Хасидус к Шмуэль А 15:29

“And Noah begot three sons: Shem, Ham, and Japheth.” In the Zohar (Noach 62a), it gives a parable about a person — one meritorious, one guilty, and one intermediate. My honored father of blessed memory explained that the true beginning of the World of Repair (Olam HaTikun) started from Noah onward. Before Noah, existence still belonged to the worlds of destruction (Almin de’Itcharev). We see this in the text: “She bore Cain, and she continued to bear his brother Abel.” There is no connection expressed between one and the other. Only from Noah onward does the verse say, “He begot Shem, Ham, and Japheth,” indicating connection and unity among them. The idea of worlds of destruction appears in Bereishit Rabbah (9): “This teaches that the Holy One, blessed be He, created worlds and destroyed them, saying, ‘These do not please Me; these do please Me.’” But how can such a thing be said of the Creator, who “declares the end from the beginning” (Isaiah 46:10)? How could He create worlds only to destroy them? The meaning is that God desired that creation itself should have a claim and a prayer before Him. On its own, a created being has no standing to make a claim against its Creator. Yet when the Divine light is first revealed to a person — when one feels God’s will and presence — and that light is later withdrawn, the person then feels anguish and calls out in prayer, “Why have You lifted us up only to cast us down?” So too, the Holy One wanted creation to have such a voice — a cry born of absence. He therefore created worlds, revealed His will to them, and then withdrew it. This concealment gave rise to the cry and the prayer of creation. Similarly, the Zohar (Shelach 169a) teaches that in the future, resurrection will emerge “from the decay of the bones and the sorrow of man.” The verse says, “And He grieved in His heart” — yet how can grief apply to the Infinite? As Scripture says (I Samuel 15), “For He is not a man that He should regret.” This grief reflects the human side — the residue of pain and longing that remains within each being. And in the Zohar (Bereishit 26a) it is written, “A mist rose from the earth — Alef-Dalet from the Name Adonai.” This symbolizes the cry that arises from creation’s earliest desire, when God first willed the world into being. The World of Repair began with Noah, as it says (Job 26:11), “The pillars of heaven tremble and are astonished at His rebuke.” My honored father explained that this rebuke represents the restraint placed upon each being after the Flood — a limitation that prevents unchecked expansion. This restraint is the essence of the repaired world, granting creation lasting endurance for all generations.

However, above and higher than Atzilus it is not possible to speak about sexual unions as mentioned above, as it's written "and there was no god with me" (Devarim 32:39). Since this giving influence [pf producing offspring through a union] is from the essence and most essential part of the giver, and therefore he gives birth in his image as mentioned earlier, and it is a revelation of the inner dimension even more so than the giving influence of speaking and so on. And if so, this is not possible except for from Atzilus and below for there there are the concept of vessels and there is the evolution/development [of worlds] from level to level just like the birth of Zeer Anpin and Nukvah through [the union of] Abba and Immah. Similarly [it is so] regarding the souls of Aztilus from Zeer Anpin and Nukvah of Atzilus which is not the case from the Emanator itself that is the concept of the Ain Sof, for behold "to who will you compare me and I will be equated with, says the Holy one" (Yeshayahu 40:25), for He is holy and separate and noe of the creations can compare to Him at all, and [there can be no] equating [Him] with anything whether small or large, just as was stated above in length. And there is a full[y explicit] verse [about this]: "I am Hashem I have not changed" (Malachi 3:6). That is to say, that there is no concept of change before Him at all, whether before the creation of all worlds or after they were created. That is because [the creations are] drawn from Him are not in the manner of giving influence through [the manner of] evolution/development rather in the manner of light and radiance and revelation from that which is concealed, where there is no change or action [in Him] through the drawing out of the light, and the the drawing out or removal of the light doesn't cause an increase of decrease in the essence that is the "illuminator," as is known. And you can understand a little [of this] also from the life force of the soul within the body, in that the power of sight and hearing are manifestations from the essence of the soul and are not separate parts of the soul's essence, because the soul itself is simple spirituality, and when one closes his eye there is a revelation of this power in concealment, and when one opens it this revelation is revealed openly and the soul doesn't change because of this, there is only a change in the power [of sight] within the eye as is known. Similarly, it can be understood that the concept of light and life force being drawn from the Ain Sof Blessed is He in the ten Sefiros is only an "illumination" and "shining radiance" and it isn't possible to say [that there is anything regarding] unifications and sexual unions God forbid until after the enclothement of this illumination into vessels of the ten Sefiros. Then the concept of unions among the vessels of the ten Sefiros becomes possible through the light within them. And in general, it is known that sometimes it's written "like the appearance of a person" (Ezekiel 1:26) and "the appearance of the likeness of the glory of Hashem" (Ezekiel 1:28) and another time it's written "For He [God] is not a man" and so on (Samuel I 16:29), and the concept of the ten sefiros, their lights and vessels, are called "Man," and there is such a thing as unions [with them], which isn't the case above [them], when the lights are separate from the vessels as it is stated "For He is not a man...". For, behold, the concept of the light and essence of the ten sefiros, which are vessels, is that it is an illumination of the Ain Sof as it is stated about it "for He is not a man," rather, [the light of the Ain Sof] clothes itself in the ten sefiros which are called "Man." And this is the secret of the Lights and Vessels and the secret of the enclothement of the light of Ain Sof in the ten sefiros as is found in the Tikkunay Zohar "He, His life, and His creations are one." And when we said that the source of souls is from the ten sefiros that are called "Man," the matter is that they also have two aspects: from an inner aspect - the vessels and the Light of Ain Sof that is clothed within them, which is the simple life force that enlivens the soul which will be explained by us in the matter of the commandment of service and Torah study. Therefore, they also have the power of giving birth and union which isn't true for angels that draw [life force] from the external aspect of the vessels as mentioned earlier. And this is the matter of the root of the commandment of sexual union and pleasure [between husband and wife] and the intimacy of a Torah scholar from shabbas night to the next, because then the unification is is ascendant even more, that is the unification of Israel and Rachel which is the concept of the ultimate revelation of Ain Sof in the worlds, because the concept of Zeer Anpin, which is called "Israel" is the end of the world of the Ain Sof and Nukvah is the source of the creations, and the unification between them is the [paradime of the] revelation of the Ain Sof within the creations, which is the secret of the two Cruvim, and then higher souls are drawn down. However, in truth, the main thing is as our Sages stated (Breaches 13a) "Mitzvos need intention," meaning, to have in mind that the creator of the world commanded this and that by doing this action you are fulfilling the command and will of the Supreme One, whose will is the source of life, and he is infinite, etc. Even though one doesn't know what God intended by commanding this, for "my thoughts are not your thoughts," and that which can be understood about it like the matters mentioned above is but a hint and a drop in the ocean only, and more than this, for there is no end to it, is unable for a person who is made of physical matter to comprehend the spirituality, for even Moshe in 3000 years in the Garden of Eden, and every hour he goes deeper into the reasoning behind the mitzvah. And about this matter it is stated (Tehillim 119:96) "of every finite thing I have seen an end; your commandments are very broad" - for there is an ascension upon ascension [of understanding], but even so, how goodly and sweet is the tiniest bit of understanding, and how wonderful it is to contemplate. And know that the main thing is the performance of His will, in which His wisdom and reasons are concealed, and one should rejoice and celebrate this as one does over great wealth.

This is in contradistinction to the Essential Self of the light of the Unlimited One, HaShem-יהו״ה, blessed is He, [about Whom] it states,¹⁷Samuel I 15:29 “For He is not a man.”