Section: The Tzimtzum and the Line (Openings 24–30)
Op. 26 placed the Reshimu in the chalal as the Place and root awaiting completion. Op. 27 now introduces the Line (Kav) — Eyn Sof's perfect intrinsic action descending into the chalal to govern the Reshimu. Everything destined to exist is rooted in the Reshimu (since Eyn Sof contained all; the Reshimu retains the root of lower realms after the Tzimtzum). But the Reshimu cannot operate by itself — like a body needing a soul, it requires the Unlimited governing it. The Unlimited's governing-action is one Line from Eyn Sof entering the cavity, with a Channel / Pipe (tzinor) as the means by which the Light descends. Three operative aspects: (1) Eyn Sof's intrinsic perfect action (Line), (2) the limited result we receive (Residue), (3) the Channel through which He looks down. Eyn Sof's action itself is without limits (His way of acting cannot change — Zohar Ki Tetze 281a); only the result is within limits, like a voice heard by Moses alone though it was a great voice that did not cease. The chapter introduces Shem (Name) and Kinui (Form of Address) as the two pathways, and explicitly grounds the cosmic cycle: the world exists for 6000 years (Sanhedrin 97a), after which the Form of Address returns to the Name and perfect unity is revealed.
This is the chapter that introduces the Line (Kav) in full operational form — what Op. 16 ¶12 named in passing and what Op. 24-26 prepared for.
Four parts, four jobs:
Part 1 — The Reshimu contains the root of everything. Eyn Sof contained all; the Reshimu retains the root of all that will exist in the lower realms.
Part 2 — The Reshimu cannot operate without the Unlimited. Like a body needing a soul: the Reshimu has all the laws and principles, but the source of governance is the Unlimited. Two corollaries: the Reshimu's work exists only through the Unlimited, and the Unlimited actually governs it (not merely sets it in motion).
Part 3 — The Unlimited acts only in accordance with what is rooted in the Reshimu. Soul-body analogy: the soul does not add new powers but moves what is already in the body. Same with the Line in the Reshimu.
Part 4 — The action of the Unlimited within the Reshimu is one Line from Eyn Sof entering the cavity. Includes the Channel/Pipe through which Eyn Sof looks down, with the Line drawn within. Three aspects: (1) Eyn Sof's perfect intrinsic action; (2) limited result (Reshimu); (3) the Channel through which He looks down.
(All paragraphs preserved; staircase compressed for brevity. Each will be unfolded in the per-paragraph treatment below.)
Source — Hebrew (קל"ח פתחי חכמה):
ענין הקו והצינור:
Source — English (Greenbaum):
> How the Line governs the Residue. Plain English: The chapter is about how the Line governs the Reshimu.
Concepts: kav, reshimu.
Source — Hebrew (קל"ח פתחי חכמה):
בזה הרשימו נשרש כל מה שעתיד להיות. ומה שלא הושרש שם - לא יכול להיות אחר כך. ואף על פי כן, כל המושרש שם לא היה יכול למצא, אלא אם כן הבלתי -תכלית עצמו ינהג אותו. אלא שהבלתי -תכלית אף על פי כן לא יפעול אלא מה שמושרש ברשימו. והיינו כנשמה המנהגת את הגוף רק לפי מה שהוא. וזה נקרא קו אחד מא"ס ב"ה הנכנס בתוך החלל. כי זה הענין עצמו שהוא פועל ברשימו - היינו לפי הנבראים. אך הוא בעצמו פועל אותו בשלמותו. והנה זה הענין לפי הנבראים הוא הרשימו, אך בקו הוא מה שהוא לפי שלמותו. ועוד, זה הנפעל לפי הנבראים הוא הרשימו, אך הדרך שהא"ס פועל אותו הוא הקו, שהוא לפי בלתי תכליתו, כמו שהוא בלתי -תכלית:
Source — English (Greenbaum):
> Rooted in this Residue was everything that is destined to exist, and what was not rooted there cannot come into being afterwards. Even so, all that is rooted there could not have come into being without the Unlimited Himself governing it. Nevertheless, the Unlimited acts only in accordance with what is rooted in the Residue. This is like the soul, which governs the body solely according to the nature of the body. The action of the Unlimited within the Residue is called one Line from Eyn Sof, blessed be He, that enters into the hollow cavity. For what He actually brings about within the Residue is in accordance with the nature of the created realms and beings. Yet in bringing it about, He Himself acts on His own level of intrinsic perfection. As far as the created realms and beings are concerned, it is the Residue. But through the Line, He acts on His own intrinsic level of perfection. Further, while what was produced is, as far as the creatures are concerned, the Residue, the way in which Eyn Sof operates it is through the Line, which is on His plane of limitlessness, just as He is without limits. Plain English: Four claims: (1) the Reshimu is the root of everything destined to exist; (2) it cannot operate without the Unlimited governing it; (3) the Unlimited acts only in accordance with what is rooted in the Residue (soul-body analogy); (4) the Unlimited's action within the Residue is one Line from Eyn Sof entering the hollow cavity. The result is the Residue (within limits); the way He acts is the Line (without limits).
Concepts: reshimu, eyn_sof, kav, tzimtzum_act.
Source — Hebrew (קל"ח פתחי חכמה):
אחר שנתפרש האור הנאצל מה הוא, עכשיו צריך לפרש מה נעשה ממנו:
Source — English (Greenbaum):
> Having explained what the emanated light is, it is now necessary to explain what it produced. Plain English: Op. 25-26 explained the emanated light (Reshimu); now what it produces — through the action of the Line.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ג'. ח"א, בזה הרשימו וכו', והוא ידיעת מה היא סגולת הרשימו הזה. ח"ב, ואף על פי כן כל המושרש שם וכו', וזה שהרשימו צריך לבלתי -תכלית. ח"ג, כי זה הענין וכו', וזה גדר ב' הדברים - קו ורשימו לפי פעולתם:
Source — English (Greenbaum):
> The proposition has four parts. Part 1: Rooted in this Residue... This explains the distinctive quality of this Residue. Part 2: Even so, all that is rooted there... This explains that the Residue requires the Unlimited. Part 3: Nevertheless, the Unlimited acts only… This explains that the Unlimited governs the Residue as the soul governs the body. Part 4: The action of the Unlimited within the Residue is called one Line… This explains the Line in relation to the Residue and how the Unlimited looks down providentially upon the level of the Residue via the Channel or Pipe. Plain English: Four parts: (1) Reshimu's distinctive quality; (2) requires the Unlimited; (3) governance via soul-body analogy; (4) the Line and the Channel.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: בזה הרשימו נשרש כל מה שעתיד להיות. וזה פשוט, שכבר נתבאר, שהרשימו הוא מה שנשאר מכל מה שנסתלק, שהוא כל מה שהיה כלול בכל מה שנסתלק בבחינת שורש התחתונים. אך כל מה שעתיד להיות בתחתונים היה כלול ודאי במה שנסתלק, בבחינה זאת של שורש התחתונים. אם כן הרשימו הוא שורש כל מה שעתיד להיות בתחתונים.
