קבלה אויף ישעיהו 51:16

We thus have explained that man includes all the worlds within himself, about which it is written,⁸⁵⁰Ecclesiastes 12:13; See Talmud Bavli, Shabbat 30b “For this is the whole of man.” This is also the inner meaning of the verse,⁸⁵¹Genesis 1:26 “Let us make man in Our image, after Our likeness,” and is why the word, “Let us make-Na’aseh-נעשה,” is in the plural form, since all worlds are partners, both in his making and in his deeds. Because of this, he includes the form of man (Adam-אדם) of all the worlds within himself, for they all are in need of his deeds. This is also the meaning of the verse,⁸⁵²Genesis 2:15 “HaShem-יהו״ה God took the man and placed him in the Garden of Eden, to work it and to guard it,” referring to the fulfillment of the positive commandments (to work it) and the negative commandments (to guard it).⁸⁵³Targum Yonatan ben Uziel to Genesis 2:15 ibid.; Pirkei d’Rabbi Eliezer, Ch. 12 and elsewhere. This is also the meaning⁸⁵⁴See Talmud Bavli, Chullin 60b; Midrash Bereishit Rabba 13:3, 13:8 of the verse,⁸⁵⁵Genesis 2:5 “For HaShem-יהו״ה God had not yet sent the rain upon the earth,” after which the verse continues and gives the reason, “because there was yet no man to work the earth.” This also is the meaning of the verse,⁸⁵⁶Isaiah 51:16 “And I have placed My words in your mouth, and have covered you with the shadow of My hand, to implant the heavens and to set a foundation for the earth, and to say to Zion, ‘You are My people.’” For, it is man who draws life to the heavens and the earth through his deeds, and it therefore is as if he planted and founded them. This is why the verse concludes with the words, “You are My people (Ami Atah-עמי אתה),” which can be read, “You are with Me (Eemee Atah-עמי אתה),” which as our sages, of blessed memory stated,⁸⁵⁷See introduction to Zohar; Tikkunei Zohar, Tikkun 69 and elsewhere. means “My partner.” That is, “I create them and you sustain them.”

This is God’s camp (Gen. 32:3).²This preface, which is a pastiche of citations from the Bible and rabbinic literature, is exceedingly difficult to translate lucidly. The generation of those who seek Him (Ps. 24:6) will rejoice in His deeds (Ps. 149:2) like a dance of two companies (Song of Songs 7:1). Our eyes have seen and were astonished [at these teachings] arising out of the earth (I Sam. 28:13) to plant the heavens (Isa. 51:16). Like the coming out of the sun at noontime, a bright light is upon them (Isa. 9:1). The opening of their words gives light (Ps. 119:130) and shines on a divine vision to those who are sanctified in the treasure-house of the secrets of Torah which is arrayed and guarded from the lions’ dens, from the mountains of leopards (Song 4:8) [and] overlaid with sapphires (Song 5:14).