Igeret HaKodesh: Epistle 20

The present epistle deals with a subject that has not been touched upon in the Tanya until now. Though it is one of the most profound and abstract principles of Chasidut, it has a practical application.

It will be recalled that the introduction to Epistle 18 pointed out the benefits of ascertaining the practical lessons in Divine service—through the performance of mitzvot in general and the mitzvah of tzedakah in particular—that are to be found in each of these pastoral letters. For, as the Alter Rebbe’s sons state in their Approbation to the Tanya, the purpose of the letters is to “teach the people of G‑d the way by which they should walk and the deed which they should do.” And this letter is especially significant, for the Alter Rebbe wrote it (as the Tzemach Tzedek testifies1) “several days before his demise in the village of Piena.”

What the profundity of this letter ultimately conveys is a renewed and deepened appreciation of the performance of “physical” mitzvot in general (i.e., those involving material things, such as wool for tzitzit and parchment for tefillin) and the mitzvah of tzedakah in particular.

At the core of this letter is the principle that the creation of the physical derives from the Essence of G‑d Himself; it completely transcends the luminous and revelatory levels of G‑dliness from which all spiritual entities and worlds are created. For, as the Alter Rebbe writes, “Only G‑d Himself—Whose Being is of His Essence and Who is not, Heaven forfend, caused by some other cause preceding Himself—has the ability to create something out of absolute nothingness,” to create a being that seems (to the corporeal eye) to be a wholly independent entity “without any other cause preceding it.”

Everything else that exists is possible and nonessential existence and consequently is totally dependent upon G‑d as the cause for its existence. By contrast, only G‑d Himself—Whose existence is an imperative and Whose being derives from His own Self and as such needs nothing to bring about His existence—has the ability to create a being so corporeal that it is entirely unaware that its existence depends on a Creator; indeed, it is satisfied with the delusion that it is responsible for its own creation.

Apart from this grossly physical world, everything created has an apparent causal link with a source of existence. Light, for example, visibly owes its existence to its source—a luminary; speech, being an alul (“effect”), clearly owes its existence to the faculty of thought, which is its ilah (“cause”). When viewing material matter, however, one does not perceive that it derives from and is nullified to something higher than itself; it seems to exist as a wholly autonomous being.

A being such as this, which is infinitely distant from its spiritual source—its source being Divine while the being itself is physical and hence has to be created ex nihilo (“from nothing”)—can be created only by G‑d Himself, Who is truly without limitation, and as such transcends the physical and the spiritual equally. Thus, it is specifically the physical things that were created by G‑d Himself, Who is, of course, infinitely higher than all the illuminations and radiances of G‑dliness that were responsible for the creation of all spiritual beings and entities.

This principle leads us to a newfound respect for the performance of commandments involving physical things—for their creation comes about from G‑d Himself.

This principle is indeed new. It supplements the explanation in the Tanya, Part I (ch. 35 ff.) of the distinctive quality of practical performance alluded to in the phrase quoted on its title page: “that you may do it.” That explanation highlights the superiority of the mitzvot performed in the realm of action over those performed with thought and speech.

This superiority is explained there only in the light of G‑d’s ultimate intent: G‑d desires a dwelling place, i.e., that His Presence be revealed in the nethermost level, in this spiritually dark, physical world, which seemingly does its best to conceal G‑dliness. And this dwelling place is best built through the mitzvot involving action, for through them G‑dliness is drawn down into those aspects of this physical world that are lower than thought and speech.

The same is true with regard to the refinement and elevation of the animal soul and its transformation into goodness and holiness (for which reason the Divine soul first descended into the body): the optimal refinement and elevation of the animal soul is achieved specifically through the performance of these mitzvot—donning tefillin, wearing tzitzit, etc.—for they engage the power of the animal soul to a greater degree than do the commandments that are performed only in thought or in speech.

All this merely expresses the special quality of “action” as it relates to G‑d’s desire and intent; it does not, however, express the superiority of the physical object with which a practical commandment is performed. Seemingly, a commandment performed with one’s loftier soul-powers—such as the knowledge of G‑dliness, a mitzvah that engages one’s mind, or the love of G‑d, a mitzvah that engages the spiritual emotions of one’s heart—should be inherently superior to a commandment that merely engages one’s hands or feet.

For as far as the Divine Will is concerned, since this is fulfilled both by the practical mitzvot and by those observed in thought and in speech, the spiritual result—being united with G‑d—would seem to be the same in both types of mitzvot. With regard to the object with which G‑d’s Will is being fulfilled, the commandments that are performed with one’s more spiritual qualities—comprehending G‑d with one’s mind and loving Him with one’s heart—would seem to be superior to the commandments that merely engage one’s physicality.

