Kitzur Nefesh HaChaim: Shaar Beis

(1) It’s written (D’varim 11:13): “to love God-YHV”H your [plural] God-Elohi”m and to serve Him with all your [plural] hearts/minds and all your [plural] souls-Neffesh522This verse appears in the second paragraph of the three paragraphs of the Sh’ma prayer.”. And the rabbis (OBM) stated in the first chapter of Ta’anit (2a) and in Sifri: “What is ‘service using the heart/mind’? You must admit, this is prayer.”

(2) Now the love mentioned, that must be with a complete heart/mind, is simple, for it’s one of the commandments dependent on the heart/mind523There are commandments that are dependent on the body and others that are dependent on thought or intention. The latter are referred to as “commandments dependent on the heart” (Heb. mitzvote ha-t’looyote ba-lev... And so the matter of the love with all your soul-Neffesh that was mentioned, this is even to also give up your soul-Neffesh524I.e., to die for Him for Him (blessed be His name) out of the immense, marvelous love of Him (blessed be He). And as was written in the first paragraph525Meaning the first paragraph of the three paragraphs of the Sh’ma prayer: “And you [singular] shall love God-YHV”H your [singular] God-Elohi”m with all your [singular] hearts/minds and with all your [singular] soul-Neffesh…”.

(3) However, this [second] paragraph has something novel that it originated, that the service too (meaning prayer), must be with a complete heart/mind and a complete soul-Neffesh.

(4) (And for that reason it wasn’t written “and with all your resources526Heb.: oo-v’khol m’o-deh-kha” in this paragraph as with the first paragraph in which it’s written “and with all your resources”. Because the first paragraph only teaches from the perspective of the commandment to love [and not regarding service], it’s relevant to state that the love should be with all your resources too—meaning your monetary resources—as the sages (OBM) state (Berakhot 61b): “If you have a person whose money is more beloved to him than his body, it’s for this reason it states: ‘with all your monetary resources’.” However in this [second] paragraph in which it is also written “service” (meaning prayer), it’s not so relevant to it [to mention] “and with all your resources”.)

(5) Now [the meaning of] what is stated regarding the context of prayer “with all your hearts/minds” is plain, and describes the intention of the text in two contexts.

(6) The first, specifically, is to empty his heart/mind from the burden of thoughts527Essentially, to still the mind., and to divert it to the direction of attending completely to the words of the prayer, wholeheartedly, and from the depths of the heart/mind, as they (OBM) stated in the b’raita at the start of Perek Ein Ome-din (Berakhot 30b): “One who prays must adjust the direction of his heart/mind towards the heavens, for it says (Tehillim 10:17): ‘prepare their heart/mind…’”. And as it teaches there too in the story of Channa (Shmuel Aleph 1:13): “…and Channa, she was speaking upon her heart/mind”. From here we learn that the direction of the heart/mind of one who prays must be controlled. And as King Dovid (peace be upon him) stated (Tehillim 119:10): “with all my heart/ mind I sought you.”

(7) And in Zohar B’shahlakh (63:2): “anyone who prays a prayer before the holy King must present his requests and pray from the depths of the heart/mind, so that his heart/ mind should be considered perfect before the Holy One (blessed be He), and he should control the direction of his heart/mind and will.”

(8) For that reason they (OBM) stated at the end Perek T’feelaht Ha-shahkhar (Berakhot 30b), “that one who prays should settle down [the mind]528Heb.: sho-heh …” so that his mind should be stilled, and this is ‘with all your hearts/minds’, so that the entire heart/mind should be filled only with the intention of the words of the prayer, for if some other thought should arise, the heart/mind would be divided between two thoughts.

(9) And the second is to eradicate from his heart/mind all worldly pleasures and their delights from all sources during the service of prayer, and to exclusively gaze heavenwards towards the majesty of the Creator (blessed be He). As was stated (Yevamot 105b): “One who prays must […] transfer his heart/mind upwards529Heb.: ha-mit-pa-leil tzareekh sheh-yee-tein leebo l’ma-ah-la”, until the entire power of his heart/mind is drawn only upwards, to delight in God-H’ alone via the words of the prayer. And in the context of the early pious ones530Heb.: ha-chassidim ha-reeshonim who would settle down the mind for one hour, so that they could adjust the direction of their hearts/minds toward God-Ma-kome (Berakhot 30a), and per what Rabbeinu Yonah (OBM) explained in that context (refer there and pay attention531Heb.: v’leeb-kha ta-sheet), and as was stated in Sh’mote Rabba (parsha 22): “a person must purify his heart/mind before he prays”.

(10) (However, the entire essence of the matter of a pure heart/mind is only [to enhance the performance of] the commandment and not to obstruct its performance532So even if your heart is not yet completely pure or your mind not yet completely settled, you must still pray.. Also, in the context of prayer, even though it is called “service using the heart/mind”, as was explained briefly above (the end of Gate 1), the essence of all commandments is the performance. Refer there [for more details].)

(11) And to understand the matter of what the text stated: “…and with all your [plural] soul-Neffesh” regarding the service of the prayer, we must first explain the meaning and context of blessing Him (so to speak, blessed be His name) that we’ve noted a few times in the text: “and you shall bless God-YHV”H, your God-Elohi”m” (D’varim 8:10), “blessed is God forever” (Tehillim 89:53), “bless God-YHV”H, oh my soul-Neffesh” (Tehillim 103:1), and many others similarly. And also in the statements of our rabbis (OBM) we found (Berakhot 7a) that He said (so to speak) to Rabbee Yishmael: “Yishmael, my child, bless Me”, and so too the entire formulaic wording of all the prayers and blessings that the Notables of the Great Assembly533The Notables of the Great Assembly (Heb. anshei k’nesset ha-g’dolah) codified the prayer service. Among its members were the last of the prophets. established, all of them begin and end with “blessed”.

