Section: Adam Kadmon (Openings 31–35)
This is the chapter that opens the Adam Kadmon unit (Op. 31–35) and gives Adam Kadmon his full cosmic position. Klach has been forecasting this since Op. 12 (Adam Kadmon = totality of everything formed in the Likeness of Man) and Op. 26 ¶25 (citing Etz Chayim 1:4: "the entire hollow space was filled with the ten Sefirot of Adam Kadmon"). Op. 31 unfolds the doctrine. Adam Kadmon is the first ordered emanation: Ten Sefirot in the Likeness of Man — the order of the Four-Letter Name. The chapter then resolves a major puzzle: there are worlds without number (Etz Chayim Derushey Igulim VeYosher 12:1; Tikkuney Zohar 57; Zohar Pinchas 257b — "310 worlds" of the Tzaddikim, "70 trees" from the Four-Letter Name). Each governmental order with a mashpia (source) and mekabel (receiver) is an olam (world) — its own tree. Yet Eyn Sof took one of these Trees — the Tree of the Four-Letter Name — and placed it in control over all the others, making them garments (kinuyim, forms of address) around it. The central Tree extends from Adam Kadmon's head to the end of Asiyah. The four letters map to the five Partzufim and four expansions (recapping Op. 22). And — beautifully — the Likeness of Man is literally the spelling: the ADaM-spelling of the Four-Letter Name (יוד הא ואו הא, filled with Alephs) has the gematria of 45 = ADaM = MaH. The chapter is also the canonical method for resolving apparent contradictions in Lurianic literature: divisions are made by need, then arranged under the Four-Letter Name's order. Israel's faith and the Redemption depend on these four letters (Zohar Vayera 117a; Tikkuney Zohar 57:94b).
This is a major chapter — long and consequential. It establishes the operating principle for everything that follows in Klach: every later treatment of any cosmic structure traces back to the order of the Four-Letter Name at the center, with all other orders as garments around it.
Part 1 — The first order: Adam Kadmon, Ten Sefirot in the Likeness of Man. The Reshimu (= the totality of all that will be) gives rise to many trees / worlds. Each governmental order with a source and receiver is a "world." There are 310 such worlds (the Tzaddikim's inheritance), 70 trees from the Four-Letter Name's permutations. Eyn Sof took one — the Tree of the Four-Letter Name — and placed it in control of all the others. They surround it as garments (kinuyim). This central Tree extends from Adam Kadmon's head to the end of Asiyah. The Likeness of Man is grounded in the gematria of the Name's MaH-expansion: ADaM = 45.
Part 2 — This is the order of the Four-Letter Name. The Tree unfolds in the same letter-order as the Name: cusp-of-Yud = Arich Anpin; body-of-Yud = Abba; first Heh = Imma; Vav = Zeir Anpin; final Heh = Nukva. AV/SaG/MaH/BaN match the four letters (cross-ref Op. 22).
Part 3 — All Kabbalistic teachings trace back to these four letters. The principle that resolves apparent contradictions: divisions are made by need (per the action being executed) but are always arranged under the order of the Ten Sefirot of the Four-Letter Name. The TaNTA layers (taamim/nekudot/tagin/letters) and the AV/SaG/MaH/BaN expansions — divisions made by need, but coordinated under the Four-Letter Name.
(All paragraphs treated below in detail.)
Two diagrams. The first is the chain of the chapter's argument. The second is the central image: the Tree of the Four-Letter Name at the center of many worlds.
Source — Hebrew (קל"ח פתחי חכמה):
א"ק הוא סדר הראשון של גילוי שם הוי' ב"ה בסוד דמות אדם:
Source — English (Greenbaum):
> The entire government of the universe is ordered under the four letters of the Four-Letter Name Plain English: The whole government of the universe is ordered under the four letters of the Name.
Concepts: the Four-Letter Name, tree_of_havayah.
Source — Hebrew (קל"ח פתחי חכמה):
הסדר הראשון שקבל האור הנאצל לעמוד בסוד עשר ספירות בבחינת סדר דמות אדם - הוא נקרא אדם קדמון. והוא הסדר של שם הוי"ה ב"ה לעולם ולעולמי עולמים. וזה ענין - שכל הסדרים והחוקים כולם נמשכים ובאים תחת סדר ארבעה אותיות אלה. ולפי הסדר הזה הכל נדרש תמיד בסוד ארבעה אותיות השם ב"ה.
Source — English (Greenbaum):
> The first order assumed by the emanated light, standing in the form of Ten Sefirot arranged in the Likeness of Man, is called Adam Kadmon. This is the order of the Four-Letter Name, blessed be He for ever and ever. This means that all the different orders and laws are drawn after and come under the order of these four letters. In accordance with this order, the teachings of the Kabbalah always trace everything to the underlying foundation of the four letters of the Name, blessed be He. Plain English: Three claims: (1) the first ordered emanation = Ten Sefirot in Likeness of Man = Adam Kadmon; (2) this is the order of the Four-Letter Name; (3) all orders and laws come under these four letters; Kabbalistic teaching always traces back to this foundation.
Concepts: adam_kadmon, sefirot_class, dmut_adam, the Four-Letter Name.
Source — Hebrew (קל"ח פתחי חכמה):
עד עתה דברנו מן היסודות הראשונים, שהם הרשימו והקו, וכל התלוי בזה. עכשיו צריך לפרש הבנינים מה שנבנה מאלה, לפי ההכנה שהוכנה בהם:
Source — English (Greenbaum):
> Until now we have discussed the first foundations: the Residue and the Line and all that depends on them. We must now explain the structures that were built out of them in accordance with what was prepared in them. Plain English: Op. 24-30 covered the first foundations (Reshimu, Kav). Now: the structures built in them.
Concepts: reshimu, kav.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה הם ג'. ח"א, הסדר הראשון וכו', יבאר סדר הראשון הנקרא א"ק. ח"ב, והוא סדר וכו', יבאר שזהו סדר השם ב"ה. ח"ג, וזה הענין וכו',**** יבאר ענינו של הסדר הזה מהו:
Source — English (Greenbaum):
> The proposition has three parts: Part 1: The first order... This explains the first order, which is called Adam Kadmon. Part 2: This is the order... This explains that this order is that of the Name, blessed be He. Part 3: This means that... This explains the meaning and purpose of this order. Plain English: Three parts: (1) first order = Adam Kadmon; (2) it is the order of the Name; (3) all teachings trace to it.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: הסדר הראשון שקבל האור הנאצל, והיינו כי תחלת המצא הרשימו, כבר אמרנו שאינו אלא שורש ראשון לכל מה שיברא אחר כך, והיינו בדרך כלל העומד ליפרט. ואמנם כחות הרבה נמצאים שם, והוא מ"ש הרב זללה"ה - שיש בזה האצילות עולמות לאין קץ.
Source — English (Greenbaum):
> Part 1: The first order assumed by the emanated light... As we have already discussed, the Residue existed initially only as the first root of all that would be created afterwards, standing as a general whole waiting to divide into its particulars. Indeed, many powers are found there, and thus the ARI stated that this emanation contains worlds without end (see Etz Chayim, Derushey Igulim VeYosher 12:1). Plain English: The Reshimu = first root, waiting to divide. The Arizal states that this emanation contains worlds without end (Etz Chayim Derushey Igulim VeYosher 12:1).
Concepts: reshimu, olam_world.
