

וְאֵין בָּהֶם דָּם

The intent is not that they are entirely devoid of blood, for like every living cell, they depend on blood for their nurture. Instead, the intent is that they are not part of the circulatory system and their purpose is not to convey blood to other limbs.

Instead, they are channels to transmit the will

רַק הֵם כְּלֵי הָרָצוֹן

and bring about its dominion over every limb,

לִהְיוֹת מֶמְשַׁלְתּוֹ עַל יָדָם בְּכָל אֵבֶר

enabling the person to move the limb as he desires.

לַהֲנִיעוֹ כִּרְצוֹנוֹ,

The movement itself comes from the inherent life-energy, i.e., the inward light of the soul, allotted to the hand and the foot,

וְהִנֵּה גּוּפָהּ שֶׁל הַתְּנוּעָה הוּא מִמֶּזֶג חַיּוּת הָעַצְמִי שֶׁבַּיָּד וְשֶׁבָּרֶגֶל

which are already prepared for this energy.

שֶׁכְּבָר הֵם בַּהֲכָנָה מִקֹּדֶם

This vitality is enclothed in the blood of that organ

מְלֻבָּשׁ בַּדָּם שֶׁבְּאֵבֶר הַהוּא

and it is increased through eating and drinking.

הַמִּתְרַבֶּה עַל יְדֵי אֲכִילָה וּשְׁתִיָּה

The will, by contrast, is life-energy associated with the soul alone.

מַה שֶּׁאֵין כֵּן הָרָצוֹן הוּא חַיּוּת נַפְשִׁי לְבָד

The actual movement of a limb will not come directly from the will.

וּמִמֶּנּוּ לֹא יָבֹא גּוּף הַתְּנוּעָה

Instead, the particular power specific to that limb moves the limb according to the directives of the will.

אֶלָּא שֶׁאֹפֶן תְּנוּעָתוֹ הוּא עַל יְדֵי שֶׁהַכֹּחַ הַמֵּנִיעַ שֶׁבָּאֵבֶר הוּא מְנִיעוֹ כְּפִי הָרָצוֹן

The movement of the limbs is a combination of two factors: the directives of the will and the power of movement invested in the limb itself.

A limb will not deviate from the directives of the will, just as a horse is controlled by its rider.

וְלֹא יְשַׁנֶּה תַּפְקִידוֹ כְּסוּס לְגַבֵּי רוֹכְבוֹ

If there will not be a desire to move the limb, it will remain at rest without movement

וְאִם לֹא יִהְיֶה הָרָצוֹן לְהָנִיעַ יִשְׁבַּת וְלֹא יִנּוֹעַ

although it has the potential to move.

אַף עַל פִּי שֶׁיֵּשׁ בּוֹ הַיְכֹלֶת לְהָנִיעַ

Conversely, when there arises a desire to move a limb, the power of movement will move it immediately.

וּמִיָּד שֶׁיִּהְיֶה הָרָצוֹן לְהָנִיעַ יָנִיעַ כֹּחַ הַמֵּנִיעַ

Thus a person’s will brings about all its desired activities through the limbs of the body,

נִמְצָא שֶׁהָרָצוֹן פּוֹעֵל כָּל פְּעֻלּוֹתָיו בְּאֵיבְרֵי הַגּוּף

but the actual activity is performed by the life-energy allotted to that limb from the aspect of the soul that is enclothed in the blood.

וְגוּף הַפְּעֻלָּה הוּא עַל יְדֵי הַחַיּוּת הַמְמֻזָּג כְּבָר בָּאֵבֶר מֵהַנֶּפֶשׁ הַמְלֻבָּשׁ בַּדָּם

The latter power is revealed within the limbs and organs and adapts itself to their nature.

וְהוּא בְּגָלוּי

The general life-force stemming from the encompassing light endows the entire body with vitality. The particular life-force that enclothes itself within each limb and organ gives that limb or organ the ability to express its particular quality.

The will, by contrast, is not revealed.

אֲבָל הָרָצוֹן אֵינוֹ בְּגָלוּי

Although, as explained above, it exists in all the limbs,

וְאַף עַל פִּי שֶׁיֶּשְׁנוֹ בְּכָל הָאֵיבָרִים כַּנִּזְכָּר לְעֵיל

the limb does not feel it.

אֵין הָאֵבֶר מַרְגִּישׁוֹ

This state is described by the term העלם, “concealment,”

וְזוֹהִי הַנִּקְרֵאת בְּחִינַת הֶעְלֵם

i.e., it is actually present,

שֶׁרוֹצֶה לוֹמַר שֶׁהַדָּבָר נִמְצָא מַמָּשׁ שָׁם

but is not revealed to the recipient.

אֶלָּא שֶׁאֵינוֹ בְּגָלוּי לְגַבֵּי הַמְקַבֵּל

For this reason, there is no division within the different expressions of the will,

וְלָכֵן אֵינוֹ בְּהִתְחַלְּקוּת

i.e., the will to move the head and the will to move the hand are the same.

כִּי הָרָצוֹן לְהָנִיעַ הָרֹאשׁ עִם לְהָנִיעַ הָרֶגֶל שְׁנֵיהֶם מַהוּת רָצוֹן אֶחָד

These two concepts – the fact that the will is not revealed and that it remains simple – are dependent on each other.

וְהָא בְּהָא תַּלְיָא

The will does not enclothe itself in a recipient in a revealed manner, in the manner light is enclothed and revealed in a vessel.

שֶׁלְּפִי שֶׁאֵינוֹ מִתְלַבֵּשׁ בְּגָלוּי בִּבְחִינַת אוֹר וּכְלִי

Instead, it is found in a state of helem, concealment.

