תשרי י' - אגרת הקודש פרק כ

The Alter Rebbe begins by explaining that, just as we discussed previously regarding the creation of the worlds of בריאה, יצירה, עשיה—Briah, Yetzirah, and Asiyah, so too here, all the created beings, those that are brought into existence, formed, and made, come about through the union of זו"ן—the masculine and feminine, which refers to Zeir Anpin and Malchus in each world.

This process is not just a simple union, but it is specifically through the אור הנשמה שבתוכן—the light of the soul within them. This soul is godly, elokus, because it originates from the vessels of the ten sefiros of Malchus of Atzilus. In other words, the godly light that is present in the kelim of Malchus of Atzilus becomes the soul for the vessels in Briah, Yetzirah, and Asiyah.

Furthermore, within Malchus itself, it is not just the kelim that possess this power. There is also the הארת הקו—the radiance of the kav, the ray of the infinite light, which is invested in Atzilus up until the פרסא—the curtain that separates Atzilus from the lower worlds. This kav is what gives the power for creation yesh me'ayin—something from nothing, which is a power that only the Ein Sof possesses.

The Alter Rebbe continues that this הארת הקו—the ray of the kav, which was shining in the vessels of the ten sefiros of Malchus, actually breaks through the פרסא—the curtain, together with those kelim, and shines within them in Briah, Yetzirah, and Asiyah just as it did in Atzilus itself.

He explains that Malchus is comprised of all ten sefiros, and each kelim has an inner, outer, and middle aspect, making a total of thirty kelim. The kav that was present in these ten sefiros of Malchus breaks through the curtain along with the kelim, and continues to shine within them in the lower worlds. This enables the godly light to be present in Briah, Yetzirah, and Asiyah in a similar manner to how it is in Atzilus, despite the separation created by the curtain.

This breakthrough is what allows the vessels in the lower worlds to retain their godly nature and become the soul—the nishama—of the ten sefiros of Briah, Yetzirah, and Asiyah. This is the secret of how the divine energy is transmitted from Atzilus into the lower worlds, maintaining a connection to its source.

Now, the Alter Rebbe adds that not only does the הארת הקו—the radiance of the kav—shine into the lower worlds, but even the קו בעצמו—the kav itself, which is invested in the conclusion and end of נצח, הוד, יסוד—Netzach, Hod, and Yesod of Odom Kadmon (the primordial man, or Ak), also plays a role.

This refers to the very end of the feet of the yosher (the straight, inner light) of Odom Kadmon, which ultimately concludes in מלכות דעשיה—Malchus of Asiyah. In other words, the kav itself, which originates from the Ein Sof and is drawn down through all the levels, finally terminates in Malchus of Asiyah, the lowest point of the spiritual worlds.

From there, from the Netzach, Hod, and Yesod of Odom Kadmon, the הארת הקו—the radiance of the kav—shines and becomes invested in the אור הנשמה—the soul-light of the ten sefiros of Briah, Yetzirah, and Asiyah, which is godliness, elokus.

This means that even within Ak itself, the kav provides the spiritual energy that becomes the neshama, the soul, of the ten sefiros in the lower worlds. In Odom Kadmon, everything exists in potential, in the form of primordial thought, and from there, the energy is transmitted to actual creation in the lower worlds.

But it doesn't stop there. The Alter Rebbe explains that a further diminished ray—הארה דהארה—a radiance of a radiance, becomes invested in the נפש רוח—the nefesh and ruach levels of the ten sefiros of Briah, Yetzirah, and Asiyah, and even in all their vessels, their kelim.

This means that not only does the godly light reach the highest, most spiritual aspects of the lower worlds, but even the lower levels—the nefesh and ruach, and the actual vessels themselves—receive a diminished, indirect ray of the kav. This is possible because the kav itself, which is higher than Atzilus and rooted in Odom Kadmon, is able to reach even these lower aspects, whereas the light that comes through the kelim of Atzilus would not extend so far.

There is yet a further level: הארה דהארה דהארה—a radiance of a radiance of a radiance. This third, even more diminished level of divine light is present in all the created beings, those that are brought into existence, formed, and made—נבראים, נוצרים, נעשים.

This means that the divine energy descends and is filtered through multiple levels, until even the lowest forms of existence in Briah, Yetzirah, and Asiyah receive some aspect of the original godly light, albeit in a very contracted and concealed form.

The Alter Rebbe brings a verse to illustrate this point: הימים וכל אשר בהם, ואתה מחיה את כולם—"The seas and all that is in them, and You give life to them all."

This teaches us that everything in creation, from the highest to the lowest, receives its vitality from Hashem. The word ואתה—"You"—refers to the Ein Sof, the infinite, which is the source of life for all existence. Even though the divine energy is concealed and filtered, it is ultimately Hashem who gives life to everything.

