The Gate of Unity 9/נר מצוה ותורה אור; שער היחוד ט׳

1At first glance, the verse, “I HaShem have not changed,” is not understood.

2Now, [this verse] is speaking in regard to Malchut of the Unlimited One (Ein Sof) Himself.

3However, if in Malchut of Asiyah (Actualization) there is a change between judgment and kindness, which is [only] an aspect of a reaction, then it must be that in Malchut of Ein Sof (The Unlimited One) this change also takes place.

6In other words, when the desire for kindness arises in His simple essential desire, this very same essential desire for kindness descends until the very end, to the desire for kindness of Malchut of Asiyah, literally.

7According to all the above mentioned, it is likewise understood that the opposite is true as well.

10[These are “renewed”] all the way until the highest heights, literally in His Essential Self.

11This being the case, [it seems] that there is a renewal even in the Essence of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He. (Atzmoot Ohr Ein Sof).

14Moreover, in the analogy of man below, there is change from a desire for judgment to a desire for kindness, even in the essential desire, as known.

15Likewise, how can we [pray and] request, “May it be desirable before You,” [requesting of HaShem-יהו״ה to have] a new desire; that a desire for judgment should be overturned into a desire for kindness?

17Now, the resolution for all this is the matter of Tzimtzum, as known.

18For, if the influence was in a manner of cause and effect, then the matter of change and reaction would fall upon it.

19However, since the aspect of the drawing down [of influence] is only in an aspect of a light and ray, and this too is by means of Tzimtzum, there is therefore no change at all in the Essential Self of HaShem’s-יהו״ה Godliness, even in Malchut of Malchut of Asiyah.

20Such is the case, all the way to the highest level.

21After Tzimtzum [however] there is an aspect of change, but only from the perspective of the recipients, as known.

22The explanation of the difference between “Ohr (Light) and Shefa (Influence) is known to all.

23However, even in the aspect of the light it was necessary for [its revelation] to be by means of Tzimtzum.

24It therefore is incumbent upon every individual to know the matter of Tzimtzum and to contemplate it [relative] to each world according its value.

25This is because it is the main principle in the general matter of the unity of HaShem-יהו״ה, and [in understanding] how there is no change relative to the Essential Self of HaShem-יהו״ה, blessed is He.

27Now, the [above] is only in relation to the encompassing light of HaShem-יהו״ה, blessed is He, which is called Sovev Kol Almin (The light that encompasses or transcends all worlds) both generally and particularly.

28This [light] is higher than the level of light that is in an aspect of Memale Kol Almin (the light of HaShem-יהו״ה, blessed is He, that fills all worlds), as known.

29However, even in the aspect of the inner light of Memaleh, both generally and particularly, there is no change.

30[Here too] its upper and lower [levels] are equivalent.

31This is as stated, “I HaShem-יהו״ה have not changed,” and “I-Ani-אני” refers to the aspect of Memaleh [the inner pervading light], as known.

37This is likewise the case in the descent of the Kav-line down, into the aspects of Igullim and Yosher, until it becomes the aspect of Keter of Adam Kadmon, [this too] is by means of Tzimtzum.

38The same [principle] applies [in the descent] from Adam Kadmon to Atik Yomin and Arich Anpin. [It too is by way of Tzimtzum].

39Even within the world of Atzilut itself, generally, there is a screen (Masach) between Keter and Chochmah.

41Similarly, [there is a screen (Masach)] between Abba and Imma to Zeir Anpin, and between Zeir Anpin and Nukva, as known.

42[Furthermore], between Malchut of Atzilut and Briyah, there is a Masach (screen) and Malchut penetrates the screen and becomes Keter of Briyah.

43In this manner, there is a Masach (screen) between Briyah and Yetzirah, and Malchut of Briyah penetrates the screen and becomes Keter of Yetzirah.

44Similarly, Malchut of Yetzirah penetrates the screen and becomes Keter of Asiyah.

45[This continues] until Malchut of Asiyah, which is called “The King who is exalted and alone.”

48This is as stated, “In the beginning God-Elohi”m-אלהי״ם created etc.” [“Bereshit – In the beginning” is translated as] “Bechochmeta – With Wisdom,” and “BeKadmin – With Desire,” which is the desire and wisdom of Malchut of Asiyah. This will suffice for those of understanding.

50[This is to say that there is no change] between a desire for kindness or for judgment in all of the worlds of ABY”A.

51In other words, [this refers to] how He is before the Tzimtzum or Masach (screen) through which [the light] penetrates and becomes the Keter of the lower world.

52It is, specifically, to this aspect, [that is, the Essential Self of HaShem-יהו״ה, blessed is He, that we pray and] say, “May it be desirable, specifically, before You.”

53[Relative to the Essential Self of HaShem-יהו״ה, blessed is He,] all aspects of “higher” and “lower” in the world, are literally equivalent.

54However, after the Tzimtzum, the desire is drawn into the intellect and emotions with changes, until the aspect of Malchut of Asiyah [about which] we say, “May it be desirable before You,” [meaning that HaShem-יהו״ה, blessed is He, should cause] a change in actual action, from judgment to kindness and the like. This will suffice those of understanding.