Source — English (Greenbaum):
> Part 1: Rooted in this Residue is everything that was destined to exist... This is obvious, because, as has already been explained, the Residue consists of what remained of the Primordial Light that departed through the Tzimtzum. For the Residue consists of all that was originally included in the Primordial Light as the root of the lower realms and beings. This remained in the Residue after the departure of all the other powers that were not part of the root of the lower realms and beings. Now, everything that was destined to exist in the lower realms was certainly originally included in the Primordial Light in the category of the root of the lower realms. If so, the Residue is the root of everything destined to exist in the lower realms. Plain English: The Reshimu retains what remained of the Primordial Light — namely the root of the lower realms. Everything destined to exist in the lower realms was originally included in the Primordial Light as such a root, so it is now in the Reshimu.
Concepts: reshimu, tzimtzum_act, eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
ראיה לזה שכל מה שעתיד להיות היה כלול במה שנסתלק הוא פשוט, שהרי מה שנסתלק הוא א"ס ב"ה, בא"ס כלול הכל. אם כן במה שנסתלק כלול הכל:
Source — English (Greenbaum):
> It can be clearly proved that everything destined to exist was originally included in the Light that departed. For what departed was Eyn Sof, blessed be He. Now Eyn Sof includes everything. If so, everything was originally included in what departed. Plain English: Proof: Eyn Sof includes everything. So everything was in what departed.
Concepts: eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
ומה שלא הושרש שם - לא יכול להיות אחר כך, ר"ל לא די שיהיה הרשימו שורש לכללים, שאחר כך יתפרטו הפרטים למטה, אלא כמו כן צריך להיות מושרשים כל התחתונים ברשימו, שכל פרט צריך שיהיה מושרש בו. ראיה לזה, בכל -יכול - אי אפשר להיות שום פרט שלא יהיה נכלל בו. הרשימו הוא גילוי כל מה שהיה כלול בכל -יכול בבחינת שורש התחתונים. אם כן גם הרשימו - צריך שאפילו כל הפרטים יהיו כלולים בו:
Source — English (Greenbaum):
> …and what was not rooted there cannot come into being afterwards. It would not be enough for the Residue to be merely the root of the general categories found in the lower realms, which afterwards divide into their particulars down below. All the lower worlds and beings must necessarily be rooted in the Residue: every single detail must be rooted there. The proof of this is that no detail that is not included in the All-Powerful could possibly exist. The Residue is the revelation of everything that was included in the All-Powerful as the root of the lower realms and creatures. If so, it must be that all the details were also included in the Residue. Plain English: Not just general categories — every single detail must be rooted in the Reshimu. Nothing that wasn't in the All-Powerful can exist; the Reshimu is the revelation of everything in the All-Powerful as root of lower realms.
Concepts: reshimu.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: ואף על פי כן כל המושרש שם לא היה יכול למצא, אלא אם כן הבלתי תכלית עצמו ינהג אותו, והיינו כי יש עצמים שתנועתם מצד עצמם, ויש שתנועתם מצד אחרים. דרך משל, הגוף תנועתו מצד אחר, הנשמה תנועתה מצד עצמה. ולכל זה צריך שיהיה שורש למעלה. אם כן גם באורות צריך שיהיו אורות שתנועותיהם מצד עצמם, והם שורש לעצמים שסגולתם כך, ויש שתנועתם יהיה מצד אורות אחרים, והם שורש לעצמים שסגולתם כך.
Source — English (Greenbaum):
> Part 2: Even so, all that is rooted there could not have come into being without the Unlimited Himself governing it. For there are entities whose movements are self-generated, and others whose movements depend upon another. For example, the movements of the body depend upon another, while the movements of the soul are self-generated. All this must have a root above. If so, among the lights there must be some whose movements are self-generated, and they are the root of those entities having this property, while different lights, whose movements depend upon other lights, are the root of those entities that have that property. Plain English: Some entities are self-moving (soul); others move only by another (body). All this must have a root above. So among the lights, some are self-moving (root of self-moving entities) and some move only by another (root of body-like entities).
Concepts: (soul-body analogy).
Source — Hebrew (קל"ח פתחי חכמה):
הרשימו הוא שורש לגוף, והבלתי -תכלית - לנשמה. על כן הבלתי -תכלית מתנהג בעצמו, הרשימו תנועתו על ידי הבלתי -תכלית. והבנת זה הענין הוא: אלא אם כן הבלתי -תכלית ינהג אותו, ר"ל שאף על פי שחוקות ההנהגה הם מה שמסודר ברשימו, ראשית ההנהגה אינה שם, אלא בבלתי -תכלית. ועניני הרשימו מתנהגים רק על ידו כגרזן ביד החוצב בו.
Source — English (Greenbaum):
> The Residue is the root of the body, while the Unlimited is the root of the soul. The Unlimited is self-governing, while the movement of the Residue is through the Unlimited. This is what is implied by the words …without the Unlimited Himself governing it. This means that while the Residue contains all the laws and principles by which the lower realms and beings are governed, the source of this government is not there but in the Unlimited. Everything in the Residue is under His control, like an axe in the hand of the hewer. Plain English: Reshimu = root of body; Unlimited = root of soul. The Unlimited is self-governing; the Reshimu's movement is through the Unlimited. The Reshimu contains all the laws but the source of governance is in the Unlimited. Like an axe in the hand of the hewer.
Concepts: reshimu, eyn_sof.
Relationships: eyn_sof → governs → reshimu (Phrase: "the source of this government is not there but in the Unlimited... like an axe in the hand of the hewer"; direct.)