אֶלָּא בִּבְחִינַת הֶעְלֵם

Accordingly, it can shine in the foot in the same way that it shines in the head;

אִם כֵּן יָכוֹל לִהְיוֹת מֵאִיר בָּרֶגֶל עַל דֶּרֶךְ שֶׁמֵּאִיר בָּרֹאשׁ

there is no need to make a distinction between them.

וְלָכֵן אֵינוֹ צָרִיךְ לְהִתְחַלֵּק

When influence is enclothed in a vessel in a revealed manner, it must adapt itself according to the nature of the vessel and therefore differs according to the nature of the refinement of the vessel. Thus, when speaking with regard to the human body, there must be a difference between the inward light manifest within the head and that manifest within the feet. When, however, the energy does not follow such a pattern of enclothement (i.e., as in the case of an encompassing light), the influence does not have to be altered according to the nature of the vessel and expresses itself as it is for itself; i.e., it is expressed in a simple, undefined manner.

Different concepts apply with regard to the ray of the soul that, by contrast, shines through enclothing itself in an inward manner:

מַה שֶּׁאֵין כֵּן בְּהֶאָרַת הַנֶּפֶשׁ שֶׁמֵּאִיר בְּהִתְלַבְּשׁוּת בַּפְּנִימִי

i.e., the nefesh, ruach, and neshamah which are enclothed in the brain, heart, and liver.

בְּחִינוֹת נֶפֶשׁ־רוּחַ־נְשָׁמָה בְּמוֹחַ לֵב כָּבֵד

These three terms all mean “soul” or “spirit.” According to Kabbalah, it is explained that the neshamah is associated with intellect, the ruach with emotion, and the nefesh with the potential for action. The intellect is associated with the brain, the emotions with the heart, and the power of action with the liver.

In these instances, the influence undergoes contractions which results in division, as is necessary

הוּא בִּבְחִינַת צִמְצוּמִים וּבִבְחִינַת הִתְחַלְּקוּת

because it shines in an inward manner, as explained above.

לְפִי שֶׁמֵּאִיר בִּבְחִינַת פְּנִימִי כַּנִּזְכָּר לְעֵיל.

The concept of will – that it is found in the foot although its essence cannot be grasped there – can be understood

וּלְהָבִין קְצָת יוֹתֵר עִנְיַן הָרָצוֹן שֶׁנִּמְצָא בָּרֶגֶל וְאַף עַל פִּי כֵן אֵין מַהוּתוֹ נִתְפָּס

through the analogy of the color white.

הוּא כְּמוֹ מַרְאֵה הַלָּבָן

As opposed to other hues, white is the essence of the matter itself;

שֶׁהוּא עַצְמִיּוּת הַדָּבָר

it is not something added to the article,

וְאֵינוֹ דָּבָר נוֹסָף

Other colors, by contrast, are the result of certain external factors and are not inherent to the article itself.

as stated in other sources.8

כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר

The actual article that is white is an entity that takes up space.

וְהִנֵּה גּוּף דָּבָר הַלָּבָן הוּא מַהוּת וְדָבָר בְּשֶׁטַח

Its color, by contrast, does not take up space,

מַה שֶּׁאֵין כֵּן הַמַּרְאֵה לָבָן אֵינוֹ תּוֹפֵס מָקוֹם

nor can it be grasped

וְאֵינֶנּוּ נִתְפָּס

despite the fact that it exists throughout the article in question,

וְאַף עַל פִּי שֶׁיֶּשְׁנוֹ בְּכָל חֶלְקֵי הַדָּבָר

i.e., if the article is cut up into tiny pieces, they will all be white,

שֶׁאִם יַחְתְּכוּהוּ לַחֲלָקִים דַּקִּים יִמְצָאוּהוּ לָבָן

for this is the essential color of the article and its natural makeup.

מֵאַחַר שֶׁהוּא עַצְמוּת וְתוֹלָדָה טִבְעִית,

This does not apply with regard to colors that come as a result of dyes, as stated in those sources.

מַה שֶּׁאֵין כֵּן גְּוָנִים הַנִּצְבָּעִים כְּמוֹ שֶׁכָּתוּב שָׁם,

Nevertheless, nothing can be grasped except the white article.

אַף עַל פִּי כֵן אֵינוֹ נִתְפָּס זוּלָתִי דָּבָר הַמְלֻבָּן

Thus the color white is a recognizable entity and yet it cannot be grasped.

הֲרֵי לְךָ מְצִיאַת דָּבָר וְעִם כָּל זֶה אֵינוֹ נִתְפָּס

Similarly, the power of will exists in the foot, but it cannot be grasped,

וּכְמוֹ כֵן עִנְיַן הָרָצוֹן שֶׁיֶּשְׁנוֹ בָּרֶגֶל אֲבָל אֵינוֹ נִתְפָּס

while the power of speech in the mouth, by contrast, can be grasped.

מַה שֶּׁאֵין כֵּן הַדִּבּוּר בַּפֶּה נִתְפָּס כוּ':

Obviously, one cannot physically grasp speech. However, when a person speaks, his power of speech is apparent. When he walks, his power of movement is apparent. In contrast, his power of will is not apparent in these actions. We know that they are performed willfully, but we can’t perceive the power of will itself.

The analogue to all of the above can be understood within the spiritual realms in relation to the Divine life-energy that is memale kol almin and that which is sovev kol almin.

וְהַנִּמְשָׁל מִכָּל זֶה לְמַעְלָה הוּא בְּחִינוֹת מְמַלֵּא כָּל עָלְמִין וְסוֹבֵב כָּל עָלְמִין

The Divine life-energy that is memale kol almin refers to the Divine life-energy that reveals itself in every world according to its level.