(1) And the matter of the word “blessed534Heb.: ba-rookh, the first word of most blessings.” is not an expression of attributing glory and giving praise as is commonly accepted among the masses, for when He said to Rabbee Yishmael: “Yishmael, my child, bless me” (Berakhot 7a), he didn’t utter there any praise in his blessing, rather a prayer and a request for mercy535Implying that God wants and needs (so to speak) man’s blessing, and that man effects something important via blessings.. And in the same context536Heb.: v’khein in Bava M’tzee-ah (114a) they stated: “‘and he will bless you’ (D’varim 24:13)—this excludes hekdeish which doesn’t require a blessing”537Which would seem to imply that God does not need (so to speak) man’s blessing.. And then the Talmud argues that this is not correct, and therefore it is written; “and you shall eat and be satisfied and bless God…” (D’varim 8:10).538Rav Chayyim brings this case from Bava M’tzee-ah to show that God needs (so to speak) blessing and that the purpose of blessing is not praise. The Talmud is discussing the case of a poor person who receives a loan and deposits a security article with the creditor. If the poor person needs the security article to survive, the creditor must return it, and as a result the poor person blesses the creditor. The Talmud then posits the case of a poor person who is a debtor to the Temple for a hekdeish contribution. The text states that in the context of this case, the debtor does not bless God. This might be taken as proof that God doesn’t require blessing. To counter that argument, the Talmud then brings proof from a verse about birkat ha-ma-zone (grace after meals) that one must bless God. It then teaches that the Temple need not return a security article for a hekdeish contribution, as it doesn’t fall in the category of charity, and that is the reason that no blessing of God occurs.

(2) However, the truth is that ba-rookh, its meaning is an expression of increase and expansion, and consonant with the context of (Berakhot 7a) “accept, please, my b’rakha…” (B’reishit 33:11), and “and He will bless your food” (Shemot 23:25), and “and He will bless the fruit of your womb…” (D’varim 7:13), and many others similar to these in the text, so that it’s impossible to translate them as expressions of attributing glory and giving praise; rather [it’s] an expression of increase and expansion.

(3) And in the Zohar it states in many places “l’am-sheekha birkha’an…539Aram.: to draw [down] blessings”, “l’a-ra-ka birkha’an540Aram.: to cause to flow [down] blessings”, “l’oh-soo-fei birkha’an541Aram.: to expand blessings”, “toseffet v’ribui birkha’an…542Increase and expansion in blessings”. And refer to the Raa-ya M’hemna (beginning of parshat Eikev 71 and 72), that “ba-rookh ah-tah YHV”H543Blessed are You God-YHV”H—the usual first three words of blessings”, its meaning is to draw forth and cause the flow of life [force] from the Source of Life to the name of the Holy One (blessed be He)544Rav Chayyim describes here a key part of the foundation of his understanding about God’s relationship with the world. There is a Source of Life from which one can draw from and cause the flow of life to the name of the Holy One (blessed be He).… . And it’s written (ibid): “and you shall eat and be satisfied and bless God your God-Elohi”m”, and those are blessings that people cause to flow with those words…”. Refer there at length [for more details].

(4) And so it is written in the Pri Etz Chayyim, Sha-ar Ha-kadishim, chapter 1, and this is what it says: “The hidden meaning of ba-rookh is many kinds of expansion”. And so it is too at the end of the Sha-ar Ha-b’reeya, and at the end of chapter two of the Sha-ar Ha-ahmeeda545Ahmeeda (lit. standing) is an alternate name for the primary prayer service, recited thrice daily. It originally consisted of eighteen blessings, accounting for another of its names: eighteen blessings (Heb.: shmo-neh es-rei). It is also called, simply, prayer (Heb.: t’fee-la)., and at the beginning of chapter three there, and in the Sha-ar Ha-shabbat in the beginning of chapter twelve, and in the Sha-ar T’feelaht Rosh Ha-shanna, refer there. And so too wrote the RaShb”A546Rabbi Shlomo ben Aderet (1235—1310), a Spanish Talmudist who was a student of the RaMBa”N and Rabbeinu Yona. (OBM) in regard to the context of “Yishmael, my child, bless me”. Refer there [for more details].

(5) However the context of blessing Him (blessed be His name), the intention is not [aimed] towards the Essence547Heb.: ahtzmoot. By “the Essence”, R. Chayyim is hinting at that which is beyond any descriptive name that is based on our perceptions of God’s manifestations in the world. (so to speak) of the One Master (blessed is He), (never! never!), for He is far, far above any blessing. Rather the context is as is stated in the Zohar (Ehmore 98, and in other places), that the Holy One (blessed be He) is [both] revealed and hidden. For the Essence of the Ein Sofe (blessed is He) is the most hidden of the hiddens, and can’t be assigned any name at all, not even the name YHV”H (blessed is He), nor even to the top thorn of its letter Yud548The letter Yud (the first letter of the name YHV”H), has an upwards pointing apex in the shape of a thorn. If we consider that each letter of the name YHV”H refers to one of the four worlds, with the Yud referring to the world of Ahtzeeloot, then the thorn at the top of the Yud points to what is above (or before) Ahtzeeloot..

(6) And though the Zohar refers to Him (blessed be He) with the name Ein Sofe, it’s not a descriptive name for Him (blessed be His name). Rather the intention is relative to how we perceive Him, from the perspective of the forces that are affected by Him via his purposeful relationship with the worlds. And for this reason He is referred to as “Without End” and not “Without Beginning549Heb.: ein rei-sheet”, for in truth from the perspective of His Essence (blessed be His name) He has no end and no beginning; [it’s] only from our perspective of His powers (blessed be He). It’s that all of our understanding is just a beginning, but there’s no final destination at which we can arrive with an understanding of His powers (blessed be His name) that influence [the world].

(7) And what we’re able to grasp to some small degree, and [that] we [can] name and describe with a number of:
1. names that are physically descriptive,
2. names that are descriptive of relationship,
3. names that describe behavioral qualities, and
4. names that describe personality qualities550Heb.: t’arim, shei-mote, v’khi-noo-yim, u’mee-dote. There are at least four different methods to developing names for things. We can assign a name related to how something appears, or one that’s a description based on its relationship to us, or one that refers to a behavioral quality, or a personality quality., as we’ve encountered in the Torah and in the various expressions of prayer,
all of them are only from the perspective of His (blessed be He) relationship with the worlds and the powers from the moment of the creation, to set them up, to sustain them, and to control them according to His will (blessed be His name), and those are what are intended by the phrase: “unfolding of the s’feerote551The “unfolding of the s’feerote” describes how the worlds are connected and attached, and how “light” flows between and within them.”.