However, considering (as in the letter below) the unique standing of physical mitzvot inasmuch as the physical derives from G‑d Himself, it follows that the practical commandments are superior to those performed in thought or in speech by virtue of the physical objects they involve, for these objects harbor energy that is released when they are utilized in fulfilling the Divine intent.

Rabbi Yosef Yitzchak Schneersohn, sixth Lubavitcher Rebbe, once related2 that when “those few heavenly soul-words” that appear in the text below were first revealed, pointing out that it is from the infinite essence of the Ein Sof Himself that physical objects first come into being, the Chasidim of the time found that their performance of the practical mitzvot was invigorated by fresh wellsprings of vitality.

I.e., the “lights” (orot) of the sefirot, which (like souls) animate the “vessels” (kelim) of the sefirot, are not merely connected to G‑d: they are actually one with Him.

I.e., the “vessels” (kelim) which emanate from G‑d, and which (like bodies to souls4) serve as receptors to the “lights” (orot) of the sefirot, are one with Him—in them, i.e., in the sefirot,

In these lower worlds, the kelim of the sefirot as well as a distinct measure of the orot are not Divinity but created beings.

Each of the sefirot is not only a distinct entity (chochmah having a separate identity from binah, and chesed from gevurah, etc.), but in addition each sefirah is inherently finite. How then can they be One with the Ein Sof, Who transcends any such particular identity (such as chochmah or chesed) and is moreover infinite?

The Tzemach Tzedek explains in Or Hatorah8 that the limitation that characterizes the kelim of Atzilut is their function as the koach hagvul of the Ein Sof, the power of limitation whereby there can emanate from the [infinite] Ein Sof something limited and finite.

For it is stated in Avodat Hakodesh9 that “Ein Sof is the most perfect being of all; just as He possesses infinite powers, so does He possess finite powers, for if you were to say that He can only express Himself in an infinite manner and not in a finite manner, then you are diminishing His perfection.”

This means that in truth, “infinity” is also “finite,” if it is limited to infinitude and barred from expressing itself finitely. A power that is only “infinite” and not “finite” lacks the capabilities of finitude. Since the Ein Sof is “the most perfect being of all,” hence possessing all qualities, He must possess a power of limitation and finitude just as He possesses infinite powers.

Avodat Hakodesh concludes that the Infinite One’s first expression of self-limitation is the emanation of the sefirot—more specifically, the kelim of the sefirot—which possess koach hagvul, the power of limitation. As a result, the created beings that result from the enclothement of the “lights” in the “vessels” are limited in nature, even though the creative light that flows from the orot is infinite.

To return now to our query, as expressed above: Since the kelim are limited and finite, how can they be One with the Ein Sof, Who utterly transcends all bounds of identity and finitude?

Creating something out of nothing is a capability hidden only “in the bosom of the Creator.”11 As our Sages, of blessed memory, expressed it, “If all the world’s inhabitants were to assemble, they would be unable to create the wing of a gnat and place within it a soul.”12

It is with respect to this that the Ein Sof is One with the kelim of the ten sefirot of Atzilut: through them, something is created out of nothing; in this respect, the kelim are Divinity.

(The text there reads, “ten sefirot without anything: their measure is ten….”)

Since the sefirot are not of an apprehensible substance (they are “without anything”), they evolve from one another as ilah and alul, rather than being created as something from nothing.

The Alter Rebbe will now show that the kelim of the sefirot are not of an apprehensible nature:

The aspect of Divinity termed “My face,” referring as it does also to the pnimiyut of the kelim, remained hidden even from Moses, transcending even his vision and comprehension.

As mentioned in the previous letter (Epistle Nineteen), the sefirot of netzach, hod, and yesod are merely the conduits by which the flow of life-giving light reaches the recipient; i.e., they are merely the externality of the sefirot rather than the internal level called panim.

This is true even after the alul evolves from the ilah and is revealed as a distinct entity: even then, it is essentially nonexistent in relation to its ilah. And the same holds true with regard to the manner in which one sefirah evolves from another: that which is drawn down and revealed is totally nullified to the ilah from which it evolves.

It would thus be impossible to create a substantive being, a yesh, that has a sense of existence independent of its source, through the process of ilah and alul.21

Angels, too, are composed of matter and form. However, since even their matter is composed of spiritual elements, coarse matter such as earth will not result, even after a multitude of contractions, for in the evolving and descending chainlike progression called Hishtalshelut, the lowest link remains connected—i.e., retains some qualitative relationship—to the highest link.

