English translation — מאמר פתח אליהו תשט"ו

With the help of Heaven.

19 Kislev 5715*

Eliyahu opened and said,

"Master of the worlds, You are One and not in number,

You are the highest above all high,

the hidden above all hidden,

no thought can grasp You at all,

You are He who brought forth ten adornments which we call the ten Sefiros."

And it is explained by my father-in-law, the Rebbe, in his maamar beginning with the word "Zeh"

which he said on 19 Kislev

(5712),

that all the levels from the Essence of Ein Sof to the ten Sefiros of Atzilus are enumerated here.

"You are One" is the Essence of Ein Sof,

and in Keter it is the innerness of Keter,

Atik.

And regarding this level it says "and not in number,"

that it is not in the number of the matters enumerated afterwards,

for all the matters enumerated afterwards

(including also "the highest above all high")

are incomparable relative to "You are One,"

therefore it is not counted with them,

not in number.

"You are the highest above all high" is the externality of Keter,

Arich.

"The hidden above all hidden" is the Chochmah of Arich.

"No thought can grasp You at all" is the innerness of Chochmah.

"You are He who brought forth ten adornments,"

they are the ten Sefiros of Atzilus.

And it explains,

that the reason that in Atzilus the Sefiros are in number

(ten adornments)

is,

because Atzilus is included in the order of Hishtalshelus

(limitation),

and in Hishtalshelus the concept of number applies.

And from this it is understood,

that the matters enumerated here are divided generally into three categories.

"You are One" which refers

(as above)

to Atik,

is removed and separate from Hishtalshelus,

"You are the highest above all high,"

which is above Hishtalshelus but relates to Hishtalshelus,

"You are He who brought forth ten adornments,"

they are the ten Sefiros of Atzilus,

Hishtalshelus.

And it continues in the maamar,

that through the service of mesirus nefesh they draw down from the level of "You are One" into the ten Sefiros.

And through this the revelation of that which is above nature is drawn into nature.

B)

Now, from that which it says in the maamar of "Patah Eliyahu" — "You are He who brought forth ten adornments... to conduct the worlds through them,"

that the reason for the emanation of the ten Sefiros of Atzilus is so that through them there will be the conduct of the worlds,

it is understood,

that the levels above the ten Sefiros are above the conduct of the worlds.

Accordingly,

also the revelation of "You are the highest" etc. is above nature.

And in the maamar it says that the drawing down of the revelation that is above nature is through the drawing down from the level of "You are One."

It also needs to be understood,

that since the conduct of the world according to nature is that Ein Sof conducts the world in this manner,

"You are He who brought forth ten adornments... to conduct the worlds through them,"

why is it necessary that within nature there be the drawing down of the revelation that is above nature?

And although that which Ein Sof conducts the worlds through the ten Sefiros is through His enclothing in the vessels of the ten Sefiros

[for the conduct of the worlds is from the light that is enclothed in the worlds,

and in order for the light to be enclothed in the worlds it is through being enclothed

(first)

in the vessels],

nevertheless, even after the light is enclothed in the vessels and in the worlds, it is connected with Ein Sof, Who has no end.

And as explained in the continuation of 5666

that this that in the conduct of nature there is the matter of constancy

(although nature is from the Divine vitality that is enclothed in the creations,

which is limited vitality),

is,

because the source of the vitality that is enclothed in the creations is from the light of the line,

whose source is from Ein Sof before the tzimtzum,

and the perfection of nature is through the revelation of that which is above nature being drawn into it.

And seemingly, it could be said,

that since the fact that the Holy One, blessed be He, conducts the world according to nature is always uniform

[for each and every day the sun rises in the east and sets in the west,

and likewise in all matters of nature],

therefore it is not openly apparent that the Holy One, blessed be He, is the One who conducts the world, and there is room for error that the world conducts itself on its own9,

and through the miracles that sometimes the Holy One, blessed be He, changes the conduct of nature,

this proves that also the conduct of nature10

is from the Holy One, blessed be He.

