English translation — מאמר בשעה שעלה משה למרום תשכ"ה

B"S.

The first night of the festival of Shavuos

(towards morning),

the year 5725 (1965)

At the time that Moshe ascended to the heavens, the ministering angels said before the Holy One, blessed be He,

"Master of the Universe,

what is one born of a woman among us?"

He said to them, "He has come to receive the Torah."

They said before Him,

"A hidden treasure

[etc.] do You seek to give to flesh and blood? ... 'Place Your majesty upon the heavens.'"

The Holy One, blessed be He, said to Moshe, "Give them an answer [etc.]."

[Moshe] said before Him,

"Master of the Universe,

the Torah that You are giving me, what is written in it?"

"'I am the L-rd your G-d who brought you out of the land of Egypt [etc.].'"

"Did you descend to Egypt? ... Why should the Torah be for you?"

"Again, what is written in it?"

"'You shall have no other gods.'"

"Do you dwell among nations that worship idolatry?"

"Again, what is written in it?"

"'Remember the Shabbos day to sanctify it.'"

"Do you perform work that you need rest?"

"Again, what is written in it?"

"'You shall not take [the L-rd's name in vain].'"

"Is there business dealings among you?"

"Again, what is written in it?"

"'Honor your father and your mother.'"

"Do you have a father and a mother?"

"Again, what is written in it?"

"'You shall not murder, you shall not commit adultery, you shall not steal.'"

"Is there jealousy among you? Is there an evil inclination among you?"

[And it can be said,

that in the response of Moshe Rabbeinu to the claim of the angels,

there are two matters in general.

"Did you descend to Egypt?" is a response regarding the entirety of the Torah,

for since the reason for the entire matter of the giving of the Torah is "I am the L-rd your G-d who brought you out of the land of Egypt,"

therefore,

since "did you descend to Egypt?"

(rhetorically)

"Why should the Torah be for you?"

And afterwards he adds "again, what is written in it,"

that also the specific commandments in the Torah

("You shall have no [other gods],"

"Remember the Shabbos day,"

etc.)

belong to Yisrael and not to the angels.]

And it must be understood,

that the request of the angels, "Place Your majesty upon the heavens," was that the Torah be given to them as it is in spirituality,

and what did Moshe answer them? "Do you perform work [that you need rest] etc."

Also, it must be understood what Moshe answered regarding the commandments "You shall not murder, you shall not commit adultery, you shall not steal": "Is there jealousy among you? Is there an evil inclination among you?"

For since the angels have no jealousy among them and they have no evil inclination, therefore there is no need to command and warn them about these commandments,

for seemingly it would have been better for him to say,

that also the commandments themselves

(as they are in physicality)

do not pertain to the angels

(as he said previously regarding the commandment of Shabbos,

"You shall not take [the L-rd's name in vain],"

and honoring father and mother).

And the explanation is,

that regarding the reason why the Torah was given specifically down on earth,

there are two matters.

Because the drawing down through the mitzvos is when the fulfillment of the mitzvos is in physicality,

and also because through the fulfillment of the mitzvos below, the refinement of the animal soul is accomplished.

And this is what Moshe said: “Do you perform labor?… Is there an evil inclination among you?”

For the reason the Torah was not given in heaven to the angels is that then these two matters would be lacking.

“Do you perform labor that you need rest?”

Therefore it is not applicable for them to fulfill the mitzvah of Shabbos in physicality, and likewise regarding “Do not take [Hashem’s name in vain],”

honoring father and mother.

“Is there an evil inclination among you?”

Therefore, refinement of the animal soul is not applicable to them.

B)

And it can be said,

that regarding the connection of the refinement of the animal soul

(“Is there an evil inclination among you?”)

to the giving of the Torah,

there are two matters.

That through the fulfillment of the mitzvos given at the giving of the Torah, the refinement of the animal soul is accomplished,

as above.

And the refinement of the animal soul is also a preparation for the giving of the Torah.

Therefore we count the Omer before the holiday of Shavuos,

for the counting of the Omer is the refinement of the attributes of the animal soul,

and through this we merit the giving of the Torah on Shavuos.

And based on this,

the matter of “Is there an evil inclination among you?”

(the latter matter in Moshe’s response)

is similar to the matter of “To Egypt you descended”

(the first matter in Moshe’s response),

that regarding the connection of the Exodus from Egypt to the giving of the Torah,

there are two matters.