(8) And the names, appellations and descriptions [used to refer to God] vary according to the distinctions in the details of the control process that unfold and are drawn to this world (whether for judgment, compassion, or mercy), via the lofty powers and their combinations. Thus, each specific context in the control process has a unique appellation and a specific name, and this is what the definitions of all the descriptive names that are from the perspective of the created powers teach us. For example “Merciful and Graceful552Heb.: ra-khoom v’kha-noon” means “exhibiting mercy and grace toward the created beings”.

(9) And even the unique primary name YHV”H (blessed is He) is not applied in exclusivity to His Essence (blessed be He) that we uniquely attribute to Him; rather [it’s applied] from the perspective of His (blessed be He) relationship with the worlds, per its definition as “existed, exists, will exist, and brings everything into existence”, meaning that He (blessed be He) purposefully relates to the worlds to bring them into existence and to sustain them in each instant.[*] And this is what the Ariza”l stated in his holy explanation, brought in the introduction to the Pri Etz Chayyim, that all the appellations and names, they are names of the Essence that are distributed within the s’feerote. Refer there [for more details].

(10) Annotation: And what is stated in the Pirkei d’Rabbee Eliezer, that “Before the Holy One (blessed be He) created the world, He and his name alone existed553Heb.: ko-dem sheh-ba-ra ha-Kadosh Ba-rookh Hu et ha-oh-lam, ha-ya hoo u’sh’mo l’vad”. He specifically used the words “Before He created-Ba-rah”—meaning the world of B’reeya. “He”—meaning His Essence (blessed be He). “And his name”—meaning the world of Ahtzeeloot. They alone existed. But if He (blessed be His name) had not emanated from within Him the world of Ahtzeeloot, there wouldn’t have been any relevance of past, present or future existence to His Essence.

(1) And this is what those of blessed memory stated in Sh’mote Rabba, chapter 3: “‘The God-Elohi”m of your ancestors sent me to you’(Shemot 3:13)—At that moment, the [the nature of] his task was clarified to Moshe… . At that moment Moshe was requesting that the Holy One (blessed be He) should tell him the great name… . Said the Holy One (blessed be He) to him (to Moshe): You desire to know My name? I am named according to My actions. At times I am called using the name Ei”l Sha-d”ai, Tz’va”ot, or Elohi”m or YHV”H. When I judge the creations, I am called Elohi”m. And when I wage war against the evil ones, I am called Tz’va”ot. And when I suspend the sins of Man, I am called Ei”l Sha-d”ai. And when I have mercy on my creation, I am called YHV”H… This is the [meaning of] ‘I will be as I will be’ (Shemot 3:14): I am named according to my actions.”

(2) And in the Raa-ya M’hemna, parshat Bo (42b): “For you have not seen any image…’ (D’varim 4:15)—And isn’t it written (Bamidbar 12:8): ‘And upon God’s-YHV”H image does he gaze…’? And He doesn’t have even that image in His place554In His place beyond the worlds of creation., rather when He descends to reign over them, and spreads over the created beings, and it appears to each one according to its image, vision, and likeness…, for before He created an image in the world and shaped a form He was One without form or image, and whomever perceives Him prior to the level of B’reeya, which is still exclusive of any form, he is forbidden to attribute any form or image…, even using the holy name and not even with any letter or a punctuation mark, and this is what the text says ‘for you have not seen…’. But after He shaped the form of the Vehicle of the supernal man555Heb.: merkava, He descended there and He, in that form, is called YHV”H, so that others could perceive Him there in His likenesses: Ei”l, Elohi”m, Sha-d”ai, Ts’va”ot, EHY”H, so that they will perceive Him according to each and every personality trait, how He directs the world with compassion and with judgment… . Woe to he who portrays Him according to one specific personality trait… . Rather His portrayal is according to His mastery over that specific trait, and even over all the created beings… and when He departs from it, He has no traits and no depiction.” Refer there [for more details].

(3) And in parshat Pinkhas (225a): “And He is not referred to as YHV”H or any other name until his light spreads over them. And when it departs from them, He doesn’t have [associated with] his Essence any name at all… .” Refer there [for more details].

(4) And in the Tikkoonim (Tikkoon 70, 121b), it dealt at length with the components of the organs/limbs of the Stature556Shiur koma; see Gate 1, Chapter 6 (so to speak), [and] stated later that the entire matter is to express His sovereignty via each organ/limb, to inform man how the world is controlled and to know how to communicate with Him using each organ/limb correctly, and how His name changes according to that organ/limb, and that there’s an organ/limb in which He is referred to as Elohi”m, and that there’s an organ/ limb in which he is referred to as… . EHY”H exhibits and teaches about the essential nature of the Highest of the High…, that the Highest of the High is One in all the names and does not vary in any of them, that the variations are only in the names and not Him. Refer there [for more details]. And refer further to the Raa-ya M’hemna Pinkhas 257b and 258a. And refer to the Etz Chayyim, at the beginning of Sha-ar Eegoolim V’yosher557Gate of Sphere-ness and Straightness, and also at the end of that Sha-ar in the beginning of the second edition558Aram.: ha-mahadoora tin-ya-na, and you’ll understand what is written there according to our exposition.

(5) [*] And this is the entirety of what we can grasp about Him (blessed be He): all of it is from the perspective of His relationship with the worlds and his permeation of them. As is written in the Raa-ya M’hemna, (parshat Bo) that was mentioned above: “…and He doesn’t have even that image in His place, rather when He descends to reign over them, and spreads over the created beings, and it appears to each one according to its image, vision, and likeness… . And this is [what is meant by] ‘and I will be described via the capacities of the Prophets’ (Ho-shei-a 12:11)559R. Chayyim offers an alternate reading of what could also be rendered as “and through the prophets I conveyed allegories”..”

(6) Annotation: And in this will be understood what those of blessed memory stated in Chazit on the verse (Shir Ha-Shirrim 5:2): “My dove, My perfection”. This is how they expressed it: “Rabbee Ya-nai stated: ‘My twin’ (so to speak). Not that I am greater than she, nor that she greater than Me.” And this seems incredible, and according to our explanation it becomes clear, concluding that all of the inadequate frameworks that are used to discuss Him (blessed be He) are only from the perspective of His (blessed be He) relationship with the worlds. And His (blessed be He) entire initial intention in creating the worlds and interacting with them was only for the sake of Israel… as they (OBM) stated: “‘In the beginning’—for Israel’s sake…”. And what was stated: “‘My twin—not that I am greater than she, nor that she…’, meaning “in chronological age”. Understand!