Source — Hebrew (קל"ח פתחי חכמה):
ושתי ידיעות יוצאות מן ההקדמה הזאת. א' - שאין מציאות למעשה הרשימו אלא על ידי הבלתי - תכלית. והב' - שהבלתי -תכלית הוא מנהג את הרשימו. ומלה זו מורה יותר מתנועה, שאילו לא היה הבלתי -תכלית אלא מניעה את הרשימו, היה לו לומר - לא היה יכול למצא אלא על ידי הבלתי -תכלית. אבל אנו אומרים - מנהג אותו, שהוא מנהג ומסדר עניני עצמו של הרשימו. ופירוש ב' ענינים אלה הוא,
Source — English (Greenbaum):
> Two corollaries emerge from this. The first is that the work of the Residue exists only through the Unlimited. The second is that it is the Unlimited that governs the Residue. The word "governs" implies more than mere movement. For if the Unlimited did no more than set the Residue in motion, we could have said only that it could not exist except through the Unlimited. But we are saying that He governs it: that He actually governs and orders what happens in the Residue itself. Let us explain these two corollaries more fully: Plain English: Two corollaries: (1) the Reshimu's work exists only through the Unlimited; (2) the Unlimited actually governs (not just sets in motion).
Concepts: eyn_sof, reshimu.
Source — Hebrew (קל"ח פתחי חכמה):
הא' - שאין מציאות למעשה הרשימו על ידי הבלתי -תכלית. וזה, כי אף על פי שמה שפועל הא"ס ב"ה לפי התחתונים היא פעולה מוגבלת, לא מפני זה נאמר שהוא פועל אותה בדרך מוגבל כמו אדם. אלא דרך פעולתו לא תוכל להיות מושגת ממנו, כי היא דרך בלתי מוגבלת, אלא שבכח גזרת רצונו, אף על פי שהוא פועל והולך כדרכו, אין מגיע לנו אלא מה שמגיע, והיא הפעולה המוגבלת. ונמצא באמת שהפועל הוא המוגבל, לא הפעולה, שהיא דרך הוצאת הפועל. כי אין התחתונים מקבלים אלא לפי הכנתם. ועל כן כל מה שנדבר - לא נדבר אלא בפועל נגבל, שהוא מוגבל. אבל הדרך שהא"ס פועל הפועל ההוא - זה נשגב ממנו, ולא נדעהו, ולא נחקור אחריו, כי אין לנו שיכות לדעת אלא מה שנעשה - מה ענינו, אך איך נעשה - זה אי אפשר לדעת.
Source — English (Greenbaum):
> (1) The work of the Residue exists only through the Unlimited. This means that even though what Eyn Sof brings about is, as far as the lower realms and creatures are concerned, within limits, this does not mean that He executes what He does in a limited manner like a human being. The way in which He acts is beyond our ability to grasp, because He acts without limits. However, His Will decreed that even though He continues acting in His way, we receive only what reaches us, which is within limits. It is therefore true that the results of His action are within limits but not His actual performance of that action. For the lower creatures can receive only what they are ready and able to receive. Accordingly, in all our discussions, we are speaking only about the results of His action, which are within bounds and limits. But the way in which Eyn Sof actually executes that action is far beyond us. We cannot understand it, and we should not inquire into it, for the boundaries of our knowledge include only what is done and what it means. How it is done, we cannot know. Plain English: Corollary 1: the result is within limits but the performance is not. Eyn Sof's way of acting is unlimited, beyond our grasp. We can know what is done and what it means, but not how it is done.
Concepts: eyn_sof, eyn_sofs_will.
Source — Hebrew (קל"ח פתחי חכמה):
דרך משל, נדע שיש ספירות מצומצמות נעשות מאורו, אבל איך עשה להעלים אורו ולצמצמו - זה לא נוכל לומר. מה שאינו כן מן הצמצום ולמטה, שנוכל לומר זה. כי הרי נוכל לפרש בפרצופים חלקיהם ושליטותיהם ותולדותיהם איך יוצאים, ומה נעשה בהם בחדשם תולדות. מה שאין כן בא"ס ב"ה, שאי אפשר לומר בו חלקים ושום ענין כאלה. על כן אי אפשר לומר איך פעל, או איך מתלהטים עתה ממנו הספירות האלה. אלא שכל זה הוא פעולה בלתי -תכליתית.
Source — English (Greenbaum):
> For example: We know that contracted Sefirot are made from His light, but how He acted to conceal and contract His light we cannot say. This is not the case from the Tzimtzum and downwards, where we can say this. For we can specify the different parts of the Partzufim according to when they hold sway, how their desired effects are produced, and what happens to them when they produce new effects. This is not so in the case of Eyn Sof, to Whom we cannot attribute different "parts" or anything of the kind. Accordingly it is impossible to say how He acted or how these Sefirot radiate from Him now, for the way He acts is without limits. Plain English: From Tzimtzum downwards we can specify how things work (Partzufim, their parts, effects). About Eyn Sof Himself we cannot — He has no parts; His acting is without limits.
Concepts: eyn_sof, tzimtzum_act, sefirot_class.
Source — Hebrew (קל"ח פתחי חכמה):
ואביא לך ראיה שדרך הפעולה בכל הפעולות צריך שיהיה בלתי מוגבל. וזה, כי הנה א"ס ב"ה צריך שלא יהיה בו שום שינוי. אך שיהיה פועל בזמן אחד בדרך אחד, ובזמן אחר בדרך אחר - זה שינוי. אם כן אין הא"ס ב"ה פועל פעם בדרך אחד ופעם בדרך אחר. מוכרחים אנו לומר שפעולות הא"ס ב"ה שוים, ואותה הפעולה שמגעת לנו בגבול - הוא פועל אותה בלי גבול כדרכו, אלא שאנו מקבלים מה ששייך לנו. אמנם שלא יהיה שינוי בפעולות א"ס ב"ה - זה פשוט, שהרי א"ס ב"ה צריך להרחיק ממנו כל מקרה גוף לגמרי, והשינוי הוא מקרה גופני ודאי, אם כן לא יהיה בו. ועוד זה הדבר נתברר בדברי רשב"י זללה"ה, שאמר לא אשתני בכל אתר. וכן בר"מ שהבאתי למעלה בענין הנשמה, ע"ש.
Source — English (Greenbaum):
> Let me prove to you that all the ways in which He acts must be without limits. For in Eyn Sof by necessity there can be no change. To act at one time in one way and at another time in a different way would be a change. If so, Eyn Sof, blessed be He, does not act at one time in one way and at another time in a different way. We are obliged to say that the way in which Eyn Sof acts is the same, and that the very act which comes to us within limits is executed by Him in His way, without limits, while we receive what relates to us. That there can be no difference in the way Eyn Sof acts is obvious, for we cannot in any way ascribe physical occurences to Eyn Sof, and change is certainly a physical occurrence, which therefore cannot exist in Him. This is quite clear from the words of Rabbi Shimon bar Yochai, who said: "He does not change in any place" (Zohar, Ki Tetze 281a. See also Zohar III, 257b, as discussed in Opening 29). Plain English: Proof that Eyn Sof's acting is unlimited: no change in Eyn Sof. To act differently at different times = change. Change is physical; cannot apply to Eyn Sof. So His acting is the same — without limits — and the limited results are what we receive. Rabbi Shimon bar Yochai: "He does not change in any place" (Zohar Ki Tetze 281a; see also Op. 29).