Although the spirit that animates the body of an animal can in no way be compared to its spiritual source in the “Face of the Ox” of the Chariot, by means of Hishtalshelut, the “soul” of an animal can eventually evolve from there since this “soul” too is spiritual in nature. Hishtalshelut, however, cannot result in the innovative creation of a physical entity from something spiritual,

The Rebbe notes that this may be referring, for example, to the discourse entitled Yaviu Levush Malchut in Torah Or.22

The Alter Rebbe explains there that in a certain sense, even the supernal chochmah of Atzilut is an entity, inasmuch as it is designated as chochmah, as opposed to ayin, the state of “nothingness.” Therefore, it too cannot come into being by means of evolvement from the Ein Sof; it too must come about through the process of “something from nothing.” Indeed, as the verse states, “Chochmah derives from ayin”23—chochmah emerges from its source in a manner of “something from nothing.”

Here, however, we are not speaking of creation as it comes about from the Ein Sof but rather as it results from spirituality in general, even from a spiritual level such as that of the abstract intelligences, i.e., the angels. It is with regard to this that we say that Hishtalshelut can only result in the soul of an animal deriving from the “Face of the Ox” of the Celestial Chariot; it cannot bring into being the physical body of an animal.

As the Ramban points out in his commentary to the Torah,24 beriah is the only term in the Holy Tongue for absolutely innovative creation, creation ex nihilo.

In any progression from ilah (“cause”) to alul (“effect”), the alul existed previously as well, albeit in a distinctly different state. The term “creation,” by contrast, describes the coming into existence of something that until now did not exist, for, as mentioned earlier, it is impossible for yesh (“created substantiality”) to be found within ayin (“nothingness”). Were it to be otherwise, the ayin itself would cease to be ayin and would itself become yesh.

The Alter Rebbe now goes on to anticipate a query. In point of fact, created substance is also truly nullified to the G‑dliness that creates it, for “All is before Him as naught.” Why, then, do we say that creation ex nihilo cannot result from ilah and alul because the effect—the created substance—would be nullified to its source when in truth, even as the substance exists as a yesh, created ex nihilo, it is in any event nullified to the Divine source that is responsible for its creation and that continuously vests itself within it to constantly create it anew?

The Alter Rebbe goes on to explain that while the above is indeed true, nevertheless, this is so only “before Him,” i.e., as it exists in G‑d’s knowledge (for G‑d, of course, views things as they truly are so that created beings are “before Him as naught”: they are “like the nonexistence of the sun’s rays while they are still found within the orb of the sun”).

A created being itself, however, regards its own existence in an entirely different light: it “knows” and “feels” beyond any shadow of doubt that it enjoys true and independent existence. This (entirely fallacious) view can only come about when it is created ex nihilo as a yesh. Were it instead to be created by a process of ilah and alul, it would be impossible for it not to be fully cognizant of its Creator; in its own view as well, it would exist in a state of bittul bimetziut, a state of utter self-nullification.

Though we are speaking only of the creative force—the kelim of the ten sefirot—that animates created beings, this too may be termed “before Him” since within these kelim is found the radiance of the Ein Sof-light.

While they are still in the orb of the sun, sunrays are essentially nonexistent: there they contribute no independently identifiable illumination. Nothing exists there but their source, the orb of the sun, the luminary from which they derive.

In light of the above, how can we possibly say that if creation were to result from ilah and alul, created beings would not exist in a manner of yesh but would be nullified to their source when in truth, even after they were created ex nihilo, they are still truly nullified within their source, like the sun’s rays within the sun?

A created being perceives itself to be altogether separate and apart from the Source that creates it, not recognizing its ongoing dependence on it. Though aware that it came into being by virtue of a G‑dly Source, it nevertheless considers its own existence to be yesh (“being”) and its G‑dly Source ayin (lit., “nothingness”).

This does not mean to imply, explains the Alter Rebbe, that a created being regards its Source as nonexistent. Rather, the term ayin has a twofold connotation:

(a) “incomprehensible”: A created being is incapable of comprehending its Source. When it calls Him ayin, it means that He does not exist within its range of comprehension.

(b) “existing differently”: The Source exists so differently, so far beyond the pattern of existence familiar to the created being, that the latter calls its Source “nonexistent”—He in fact does not exist within that earthbound frame of reference.

This is what the Alter Rebbe now goes on to say:

The created being therefore calls its Source ayin since He does not exist in its world of comprehension.