(7) And for that reason the Notables of the Great Assembly codified the formula of all blessings associated with commandments using second person (direct) and thirdperson (hidden560Or indirect) expressions. They open with “Blessed are You”—a second-person (direct) expression, and close with “who sanctified us… and commanded us…”—a third person (hidden) expression.

(8) From the perspective of His (blessed be He) purposeful relationship with the worlds, through which we attain some small degree of understanding, we state in the form of directness “blessed are You…”, for the worlds require— for the matter of increase and expansion—blessings from His Essence (blessed be He), who interacts with them. And this is [the meaning of] “Sovereign of the Universe”, as was stated in the Raa-ya M’hemna mentioned above: “when He descends to reign over them, and spreads over the created beings…”.

(9) And the One who commands us and sanctifies us, is exclusively His Essence (blessed be He), the Ein Sofe (blessed is He), the most hidden of all hiddens,561Heb.: sa-toom meekol s’teemeen. This has the sense of “absolutely sealed in a way that precludes any access”., and therefore they codified it using an expression of hiddenness: “who sanctified us and commanded us”.

(1) And the reason that every blessing includes the two features mentioned above is because the fundamental cornerstone of our holy faith, [is] that the target of our hearts/minds’ intentions in all of the blessings, prayers and supplications, is exclusively and only the One of the universe, singular Master, Ein Sofe, blessed is He.

(2) However, it is not that we address Him (so to speak) as His Essence alone, in the aspect that is completely removed and separated from the worlds, similar to the situation that existed prior to creation, for if it were so how could we describe Him (heaven forefend) in all of our blessings and prayers with any name or appellation in the world at all?

(3) And also, if He (blessed be He) hadn’t demonstrated that His will was to interact with the worlds, and to reign over the created beings according to their accomplishments, we would not have had permission at all to pray to His Essence (blessed be He) that He should interact with the worlds and supervise the created beings. And therefore we begin with saying “you God-YHV”H, sovereign of the Universe”, whose meaning is: after Your will was to create the worlds and to interact with them, to rule over them. For that reason our requests are that He (blessed be He), the source of will, rule thusly over the worlds.

(4) And also, considering that the aspect of His Essence (blessed be He) does not interact with the worlds, there’s no possibility of Torah or commandments at all. And regarding this was stated (Iyyov 35:6): “If you have sinned, how have you affected Him? …If you were righteous, what have you done to Him, or what has He taken from your hand?” And likewise it is written (Mishlei 9:12): “If you have become wise, you have become wise for your own sake”, for regarding the Essence of the Master of All (blessed is He), all of man’s actions, whether for good or evil, do not in fact affect Him in any way (heaven forefend).

(5) And this is what they (OBM) stated in Bereshit Rabba (beginning of parsha 44: “‘the promise of God-YHV”H is flawless562Heb.: tz’roo-fa …’ (Tehillim 18:31)—Rav said, the commandments were not given for any reason other than to refine563Heb.: l’tza-rafe… for what does the Holy One (blessed is He) care whether one slaughters at the front of the neck or the back?...” And so it is in Tankhooma, parshat Sh’mini, in the verse ‘these are the creatures’ (Vayikra 11:2), and in Midrash T’hillim, Mizmor 18, refer there [for more details]. And in the Tikkoonim, (Tikkoon 70, 130 at end of first ahmood): ‘The Highest of the High, is ascendant above all, He blesses them all and He has no need of blessings from others, for there is no one who affects him, as it says ‘and exalted above all blessing and praise’.”[*]

(6) Annotation: And what they wrote regarding the intentions of the prayers and blessings, to intend each blessing with a specific intention to a specific s’feera, it’s not (heaven forefend) to the essence of that s’feera, for that would be uprooting the plantings564The phrase “uprooting the plantings” is applied to someone who undoes all of the good he previously did. The phrase refers to the incident recounted in Chagigah about the four who entered the Pardes, one of whom returned and became an apostate. (heaven forefend).

(7) For just as in the context of the sacrificial service, our rabbis (OBM) stated in the b’raita at the end of M’na-khote (110a), and it is taken from the Sifri (parshat Pinkhas): “Come and see what is written in the chapter on sacrificial services, that the name that is mentioned in that context is not God-Ei”l and not God-Elohi”m but rather God-YHV”H, so that an opening should not be given to the accuser to argue.” And as is written (Sh’mote 22:19), one who brings an offering to elohi”m565This elohi”m (with a lower case “e”) is an entity other than God. shall be destroyed, other than to God-YHV”H alone.” And refer ahead in Gate 3, chapter 9.

(8) It’s the same in the prayer service: it’s forbidden to intend to any specific power or one of the s’feerote; rather [intention should be towards] the Essence of the Sole Master, in whom is inclusive all the powers in total, who wills to interact [with the worlds] (blessed be He) for hidden reasons known only to Him, to enact via that specific s’feera and that power, in the process of unfolding that He (blessed be He) fixed per His will, that each s’feera is specific to a particular context, and via its [fem.] capacity, actualizes that matter in the worlds.

(9) (And refer to the responsa of the RYVa”Sh566The RYVa”Sh is Rav Yitzkhak ben Sheshet Perfet (1326—1408), a Spanish Talmudic authority., siman 157, in which Rabbi Yosef N. Shushan responded in this matter to the RiVa”Sh (OBM), and this will further settle what we said—understand!) And refer to the words of the Ariza”l that we mentioned before at the end of chapter 2. And refer further in the Tikkoon 22 (63a): “And that He is called by all the names… to exhibit to each one of Israel that from the place one calls out to Him… according to their needs,” refer there [for more details]. And too, in Tikkoon 70 mentioned herein, they stated: “to perceive with each body part…, to inform each person to call out to Him with each body part as appropriate.”