Concepts: eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
כללו של דבר - יש לנו שני דברים, פועל א"ס ב"ה, ופעולתו. הפועל הוא המגיע לנו והוא מוגבל, הפעולה היא הנעלם ממנו, והיא בלתי מוגבלת. הפועל המוגבל הוא הרשימו. אך הפועל צריך לפעולה, והפעולה היא בלתי מוגבלת - פעולת הא"ס ב"ה שפועל בבלתי -תכלית. הרי שאין המושרש ברשימו נמצא אלא על ידי הבלתי -תכלית. אך אם היתה דרך הפעולה גם כן מוגבלת, אז היה הרשימו פועל לפי עצמו, בלא צורך לבלתי -תכלית.
Source — English (Greenbaum):
> In sum, we have two things: (a) The results of Eyn Sof's action; (b) His execution of that action. It is the results that reach us, and these are within limits. However, the way in which He executes the action is concealed from us, and this is without limits. The limited result of His work is the Residue. But the work has to be executed, and His execution of it is without limits, for it is performed by Eyn Sof, blessed be He, Who acts without limits. Thus we see that what is rooted in the Residue exists only through the Unlimited, but if the execution of the action had also been within limits, the Residue would have functioned by itself without need of the Unlimited. Plain English: Sum: (a) results (limited) reach us; (b) execution (unlimited) is concealed. Limited result = Reshimu; execution = unlimited (only Eyn Sof can do it). If execution were also limited, the Reshimu would function by itself.
Concepts: reshimu, eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
הב' - שהבלתי -תכלית מנהג את הרשימו הנהגה וסידור ממש. וזה בא בבת אחת עם מה שהפעיל את הפועל - הוא הבלתי -תכלית בבלתי תכליותו. כי בדרך זה הוא גורם שאף על פי שהנפעל הוא דרך אחר, אף על פי כן יהיה כללות תכליתו מסודר ממנו, ומתנהג לפי הנהגתו. ופירוש זה הענין - יש לבלתי -תכלית סגולה - שהוא שלם בתכלית השלמות, ובשלמות זה הוא כלו טוב, כמ"ש למעלה בענין היחוד, שאין רע נמצא לפניו. אלא בהעלם שלמותו יש מציאות לרע. ובהתגלות שלמותו - הרע איננו עוד, בסוד, "בלע המות לנצח".
Source — English (Greenbaum):
> (2) The Unlimited actually governs and orders the Residue directly at one and the same time as He executes His work in His aspect of limitlessness. For in this way, even though the accomplished work follows a different path – the way of bounds and limits – its entire destiny is laid down by Him and its government is under His control. Let me explain: The Unlimited possesses the unique property of ultimate perfection, and in His perfection He is entirely good, as we explained earlier when speaking about His unity. Before Him, there is no evil. It is only when His perfection is concealed that evil can exist, but as soon as His perfection is revealed, evil does not exist any more, as it says, "He will consume death for ever" (Isaiah 25:8). Plain English: Corollary 2: Eyn Sof governs (orders, directs) — not just animates. His perfection is entirely good; before Him, no evil exists. Evil exists only when perfection is concealed; revealed, evil disappears (Isaiah 25:8: "He will consume death forever").
Concepts: eyn_sof, bestowing_good.
Source — Hebrew (קל"ח פתחי חכמה):
אך כדי לגלות יחודו בדרך מבורר - העלים שלמותו, והניח דרך בלתי שלם לברוא הנבראים בלתי שלמים ולהנהיגם, וזהו הרשימו. כי הרי הנבראים אפילו שיהיו בתכלית השלמות, לא יוכלו להיות בשלמותו ית', כי כיון שהם נבראים לא יגיעו לעולם להיות במדרגת הבורא. ואמנם הרשימו הזה בהיותו יוצא בסוד העלם השלמות, הנה נשרשים בו חסרונות והעלמים רבים. והאמת, שכוונת החסרונות הוא, שעל ידו נתן הדרגה למצבי הנבראים להתקרב אל השלמות בקריבות של הדרגה. מה שאין כן הבלתי -תכלית, שאין בו הדרגות, ועל כן הוא שלם מתחלה.
Source — English (Greenbaum):
> In order to reveal His unity in the clearest way, He concealed His perfection and instituted a way of imperfection in order to create and govern imperfect creatures. This is the Residue. For even if God's creatures could attain the ultimate perfection, they still could not attain His perfection, for since they are created beings, they could never attain the level of the Creator. Indeed, inasmuch as this Residue came into being through the concealment of perfection, many deficiencies and imperfections are rooted in it. The truth is that these deficiencies are intended to make it possible for His creatures to exist on different, graded levels and to draw closer to perfection gradually, level by level. This would not be possible if there were no bounds and limits, for the Unlimited contains no levels, and accordingly He is perfect from the very outset. Plain English: To reveal His unity clearly, He concealed His perfection and instituted a way of imperfection — the Reshimu. Creatures could not attain His perfection. The graded levels of the Reshimu allow creatures to gradually approach perfection. Without limits, no graded approach is possible.
Concepts: reshimu, tzimtzum_act, bestowing_good.
Source — Hebrew (קל"ח פתחי חכמה):
אמנם בשתי בחינות היה יכול להיות הרשימו הזה, או שיהיה חק אחד בלתי שלם להנהיג בריות בלתי שלמות, שלא יצאו לעולם מן החסרונות שלהם, או שיהיה חק אחד שהחסרונות האלה שבו, אדרבא, יהיו סובבים והולכים עד שישלימו בשלמות הנעלם מתחלה.
Source — English (Greenbaum):
> However, this Residue could have come into being in two ways. Either it could have been subject to a single imperfect law governing imperfect creatures in such a way that they could never overcome their imperfections. Alternatively, it could come into being subject to a single law through which its very deficiencies are gradually corrected until they attain the perfection that was concealed at the outset. Plain English: Two possibilities: (a) Reshimu fixed in imperfection forever; or (b) Reshimu's deficiencies gradually corrected until it reaches the original perfection. The actual: option (b).
Concepts: reshimu.
