Section: The World of Nekudim (Openings 36–50)
Op. 37 said all damage and repair is rooted in Nekudim. Op. 39 now states the second general principle: the World of Nekudim is the single material out of which all subsequent details divide. It is not a level on a scale — it is the totality of all that exists level-by-level after the World of Akudim. Akudim (the AK Mouth-light) extends to the navel; Nekudim extends from the navel to the feet of Adam Kadmon. Nekudim is formless general substance from which all of A/B/Y/A is later formed. The crucial doubleness: Nekudim contains **two designs (tziur), not one** — (1) the design of the governmental order (hanhagah), the laws governing the lower realms; (2) the design of the image or representation (mar'eh), the lower realms in themselves. The second design requires a unique power: Tzur Tak (צור טק, Sefer Yetzirah; Raavad's Introduction) — the "knot of forms" — the power that produces yesh me-ayin (being-from-nothingness, creation ex nihilo). Tzur Tak is a radical leap, not a gradual process; not identifiable with Malchut (the last Sefirah-of-lights); not an intrinsic aspect of the Sefirot. Therefore Nekudim contains two roots: a root that produces branches of the same kind as itself (lights → lights), and a root that produces branches not of the same kind as itself (Tzur Tak → BYA via yesh me-ayin). Nekudim = the overall category including both species. Resolution of the apparent contradiction with Op. 36 (Nekudim not a level): different category — Nekudim's "change of level" is one power shifting state-to-state (Godly power → independent creations), not graded descent. Same logic as Op. 27's Residue (explicit cross-ref). All this unfolds through birurim (selection-and-purification) of the Primordial Kings. Part 2: Proverbs 16:4 — "God has made everything for His own purpose"; all details (good and bad) needed for the full revelation of His Unity.
This is the chapter that turns Nekudim from a struck-off-bits metaphor (Op. 36) into a precise architectural definition: Nekudim is the substance-and-category containing two roots, one of which is the unique power Tzur Tak by which yesh me-ayin is possible at all.
Part 1 — Definition and the two roots. Nekudim = formless general substance, not a level on a scale. Akudim extends to navel; Nekudim from navel to feet of AK. Two designs in Nekudim: governmental order (hanhagah) and image-of-the-creations (mar'eh). The second design needs Tzur Tak — Sefer Yetzirah's "knot of forms" — the power producing yesh me-ayin. Two roots: same-kind root (lights → lights) and different-kind root (Tzur Tak → separate creations). Nekudim = the category including both. Resolution of Op. 36's apparent contradiction (Nekudim not a level): different category — one power shifting state-to-state, not graded descent. Birurim (selection-and-purification) of Primordial Kings is the mechanism.
Part 2 — Re-reading proposition piece by piece. "One system built of many details" — lights and creations both. "All details must stand equally" — needed for full revelation of Unity. Proverbs 16:4 ("God has made everything for His own purpose") = key prooftext. Good and bad both required: good reveals Unity by being strengthened; bad reveals Unity by returning to good. "Everything for the glory of Eyn Sof" = the definition of the entire matter.
Source — Hebrew (קל"ח פתחי חכמה):
עולם הנקודים הוא כללות כל הנמצא אחר כך:
Source — English (Greenbaum):
> The world of Nekudim is the material out of which all the details divide up. Plain English: Nekudim = the material from which all the details divide.
Concepts: world_of_nekudim, nekudim_as_substance.
Source — Hebrew (קל"ח פתחי חכמה):
עולם הנקודים היה כמו חומר אחד שממנו צריך לפרט אחר כך כל הפרטים. והיינו כי כל הנמצא בין למעלה ובין למטה - הכל הוא רק ענין אחד, בנוי מפרטים רבים. והוא איננו כללי אלא אם כן כל פרטיו עומדים בו בשוה ? כי כך כל הנברא הוא רק לכבוד הבורא, והוע ענין "כל פעל ה' למענהו". ובזה נכללות כל הבריות הטובות והרעות, כי הכל ענין אחד ומציאות אחת לבד של בריאה המשלמת גילוי יחודו וכבודו של א"ס ב"ה:
Source — English (Greenbaum):
> The world of Nekudim was like one material out of which all the details must afterwards divide up. This is because all that exists, both above and below, is all only one system built of many details. It is not comprehensive unless all its details stand in it equally. For in this way, everything in creation exists only for the glory of the Creator. This is the intent of the verse, "God has made everything for His own purpose" (Proverbs 16:4). In this are included all the creations, the good and the bad, for everything is only one system and one single existence of a creation that completes the revelation of the unity and glory of Eyn Sof, blessed be He. Plain English: Six-claim proposition: (1) Nekudim = one material from which all divide; (2) all that exists = one system of many details; (3) not comprehensive unless all details stand equally; (4) everything for the glory of the Creator; (5) Proverbs 16:4 — for His own purpose; (6) good and bad both included — one single existence completing the revelation of Eyn Sof's unity and glory.