(10) And this is what is written in Tikkoonei Zohar Chaddash (81d): “And we might question why we pray to various levels of the Holy One (blessed be He), at times to a specific s’feera and known quality; at times we pray to the ‘right side’567In the system of the Zohar as explained by the Ariza”l, from the perspective of the model that describes creation in vertical columns (Heb.: yosher), the left side is associated with judgment (Heb.: din), while the right side is associated with compassion (Heb.: chessed), and the center is associated with mercy (Heb.: ra-kha-mim, the balance of judgment and compassion).…, at times to the ‘left side…’, at times to the ‘central column’… each prayer has a destination of a specific level…, moreover, certainly God-YHV”H is in each and every s’feera …, when He desires to have mercy on the world its destination is to the right, and when He…, and all is intended to the name of YHV”H who is everywhere.” And this is what our rabbis (OBM) stated in Sifri (on D’varim 4:7): “…like our God-Elohi”m whenever we call to Him”—“To Him” and not to his qualities.

(11) What’s more, all of our hearts/minds’ intentions in all the blessings and prayers must be to the Essence of the Ein Sofe (blessed is He), from the perspective of His purposeful relationship (blessed be He) with the worlds. It’s from their perspective that all of the changing descriptions and names exist, to activate and draw forth to them light and the influence of holiness from His Essence (blessed be He), according to the arousal to which they are entitled as a result of the human actions of each person from the treasured nation: whether from compassion, whether from judgment, whether from righteousness, whether from mercy, whether a little or a lot. And this is the way it is, in measure and proportion, in awesome precision, in quality and quantity, the matter of His (blessed be He) relationship with the powers and worlds, to vary how they connect to each other and how they draw forth the abundance of their light, and all the details of how they are controlled: whether for judgment and anger, whether for compassion and mercy—and also the amount of judgment and compassion: whether a little or a lot.

(12) And this is what they stated in the statements mentioned above, that the commandments weren’t given for any reason other than to refine the creations therewith. It is for a great purpose that they refine and purify, to separate the dross from all the powers, and the worlds and the creations will be purified and whitened. And also linguistically, “to refine568Heb.: l’tza-rafe” is to weld together and to link all the powers, and the created worlds are corrected and organized according to the supernal intention and Will (blessed is He). And in any case, the entire house of Israel, the treasured nation, will be united in the special name (blessed be He) to [be] His portion and his patrimony, for it was only for this purpose that the commandments and the holy service in its entirety were given.

(13) This is the context of blessing Him (blessed be He) in all the blessings and prayers, whose meaning is literally increase and expansion per the explanation mentioned above; that this, for His (blessed be He) hidden reasons, is His will (blessed be He)—that we should correct and unite the supernal powers and worlds via the blessings and prayers, so that they should be prepared and worthy to receive the abundant holiness of the supernal light, and to draw forth and add to them the holiness of the light and many blessings, from His Essence (blessed be He) who interacts with them and permeates them. And in any case this increase in blessing and holiness will influence also upon the treasured nation who caused and effected all this honor.

(14) And this is what Rabbee Yishmael stated when He requested from him: “Yishmael, My child, bless Me”. [He responded:] “May it be Your will that Your mercy will conquer Your anger, and Your mercy overcome your [other attributes]… and that You will behave towards your children with the quality of mercy, and that for their sake You will consider them [as obedient] beyond the minimum requirement of the law”(Berakhot 7a).

(15) And refer to the Zohar Chaddash on Root (67b): “Rabbee N. began: ‘and you shall eat… and you shall bless God-YHV”H your God-Elohi”m…’ (D’varim 8:6). And Rabbee Y. wrote: ‘Great is the power of the blessing on food569Heb.: birkat ha-ma-zone for it increases the power of the heavenly entourage’. And therefore our rabbis (OBM) stated (Berakhot 35, at the beginning of chapter Kei-tzad M’vorkhin) and also in Zohar Chaddash on that verse: “Anyone who eats and doesn’t bless is called a robber, as is stated: ‘He robs from his father and mother…’. And ‘his father’ is none other than the Holy One (blessed be He) …”, because he robs and withholds from the worlds the abundance of blessing and holiness that otherwise would have influenced them as a result of his blessing.

(16) And so it is with all the verses: “Bless God-YHV”H, oh, my soul-Neffesh…” (Tehillim 103:1), “Blessed are you God-YHV”H, God-Elohi”m of Israel…” (Divrei Ha-yamim Alef, 29:10), and others like these. All are [stated] in this context and from the perspective of His will (blessed be He) to interact with the creation. And regarding this is stated: “Prayer [serves a] lofty purpose” (M’na-khote 64a, Shabbat 116b).

(1) However, to understand the essence of the matter of increase and expansion in the worlds by way of man’s actions, and the true nature of the matter of the worlds’ need of it, we find that our Rabbis (OBM) stated (Berakhot 10a): “There are five [statements of] ‘Oh, my soul-Neffesh bless…’570Heb.: bor-khee naf-shee, a phrase used in T’hillim.”. To what was Dovid referring? He was referring to none other than the Holy One (blessed be He) and the soul-Neshama. [*] Just as the Holy One (blessed be He) fills the entire universe, similarly, the soul-Neshama fills the entire body… .” And this is also what they stated in Va-yikra Rabba (parsha 4), and D’varim Rabba (end of parsha 2), and in Midrash T’hillim (Mizmor 103), and in the Tikkoonim (beginning of tikkoon 13), and as the Raa-ya M’hemna explained (parshat Pinkhas, 257b and 258a). And refer to the Etz Chayyim, (Sha-ar P’nee-mee-yoot V’chee-tzo-nee-yoot571Gate of Interiority and Exteriority, at the end of d’roosh 11).

(2) Annotation: And considering that our rabbis (OBM) compared His (blessed be He) relationship with the worlds to the connection of the soul-Neshama with the body, one who sees their words shouldn’t err (heaven forefend), that the two are similar (heaven forefend), for in truth, there is no equivalence or identity between them in any way, as is explained in the Zohar and in the Raa-ya M’hemna in many places. The Torah stated in unmistakable terms: “and to whom can you compare God-Ei”l”. And also, anyone who sees with wisdom will understand that it is impossible to extend a description from created beings to the Creator (blessed be His name).

(3) They (OBM) didn’t liken the essence of the soul-Neshama to the Essence of the Creator (blessed be He); rather only to this [specific] comparison: just as the soul-Neshama is a power created from Him (blessed be He), even so, it is impossible to grasp its essence, to name it with a description or activity unless it’s from the perspective of its relationship with the body. All the more so [concerning] the Creator (blessed be He), that it’s impossible to grasp Him other than from the perspective of His relationship with the worlds.