Source — Hebrew (קל"ח פתחי חכמה):
ופירוש זה הענין, הנה בתיקונים אמרו, לית מלאכא דלא אשתכח ביה שם הוי"ה ב"ה וכו', וכל שמהן שוי כינוין לשמא דא. וברע"מ פ' פנחס (רנ"ז ע"ב) אמרו, דאית ברנש דירית תלת מאה ועשר עלמין וכו' ע"ש, והענין - כי אף על פי שאנו מזכירים רק ד' עולמות, האמת שיש עולמות אין מספר. וזה, כי כל סדר הנהגה שלם בסוד משפיע ומקבל - נקרא עולם, והיינו אילן אחד של כל המשפיעים והמקבלים וסדריהם וקשריהם. ומאלה האילנות יש כמה וכמה. וכלל הדבר,כל אילן הוא שם, כל שם הוא אילן בפני עצמו, שמסדר מדרגותיו והשפעותיו וכל מרכבותיו בסדר פרטי.
Source — English (Greenbaum):
> To explain this further: The Tikkuney Zohar states, "There is no angel that does not have within it the name of the Four-Letter Name, blessed be He, and all the other names are considered attributes of this Name" (Tikkun 57 end). The Zohar states, "There are men who inherit three hundred and ten worlds, but it is impossible to ascribe any number to the worlds of the Master of the Universe" (Pinchas 257b). What this means is that although we usually speak only of four worlds, the truth is that there are worlds without number. This is because every complete governmental order consisting of an active source of influence (משפיע, mashpia) and a receiver (מקבל, mekabel) is called a "world" (עולם, olam), and is one complete system or "tree" of all the relevant sources of influence and receivers and their various orders and interconnections. There are very many such trees. Speaking generally, every name is a tree in itself, all of whose levels, influences and "chariots" (מרכבות, merkavot – governmental apparatus) are arranged in an order unique to itself. Plain English: Tikkuney Zohar 57: every angel contains the Four-Letter Name; other names are attributes of this Name. Zohar Pinchas 257b: 310 worlds for some men; worlds without number for the Master. Every governmental order with a mashpia (source) and mekabel (receiver) is an olam (world) = a tree. Every name is a tree.
Concepts: mashpia_mekabel, olam_world, the Four-Letter Name, kinuyim.
Source — Hebrew (קל"ח פתחי חכמה):
ואלה הם העולמות שיורשים הצדיקים. דרך משל, בהתאצלות החכמה מן הכתר נמצאים ש"י אילנות שלמים, והוא סוד י"ש עולמות של הצדיקים. ועוד העולמות של הנשמות, שכל הנשמה היא עיקר גדול בהנהגה, ולכל נשמה יש אילן בפני עצמו, וז"ס, לכל צדיק יש לו עולם בפני עצמו. ומי שאינו זוכה אלא לשרשו - נוטל העולם שלו, ומי שזוכה בכל - נוטל כל התאצלות החכמה, והם י"ש.
Source — English (Greenbaum):
> These are the "worlds" which the Tzaddikim inherit. For example, with the emanation of Chochmah from Keter, three hundred and ten complete trees came into being (for Chochmah is yesh me'ayin, "existence out of nothingness", and the letters of יש, YeSh, have the numerical value of 310). This is the secret of the three hundred and ten worlds of the Tzaddikim (Uktzin, 3:12; Zohar loc. cit.). In addition, there are the worlds of the souls, for each soul is a major root in the governmental order, and each soul has a tree of its own. This is the meaning of the statement in the Zohar (loc. cit.) that each Tzaddik has a world of his own – i.e. the Tzaddik himself is the world. One who attains only his own root takes his world. But one who attains everything receives the entire emanation of Chochmah, which consists of three hundred and ten worlds. Plain English: Tzaddikim's 310 worlds: from Chochmah's emanation from Keter (Chochmah = yesh me'ayin; YeSh = 310). Mishnah Uktzin 3:12; Zohar Pinchas 257b. Each soul = a major root in governance, with its own tree. The Tzaddik himself is the world. One who attains his own root → his world. One who attains everything → all 310.
Concepts: chochmah_middah, keter_middah, olam_world.
Source — Hebrew (קל"ח פתחי חכמה):
ובכל עולם ועולם יש מיני התלבשות, מצבים, וזיווגים, עליות וירידות, הכל לפי הענין ההוא. ואין מספר אורותיהם הולכים לפי מספר עשר ספירות, אלא כל אחד יש לו מספר בפני עצמו. מנינם לפי מציאות האילנות. ואפילו משם הוי"ה ב"ה נמשכים ע' אילנות שונים זה מזה לגמרי, והם ע' תמרים. אך סדר העשר ספירות בסוד אבי"ע נקרא רק אילן אחד. כמ"ש עוד בס"ד.
Source — English (Greenbaum):
> In every world there are different kinds of clothing (התלבשות, hitlabshut), states (מצבים, matzavim), coupling (זיווגים, zivugim), ascents (עליות, aliyot) and descents (ירידות, yeridot), depending on the nature and purpose of the world in question. The number of lights in the different worlds does not correspond directly to the number of the Ten Sefirot. Rather, each has its own particular number of lights, the sum being bound up with the nature of the given tree. Even the Four-Letter Name, blessed be He, gives rise to seventy trees that are all completely different from one another: these are seventy "date palms". (The word תמר, tamar, a date palm, has the connotation of תמורה, temurah, signifying exchange or substitution of letters or numbers.) However, the order of the Ten Sefirot in the form of the worlds of Atzilut, Beriyah, Yetzirah and Asiyah is called only one tree, as we will discuss further, with the help of God. Plain English: In every world: hitlabshut (clothings), matzavim (states), zivugim (couplings), aliyot (ascents), yeridot (descents). Number of lights varies per world. the Four-Letter Name gives rise to 70 trees (the 70 date palms — tamar = palm; temurah = substitution/permutation). Yet the order of Ten Sefirot in Atzilut/Beriyah/Yetzirah/Asiyah = one tree.
Concepts: hitlabshut, matzavim, zivugim, aliyot_yeridot, the Four-Letter Name, seventy_trees, olam_world.
Source — Hebrew (קל"ח פתחי חכמה):
והנה כל האילנות האלה הם במרכבה למטה, אך שורש כל זה הוא למעלה. והוא, כי בהתפשט הקו בתוך הרשימו. והיה עושה שם סדרים להתפשט ההנהגה כראוי. מן המקבל הראשון עד המקבל האחרון, שזה נקרא בנין שלם, עושה סדרים הרבה. והם כל הכינוים כולם שנתגלו. דהיינו רחום, חנון וכו', שכולם נתגלו בסוד הרשימו. וכולם כמה מיני פעולות - שורש לכמה ענינים של עוה"ז, כל אחד מהם בסוד אילנות בפני עצמם. וכל הסדרים הגדולים והרבים אשר להנהגה, כולם היו נשרשים שם, כמ"ש, וכל אחד בסוד אילן בפני עצמו.
Source — English (Greenbaum):
> Now all these trees are in the Chariot below, but the root of all this lies above. For as the Line extended inside the Residue and formed orders within it so that the government would unfold properly from the first recipient to the last (for this is called a complete structure), the Line produced many different orders. These are all the attributes or forms of address (כינויים, kinuyim) that were revealed, such as "compassionate", "gracious", etc., for they were all revealed within the Residue. They all have different functions and are the root of different phenomena in this world. Each one is in the form of a tree in itself. All the many different great orders that make up the overall order of government were all rooted there, as we have said, each in the form of a tree in itself. Plain English: All trees rooted above. As the Line extended in the Reshimu and produced orders, many different orders were revealed = kinuyim (forms of address: "compassionate," "gracious," etc.). Each is a tree.