Concepts: world_of_nekudim, nekudim_as_substance, return_evil_to_good.
Source — Hebrew (קל"ח פתחי חכמה):
אחר שביארנו ענין כללות אבי"ע, כדי לבאר על פי זה עניני עולם הנקודים, עכשיו נבוא לביאור עולם הנקודים לפי ענין זה:
Source — English (Greenbaum):
> Having discussed Atzilut, Beriyah, Yetzirah and Asiyah as an overall whole in order to explain what relates to the world of Nekudim, we now come to discuss the world of Nekudim in this light. Plain English: Op. 38 prepared the ABYA architecture; now we discuss Nekudim in that light.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ב'. ח"א, עולם הנקודים היה וכו', וזאת היא הנחה ראשונה בעניך עולם הנקודים, שהוא כללות כל הנמצא אחר כך. ח"ב, והיינו וכו', והוא ביאור זה הדבר איך הוא:
Source — English (Greenbaum):
> The proposition has two parts. Part 1: The world of Nekudim was... This presents the first principle regarding the world of Nekudim, which is the entirety of all that exists afterwards. Part 2: This is because... This explains how this is so. Plain English: Two parts: (1) first principle of Nekudim; (2) explanation of why.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: עולם הנקודים היה כמו חומר אחד, לפיכך לא נקרא לעולם הנקודים - הדרגה, כי הוא רק כללות כל הנמצא בהדרגה אחר עולם העקודים. אלא שהכל היה עדיין כמו חומר שלא קבל שום צורה. ופירוש זה הדבר, שהוא חק אחד כללי, שאינו אלא מציאות כל מה שעתיד להמצא. פירוש - שכבר שמעת איך העולם הזה של נקודים אינו אלא הכח הפרטי שיש בדמות האדם שעומד להוציא הרע. אך אין סוף הכוונה להוציא הרע, אלא שיחזור לטוב. אלא שאי אפשר לו לחזור לטוב בפועל אם לא יהיה מתחלה רע בפועל.
Source — English (Greenbaum):
> Part 1: The world of Nekudim was like one material... The world of Nekudim is therefore not called a level on a scale, since it is only the totality of all that exists, level by level, after the world of Akudim (the latter being the light emerging from the mouth of Adam Kadmon. This light extends to the navel, while Nekudim extends from the navel to the feet of Adam Kadmon). However, everything was still like material that had not received any form. (It was like a formless general substance out of which Atzilut, Beriyah, Yetzirah and Asiyah were later formed. Accordingly, Nekudim is not in itself a level in the order of the worlds.) Nekudim is a single general law which simply institutes the existence of all that is destined to exist. For as you have already heard, this world of Nekudim is nothing but the particular power in the Likeness of Man that stands to produce evil. However, the end goal is not to produce evil but that it should revert to good. Except that it would be impossible for evil to revert to good in actuality unless evil first exists in actuality. Plain English: Nekudim is not a level on a scale. It is the totality of all that exists after Akudim. Bodily: Akudim = Mouth-light, extends to AK's navel; Nekudim extends from navel to feet. Still formless — general substance from which ABYA were later formed. Nekudim = a single general law instituting all destined to exist. As Op. 36 said: it is the power standing to produce evil — but the end-goal is return to good; evil must exist in actuality before it can revert to good in actuality.
Concepts: world_of_nekudim, akudim_nekudim_berudim, lights_of_mouth, nekudim_as_substance, return_evil_to_good, dmut_adam.
