כִּ֤י ה֣וּא אָמַ֣ר וַיֶּ֑הִי הֽוּא־צִ֝וָּ֗ה וַֽיַּעֲמֹֽד׃
Sapagkat nagsalita Siya, at ito'y nangyari; nag-utos Siya, at ito'y naitatag.
Sha'arei Kedusha
Now, it all includes two categories; the Emanator and all the Emanated. About this, it states in Pirkei d’Rabbi Eliezer,804Pirkei d’Rabbi Eliezer, Ch. 3 “Before the creation of the world” – the intention being to this world – “He and His Name were One.” The Unlimited One (Ein Sof), blessed is He, is referred to here as, “He-Hoo-הוא,” and the emanated are included in, “His Name-Shmo-שמו,” which is One Being-Havayah Achat-הוי״ה אחת, and all of it is One, because805See Sefer Yetzirah 1:7 “the flame was concealed within the coal.”806Note from the Chida: I have seen an explanation written as to why, in truth, the Unlimited One (Ein Sof) is called by the title “He-Hoo-הוא,” whereas the emanated are called, “His Name-Shmo-שמו,” all of which has already been discussed at length by the commentaries, of blessed memory. What is important for you to know is that all things below in the worlds, meaning, all that is actualized, formed and created, have a refined and concealed root above in the Essential Self of the Singular Preexistent Intrinsic Being of the Unlimited One (Ein Sof), blessed is He.
Now, it is known that the nature of a thing that is hewn from another, is that within itself, it always possesses the power of that which it was hewn from. For example, within the branch of a tree is the power of the root, and necessarily, in the same manner, within the root of the tree is the power of the branch. If this was not the case, it would be impossible for the branch to come from the root. This being so, the ten Sefirot of the world of Emanation-Atzilut [which are the branch] necessarily possess a very hidden and concealed root in the Essential Self of the Singular Preexistent Intrinsic and Essential Being of the Unlimited One (Ein Sof), blessed is He. However, in Him, they actually are not recognizably differentiated, God forbid to think so. In other words, it is impossible for us to differentiate and say that, “this is the crown-Keter” or “this is wisdom-Chochmah” etc., but it rather is like a Heyulie, similar to what we say below, in the world of Action-Asiyah, that the Heyulie is the root of the four elemental foundations.
Now, the words of the Ari”zal are well known, namely, that “when it arose in His simple will to create the worlds, the Unlimited One, blessed is He, estimated within Himself, in the aspect and level of His Kingship-Malchut, as in the verse (Psalms 145:13), “Your Kingship (Malchutcha) is the kingship (Malchut) of all the worlds.” (By way of analogy, this is called the aspect of Kingship within Kingship-Malchut sh’bMalchut of the Unlimited One (Ein Sof), even though this is not truly the case. For, in reality, we are incapable, and therefore barred from ascribing any form whatsoever to the Unlimited One (Ein Sof), blessed is He, neither any image nor any Sefirah whatsoever, God forbid to think so. Rather, it only is in order to satisfy the ear that we speak in such terms, as the author writes in Etz Chayim, Drush ABY”A, Ch. 1.) All the lower worlds that are emanated from the Unlimited One (Ein Sof), blessed is He, receive from Him, similar to the fact that biologically, the female receives from the male, so to speak. It is for this reason that the verse, “Your Kingship is the Kingship of all worlds,” begins by specifying, “Your Kingship-Malchutcha-מלכותך,” in the masculine, indicating that relative to the construct of the worlds, He is the giver, and it is only in relation to the other Sefirot that are above her, that she is called by the title kingship-Malchut-מלכות. This then, is the meaning of the continuation of the verse, “is the Kingship-Malchut-מלכות of all the worlds,” meaning that all worlds are emanated into her.