Concepts: kav, reshimu, kinuyim, merkavah.
Source — Hebrew (קל"ח פתחי חכמה):
ואז הוציא א"ס ב"ה סדר אחד שנתן לו שליטה על כולם, ושם שאר כל האילנות להיות רק כינוים ולבושים לסדר זה. שזה הסדר לפי מה שמדרגותיו יתעוררו - כך יעשו פעולותיהם, כל שאר האילנות על ידי האילן האמצעי הדה. אך הפועל באמת יהיה רק זה, ורק מזה יצאו התחתונים ויקבלו הנהגתם, ורק בזה יעבדו עבודתם. ותראה שאומר, "וכל שמהן שוי כינוים", ולא אמר, "הם כינוים", אלא "שוי", שהם לפי עצמם הם אילנות, כל אחד בפני עצמו, וא"ס ב"ה לקחם ועשאם לבוש סביב לאילן הזה.
Source — English (Greenbaum):
> And then Eyn Sof, blessed be He, brought forth one order which He put in control of all of them, making all the other trees nothing but attributes, forms of address and garments with which to clothe this order. According to the way in which the different levels of this order are aroused, so all the other trees carry out their particular functions through this central Tree. This alone is what really acts, and it is only from here that the lower realms and creatures emerge and are governed, and their entire service is bound up with this alone. Note the phrasing of the passage from the Tikkuney Zohar quoted earlier: "All the other names are considered attributes of this Name". It does not say that they are attributes, but rather that they are considered as such – they are the equivalent of attributes. For each one is a tree in itself, but Eyn Sof, blessed be He, took them and made them a garment around this Tree. Plain English: Eyn Sof took one order and put it in control. Others become attributes / kinuyim / garments around this central Tree. Only this Tree really acts. Lower realms emerge from here; service is bound to this alone. They are not attributes intrinsically — they are made into the equivalent of attributes by Eyn Sof's act.
Concepts: eyn_sof, tree_of_havayah, kinuyim, levush.
Relationships: central-Tree-of-the Four-Letter Name → governs → all-other-trees (which become garments)
Source — Hebrew (קל"ח פתחי חכמה):
והאילן הדה, שאנו מדברים בו, הוא אילן של ד' אותיות הוי"ה ב"ה, והוא הכולל מראשית א"ק עד סוף עשיה, בכל הדברים שאנו מדברים בו. וסביבו עומדים, כמו לבוש לו, כמה מיני עולמות האלה שזכרנו. והם אינם פועלים כלל, אלא כמו הלבוש שעל גבי הגוף, שאינו פועל כלום, אלא הגוף פועל מלובש, כך האילן הזה פועל בלבושים האלה סביב. והרי נכלל בחלק הפועל - הלבוש שסביב לו, כך נכלל בחלק הפועל מן האילן הזה - העולמות שסביבו. ואינם לבטלה, כי אותם שהפועל מלובש בהם - הם שולטים, והפועל עצמו עושה כפי כחם, ומוציא לפועל כל שליטותיהם. אבל המלובש הוא הפועל לגמרי, ולא הלבוש כלל.
Source — English (Greenbaum):
> This Tree of which we are speaking is the Tree of the four letters of the Name, blessed be He, which includes everything from the beginning of Adam Kadmon to the end of Asiyah in all the different aspects discussed in Kabbalistic literature. Standing around it like a garment are the various worlds we have mentioned. In themselves they do not act at all. Rather, they are like a garment in which the body is clothed: it is not the garment that acts but rather the body clothed in the garment. Similarly, this Tree acts through these garments around it. Just as the garment that clothes the active body part is included in the action, similarly the worlds surrounding whichever part of this Tree acts are also included in it. They are not there without purpose, for it is those in which the Actor is clothed that hold sway, while the Actor Himself acts in accordance with their power in executing their controlling functions. Yet it is only the Wearer of the garment who acts, not the garment itself. Plain English: The Tree of the Four-Letter Name includes everything from beginning of Adam Kadmon to end of Asiyah. Other worlds surround it as garments. The garment doesn't act; the wearer does. Yet the garments are included in action — like clothing on an active body part.
Concepts: tree_of_havayah, adam_kadmon, levush.
Source — Hebrew (קל"ח פתחי חכמה):
ובני אדם - עבודתם וקבלתם בזה האמצעי. אך אחר כך זוכים גם לעולמות המלבישים, כי הרי ממילא נוחלים אותם בנחול המלובש בהם, כמ"ש.
Source — English (Greenbaum):
> Men's service and all that they receive are bound up with this central Tree, the Four-Letter Name, which is garbed in the Partzufim. Afterwards they also attain the worlds in which this Name is clothed, for they inherit them as a matter of course when they inherit the One clothed in them. Plain English: Human service and all reception bound up with this central Tree. the Four-Letter Name is garbed in the Partzufim. When one inherits the Tree, one automatically inherits the worlds it is clothed in.
Concepts: tree_of_havayah, partzuf.
Source — Hebrew (קל"ח פתחי חכמה):
ואמנם סוד האילן הזה - כבר אמרתי שהוא מראש א"ק עד סוף עשיה, וענינו הוא א"ק והזיו שלו, כדלקמן. והיינו שיצא ממנו זיו, וחלקי הזיו הזה הם אבי"ע. ובעולמות האלה עצמם הראה מה שיש למעלה, פירוש כמו שיש למעלה כמה מיני עולמות, ועולם אמצעי בתוך הכל, כך נראו באלה העולמות סדר אחד של שם הוי"ה ב"ה העומד בסוד עשר ספירות, ועוד כמה סדרים אחרים העומדים בסוד המרכבה, והם נכללים בד' החיות בד' הפנים שבהם, ובכל עניני המרכבה,
Source — English (Greenbaum):
> As I have already said, this Tree extends from the head of Adam Kadmon to the end of Asiyah. In essence, this Tree is Adam Kadmon and the radiance that emanates from Him. For a glorious radiance came forth from Him, and the different parts of this radiance constitute the worlds of Atzilut, Beriyah, Yetzirah and Asiyah. It is through these very worlds that He shows what exists above. Just as there are many kinds of worlds above with one central world inside them all, similarly, a single order is visible within the worlds of Atzilut, Beriyah, Yetzirah and Asiyah. This is the order of the Four-Letter Name, blessed be He, standing in the form of Ten Sefirot, while many other orders stand in the form of the Chariot. These other orders are included in the four Chayot and their four faces and all the other aspects of the Chariot. Plain English: The Tree IS Adam Kadmon and his radiance. From Adam Kadmon's radiance: Atzilut, Beriyah, Yetzirah, Asiyah — He shows what exists above through these worlds. Within ABYA: one central order = Ten Sefirot of the Four-Letter Name; other orders = the Chariot (four chayot, four faces).
Concepts: adam_kadmon, tree_of_havayah, sefirot_class, merkavah.
Source — Hebrew (קל"ח פתחי חכמה):
כל סדר - עולם בפני עצמו כנ"ל. ועם כל זה חילוק זה הוא לפי שם הוי"ה, כדלקמן. והיינו שבסוד המרכבה בכל פינותיה ונתיבותיה יש העולמות האלה שזכרתי. ובאמצע כולם סדר העשר ספירות הכולל כל אבי"ע, שהוא סדר שם הוי"ה ב"ה, והוא העיקרי, וכל השאר - כינוים אליו. והאמת, שכל זה אף על פי כן נקרא סדר שם הוי"ה ב"ה, כי כל מה שיוצא מא"ק הוא סדר שם הוי"ה, אלא שהוא כמו ציור ממה שיש למעלה, מראה ענין אילן שם הוי"ה ב"ה שבאמצע, ושאר הכינוים שסובבים אותו, ובאלה הכינוים עצמה שבמרכבה - שולט שם שם הוי"ה ב"ה.