Source — Hebrew (קל"ח פתחי חכמה):
והנה נבחין עתה פרטי הענין הזה, כדי שיחזור כל הרע לטוב, צריך כל הנמצאים שנמצאו מן ראש האצילות ועד סוף העשיה. ואין דבר זה נשלם לא בספירות לבדם ולא בנפרדים לבדם, אלא זה וזה צריכים להשלים הענין הזה. ואדרבא, בבחינה זאת אין הפרש בין ספירה עליונה שבספירות לנפרד שפל שבנפרדים, ששניהם הם רק לגילוי יחודו של א"ס ב"ה וב"ש לעול"ע, והיינו - "כל פעל ה' למענהו", כדלקמן. והנה זהו הענין הראשון שנתגלה עתה באורות העינים, והיינו מה שציירה המחשבה העליונה כל ההנהגות העליונות, וכל הנפרדים גם כן, רק בבחינה זאת שבהם, שהם עומדים לגלות היחוד העליון בבחינת החזרת הרע לטוב.
Source — English (Greenbaum):
> When we examine what is involved in this in detail, we see that in order for all evil to revert to good, it requires everything that exists from the head of Atzilut to the end of Asiyah. This purpose is fulfilled neither by the Sefirot on their own nor by the separate creations on their own, but both are required in order to complete this purpose. Moreover, in this aspect there is no difference between the highest of all the Sefirot and the lowest of all the separate creations: both exist only to reveal the unity of Eyn Sof, blessed be He and blessed be His Name for ever and to all eternity. This is the intent of the verse quoted later in the proposition: "God has made everything for His own purpose". Accordingly this was the first thing revealed now in the lights of the Eyes (from which the Nekudim emerged), where the Supreme Mind designed all the supreme laws of government (the Sefirot of Atzilut) and likewise all the separate creations (Beriyah, Yetzirah and Asiyah) around this one common aspect: that they exist to reveal the supreme unity through bringing evil back to good. Plain English: All from Atzilut-head to Asiyah-end is required for return-of-evil-to-good. Sefirot alone cannot do it; creations alone cannot do it; both required. No difference between highest Sefirah and lowest creation in this aspect — both exist only to reveal Eyn Sof's unity. Proverbs 16:4 prefigured. First revelation: lights of the Eyes (where Nekudim emerged). Supreme Mind designed governmental laws (Sefirot of Atzilut) AND separate creations (BYA) around the one common aspect — return of evil to good as Unity-revelation.
Concepts: lights_of_eyes, sefirot_class, nifradim_separate_creations, return_evil_to_good, supreme_mind_machshavah_elyonah, atzilut, beriyah, yetzirah, asiyah.
Source — Hebrew (קל"ח פתחי חכמה):
והנה תראה הפרש גדול בין ציור זה לכל ציור אחר בכל מדרגה שהיא. ועל כן אינו שוה עולם הנקודים לשום עולם אחר, לא שקודם לו, ולא שאחריו. כל שאר העולמות הם נפרדים מצוירים במחשבה העליונה, אך הציורים הם מיני הנהגות. דרך משל, אם עין האדם יצטייר במחשבה, ירצה לומר שנצטיירו שם מיני הנהגות בענין ההשגחה, שהם הם למטה העין של אדם בכל גווניו וחלקיו. אך בכאן נוסף שיש ב' ציוהים, ציור התחתונים בדרך הנהגה כנ"ל, ועוד ציור התחתונים לפי מה שהם.
Source — English (Greenbaum):
> Now you will see a major difference between this design (ציור, tziur, a "picture") in Nekudim and every other design on whatever level it might be – and therefore the world of Nekudim is not the same as any other world, whether before it or after it. All the other worlds are separate realms structured according to a design in the Supreme Mind, but the designs themselves consist of different kinds of governmental laws. For example, the design of man's eye on the level of the thought in the Mind consists of various kinds of laws relating to supervision, and these laws themselves are the exact cognate of the human eye below in all its different parts and colors. However, what is extra here (in Nekudim) is that there are two designs: the design of the way the lower realms are to be governed, as mentioned above, and in addition, the design of the lower realms according to what they are in themselves. Plain English: Major difference. Other worlds: a design (tziur) in the Supreme Mind, where the design = governmental laws (e.g., laws of supervision = the design of man's eye, exactly cognate to physical eye). Nekudim is different: two designs. (1) The design of how lower realms are governed; (2) the design of what the lower realms are in themselves.