Now, it is known that the male is called by the term “He-Hoo-הוא,” and this term “He-Hoo-הוא” includes all ten Sefirot from below to above, as follows: The Hey-ה of the word “He-Hoo-הוא” hints at the feminine aspect, which is included in the Sefirah of foundation-Yesod, and is the mystery of the corona-Atarah-עטרה. The Vav-ו-6 of the word “He-Hoo-הוא” hints at the six directions of the Sefirah of beauty-Tiferet. The Aleph-א of the term “He-Hoo-הוא” hints at the crown-Keter, wisdom-Chochmah, and understanding-Binah. For, as known, the first three Sefirot are considered as one, like the form of the letter Aleph-א. That is, the Yod-י above is wisdom-Chochmah, the Yod-י below is understanding-Binah, and the Vav-ו in between is the mystery of knowledge-Da’at, which mediates between wisdom-Chochmah and understanding-Binah, and as known, knowledge-Da’at is at times entitled the crown-Keter, in that it is the middle line that is called (Ex. 26:28) “The center bar that goes from end to end,” from above to below, as known.
We should also point out an additional reason that the Aleph-א hints at the first three Sefirot. Namely, as known, the title of the first three Sefirot is the name Ya”H-י״ה. That is, the thorn of the Yod-י is the crown-Keter, the Yod-י itself is wisdom-Chochmah, and the Hey-ה is understanding-Binah. When the Name Ya”H-י״ה is spelled out according to the name of Ma”H-מ״ה-45 [the Name HaShem-יהו״ה spelled with Aleph’s-א], that is, Yod Hey-יו״ד ה״א, it has the numerical value of כ״ו-26, which is the same numerical value as the Aleph-א, which has a Yod-י-10 above, a Yod-י-10 below, and Vav-ו-6 in between, in a way of complete Oneness-א. Thus, the first three Sefirot are called the Aleph-א of the word “He-Hoo-הו״א.” Also, as known, Malchut, which is the feminine aspect, is called, “His Name-Shem-שם.” This then, is what our sages, of blessed memory, meant when they said, “Before the creation of the world there was He-Hoo-הו״א,” meaning all the aforementioned aspects as they are in the Essential Self of the Unlimited One (Ein Sof), blessed is He, “and His Name-Shmo-שמו,” meaning the aspect of Kingship-Malchut of the Unlimited One (Ein Sof), which includes all the emanated, who are the recipients of the Unlimited One (Ein Sof), blessed is He, and are feminine, in that they are recipients relative to He who is above. All of it is included in the mystery of His Oneness (Echad-אחד), meaning that they are in a state of absolute unity, “like a flame that is bound to the coal.”
It may thus also be said that this is the meaning of the verse (Psalms 33:9), “He-Hoo-הוא spoke and it came to be, He-Hoo-הוא commanded and it stood firm.” This is to be understood as mentioned above, that the term “He-Hoo-הוא” refers to the Unlimited One (Ein Sof), blessed is He, according to the order of the levels of the roots in ascending order from below to above. This is likewise the meaning of the verse (Psalms 132:13), “For HaShem-יהו״ה has chosen Zion, Desiring it (Eevah-או״ה) as His habitation.” That is, the letters of the word, “Desiring it-Eevah-או״ה” are the same letters as the levels of the aforementioned roots, but in descending order, from Above to below. That is, the Aleph-א is the crown-Keter, wisdom-Chochmah, and understanding-Binah, the Vav-ו is the six directions of Beauty-Tiferet, and the Hey-ה is kingship-Malchut. The distinction between these two orders, is the distinction between the direct, forward light (Ohr Yashar) and the rebounding, returning light (Ohr Chozer), however, it all is an absolute Unity and Oneness. This should suffice for the understanding.
Now, it is known that the nature of a thing that is hewn from another, is that within itself, it always possesses the power of that which it was hewn from. For example, within the branch of a tree is the power of the root, and necessarily, in the same manner, within the root of the tree is the power of the branch. If this was not the case, it would be impossible for the branch to come from the root. This being so, the ten Sefirot of the world of Emanation-Atzilut [which are the branch] necessarily possess a very hidden and concealed root in the Essential Self of the Singular Preexistent Intrinsic and Essential Being of the Unlimited One (Ein Sof), blessed is He. However, in Him, they actually are not recognizably differentiated, God forbid to think so. In other words, it is impossible for us to differentiate and say that, “this is the crown-Keter” or “this is wisdom-Chochmah” etc., but it rather is like a Heyulie, similar to what we say below, in the world of Action-Asiyah, that the Heyulie is the root of the four elemental foundations.