Source — English (Greenbaum):
> Each of these subsidiary orders is a world in itself, but the overall division follows the order of the Four-Letter Name. In other words, these worlds that I have mentioned constitute the Chariot in all its turns and pathways, while at the center of all of them is the order of the Ten Sefirot, which includes the whole of Atzilut, Beriyah, Yetzirah and Asiyah. This constitutes the order of the Four-Letter Name, blessed be He, which is the essence, while all the others are His attributes or forms of address. And the truth is that even so, all this is called the order of the Four-Letter Name, blessed be He. For everything that emerges from Adam Kadmon constitutes the order of the Four-Letter Name. This is like a picture or diagram of what exists above, showing how the Tree of the Four-Letter Name is at the center with the other attributes or forms of address surrounding it. These attributes that make up the Chariot are under the control of the Four-Letter Name, blessed be He. In other words, the Chariot and its forms of address or attributes constitute Beriyah, Yetzirah and Asiyah, and there too this same order exists: the forms of address or attributes are many, but they are under the control of the Four-Letter Name, because they are His "garments". Plain English: Each subsidiary order = a world. Overall division by the Four-Letter Name. The Ten Sefirot at the center include all of ABYA. Everything emerging from Adam Kadmon = the order of the Four-Letter Name. Like a diagram: the Four-Letter Name at center, kinuyim surrounding. The Chariot's attributes = Beriyah/Yetzirah/Asiyah; same structure there too.
Concepts: tree_of_havayah, adam_kadmon, sefirot_class, kinuyim, merkavah.
Source — Hebrew (קל"ח פתחי חכמה):
ותראה שעיקר העבודה לפי זה הענין - של שם הוי"ה ב"ה. וגם המרכבות עצמם נכללים בסדר תחת שם הוי"ה ב"ה, כדלקמן. ולפי סדר זה נקראים ד' חיות עם כל שאר הענינים המוזכרים במרכבת יחזקאל. והנה הענין הזה שהושם שם זה לשלוט על כל האחרים, הוא - לפי ששאר כל האילנות הם הנהגות לפי הרשימו הנשאר. אך בסוד קשר כל הדברים האלה לבוא ליחוד - הוא אילן שם הוי"ה ב"ה. וזה מה שעילת על כל העילות מגלה היחוד שלו, ומקשר כל ההנהגות בדרך אחד, בסוד החזרת הרע לטוב. ונמצא שזהו הסדר מה שעילת על כל העילות מחזיק יחודו על כל הסדרים ומחברם בסוד היחוד, שכבר פירשנו שהוא מה שאין שם חילוק חסד ודין, אלא הכל טוב בהשוואה אחת.
Source — English (Greenbaum):
> Accordingly, man's essential service is bound up with the Four-Letter Name, blessed be He, and the chariots themselves are subsumed under the overall order of the Four-Letter Name, blessed be He. It is in the context of this order that they are called four Chayot (literally, "beasts") together with all the other aspects mentioned in Ezekiel's vision of the Chariot. This Name was placed in control of all the others because all the other trees are pathways of government according to the Residue that remained, while the underlying bond whereby all these things come to unity is the Tree of the Four-Letter Name, blessed be He. Thereby the Cause of all causes reveals His unity and binds all the pathways of government into one pathway through which evil reverts to good. This is the order through which the Cause of all causes asserts His unity over all the different orders, joining them together in the mystery of that unity. On this level, as already discussed, there is no division between Kindness and Judgment, but everything is equally good. Plain English: Service bound to the Four-Letter Name. Chariots subsumed under the Four-Letter Name. The Tree is the underlying bond — through it the Cause of all causes reveals unity, binds all governance into one pathway through which evil reverts to good. On this level: no division between Kindness and Judgment — everything equally good.
Concepts: eyn_sof, tree_of_havayah, merkavah, rule_of_unity.
Source — Hebrew (קל"ח פתחי חכמה):
וז"ש, שם הוי"ה לא אשתני בכל אתר בד' אתוון וכו'. פירוש - ששם זה מחובר באותיותיו - אינו נזכר אלא כשעילת העילות מיחד לכל המדרגות בסוד יחודו.
Source — English (Greenbaum):
> This is what is meant by the teaching that "the Four-Letter Name does not change in any place in its four letters..." (Tikkuney Zohar #57, 94b). What this means is that this Name, made up of its four interconnected letters, is only mentioned when the Cause of causes unifies all the different levels in the mystery of His unity. The Four-Letter Name "does not change" in the sense that the Four-Letter Name controls all the different levels in order to bring them into unity and to show that despite their various differences, they all serve only one purpose. This is to demonstrate His unity through the fact that He brings everything back to good. Plain English: Tikkuney Zohar 57:94b: "The Four-Letter Name does not change in any place in its four letters." The Name is mentioned only when the Cause of causes unifies all levels in the mystery of His unity. "Does not change" = controls all levels to bring them into unity, showing all serve one purpose: bringing all back to good.
Concepts: the Four-Letter Name, eyn_sof, rule_of_unity.
Source — Hebrew (קל"ח פתחי חכמה):
וזהו אמונתם של ישראל כידוע, שהיא תלויה רק בעילת על כל העילות. שלכך מאמינים בו אפילו באורך הגלות, ואפילו שכמה דברים רואים היפך האמת, וכמה קטרוגים של הס"א. אך בכח היחוד עומדים הכל, כמבואר במקומו. וז"ש, ובגין דא שוי אמונה דישראל בד' אתוון אילין, ואמר - בד' אתוון, והוא מ"ש בזוהר פ' וירא (קי"ז ע"א), א"ל ר' יוסי שפיר קאמרת, בגין דאיהו גו רזא דאתוון, ולית לן לאתערא חושבן וכו'. נראה בהדיא שהגאולה תלויה בסוד אלה האותיות. והטעם הוא, שאלה האותיות הם מה שעילת כל העילות מיחד המדרגות כנ"ל. ובזה תלויה הגאולה באמת, שאין לה ספק כלל.
Source — English (Greenbaum):
> This is the essence of the faith of Israel, which depends only on the Cause of all causes. Accordingly they have faith in Him despite the protracted exile, even though they see so much that is the opposite of the truth and face so many challenges from the Other Side. Yet through the power of His unity, they endure everything. Thus the above-quoted passage continues: "Because of this, the faith of Israel is centered on these four letters" – the four letters of the Four-Letter Name. Similarly, we find in the Zohar (Vayera 117a): "Rabbi Yose said to him, 'Well spoken, because He is within the mystery of the letters [of the Four-Letter Name], and we should not get involved in other calculations of the end of time'." It is perfectly evident from this passage that the Redemption depends upon the mystery of these letters. And the reason is that through these letters the Cause of all causes unifies all the different levels, and this is what the Redemption truly depends upon without any doubt at all. Plain English: Israel's faith centered on these four letters. Endurance through exile despite the Other Side's challenges. Zohar Vayera 117a: "He is within the mystery of the letters; we should not get involved in other calculations of the end of time." Redemption depends on the mystery of these letters — because through them the Cause of all causes unifies all levels.
Concepts: the Four-Letter Name, eyn_sof, other_side, final_repair.