כִּי מְמַלֵּא כָּל עָלְמִין הוּא בְּחִינַת חַיּוּת הָאֱלֹהוּת הַמִּתְגַּלֶּה בְּכָל עוֹלָם לְפִי עֶרְכּוֹ

In general, in the worlds of Beriah, Yetzirah, and Asiyah, there are three levels that are comparable to the way the levels of the brain, the heart, and the liver relate to the soul.

וְדֶרֶךְ כְּלָל בְּרִיאָה־יְצִירָה־עֲשִׂיָּה הִנֵּה הֵם ג' חִלּוּקֵי מַדְרֵגוֹת כְּמוֹ מוֹחַ לֵב כָּבֵד הַנִּזְכָּרִים לְעֵיל בַּנֶּפֶשׁ

In Beriah, the wisdom, understanding, and knowledge (Chochmah, Binah and Daas) of the Ein Sof shine forth,

שֶׁבִּבְרִיאָה מְאִירִים חָכְמָתוֹ וּבִינָתוֹ וְדַעְתּוֹ שֶׁל אֵין סוֹף בָּרוּךְ הוּא שֶׁהוּא

just as the intellect is manifest in man’s brain.

כְּמוֹ הַשֵּׂכֶל שֶׁבַּמּוֹחַ בָּאָדָם.

This refers to the level of the Upper Gan Eden where the souls derive pleasure from G‑d’s radiance which is revealed in the world of Beriah.

וְזֶהוּ עִנְיַן גַּן עֵדֶן הָעֶלְיוֹן שֶׁהַנְּשָׁמוֹת נֶהֱנִין מִזִּיו שֶׁהוּא בְּעוֹלַם הַבְּרִיאָה

This relates to the level of soul referred to as neshamah.

In Yetzirah, the emotive attributes of the Ein Sof shine forth.

וּבִיצִירָה מְאִירִים מִדּוֹתָיו שֶׁל אֵין סוֹף בָּרוּךְ הוּא

This resembles the ruach (“spirit”) that is manifest in the heart.

וְהוּא כְּמוֹ רוּחַ בַּלֵּב

It is the world of the angels whose service is characterized by love and fear.

וְהוּא עוֹלַם הַמַּלְאָכִים שֶׁעֲבוֹדָתָם בְּאַהֲבָה וְיִרְאָה

And the world of Asiyah parallels the nefesh, for there the service of G‑d centers on action.

וּבַעֲשִׂיָּה בְּחִינַת נֶפֶשׁ שֶׁהָעֲבוֹדָה בְּמַעֲשֶׂה,

In relation to the Sefiros, this corresponds to the realm of Malchus.

In every world, according to its level, this light manifests itself in actual revelation.

בְּכָל עוֹלָם לְפִי עֶרְכּוֹ הֶאָרָה זוֹ הִיא בְּגִלּוּי מַמָּשׁ

For example, the wisdom, understanding, and knowledge is manifest in the world of Beriah,

כְּמוֹ הַחָכְמָה־בִּינָה־דַּעַת בִּבְרִיאָה

enabling the souls to derive pleasure from their comprehension of G‑d’s infinite light in the world of Beriah.

עַד שֶׁהַנְּשָׁמוֹת נֶהֱנִין מֵהַשָּׂגָתָם בְּאוֹר אֵין סוֹף שָׁם בִּבְרִיאָה

The emotive qualities are manifest in the world of Yetzirah and as a result, the angels recite “Holy, Holy, Holy,...” with love and fear.

וְכֵן הַמִּדּוֹת בִּיצִירָה עַד שֶׁהַמַּלְאָכִים אוֹמְרִים בְּיִרְאָה וְאַהֲבָה קָדוֹשׁ כַּיָּדוּעַ,

And in Asiyah, the Divine life-energy enclothes itself in every created being in an inward manner,

וְכֵן בַּעֲשִׂיָּה מִתְלַבֵּשׁ חַיּוּת אֱלֹהוּת בְּכָל נִבְרָא בִּפְנִימִיּוּתוֹ

intellect being vested in humans, vitality in animals, etc.

שֵׂכֶל בִּמְדַבֵּר וְחַיּוּת בְּחַי וְכוּ'

Thus there are several aspects of contraction and division, as explained above.

וַהֲרֵי זֶה בִּבְחִינַת צִמְצוּמִים וְהִתְחַלְּקוּת כַּנִּזְכָּר לְעֵיל.

By contrast, with regard to the Divine light that is sovev kol almin, it is said (Tehillim 135:6): “All that G‑d desired, He made,”

אָמְנָם סוֹבֵב כָּל עָלְמִין הוּא מַה שֶּׁכָּתוּב כֹּל אֲשֶׁר חָפֵץ הֲוָיָ' עָשָׂה (תִּלִּים קל"ה ו')

referring to the Sublime Will that desires its acts.

בְּחִינַת רְצוֹנוֹ הָעֶלְיוֹן יִתְבָּרֵךְ שֶׁרוֹצֶה בִּפְעֻלּוֹתָיו

This is comparable to man’s will which is in a state of hiddenness and encompasses all the limbs.

הָרָצוֹן הוּא בִּבְחִינַת הֶעְלֵם וּמַקִּיף עַל הָאֵיבָרִים

Nevertheless, “according to its command they will enter and according to its command they will depart,”9for a person’s will governs every aspect of his conduct.

וּמִכָּל מָקוֹם עַל פִּיו יֵצְאוּ וְעַל פִּיו יָבֹאוּ

Despite will being hidden, it enclothes itself and is found within all the limbs,

וְהוּא הַמִּתְלַבֵּשׁ וְנִמְצָא בְּכָל הָאֵיבָרִים

and they are all nullified to it like a horse to its rider.

