וְהַבְּרִ֥יחַ הַתִּיכֹ֖ן בְּת֣וֹךְ הַקְּרָשִׁ֑ים מַבְרִ֕חַ מִן־הַקָּצֶ֖ה אֶל־הַקָּצֶֽה׃
און דעם מיטלסטן ריגל אין מיטן פֿון די ברעטער, װאָס זאָל דורכריגלען פֿון עק צו עק.
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.
Pardes Rimmonim
And he brings further proof from the biblical verse “and the house of my splendor I will glorify” [Isaiah 60:7], as she [Binah] is branching herself out and is ornamenting herself with her branches. And it intends to say: the house of Tif’eret above is Binah, as also there is it’s [= Tif’eret’s] resting place, as he [= Tif’eret] “is extending from one side to the other side” [Exodus 26:28], from the side of the heavens which is Binah to the side of the heavens which is Malkut. And just as Malkut is the house for Tif’eret so also is Binah [the house for Tif’eret], and this is “the house of my splendor I will glorify”. Explanation: she [= Binah; the Hebrew text mistakenly has “he/it”] is branching out with the branches of Tif’eret which are a measure for it [= Tif’eret]. Or it intends [to say] that Malkut is a house for Tif’eret. And Binah says: ‘“the house of my splendor”’ which [= the splendor] is Tif’eret, ‘[is] from my side’, because from the side of Binah it [= Tif’eret] totalizes the ornaments, and similarly for its house that is Malkut, it is possible [for Binah to say that] ‘I will branch out’ in the mystery that she [= Binah] totalizes the six branches from its [Tif’eret’s] side, that it is clothing itself six in six [שש here could also allude to ‘fine linen’, which is used in the construction of the Mishkan, Exodus chapters 25 and further], and this corresponds to “with the crown”, which is this ornament and garment. Until here [the explanation of Rabbi Yehuda]. And this is what was intended in the biblical verse “And God/Elohim called”, as it is the Mother who is crowning “to the firmament” [with] the crown that is called ‘heavens’. And he brings in a proof to this from the biblical verse: “and it was evening and it was morning, one day”. And the explanation: evening [refers] to Isaac and morning to Abraham. In their totality together Tif’eret is becoming a reality and clothes itself, which is called “one day” which corresponds to ‘heavens’. And the totality of ‘heavens (שמים)’ corresponds to ‘day’, as it [consists of] fire (אש) and water (מים) [see earlier in this chapter for the Hebrew word ‘heavens’ thought as consisting of ‘fire’ and ‘water’], evening and morning. And to this he says ‘one day’, being united and uniting the two aspects [of Tif’eret]. And we could say that from there come the twelve hours. [The letter] Wav [ו, referring to Tif’eret] can somewhat be seen in Milluy [filling out its pronunciation in Hebrew characters] [as] ואו, which has the same numerical value as אחד ‘one’ [namely: thirteen]. And its explanation: the two unifying faces/aspects, Wav from the right side [is] one face, Wav from the left side [is] one face, and the Aleph in the middle [thus forming ואו] unifies the two faces together. And this corresponds to ‘one’, and the two Wavs correspond to the twelve hours [of a day; the numerical value of each ו is six], Wav from the rising of morning until mid-day, which is Chesed[/Gedolah], [and] Wav from noon until night, Gevurah, and this [together is] ‘one day’. And it is not necessary to expand [on this]. And it had already been possible to add [further] evidence to the subject of Tif’eret’s harmonizing between Gedolah[/Chesed] and Gevurah, but since it is a simple and agreed-on matter [we have not done so]. And it is only necessary for us to understand this saying in its composition, and it follows for us [now] that Tif’eret harmonizes between Gedolah[/Chesed] and Gevurah, and the two of them are one ‘opposite’ one.
Pardes Rimmonim
Rabbi Nechunya also wrote that this Name pertains to Chesed, divided into 72 bridges, each bridge having one of these names. He called them bridges as a metaphor for crossing the waters of Chesed. This Name is derived from the verses: "And He journeyed, and He came, and He stretched out" (Exodus 14:19-21), with the first verse in order, the second in reverse, and the third in order again. How? "And He journeyed" represents the secret of Chesed straightforwardly, "And He came" in reverse represents the secret of Gevurah, and "And He stretched out" straightforwardly represents Tiferet. This is explained in the Zohar. The Zohar states in Parashat Beshalach (51b): "The arrangement of these letters, the first letters are written in order in a straight path. Because all the first letters are found in Chesed to go straightforwardly in a correct arrangement. The second letters are written in reverse order. Because all the second letters are found in Gevurah to reveal judgments and weapons coming from the left side. The third letters are written in order to show the beauty to be adorned in the Holy King. And all are connected and bound together, and He is adorned with His crowns in a straight path, inscribed on both sides like a king adorned with all. Here the Holy Name is inscribed in 72 letters crowned with the Patriarchs in a supreme holy array. If you ask why the third letters are not all written straightforwardly or in reverse, it is to balance both sides, for it is said, 'You have established upright paths' (Isaiah 26:7), the Holy One makes paths for both sides, and it is written, 'And the middle bar in the midst of the boards shall reach from end to end' (Exodus 26:28), which is the Holy One. Rabbi Yitzchak said, 'This is Jacob, and all is one.' Therefore, the King, who is complete in all, His mind is complete in all. What is the way of this King? His face shines like the sun always because He is complete. And when He judges, He judges favorably and unfavorably. Therefore, one must be cautious of Him. A fool sees the King’s face shining and smiling and does not guard himself from Him. A wise person sees the King’s face shining and says, 'Indeed, the King is complete, complete in all, His mind is complete. I see that within this brightness, judgment is seated and concealed, even though it is not visible, for if it were not so, He would not be a complete King. Therefore, one must be cautious of Him.' Thus, the Holy One is always complete in this way and in that way, but is not visible except in the brightness of His face. Therefore, the fools are punished by Him, but the wise are cautious, saying, 'Indeed, the King is complete, although His face appears bright, judgment is concealed within Him.'". Rabbi Yehuda said, "From here it is understood that 'I am YHVH, I do not change' (Malachi 3:6), does not switch to another place. In Me, all is included. These two aspects are included in Me, therefore, all appears straightforward." Even though the letters are held to one side and the other, they are written in order.