Now, the words of the Ari”zal are well known, namely, that “when it arose in His simple will to create the worlds, the Unlimited One, blessed is He, estimated within Himself, in the aspect and level of His Kingship-Malchut, as in the verse (Psalms 145:13), “Your Kingship (Malchutcha) is the kingship (Malchut) of all the worlds.” (By way of analogy, this is called the aspect of Kingship within Kingship-Malchut sh’bMalchut of the Unlimited One (Ein Sof), even though this is not truly the case. For, in reality, we are incapable, and therefore barred from ascribing any form whatsoever to the Unlimited One (Ein Sof), blessed is He, neither any image nor any Sefirah whatsoever, God forbid to think so. Rather, it only is in order to satisfy the ear that we speak in such terms, as the author writes in Etz Chayim, Drush ABY”A, Ch. 1.) All the lower worlds that are emanated from the Unlimited One (Ein Sof), blessed is He, receive from Him, similar to the fact that biologically, the female receives from the male, so to speak. It is for this reason that the verse, “Your Kingship is the Kingship of all worlds,” begins by specifying, “Your Kingship-Malchutcha-מלכותך,” in the masculine, indicating that relative to the construct of the worlds, He is the giver, and it is only in relation to the other Sefirot that are above her, that she is called by the title kingship-Malchut-מלכות. This then, is the meaning of the continuation of the verse, “is the Kingship-Malchut-מלכות of all the worlds,” meaning that all worlds are emanated into her.
Now, it is known that the male is called by the term “He-Hoo-הוא,” and this term “He-Hoo-הוא” includes all ten Sefirot from below to above, as follows: The Hey-ה of the word “He-Hoo-הוא” hints at the feminine aspect, which is included in the Sefirah of foundation-Yesod, and is the mystery of the corona-Atarah-עטרה. The Vav-ו-6 of the word “He-Hoo-הוא” hints at the six directions of the Sefirah of beauty-Tiferet. The Aleph-א of the term “He-Hoo-הוא” hints at the crown-Keter, wisdom-Chochmah, and understanding-Binah. For, as known, the first three Sefirot are considered as one, like the form of the letter Aleph-א. That is, the Yod-י above is wisdom-Chochmah, the Yod-י below is understanding-Binah, and the Vav-ו in between is the mystery of knowledge-Da’at, which mediates between wisdom-Chochmah and understanding-Binah, and as known, knowledge-Da’at is at times entitled the crown-Keter, in that it is the middle line that is called (Ex. 26:28) “The center bar that goes from end to end,” from above to below, as known.
We should also point out an additional reason that the Aleph-א hints at the first three Sefirot. Namely, as known, the title of the first three Sefirot is the name Ya”H-י״ה. That is, the thorn of the Yod-י is the crown-Keter, the Yod-י itself is wisdom-Chochmah, and the Hey-ה is understanding-Binah. When the Name Ya”H-י״ה is spelled out according to the name of Ma”H-מ״ה-45 [the Name HaShem-יהו״ה spelled with Aleph’s-א], that is, Yod Hey-יו״ד ה״א, it has the numerical value of כ״ו-26, which is the same numerical value as the Aleph-א, which has a Yod-י-10 above, a Yod-י-10 below, and Vav-ו-6 in between, in a way of complete Oneness-א. Thus, the first three Sefirot are called the Aleph-א of the word “He-Hoo-הו״א.” Also, as known, Malchut, which is the feminine aspect, is called, “His Name-Shem-שם.” This then, is what our sages, of blessed memory, meant when they said, “Before the creation of the world there was He-Hoo-הו״א,” meaning all the aforementioned aspects as they are in the Essential Self of the Unlimited One (Ein Sof), blessed is He, “and His Name-Shmo-שמו,” meaning the aspect of Kingship-Malchut of the Unlimited One (Ein Sof), which includes all the emanated, who are the recipients of the Unlimited One (Ein Sof), blessed is He, and are feminine, in that they are recipients relative to He who is above. All of it is included in the mystery of His Oneness (Echad-אחד), meaning that they are in a state of absolute unity, “like a flame that is bound to the coal.”
