The Gate of Unity 14/נר מצוה ותורה אור; שער היחוד י״ד

1We must now understand the aspect of the Line and Thread (Kav V’Chut), that is drawn from the aspect of the aforementioned Reshimu, in a manner of particulars.

2Firstly, we must understand the general matter of [the Kav-Line]; that it is the literal opposite of the aspect of the aforementioned Reshimu-Impression.

3This is because a point indicates the concealment and withdrawal of everything, so that only a single point remains.

4Moreover, this point or impression specifically indicates the aspect of the absence of spreading forth below.

5In other words, the matter [of a point] is the absence of extension and revelation to a length and width.

6This is like the form of the letter Yod (י) which has no inner space, as known.

7Now, regarding the matter of the Tzimtzum of [the Reshimu] from above, in other words, that [everything] remains in the aspect of a point alone, it is possible that its opposite can come from this.

8This is because, the result of the [Tzimtzim] is that everything becomes included in the [Reshimu] in a brief and “hinted” manner, and the like.

9On the contrary, this is the main cause of all revelation of influence [from the Reshimu], as mentioned previously.

10However, at first glance, the fact that this point indicates a complete absence of spreading forth below, certainly could be considered to be a complete and true Tzimtzum.

11[That is,] it completely hides and conceals, making it impossible for light to come and [be revealed] below.

12This being the case, how is it possible that the opposite [of this point], which is the drawing down and spreading forth of the Kav – line, can be drawn from it?

13Rather, as known, the [explanation of the] matter is that, in truth, a point and a line are not two opposites, for a line is drawn from a point, and by the joining of many points, a line is made.

14Rather, the [explanation of the] matter, as known, is that a point is like a Heyulie relative to a line (Kav).

15It [therefore] is similar to every [type] of Heyulie or simple substance.

16[This is to say that] though [a Heyulie] is specifically in a state of the absence of spreading forth, nonetheless, this is not at all by necessity, but only because of what a Heyulie essentially is, in that as of yet, it is higher than the aspect of spreading forth.

17It thus has not [yet] descended from its essential state.

18[For example,] this is like the Heyulie of the life-force of an animal to enliven [the body] in a revealed fashion, as it still is included in its essential self, in that it has yet to spread forth to enliven [the body].

19Similarly, it is like the Heyulie-ability of movement as it is in the essential self, before it spreads forth to move.

20And is likewise like the power of growth before it spreads forth to cause growth

21And like the power of intellect before it spreads forth to conceptualize, and there are many other similar examples.

22It therefore is understood that, in and of itself, this absence of spreading forth cannot be called a true Tzimtzum.

23On the contrary, it is the essential Heyulie power, from which everything is revealed and spreads forth.

24In a similar manner we may understand the aspect of a point relative to a line.

25[That is], its lack of spreading forth is only because, as of yet, it is an essential aspect, and is above the aspect of “spreading forth.”

26Now, although [the Reshimu] comes about through the Tzimtzum of everything, so that nothing remains except for a single point, as mentioned above, however, this itself indicates that the entire aspect of the Essential Self is included in it.

27Since this is the case, it therefore does not spread forth downward.

28This is analogous to a Talmid (student) in the presence of his Rebbe.

29As long as he is preoccupied with absorbing [the teachings] and is [focused], similar to a point, with a concentration (Tzimtzum) of his whole essence, he cannot “give out” by influencing his fellow [with explanations of the teachings].

30However, after he has received [the teachings], the opposite [is true].

31For it is from this very Tzimtzum, in that he was [focused] like a point, that all the influence spreads forth and is drawn out to his fellow, as explained elsewhere.

32From all this we understand that the line which extends from the point, is just like the aspect of spreading forth from an essential Heyulie.

33However, [in regard to] the fact that it is drawn out in an aspect of a “short line,” it is explained elsewhere that just as a point is the aspect of a Heyulie relative to a line, likewise, a line is the aspect of a Heyulie relative to the aspects of the length and breadth of a plane.

34For as known, although the line-Kav comes in an aspect of being drawn down and spreading from above to below, nonetheless, it is not [yet] a specific manner of drawing down [or revelation] at all.

35Rather, it only is that the light has been drawn from above to below.

36It is through this that the aspects of “above” and “below,” from influencer to recipient, comes about.

37This is not the case in regard to the Heyulie of a point, in which there is no up or down, beginning, middle, or end, as known.

39This [Kav] is analogous to a “Builder’s Rod,” which is not [counted] into the measurements of the length and width of the area of the building itself.

40Nonetheless, with [the builder’s rod, the builder] measures all the measurements of the length and width [of the building].

41[However, the builder’s rod] itself is only like a short line which includes all possible measurements of length and width.

42Thus, the form of the Kav-Line is an aspect of a Heyulie relative to the plane of the letters and gives them their length and width, such as the lines of the letter Beit-ב, as stated elsewhere.

43According to this, even the beginning of the extension of the line from the point, although it comes in an aspect of spreading forth and drawing down, nonetheless, it still is in an aspect of a Heyulie, in that it includes many ways that length and width may be drawn out within measure.

44This is why it is called the Kav HaMidah – The Measuring Line, as is known.

45This is indicated by its form, which in essence is short, and merely issues from above to below.

46Nonetheless, included within this issuance is everything that was concealed in the Heyulie of the point, except that it [now] comes in a way of being drawn down.

47This [ability] comes from the power of the essential light that is concealed in the Essential Self of the Influencer, before being concentrated (Tzimtzum) into a single point.

48However, now it comes [into revelation] solely by way of a line, and not as it [originally] was in the Essence of the Influencer, where it was with the great expanse of His actual Essential Self.

49In this Kav-line, the light of the Essential Self only comes according to the capacity of the recipients.

50However, it nonetheless possesses a likeness to the light of the Essential Self that is concealed in the point, except that it [now] comes [into revelation] in a manner of being drawn down.

51It therefore comes in the form of a Kav-line.

52This [Kav-line] is the aspect of a Heyulie for all the light and influence [given] to the recipients. This will suffice for those of understanding.