Source — Hebrew (קל"ח פתחי חכמה):
נמצאת למד מכל זה, שכמה סדרים יש להנהגה על כל דבר ודבר, וכמה מיני עולמות יש, עולמות שלמים, אילנות שלמים כנ"ל. אך סדר אחד יש עיקרי בהנהגה שמנהג אחריו כל האחרים, והוא סדר שם הוי"ה ב"ה, כדלקמן. וזהו הנמצא בכל העולמות אבי"ע. אך התחלת הסדר הזה הוא א"ק, וההשתלשלות ממנו הוא באבי"ע:
Source — English (Greenbaum):
> What we learn from all this is that various orders of government exist relating to each and every thing, and many different kinds of worlds exist – whole worlds and whole trees, as discussed above. However, there is one order that lies at the root of the entire government and which governs all the other orders. This is the order of the Four-Letter Name, blessed be He. This is the underlying order that exists within all the worlds of Atzilut, Beriyah, Yetzirah and Asiyah. This order begins with Adam Kadmon, and what develops out of it is in Atzilut, Beriyah, Yetzirah and Asiyah. Plain English: Many orders, many worlds. One order governs all = the Four-Letter Name. Begins with Adam Kadmon; develops into ABYA.
Concepts: tree_of_havayah, adam_kadmon, the Four-Letter Name.
Source — Hebrew (קל"ח פתחי חכמה):
לעמוד בסוד ע"ס, והיינו שאף על פי שכל הנמצא הוא רק עשר ספירות, אך כמה בחינות פרטיות נבחנות בכל ספירה וספירה בפני עצמה, בלא שיהיו שוות זו לזו. אלא כל אחת לפי ענינה נמצאים לה אלו המדרגות הפרטיות. ולפי דרך זה הם כל שאר האילנות לפי המדרגות הפרטיות של איזה ספירה, המדרגה שממנה האילן ההוא. אך האילן של שם הוי"ה ב"ה - הוא בסוד כל עשר הספירות ביחד, על הענין הכללי שלהם, פירוש - על מנין העשר,
Source — English (Greenbaum):
> ...standing in the form of Ten Sefirot... Even though all that exists is only Ten Sefirot, many individual aspects can be discerned within each and every Sefirah by itself – they are not all the same. Each one, depending on its individual purpose, has its own individual levels. Accordingly, all the other trees correspond to the individual levels of the various Sefirot, depending on the level from which any given tree derives. However, the Tree of the Four-Letter Name, blessed be He, is the mystery of all Ten Sefirot together for their collective purpose under the number ten. Plain English: Ten Sefirot, but each has many individual aspects. Each Sefirah has its own individual levels by purpose. Other trees correspond to individual Sefirot-levels. But the Tree of the Four-Letter Name = all Ten together for their collective purpose under the number ten.
Concepts: sefirot_class, tree_of_havayah.
Source — Hebrew (קל"ח פתחי חכמה):
שבבחינה זאת אין חושבין המדרגות הפרטיות של הספירות, אלא כל ספירה בכל מדרגותיה נחשבת לאחת לבד, עד שבין כולם עושים רק עשר. ובמנין הזה תלוי כל תיקוניהם בדרך הכללי, בסוד החזרת הרע לטוב כנ"ל. והעבודה כולה תלויה בענין זה של העשר ספירות, ולכך כל עניניהם הולכים הכל רק בסוד עשר, עם כל מה שתלוי בזה.
Source — English (Greenbaum):
> In this aspect, we do not take into account the individual levels of the Sefirot. Rather, each Sefirah with all its levels is considered as only one, so that altogether they make exactly ten. The general pathway of all their arrangements or institutions (תיקונים, tikkunim, lit. "repairs") depends on this number through the mystery of the return of evil to good. All man's service depends on this matter of the Ten Sefirot, and therefore everything involved in the Sefirot is only on the basis of ten, with all that depends on this. Thus the Ten Sefirot are ten individual kinds of government, each different from the others, but the general law that brings them all together to serve one purpose is that of the overall Ten Sefirot that constitute Adam Kadmon. Plain English: In this aspect we do not take individual levels into account. Each Sefirah = one; total = exactly ten. Tikkunim (institutions/repairs) depend on this number — for the return of evil to good. Service depends on this matter. Ten kinds of government, but the general law brings them together to serve one purpose = the Ten Sefirot of Adam Kadmon.
Concepts: sefirot_class, tikkunim, adam_kadmon, final_repair.
Source — Hebrew (קל"ח פתחי חכמה):
יש להקשות, המנין שאינו מהות בו כלל, הוא מקרה נפרד מן הנושא. אם כן אילן שם הוי"ה ב"ה אינו כלום בספירות עצמם, כיון שאינו אלא לפי המנין.
Source — English (Greenbaum):
> It could be objected that the sum of a given number of particulars is not inherently bound up with their intrinsic essence but is merely contingent upon the fact that this many particulars together make up this number. If so, it would seem that the Tree of the Four-Letter Name, which is the order of the Ten Sefirot, would be of no consequence in the individual Sefirot themselves, and would not determine the quality of the Sefirot and of the details under it. Plain English: Objection: the number ten is just contingent on counting; it shouldn't determine anything intrinsically.
Concepts: sefirot_class, tree_of_havayah.
Source — Hebrew (קל"ח פתחי חכמה):
תשובה, עשר הספירות הם כל עצמות החוקים אשר להנהגה, ועם כל זה ההנהגה עצמה יוצאת רק מן הדרך שבו משתמשים מן החוקים האלה, פירוש - יש לפעמים שילך על פי חק אחד עם כל פרטיו, או על פי חק אחר עם כל פרטיו, והפרטים לפי זה רבים. ויש שנשתמש מכללות החוקים ביחד לפי כלליהם, ולא נחוש אל הפרטים. ואלה הם המינינים, כי הנה בלכתנו אחר דרך פרטי של ספיויה אחת - יהיה מנין האורות מה שנותנת הספירה ההיא, ואחר זה כל משפטי ההנהגות באורות ההם, ואלה הם האילנות שזכרנו. אך הפעולה הכללית היא במה שנכנסים כל העשרה ביחד במנין זה של עשר, וההנהגה הולכת לפי מה שנותן מספר זה לפי ענינו.
Source — English (Greenbaum):
> The answer to this objection is that the Ten Sefirot constitute the entire essence of the laws of government, yet at the same time the actual government emerges only from the particular way in which these laws are applied. Sometimes the government follows one law with all its particulars, sometimes a different law with all its particulars. Since each Sefirah is one law of government containing many individual details, depending on the quality of that Sefirah, the particulars are very many. However, there are times when we make general use of all the laws together in their entirety without taking account of the particulars. Thus all the Sefirot together enter into the overall government, which uses all of them together for the purpose of God's unity, to bring the creation to the ultimate perfection. The significance of the number ten lies in the fact that here all the Sefirot are together for one purpose. Thus there are two kinds of numbers: the individual number of each Sefirah, and the overall number of ten. When we follow the individual pathway of any given Sefirah, the number of lights will be whatever that particular Sefirah gives, and all the laws of government contained in those lights are in accordance with this. These are the trees that we have mentioned: each of the individual orders is called a tree. However, the overall action comes about through all the Ten Sefirot entering together in this quorum of ten, and the government is according to what this number gives in accordance with its intrinsic nature. Plain English: Ten Sefirot = the entire essence of laws of government. Sometimes one law alone is followed; sometimes all together. The number ten signifies all together for one purpose. Two kinds of numbers: individual (per Sefirah) and overall (ten). Individual = trees; overall = the central Tree of the Four-Letter Name.
