נר מצוה ותורה אור; שער היחוד 22

ומעתה יש להבין בפרטי התכללות דעשר ספירות דאצילות

We must now understand the particular inter-inclusions of the ten sefirot of [the world of] Atzilut (Emanation).

ותחלה יש לבאר ענין פרטי התחלקות הספירות לי' וי' לי' כו'

However, we must first explain the specifics of the matter of the sub-division of the sefirot into ten, and ten into ten etc.

כמו חסד שבחכמה שנחלק גם הוא לי', וכהאי גוונא גבורה שבחכמה נחלק לי' כו'.

For example, Chessed of Chochmah (Kindness of Insight) also divides into ten, and likewise, Gevurah of Chochmah (Sternness of Insight) divides into ten etc.

כי הנה החכמה כלולה מי'

For, [as known], Chochmah (Insight) includes ten [sefirot] in it.

היינו כמו חסד וגבורה שבחכמה להטות כלפי זכות או כלפי חוב

An example is Chessed and Gevurah of Chochmah (Kindness and Sternness of Insight), which are the [intellectual] leanings, either toward merit or toward judgment.

וחסד שבחכמה להטות כלפי זכות, גם הוא כלול מי'

Now, Chessed of Chochmah, which is the intellectual leaning towards merit, also includes ten [sefirot] within it.

דהיינו כמו חסד וגבורה שבו לזכות באופן כך וכך, ולחוב יחייב גם הוא באופן כך וכך

This is like Chessed and Gevurah as they are within [Chessed of Chochmah, so that there is an intellectual] leaning toward merit in a specific manner, and also an [intellectual] imperative toward judgment in a specific manner.

(הגם שהזכות יהפך לחוב בדין שבחכמה, והחוב יהפך לזכות בחסד שבחכמה, זהו כאשר הוא בעצם, בלתי התחלקות

(For, although merit will be overturned to culpability within [the quality of] Judgment of Chochmah, and culpability will be overturned to merit within Kindness of Chochmah, this is [only so] as the quality is in its essence, [wherein] there are no sub-divisions.

אבל בהתחלקות יוכל להיות גם בחסד שבחכמה בחינת דין ובדין שבחכמה בחינת חסד, כידוע)

However, [as it is in a state of] sub-divisions, [of the ten sub-dividing into ten etc.], it is possible for the aspect of Judgment to even be within Kindness of Insight (Chessed of Chochmah), and for the aspect of Kindness to be within the Judgement of Insight (Din of Chochmah), as known.)

וכן במדות דחסד וגבורה עצמן, החסד נחלק לי', כח''ב ומדות כו'

Similarly, the [actual] emotional [sefirot] of Chessed and Gevurah themselves, are also divided into the ten [sefirot], Keter, Chochmah, Binah, and the emotional characteristics-Midot etc.

דגם שאין מרחמין בדין, היינו בדין העצמי

For, although [it was stated],¹Talmud Bavli, Ketubot 84a “We do not [exercise] mercifulness during judgment,” this was [said in regard to] the essential [quality] Judgment.

וכן אין דין בחסד העצמי

Similarly, there is no Judgment in the essential [quality] of Kindness.

אבל בהתפשטותן מן העצם, יש חסד בדין ודין בחסד כנזכר לעיל:

However, as they spread forth from the essence [to become composites], there is Kindness in Judgment and Judgment in Kindness, as mentioned above.

והנה יש התכללות שנקרא ביטול דבר בהיפוכו המנגדו, והיה כמוהו ממש

Now, there is a [type of] inter-inclusion called, “The nullification of a thing to its opposite, that opposes it,” in which it becomes just like its opposite.

וכמו מיתוק הגבורות בחסדים

This is like the [matter of] “sweetening” of the Judgments (Gevurot) within the Kindnesses (Chassadim).

כמו שהמקטרג יהפך לסניגור, וכן להיפך שהסניגור יהפך למקטרג

For example, this is like when the prosecutor transforms to become a defender, or the opposite, when the defender transforms to become a prosecutor.

וכמיתוק מים המרים במתוקים או להיפך

Similarly, it is like the sweetening of bitter waters in sweet [waters], or the opposite.