That through the giving of the Torah,

the drawing down and revelation of “Anochi Hashem Elokecha,”

there is accomplished “Who brought you out of the land of Egypt,”

and that the Exodus from Egypt is an introduction and preparation for the giving of the Torah,

as the simple interpretation of “Anochi Hashem Elokecha Who brought you out of the land of Egypt,”

that “Who brought you out of the land of Egypt” is a reason for “Anochi Hashem Elokecha.”

And it must be understood,

that the matter of the giving of the Torah is

(as stated in the opening of the giving of the Torah)

“Anochi Hashem Elokecha,”

that “Anochi” is His essence and Selfhood becomes “Hashem Elokecha,”

and how is it possible that through the work of refining the animal soul there will be a drawing down of Anochi?

C)

And behold, it is stated in the Midrash

on the verse,

“And you shall count for yourselves from the morrow of the Shabbos… seven complete weeks shall they be. When are they complete? When Israel does the will of the Omnipresent.”

And according to what is explained in many places,

that the matter of “doing the will of the Omnipresent” is specifically through the love of “with all your might,”

above measure and limitation,

it is understood,

that what the Midrash says, “When are they complete? When Israel does the will of the Omnipresent,”

is,

when the work of the Counting of the Omer is connected with the love of “with all your might.”

[And it is noteworthy,

that elsewhere our sages said

that “seven complete weeks” means that the seven weeks of the Omer begin on a Sunday and end on the Shabbos that is Shabbos,

for then they are seven complete weeks.

And it can be said that the connection of the two interpretations is,

that in those years when the seven weeks of the Omer begin on a Sunday and end on Shabbos,

it is easier,

that the work of the Omer be in the manner of “with all your might.”]

And superficially, it can be said,

that the connection of “doing the will of the Omnipresent”

(“with all your might”)

to the Counting of the Omer,

is,

because the Counting of the Omer is a preparation for the giving of the Torah,

and since the preparation for the giving of the Torah must be in two matters,

the Exodus from Egypt and the refinement of the animal soul,

therefore,

there must be in the Counting of the Omer

(in addition to the matter of refining the attributes of the animal soul,

also)

the work of “with all your might,”

above measure and limitation,

the departure from Egypt, from the term “narrow place” and limitation.

And it must be understood that according to this,

the work of “with all your might” is an indispensable preparation for the giving of the Torah,

and from that they said “When are they complete…” it implies that the primary matter of the Counting of the Omer,

the preparation for the giving of the Torah,

is the refinement of the attributes of the animal soul,

and the work of “with all your might” pertains only to the completeness of the preparation for the giving of the Torah.

And even more so it is not understood,

that since the matter of the giving of the Torah is the revelation of Anochi,

His essence and Selfhood which is infinitely above the order of Hishtalshelus,

the work appropriate for drawing down this revelation is seemingly the work of “with all your might”

(above the Hishtalshelus within man),

and nevertheless,

the primary work of the Counting of the Omer is the refinement of the attributes of the animal soul

[for in order to refine the attributes of the animal soul, it is specifically through the Godly soul clothing itself in the animal soul],

and through this the revelation of Anochi is drawn down.

4)

And this will be understood by prefacing what is said,

"As water reflects a face back to a face, so the heart of man to man,"

and it is explained in Chassidus,

that "the heart of man to man" does not refer only to two human beings,

[meaning] that the heart of a man in his love for his fellow arouses his fellow's love for him,

but also [refers] to the lower man and the upper Man,

that according to the manner of the service of the lower man,

the arousal from below,

so is the manner of the arousal from above,

the drawing down from the upper Man to the lower man,

"as water reflects a face back to a face."

And it may be said,

that the comparison of "the heart of man to man" to "water reflects a face back to a face" is,

that just as in water [reflecting] a face back to a face,

that which appears to the man [as] the form that he shows in the water is because through his looking into the water, there are made

(appear)

in the water the form of the face looking into them, and this form is afterwards seen by the man looking,

so it is with "the heart of man to man,"

that that which through the service and arousal from below of the lower man, an arousal from above and a drawing down from the upper Man to the lower man is made,

it is,

because the service of the lower man ascends from below to above,

to the upper Man,

and through this there is made in Him

(a likeness of)

this matter,

and afterwards this matter is drawn down

(that was made in the upper Man)

from above to below,

to the lower man.