וְכֻלָּם בְּטֵלִים אֶצְלוֹ כְּסוּס לְרוֹכְבוֹ,

To explain the analogue in the spiritual realms: G‑d’s Sublime Will controls the flow of vitality throughout the entire Spiritual Cosmos.

וְהַיְנוּ לְמַעְלָה

The wisdom, understanding, and knowledge, and the emotive qualities of the Ein Sof

בְּחִינוֹת חָכְמָה־בִּינָה־דַּעַת וּמִדּוֹתָיו שֶׁל אֵין סוֹף בָּרוּךְ הוּא

that are enclothed in the vessels of the Ten Sefiros of each of the worlds of Beriah, Yetzirah, and Asiyah,

הַמְלֻבָּשִׁים בַּכֵּלִים דְּי' סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה

from which influence is conveyed to all the created beings in an inward manner,

שֶׁמֵּהֶם בָּאָה הַהַשְׁפָּעָה לְכָל הַנִּבְרָאִים בִּפְנִימִיּוּת

are all nullified to the Divine will that rules over them, so that the influence is conveyed in accordance with His will.

הֵם בְּטֵלִים לְגַבֵּי רְצוֹנוֹ יִתְבָּרֵךְ שֶׁשּׁוֹלֵט בָּהֶם לִהְיוֹת הַהַשְׁפָּעָה כִּרְצוֹנוֹ

In man, his will motivates his mind and his feet, enabling him “to direct them to do whatever he wants,”10

כְּמוֹ שֶׁהָרָצוֹן בָּאָדָם מֵנִיעַ מוֹחוֹ וְרַגְלוֹ לַאֲשֶׁר יַחְפּוֹץ יַטֶּנּוּ

and without it, they would not move, as above.

וּבִלְעָדוֹ לֹא יָזִיזוּ כַּנִּזְכָּר לְעֵיל

Similarly, the Sublime Will shines within the wisdom, understanding, and knowledge that illumine Beriah, and that will directs their influence as He desires.

כֵּן הָרָצוֹן עֶלְיוֹן מֵאִיר בְּחָכְמָה־בִּינָה־דַּעַת הַמְּאִירִים בִּבְרִיאָה וּמַנְהִיג הַשְׁפָּעָתָם כִּרְצוֹנוֹ

This also applies in Asiyah.

וְכֵן בַּעֲשִׂיָּה כוּ'

The will itself, however, is an encompassing light and is in a state of concealment;

וְהוּא עַצְמוֹ בִּבְחִינַת מַקִּיף וְהֶעְלֵם

i.e., it is not revealed like the wisdom, understanding, and knowledge that illumine Beriah.

שֶׁהוּא אֵינוֹ בִּבְחִינַת גִּלּוּי כְּמוֹ הַחָכְמָה־בִּינָה־דַּעַת בִּבְרִיאָה כוּ'

Nevertheless, it is the fundamental active agent, as explained above with regard to the mitzvah of G‑d’s unity (Mitzvah 417, sec. 2).

וּמִכָּל מָקוֹם עִקַּר הַפְּעֻלָּה מִמֶּנּוּ וְעַל יָדוֹ וּכְמוֹ שֶׁנִּתְבָּאֵר גַּם כֵּן בְּאֹרֶךְ בְּמִצְוַת הַיִּחוּד (תי"ז פֶּרֶק ב')

This is what is meant by encompassing lights and inward lights.

וְזֶהוּ הַנִּקְרָא גַם כֵּן מַקִּיפִים וּפְנִימִים

The encompassing lights encompass all the worlds as one.

שֶׁהַמַּקִּיפִים הֵמָּה מַקִּיפִים כָּל הָעוֹלָמוֹת כְּאַחַת

For the Iggulim of Adam Kadmon encompass the Ten Sefiros of Adam Kadmon and the Ten Sefiros of Asiyah as one.

שֶׁהֲרֵי עִגּוּלִים דְּאָדָם קַדְמוֹן מַקִּיפִים לְי' סְפִירוֹת דְּאָדָם קַדְמוֹן עִם י' סְפִירוֹת דַּעֲשִׂיָּה כְּאַחַת

Although we are speaking about drastically different spiritual levels, because the encompassing light does not relate to them in an inward manner, it is able to encompass them all.

This reflects the approach of sovev kol almin

וְהוּא בְּחִינַת סוֹבֵב כָּל עָלְמִין

which equates and equalizes the small and the great through the Sublime Will, as explained above.

שֶׁשָּׁוֶה וּמַשְׁוֶה קָטָן וְגָדוֹל בְּחִינַת הָרָצוֹן עֶלְיוֹן כַּנִּזְכָּר לְעֵיל

In a larger sense, it is identified with the realm of Adam Kadmon and referred to as “the man of Beriah.

וּבִכְלָל נִקְרָא אָדָם קַדְמוֹן אָדָם דִּבְרִיאָה

The expression “man” (Adam) is used with regard to this realm and those mentioned immediately below, because the term man refers to an entire array of powers with a beginning, middle, and end; a right side and a left side.11

Atik Yomin, which corresponds to the inner dimension of Kesser,and Arich Anpin, which corresponds to the external dimension of Kesser, are referred to as “the man of Yetzirah,”

וְעַתִּיק יוֹמִין וַאֲרִיךְ אַנְפִּין נִקְרָאִים אָדָם דִּיצִירָה

and Atzilus, “the man of Asiyah.

וַאֲצִילוּת נִקְרֵאת אָדָם דַּעֲשִׂיָּה

They thus parallel the levels nefesh, ruach and neshamah.

וְהוּא בְּחִינוֹת נֶפֶשׁ־רוּחַ־נְשָׁמָה

The Iggulim encompass all of them as one.