Source — Hebrew (קל"ח פתחי חכמה):
ואתן לך משל על זה. דרך משל, השכר והעונש הם חסרון שלמות, כי בשלמות צריך שהכל יהיה טוב. אלא שבהעלם השלמות נשארה ההנהגה מסופקת, אם להיטיב או להפכו, לפי מעשה בני אדם התחתונים. וזה הדבר מושרש ברשימו, כי שם יש כל עניני השכר, ועניני העונש כנגדם, מזומנים להתעוררות התחתון. ואולם היה יכול להיות, שזה הדבר ילך לעולמי עולמים כך, הצדיקים יקבלו שכר והרשעים יענשו, זה היה אם הרשימו לא היה מתנהג מן הבלתי -תכלית. אבל כיון שהבלתי -תכלית הוא המנהג את דרכי הרשימו, אם כן דרכי הרשימו צריכים לסבוב כדי לבוא אל השלמות, לא לישאר כך. וזהו שניתן גבול לימי הבחירה והשכר והעונש, דהיינו שית אלפי שנין הוי עלמא, שאז נמצא שהרשימו כמו גלגל שיש בו כל כך מעלות, שאין בו לרכוב אלא כל כך מעלות, וסוף הכל תהיה מנוחה בשלמות.
Source — English (Greenbaum):
> Let me illustrate this with an example. Reward and punishment indicate a lack of perfection, for in a state of complete perfection, everything must be good. With the concealment of perfection, the government hangs in the balance whether to confer goodness or the opposite, depending on men's deeds in the lower world. This is rooted in the Residue, which contains everything connected with reward on the one hand and punishment on the other: everything is prepared and ready, waiting for the arousal from below – men's initiatives in the lower world. But things could have gone on this way forever, with the righteous receiving their reward and the wicked being punished. This would have been the case were it not for the fact that the Residue is governed by the Unlimited. However, since everything in the Residue is governed by the Unlimited, it must be that the pathways of the Residue do not remain as they are but continue until they reach perfection. For this reason, there is a limit to the period of choice, reward and punishment: "The world will exist for six thousand years" (Sanhedrin 97a). The Residue is thus like a wheel that turns through just so many degrees until it completes the entire cycle, and at the very end there will be perfect rest. Plain English: Example: reward/punishment indicates imperfection. In complete perfection, all is good. The Reshimu contains both — waiting for human initiative. But this would go on forever if the Reshimu were on its own. Because it is governed by the Unlimited, the pathways do not remain as they are but continue until perfection. This is why the world exists for six thousand years (Sanhedrin 97a) — a limited period of choice, reward, punishment, after which perfect rest.
Concepts: reshimu, eyn_sof, reward, punishment, cycle_of_creation.
Source — Hebrew (קל"ח פתחי חכמה):
נמצא שהא"ס ב"ה הוא הפועל בשלמותו בבלתי תכליותו אפילו מה שנפעל בגבול. וכמו שהפעולה הוא כך בשלמות - גם כוונת הפעולה היא השלמות. אלא שעל פי כוונה זאת נפעל הפועל המוגבל הבלתי שלם. ומהו הריוח בזה? שאף על פי שהאמצעי הוא בלתי שלם, דהיינו שהפועל חסר, אך תולדתו הוא להביא ודאי אל השלמות בסוף הגלגולים:
Source — English (Greenbaum):
> Thus we see that it is Eyn Sof, blessed be He, Who acts in His intrinsic perfection on His plane of limitlessness. It is Eyn Sof Who executes every action within limits. And just as the execution of the action is carried out to perfection, so too the intention of the action is to bring everything to perfection. It is in order to accomplish this purpose that the action is executed within limits and without perfection. And what is the benefit of this? That even though the intermediary is imperfect – for the work is deficient – nevertheless, the result is that everything is brought to complete perfection at the end of all the cycles. Plain English: Eyn Sof acts in His perfection; even within-limits actions are executed perfectly; the intention is to bring all to perfection. The benefit: though the intermediary (Reshimu) is imperfect, everything is brought to complete perfection at the end.
Concepts: eyn_sof, bestowing_good, cycle_of_creation.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ג: אלא שהבלתי -תכלית אף על פי כן לא יפעול אלא מה שמושרש ברשימו, שאף על פי שאמרנו שראשית הנהגה באה מן הא"ס ב"ה לפי שלמותו, כבר גזר שלא יגיע לתחתונים מפעולתו זאת אלא אותו הסדר המוגבל, שהוא הרשימו. ואף על פי שהכוונה היא לשלמות, וגם אמיתת הפעולה היא שלמות שהכל טוב, כנ"ל בסוד, כל מה דעבד רחמנא לטב, ובסוד, "אודך ה' כי אנפת בי", בהגיע הדבר לתחתונים - מתעלם השלמות, ולא יגיע להם אלא מה שנותן חק ההעלם הזה. אלא שחק ההעלם מסובב מן השלמות, עד שהוא מהלך בדרך אחד, שסופו ודאי מגיע אל השלמות כנ"ל:
Source — English (Greenbaum):
> Part 3: Nevertheless, the Unlimited acts only in accordance with what is rooted in the Residue. Even though we have said that the source of the government is Eyn Sof, blessed be He, in His intrinsic perfection, He has already decreed that this action should reach the lower realms and creatures only within the limited order constituted by the Residue. The goal is to attain perfection, and the truth is that the action itself is perfect, for all is good, as it says, "All that the Merciful One does is for good" (Berachot 60b) and "I will give thanks to You, O God, for You were angry with me" (Isaiah 12:1). But in the lower realms the perfection is concealed, and nothing reaches them except as permitted by the law of concealment. However, the law of concealment was brought about by His perfection, and thus it goes in one direction in such a way that it certainly comes to complete perfection, as discussed above. Plain English: Even though Eyn Sof governs in perfection, He has decreed that what reaches lower realms is only what the Reshimu's limited order permits. All that the Merciful does is for good (Berachot 60b); "I will give thanks... for You were angry with me" (Isaiah 12:1) — even apparent harshness is good. The law of concealment was brought about by His perfection and moves in one direction — toward perfection.
Concepts: eyn_sof, reshimu, bestowing_good.