וכן ביטול שכל לזכות בשכל לחוב וכהאי גוונא

Likewise, [it is like] the nullification of an intellectual [reasoning] for merit, into an intellectual [reasoning] for culpability, or the like.

הרי זה התכללות אמיתי, והיינו רק לפי שיש כח זה במנגד עצמו

These are [all examples of] true inter-inclusion, which is only possible because the opposition itself [latently] possesses its [opposite] power.

ואם לא, לא היה בטל בו

If this was not so, it would be impossible for it to become nullified to it.

כמו במתיקות יש מרירות בהעלם ובמרירות יש מתיקות בהעלם

For example, sweetness possesses [latent] bitterness and bitterness possesses [latent] sweetness.

כמשל ודמיון מבישול המרקחת מדבש וצנון, שנעשה טעם עריבות, כולל מחריפות ומתיקות יחד כידוע

By way of analogy, an example of this is a [dish called] Merkachat, [which is made] from honey cooked with radishes. This creates a delightful taste, which includes sharpness and sweetness as one, as known.

וכן יש מטבע האש במים וממים באש

Similarly, there is [something of] the nature of fire in water, and [something of the] nature of water in fire.

על כן יתכלל אש במים או מים באש כמו שכתוב הוציא מים מאש ואש ממים כו'

Because of this, there can be an inter-inclusion of fire with water, or water with fire, as stated,²See Talmud Bavli, Chagigah 12a “He took water from fire and fire from water etc.”

וכך במדות חסד וגבורה, מפני שיש דין בחסד וחסד בדין כנזכר לעיל, יבוטל הדין בחסד או להיפוך החסד בדין

This [principle] likewise [applies to] the emotions of Chessed (Kindness) and Gevurah (Judgment). Because there is Judgment in Kindness and Kindness in Judgment, as mentioned above, therefore, Judgment may be nullified within Kindness, or vice versa, Kindness [may be nullified] within Judgment.

ואם לא, לא היה מתכלל דבר בהיפוכו לעולם

If this was not so, there could never be an inter-inclusion of one thing with its opposite.

אמנם הנה יש התכללות מדין בחסד מפני שהוא כמוהו בעצם, ולא שהוא בטל ממהותו

However, there is [another type of] inter-inclusion of Judgment with Kindness [which comes about specifically] because it is essentially similar to it, rather than being negated by it.

אדרבה נותן בו תוקף ועוז

On the contrary, [in such a case], it [actually] gives [additional] strength and force [to its opposite].

ועם כל זה נקרא גבורה שבחסד, וכן להיפוך חסד שבגבורה, שנותן כח בגבורה ודין כו'

Nonetheless, it is called Gevurah of Chessed (Sternness of Kindness) or the reverse, Chessed of Gevurah (Kindness of Judgment) in that it strengthens the sternness and judgment.

והענין הוא כידוע, על דרך אם רעב שונאך האכילהו לחם, כי גחלים כו'

As known, this matter is comparable to [the verse],³Proverbs 25:21-22 “If your enemy is hungry, give him bread to eat; [and if he is thirsty, give him water to drink, for [in doing so] you are heaping hot coals [upon his head etc.]”

הרי בחסד וטוב זה עושה לו רעה ודין גמור לאבד נפשו

This is to say that with this kindness and goodness, he perpetrates complete malevolence and judgment upon his [enemy], by destroying his soul.

וכן משלם לשונאיו כדי להאבידו, וכהאי גוונא כל בחינת דין ועונש שנעשה בבחינת חסד

Similarly, [it states],⁴Deuteronomy 7:10 “He pays His enemies up front, in order to destroy them.” This is likewise the case in any aspect of judgment and retribution that is done through the aspect of kindness.

הרי הוא עוז ותוקף הדין ביותר, ונקרא חסד שבגבורה

This [kindness] gives much greater strength and force to the judgment, and is called Chessed of Gevurah (Kindness of Judgment).

וכמו והשמיע יהו״ה את הוד קולו במחנה סנחרב

This is like [the verse,⁵Isaiah 30:31,32] “And HaShem-יהו״ה shall cause His glorious voice to be heard” in the camp of Sancheriv.