Concepts: sefirot_class, tree_of_havayah, final_repair.
Source — Hebrew (קל"ח פתחי חכמה):
ואדרבא, כיון שראינו שחק זה הושם ראשון שיהיו עשר, נגזור מזה בלא ספק שזהו המנין היותר כללי ומוצרך, שהרי צריך שיהיו כך, לא פחות ולא יותר, ובזה הסדר כמו שהם מסודרים לפי מנין העשר. וממילא נכללים הפרטים כולם בזה המנין. וכן נבין מה גורם כל אחד מהם בחק הזה הכללי, ונבין התיקון הכללי שעומד על פי דרך זה כראוי:
Source — English (Greenbaum):
> Quite the reverse of the objection: having seen that the law that there should be ten was laid down first, we may infer without doubt that this is the most general and necessary number. For they have to be this many, no less and no more, and arranged precisely in this order just as they are, in accordance with the number ten. All the individual details are automatically included in this number. And thus we may understand what each one of them causes and contributes as part of this general law, and we will understand the general repair that arises through this path in the proper way. Thus the number ten is not accidental: it is not by chance that the sum of all the particulars is the number ten. On the contrary, the number ten is the root of the overall government, which brings all the Sefirot to a common purpose. Plain English: The reverse: the law of ten was laid down first. So ten is the most general and necessary number. No more, no less. Not accidental — root of the overall government bringing all to common purpose.
Concepts: sefirot_class, tree_of_havayah.
Source — Hebrew (קל"ח פתחי חכמה):
בבחינת סדר דמות אדם, היינו שכללות הסדר הולך לא לבד על מנין עשר, אלא על עשר בכל סדרי מצביהם ופרטיותיהם בענין זה, שזהו נקרא דמות אדם, יען אלו הסדרים הן הנדרשים על דמות אדם, שהם מקבילים לו ממש בכל פרטיו. אדרבא, הם סיבה לו ולכל פרטיו ממש. ואפילו לשם של אדם הם סיבה, בהיות התפשטם הוא סדר אחד שנקרא אדם, דהיינו בסוד שם מ"ה, שבו עשר אותיות, אך נכללים בד', דהיינו ד' פשוטות שעושים י' כשהם מלאות. ועם כל הדרכים האלה מובן אילן זה בכל משפטיו:הוא נקרא אדם קדמון, פירוש - הסדר הראשון של דמות אדם:
Source — English (Greenbaum):
> ...arranged in the Likeness of Man... The overall order goes not only on the basis of the number ten but on the basis of ten in all the orders of their different states and individual details. This is called the Likeness of Man (דמות אדם, demut Adam) – the number ten signifies the form in which man is made, which divides up on the basis of ten. For these orders can all be explained in accordance with the Likeness of Man, for they actually correspond to the human form in all its particulars. Indeed, they are the actual cause of the human form in all its particulars. They are even the cause of the very name Adam, inasmuch as they unfold in a certain order which is called Adam – the name of the Four-Letter Name in which the constituent letters are "filled" (spelled out in full) with alephs: יוד הא ואו הא = 45 = אדם, ADaM. This expansion of the Name consists of ten letters, yet they are all included in four, namely the four "simple" letters, which make ten when they are "filled". It is through all these pathways that this Tree is understood in all its laws. And this first order in the Likeness of Man ...is called Adam Kadmon. Plain English: Overall order: ten plus all states and details. Demut Adam — number ten = the form of man. Likeness of Man corresponds to and causes the human form. Even the name Adam: the Four-Letter Name filled with Alephs = יוד הא ואו הא = 45 = ADaM. The MaH-expansion has ten letters; the four "simple" letters become ten when filled. This first order = Adam Kadmon.
Concepts: dmut_adam, dmut_adam_havayah, the Four-Letter Name, mah_expansion, adam_kadmon.
Relationships: ADaM (45) ↔ MaH-expansion of the Four-Letter Name ↔ Likeness of Man
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: והוא הסדר של הוי"ה ב"ה, והוא מה שכתבתי למעלה בענין האילנות, שזהו האילן של השם הקדוש הזה, והוא מתפשט והולך לפי ענין אותיותיו באותו הסדר שהם. דהיינו בסוד עשרה, ובסוד ארבעה, כנ"ל. ובסוד ענין האותיות עצמן, דהיינו, י - א"א ואבא, ה' - אמא, ו' - ז"א, ה' - נוק', בזה הסדר עצמו ובסוד מלואיו. סוף דבר - כל מה שנמצא הם בסוד השם הזה ובסוד אותיותיו האלה:
Source — English (Greenbaum):
> Part 2: This is the order of the Four-Letter Name, blessed be He for ever and ever. As I have written above in connection with the trees, this is the Tree of this holy Name. It continues unfolding in accordance with the intrinsic nature of its letters in the same order in which they appear in the Name in the mystery of ten and the mystery of four, as discussed above. As to the significance of the letters themselves: the Yud is Arich Anpin (the cusp) and Abba (the main body of the Yud); the first Heh is Imma; the Vav is Zeir Anpin and the second Heh is Nukva, in this order and in the mystery of the four expansions. The Yud corresponds to AV=72; the first Heh corresponds to SaG=63, the Vav to MaH=45 and the second Heh to BaN=52. (See Opening 22 Introductory Note.) In sum, all that exists is founded on the mystery of this Name and upon the mystery of these letters of which it consists. Plain English: This is the Tree of the holy Name. The letters: Yud = Arich Anpin (cusp) + Abba (body); first Heh = Imma; Vav = Zeir Anpin; final Heh = Nukva. Four expansions: AV (72), SaG (63), MaH (45), BaN (52) (cross-ref Op. 22). All that exists is founded on the mystery of this Name.
Concepts: the Four-Letter Name, arich_anpin, abba, imma, zeir_anpin, nukva, av_expansion, sag_expansion, mah_expansion, ban_expansion.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ג: וזה ענין - שכל הסדרים והחוקים כולם נמשכים ובאים תחת סדר ארבעה אותיות אלה, שאין זה דרך פרטי, אלא כללי, דהיינו שכולל כל מה שיש בספירות בכל פרטיהם, ומביא הכל תחת הסדר שלו. שהרי אף על פי שהפעולות מושרשות בכמה מיני הנהגות בסוד השמות, עם כל זה אין להם מציאות פעולה אלא על פי הסדר הזה. נמצא הסדר הזה סדר המנהג כל הסדרים, והוא שורש מציאות הפעולות,
Source — English (Greenbaum):
> This means that all the different orders and laws are drawn after and come under the order of these four letters. This is not one particular pathway but rather the general path, which includes everything that exists in the Sefirot in all their details and which brings everything under its order. For although the actions through which God governs the world are rooted in many different kinds of governmental pathways through the mystery of the various names, the actions are only actualized through this order of the four letters of the Name, which direct the other names and forms of address. Thus it is this order that directs all the various orders and is the root of all the actions that come about. Plain English: Not one particular pathway but the general path — including everything in the Sefirot in all details. Many governance-pathways through various names; but actions are actualised only through the Four-Letter Name's order, which directs the other names and forms of address.
Concepts: the Four-Letter Name, tree_of_havayah, kinuyim.