וְהָעִגּוּלִים סוֹבֵב לְכֻלָּם כְּאַחַת,

The inward light, the approach of Yosher, leads to a chainlike progression downward from vessel to vessel, from Adam Kadmon to Atzilus, Beriah, Yetzirah, and Asiyah

וְהַפְּנִימִית הַיְנוּ הַיֹּשֶׁר הַמִּשְׁתַּלְשֵׁל אַחַר כָּךְ בְּכֵלִים מִכֵּלִים שׁוֹנִים אָדָם קַדְמוֹן וַאֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה

following the pattern of nefesh, ruach and neshamah, as explained above.

בְּחִינוֹת נֶפֶשׁ־רוּחַ־נְשָׁמָה כַּנִּזְכָּר לְעֵיל.

On this basis, we can reconcile two verses which appear to contradict each other:

וּבָזֶה יוּבַן ב' כְּתוּבִים הַנִּרְאִים כְּסוֹתְרִים זֶה אֶת זֶה

One (Yeshayahu 6:3) states: “The entire earth is filled with His glory.”

כָּתוּב אֶחָד אוֹמֵר מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ (יְשַׁעְיָה ו' ג')

The Targum translates “His glory” as “The radiance of His splendor,”

וּכְבוֹדוֹ תַּרְגּוּמוֹ זִיו יְקָרֵיהּ

i.e., the earth is filled merely with radiance and a ray.

בְּחִינַת זִיו וְהֶאָרָה לְבָד

Another verse (Yirmeyahu 23:24) states: “I fill up the heavens and the earth.”

כָּתוּב אֶחָד אוֹמֵר אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא (יִרְמְיָה כ"ג כ"ד)

By saying “I,” seemingly, the intent is He Himself, His very essence.

וַאֲנִי מַשְׁמַע מַהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרֵךְ מַמָּשׁ

Based on the above, it can be explained that


He Himself fills creation in a manner of sovev, in a state of hiddenness,

כִּי אֲנִי מָלֵא הַיְנוּ בִּבְחִינַת סוֹבֵב וְהֶעְלֵם

encompassing all four worlds as one.

וְסוֹבֵב לְד' עוֹלָמוֹת כְּאַחַת

Therefore “the heavens and the earth” are equated in the same statement.

וְעַל כֵּן אוֹמֵר שָׁמַיִם וָאָרֶץ בְּהַשְׁוָאָה אַחַת

With regard to the ray that comes into revelation and which is internalized, by contrast, it is only “His glory” and “the radiance of His splendor,”

אֲבָל הַהֶאָרָה שֶׁבִּבְחִינַת גִּלּוּי אֵינָהּ אֶלָּא מִבְּחִינַת כְּבוֹדוֹ זִיו יְקָרֵיהּ

i.e., this represents the approach of memale kol almin where all that is revealed is an external dimension of His light.

בְּחִינַת מְמַלֵּא כָּל עָלְמִין כַּנִּזְכָּר לְעֵיל:

On this basis, we can appreciate the concept of the curtains of the Sanctuary.

וְזֶהוּ עִנְיַן יְרִיעוֹת הַמִּשְׁכָּן

They made it possible for the encompassing light, i.e., the Iggulim, to rest,

שֶׁבָּהֶם הָיָה הַשְׁרָאַת הַמַּקִּיפִים

as the Etz Chayim states:12 “The Iggulim rest in the heichalos;” see the explanation there.

וְכִדְאִיתָא בְּעֵץ חַיִּים שֶׁהָעִגּוּלִים הַשְׁרָאָתָם בְּהַהֵיכָלוֹת עַיֵּן שָׁם

The term heichalos, literally, “palaces,” refers to the external dimension of the Sefiros, the aspect that relates to the image they project and not their internal functioning.

The Heichal of the Holy of Holies was the resting place for the encompassing lights, i.e., the Iggulim, of the first three heads, Kesser, Chochmah, and Binah.

וְהָיָה הֵיכַל קֹדֶשׁ קָדָשִׁים בְּחִינַת מַקִּיפִים דְּג' רֵישִׁין

The place referred to as the Sanctuary was the resting place for the Iggulim of the emotive qualities of Chessed, Gevurah, and Tiferes.

וְהַמָּקוֹם הַנִּקְרָא קֹדֶשׁ הוּא מַקִּיפִים דְּחֶסֶד־גְּבוּרָה־תִּפְאֶרֶת

For as is well known, there are also Ten Sefiros within the encompassing lights, as mentioned above.

וְכַיָּדוּעַ שֶׁגַּם בְּהַמַּקִּיפִים יֵשׁ י' סְפִירוֹת כַּנִּזְכָּר לְעֵיל

The concept of the Ten Sefiros in the Sublime Will is also explained in other sources.

וּכְמוֹ שֶׁנִּתְבָּאֵר גַּם כֵּן בְּמָקוֹם אַחֵר עִנְיַן עֶשֶׂר סְפִירוֹת שֶׁבָּרָצוֹן

For example, the will to emanate the quality of Chochmah reflects the quality of Chochmah in will.

הָרָצוֹן לְהַאֲצִיל חָכְמָה זֶהוּ בְּחִינַת חָכְמָה שֶׁבָּרָצוֹן כוּ'

See the explanation of the statements of the Zohar, Parshas Shmos, concerning the verse (Shir HaShirim 4:8): “Gaze forth from the peaks of Amanah.”

עַיֵּן בַּבֵּאוּר לְמַאֲמַר זֹהַר פַּרְשַׁת שְׁמוֹת עַל פָּסוּק תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה (שִׁיר הַשִּׁירִים ד' ח').