Source — Hebrew (קל"ח פתחי חכמה):
והיינו כנשמה המנהגת את הגוף רק לפי מה שהוא, ושתי הוראות לענין זה, א' - שאין ביאת הבלתי -תכלית לנהג את הרשימו מוסיף ברשימו שום כח חדש, אלא מה שכבר מושרש בו מתנועע על ידו, וגם מסודר על ידו. ודומה לזה - נשמה בגוף, שאינה מחדשת בו כלום אלא מתנועע מה שכבר מוטבע בו. ב' - שענין המצא הקו של א"ס ב"ה ברשימו - הוא עצמו - שורש גוף ונשמה בעה"ז. על כן מקריהם שוים:
Source — English (Greenbaum):
> This is like the soul, which governs the body solely according to the nature of the body. This means two things. Firstly, the entry of the Unlimited to govern the Residue does not add any new power to the Residue but rather moves and rearranges what was already rooted in it. This is like the soul in the body. The soul does not add anything new to the body but simply animates what is already naturally present in the body. Secondly, the presence of the Line of Eyn Sof in the Residue is itself the root of the soul in the body in this world, and accordingly what happens to them is parallel. Plain English: Soul-body analogy = two things: (1) the Unlimited entering the Reshimu adds no new power — only moves and rearranges what is already rooted there; (2) the Line of Eyn Sof in the Reshimu is itself the root of the soul in the body in this world. Cosmic and human are parallel.
Concepts: kav, reshimu, eyn_sof.
Relationships: kav (in reshimu) → =root-of → soul-in-body (Phrase: "the presence of the Line of Eyn Sof in the Residue is itself the root of the soul in the body in this world"; direct.)
Source — Hebrew (קל"ח פתחי חכמה):
חלק ד: וזה נקרא קו, זה הענין שא"ס ב"ה נכנס בהנהגת הרשימו - נקרא שקו ממנו נכנס תוך החלל: קו, זהו מה שאנו אומרים שקו אחד נמשך מא"ס ב"ה המקיף, כמו צינור אחד אל תוך החלל, ושדרך הצינור הזה יורד אור מא"ס ב"ה למה שבתוך החלל, ועל ידו מתדבקים המאציל בנאצל.
Source — English (Greenbaum):
> Part 4: The action of the Unlimited within the Residue is called one Line… In other words, the entry of Eyn Sof into the government of the Residue is called a Line from Him that enters inside the cavity. In speaking of a Line, we mean that a single Line was drawn down from the encompassing Eyn Sof, blessed be He, like a channel or pipe, into the cavity. Through this Channel, light descended from Eyn Sof to what is inside the cavity, and by this means the Emanator is attached to that which emanated. Plain English: The action of Eyn Sof in the Reshimu = one Line drawn down from the encompassing Eyn Sof, like a channel or pipe, into the cavity. Through this Channel, light descends from Eyn Sof; by this means the Emanator is attached to that which emanated.
Concepts: kav, kav_line_explicit, tzinor_channel, reshimu, eyn_sof.
Relationships: kav → descends-from → eyn_sof → into → chalal_empty_space (Phrase: "a single Line was drawn down from the encompassing Eyn Sof... into the cavity"; direct.)
Source — Hebrew (קל"ח פתחי חכמה):
והענין הוא, כי הנה בכלל הכל -יכול הוא, להיות מביט גם אל פעולת זולתו. וכיון שנתחדש מציאות הדרך המוגבל, הנה יביט עליו הא"ס ב"ה גם כן בכל יכלתו.
Source — English (Greenbaum):
> Let me explain: Included among the powers of the All-Powerful is the power to watch over the action of another who exists within limits, separate from Himself. Even though the truth is that "There is none besides Him" and Eyn Sof, Who has no limits, negates any other existence, nevertheless, included in His comprehensive power is the ability to see the limited creation from above and govern it. And since the way of bounds and limits came into being as a new creation, Eyn Sof, Who is All-Powerful, surely watches over it. Plain English: Included in Eyn Sof's powers is the power to watch over the limited. Even though "there is none besides Him" and the Unlimited negates other existence, He has the comprehensive power to see the limited and govern it. Since limits came into being as a new creation, the All-Powerful surely watches over it.
Concepts: eyn_sof, the_creation.
Source — Hebrew (קל"ח פתחי חכמה):
והרי לנו בכאן ג' דברים - מה שהא"ס פועל לפי שלמותו, אותם הדברים עצמם שאנחנו מקבלים אותם בגבול, ומה שאנחנו מקבלים לפי הגבול, ומה שהכל -יכול מביט אל ענין הדרך המוגבל עצמו שאנחנו מקבלים. והנה הבטת הכל -יכול - זה הוא הצינור, שגם הוא קו מא"ס ב"ה, אלא שהיא הבטה אל הרשימו לפי מה שהוא רשימו מוגבל. ומה שאנחנו מקבלים - זהו כללות הרשימו. מה שהא"ס ב"ה, פועל אותו הענין עצמו לפי שלמותו, זהו מה שנמשך מן הא"ס ב"ה אל תוך החלל דרך הצינור.
Source — English (Greenbaum):
> Thus we have here three aspects: (1) Eyn Sof's action in His intrinsic perfection – executing the very things that we receive within limits. (2) What we receive, as we receive it, within limits. (3) The way the All-Powerful looks down to the level of limits and boundaries whereby we receive. The way the All-Powerful looks down to the level of limitations is through this Channel, which is also a Line from Eyn Sof, blessed be He. Through it He looks down into the Residue and watches over it in accordance with the nature of the Residue, which is within limits. What we receive (#2) is the totality of the Residue. The very thing that Eyn Sof, blessed be He, executes in His perfection (#1) is drawn down from Eyn Sof, blessed be He, into the cavity by way of (#3) the Channel or Pipe. Plain English: Three aspects: (1) Eyn Sof's perfect intrinsic action (the cause); (2) what we receive within limits (the result, = Reshimu); (3) the way He looks down to the limited level (the Channel / Pipe). The Channel is also a Line from Eyn Sof. Through it He looks down and watches the Reshimu in accordance with its nature.
Concepts: eyn_sof, tzinor_channel, kav, reshimu.
Source — Hebrew (קל"ח פתחי חכמה):
והיינו שבתוך מה שהא"ס ב"ה מביט אל הדרך המוגבל בכל -יכולתו, מתעלם ומתלבש מה שהוא פועל אותם הפעולות עצמם של הרשימו לפי שלמותו, לכן נקרא לזה צינור, ולזה אור נמשך בתוכו. וזה הנמשך הוא מה שנאמר - שהרשימו מקבל אורו מא"ס ב"ה, וכן שמתדבק המאציל בנאצל.