All of this—the various levels of divine light and their descent into the worlds—is in the aspect of the expansion of vitality to enliven them. In other words, these are the different ways the divine energy is extended and invested in creation to give life to all beings.

However, the essence of the Ein Sof itself is not limited by space or by any of these levels. The true existence of the Ein Sof is beyond all boundaries and limitations, and it surrounds all worlds equally. The distinctions and gradations we have discussed pertain only to the way the divine energy is revealed and invested in creation, not to the essence of Hashem Himself.

Now, when we speak about the existence and essence of the Or Ein Sof—the Infinite Light of Hashem—we have to understand that it is not at all within the category of space. The אור הא"ס—Infinite Light—transcends any concept of place or limitation.

This is what is meant by the phrase סובב כל עלמין בשוה—that it surrounds all worlds equally. The Infinite Light is not contained or defined by any world or level; it is utterly beyond and encompasses everything in the same way, without distinction between higher and lower.

The possuk says, את השמים ואת הארץ אני מלא—"I fill the heavens and the earth." This is in one equal way, meaning that Hashem's presence is everywhere, in both the highest spiritual realms and the lowest physical world, with no difference at all.

This teaches us that the Infinite Light is not more present in one place than another. The same Divine presence fills all of existence, from the highest to the lowest, equally.

Furthermore, the Zohar says, ולית אתר פנוי מיניה—"there is no place empty of Him." This includes even this physical world, בארץ הלזו הגשמית. Even here, in the most material and seemingly distant place, Hashem's essence is fully present.

So, when we talk about Hashem being everywhere, it is not just in the spiritual realms, but even in the lowest, most physical reality, there is no space devoid of Him.

However, the way the Infinite Light is present is in the mode of מקיף וסובב—surrounding and encompassing. This means that although Hashem is everywhere, His presence is not always felt or revealed within the worlds; it is transcendent, not internalized.

The worlds do not grasp or contain this level of G‑dliness. It is there, but it is not perceived or internalized by the creations.

This is as explained in Likkutei Amarim—the Tanya itself. There, the Alter Rebbe clarifies that when we say "surrounding," it does not mean Hashem is outside or distant, G‑d forbid. Rather, it means that the creations do not sense or comprehend this level of G‑dliness. It is present, but not revealed to them.

So, when we speak about the energy that gives life and existence to the creations, it is not that the Infinite Light expands and becomes invested within them in a revealed way, to vitalize them and bring them from nothing into being. Rather, it is only through a הארה דהארה דהארה—a ray of a ray of a ray—of the kav, as explained above.

This means that the actual creative force that brings about yesh me'ayin—something from nothing—comes only through a very contracted and limited ray of the Infinite Light, not the essence itself.

And even from the Infinite Light that surrounds and encompasses all four worlds of Atzilus, Beriah, Yetzirah, and Asiyah equally, that light shines into the inner kav—the inner line of Divine energy—through the vessels of the ten sefiros of Beriah, Yetzirah, and Asiyah.

So, the encompassing light is drawn down and becomes somewhat internalized through the kelim—the vessels—of the ten sefiros in each world. This is how the Divine energy is able to be present in a way that the worlds can receive it.

When this ray of the Infinite Light shines within the kelim—the vessels—it gives them the power and strength to create yesh me'ayin, something from nothing. The kelim themselves, through this inner illumination, are empowered to bring about creation.

This is the mechanism by which the Divine creative force is able to operate within the worlds: the light shines into the vessels, and from there, the power to create and sustain all existence is drawn.

Since the act of creation—הבריאה—takes place through the vessels—הכלים—this is the reason why all created beings come into existence in a state of multiplicity, division, and limitation. The vessels themselves are inherently limited, and so what emerges from them is also defined by boundaries and distinctions.

This means that the world is not just a single, undifferentiated existence, but rather is made up of countless different entities, each with its own unique qualities and limitations. The process of creation through the vessels brings about this diversity and separation, so that every being is distinct from the others, with its own particular characteristics and end point.

And especially, as the Alter Rebbe explains, this is true through the level of the letters—האותיות—as mentioned earlier. The letters are the most specific and detailed form of limitation, because each letter is a distinct form, and when they combine to form words and names, they further define and limit the nature of what is being created. So, the more the creative energy is channeled through the vessels and especially through the letters, the more the result is a world of multiplicity, division, and limitation.

In summary, the reason for the vast diversity and boundaries in creation is because the divine energy is filtered through the vessels and the letters, which impose form, separation, and limitation on what is brought into being. This is the structure that underlies all of existence as we know it.