Concepts: tziur_design, world_of_nekudim, hanhagah_governmental_order, mareh_image_representation.
Source — Hebrew (קל"ח פתחי חכמה):
פירוש - כי הרי שני מציאויות צריך שיהיו, והיינו שדמות האדם יתפרש בב' דרכים, א' - בדרך הנהגה, ויהיה כל כך מיני הנהגות. ב' - בדרך ציור מראה ההנהגה, והם הנפרדים למטה. וצריך חק אחד כללי שיתן מציאות לזה ולזה. ולנפרדים עצמם צריך שימצא כח אחד גורם להם הצורה בדרך מה שהם מצטיירים, הוא העומד על הנפרדים עצמם להעמידם בצורתם, והוא הנקרא בספר יצירה, צו"ר ט"ק, ובו יש כח להוציא הנפרדים יש מאין, לפי בחי' שיהיו ענפים שלו, בהיותו מין הארה אחת שאין לה להוציא ענפים אחרים אלא נפרדים, יש מאין לפי בחינתה.
Source — English (Greenbaum):
> For there are necessarily two entities (מציאויות, metziuyot) – i.e. the Likeness of Man must be understood in two ways: (1) as the order of government (הנהגה, hanhagah) consisting of all these different kinds of governmental laws; (2) as the design of the image or representation (מראה, mar'eh) of that governmental order as seen in the separate creations themselves down below (for it is they who are governed). One general law is necessary to give existence to both. To produce the separate creations in themselves, there has to be one power that governs the form in which they are designed, and this power stands over the separate creations themselves to maintain them in their appointed form. This is what Sefer Yetzirah calls Tzur Tak, (צור טק, TzuR TaK, "the 'knot of forms' – for all the forms designed in the world were designed out of this" – Raavad, Introduction to Sefer Yetzirah). This contains the power to bring forth the separate creations into actual being out of nothingness (יש מאין, yesh meayin) so as to be branches of it. This is because it is a unique kind of radiation that produces no other branches except separate creations, being out of nothingness, in accordance with the unique aspect of this power. Plain English: Two metziuyot (entities). The Likeness of Man understood two ways: (1) hanhagah — order of government, the kinds of governmental laws; (2) mar'eh — design of the image/representation of that order as seen in the separate creations themselves below (it is they who are governed). One general law gives existence to both. To produce separate creations in themselves requires Tzur Tak (צור טק, Sefer Yetzirah; Raavad's Introduction) = "the knot of forms" — all forms designed out of this. Tzur Tak contains the power for yesh me-ayin (being-from-nothingness). A unique radiation whose only branches are separate creations.
Concepts: tzur_tak, yesh_meayin_creation_ex_nihilo, hanhagah_governmental_order, mareh_image_representation, dmut_adam, nifradim_separate_creations.
Source — Hebrew (קל"ח פתחי חכמה):
ואמנם כח זה אינו נמצא בספירות מצד עצמם, פירוש - אינו הדרגה אחרונה שבאורות הספירות, יען הוא נמשך לפי היש מאין שאינו הדרגה. כי בהמצא נפרדים, שהם בריאה יש מאין, נמצא ההתפשטות מן הספירות עליהם, להמציאם כמו ענפים להתפשטות ההוא.
Source — English (Greenbaum):
> And indeed, this power does not exist as an intrinsic aspect of the Sefirot. (The Sefirot themselves are on the level of Godly light, whereas the separate realms which derive from this power are creations.) That is to say, it cannot simply be equated with the last level of the lights of the Sefirot (Malchut). This is because it comes forth according to the principle of being out of nothingness, which is not a gradual process but a radical leap. (Thus Tzur Tak, the power to produce being out of nothingness, is not simply a level on the scale. Rather it is a unique power that is impossible for us to understand since being out of nothingness is intrinsically beyond our comprehension.) Yet with the coming into existence of separate realms (Beriyah, Yetzirah and Asiyah) – an actual creation of being out of nothingness – an extension is found to exist from the Sefirot (the Godly light of Atzilut) over these separate realms so as to bring them into existence as branches of that extension. Plain English: Tzur Tak is NOT an intrinsic aspect of the Sefirot. (Sefirot = Godly light; separate realms = creations.) Cannot be equated with Malchut (last Sefirah of lights). It produces yesh me-ayin — not gradual process but radical leap. Tzur Tak is not a level on the scale. Beyond our comprehension — like yesh me-ayin itself. Yet — once BYA come into being via yesh me-ayin — an extension from the Sefirot (Godly light of Atzilut) is found to exist over these separate realms, bringing them into being as branches of that extension.