But according to this,

the perfection of nature is that it should be openly apparent that nature is Elokus,

and in the maamar it says that through the avodah

(of mesiras nefesh)

the revelation of that which is above nature is drawn into nature.

3)

And it is explained in several discourses11

that the root of nature is from the Name Elokim

(Elokim has the numerical value of haTeva12),

and the root of miracles is from the Name Havayah.

And it explains there,

that in the Name Havayah is upper knowledge,

that above there is yesh and below there is ayin,

meaning that all of existence is nothing and naught and is considered as nothing before Him,

and in the Name Elokim is lower knowledge,

that creation is from ayin to yesh,

meaning that the creations are an existence of yesh

[and the Elokis power that brings them into existence is called by the name ayin,

an ayin that is not grasped].

[And it could be said,

that it is similar to what is explained elsewhere13

that the coming into being from the Name Elokim is in a manner of enclothement

(Bereishis bara Elokim14),

for this indicates that it is a source for the matter of coming into being.

Therefore the creations that come into being from it occupy place relative to it,

and their bittul is only bittul hayesh – lower knowledge that below there is yesh.

And the coming into being from the Name Havayah is in a manner of automatically

(Yehallelu et shem Havayah ki hu tzivah venivrau15),

for this indicates that it is wondrous relative to the matter of coming into being,

therefore the creations that come into being from it do not occupy place relative to it,

bittul bimetzius – upper knowledge that below there is ayin].

And it is explained in the discourses11,

that just as it is regarding the Names,

that in the Name Havayah is upper knowledge and in the Name Elokim is lower knowledge,

so too is it regarding the matter of miracle and nature

(which are drawn from Havayah and Elokim),

that the conduct of nature is from the aspect of lower knowledge,

and the miracles that are above nature are from the aspect of upper knowledge.

[And it could be said,

that the connection of miracle and nature to upper knowledge and lower knowledge is not only from the perspective of their root,

that the root of miracles is from Havayah and the root of nature is from Elokim,

but also from the perspective of the matter of miracle and nature themselves.

And the explanation is,

that the conduct of nature is that the Holy One, blessed be He, conducts each creation according to its own nature,

for this indicates that in this conduct,

the creations occupy place,

below there is yesh.

And miraculous conduct is that the Holy One, blessed be He, conducts the world according to His will and not according to the characteristic and nature of the creations,

for in this conduct,

the creations do not occupy place,

below there is ayin].

And through the miracles that are drawn into the world,

that also into nature the revelation of that which is above nature is drawn,

the unification of lower knowledge and upper knowledge is made,

to be one in one16,

that also in lower knowledge the revelation of upper knowledge shines.

4)

And it is explained in the discourses,

that both opinions are true,

for both have their root in the Awtsmoos of Ein Sof,

for in Ein Sof there are two matters.

That He is above, above, without end,

and that He is below, below, without limit.

And these two matters are the root of the lower knowledge and the higher knowledge.

For from the aspect of the revelation of Ein Sof,

which is revealed in every place below, below without limit,

everything before Him is considered as nothing — this is the higher knowledge that "below there is nothing."

And from the aspect of the concealment of Ein Sof,

which is elevated in His Awtsmoos above, above without end,

the creations exist as a tangible entity — this is the lower knowledge that "below there is something."

And one must understand,

that since even the lower knowledge has its root in the Awtsmoos of Ein Sof,

the perfection of the lower knowledge would seemingly be that within it there should be a revelation that "below there is something"

(not that the creations are a tangible entity from their own perspective,

but rather)

because Ein Sof is above, above without end,

and in the discourses it is explained,

that the perfection of the lower knowledge comes about through the revelation of the higher knowledge shining within it.

Also, one must understand on the other hand,

regarding what is said in the discourses that even the lower knowledge is true because it has a root in the Awtsmoos of Ein Sof,

for seemingly,

since the matter of "above, above without end"

(the root of the lower knowledge)

is the concealment of Ein Sof,

the perception that "below there is something"

(as is perceived in the lower knowledge)

is seemingly not from the aspect of Ein Sof, but rather on the contrary,

because Ein Sof is not perceived within it,

and nevertheless they say,

that the opinion that "below there is something"

(as it is in the lower knowledge)

is a true opinion.