And to add,

in the analogy of water,

that the face of the man who looks into the water appears in the water,

it is only that it appears thus to the seeing eye,

and in the analogue,

through the service of the lower man there is made

(a likeness of)

this matter in the upper Man

(and not only that it appears thus).

And behold, just as "the heart of man to man" is

(not only in its simple sense,

but)

also in spirituality

(in the upper Man and the lower man),

so too is it regarding the beginning of the verse "as water reflects a face back to a face,"

which speaks

(not only of water in its simple sense,

but)

also of the upper waters,

namely the simplicity of Ein Sof that is above the form of man.

And the matter of "as water reflects a face back to a face" is,

that although Ein Sof is absolutely simple and no form of Sefiros applies to Him,

nevertheless,

through the raising of feminine waters of the Sefiros to Ein Sof,

Sefiros are made in Him — the ten hidden Sefiros,

and the hidden Sefiros are like a source from which the revealed Sefiros are drawn

[in the manner of the two aspects of "as water reflects a face back to a face" in water in its simple sense,

that the image of the face looking into them appears in the water,

an ascent from below to above,

and that the image appearing in the water is afterwards seen by the man looking,

a drawing down from above to below].

And it must be understood,

that from that which it is said "as water reflects a face back to a face, so the heart of man to man," it implies,

that the matter of "water reflects a face back to a face" is simpler than the matter of "the heart of man to man,"

and at first glance,

behold, the incomparability of form

("face")

relative to simplicity

("water")

is far greater than the incomparability of the form of the lower man relative to the form of the upper Man

[as per the well-known statement,

"More than the incomparability of Asiyah relative to Atzilus is the incomparability of Atzilus relative to Ein Sof"],

and accordingly,

that through the raising of feminine waters a form of Sefiros is made in Ein Sof is seemingly a far greater novelty than that the form of the lower man is made in the upper Man,

and from that which it is said "as water reflects a face back to a face, so the heart of man to man," it implies,

that the matter of "water reflects a face back to a face" is simpler.

5)

And seemingly, this can be explained by first prefacing that the reason why, when one looks into water, the image of the face looking into it is seen, is because water is a pure and clear substance, devoid of all colors.

[This is unlike when one looks at something that has a picture,

the picture

(the color)

of that thing contradicts the picture of the face looking into it],

Therefore,

the concept of "water corresponding to face"

(that through the elevation of Mayin Nukvin a form is made in Ein Sof),

is simpler than the concept of "heart of man to man."

But this explanation requires additional explanation,

for seemingly,

this that in a simple thing all pictures are seen is specifically when the colors and the simple thing are of the same type,

that is, both are physical

(like the water and the face looking into them)

or both are spiritual

[in the manner of a simple logic that by virtue of its simplicity it can be pictured both in the picture of Chessed and in the picture of Gevurah,

that both

(the logic and the pictures of Chessed and Gevurah)

are spiritual],

But it is not applicable that in a simple thing pictures of a different type would be seen

[like intellectual logic,

which cannot be pictured in whiteness and redness

(physical),

and likewise conversely, it is not applicable that in physical water pictures of Chessed and Gevurah would be seen],

And since Ein Sof is abstracted not only from the picture of the Sefiros but also from the existence of the Sefiros

[for just as a spiritual thing is abstracted from the existence of physicality,

so too regarding Ein Sof, which is abstracted from the existence of the Sefiros.

For the existence of the Sefiros is that they are grasped in some definition

(Chochmah,

Binah,

etc.),

and since Ein Sof is absolutely simple and no grasp applies to it,

behold it is abstracted from the existence of the Sefiros],

How then is it applicable that through the elevation of Mayin Nukvin, Sefiros would be formed in it?

And the explanation of this,

is based on the known principle

that this that arousal from below arouses and draws down arousal from above

[also the arousal from above in the aspect of the Supernal Man,

Atzilus],

is not according to reason and intellect,

for since the created is incomparable to the Creator,

behold, according to intellect there is no place for the service of the creations to arouse

(effect a change)

in the matters above,

Rather, it is because so it arose in the primordial thought of Adam Kadmon

[which is before Atzilus]

that through the service of the creations there will be an arousal and drawing down of the matters of Atzilus.

