קבלה אויף יחזקאל 31:9

Praised is he who knows to direct his intentions on the path of the order of the planting of the Garden-Gan-גן, from the secret of the Sefirah of Kingship-Malchut until the Sefirah of Wisdom-Chochmah. For, this is the secret of the true and complete unification (Yichud), about which it states,²⁵⁰Isaiah 60:21 “A shoot of My planting-Neitzer Mata’ai-נצר מטעי, My handiwork-Ma’aseh Yadai-מעשי ידי, in which to glory-Lehitpa’er-להתפאר.” If you understand what we have hinted, you will understand how the verse is settled according to its simple meaning, and what our sages, of blessed memory, expounded about it, is also settled. That is, about Eden-עדן they said “No eye has seen it,” and it is the river-Nahar-נהר that goes out of Eden-עדן to water the Garden-גן. For, this is indeed truly so, that Adam dwelled in the Garden-גן, but not in Eden-עדן. The reason is because, since “No eye has seen it,” various matters were withheld in creation.²⁵¹That is, this verse refers to the Coming World-Olam HaBa-עולם הבא, which was created with the letter Yod-י of the Name HaShem-יהו"ה (See Talmud Bavli, Menachot 29b; Talmud Yerushalmi Chagigah 2:1 and elsewhere), and is not yet revealed, but remains hidden in HaShem’s-יהו"ה storehouses for the righteous-Tzaddikim, as previously explained. If you merit it, you will yet receive deep and hidden matters in the received knowledge of Kabbalah, which are transmitted from mouth to mouth, about the matters we hinted in the word Eden-עדן. That is, everything we have written about them here, is solely in a way of hints, and similarly, our sages, of blessed memory, hinted at important principles about this matter in Bereishit Rabbah.²⁵²See Midrash Bereishit Rabba 15:1; Also see Radak to Genesis 2:8 – “Rabbi Yehudah and Rabbi Yossi disputed [the meaning of the words “Gan b’Eden-גן בעדן”]. Rabbi Yehudah said, the Garden-Gan-גן is larger than Eden-עדן, as it states (Ezekiel 31:9), ‘It was envied by all the trees of Eden-עדן that were in the Garden of God-Gan Elohi”m-גן אלהי״ם.’ Rabbi Yossi said, ‘Eden-עדן is larger than the Garden-Gan-גן, as it states, ‘And HaShem God-יהו״ה אלהי״ם planted a Garden-Gan-גן in Eden-עדן,’ and it continues and says, ‘A river-Nahar-נהר went out of Eden-עדן to water [the Garden-Gan-גן].’ According to Rabbi Yossi, the water of an area of thirty se’ah (Beit Kur) can water an area sixty times greater in size (Tarkav). According to Rabbi Yehudah, it is like a wellspring of water in the midst of the Garden-Gan-גן that waters the whole of the Garden-Gan-גן.” The same is understood about the difference between the seminal point of wisdom-Chochmah relative to the expansive explanations of Understanding-Binah and speech-Dibur, which is Kingship-Malchut. That is, on the one hand, the expansive explanations of Understanding-Binah (or the expressions of speech-Dibur) are larger and more expansive than the seminal point of Wisdom-Chochmah from which they came out. On the other hand, it is the seminal point of Wisdom-Chochmah that transcends and surpasses all the explanations, and is what “waters” and sustains them all. At the same time, it itself is not absent from all the expansiveness, except that relative to the recipient, it is concealed and transcendent (but certainly not concealed from the Bestower). The same is so of the relation between the letter Yod-י itself and the thorn of the letter Yod-י, which are Eden-עדן and a more hidden and inner Eden-עדן, as will shortly be mentioned. That is, relative to the Limitlessness-Ein Sof-אין סוף of the Concealment of the Crown-Seter HaKeter-סתר הכתר, even wisdom-Chochmah is like an action-Asiyah, as explained on the verse (Psalms 104:24), “You have made them all with wisdom-Kulam b’Chochmah Asita-כלם בחכמה עשית,” in either word, relative to He who brings forth wisdom, wisdom-Chochmah-חכמה is like an action-Asiyah-עשיה, and is Something-Yesh-יש from nothing-Ayin. Nevertheless, the letter Yod-י is not separate or absent of the thorn of the Yod-י, even though the thorn of the letter Yod-י remains completely above and beyond the Yod-י.