Source — Hebrew (קל"ח פתחי חכמה):
והוא בנוי מכמה תנאים וחילוקים, מסודרים בסדר נכון, שלפי מה שהם מתקיימים כראוי, כך יוצאות הפעולות לכל צד, ממקום שהם צריכים לצאת. וגם זה כענין הנשמה והגוף - שאר השמות הם אברי הגוף, וזה השם הוא כנשמה להם, וכל הכוונה צריך שתהיה להחזיק בזאת הנשמה, שתתן מציאות לפעולות הגוף:
Source — English (Greenbaum):
> The governmental order of the four letters of the Name is built of various conditions and divisions: it is built of various names and forms of address, which constitute the details of the government. All are ordered in the proper order, for when they stand in the proper order, the actions go forth on all sides from the place from which they must emerge. This too is like the soul and the body: the other names are the limbs of the body, while this Name is like their soul, and the whole intention must be to hold by this soul so that it will actualize the actions of the body. Plain English: the Four-Letter Name's order built of various conditions/divisions = various names and forms of address. Soul-body: other names = body limbs; the Four-Letter Name = the soul. The intention: hold by this soul so it actualises the actions of the body.
Concepts: the Four-Letter Name, kinuyim, tree_of_havayah.
Source — Hebrew (קל"ח פתחי חכמה):
ולפי הסדר הזה הכל נדרש תמיד בסוד ארבעה אותיות השם ב"ה, וזה עיקר גדול הצריך בלמודי החכמה הזאת הרבה, כי בכל אנו מדברים תמיד לפי העשר ספירות, ונמצאים בזה דרושים סותרים הרבה. והעיקר הוא, כי להרבה חילוקים מתחלקים ומתפרטים המדרגות, לפי צורך הפעולה שיש להם לפעול. והחילוק אינו נעשה לפי העשר ספירות, אלא לפי הפרטיות של הפעולה ההיא.
Source — English (Greenbaum):
> In accordance with this order, the teachings of the Kabbalah always trace everything to the underlying foundation of the four letters of the Name, blessed be He. This is a very important and necessary principle in the study of this wisdom, because we always speak in terms of the Ten Sefirot, yet there are many Kabbalistic teachings that appear to contradict one another. The main thing to understand is that the various levels divide up into many different ways and into many details depending on what is required for the action they have to execute. The division is not made on the basis of the Ten Sefirot in general but according to the particular nature of the action in question. Plain English: A very important principle. Kabbalistic teachings often appear to contradict. Resolution: levels divide many ways depending on what is required for the action. Division is not always on Ten-Sefirot basis but by particular action.
Concepts: the Four-Letter Name, sefirot_class.
Source — Hebrew (קל"ח פתחי חכמה):
אך לפי שכל דבר צריך להיות נכלל תחת סדר דמות אדם, בה הוא סוד זה של עשר ספירות, על כן כל חילוק מיד שנעשה, נסדר בסדר עשר ספירות. אבל לא נעשה החילוק לפי זה, אלא החילוק הולך לפי טעמים אחרים ושרשים פרטיים בענין ההוא, אלא מסתדר תחת סדר עשר ספירות, והוא תחת סדר ד' אותיות הוי"ה ב"ה, תחת סדר ד' מלואים, שהכל ענין אחד, כמ"ש כבר.
Source — English (Greenbaum):
> However, since everything must be included under the order of the Likeness of Man, which is the mystery of the Ten Sefirot, accordingly each division, as soon as it is made, is arranged in the order of Ten Sefirot. However this is not the basis of the division. The details of individual actions are arranged in accordance with their particular roots, yet at the same time they are also arranged in the order of the Ten Sefirot. This, however, is not the essential order of their individual actions, which depends upon their unique functions. Thus the division is based on other factors and on the relevant roots. Yet it is arranged in accordance with the order of the Ten Sefirot, which is the order of the four letters of the Name, blessed be He, and the four expansions of the Name, for it is all one matter, as we have already discussed. Plain English: Each division, as soon as made, is arranged in the Ten Sefirot order — but Ten Sefirot is not the basis of the division. Two arrangements: by particular roots (essential to action) AND by Ten Sefirot of the Four-Letter Name (general/unifying). All one matter.
Concepts: sefirot_class, dmut_adam, the Four-Letter Name, milui.
Source — Hebrew (קל"ח פתחי חכמה):
ותבין בזה, שאם אותם האורות עצמם יצטרכו ליחלק בחילוקים אחרים, שונים מן החילוק הראשון, גם החילוקים ההם יסתדרו תחת סדר עשר ספירות, ואז יתחלפו תאריהם. דהיינו מה שהיה בתחלה דרך משל תחת ס"ג, יכול להיות תחת ע"ב, או תחת מ"ה, או תחת ב"ן, שכך מגיע מקומו לפי החילוק ההוא.
Source — English (Greenbaum):
> From this you can understand that if those very lights themselves need to divide up in other ways different from the first division, those other divisions are also arranged according to the order of the Ten Sefirot, but they are then described differently. For example, what was at first under SaG can come under AV or under MaH or under BaN, for its appropriate place depends upon the division in question. (Thus the Nekudim are under BaN even though they are branches of SaG.) Plain English: Same lights divide differently in different divisions; each division also arranged under Ten Sefirot. Example: what was first under SaG can come under AV, MaH, or BaN. The Nekudim are under BaN even though they are branches of SaG.
Concepts: nekudim, sag_expansion, ban_expansion, milui.
Source — Hebrew (קל"ח פתחי חכמה):
סוף דבר, כיון שסדר השם ב"ה הוא סדר כללי השולט על כל החילוקים והסדרים שבעולם, נמצא לפי זה לפעולות שני שרשים, אחד - בפרטי המדרגות, ואחד - בהסתדרם תחת השם. ואין שני השרשים מקבילים בענינם זה אל זה כלל. אלא אדרבא, כל החילוקים המתחדשים בכח הפרטיות - הכל נכלל ובא תחת הסדר הזה.
Source — English (Greenbaum):
> The end of the matter is that since the order of the Name, blessed be He, is the general order that holds sway over all the different divisions and orders in the universe, we may infer that the actions have two roots. One lies on the particular level involved according to the individual root of the action in question. The other lies in the way they are arranged under the Four-Letter Name, which is their general root. These two roots are not at all parallel in their function. Rather, all the new divisions that come into being through the power of particular levels are all included in and come under this general order. Plain English: Two roots of every action: (1) the particular root (individual level); (2) the general root (the Four-Letter Name's order). Not parallel. New divisions from particular levels are included in the general order.
Concepts: the Four-Letter Name, tree_of_havayah.
Source — Hebrew (קל"ח פתחי חכמה):
ואתן לך משל בזה, טנת"א - אנו אומרים שהם ע"ב ס"ג מ"ה ב"ן, וזה אינו ר"ל שהם עצמם ממש באים משם, כי אם היה כן, היו כמה מיני דרושים סותרים זה לזה, ובפרט בדברי הרשב"י זללה"ה, שצריך לתרץ אותם בשינויא דחיקא. והעיקר הוא, שהם ד' מיני תיקונים, דהיינו האותיות הם האורות עצמם של הנהגת זו"נ היוצאים מאימא. והנקודות והתגין, אחד - הוא מה שאימא שורה עליהם בבחינת מקור שלא נתפרשה מהם אפילו בצאתם, והיינו תגין על האותיות, ואחד - מה שאימא מנהגת אותם, והיינו נקודות המנהגות את האותיות. וטעמים הם תיקונים הבאים להנהגה השלמה מצד החכמה. כיון שנתחלקו הדברים בחילוק זה, מיד נקשרים תחת סדר הד' מלואים כנ"ל.