It may thus also be said that this is the meaning of the verse (Psalms 33:9), “He-Hoo-הוא spoke and it came to be, He-Hoo-הוא commanded and it stood firm.” This is to be understood as mentioned above, that the term “He-Hoo-הוא” refers to the Unlimited One (Ein Sof), blessed is He, according to the order of the levels of the roots in ascending order from below to above. This is likewise the meaning of the verse (Psalms 132:13), “For HaShem-יהו״ה has chosen Zion, Desiring it (Eevah-או״ה) as His habitation.” That is, the letters of the word, “Desiring it-Eevah-או״ה” are the same letters as the levels of the aforementioned roots, but in descending order, from Above to below. That is, the Aleph-א is the crown-Keter, wisdom-Chochmah, and understanding-Binah, the Vav-ו is the six directions of Beauty-Tiferet, and the Hey-ה is kingship-Malchut. The distinction between these two orders, is the distinction between the direct, forward light (Ohr Yashar) and the rebounding, returning light (Ohr Chozer), however, it all is an absolute Unity and Oneness. This should suffice for the understanding.
Zohar
Six [possibly referring to ו, which has the numerical value of 6] go out from the branch of the root of the body, a tong "speaking big things" [Daniel 7:8,20]. This tongue, hidden between י and ה, as it is written: "This one will say: 'I [am] for HaShem', and this one will call Jacob's name, and this one will [with] his hand write for HaShem, and he will name the name of Israel" [Isaiah 44:5]. "he will name" (יכנה) actually. "This one will say: 'I [am] for HaShem'': Sister, and all is said using יהו. All are included in the tongue, hidden for Mother. Since she is opened up for him who goes out from her. Father sits at the head, Mother in the middle, and is covering herself from there and from there. Woe to him who reveals their nakedness.
Sha'arei Orah
Know and have faith that this Name of HaShem-יהו"ה blessed is He, written HaShem-יהו"ה but pronounced Elohi”m-אלהי"ם, brings the quality of judgement-Din into all the Sefirot. Its seat (HaKis’eh-הכסא-86) is the title-Kinuy-כנוי-86 God-Elohi”m-אלהי״ם-86, that is, the quality of Might-Gevurah and Fear-Pachad. From this name (HaShem-יהו"ה, pronounced Elohi”m-אלהי"ם) influence comes to the left side, called God-Elohi”m-אלהי״ם. We therefore must awaken you to an important foundational principle, that wherever you find the title God-Elohi”m-אלהי״ם written in Torah, it sometimes hints at this Sefirah that is written HaShem-יהו״ה and read Elohi”m-אלהי״ם, called Understanding-Binah. A primary example of this is the verse,2Genesis 1:1 “In the beginning God-Elohi”m-אלהי״ם created,” which refers to this Sefirah, as known to those who know intellect and delve to enter the secrets of the received knowledge (Kabbalah). However, this matter is very difficult to understand except through the true transmission of the received knowledge (Kabbalah), which is an oral Torah received from mouth to mouth.3This refers to the secret of the Name HaShem-יהו"ה, the Name of the Essential Self of the Singular Preexistent Essential Being, blessed is He, and the secret of the Holy Tongue-Lashon HaKodesh (Biblical Hebrew), the language that comes out of His Great Name, by which He created his world, as it says (Psalms 33:9) “He spoke and it was, He commanded and it stood firm.” This Secret is the very essence of the Oral Torah that we received together with the Written Torah and has been transmitted from mouth to mouth in every generation. See at length in Ginat Egoz by our author, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), The Gate of His Title (Shaar HaKinuy). Also see Vol. 2 & 3 (The Letters of Creation, Parts 1 & 2), and Vol. 4 (The Vowels of Creation). However, I will hint at it, as follows:4In his great kindness, Rabbi Yosef Gikatilla, gave us direction, in that He already gave us the key to the puzzle by explaining the first verse, that though the title Elohi’m-אלהי"ם is both written and pronounced Elohi”m-אלהי"ם in the verse “In the beginning God-Elohi”m-אלהי"ם created,” in reality, it refers to HaShem-יהו"ה and represents the Sefirah of Binah.