Another reason for its calling the Source ayin, as the Alter Rebbe now continues, lies in the fact that He exists in an entirely different manner, there being no similarity between created and Creator.

The ayin does not exist at all in the same manner as does the yesh which it creates.

If, for example, intellection were to create a rock, the rock’s manner of existence would be so distant and so different from that of its source, that from its perspective, it would be immaterial whether it had been created by intellection or from nothing at all. Intellection simply does not exist in the rock’s mode of existence.

Since the ilah (cause) does exist in the world of comprehension of the alul (effect), the latter is affected by the comprehension of its ilah:

A yesh, by contrast, has absolutely no apprehension of the ayin that is responsible for its creation.

The ilah and alul of intellect and emotion serve as a perfect example: Essentially, emotion is already to be found in its source, as “emotion within intellect” (middot shebaseichel), even before it exists alone as a distinct entity. But though “emotion within intellect” exists in a different manner from pure emotion, they are in essence the same.

Ayin and yesh are inherently and entirely different; the ayin does not exist at all in the manner that the yesh does.

For although even the created yesh is aware that “everything derives from You,” it nevertheless calls its Source ayin for the two abovementioned reasons: the Source “does not exist” in the limited world of the creature’s comprehension, and it “does not exist” in the same manner as the yesh.

Having explained in general terms why the creation of a substantial yesh from spirituality can only come about in a manner of ex nihilo (and not in a manner of ilah and alul), the Alter Rebbe now goes on to explain that the first stage of the created yesh is the kelim of the ten sefirot of the Worlds of Beriah, Yetzirah, and Asiyah.

For though they are considered sefirot, and as such they constitute the Divinity in these three worlds, the kelim of these sefirot already comprise an element of yesh. This is true even within the World of Atzilut, except that there, the kelim are emanated (as a yesh hane’etzal, implying connectedness to their Source), rather than created (as a yesh hanivra, implying separateness from their Source).

As the Alter Rebbe will soon state, the creation of yesh as a distinct entity derives primarily from the sefirah of malchut in the World of Atzilut: it is specifically through this sefirah that G‑d’s infinite ability to create yesh me’ayin is revealed.

The orot (“lights”) that vest themselves in the kelim and thereby animate them consist of nefesh, ruach, and neshamah, which are simultaneously three levels in the soul and three levels in the life-force (“light”) that animates the worlds at large.

The lower two of these, nefesh and ruach, also comprise an element of yesh.

I.e., the G‑dliness of the sefirot creates the yesh of the kelim of the sefirot and also their nefesh and ruach.

In the World of Atzilut, even the external aspect of the kelim of malchut is G‑dliness. It is this external aspect of the kelim of malchut that vests itself in the Worlds of Beriah, Yetzirah, and Asiyah and becomes their soul and life-force. These external kelim are composed of three tenfold levels—the innermost kelim, the intermediary kelim, and the outermost kelim—thirty in all.

Unlike the kelim and sefirot in which there is vested the internal level of the orot, these Heichalot are an external aspect of the World of Atzilut.

The term Iggulim (lit., “circles”) refers to the “encompassing” mode of influence (or makif) of the sefirot, which does not permeate the created beings which it illuminates. A penetrating mode of influence (or pnimi) would make the animated object resemble the life-force that animates it. The exterior or encompassing mode of influence called Iggulim, by contrast, allows the animated object to perceive itself as a yesh, albeit an emanated form of yesh.

The phrase “His angels” implies those nearest to G‑d, viz., the angels of the World of Atzilut. Yet even these are deficient in that they are yesh and not Divinity.

This form of union is termed zivug gufani (lit., “a ‘physical’ union”), relative to zivug neshikin. From this form of union there derives the birth of souls that become enclothed in actual physical bodies. In the state in which they exist in Atzilut, however, these souls—

The restricted diffusion of the kav that descends into the kelim lacks the infinite degree of Ein Sof illumination that constitutes the essence of the kav. It is this contraction that makes it possible for the kelim of the sefirot to exist in a mode of limitation, even though their union with the orot and their nullification to the orot lends them the characteristics of Divinity, as mentioned above. And in a similar state are the souls of Atzilut as still found within Atzilut.

However, with regard to the contraction of the kav that is vested within them, the Alter Rebbe goes on to state that this is not merely a tzimtzum, a contraction involving a diminishment of the G‑dly illumination. Rather—

This original tzimtzum, unlike all subsequent tzimtzumim, involved much more than a mere diminishment of the intensity of Divine illumination: it involved the removal of the light. The tzimtzum of the kav which enables it to be vested within the nefesh-ruach-neshamah of the sefirot is similar to this original tzimtzum.