וכן להיפוך בבחינת גבורה שבחסד, שהמעשה של חסד עשוי במדת הדין להיות בו יותר תוקף ועוז

Similarly, the opposite is true of the aspect of Gevurah of Chessed (Sternness of Kindness). [That is,] there will be a much greater strength and force in an act of kindness which is done through the quality of judgment.

כמו גבורות גשמים, שבאים בצמצום כדי שיומשך בריבוי

An example of this is the Gevurot G’shamim - “The strength of the rains,”⁶Mishnah Ta’anit 1:1 which come in a constricted fashion so that they should come forth with abundance.

וכמו צמצום אור השפע בכל מקום, כדי שיתקבל

This is similar to the Tzimtzum-constriction of any light of influence, so that it may be received [by the recipient].

וכן התחלקות ע''ב גשרים כו', וכן יסורים של אהבה, וכאב את בן ירצה, מייסרו

This [principle] also applies to the divisions of the “72 bridges”⁷See Pardes Rimonim, Shaar 21 (Shaar Pratey HaShemot), Chapter 5. Rabbi Nechunia Ben HaKanah (Sefer HaBahir) calls HaShem’s-יהו״ה name of 72 by the term “the 72 Bridges.” This refers to the name that arises from the three verses that begin with the words, “VaYisa, VaYavo, VaYeit” (Exodus 14:19-21). Each of these verses possess 72 letters, and they into 72 three letter combinations, made up of the letters of these three verses. This name is a name of Kindness, as indicated by the fact that the numerical value of 72 is Kindness-Chessed-חסד. However, it is expressed through the vehicle and vessels of Gevurah-Sternness, as indicated by the fact that the numerical value of 3 verses x 72 letters = 216, which is the numerical value of Judgment-Gevurah-גבורה-216. (Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 3, The Gate explaining that the Explicit Name (Shem HaMeforash) is ע״ב-72 and יר״ו-216.) and likewise to the “afflictions of love,” [as stated,⁸Proverbs 3:12 “For HaShem-יהו״ה admonishes the one He loves,] and like a father, he desires His child.”

שהחסד נעשה בלבוש דמדת הדין דווקא

That is, the kindness is specifically actualized through a garment of the quality of judgment.

והרי זה דווקא תוקף החסד יותר מעצם החסד

It is specifically this [kind of expression of kindness] that [brings out] the [strength and] force of the kindness, even more than the [expression of] the essential kindness.

וכמו הקדים רפואה למכה, וכמו שכתוב כי הוא יך וירפאנו

This is similar to [the statement],⁹Talmud Bavli, Megillah 13b “He precedes the cure to the infliction,” and as stated,¹⁰Hosea 6:1 “For He has torn, and He will heal us; [He has smitten, and He will bind us up].”

ולכאורה למה צריך להכאה כלל? אך על ידי הרפואה יברא ויתחזק יותר

Now, at first glance, why is the infliction necessary altogether? However, through the healing, one becomes healthier and stronger [than at first].

כי החולה הוא בחינת הדין הקשה, ויעובר על ידי מידת הדין שבחסד, שהוא הרפואה מדברים קשים כו'

This is because sickness is the aspect of harsh judgment. It is remedied by means of the quality of Judgment within Kindness, that is, medicine, which is [made] of harsh substances.

וכהאי גוונא בכל מיתוק הדין, בשרשו דווקא, היינו בדין שבחסד דווקא

This [principle] applies to the sweetening of every judgment. [It takes place] specifically in its [essential] source. That is, it is specifically [by means] of the Judgment in the Kindness (Din SheBeChessed).

להיותו תוקפו של חסד, לגבור על הדין ולהמתיקו כו' ודי למבין.

This is because it is the strength of the Kindness, [which is required] to overpower the Judgment and sweeten it. This will suffice for those of understanding.

ובכל זה יובן איכות אופני פרטי ההתכללות דחסד וגבורה, כמו גם גבורה שבחסד עם חסד שבגבורה

Through all the above, the inter-inclusions of Chessed and Gevurah, and the particular ways of how [they inter-include] may be understood, in that even Gevurah of Chessed [may be inter-included] with Chessed of Gevurah.