Concepts: tzur_tak, yesh_meayin_creation_ex_nihilo, sefirot_class, nukva, atzilut, beriyah, yetzirah, asiyah.
Source — Hebrew (קל"ח פתחי חכמה):
והנה יש הפרש בין מה שהיה נכלל בזה העולם מן דמות אדם בדרך הנהגות, ומה שנכלל בו מדמות אדם בדרך ציור המראה. כי אותו של הנהגות היה יכול להמצא כולו בכל ענפיו, שאינם אלא אורות, כמו השורש. אך אותו של הנפרדים לא היה יכול להמצא אלא הכח צו"ר ט"ק בפועל, וענפיו בכח, שכבר יש בטבעו ומהותו להוציא ענפים נפרדים ממנו לפי כל פרטיו, מה שאין כן שאר הספירות, שאין בטבעם אלא להוציא אורות אחרים שיהיו ענפים להם.
Source — English (Greenbaum):
> Now there is a difference between the aspect of the Likeness of Man included in this world (of Nekudim) by way of governmental laws and the aspect of the Likeness of Man included in it by way of the design of the image or representation (the separate worlds themselves). The aspect of the governmental laws was able to exist in its entirety with all its branches, which are only lights, just as is the root. However, the aspect manifested in the image or representation – the separate creations – could only exist in actuality through the power of Tzur Tak, its branches being contained therein in potential. (For Tzur Tak is a power and is not itself one of the separate creations, yet it produces separate creations, Beriyah, Yetzirah and Asiyah, as its branches, and they are said to be "in potential" in relation to Tzur Tak, for they are not in the same category but emerge from it.) For its intrinsic nature is to produce separate branches corresponding to all the details contained in it. This is not so in the case of the other Sefirot, whose nature is not to produce anything as their branches except other lights. Plain English: Two aspects of Likeness of Man in Nekudim: (a) governmental laws — branches all only lights, like the root; (b) image/representation — separate creations — could only exist in actuality through Tzur Tak; branches in potential in relation to Tzur Tak (for they are not the same category — they emerge from it). Tzur Tak's intrinsic nature = producing separate branches corresponding to all details in it. Other Sefirot: nature is to produce other lights, not separate creations.
Concepts: tzur_tak, dmut_adam, nifradim_separate_creations, hanhagah_governmental_order, mareh_image_representation.
Source — Hebrew (קל"ח פתחי חכמה):
כלל הדבר, שני מיני שרשים יש - יש שורש מוציא ענפיו במינו, ושורש מוציא ענפיו שלא במינו. וכלל שני שרשים אלה הוא עולם הנקודים. פירוש - לא השרשים עצמם, אלא הסוג של שני מיני שרשים אלה, והוא חק המציאות של שני שרשים אלה, עם כל תולדותיהם הצריכים להמצא בהם. ונקרא זה התחלת כל אלה התולדות שבאים גם כן בדרך הדרגה, מצב אחר מצב, שניהם תחלתם בנקודים, שהוא כמו חומר כללי להם, שמשם אחר כך יוצאים כל השרשים אחת אחת, ולובשים צורתם בפני עצמם, ומוציאים ענפיהם כל אחד בפני עצמו, הא כדאיתא והא כדאיתא.