What has been said above refers to souls of Atzilut as they still find themselves within Atzilut, before they are vested within bodies. While they are in that lofty world, they share the characteristics of Divinity and are not detached entities.

The Alter Rebbe now says that even after their descent into this lowly world, the souls of the early tzaddikim did not undergo a change: they did not become sundered from G‑dliness.

This follows the teaching in Tikkunei Zohar30 that the soul-level of Atzilut departs from the body before the person sins. In this spirit, too, that source interprets the verse, “Your sins have separated you from your G‑d”31: Sins cause a cleavage between a soul and its G‑dliness (i.e., the soul’s level of Atzilut, which is an aspect of G‑dliness), for sin causes the soul-level that derives from Atzilut to withdraw.

The ability to create ex nihilo is exclusive to the Ein Sof. Since the kelim of the sefirot of Atzilut are utterly united with the [infinite] Ein Sof-light, they are able to serve as conduits for the creation of yesh from ayin. The angels and souls of Atzilut, however, are not actual Divinity and are thus unable to serve in this way—

An antecedent state of nonexistence could not possibly apply to G‑d’s existence, which is an essential form of existence.

G‑d is able to create substance (yesh) not only from the degree of ayin that merely lacks existence but from “absolute naught and nothingness”—from an ayin that is the very antithesis of yesh, of substantial existence.

The G‑dly life-force, the ayin, that creates the yesh is the exact opposite of the yesh that it creates. As such, it is not a cause or reason that relates to or serves as a precursor of the yesh that is created by it; as ayin, it is the very antithesis of yesh.

This is why creation can only result from the kelim of the sefirot of Atzilut within which is vested the [infinite] Ein Sof-light, for they are actual Divinity. However, as pointed out above, angels and souls of Atzilut that have already emerged and become separated from the kelim cannot possibly act as conduits for the creation of yesh from ayin, inasmuch as they themselves are not actual Divinity.

The Alter Rebbe now anticipates the following question:

Since only the Ein Sof can create yesh from ayin, what need is there for the kelim of the sefirot?

He goes on to answer that the kelim “enable” the Ein Sof to create a finite yesh: since the Ein Sof is infinite, the beings that result from it would also be limitless—if not for the kelim of the ten sefirot of Atzilut.

As we have seen, the objective creation of the yesh takes place through the investment of the [infinite] Ein Sof-light in the kelim of all ten sefirot of Atzilut. However, as the Alter Rebbe now goes on to explain, the subjective yeshut of created beings—their self-perception as entities distinct and separate from their Creator—derives principally from the sefirah of malchut (in the World of Atzilut). For the very notion of malchut (“sovereignty”) can apply only to individuals who are separate from the king who rules over them and who nonetheless nullify their will to his.

This is in keeping with the axiom, “There is no king without a nation.”35 The Hebrew for “people” (עַם) is etymologically related to the word omemut, as in the expression gechalim omemot, signifying embers whose fire has been dimmed. In this spirit, am implies a populace which is far removed from the king’s qualities and from his company. By contrast, the inherent closeness of a father and child makes it impossible for the father to reign over his child. Sovereignty is possible only over strangers, over those who are distant from their king.

It is for this reason that the sefirah of malchut creates beings that sense themselves to be separate from G‑dliness, for only over them is it possible for malchut to reign—so that these distinct and separate created beings should, by dint of their own spiritual service, nullify themselves to G‑d’s will.

Atik is the element of delight (taanug), which is the innermost core of will (ratzon). Thus, malchut of Atzilut becomes the delight and will that propel the World of Beriah into being. For it is malchut that is able to project a sense of pleasure in creatures that perceive themselves to be separate entities since only thus can sovereignty result.

The analogy of the king who is able to rule only over subjects who are distant from him was explained above. In the analogue, this corresponds to the created beings in the World of Beriah, which are distant from G‑dliness, unlike the beings in the World of Atzilut (אַצִילוּת), which are “close to Him” (אֶצְלוֹ): they cleave to G‑d. It is thus to the creatures of the World of Beriah that the Divine attribute of malchut (“sovereignty”) relates.

The progression from ilah to alul exists among created beings as well; the creation of yesh from ayin is in the hands of the Ein Sof alone. And it is malchut of Atzilut that makes this power manifest.

Chochmah derives from the Ein Sof in a manner that resembles the derivation of yesh from ayin, as in the verse, “Chochmah derives from ayin.”37 The Ein Sof thus vests itself in chochmah (and through it, the Ein Sof-light illuminates the other sefirot as well).