The utensils of the Beis HaMikdash, e.g., the Ark and the Menorah, were mediums in which the inward light was revealed.

וְהַכֵּלִים כְּמוֹ הָאָרוֹן וְהַמְּנוֹרָה כוּ' הֵם כֵּלִים שֶׁבָּהֶם הָיָה גִּלּוּי הָאוֹר פְּנִימִי

As stated in Tanya, ch. 53, in the Tablets of the Ten Commandments that were housed in the Ark,

כִּדְאִיתָא בְּלִקּוּטֵי אֲמָרִים חֵלֶק א' פֶּרֶק נ"ג שֶׁבַּלּוּחוֹת שֶׁבָּאָרוֹן

G‑dliness was revealed above the measure ordinarily conveyed through the chainlike downward progression of spiritual worlds from Yetzirah and Asiyah.

הָיָה גִּלּוּי אֱלֹקוּת שֶׁלֹּא כְּדֶרֶךְ הִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת מִיצִירָה וַעֲשִׂיָּה

Instead, the wisdom, understanding, and knowledge of the world of Beriah were actually enclothed in the Tablets in the Ark.

אֶלָּא שֶׁחָכְמָה־בִּינָה־דַּעַת דִּבְרִיאָה נִתְלַבְּשׁוּ מַמָּשׁ בַּלּוּחוֹת שֶׁבָּאָרוֹן

Therefore, the Ark took up no space at all.

וּלְפִיכָךְ לֹא הָיָה הָאָרוֹן תּוֹפֵס מָקוֹם כְּלָל

Because the three intellectual qualities are characterized by bittul, they are able to serve as a medium to reveal G‑dliness that transcends the limits of space. As our Sages state:13 “The place of the Ark was not included in the measure.” The entire span of the Holy of Holies was 20 cubits. The Ark was positioned lengthwise across the width of the chamber and its length was two and half cubits. Nevertheless, there were still ten cubits on either side of the Ark.

For space was absolutely batel to the revelation of G‑dliness that transcended space manifest in the Ark.

כִּי הַמָּקוֹם הָיָה בָּטֵל בִּמְצִיאוּת לְגַבֵּי גִּלּוּי אֱלֹהוּת שֶׁלְּמַעְלָה מִבְּחִינַת מָקוֹם

Similar concepts also apply with regard to the Menorah, the Table for the Showbread, and the Altar. As explained above, they each revealed a transcendent dimension of G‑dliness.

וְכֵן עַל דֶּרֶךְ זֶה גַּם בִּמְנוֹרָה וְשֻׁלְחָן וּמִזְבֵּחַ וְכַנִּזְכָּר לְעֵיל:

This was possible because they were mediums to convey the lights of the sublime Sefiros, as will be explained.

— 2 —

Now we can appreciate the qualities represented by the different utensils.

וְעַתָּה יֵשׁ לְהָבִין פְּרָטֵי הַכֵּלִים

The Outer Altar is identified with Malchus as it is lowered into the realms of Beriah, Yetzirah, and Asiyah to bring about the refinement of kelipas nogah,

הִנֵּה מִזְבֵּחַ הַחִיצוֹן הוּא בְּחִינַת מַלְכוּת שֶׁנִּשְׁפֶּלֶת בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה לְבָרֵר בֵּרוּרֵי נֹגַהּ

as implied by the verse:14 “She provides her household with food.”

כְּמוֹ שֶׁכָּתוּב וַתִּתֵּן טֶרֶף לְבֵיתָהּ

The verse speaks about “the woman of valor” which is an analogy for the Sefirah of Malchus. Malchus leaves Atzilus and descends to the realms of Beriah, Yetzirah, and Asiyah to accomplish the task of refinement, elevating the sparks of G‑dliness found in those realms. It brings them back to its “household,” the realm of Atzilus. Moreover, the elevation of these sparks generates new energy for Atzilus, thus serving as “food,” as it were.15

It elevates these sparks following the mystic pattern of arousal from below.

וּמַעֲלֵית אוֹתָם בְּסוֹד מַיִּין נוּקְבִין

A parallel is found with regard to the sacrifices that were offered on the Outer Altar.

וּכְמוֹ כֵן הָיָה עִנְיַן הַקָּרְבָּנוֹת נִקְרָבִים בְּמִזְבֵּחַ הַחִיצוֹן

An animal that is from kelipas nogah is consumed by fire and thus refined.

שֶׁהַבְּהֵמָה שֶׁהִיא מִבְּחִינַת נֹגַהּ נִשְׂרֶפֶת בָּאֵשׁ וּמִתְבָּרֶרֶת

The waste is expelled toward the extraneous forces, as explained with regard to the removal of the ashes.

וְהַפְּסֹלֶת נִדְחָה לַחִיצוֹנִים כִּמְבֹאָר בְּעִנְיַן תְּרוּמַת הַדֶּשֶׁן

The ashes, i.e., the waste which remained after the consumption of the sacrifice by fire, were taken outside the Beis HaMikdash. Similarly, those aspects of existence that cannot be refined are expelled outward to the extraneous forces.

What is refined is included in G‑dliness, in the fire from Above.

וּמַה שֶּׁנִּתְבָּרֵר נִכְלָל בֵּאלֹהוּת בָּאֵשׁ שֶׁלְּמַעְלָה

For this reason, the Outer Altar was positioned outside the Sanctuary, which was referred to as Kodesh, “Holy.”

וְלָכֵן הָיָה מִזְבֵּחַ הַחִיצוֹן חוּץ לְמָקוֹם הַנִּקְרָא קֹדֶשׁ

Because the Sanctuary was holy, it is inappropriate that the refinement of these coarse dimensions of existence be carried out within the Sanctuary itself.