Source — English (Greenbaum):
> To summarize: There are two kinds of roots. There is a root that produces branches of the same kind as itself, and a root that produces branches that are not of the same kind as itself. The totality of these two roots constitutes the world of Nekudim. That is to say, Nekudim is not to be identified as consisting of the roots themselves. Rather, it is the overall category that includes these two species of roots. Nekudim is the law that establishes the existence of these two roots, together with all their necessary offshoots. Nekudim may be called the beginning of all these offshoots, which also come forth level by level, changing from state to state. The start of both roots is in Nekudim, which is like their overall substance or material, out of which afterwards all the individual roots come forth one by one, garbed in their own separate design or form, each one bringing forth its respective branches in accordance with its intrinsic nature. Plain English: Summary: TWO kinds of roots. (1) A root producing same-kind branches; (2) a root producing not-same-kind branches. Totality of these two = the World of Nekudim. Nekudim is not the roots themselves — it is the overall category including both species. Nekudim = the law establishing the existence of these two roots and all their offshoots. Beginning of all offshoots, level by level, changing from state to state. Start of both roots in Nekudim — overall substance / material from which the individual roots come forth one by one, garbed in their own design.
Concepts: two_roots_lights_and_creations, world_of_nekudim, nekudim_as_substance, tzur_tak.
Source — Hebrew (קל"ח פתחי חכמה):
יש להקשות, אם כן נקודים הוא הדרגה לאצילות, אם כן נמנהו בין העקודים והאצילות, והרי אמרנו למעלה שאין לו למנות כך, שאם היה כך - לא היה יכול להיות דבר המתבטל. תשובה, ההדרגה הזאת אינה למנות עם הדרגת האורות ענפי א"ק, שאינה בסוג תחתיה, כי הדרגת האורות היא הדרגת דמות אדם מכח אל כח, מכח גדול לכח פחות ממנו. אך הדרגה זאת היא הדרגת כח אחד ממצב למצב שבו, ואין מתחלף ערך מצב אחד עם עולם העקודים, מערך מצב אחר עמו.
Source — English (Greenbaum):
> It could be objected that if so, Nekudim is a level on the way to Atzilut, and we should count it between Akudim and Atzilut. Yet we said above (Opening 36 Part 2) that it cannot be counted as such, because if so, it could not be something that was afterwards negated. The answer is that this level cannot be counted together with the various levels of the lights of the branches of Adam Kadmon, because they do not come under the same category. For the different levels of the lights are different levels of the Likeness of Man descending in a graded way from power to power – from a greater power to a lesser power. However, what we are talking about in the case of Nekudim is not a sequential development from above to below. Rather, the change of level is that of a single power that shifts from state to state (from the light of Tzur Tak, which is a Godly power, to the separate realms and beings, which exist as independent creations), and the difference between one state and another in the world of Akudim is not one of degree. Plain English: Objection: if so, Nekudim is a level on the way to Atzilut, between Akudim and Atzilut. But Op. 36 said it cannot be a level. Resolution: Nekudim is not in the same category as AK's branches' light-levels. AK's levels = Likeness of Man descending in graded way from greater to lesser power. Nekudim is not a sequential above-to-below development. Its change of level is a single power shifting state-to-state — from light of Tzur Tak (a Godly power) → separate realms and beings (independent creations). The difference between states in Akudim/Nekudim is not one of degree.
Concepts: world_of_nekudim, tzur_tak, akudim_nekudim_berudim, dmut_adam.
Source — Hebrew (קל"ח פתחי חכמה):
נחזור לענין, עולם הנקודים הוא סוג המצא שני מיני שרשים אלה עם כל תולדותיהם, אורות אבי"ע לפי שורש אחד, הנפרדים לפי שורש אחר. וזהו פירוש מה שתמצא תמיד שאנו אומרים שהכל נעשה מברורי המ"ק, כי כך יוצאים מן הסוד הזה האורות כמו שיוצאים הנפרדים. ואמנם כל זה הוא רק בבחינת החזרת הרע לטוב, שבזה הוא שהכל שוים כנ"ל. אבל אף על פי שאנו אומרים שהוא סוג, צריך להבין אותו יותר מסוג, דהיינו חומר אחד.