Source — English (Greenbaum):
> In other words, clothed and concealed within Eyn Sof's observation of the pathway of limits in His intrinsic all-powerfulness (#3, the Channel) is His all-powerful execution of what takes place in the Residue (#1, the Light in the Channel). Accordingly, we will call the one a Channel or Pipe and the other a Line drawn down within it. Through this light drawn in through the Channel or Pipe, the Residue receives its light from Eyn Sof, blessed be He, and this is how the Emanator is attached to that which emanated. Plain English: Clothed within the Channel (= Eyn Sof's looking-down) is the Light (= the all-powerful execution). One = Channel, the other = Line drawn down within. The Reshimu receives its light through the Channel; the Emanator is attached to the emanated through this.
Concepts: tzinor_channel, kav, reshimu, eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
וזהו דוקא המנהג את הרשימו, כנשמה את הגוף. כי הבטת הכל -יכול כבר שמעת שאינה שום הארה מתחלפת מן הרשימו, אלא מביט עליו לפי מה שהוא, אך האור הזה הוא ענין המתחלף מן הרשימו, שהוא לפי השלמות העליון של א"ס ב"ה. ומה שברשימו הדברים הולכים בהעלמים וחסרונות כדלקמן - בנשמה הוא הכל לפי הטוב והשלמות. אמנם א"ס ב"ה הוא בלתי -תכלית בכל כחותיו כנ"ל, ואין ענין לבלתי -תכליתו עמנו, אלא בבחינה זאת הפרטית. דהיינו בזה הכח עצמו של המשיך הפעולה חוץ ממנו, שגם זה פועלו - ואפילו עמנו - בשלמותו ובבלתי -תכליתו. אלא שאין אנו מקבלים אלא בגבול, כקול שהיה מדבר עם משה, שלא היה נשמע אלא לו, אף על פי שהיה קול גדול ולא יסף. על כן נאמר שבזה מתדבקים המאציל בנאצל.
Source — English (Greenbaum):
> It is precisely this light that governs the Residue as the soul governs the body. For as you have already heard, the way the All-Powerful looks down into the Residue, through the Channel, is not a radiation different from the Residue: He looks upon it as what it is. However, this Light within the Channel is something different from the Residue, for it is on the level of the supreme perfection of Eyn Sof, blessed be He. Whereas in the Residue there are successive levels of concealment and deficiency, as will be discussed later on, in the soul all is in accordance with goodness and perfection. Thus Eyn Sof's powers are without limits and we have no connection with His limitlessness except through this one aspect: His power to actually produce a work outside of and separate from Himself. With this we have a connection, for this too is His work, and even with us, He does it with perfection and limitlessness. Nevertheless, we only receive within limits, like the voice that spoke with Moses, which was heard by none except him, even though it was a great voice that did not cease. Plain English: The Light within the Channel governs the Reshimu as the soul governs the body. The looking-down sees the Reshimu as what it is; the Light is something different — it is at the level of Eyn Sof's supreme perfection. The Reshimu has concealment and deficiency; the soul-light has only goodness and perfection. We receive within limits, like the voice that spoke with Moses, which was heard by none except him though it was a great voice that did not cease.
Concepts: kav, tzinor_channel, reshimu, eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
והנה תבין, כי הצינור - אינו שום הבחנה פרטית בעניני הפעולה כנ"ל, אלא האור הנמשך והרשימו. הרשימו הוא כלל כל חוקות השכר והעונש, שלפי זה הדרך נראה לכאורה כמה קילקולים שנתקלקלו בעולמות לפי הפגמים שפגמו החוטאים. והאור שבמנים הוא לפי דרך היחוד, שהכל טוב, ואין רע כלל, ואין פגם, בסוד, "שיחת לו לא". והוא המנהג את הרשימו כנ"ל, שסופו יהיה רק טוב ושלמות.
Source — English (Greenbaum):
> You must understand that the Channel or Pipe is not a particular aspect of His creative act. The two operative aspects are the Light drawn in – the Line – and the Residue. The Channel or Pipe simply transfers the action of the Light, which is without limits, to the resulting work, which comes to us within limits – namely the Residue. The Channel itself does not act. The Residue contains all the laws of reward and punishment, because this way we can see clearly the damage to the worlds through the flaws caused by the sinners. The Light within – the Line – is on the level of Unity, where everything is good and there is no evil at all and no flaw, as it says: "Is corruption His? No: His children's is the blemish...!" (Deuteronomy 32:5). And it is He who governs the Residue, as we have said above, so that in the end there will only be good and perfection. Plain English: The Channel itself does not act. Two operative aspects: the Light drawn in (Line) and the Residue. The Channel just transfers. The Residue contains reward/punishment (so we see the damage of sin clearly); the Line is on the level of Unity — all good, no evil, no flaw. "Is corruption His? No: His children's is the blemish..." (Deuteronomy 32:5). He governs the Reshimu so that in the end there will only be good and perfection.
Concepts: tzinor_channel, kav, reshimu, din, bestowing_good.
Source — Hebrew (קל"ח פתחי חכמה):
ואלה הב' דרכים נקראים שם וכינוי. והנה א"ס ב"ה המקיף - הוא השלמות השלם, והטוב שולל את הרע, ואין שייך שם להראות הרע ותיקונו, אלא מגיד מראשית אחרית, ונראה הכל טוב. אך אחר ההעלם, דהיינו הצמצום, שם מתחלקים הדברים לב', דהיינו השם וכינוי כנ"ל. והכוונה - שהשם ישלוט ו"תגלה בסוף הכל, ויחזיר כל הנהגות ה' כינוי אליו. ואז יהיה מה שהוא כבר בשלמות העליון א"ס ב"ה המקיף:
Source — English (Greenbaum):
> And these two pathways are called the Name (שם, Shem) and the Form of Address (כינוי, kinui). Now the encompassing Eyn Sof, blessed be He, is complete perfection, and since good negates evil, showing evil and its remedy is not applicable on that level, for "From the beginning He tells the end" (Isaiah 46:10), and all is seen to be good. However, after the Tzimtzum and the concealment, things divide into two: the Name and Form of Address. This means that in the end, the Name will rule and be revealed, while the rule of the "Form of Address" will return to Him, and everything will be in the state of supreme perfection that already exists in the encompassing Eyn Sof. Plain English: Two pathways: Shem (Name) and Kinui (Form of Address). The encompassing Eyn Sof is complete perfection; on that level, good negates evil, evil/remedy is not applicable. "From the beginning He tells the end" (Isaiah 46:10). After Tzimtzum: division into Name and Form of Address. In the end, the Name rules and is revealed; the Form of Address returns to Him; everything will be in the supreme perfection that already exists in the encompassing Eyn Sof.