(4) And also, it’s a given that in the final analysis He can’t be likened to any creation, for even the supernal crown572Heb.: ketter el-yone is darkness relative to the Highest of the High, or to any thing which you might compare—there’s no equivalence—so they had to select a way of comparing it to a spiritual creation. And [it is] as with the context of the verse (Mishlei 3:15): “she is more valuable than pearls”, even though there is no comparison or equivalence between the holy Torah and pearls. For that reason the text itself concludes with “none of your possessions equal it”.

(5) And what the rabbis (OBM) stated in tractate Rosh Ha-Shanna (24b) and in Avoda Za-ra (43b) in the B’raita, [that] depictions of all faces other than the human face are permitted, and the reason is explained (Shemot 20:20): “You shall not make [images of what is] with me573Heb.: lo ta-ah-soon ee-tee”, [explained as] “you shall not make [images of] me574Heb.: lo ta-ah-soon oh-tee”. And also what we found in the Zohar (Yitro 86, end of first folio). Refer there [for more details].

(6) And in Bereshit Rabba (beginning of parsha 27) they stated: “It is written (Kohelet 2:21): ‘…for there is a man who labored in wisdom…’—Rabbee Yudan stated: ‘Great is the power of the prophets in that they ascribe form to the Former, as is written (Daniel 8:16) “I heard a human voice in the midst of Ulai”.’ Stated Rabbee Y. ben S.: ‘We have another text that is even more clear, for it is stated (Yechezkel: 1:26): “…and upon what looked like a throne was what looked like the appearance of a man…”’.” And in B’midbar Rabba (parsha 19): “‘A man’s wisdom lights up his face’ (Kohelet 8:1)—Rabbee Y. stated: ‘Great is the power of the prophets in that they ascribe similarity of the likeness of the heavenly Divine to the form of man…’.”— refer there [for more details]. And so it is in Kohelet Rabba (siman 8, verse 1), and in Tahn-khooma (parshat Choo-kaht).

(7) On the face of it this is amazing, for [it’s written] “To whom can you liken…” (Yeshayahu 40:18). However, the matter is as I wrote above (at the end of the third chapter), that our entire grasp (so to speak) of Him (blessed be He), is only from our perspective of His (blessed be He) relationship with the worlds, and the ordered structure of all the worlds and powers, the upper and lower taken altogether, organized (so to speak) in all their details in the physical likeness of an upright man, in an arrangement of all the components of its limbs/organs and sinews and all its internal details and their unification one with their neighbors, such that he integrates within him all of the powers and worlds, as was described above in the first Gate.

(8) And this is the context of the Shiur Komah that they (OBM) mention in their statements in the midrashim. And refer to the Etz Chayyim (in Sha-ar Eegoolim V’yosher, ahnaf 2 and 3 and 4, and there at the end of the Gate at the beginning of the second edition). And he wrote there that this is hinted at by the text (Bereshit 1:27): “and God-Elohi”m created the man in his shape575Heb. tzellem is variously rendered as “image”, “shape”, “form” and otherwise., in the shape of God-Elohi”m…”. And refer further to the beginning of Sha-ar Ha-tzellem and in Sha-ar Tzee-yoor O-la-mote ABY”A there.

(9) And His Essence permeates and is secreted within all of them, filling them, and He is their soul-Neshama (so to speak), like the matter of the soul-Neshama that permeates and is secreted in man’s body. For that reason we are permitted to describe Him (blessed be He) in this manner.[*]

(10) Annotation: And this is the context of all the descriptive names in the Torah that are applied to Him—eye, arm, leg and others like them—all are from the perspective of His relationship (blessed be He) to the worlds, that they are organized according to this organization in all these limbs/organs, and they are names reflecting essential576Heb.: ahtz-me-yim characteristics of the powers and worlds, not metaphorical577Heb.: moosh-ah-lim characteristics.

(11) And so too in man, they are not names reflecting metaphorical characteristics, and also that in man they’re not only to denote and hint at lofty, hidden matters (as with the context of man’s name that denotes a specific form and physical shape that was agreeable to be called with this specific name), but rather that in man too they are names reflecting essential characteristics, for the reason that he is comprised of, integrates, and is organized in the image of the appearance of the physical form of the worlds.

(12) And refer to the first part of the Moreh578RaMBaM’s (Maimonides’) Mo-reh N’voo-kheem (“Guide of the Perplexed”)., specifically there in chapter 26, and in the book Ah-vo-dat Ha-ko-desh, chapter 26 from section entitled “Ha-takhleet”, and what he gleaned from the RaMBa”M in chapter 65 from this section, and the beginning of the book Sha-ah-rei Orah579Sha-ah-rei Orah was authored by Rabbi Yosef Gikatilla, a student of Rabbi Avraham Abulafia. Pardess Reemo-nim was authored by Rabbi Moshe Cordovero (the RaMa”C), the noted kabbalist who lived in Tz’fat (Safed) and who preceded the Ariza”l. and in the Pardes580Pardess Reemo-nim, Sha-ar Ha-keenooyim chapter 1, and in the Sh’LaH581The Sh’nei Loo-khote Ha-breet was authored by Rabbi Y’shayahoo Horovitz Ha-Leivee. He is often referred to using the acronym for the title of his book: the Sh’LaH., in the preface to Toldot Ahdam.

(13) And the RaMBa”M too (OBM) wrote in the Moreh (chapter 72 from part 1), that this entire world is called shiur koma, and described at length the metaphor of the parts of the world corresponding to the components of the limbs/organs and all the matters included in it, and that He (blessed be He) is the soul-Neshama of the world, as in the context of the [relationship of the] soul-Neshama to the man’s body—refer there [for more details]. And his words (OBM) are worthy of the one who stated them, for it is also explained thusly in the Zohar (Tole-dote 134c), refer there. And from his words (OBM) we can apply it to our current context, to the matter of the organization of all the worlds taken altogether.