And from this it is understood all the more so regarding the concept of "water corresponding to face,"

that this that through the elevation of Mayin Nukvin of the aspect of face,

the Sefiros of Atzilus,

there is an arousal from above in the aspect of the Supernal Waters,

in the simplicity of Ein Sof which is above the aspect of Man,

is because so it arose in His will, blessed be He,

in the Essence of Ein Sof which is above even the aspect of water.

And it can be said,

that through it arising in His will, blessed be He, that through the elevation of Mayin Nukvin of the aspect of face

(the Sefiros of Atzilus)

there will be a drawing down from the aspect of the Supernal Waters,

through this,

a connection is made for them to the aspect of the faces that they draw down,

in the analogy of literal water,

that they and the faces

(that look into them)

are of the same type.

Therefore,

the arousal from above in the aspect of the water that comes through the elevation of Mayin Nukvin of the Sefiros is

(not only an arousal that there will be a drawing down of Ein Sof into the Sefiros,

but also)

that in the simplicity of Ein Sof itself, the matter of the Sefiros is made,

the concealed Sefiros,

in the analogy of literal water,

in which themselves the face looking into them is seen.

6)

And it can be said,

that the reason for this that it arose in His will that the drawing down from above

(arousal from above)

be specifically through arousal from below,

is,

because the root of Israel

(for the main matter of arousal from below is through the service of Israel)

is in the Essence.

And as the Maggid wrote

in his explanation of the statement of our Sages, of blessed memory,

"Israel arose in thought,"

which is like the parable of a person who has a son,

that from the greatness of his love for him,

the form of the son is engraved in his thought.

And since for Him, blessed be He, the past and the future are one,

therefore the form of Israel was engraved in His thought, blessed be He, even before they were created.

This is also the concept of "He took counsel with the souls of the righteous,"

that the delight of the Holy One, blessed be He, in the service of the righteous was even before creation

(and through this creation came about).

And since the delight of the service of Israel is in His Essence, blessed be He, which is above all revelations,

therefore it arose in His will, blessed be He,

(also in the aspect of revelations)

that the drawing down and revelation from above be specifically through service.

And through this it is likewise regarding the entire concept of the elevation of Mayin Nukvin

(the elevation of Mayin Nukvin of the Sefiros and the like),

that it arose in His will, blessed be He, that the drawing down of Ein Sof be through the elevation of Mayin Nukvin of the Sefiros.

And so too is it in the primordial thought of Adam Kadmon,

that this that it arose in the primordial thought of Adam Kadmon that the drawing down from above be specifically through arousal from below,

is,

because the root of Israel is in the Essence of Adam Kadmon

[and as explained elsewhere

that this that Adam Kadmon is in the form of Man

(Primordial Man)

is the form of the souls of Israel that arose in the primordial thought of Adam Kadmon],

And from this it extends also into the thought of Adam Kadmon regarding the chain of descent,

that all the drawings down

[the drawing down from Atzilus to Beriah, Yetzirah, and Asiyah,

and also the drawing down from above Atzilus to Atzilus]

will be through service,

the elevation of Mayin Nukvin.

7)

And the explanation of the matter of the three aforementioned levels in Ein Sof that are above the hidden Sefiros

[after it arose in His will that there be a place of grasp for the elevation of Mayin Nukvin

[that even this level is above the hidden Sefiros,

since the hidden Sefiros are the "faces" that were made in Ein Sof through

(after)

the elevation of Mayin Nukvin],

as it is from His own essence

(before the aforementioned arising of the will)

that in this level the elevation of Mayin Nukvin does not apply,

and the Awtsmoos of Ein Sof where the matter of the elevation of Mayin Nukvin is rooted]

in more detail,

will be understood by prefacing the manner of the concealment of the hidden Sefiros47.

For in concealment there are two manners48,

a concealment that exists in actuality,

like fire that is within a coal,

that despite being hidden and covered in the coal, it is an actuality of fire,

and therefore to reveal it from its concealment no exertion is needed

(for by blowing on the coal the fire is revealed).

And a concealment that does not exist in actuality,

like fire that is in a flintstone,

that it is not an actuality of fire but only the potential of fire,

and therefore,

the extraction of fire from the flint is by striking,

with exertion and effort.

And in the powers of the soul is the distinction between hidden powers and powers that are included in the soul.