דגם שהן ב' הפכים ביותר, שזה תוקף החסד וזה תוקף בגבורה

[This holds true] even though they may be two extreme opposites, [such as in a case] in which one is potent Kindness (Chessed) and one is potent Judgment (Gevurah).

ומכל שכן מצד התפשטות לבושים מחולפים, שזה פועל דין וזה פועל חסד

Moreover, they are certainly [opposites] in that they are expressed within exchanged [and opposing] garments, [in which] one actualizes a judgment and one actualizes a kindness.

אבל מכל מקום מצד שכל אחד פועל בשביל דבר היפוכו דוקא, שגבורה שבחסד פעולתו דין ופנימיותו חסד, וחסד שבגבורה פעולתו חסד ופנימיותו דין, על כן יוכלו לבוא כאחד דוקא, מפני שכל אחד מראה ב' הפכים על כל פנים

Nonetheless, since each one is specifically an actualization for something that is its opposite, that is, Gevurah of Chessed actualizes judgment but its inner [motivation] is kindness, and Chessed of Gevurah actualizes kindness but its inner [motivation] is judgment, therefore, specifically [because of this] they can come together as one, since each one [includes and], at the very least, indicates these two opposites.

וכמו גבריאל שהציל לאברהם, וכן צינן את הגחלים

This may be illustrated [by the fact that it was the angel] “Gavriel who [offered to] save Avraham,”¹¹Talmud Bavli, Pesachim 118a – When he was thrown into the fiery furnace by Nimrod. and similarly, [by the fact that it was Gavriel] who¹²Talmud Bavli, Yoma 77a – It states (Ezekiel 8:16), “He brought me to the inner court of the house of HaShem, and behold, at the door of the temple of HaShem, between the Ulam (porch) and the Altar there were about twenty five men. Their backs were towards the temple of HaShem, and they faced east, and they bowed down eastward, to the sun.” The Talmud continues, “From the fact that it states that they faced east don’t we know that their backs were towards the temple of HaShem? Rather, what do we learn from the fact that their backs were turned towards the temple of HaShem? This teaches us that they were revealing themselves, and defecating (towards the Shechinah). The Holy One blessed be He said to (the angel) Michael, “Michael, your people have sinned.” Michael answered, “Master of the Universe, isn’t it enough that there are good people amongst them?” The Holy One blessed be He answered him, “I will burn them, including the good ones that are amongst them (because they did not rebuke the sinners).” Then (Ezekiel 10:2) “G-d spoke to the man who was clothed in linen (referring to Gavriel) and said, “Go in between the wheels (referring to the Ophanim angels), under the cherub (referring to the Chayot HaKodesh angels), and fill your hand with coals of fire from between the cherubim, and throw them upon the city.” And he went in, in my (Ezekiel’s) sight.” It then continues and says (Ezekiel 10:7) “And the cherub stretched forth his hand from between the cherubim to the fire that was between the cherubim, and he took thereof and gave it into the hands of him that was clothed with linen (Gavriel), who took it and went out.” Rav Channa Bar Bizna said in the name of Rabbi Shimon Chasidah, “Had the coals not cooled from the hands of the cherub to the hands of Gavriel, there would not remain even a remnant or a refugee from the enemies of Israel.” (Note: The term “The enemies of Israel” is a euphemism for Israel themselves. The Talmud did not wish to express a curse in regard to the Jewish people so it turned it around against their enemies.) We see from this story that the coals cooled in the hands of Gavriel, the angel of fire. Now, seemingly, they should have gotten hotter in his hands. However, because he possesses the quality of Chessed as well, he is actually capable of cooling the coals. “cooled the coals.”

הרי זה מבחינת גבורה שבחסד

This [comes] from the aspect of the Gevurah in the Chessed.

כמו זיעה טובה מוציא את חולי החום, וכרפואה למכה כו'

Similarly, a good [heavy] sweat eliminates the illness of [high] fever, like [the above-mentioned fact that harsh] medications heal afflictions.