5)

And the explanation is,

that it is explained in the discourses,

that the term "nature" has several interpretations.

For in the Responsa of the Chacham Tzvi

it is stated,

that the name "nature" is a new term coined by the later sages.

For since everything

(even nature)

is from Him, blessed be He,

therefore even nature is a miracle.

Except that these miracles are constant,

continuous miracles.

And there are those who say

that "nature" (teva) is from the word "coin" (matbea).

For it is stated in the Mishnah,

A person strikes many coins with one seal, and they all resemble one another,

but the King of kings, the Holy One, blessed be He, stamped every person with the seal of Adam the first man, yet not one of them resembles another.

And in the Tanya

it is stated,

that "nature" is a borrowed term for anything that is not according to reason and intellect.

And it is explained in the discourses,

that the three aforementioned interpretations are three distinct matters.

For according to the interpretation of the Chacham Tzvi that nature is continuous miracles,

there the term "nature" refers to the conduct of the world.

And according to the interpretation that "teva" is from the term "matbea" (coin), that the Holy One, blessed be He, imprinted every person with the seal of Adam HaRishon,

and the Rambam explained

that the seal of Adam HaRishon is the form of the human species by which a human is human,

that the intention of "form of the human species" is

(primarily)

the spiritual form within him—

there the term "nature" refers to the divine life-force within the world,

which is the soul of the world.

And the connection of this matter to nature in its simple sense is,

that the form and nature of every created being is according to the manner of the divine life-force within it.

And according to the interpretation that "teva" is a borrowed term for anything not based on reason and intellect—there the term "nature" refers to the divine power that brings every created being into existence from nothing to something,

for bringing into existence from nothing to something is beyond intellect.

For this, that the divine life-force animates the created beings,

has a place in intellect,

and the matter of nature

(according to the interpretation that nature is that which is not based on reason and intellect)

is in the bringing into existence of created beings,

for creation of something from nothing is beyond intellect.

6)

And it is explained in the discourses,

that the two interpretations

(the matters)

of nature,

that it is the divine life-force that animates the created beings and that it is the divine power that brings the created beings into existence from nothing to something,

are related to the interpretation that "teva" is from the term "teviah" (immersion),

"they sank"

in the Sea of Reeds.

For just as in simple immersion,

when something is immersed in water,

the water covers the thing immersed in them,

so too is it with the divine life-force that is clothed in the created beings to animate them,

that the created beings cover the divine life-force that is clothed within them.

And likewise with the divine power that brings the created beings into existence from nothing to something,

for the matter of nature within it is also from the term "immersion,"

since the bringing into existence is in a manner of concealment and hiding,

that the creative power is concealed and hidden within the created beings,

therefore the matter of "teva" from the term "immersion" and concealment applies to it.

And there is

To say,

that the reason for this, that the concept of nature (from the term immersion) in the creation of creatures is brought in the discourses in a style of novelty

[that even in this one can say nature is from the term immersion30],

is because among the distinctions between the vitality of creatures and the creation of creatures is,

that the divine vitality that animates the creatures is revealed within the creatures,

so that it is felt in them that they have vitality,

and the matter of concealment is only that it is not felt that the vitality within them is divine vitality31,

but the creation of creatures

(that they were created from nothing to something)

is not felt within them.

For not only is it not felt in them that the creation is from G-dliness,

but the very matter of their creation is not felt within them32.

And the reason for this is,

because the divine vitality is invested within the creatures through concealing garments33.

[And since it is invested within the creatures, therefore it is felt in them,

except that due to the concealing garments it is not felt in them that it is divine vitality].

But the divine power that brings creatures into existence is separate from the creatures and is not invested within them33.

[And therefore their creation is not felt within the creatures].

