The Gate of Unity 24/נר מצוה ותורה אור; שער היחוד כ״ד

1Now, to one who contemplates [how things are] above, the analogue for all that has been previously stated will be understood.

3Moreover, [he will understand that] even the ten essential Sefirot, from Keter to Malchut of The Unlimited One (Ein Sof), all [derive their existence] from the simple pleasure in His Essential Self.

4By way of analogy, even the essential kindness of the [human] soul, [derives] its existence primarily from the pleasure [of it].

5Nonetheless, in truth, the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He, is even beyond the aspect of simple pleasure.

6However, it is drawn after and radiates within the aspect of pleasure, just as the essence of the [human] soul is drawn after pleasure.

8For example, [vested] within the aspect of the desire for kindness of HaShem’s-יהו״ה Essential Self, is the simple [essential] pleasure.

9It is drawn forth and radiates greatly, until it descends and even comes into a separate matter.

10This [separate matter] is the aforementioned aspect of the Primal Pleasure and Desire (Ta’anoog V’Raton HaKadoom) that follows the Tzimtzum, to become the source for the [entire] chaining down of the worlds of ABY”A.

11It descends [further], to the point that it is drawn down to the very end of everything, such as even the most final particular of the ten sefirot of [the world of] Atzilut – Emanation.

12This is [understood] by way of the aforementioned analogy of the pleasure that exists to give being to the [emotional] quality of Victory (Netzach), and the like.

14[Keter, which is the pleasure and desire, is] invested within each and every sefirah, [even] in the most particular of particulars, for without it, it can have no existence at all, as previously explained at length.

16(This is in accordance with what is explained elsewhere with the analogy of the ten pits which are dug in succession. The [water in the] first is drawn into each [subsequent] pit etc. Likewise, it states in the Zohar, “He made a big vessel, [like a person who makes a big excavation, which becomes filled with the water that comes out of a spring… He then made a small vessel, which is the letter Yod, which became filled with it from the source (Keter), and He called it a spring flowing with Chochmah - Insight.] Through it, He called Himself, ‘Chacham – Wise’, [and the vessel He called Chochmah - Insight.]” Similarly, it states, “You brought out ten ‘Tikkunim – Vessels’ and called them ten sefirot etc.”)

18This is because the World of The Unlimited One (Ein Sof) is considered to continue until the aspect of Malchut of Adam Kadmon, which is the aspect of the “letters” of the end action that arose in the aforementioned Primal Thought and Desire (Machshava V’Ratzon HaKadoom).

19It is [these “letters,” which are] the last level of the Essential Self of HaShem-יהו״ה, blessed is He, that become the Keter of Atik Yomin, which is the aspect of the revelation of the light of the pleasure from the aforementioned concealed pleasure and Primal Desire (He’elem Ha’Oneg V’Ratzon HaKadoom).

20Therefore, even Keter of Atik Yomin, and the [sefirot] of Chochmah, Binah and the emotions that are within it, are all considered to be of the end of the World of The Unlimited One (Ein Sof).

21However, [this is not the case] with Arich Anpin, which is the aspect of the revelation of the desire that comes because of the pleasure.

22Because [the desire] is drawn to spread forth below, it is called the beginning and root of the Emanations, which refers to the ten sefirot of [the world of] Atzilut, both generally and particularly.

23It is for this reason that the aspect of Keter is generally called an intermediary aspect, which possesses something of the last level of the Essential Self of HaShem-יהו״ה, blessed is He, but is the beginning of the Emanated.

25By way of analogy, this is like the emotions of Chessed or Gevurah for a separate thing, which come from the power of the qualities of Chessed and Gevurah of the Essential Self.

26Nevertheless, it is the aspect of the pleasure and desire which comes from the Essential Self of HaShem-יהו״ה, blessed is He, that vests within everything in order to constantly give them existence, as mentioned previously.

27This is because, the source of this pleasure and desire is in the Essential Self of the light of The Unlimited One, HaShem-יהו״ה, blessed is He, and is called “the Delight of the King in Himself” (Sha’ashoo’ei HaMelech B’Atzmo).

28This is similar to the [aforementioned] analogy of the soul, which is drawn after every pleasure, which is proof that the pleasure fills its light.

29If so, then this itself is the reason that it is from the particular pleasure within each of the particular [emanations of] lights, that they primarily [derive] their existence.

30[This is true] even until the aspect of Malchut, which is the [quality of] Dominion.

31Were it not for the pleasure in it, it would have no existence.

32The absence of the light of the pleasure [for something] equals the absence of the light of its existence. This will suffice for those of understanding.

33Now, all the above is only in a general manner.

34In a manner of particulars, however, it is only the aspect of the first three [sefirot] of Atik Yomin that are considered to be [part] of the Essential Self of the Unlimited One, HaShem-יהו״ה, blessed is He.

35On the other hand, the seven lower sefirot of [Atik Yomin] become invested within the “Gulgulta – Skull” of Arich Anpin.

38This is because the coming into being of the desire from the pleasure is primarily from the aspect of the emotions of the pleasure, as known.

39For example, Chessed (kindness) of the pleasure [vests within Keter of the desire].

40By way of analogy, when a person is in a state of pleasure during the joy of his son’s wedding, or the like, he will then bestow goodness and abundant kindness upon everyone.

41[This is] because of the pleasure that uplifts his soul (for the aforementioned reason).

42During such a time, he may be aroused to grant every desire.

43In other words, even a desire for judgment may be overturned to kindness.

44This [overturning of the desire from Chessed to Gevurah] is dependent upon the aspect of the [essential] point of desire, which is higher than the “hidden reason for the desire” (Ta’am Kamoos LaRatzon) that divides into Chessed and Gevurah – kindness and judgment.

45This then, is an analogy through which one may understand how the aspect of Chessed of Atik Yomin vests within the “Gulgulta – Skull” [of Arich Anpin].

46Now, the aspect of Gevurah, which is judgment, and is the opposite of pleasure, is what vests within “Chochmah Stima’ah – the Hidden Wisdom” of Arich Anpin, which is the “hidden reason for the desire” (Ta’am Kamoos LaRatzon).

47This is the precision of the desire, that it should be a particular way, and not in any other way.

49This is because, when desire comes according to the dictates of Chochmah, it comes with precision and restriction that it should be like this and not like that.

51In contrast, the radiance of the thirteen qualities of mercy is from [a level] higher than the Chochmah of the desire, and can [therefore] “pardon iniquity.”

52Certainly [this is the case in regard to] the aspect of the first three sefirot of Atik Yomin, which are not invested in the Emanated.

53This is the aspect of the pleasure as it is within Himself.

54As of yet, no desire whatsoever has been born of it, except that all desires are destined to come from it.

55It is considered to be part of the general essence of the simple pleasure (HaTa’anoog HaPashoot).

56That is, it is from the aspect of the source of all pleasures in the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He.

62For, when the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He, who [even] transcends the time of “Yemei Kedem – the Preceding Days,” radiates within time, then time too becomes eternal and is then called “Atik Yomin – the Ancient of Days.” This will suffice for those of understanding.