For in Atzilus, “no evil will abide with You.”16

כִּי בַּאֲצִילוּת לֹא יְגוּרְךָ רָע

Atzilus is the realm of unity, where all existence is one with G‑d. Accordingly, such a process of refinement is not necessary – and hence, not relevant – with regard to it. Instead, this process is carried out outside (below) Atzilus. Hence, in the Beis HaMikdash, it was carried out outside the Sanctuary.

The concept of refinement is appropriate only in the realms of Beriah, Yetzirah, and Asiyah.

וְהַבֵּרוּרִים לֹא שַׁיָּכִים כִּי אִם בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה כוּ'

Therefore, concerning the Inner Altar, which is representative of Atzilus,

וְלָכֵן עַל הַמִּזְבֵּחַ הַפְּנִימִי שֶׁבִּבְחִינַת אֲצִילוּת

it is written (Shmos 30:9): “Do not present burnt-offerings, meal-offerings, and libations upon it.”

כְּתִיב וְעוֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו (שְׁמוֹת ל' ט')

This is a negative commandment, as stated in Sefer HaChinuch, Parshas Tetzaveh (Mitzvah 104).

וְהוּא לֹא תַעֲשֶׂה כְּמוֹ שֶׁכָּתוּב בְּסֵדֶר תְּצַוֶּה (סִימָן ק"ד)

Instead, only the incense offering is brought upon it.

כִּי אִם קְטֹרֶת

The incense offering is brought in silence.17

שֶׁעִנְיַן הַקְּטֹרֶת הוּא בַּחֲשַׁאי

The incense offering was brought on the Inner Altar, i.e., it relates to the inner dimension of the soul, the aspect of the soul that is innately one with G‑d. At this level, there is no sense of self, and Divine service is carried out in silence. The sacrifices, by contrast, were offered on the Outer Altar and were accompanied by the Levites singing and playing music. This implies that there is a consciousness of self, and man’s efforts are focused on overcoming this self-consciousness and drawing closer to G‑d. The nullification of self produces noise, as it were.

Also, the wordקטרת, incense, relates to the root קטר, meaning “connection,”

וְהוּא מִלְּשׁוֹן הִתְקַשְּׁרוּת

i.e., the connection of the worlds one with the other.

שֶׁהָעוֹלָמוֹת נִקְשָׁרִים זֶה בְּזֶה

This reflects R. Shimon bar Yochai’s exclamation:18 “With one bond, I am bound to Him, to the Holy One, blessed be He.”

וְהוּא עַל דֶּרֶךְ מַה שֶּׁאָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחָאִי בְּחַד קְטִירָא אִתְקְטַרְנָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא

For the connection between the different levels of existence themselves is possible only because of their individual connection to G‑d.

This refers to a wondrous connection.

רוֹצֶה לוֹמַר הִתְקַשְּׁרוּת נִפְלָאָה

On this level, there is no need for refinement to separate evil.

לֹא בִּבְחִינַת בֵּרוּר לְהַפְרִיד הָרָע

Instead, even after one has already sifted out evil entirely from its mixture with good,

אֶלָּא גַּם אַחַר שֶׁכְּבָר הִפְרִיד כָּל תַּעֲרוֹבוֹת רָע

one will increase the strength of his connection to G‑d.

יוֹסִיף אֹמֶץ וְהִתְקַשְּׁרוּת בַּה'

Such service is relevant with regard to the Inner Altar,

וְזֶה שַׁיָּךְ גַּם בְּמִזְבֵּחַ הַפְּנִימִי

which is identified with Tiferes of Atzilus, which “extends from one end to the other,”19

תִּפְאֶרֶת דַּאֲצִילוּת שֶׁמַּבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה

In the description of the construction of the Sanctuary, the Torah mentions6 three bolts that supported the walls of the Sanctuary. The upper and lower bolts were not single units, but instead were each composed of two bars that covered half the Sanctuary’s length. The middle bolt, by contrast, ran along the entire length of the Sanctuary.

The Zohar explains20 the counterpart to this concept in the spiritual realms as follows: The Sefiros are described as shining in the three different vectors. The right and left vectors have a beginning – a point below G‑d’s essence – and an end – they cease before reaching the lowest levels. The middle vector, by contrast, “extends from one end to the other”; it connects to G‑d’s essence which is above limitation and simultaneously penetrates to the lowest realms and reveals G‑dliness there.

Thus, the middle vector ascends to the highest levels, reaching the most sublime point, the level of Kesser.

רוֹצֶה לוֹמַר שֶׁעוֹלֶה מַעְלָה מַּעְלָה עַד קָצֶה הָעֶלְיוֹנָה בְּחִינַת כֶּתֶר

For this reason, the Inner Altar was aligned with the Ark.

וְלָכֵן הָיָה מִזְבֵּחַ הַפְּנִימִי מְכֻ וָּן נֶגֶד הָאָרוֹן

Since the Ein Sof rested within the Ark and the middle vector ascends to the Ein Sof, the Altar which is identified with the middle vector is placed opposite the Ark.

In that vein, our Sages state (see Tosafos, Menachos 110a) that the angel Michael offers the souls of the righteous as sacrifices on the Inner Altar in the spiritual realms.21

וְעַל דֶּרֶךְ זֶה הוּא מַה שֶּׁאָמְרוּ רַזַ"ל מִיכָאֵל מַקְרִיב נִשְׁמוֹתֵיהֶן שֶׁל צַדִּיקִים עַל גַּבֵּי הַמִּזְבֵּחַ (עַיֵּן תּוֹסְפוֹת מְנָחוֹת ק"י)

This is not for the sake of refinement,

וְאֵין זֶה בֵּרוּר

but instead for an increased dimension of connection:

אֶלָּא תּוֹסֶפֶת הִתְקַשְּׁרוּת כַּנִּזְכָּר לְעֵיל

“to be included in the body of the King.”22

לְאִשְׁתְּאָבָא בְּגוּפָא דְמַלְכָּא.