For the concealment of hidden powers,

like the power of the intellect,

is a concealment that exists in actuality,

and the concealment of powers that are included in the soul,

like the power of the primal, essential intellect,

is a concealment that does not exist in actuality.

And the concealment of the hidden Sefiros is a concealment that does not exist in actuality49.

For that the Sefiros that are above Atzilus are hidden and concealed is because they are included in Ein Sof,

in the manner of the inclusion of powers in the soul,

and the concealment of powers that are included in the soul is a concealment that does not exist in actuality,

as above.

And behold, even a concealment that does not exist in actuality is some existence,

except that its existence is that it is a source for existence.

And like the potential of fire that is in a flintstone,

which is a potential and source for fire.

And from this it is understood,

that this that there is in the flint a potential for fire is something additional to the flint.

And likewise it is with the powers that are included in the soul,

that they are powers

(and not the soul),

and furthermore,

that they are like a source for the revealed powers.

Therefore,

the analogy of the powers included in the soul for the hidden Sefiros is regarding the Sefiros of Akudim,

but regarding the levels of the hidden Sefiros that are above Akudim50,

it is not applicable to say even that they are in a concealment that does not exist in actuality,

but rather they are not an existence at all,

as the expression

(brought in many places51)

"there is no existence to the hidden ones."

For that which is innovated in the matter of the hidden Sefiros is only capability—that there can be the coming into being of Sefiros, and as long as the Sefiros have not come into being, there is no existence of Sefiros,

nor even an existence of a source for the Sefiros.

And the analogy for this is from the name of a person52,

that that which is innovated in the person by his having a name is only that if they call him by his name he will turn

(draw forth)

to those who call him.

For the existence of this drawing forth

(that he turns to those who call him by his name)

begins at the time that they call him by his name,

and before they call him by his name there is no existence of the drawing forth,

nor even a source for the drawing forth,

and that which is innovated by his having a name is only capability—that the drawing forth of his turning to those who call him by his name can be.

And behold, just as it is regarding the name of a person

(Reuven,

Shimon),

so too it is regarding names of attribute and quality,

for when they call a person by the name "wise" or "pious" and the like,

by these praises they arouse the power of wisdom and kindness within him to be drawn from concealment to revelation.

And it is explained in Torah Ohr53

and in several discourses54,

that the ten hidden Sefiros are ten names,

that by calling upon them,

the coming into being of the Sefiros will occur.

And this means,

that when it arose in His will, blessed be He, to bring the Sefiros into being,

He first emanated ten names55,

whose entire matter is only that when they call upon Him, blessed be He, with one of these names,

then there will come into being

(by the calling)

that Sefirah that is related to this name

[for by calling Him by the name "Wise",

the Sefirah of Chochmah will come into being,

and by calling Him by the name "Pious",

the Sefirah of Chessed will come into being]

— analogous to a person,

that by calling him "wise" and "pious",

a drawing forth of wisdom and kindness is made.

Except that in a person,

the drawing forth by calling him "wise" and "pious",

is only from concealment to revelation,

but Above,

by the calling of the names, the very existence of the Sefiros is made,

for before the calling there were no Sefiros at all,

even not in concealment.

In the manner of the drawing forth that is by calling a person's name

(that he turns when they call him by his name),

whose entire existence is made by the calling of the name, and before the calling of the name it was not in concealment

(as above).

8)

Now, it was explained above

(sections 4-5)

in the interpretation of the verse "as water reflects the face back to the face,"

that just as in water in its simple sense,

by looking into them,

the image of the face that looks into them is seen in them,

so too is it in the supernal waters,

the simplicity of Ein Sof,

that through the elevation of mayin nukvin of the Sefiros

(faces)

to Ein Sof,

the matter of the Sefiros is made in Him—the concealed Sefiros.

And that through the elevation of mayin nukvin, Sefiros are made in Ein Sof, is because even beforehand He has a connection to Sefiros

[analogous to water,

that the image of the face that looks into them is seen in them because the water and the face are of the same type of existence],

and explanation is needed,

for since even the concealed Sefiros

(the faces seen in the water)

are only the capacity for Sefiros

(as above, section 7),

and on the other hand,

also the Ein Sof that is above the concealed Sefiros

(the water in which the faces are seen)

has a connection to Sefiros,

what is the difference between these two matters?

And the explanation of this can be said,

that the matter of capacity for something is—that the thing can be.