And based on this, we can explain,

that the concept of nature (from the term immersion) is primarily in the vitality of creatures,

for the matter of immersion is that the immersed object is within the water and thereby the water covers it,

for in the analogy,

the divine vitality is invested within the creatures and thereby they conceal it.

But not so the concealment in the matter of creation, which is because the divine power that brings creatures into existence is separate from them and is not invested within them.

And the concept of nature (from the term immersion) regarding the power that brings into existence is

(primarily)

in the matter of concealment

(and not in the manner of concealment)34.

7)

And behold, it is explained elsewhere35,

that there are two matters of form.

The true form,

which is the soul,

and the matter of the body,

which is also called by the name "form,"

the form of matter.

And these two matters are related to each other,

for the form of the body is a vessel for the soul.

And based on this,

even though the primary matter of the seal of Adam HaRishon

(the form of the human species)

is the soul-form

(as explained above in section 5 of the discourses),

this also applies to the form of the human body36.

And from this it is also understood regarding nature,

that the primary matter of nature

(according to the interpretation that nature is from the term "the Holy One, blessed be He, imprinted every person with the seal of Adam HaRishon")

is the divine vitality of the world, which is the soul of the world,

and this also applies to the form of creatures,

the form of matter.

For the form of creatures is the vessel for the vitality and soul within them.

The explanation is,

as it is written,

"Whatever Hashem desires, He does"

(that creation is from the aspect of desire and will),

and it is written,

"By the word of Hashem the heavens were made"

(that creation is from the aspect of speech),

and the explanation of this is,

that the creation of the substance of every thing is from the aspect of speech.

And this is what our sages, of blessed memory, said,

"With ten utterances the world was created,"

that in the utterance "Let there be light," light was brought into being, and in the utterance "Let there be a firmament," the firmament was brought into being,

and so it is with all created beings.

And the creation of the form in every thing is from the aspect of will.

For the form of created beings was not specified in the ten utterances,

and that every created being has a form

[both its physical picture,

and its nature and characteristics]

is from the aspect of will.

And what is written,

"All of them You made with wisdom,"

is,

that the drawing down of the will is through wisdom.

And the reason for this, that creation is from two matters,

from the aspect of speech and from the aspect of will,

is,

that the ultimate intention in the creation of the world is that the world

(in and of itself)

be a tangible entity, and through the service of man

(specifically)

bittul (self-nullification) be drawn into it,

even to such a degree of bittul that the world becomes a dwelling place for the blessed One.

And the two aspects in the world — that in and of itself it is a tangible entity,

and that nevertheless it is possible to draw bittul into it

— are through its creation being from the aspect of will and from the aspect of speech.

For if all creation

(even the creation of the substance of created beings)

were from the aspect of will, the world would be nullified in existence,

and in order for the world to exist as a tangible entity, it is through being created by the word of Hashem.

And if all creation

(even the creation of the form of created beings)

were from the aspect of speech,

the world would not be connected to the matter of bittul.

And through the creation of the form of created beings being from the aspect of will,

as it is drawn into the aspect of speech

[for that the form of created beings is the picture of the substance is because the will is drawn into the speech],

through this it is possible to draw

(through service)

that even the tangible entity that came into being from speech be in a state of bittul.

8)

And it can be said,

that the reason for this, that the bittul of created beings is drawn from the aspect of will and the tangibility of created beings from the aspect of speech,

is,

that will is not an existence, but is only a revelation of the essence

(similar to will in the human soul,

which is only an inclination and drawing of the soul),

and therefore also the creation from will,

its matter is

(not that created beings come into existence,

but rather)

that through the creation the will is completed.

And speech is a separate garment.

For in addition to speech being an existence,

since its matter is that one speaks to another,

behold, in this itself it is separate from the speaking person,

to the extent that speech actually goes out and separates from the person.

And therefore

the creation from speech is a tangible existence.

9)

And according to what was explained above

(section 7)

that the form of the creatures

(the form of the matter)

is a vessel for the divine life-force within them

(their soul),

it may be said,

that the life-force and soul of the creatures are the will.