Concepts: shem_form, kinui_form, eyn_sof, tzimtzum_act, bestowing_good.
Source — Hebrew (קל"ח פתחי חכמה):
קו אחד מא"ס ב"ה, כי הרשימו, אף על פי שיש בו חלקיס רבים, אינם ענינים נפרדים, אלא חלקי בנין אחד שלם. רק שלגבי דידן הם הרבה, כי אין אנו משיגים אלא כל דבר בפני עצמו. אך החידוש מה שחידש הא"ס ב"ה, הרי כבר אמרנו שאינו אלא ענין אחד לבד, ועל הכללות הזה מביט הכל -יכול בכל יכלתו בכלל אחד. וכן פועל הא"ס בשלמותו פעולה אחת. על כן נאמר שהוא קו אחד.
Source — English (Greenbaum):
> …one Line from Eyn Sof, blessed be He... For although the Residue has many parts, they are not separate but constitute a complete structure. Only in relation to us are they many, for we can only apprehend each thing by itself. However, the entire new creation brought into being by Eyn Sof, blessed be He, is a complete whole, and the All-Powerful looks down in all His power over this totality as one complete whole. Thus Eyn Sof in His intrinsic perfection executes a single act, and accordingly we say that it is a single Line. Plain English: Although the Reshimu has many parts, they constitute a complete structure. Only in relation to us are they many. The new creation as a whole is a complete whole; the All-Powerful looks at it as one. So He executes a single act — hence a single Line.
Concepts: kav, reshimu, eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
ותבין שאין אומרים חלק אחד, אלא קו אחד. והיינו כי בא"ס ב"ה אין הפרש חלקים, אלא בשלמותו, בכל בלתי -תכליתו, מביט אל הענין הזה. וזאת ההבטה הכללית נקרא קו, פירוש - ניצוץ, כמו ניצוץ השמש היוצא מהארת כל השמש:
Source — English (Greenbaum):
> You must understand that we are not saying one part but one line. This is because in Eyn Sof, blessed be He, there is no such thing as different parts. In His very perfection and complete limitlessness, He looks down upon the creation. This overall looking down is called a line, namely a ray, like a sunray emerging from the overall radiance of the sun. Plain English: Not one part — one line. Eyn Sof has no parts. The overall looking-down = a ray, like a sun-ray emerging from the sun's overall radiance.
Concepts: kav, eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
הנכנס בתוך החלל, זה פשוט לפי המראה, וכמש"ל:
Source — English (Greenbaum):
> ...that enters into the hollow cavity... This is obvious in accordance with the image in the prophetic vision, as we have stated above. [From this point on until the end of the Opening, Ramchal's commentary diverges from the phrasing of the initial proposition.] Plain English: The vision matches: a Line entering the hollow cavity. From here, Klach diverges from the proposition's phrasing.
Concepts: kav, chalal_empty_space, prophetic_vision.
Source — Hebrew (קל"ח פתחי חכמה):
שבו נברא אחר כך וכו', שהרשימו נעשה עולמות, כדלקמן, אחר שבא הקו הזה ואסף אותו, וחילקו לחלקיו, והוא עצמו נתעלם בו. וזה מראה איך שהקו מנהג את הרשימו:
Source — English (Greenbaum):
> …within which was afterwards created... That is, after the Line entered the Residue and ordered it into its various divisions, the Residue became worlds, as will be discussed later. The Line itself became concealed within the Residue, and accordingly the Line governs the Residue. Plain English: After the Line entered the Reshimu and ordered it into its divisions, the Reshimu became worlds. The Line became concealed within the Reshimu — and so governs it.
Concepts: kav, reshimu, the_creation.
Source — Hebrew (קל"ח פתחי חכמה):
ונמצא הקו הזה, זה פשוט כמש"ל, שהקו הוא מה שהא"ס ב"ה פועל הפעולה הזאת המוגבלת עצמה לפי שלמותו: והנה הקו וכו', וזהו מה שאמרתי למעלה - מן הצינור, שהוא כמו הלבוש לקו עצמו. עד שנאמר שמה שירד הא"ס ב"ה תוך החלל הוא כללות קו אחד - צינור ואור נמשך בתוכו. כי הקו מחובר מב' אלה, ונקראים שניהם בכלל קו אחד, בדברי הרב זללה"ה:
Source — English (Greenbaum):
> As we have said above, through the Line, Eyn Sof, blessed be He, executes this limited act in accordance with His intrinsic perfection. The Channel or Pipe is like a garment for the Line itself, so that we may say that overall, the descent of Eyn Sof, blessed be He, into the cavity is a single Line constituted by the Channel and the Light drawn down within it. For the Line is comprised of these two, and together they are called one Line in the teachings of the ARI. Plain English: The Channel is like a garment for the Line. The descent of Eyn Sof = a single Line = Channel + Light within. Together they are called one Line in the teachings of the Arizal.
Concepts: kav, tzinor_channel, eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
וזה מה שהכל יכול וכו', וזה פשוט כמ"ש למעלה. ענין זה במראה יראה - שמא"ס ב"ה המקיף יורד קו אחד, וממלא. וזהו צינור בין הא"ס ב"ה ומה שבתוך החלל, להדבק זה עם זה:
Source — English (Greenbaum):
> This appears in the prophetic image as a single line descending from the encompassing Eyn Sof and filling the Residue. This is the Channel or Pipe by which Eyn Sof is connected with what is inside the hollow cavity. Plain English: In vision: a single line descending from the encompassing Eyn Sof and filling the Residue. This is the Channel/Pipe — by which Eyn Sof is connected with what is inside the cavity.
Concepts: kav, tzinor_channel, chalal_empty_space, prophetic_vision.
Op. 27's claim, in one sentence: Everything destined to exist is rooted in the Reshimu, but the Reshimu cannot operate by itself — like a body needing a soul, it requires Eyn Sof's governing Line; this Line is Eyn Sof's perfect intrinsic action descending into the chalal through a Channel/Pipe (the looking-down), and through the Line the Reshimu becomes the worlds while Eyn Sof's intrinsic perfection drives every step toward the final revelation in which the Name rules and the Form of Address returns to Him.
This chapter is the cosmogonic hinge of the Tzimtzum unit. With the Line and Channel introduced, the rest of the unit (Op. 28-30) and Op. 31 (Adam Kadmon) can proceed.
kav_line_explicit, tzinor_channel, shem_form, kinui_form.Op. 27 is the chapter on how the Line governs the Residue. The chapter forecasts Op. 29 explicitly (the Line shining within the Sefirot through a garb).