393 —טבע הכלים באצילות והבדלתם מבריאה

B"H, 10 Elul, 5708.

Brooklyn.

Haraha"ch havavac"h iy"a num"m etc.

Shalom u'Vrachah!

In response to your question regarding what is stated in the discourse "Bereishis" from 5702 at its end—that the kelim of the ten sefiros of Atzilus are called "Beriah," this is not, G-d forbid, like the creation in Beriah-Yetzirah-Asiyah. Rather, relative to the simplicity and attachment of the lights of Atzilus, the attachment of the kelim—which is a discernible attachment—is called "Beriah," as explained elsewhere that the attachment of kelim is an attachment that is not discernible. In the discourse "Bereishis," the intent is to clarify that even though in Atzilus it is "Ihu veChayohi veGarmohi—He and His life-forces and His vessels—are one," it is an attachment but not a connection; nevertheless, the kelim are called "Beriah," because their manner of attachment is such that it becomes discernible—it becomes an attachment. That is, there were two things here and afterwards they became one, which is not so with the lights. This is similar to the distinction between attachment in intellectual comprehension and understanding as discussed in the discourse "VeAtah Yigdal Na Koach Hashem." See also discourse "VeHar Sinai" from Cheshvan 5701. And what is explained elsewhere that the attachment of kelim is an attachment that is not discernible—the intent is that in kelim themselves and their nature there isn't felt or sensed their attachment to their source, for kelim by definition are concealment.

With blessings for a good inscription and sealing,

M. Schneerson

Summary

The Rebbe clarifies that while both lights and vessels in Atzilus are united with their source, only with vessels does this unity become discernible as a process—two entities becoming one—unlike lights whose unity remains inherently simple.