(14) And it’s in common usage by the rabbis (OBM) that man has the physical and facial appearance of the Sovereign of the world (blessed be His name), as they stated in Sanhedrin (46a and b): “Do not hang his corpse… for a denigration of God-Elohi”m [is] hanging” (D’varim 21:23). We learn that Rabbee Meir stated: “They stated a simile. To what does it compare? To twin brothers…, one was appointed to be king and the other turned out to be a violent criminal. The king commanded and he was hung. Everyone who saw him stated: ‘the king is hung…!’” And RaSh”Y explained: because man is made in the likeness of God-Ma-kome. And in Sh’mote Rabba (parsha 30 [:16]): “‘One who strikes a person so that he dies…’ (Shemot 21:12)—It’s similar to one who struck an image of the King… . Said the King: ‘You did not call… for anyone who touches my image is lost…’. So too, if a man murdered a soul-Neffesh… it’s as if he stuck a pitchfork in the likeness of the King.” Meaning, that’s the reason the text closed with ‘for in the likeness of God-Elohi”m was man made’”.

(1) And just as the matter of the joining of the soul to the body and continued existence of the soul-Neshama in the body requires eating and drinking, and lacking them it would separate and depart from the body, in the same way, the joining of His essence (blessed be He) with the worlds, which is the secret of the “Great Man”582“Great Man” (Heb.: ha-ahdahm ha-ga-dole) refers to Ahdam Kahdmone (Primeval Adam), the archetype of the human form whose creation preceded creation of the four worlds., to erect them and sustain them. And so His soul-Neffesh won’t reject them, His will decreed that it should be dependent on the treasured nation’s involvement with Torah583Heb.:b’ei-sek ha-Torah—See the footnote at the beginning of Gate 4 for a discussion of what “involvement with Torah” means to Rav Chayyim., [their] performing the commandments and the service of prayer. And lacking them, He (blessed be He) would remove his Essence (blessed be He) from them, and instantly all would return to void and nothingness.

(2) Therefore our rabbis (OBM) stated (Ta’ahneet 3b): “Why is it written (Z’kharya 3:7): ‘for I have spread you out like the four winds584“Winds” can be rendered as “directions”.…’? For just as the world can’t exist without the winds, [*] it’s also impossible to have a world without Israel.”

(3) Annotation: Refer to Zohar (Va-eira 23:2): “The four elements (fire, wind, water and dust) come first and are the roots that are above, and lower and higher [creations] are sustained upon them, and they are the world’s four sides. And refer to the Raa-ya M’hemna (Pinkhas 227b) that over the four good human foundations rule the four angels of the Vehicle known as the four winds of the world, via their root of roots that is the four letters [of] YHV”H, (blessed is He). And about this the text stated (Yechezkel 37:9): “come from the four directions, oh soul-Ruakh …”.

(4) And this is what they stated in Va-yikra Rabba (end of parsha 4): “‘May my soul-Neffesh bless God-YHV”H…’ (Tehillim 104)—So what did Dovid perceive that prompted him to sing praises to the Holy One (blessed be He) with his soul-Neffesh? Indeed he stated: “this soul-Neffesh…”— This soul-Neffesh, when clothed in the body, does not eat; and before the Holy One (blessed be He) there is not eating… . And they used this theme in Midrash T’hillim (Mizmor 103): “Just as the soul-Neffesh neither eats nor drinks, so too the Holy One (blessed be He) does not eat nor drink.”

(5) In mentioning eating and drinking over other pleasures, it’s telling us the matter discussed above: that even though the soul-Neffesh itself does not eat and does not drink, even so, the condition of the soul-Neffesh and the body being bound together as one, and its existence for its limited number of days, depends on the body eating and drinking.

(6) It’s also the case that it is certain that the essence of the Sole Master, Ein Sofe (blessed be He), is not affected in any way (heaven forefend) by the performance of the commandments, Torah or prayer, and isn’t concerned with them at all, as is written: “…so too the Holy One (blessed be He) does not eat nor drink”. And it’s as I wrote above regarding the texts cited in chapter 4.

(7) However, the whole crux of the matter of His (blessed be He) relationship with the worlds that are organized as a unified system in the form of a man—including all the components and limbs/organs necessary for eating— His (blessed be He) will decreed that they should be dependent on the good deeds of his holy nation— they being [emphatically] the food and drink for the worlds [*1] [*2], to erect them and sustain them, and to increase the power of the holiness and light via His (blessed be He) relationship with them, as much as they deserve, according to the supernal will (may His name be blessed)— everything according to the majority of the deeds of the treasured nation, for they [emphatically] rectify and unify the worlds so that they should be worthy to receive the abundance of light and increase from His holiness (blessed be He), [*3] as in the context of food that increases the body’s strength and refines it.

(8) Annotation 1: And the same holds regarding man’s soul-Neshama itself, as they (OBM) stated in Kohelet Rabba (siman 2, verse 19): “‘There is nothing better for a person than to eat and drink…’—All incidents of eating and drinking that are mentioned in this m’geela, refer to Torah and good deeds. And in siman 8, verse 12. And it’s written (Yeshayahu 3:10): ‘Tell the righteous man that it is good, for they will eat from the fruits of their deeds’. And so too the opposite (heaven forefend) is written (Mishlei 1:31): “They will eat the fruit of their ways”, and in the Raa-ya M’hemna (96:29b): “The food of the Torah is the food of the NR”N…”, refer there [for more details]. And there in parshat Pinkhas (227, at the end of the first folio): “The soul-Neshama is maintained by words of Torah”585Compared to our editions of the Zohar, this appears to be a paraphrasing., that they are her food, per the relationship of food to the body, as used in the usual sense. And there 244, end of the second folio: “The soul-Neffesh that occupies itself with Torah ‘from her Father’s food she may eat…’” (Vayikra 22:13). And refer further there (252b) about this, this being in the context of the banquet in the world-to-come for the righteous, and as King Dovid (OBM) wrote (Tehillim 23:5): “Prepare a table before me…”. And this is (Mishlei 9:5) : “Come and partake of my food”.

(9) Annotation 2: And just as:
1. in the varieties of foods there are foods whose power is only to restore the four elements to their initial strength, and
2. there are foods that have in their power to increase the strength of the four elements in quantity and quality, and
3. all of man’s efforts are to increase the strength of his body beyond the baseline of wellness, and
4. he’s not satisfied eating just a little, frugally, just enough to sustain life,
so too, the soul-Neffesh is not filled by consuming only a small serving of Torah and good deeds. And this is man’s entire purpose: to expand Torah and to increase performance of the commandments until he can draw forth the increased expansion of holiness and blessing into the higher and lower [worlds], beyond the baseline that the Creator (blessed be His name) set at the moment of creation.