For although capacity is not the source of the thing, and its matter is that the essence is able

[as known the distinction between koach and yecholes56],

nevertheless,

that the essence is able,

is—that it is within the capacity of the essence that it be thus and so.

And the connection of Ein Sof to Sefiros

(water to face)

is

(not that from the aspect of Ein Sof Sefiros can be,

but rather the opposite)

that the form of Sefiros can be in Ein Sof.

And although even this matter is a descent relative to Ein Sof as He is in His own essence,

for in Ein Sof as He is in His own essence there is no relation at all to the matter of Sefiros

[and as above, section 5, that it is analogous to intellectual logic that has no connection at all to colors,

whiteness and redness],

but after it arose in His will that there be a place of reception for the elevation of mayin nukvin of the Sefiros, through this a connection to the Sefiros was made for Him

(as above),

nevertheless,

the place of reception of the elevation of mayin nukvin of the Sefiros is that their mayin nukvin will take hold of a place with Him,

that through the elevation there will be a drawing down of Ein Sof,

and therefore,

the connection of Ein Sof to Sefiros that is made through the elevation of mayin nukvin of the Sefiros taking hold of a place with Him,

is that in Ein Sof it is possible for the form of Sefiros to be.

And therefore,

the capacity for Sefiros,

since its matter is that Sefiros can be,

is called by the name Sefiros,

the ten concealed Sefiros,

and the term "atzilus" is said regarding it

[and as brought above, section 7, from the discourses "He emanated ten names"],

and moreover,

that this capacity for Sefiros is made in Ein Sof is not from the aspect of Ein Sof, but rather through the elevation of mayin nukvin of the Sefiros.

And the descent, so to speak, in Ein Sof that He be in a manner that through the elevation of mayin nukvin the faces of the Sefiros are seen in Him,

is not that some matter is emanated in Him,

but rather it is Ein Sof Himself,

analogous to water that is in such a manner that the face that looks into it is seen in it.

9)

Now, it is explained in the discourses57,

that the faces seen in the water,

since they are from the aspect of the faces that look, and not from the aspect of the water,

therefore they are not a thing separate from the water, but rather the water itself.

For if the seen faces were drawn from the water,

then they would be a separate thing generated from the water

(analogous to fish in the sea).

But since the seen faces are not from the aspect of the water,

they are not a separate thing generated from the water, but rather the water itself.

— And so too is it in the analogue,

that since that in Ein Sof there are the ten concealed Sefiros is through the elevation of mayin nukvin of the Sefiros

(and not that they were generated from Ein Sof),

therefore they are not a thing separate from Ein Sof, but rather they are Ein Sof Himself.

And based on this,

in the concealed Sefiros there are two matters.

In their externality,

their matter is—capacity for Sefiros,

and in their inwardness,

they are—Ein Sof.

Now, it was explained above in section 4, that in "water reflects the face back to the face,"

there are two matters.

That the image of the face that looks into the water is seen in the water,

and that this image is afterwards seen by the man who looks into them.

That is,

that the image seen by the man is the image seen in the water.

And so too is it in the analogue,

that through the elevation of mayin nukvin of the lower faces,

the Sefiros of Atzilus,

faces are made

(the concealed Sefiros)

in the water

(the simplicity of Ein Sof),

and afterwards the upper faces that are in the water are drawn and revealed

(the concealed Sefiros)

from above to below, and from this the lower faces are made,

the Sefiros of Atzilus.

That is, that the matter of the revealed Sefiros

(in their inwardness)

is—the revelation of the concealed Sefiros,

analogous to the image of the face seen by the man who looks into the water, which is the image seen in the water

(the concealed Sefiros).

And based on the above, that the image seen in the water is the water itself,

it is understood,

that also the lower faces

(the Sefiros of Atzilus),

which are the revelation of the upper faces,

their inner matter is—water,

the simplicity of Ein Sof.

And based on this, what is said "as water reflects the face back to the face, so is the heart of man to man" will be understood,

that just as in water

(the simplicity of Ein Sof),

through the elevation of mayin nukvin, faces are made in them

(Sefiros),

so too is it in the upper man,

that through the elevation of mayin nukvin of the lower man, the form and image of the lower man is made in the upper man.