Source — English (Greenbaum):
> Let me give you an example. We say that the musical notes, vowels, crowns and letters correspond respectively to the four expansions of AV, SaG, MaH and BaN. This is not to say that they themselves actually come from there, for if that were so, various teachings, particularly in the works of Rabbi Shimon bar Yochai, would be completely contradictory and could only be reconciled with a forced solution. The main thing to understand is that there are four kinds of arrangements or institutions (תיקונים, tikkunim, lit. "repairs"). The letters are the actual lights of the government of Zeir and Nukva, which emerge from Imma. As to the vowels and the crowns: through the crowns (which are attached to the letters and written in the Torah scroll), Imma hovers over the letters as a source that remains attached to them even after their emergence. And through the vowels, Imma governs the letters, for the vowels govern the letters. The musical notes are institutions that come for the sake of complete government from the side of Chochmah (Abba). Once things are divided up in this division, they are immediately bound together under the order of the four expansions of the Name, as discussed above. Plain English: TaNTA = AV/SaG/MaH/BaN — but not because they come from there. Four kinds of tikkunim (institutions). Letters = actual lights of Zeir+Nukva, emerging from Imma. Crowns: Imma hovering over letters (attached, in scroll). Vowels: Imma governing letters. Taamim: from Chochmah/Abba (for complete government). After division — immediately bound under the Four-Letter Name's four expansions.
Concepts: tikkunim, taamim, nekudot, tagin, letters, av_expansion, sag_expansion, mah_expansion, ban_expansion, imma, abba, chochmah_middah, zeir_anpin, nukva.
Source — Hebrew (קל"ח פתחי חכמה):
וכן אורות אזן חוטם פה ועינים, שבמקום אחד נאמר שהם ד' אותיות הוי"ה ב"ה, והיינו עינים - ה' אחרונה. והרי אזן חוטם פה כולם אינם אלא ה' שבשם דהיינו ס"ג. אך הענין הוא מ"ש כבר, כי החילוקים מתחלקים לפי הצורך. אך כל החילוקים מסתדרים תחת סדר הוי"ה ב"ה.
Source — English (Greenbaum):
> The same way of resolving apparent contradictions applies in the case of the lights of the ear, the nose, the mouth and the eyes. In one place it says that they are the four letters of the Four-Letter Name. According to this, the ear is Yud, the nose is Heh, the mouth is Vav and the eyes are the last Heh (see Etz Chayim, Shaar Ozen, Chotem, Peh 4, 18a and Derushey Nekudot 8, 34b). Yet we find that the ear, nose and mouth are all only the first Heh of the Name, i.e. SaG (Derushey Nekudot 8, 34b). The apparent contradiction is resolved through understanding that the divisions are according to the need. Thus on the level of the particular, the ear-nose-mouth are the category of SaG, the first Heh. Yet all the different divisions are arranged under the order of the Four-Letter Name, blessed be He, and thus in general the ear, nose, mouth and eyes divide up according to the four letters of the Name. Plain English: Sense organs (ear, nose, mouth, eyes): one teaching = four letters of the Four-Letter Name (ear=Yud, nose=Heh, mouth=Vav, eyes=last Heh — Etz Chayim Shaar Ozen Chotem Peh 4:18a; Derushey Nekudot 8:34b). Another teaching = ear/nose/mouth all = first Heh / SaG (Derushey Nekudot 8:34b). Apparent contradiction resolved: divisions by need. Particular level = SaG. General level = four letters.
Concepts: the Four-Letter Name, sag_expansion, tree_of_havayah.
Source — Hebrew (קל"ח פתחי חכמה):
והנה עתה באנו לסדר זה של דמות אדם, כי כל מה שאנו מדברים מכאן ולהבא הוא לפי הסדר הזה המשתלשל לפי ענין א"ק זה. ועל כן צריכים אנו לדבר תמיד לפי ענין דמות אדם, ועל זה יסובבו כל הדרושים מא"ק ואילך, לפרש כל ההנהגה בסוד דמות אדם, ודמות אדם בסוד ההנהגה:
Source — English (Greenbaum):
> We have thus now reached this order of the Likeness of Man. Everything we discuss from this point on follows the order that develops in accordance with what is inherent in this Adam Kadmon. We must therefore always speak in terms of the Likeness of Man. This is the basis for all the Kabbalistic teachings relating to the levels from Adam Kadmon onwards: the entire government is explained on the basis of the secret of the Likeness of Man. The Likeness of Man is the foundation of the government of the Universe. Plain English: We've now reached the order of the Likeness of Man. From this point on, everything follows what is inherent in Adam Kadmon. Always speak in terms of the Likeness of Man. This is the basis for all Kabbalistic teaching from Adam Kadmon onward. The Likeness of Man is the foundation of the government of the Universe.
Concepts: adam_kadmon, dmut_adam, tree_of_havayah.
Op. 31's claim, in one sentence: Adam Kadmon is the first ordered emanation — Ten Sefirot in the Likeness of Man = the order of the Four-Letter Name — and Eyn Sof took this one Tree among the worlds-without-number that emerged from the Reshimu+Line and placed it in control of all the others, making them garments (kinuyim) around it; the central Tree extends from Adam Kadmon's head to the end of Asiyah; the Likeness of Man is grounded in the gematria identity ADaM = MaH-spelling of the Four-Letter Name (45); and all Kabbalistic teachings always trace back to the four letters of this Name, with apparent contradictions resolved by recognising that divisions are made by need but always coordinated under the Four-Letter Name's order.
Five doctrinal commitments come together:
(1) Many trees, one central Tree. Worlds-without-number (Etz Chayim 12:1; Tikkuney Zohar 57; Zohar Pinchas 257b); 310 worlds (yesh me'ayin); 70 trees from the Four-Letter Name; each Tzaddik with his own world; each soul a major root. Yet one Tree governs all = the Four-Letter Name.
(2) The Tree extends from Adam Kadmon's head to the end of Asiyah. All other worlds surround it as garments. Only the Tree acts; the garments do not act.
(3) The Likeness of Man is the MaH-spelling. ADaM = יוד הא ואו הא = 45. The MaH-expansion of the Four-Letter Name literally is the Likeness of Man. This is the structural identification that grounds the Adam Kadmon doctrine.
(4) All Kabbalistic teaching traces back here. Israel's faith is centered on these four letters. The Redemption depends on the mystery of these letters (Zohar Vayera 117a; Tikkuney Zohar 57:94b: "the Four-Letter Name does not change in any place").
(5) Contradictions are resolved by division-by-need + arrangement-under-the Four-Letter Name. Examples: TaNTA under AV/SaG/MaH/BaN (not because they come from there but as four tikkunim arranged under the Name); Nekudim under BaN despite being branches of SaG; ear/nose/mouth as both four letters and as SaG alone. Two roots: particular (individual level) + general (the Four-Letter Name's order).
This chapter is the doctrinal hinge for everything in the rest of Klach. From Op. 32 onward, every cosmic structure is traced back to the Tree of the Four-Letter Name at the center.
mashpia_mekabel, olam_world, tree_of_havayah, seventy_trees, tikkunim, hitlabshut, matzavim, zivugim, aliyot_yeridot, nekudim, kinuyim, dmut_adam_havayah.section: "Adam Kadmon (Openings 31-35)". ✓Op. 31 opens the Adam Kadmon unit by naming AK as the first ordered emanation — the Tree of the Four-Letter Name, the original Likeness of Man, the central tree under which all other worlds are garments. The chapter forecasts Op. 22 (the four expansions) explicitly.