And from this it is understood,

that this [fact] that the divine life-force clothes itself in every creature and animates it according to its particular nature,

which indicates that the creatures occupy a place relative to it

(as above, section 3),

is

[not because the creatures in themselves occupy a place relative to it,

for the matter of coming into being from the will is that through them the will is completed

(as above, section 8),

but rather]

because it so arose in His will, blessed be He, that there should be a place-occupancy for the creatures,

and therefore He clothes Himself in the creatures and animates each creature according to its particular nature.

And based on this,

the distinction between natural conduct and miraculous conduct,

[namely] that natural conduct is through lower intellect and miraculous conduct is through higher intellect

(as brought above from the discourses),

is,

that the will in natural conduct is to conduct the world in a way that the world is a reality,

the lower [realm] is yesh,

and the will in miraculous conduct is to conduct the world in a way that the world is considered as nothing,

the lower [realm] is ayin.

10)

And this is the matter.

And it may be said,

that this is the case regarding the general concept of lower intellect,

that it has two modes.

[One mode is] that the intellect that the lower [realm] is yesh is because relative to this level the lower [realm] in itself is a reality

(and its self-nullification is only the nullification of the yesh).

And [the other mode is] that the intellect that the lower [realm] is yesh is in order that there should be a revelation of the aspect of higher than high without end.

And among the distinctions between the two modes is,

that in the first mode, where the lower [realm] in itself is a reality,

lower intellect and higher intellect are two intellects that are opposite in their essential substance.

For lower intellect is that the lower [realm] is yesh, and higher intellect is that the lower [realm] is ayin.

And in the second mode, where the intellect that the lower [realm] is yesh is in order that there should be a revelation of the aspect of higher than high without end,

the opposition of the two intellects is only in their conceptualization,

but in their essential substance they are one matter.

For the content of both intellects is the revelation of the matters that are in Ein Sof,

except that higher intellect is the revelation of the lower [realm] without limit,

and lower intellect is the revelation of the higher [realm] without end.

10)

A)

And this is that also lower daat is truth, and nevertheless the connection of lower daat with upper daat is necessary

(see above section 4),

for the matter of the truth of lower daat is because its content

(in inwardness)

is the revelation of above, without end,

and this matter is revealed through its connection with upper daat.

And likewise regarding the governance of nature,

that although the governance of nature is also that "You are He who brought forth the ten tikkunim... to govern the worlds through them,"

nevertheless, the perfection of the governance of nature is when the revelation of above-nature is drawn into it,

for specifically through this it is revealed that the matter of "to govern the worlds through them" has its root in the aspect of "You."

10)

B)

And now, this that was explained above

(section 10)

that when it is felt in the two intellects

(of upper daat and lower daat)

that their content is to reveal the matters that are in Ein Sof

(which is above without end and below without limit)

the two intellects are one matter,

is in generality.

But in particularity,

even the matters of above without end and below without limit

(as they are in Ein Sof46)

are two matters.

And based on this,

in order for there to be the connection of lower daat with upper daat,

and likewise the connection of nature with above-nature,

it is through the revelation of the Essence that is above both of them.

And it can be said,

that this is what is stated in the maamar47

that the drawing of the revelation of above-nature into nature is through the drawing from the aspect of "You are One,"

even though the revelation of above-nature is also through the drawing of the aspect of "You is supreme,"

for the matter of above-nature that comes from the side of "You is supreme,"

above the chain of descent,

is not drawn into nature

(the chain of descent),

and the drawing of the revelation of above-nature into nature is through the drawing of the aspect of "You is One."

And this is also the reason for the necessity of the connection of the two matters of nature and above-nature,

for each of the two matters has its root in the light of Ein Sof,

and through the connection of the two matters is the drawing of the Awtsmoos.

That is,

that through this there is the possibility

(even from the side of the world)

that through avodah there will be in the world the drawing of the revelation of the Awtsmoos,

and through this the intention of the creation of the world

(nature)

is completed, that the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower realms48.