והוא המכה במחנה סנחרב בבחינת חסד שבגבורה, כמו שכתוב ויצא מלאך יהו״ה כו'

[Furthermore], it was he [Gavriel] who smote the camp of Sancheriv, in an aspect of Chessed which is in Gevurah, as stated,¹³Kings II 19:35; Isaiah 37: 36; Talmud Bavli, Sanhedrin 95b “The angel of the HaShem-יהו״ה went out [and smote in the camp of Ashur] etc.,” as known. This will suffice for those of understanding.

והיינו לאכללא שמאלא בימינא וימינא בשמאלא

This then, is [the meaning of the teaching],¹⁴See Zohar beginning of Parshat Korach. “To include the left in the right and the right in the left.”

שהוא כמו אור החסד בכלי הגבורה, שפועל הכלי היפך האור שלו

This is similar to light of Chessed in a vessel of Gevurah, wherein the vessel actualizes the opposite of its light.

שכלי הגבורה פועל דין, היפוך אור של חסד שבו

That is, the vessel of Gevurah actualizes judgment, which is the opposite of the light of kindness within it.

וכן להיפוך, כלי החסד פועל חסד, היפוך אור הגבורה שבו

The reverse is also true. A vessel of Chessed may actualize kindness, which is the opposite of the light of Gevurah within it.

ואין זה היפך כלל, מאחר שהוא בבחינת אור וכלי, שהוא כענין חומר וצורה (כמו שיתבאר)

However, this is not at all a contradiction, since this [phenomenon] is the aspect of lights and vessels, which is related to the matter of “form” and “substance” (as will later be explained).

וכמו שכתוב במקום אחר בענין התכללות דשם מ''ב ושם ע''ב, שהן ב' פרשיות דקריאת שמע כו'

This is in accordance to that which is explained elsewhere regarding the matter of the inter-inclusions of the name of seventy-two and the name of forty-two, which are the [first] two paragraphs of the Shema recital.¹⁵The first paragraph of the Shema recital has 42 words, beginning with the word “V’Ahavta – And you shall love” until the end of the paragraph. This paragraph corresponds to the name of 42 letters. It is explained in the writings of the Arizal that the name of 42 letters (of Ana B’Koach) is a name of Sternness-Gevurah. In contrast, the second paragraph of the Shema recital has 72 words, beginning with “V’Hayah – And it shall come to pass” until the word “V’Samtem – And you shall place them.” The name of 72 is a name of kindness (as is indicated by its numerical value, which is equal to the word Chessed, as mentioned previously). Now, the first paragraph speaks of love of HaShem-יהו״ה (Chessed), while the second paragraph speaks of the retribution which will ensue when one strays from HaShem-יהו״ה (Gevurah). So although the first paragraph represents Gevurah, it is expressed through vessels (i.e. letters) of Chessed. In contrast, the second paragraph represents Chessed, but is expressed through vessels of Gevurah. (Also see the Kavanot of the Arizal to the Shema recital.)

וכמו עקידת יצחק באברהם, איש החסד

Another example [of this principle] is [the fact that] the binding of Yitzchak was [done] by Avraham, the [epitomal] man of kindness.

וכתנופת הלוים, שנכללו בחסדים דכהנים

[This is] likewise the case in regard to the “waving”¹⁶See Numbers 8:5 through 8:21 of the Levites, who became included within the Kindnesses of the Kohanim-Priests.¹⁷The Levites are rooted on the side of Gevurah, while the Priests (Kohanim) are rooted on the side of Chessed.

כמו שכתוב וילוו עליך

This is as stated,¹⁸Numbers 18:3 “[Bring your brethren also of the tribe of Levi, the tribe of your father,] bring them near to you, [so that they may join to you, and minister to you].”

ואיך ישרת את היפוכו? וכהאי גוונא רבים

Why is it possible for them to serve their opposites? There are many other such examples.

וכל זה אינו רק מצד בחינת ההתחלקות שבכל אחד

Now, all of this is only possible because of the aspect of sub-divisions that exist in each [sefirah].

על כן מצא מין את מינו וניעור, גם בהיותם ב' הפכים ממש כו'

Therefore, “a kind finds its kind and become awakened,”¹⁹Talmud Bavli, Eruvin 9a even when the two are literally opposites.