In the scheme of the sefirot, the very beginning (signifying a level that transcends even the “head”) is to be found in the culmination of the series to an even greater extent than in the head. The sefirah of chochmah is variously termed “the head” (רֹאשׁ) and “the first” (רֵאשִׁית). (The phrase39 רֵאשִׁית חָכְמָה is usually understood to mean “the beginning of wisdom” but can also mean “chochmah is first.”) Malchut is the last of the sefirot. The sefirah of keter, which transcends even the sefirah of chochmah, is termed the “beginning.”

This “beginning,” then, which is called keter, is “wedged” and is even more to be found in the “end” (malchut) than in the other sefirot, even chochmah.

Every intermediary (such as, in our case, the sefirah of keter) must incorporate at least some aspect of both the levels that it seeks to bridge. The aspect of infinite light contained in keter is the lowest degree of Ein Sof. This level is the “beginning,” that level of Ein Sof that is “wedged” in the sefirah of malchut, for, as mentioned earlier, it is malchut that reveals the power of the Ein Sof to create yesh from ayin.

Thus, keter itself possesses the quality of malchut, for malchut is the lowest level of the Ein Sof.

From this perspective, looking “upward,” malchut (the lowest sefirah) is termed keter in relation to the higher sefirot. This is so because malchut is the prime receptor for the downflow of keter which then illuminates the higher sefirot by means of or chozer (“reflected light”)—like a beam of light that travels earthward through space, strikes a surface, and rebounds with renewed intensity.

The above concerns the ability of malchut to manifest the power of Ein Sof in creating yesh from ayin and to enable created beings to perceive themselves as entities distinct from their Creator. For this very reason, however, this creative ability cannot be considered a revelatory aspect of the Ein Sof-light. Rather, it demonstrates its capacity to conceal.

The Alter Rebbe therefore now goes on to discuss ways in which malchut serves to reveal this light. (Souls, for example, though Divine, descend nevertheless within the limitations of created beings.) By virtue of its revelatory aspect, malchut is called Alma de’itgalya (“the Manifest World”), for through the sefirah of malchut, the Ein Sof-light is revealed within the worlds.

While yet in Atzilut, souls have no sense of being a yesh since they are entirely nullified to G‑dliness. Upon entering the World of Beriah, however, they perceive themselves as being distinct and substantive creatures. Notwithstanding this, they remain G‑dly entities and draw down G‑dliness within the worlds.

Atik (עַתִּיק, related to נֶעֶתַּק, implying removal and separation from the created worlds) is the inner (i.e., higher) level of keter, whose outer (i.e., lower) level is termed arich. Atik is the final degree of the Ein Sof; arich is the source and root of emanated beings.

The Kabbalah teaches that the birth of souls is comparable to the splitting of the Red Sea and like it requires the power of the Ein Sof as found in atik. The Alter Rebbe now explains that this infinite power is needed not only for the birth of souls but for their gestation as well.

It is taught in the Kabbalah42 that the union that “conceives” souls takes place on Shemini Atzeret while the “birth” of souls takes place on the Seventh Day of Pesach, at the time of the crossing of the Red Sea.

Just as za and nukva of Atzilut is “delivered” from binah of Atzilut, known as imma ilaah (“the supernal mother”), so do souls gestate in malchut, which is known as imma tataah (“the nether mother”), since malchut incorporates within itself the supernal orot of the Ein Sof.

The Alter Rebbe now goes on to state that these supernal orot of the Ein Sof that descend into malchut of Atzilut not only make possible the birth and gestation but are also responsible for the actual “conception.”

Not only is the infinite power of Ein Sof drawn down through malchut to bring about yesh: in addition, the Ein Sof-light is actually revealed by means of the “gestation” and “birth” of souls. By virtue of this role, malchut is termed Alma de’itgalya, in addition to its role in drawing down the power of G‑dliness in a concealed manner within creation.

Thus, mitzvot are on the encompassing level of gulgalta that transcends the level of mochin,

The “concealed mochin” of arich anpin that utterly transcends comprehension contains the wisdom underlying the reasons for the commandments. These reasons will first be revealed with the revelation of the “concealed mochin,” when Mashiach comes.

Insofar as Torah and the mitzvot are rooted in keter, then, the mitzvot are on a higher plane than Torah; Torah is rooted in “concealed chochmah,” the level of mochin in keter, while the mitzvot are rooted in gulgalta, the encompassing level of keter that transcends mochin.