For at first glance,

the reason that the image of the face that looks into them is seen in water is because water is simple,

but not so when one looks into something that has a form,

the form of that thing contradicts the shape of the face that looks into it

(as above, section 5),

and since the upper man

(the Sefiros of Atzilus)

is a level of form,

how can it be that the form of the lower man be in him?

And the explanation of this,

that through the service of the lower man, the inwardness of the upper man is revealed,

the Sefiros of Atzilus,

whose matter is—the revelation of the concealed Sefiros

(faces seen in the water),

to the extent that they are the water

(the simplicity of Ein Sof)

itself.

And through the revelation

(through the service of the lower man)

of the inwardness of the upper man,

which is the simplicity of Ein Sof,

it is possible for the form of the lower man to be in Him58.

And based on this, it can be said that "as water reflects the face back to the face" is also the reason and explanation for "so is the heart of man to man."

For the matter of "water reflects the face back to the face" is that the lower faces seen outside the water

(the revealed Sefiros)

are one with the upper faces seen in the water

(the concealed Sefiros)

to the extent that they are one with the water itself

(the simplicity of Ein Sof),

and this is the reason for "the heart of man to man,"

that in the upper man the form of the lower man is made.

And to add,

that according to what was explained above

(section 6)

that this which arose in His will that the drawing down from above should be through arousal from below is because the root of arousal from below is in the Essence of Ein Sof, which is above even the light as it is in itself, before the matter of arousal from below arose in His will,

it can be said,

that in addition to this, that through the work of the lower man the inner aspect of the upper man is revealed, which is one with the simplicity of Ein Sof as it is in the aspect of water

[the light that has a connection to form,

analogous to plain water, that even before one looks into them they are in a manner that it is possible to see in them the face that looks into them],

behold, through the work of the lower man there is also drawn down a revelation of the Essence of Ein Sof, which is above even the light as it is in itself.

10)

And this is,

And behold, the work through which the inner aspect of the upper man is revealed is, in general, the work of refining the animal soul.

For that the revealed sefiros are

(in externality)

like something separate that came into being from the hidden sefiros is because of the partition between the hidden sefiros and the revealed sefiros.

And through the refinement of the animal soul, the partition between that which is above Atzilus

(the hidden sefiros)

and Atzilus

(the revealed sefiros) is refined,

and through this, the revelation of the hidden sefiros is felt in a revealed way within the sefiros of Atzilus,

as explained above, that the faces in the water are those seen by the person.

And to add,

that through the refinement and purification of the animal soul, all the partitions are purified,

and also the purification of the first contraction,

and through this,

the connection of the revealed sefiros with the hidden sefiros is with all the levels within the hidden sefiros,

including also the hidden sefiros that are before the contraction.

And likewise on the other side,

that through the refinement of the animal soul, the partition between Atzilus and BiYA is also purified

[for the primary concealment is through this partition],

and through this the connection of the lower man with the upper man is made.

And the work through which the revelation of the Essence of Ein Sof is drawn down is the work that stems from the soul

(which is above being clothed in the body and the animal soul),

which in general is the work of heartfelt desire.

For that through the work of Yisrael the revelation of the Essence of Ein Sof is drawn down is because of the virtue of the souls,

that they arose in thought

(as explained above in section 6),

and therefore the drawing down of this revelation is through heartfelt desire.

10)

A)

And behold, in the innovation that was innovated at the Giving of the Torah

[the first time,

and likewise at the Giving of the Torah in every year],

there are two matters.

The drawing down and revelation of the Essence of Ein Sof to Yisrael — "I am Hashem your G-d",

and the drawing down of this revelation is through heartfelt desire.

And the nullification of the decree and the barrier between the upper ones and the lower ones,

in all the worlds.

And the drawing down of this revelation is through the refinement of the animal soul.

And therefore during the Counting of the Omer,

which is the preparation for the Giving of the Torah,

both matters must be present,

the refinement of the attributes of the animal soul,

and the love of "with all your might"

(heartfelt desire).

And this is what is said, "And you shall count for yourselves... from the day you bring the Omer of the waving..."

For the matter of the Omer of the waving etc. is as stated,

"And he shall wave the Omer... for your acceptance,"

"For your acceptance" is the desire of the heart,

And through this desire

(of the person)

they make and draw down the will of the Omnipresent.

And this is: When are they complete? At the time when Israel does the will of the Omnipresent,

For this drawing down is the matter of completeness,

the true perfection.