The Table for the Showbread, located on the northern side of the Sanctuary, reflects the flames of fiery love

וְשֻׁלְחָן בַּצָּפוֹן בְּחִינַת רִשְׁפֵּי אֵשׁ הָאַהֲבָה

that possess the advantage of gold over silver.

שֶׁהִיא כְּמַעֲלַת הַזָּהָב עַל הַכֶּסֶף

As explained in Tanya,23 this love has its source in the attributes of Binah (understanding) and Gevurah (severity or might) which stem from the left vector associated with the north. This love leads to an all-encompassing thirst for G‑dliness.

This love is drawn down from the Attribute of Gevurah of Atzilus.

שֶׁנִּמְשֶׁכֶת מִגְּבוּרָה דַאֲצִילוּת

From this level, all forms of influence are drawn down,

וּמִשָּׁם בָּאִים כָּל הַהַשְׁפָּעוֹת

as is well known with regard to the concept of “the might of the rains.”

כַּיָּדוּעַ בְּעִנְיַן גְּבוּרוֹת גְּשָׁמִים

Our Sages24 use the expression gevuros geshamim, “the might of rain.” Similarly, in the Shemoneh Esreh, the rains are recalled in the blessing Atah Gibbor (“You are mighty”).

a) In order for Divine influence to be able to be contained within our limited world, it must go through a process of contraction. For were it to be revealed as it is, it would be too powerful to be contained within those limits. Therefore the influence from Chessed must be channeled through Gevurah.25

b) Abundant influence is drawn down from Gevurah. The influence from Chessed is restrained, while that stemming from Gevurah is unbounded.26

Therefore the Showbread was placed on the Table, which reflects the sustenance granted to the created beings.

וְלָכֵן הָיוּ מַנִּיחִים הַלֶּחֶם עַל הַשֻּׁלְחָן,

The Menorah was placed on the southern side, indicating the quality of Chessed.

וּמְנוֹרָה בַּדָּרוֹם הוּא בְּחִינַת חֶסֶד,

And the Ark in the Holy of Holies was the vessel for the Tablets

וְהָאָרוֹן שֶׁבְּקֹדֶשׁ הַקֳּדָשִׁים הוּא בְּחִינַת כְּלִי לְהַלּוּחוֹת

that are identified with “the three heads,” Kesser, Chochmah, and Binah.

הוּא בְּחִינַת ג' רֵישִׁין כֶּתֶר־חָכְמָה־בִּינָה

This term is used to describe these Sefiros, because just as the head is above and separated from the trunk of the body, so too, these Sefiros are loftier than the other seven. Hence, the Holy of Holies where the Ark was located is separate from the Sanctuary.

For the Tablets are identified with the inner dimension of Kesser, as explained in Mitzvah 379,27

כִּי הַלּוּחוֹת הֵם מִבְּחִינַת פְּנִימִיּוּת הַכֶּתֶר כְּמוֹ שֶׁכָּתוּב בְּמִצְוָה שע"ט

in connection with our Sages’ statement in the Talmud Yerushalmi Shekalim 6:1 that one was able to read the tablets from all four sides.

עַל פִּי הַיְרוּשַׁלְמִי שֶׁהָיוּ נִקְרָאִים מִכָּל צַד

For they reflected the inner dimension entirely and thus they had no back.

לְפִי שֶׁכֻּלּוֹ פָּנִים וְאֵין בָּהֶם מִבְּחִינַת אֲחוֹרַיִם

Instead, regardless of the side from which one approached, it appeared that he was approaching from the front.

To explain the spiritual significance of this: The Tzemach Tzedek relates14 that there are two dimensions of the Torah: a) the Torah as it exists in the spiritual realms, which is its inner, totally spiritual dimension, and b) the Torah as it is given in this world, which is its external dimension that relates to our material reality. The Tablets were brought down to this world. Nevertheless, even as they existed on the physical plane, their spiritual source was evident. Therefore, even on a physical level, they had no back. The external dimension did not have a foothold within them.

Also, the Torah scroll that Moshe wrote, which was identified with the light of wisdom (Chochmah), was placed in the Ark.28

וְסֵפֶר תּוֹרָה שֶׁכָּתַב מֹשֶׁה שֶׁהָיָה מֻנַּחַת בָּאָרוֹן בְּחִינַת אוֹר הַחָכְמָה

The Kapores, the covering of the Ark, represents the partition arising from the Yesod of the Sublime Mother, the Sefirah of Binah, that enclothes the Yesod of the Sublime Father, the Sefirah of Chochmah.

וְהַכַּפֹּרֶת הוּא מְחִצַּת יְסוֹד אִמָּא הַמַּלְבִּישׁ לִיסוֹד אַבָּא

As Otzaros Chayim explains based on the verse (Mishlei 27:5):29 “Candid rebuke is good when it comes from hidden love,”

כְּמוֹ שֶׁכָּתוּב בְּאוֹצְרוֹת חַיִּים עַל פָּסוּק טוֹבָה תּוֹכַחַת מְגֻלָּה מֵאַהֲבָה מְסֻתָּרֶת (מִשְׁלֵי כ"ז ה')

the hidden qualities of Chessed in the Yesod of the Sublime Mother are called “hidden love.”

שֶׁבְּחִינַת חֲסָדִים הַמְכֻסִּים בִּיסוֹד אִמָּא נִקְרֵאת אַהֲבָה מְסֻתֶּרֶת