Why is it, then, that in their standing within the sefirot and within the corresponding letters of the Four-Letter Name of G‑d, Torah is loftier than mitzvot? For the mitzvot are situated in malchut, and in the corresponding final letter hey of the Divine Name, while Torah is in z’eyr anpin, and in the corresponding letter vav of the Divine Name.

This is the question which the Alter Rebbe now answers:

The stamp of an engraved seal leaves an impression which is the exact opposite of itself: right becomes left and left becomes right; whatever protrudes becomes indented, and whatever was indented, protrudes.

So, too, the “protruding” or superior level of mitzvot in keter descends by means of Hishtalshelut within the sefirot in an “indented” or lower manner while the “indented” or lower level of the Torah descends within the sefirot in a “protruding” or loftier manner.

Such a manner of creation could not possibly fulfill the Divine intent in creation.

It is only thereby that G‑d’s desire to reign over created beings is fulfilled. For, as explained above, His sovereignty can find expression only over creatures who consider themselves to be separate entities from Him but who nevertheless nullify their will to His through their actual performance of mitzvot.

The Sages asked this question in response to R. Shimon’s earlier statement that he and his colleagues would not interrupt their Torah study even for the recitation of the Shema. Their assumption was that whatever would be true of the mitzvah of lulav would also be true with regard to the recitation of the Shema.

The Jerusalem Talmud then goes on to differentiate between Shema and other commandments with regard to interrupting one’s Torah study, explaining that both Shema and Torah study involve learning. Surely, however, R. Shimon would interrupt his Torah study for the performance of practical commandments in their proper time.

Insertion by the Rebbe: “And even Torah study itself presupposes the prior performance of the mitzvot—for they are its beginning and on them depends its very existence (as in the forthcoming analogy on [the relationship between] the afterbirth and the child).”

Why does the Jerusalem Talmud relate to the afterbirth instead of simply stating that “it were better for him had he not been born”?

Insertion by the Rebbe: “This does not raise a problem as to the consequent standing of the Torah relative to the mitzvot, for the reason explained above [using the analogy of the inverted seal].”

Thus, should a person study Torah and not intend to perform the mitzvot, he is lacking the very root and foundation of the Torah, and it would thus have been better for him had his afterbirth turned over.

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.

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.

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

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.

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.

The Alter Rebbe now goes on to say that when the radiance descends in the third manner, it is manifest only in creatures of the lowest order, those deriving from the element of Earth, this element being lower than the other elements of Fire, Air, and Water. And it is mainly within the physical earth that the Divine power of creating yesh from ayin is revealed. This power derives from the essence of the Ein Sof-light; it is primarily found in the encompassing light and is revealed through the kav, the inner light.

This becomes apparent in the ability of the earth to make things grow: the physical growth of vegetative matter from the spiritual power of growth found in the earth is a clear demonstration of yesh resulting from ayin. Furthermore, the earth reveals this power constantly: it constantly produces vegetation as yesh from ayin. In this, it differs from all living things that were created during the Six Days of Creation. Unlike all living things which, once created, simply reproduce, the earth consistently continues to reveal its creative power of yesh from ayin.

Thus, though the radiance within the earth is merely a “radiance of a radiance of a radiance,” it nevertheless demonstrates G‑d’s creative power because it comprises both the encompassing light and the light of the kav, which activates the power of the encompassing light to create and animate created beings.

The Alter Rebbe also explains that the distinctive power described above was revealed specifically within the earth because Earth is the lowest element of all. For, as explained above, it is specifically at the lowliest level of creation that the “rebounding light” manifests the essence of the original illumination with superior intensity.

Even those plants that result from sowing and planting are produced in a manner that resembles yesh me’ayin, for the seed or seedling disintegrates and serves merely to arouse the vegetative power.

Our Sages teach that “there is no blade of grass below that does not have a mazal above that strikes it and says to it, ‘Grow!’”50 Would it not seem, then, that in addition to the earth’s vegetative power, there is another factor in growth?

Once the plant exists as a created entity, it merely has to grow taller, the tree has to produce fruit with a certain taste, and so on—and these stages relate to the mazal.

In Or Hatorah,51 the Tzemach Tzedek explains that the mazal sends forth an arousal to the power of growth that is found within the grass or tree, causing it to grow. The basic cause of growth, however, lies in the abovementioned vegetative power.

Elsewhere,52 the Tzemach Tzedek explains that the above-quoted “smiting” means that the mazal illumines the particular tree or grass with which it is connected, causing it to be drawn to its source and hence to grow ever larger.

What we have here, then, is yesh from ayin, which, as explained above, derives from the essence of the Ein Sof and finds expression in the element of Earth. Why specifically there?