וכמו ענין התחלקות מיכאל וגבריאל, שר של אש ומים

This is similar to the matter of the differences between Michael and Gavriel, the angels of fire and water.

ואין מכבין זה את זה, כמו שכתוב עושה השלום כו'

[Nonetheless] they do not extinguish each other, as it states,²⁰Job 25:2 “He makes peace in His high places.”

לפי שיש בכל אחד מהיפוכו המנגדו דוקא

This is specifically because each one [latently] possesses something of his opposite.

אבל באורות הפשוטים בתכלית, כמו בחינת הנקודות הנקרא כתרים, אי אפשר להם להתכלל כלל

However, in [regard to] the completely simple [essential] lights, such as the aspect of Nekudot – Points, which are called Ketarim – Crowns, it is impossible for them to become inter-included whatsoever.

מפני שכל אחד נבדל לגמרי מזולתו, ולא ימצא בו כלל מבחינת המנגדו

This is because each one is completely different from the other, and nothing of its opposite can be found in it altogether.

כמו עצם בחינת הטוב שבעצמיות נפש איש הטוב, הנקרא עומק טוב, עם עצם הרע, הנקרא עומק רע כו'

An example [of this] is the essential aspect of goodness which is in the essence of the soul of a good person, and is called “The depth of goodness.” [In no way can it compromise] with the essential evil, which is called “the depth of evil.”

אך בבעלי תשובה אנו רואים שנהפך גם עצם הרע לטוב, וכן זדונות עצמן נעשו כזכיות

Only in true penitents – Ba’alei T’shoova, do we find that even the essence of evil has been transformed into goodness, so much so that,²¹Talmud Bavli, Yoma 86b “their transgressions themselves become counted as merits.”

הרי הוא מצד מסירת נפש בעצמות אור אין סוף, שלמעלה גם מהתחלקות עצם החסד וגבורה

This is because they give themselves over with [complete] self-sacrifice to the Essential Self of the light of the Unlimited One, HaShem-יהו״ה, blessed is He, who is even beyond the essential differences between Chessed (Kindness) and Gevurah (Judgment).

ולכך יכולים במסירת נפש דווקא, להתפלל ולומר יהי רצון, בעצם, מלפניך כו'

Therefore, it is specifically through giving ourselves over to HaShem-יהו״ה, blessed is He, with complete self-sacrifice, that we are capable of praying and saying, “May it be desirable before You,” meaning, in the Essential Self of HaShem-יהו״ה, blessed is He etc.

וכן ויעבור יהו״ה על פניו כו' אל רחום, להפוך גם הדין בעצם לחסד כו', וכמו שיתבאר בענין י''ג תקוני דיקנא כו' ודי למבין

Similarly, [regarding the thirteen qualities of mercy, it states],²²Exodus 34:6 “And HaShem-יהו״ה passed before him and proclaimed, HaShem-יהו״ה, HaShem-יהו״ה, Benevolent and Gracious God etc.,” [thus] transforming even essential judgment into kindness, as will be explained concerning the matter of the “Thirteen Fixtures of the Beard.”²³Yod-Gimel Tikkunei Dikna This will suffice for those of understanding.

(והיינו על ידי בחינת הקו וחוט, שיש בו מכח עצמות אור אין סוף ממש

(This [sub-division and inter-inclusion] comes about by means of the aspect of the Kav V’Chut – Line and Thread, which possesses [something] of the power of the Essential Self of the light of the Unlimited One, HaShem-יהו״ה Himself, literally.

כמו שכתוב זכרונם לברכה אליו ולא למדותיו, גם לא למדותיו העצמיים כו' וכמו שיתבאר בעזרת השם ודי למבין):

This is in accordance to the statement of our Sages,²⁴Pardes Rimonim, Shaar 32 (Shaar HaKavanah), Chapter 2, citing Sifrei. “[One must pray] to Him [alone], and not to His qualities,” not even to His essential qualities. All this will be further explained, with the help of HaShem-יהו״ה, blessed is He. This will suffice for those of understanding.)