(10) (The Etz Chayyim explains that [the purpose of] all of our service is to draw forth the enveloping [energies] as a greatly expanded volume of great light, beyond the baseline of the line of light586Heb.: Or yosher, rendered as “linear light”, the inner light that descends in a linear manner from the higher worlds to the lower. This is in contrast to or eegoolim, the encompassing light that descends in a spiraling/spherical manner. that He (blessed be He) drew down at the moment of creation, for the crucial purpose of sustaining and maintaining the worlds.)

(11) Annotation 3: And thus, based on the actual amount of how much the lower man consumes587Meaning how much he is involved with Torah study, performance of mitzvote and prayer—clean and pure, without a hint of anything indigestible—is based the amount of the worlds’ nourishment [resulting from] his pure actions, whether few or many.

(12) And for that reason, prior to First Adam’s sin, his foods were processed and cleaned of any dross and impurity. And they stated (Sanhedrin 59b) that the angels would roast his meat and filter his wine. The matter of this roasting and filtering is that the power of First Adam’s soul-Neffesh was so great, per the secret of Ahdam Kadmone, of greater value than all of the powers of the highest of the high, to the point that the angels would roast his food for him so that it would be a supernal flame, a consuming fire, a fire that draws out any bit of coarseness from the food, [rendering it] appropriate for one of his very high station. And the joyous supernal wine was filtered to remove any dregs, appropriate for one of his very high station, and per the context of the “wine that is being stored in its grapes” (Berakhot 34b, B’midbar Rabba 13). And after the sin that mixed evil into the good in the worlds’ food it is written (Bereshit 3:18) “thorns and thistles…”.

(13) And because of this, the generation of the desert, prior to the sin of the calf, was worthy in the matter of the manna that both replaced the other foodstuffs and was completely assimilated into their limbs/organs588Rav Chayyim makes the point that while in the desert, Israel was given the commandment to use a shovel to dig a pit outside the camp to bury its stinking excrement, even though at the time they were consuming manna which produced no such excrement., as our rabbis (OBM) stated in chapter Yom Ha-kippurim589Talmud Bavli, Masekhet Yoma 75b (75b): “Rather, what do I maintain? ‘You should have a shovel…’” (Devarim 23:14)—after they defecated590They didn’t need to defecate when they ate the manna, but only when they ate food that came from outside sources.. And thus the rabbis (OBM) stated (Shabbat 30b) that in the future, the land of Israel is destined to produce591In the future the Land of Israel will produce fully prepared food and clothing.…”.

(14) And this is the context of the text (Mishlei 9:5): “Come and partake of my food”, that our rabbis (OBM) explained (Chagigah 14a), and in the Raa-ya M’hemna (Tzav 33b), and in parshat Eikev on the Torah (271b), refer there [for more detail]. This is actually [emphatically] “My food”, as if to say His (blessed be He) food. And as they stated in parshat Eikev there: “Prepare a table for your Master”. Refer there [for more detail].

(15) And in parshat Balak (202, end of the first folio): “‘From it you will eat’ (D’varim 20:19)—That powerful Rock …, that he who is worthy supports Her592The manifestations of the Ein Sof in the world are perceived as having male qualities (e.g., the Holy One Blessed Be He) and female (e.g., the Sh’kheena, usually the most immediate source of heavenly providence in the world). Our rabbis (OBM) commonly use a word’s gender to differentiate between the male and female manifestations. In this case the “Her” likely refers to the Sh’kheena. (so to speak), and provides food for Her593How the actions, speech and thoughts of the worthy of Israel can (so to speak) provide sustenance for the Sh’kheena will be explained by Rav Chayyim in the next few paragraphs.… . Because of this it states ‘from it you will eat’, and there is no ‘food’ in the world other than what comes from him (from the Torah scholar594Literally “wise student” (Heb. tal-meed cha-kham))”. Refer there [for more details]. And refer too to the Raa-ya M’hemna (B’har 110a), and in parshat Pinkhas there (224, top of second folio), and in the Zohar there (225, top of second folio) for this.

(16) And the Maggid595Rav Yosef Caro (OBM), the author of the Beit Yosef and the Shulkhan Ah-rookh, was regularly visited by a heavenly, nonphysical teacher. These teachers are referred to as maggidim. The record of the Maggid’s teachings can be found in the book Maggid Mei-sha-rim. also stated this to the Beit Yosef (parshat B’sha-lakh) regarding the manna: “...that all creations require sustenance… . And even s’feerote, because they are emanated, need (so to speak) sustenance… . And the sustenance of the s’feerote is the Torah and good deeds that are performed below.” Refer there at length [for more details].

(17) In the Raa-ya M’hemna (Mishpahtim 121a): “‘Holy is Israel to God-YHV”H, His first crop’ (Yirmiyahu 2:3)—Israel is called a ‘great and strong tree’, and ‘sustenance’, for everything comes from it. In it is Torah that is [fem.] the sustenance for what’s above, and in it is prayer that is [fem.] the sustenance… . And even the angels do not have sustenance except through Israel, for if Israel refrained from involvement with Torah, sustenance would not descend for them from the perspective of Torah, which is likened to a tree—this being what is written: ‘she is a tree of life…’—and to its fruit which is mitzva.”

(18) And the RaMa”C hinted at this in the book Ei-leema596Ei-lee-ma Rabbatee, authored by Rav Moshe Cordovero. And what he said about this is also cited in the book Shomeir Ehmoonim597Shomeir Ehmoonim (also known as Shomeir Ehmoonim Ha-kahdmone) was authored by Rav Yosef Irgas (1685 -1730) (refer there [for more details]), and in To-la-aht Ya’akov598Authored by Meir ben Y’khezkeil ibn Gabai (1480—ca. 1540). and at the beginning of his book Derrekh Emoona599Also authored by Meir ben Y’khezkeil ibn Gabai (1480—ca. 1540).. And this is the context of their (OBM) statement: “Israel supports their Father in heaven600Heb.: Yisrael m’farn-sim l’ah-vee-hem sheh-ba-sha-ma-yeem.”.