The “feet” (i.e., the last and lowliest levels) of adam kadmon, the Primordial Thought that encompasses all the levels of creation, concludes in the lowest degrees of the nethermost world, the World of Asiyah, and specifically, in the lowly element of Earth within it.

At the very “place” at which there ceases the indwelling Divine illumination that permeates all the worlds, there begins the “encompassing” degree of Divine light that transcends all the worlds.

The Primordial Thought of adam kadmon consists of two modes of illumination—yosher (lit., “straightness,” i.e., a permeating mode) and Iggulim (lit., “circles,” i.e., a transcendent mode). Where the former mode ceases and there remains only the latter (which is not absolute infinity like the Ein-Sof light that transcends all worlds), there is found the absolutely infinite illumination of the Ein-Sof light that transcends all worlds equally.

As mentioned above, this is a light that rebounds upward with increased intensity from a surface which blocks its further downward progress. Hence, for example, the atmosphere closest to the earth’s surface is warmer than the atmosphere in altitudes which are nearer to the sun. In the same way, when the beam of the kav, whose function is to infuse the inner reaches of all created beings with Divine light, reaches the furthest stages of the Divine thought that encompasses all worlds and created beings, it bounces back with sharper impetus: it is now an or chozer.

With regard to malchut, this means that the “beginning” of keter, which is loftier than chochmah, is to be found within malchut. With regard to the kav, it means that the “beginning” of the kav is wedged in the culmination of the “feet of adam kadmon,” which ends in the nethermost levels of the World of Asiyah, in the element of Earth.

Since the purpose of the kav is to reveal Divinity, the element of Earth best reveals that aspect of G‑d’s infinity which expresses itself in creating yesh from ayin, as the Alter Rebbe now concludes.

I.e., when the “feet” of the lowest levels of adam kadmon descend into the interior of the various levels all the way down to the very lowest level, the element of Earth at the lowest level of Asiyah—

This light, the light of the neshamah, is in fact the lowest level of spirituality within Asiyah. For Asiyah is the lowest of the worlds; malchut is the final sefirah within Asiyah; and of the ten component sefirot that comprise malchut, “malchut of malchut” is the lowest.

Nevertheless, since it is, after all, the light of the neshamah, which is actual Divinity, as the Alter Rebbe now goes on to say.

In this lowest level of the light of the neshamah, that which is in Asiyah, there is found the illumination of the final degrees of Asiyah (i.e., that which in created beings is the final level), and this “enables” the Ein Sof to reveal its capacity for creating yesh from ayin as demonstrated in the above-described constant power of growth.

Not only is the capacity for growth an instance of yesh me’ayin and a result of G‑d’s infinitude: the same is true of its constant recurrence.

Ever since these one-time creative utterances, every living being derives from another, and not ex nihilo from the earth or water.

During those days, there was no spontaneous arousal initiated from the world below, in the form of Divine service on the part of the “female” or recipient element, in order to elicit a reciprocal arousal from above. (After these seven days, however, G‑d ordained that henceforth, there must first be an arousal initiated from below.) By virtue of the gratuitous and unearned Divine kindness of those first seven days, each of the above-quoted fiats (“Let the water bring forth…” and “Let the earth bring forth…”) effectively brought about an instance of creation ex nihilo, of yesh from ayin.

The fiat “Let the earth sprout forth…,” by contrast, operates constantly:

Whereas the difference between the fruit and its source in the kernel is mainly qualitative (as in the taste, for example), the difference between the kernel and the resultant tree is more quantitative.

By both of these criteria, then, the growth of a tree from a seed possesses an element of yesh me’ayin.

The lights that are drawn down to this world in response to man’s Divine service surpass by far the lights that are granted through “an arousal from above” as an unearned gift.

This was the explanation which R. Nachman gave to Rava as to why the previous evening, he had been unable to give the better answer to his query that he had now given. Thus, we see that the meat of a mere animal is able to stimulate the mind of man.

The key to this paradox, whereby the animal kingdom is nourished by the inferior vegetative kingdom and man needs both of these inferior orders of creation, has been explained above:

The phrase, אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי (“My sacrifice, the bread of My burnt offerings…”64), may be understood on a nonliteral level to mean that the sacrifices provide sustenance for G‑d’s “fires,” i.e., for the angels.

I.e., specifically “today,” in this world of action, are we provided with the opportunity to perform mitzvot with physical objects whose creation came about from G‑d’s very essence and which contain the concealed power of His very being. By performing mitzvot with these objects, we release this concealed power.