Source — English (Greenbaum):
> To return to the main theme: The world of Nekudim is an overall category that produces these two kinds of roots with all their offshoots: the lights governing Atzilut, Beriyah, Yetzirah and Asiyah are the offshoots of one root, and the separate creations themselves are the offshoot of a different root. This will help explain what you will always hear us saying, that everything was made through the process of selection and purification (בירורים, birurim) of the Primordial Kings. For this is how the lights emerge from this general category, just as do the separate creations. However, it is only in respect of the overall goal of turning evil back to good that all are equal, as stated above. Although we say that Nekudim is a category, it must be understood as being more than a category but rather as a single material or substance that includes all that comes after it. Plain English: Nekudim = overall category producing two kinds of roots with all their offshoots: (a) lights governing ABYA = offshoots of one root; (b) separate creations themselves = offshoot of a different root. This explains the constant Lurianic refrain: everything was made through birurim (selection-and-purification) of the Primordial Kings. Lights and separate creations both emerge this way. Only with respect to return-of-evil-to-good are they equal. Nekudim is more than a category — single material or substance including all that comes after.
Concepts: birurim_selection_purification, primordial_worlds, two_roots_lights_and_creations, nekudim_as_substance, return_evil_to_good.
Source — Hebrew (קל"ח פתחי חכמה):
וזה כמ"ש למעלה בענין הרשימו, כי הוא סוג בבחינת מה שכולל ענין כל הפרטים שיפרטו, אך נקרא חומר אחד. והיינו כי הוא עצמו כללות כל העצמים הצריכים להתחלק, כל אחד בפני עצמו, לפי הצורה הראויה להם:
Source — English (Greenbaum):
> This is the same as we said above (Opening 27) regarding the Residue. It is a category in the sense that it includes the entire array of all the details into which it will divide, but it is called a single material or substance (i.e. the Residue constitutes the overall category of Tzimztum and is also the "substance" that includes the entire creation). It is a single substance in the sense that it constitutes the totality of all the individual entities that must divide into their various divisions, each one by itself, according to their appropriate form. Plain English: Same logic as Op. 27's Residue. Both: category (includes the array of details) AND single material/substance (totality of individuals dividing into divisions). Residue = overall category of Tzimtzum AND substance of entire creation. Same dual identity now in Nekudim.
Concepts: reshimu, nekudim_as_substance, tzimtzum.
Source — Hebrew (קל"ח פתחי חכמה):
שממנו צריך לפרט אחר כך כל הפרטים, זהו מ"ש למעלה, שכל הנמצאים, בין באורות בין בנפרדים, אינם אלא פרטי הסוג הכללי הזה:
Source — English (Greenbaum):
> ...out of which all the details must afterwards divide up. This is what we said above, that all that exists, including both the lights and the separate creations, are only the details of this overall, all-embracing category. Plain English: Re-reading: all that exists — lights and separate creations alike — are details of this overall, all-embracing category.
Concepts: nekudim_as_substance.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: והיינו כי כל הנמצא בין למעלה ובין למטה - הכל הוא רק ענין אחד, בנוי מפרטים רבים, בין למעלה ובין למטה, פירוש - בין באורות בין בנפרדים: והוא איננו כללי אלא אם כן כל פרטיו עומדים בו בשוה, שכיון שהכונה בכאן הוא שכל מה ששייך בו רע באיזה צד - יחזור לטוב, עד שמהחזרה הכללית הזאת יתגלה ויראה אמיתת היחוד, הנה כל צד שחסר מאלה הפרטים, לא נשלמה עדיין הכוונה הכללית, שהוא גילוי היחוד הזה:
Source — English (Greenbaum):
> Part 2: This is because all that exists, both above and below, is all only one system built of many details. This includes both the lights and the separate creations. It is not comprehensive unless all its details stand in it equally. For the intention here is that everything connected in any way with evil must revert to good so that through this complete return, the truth of His unity will be revealed and manifest. Accordingly, if any aspect of these details is lacking, the overall intention – the revelation of this unity – remains unfulfilled. Plain English: Part 2 begins. "One system built of many details" — lights and separate creations both. "Not comprehensive unless all details stand equally" — because intention = everything connected with evil must revert to good; any missing aspect = unity-revelation unfulfilled.
Concepts: return_evil_to_good.
Source — Hebrew (קל"ח פתחי חכמה):
כי כך כל הנברא הוא רק לכבוד הבורא, והוא ענין "כל פעל ה' למענהו", הוא מה שאמרתי לך למעלה, שהענין הזה שאנו אומרים שהוא כלל בנבראים - הוא הכבוד העליון: ובזה נכללות כל הכריות הטובות והרעות, כי כך נגלה היחוד מן הטובות, מצד מה שמתחזק בהם הטוב, כמו מן הרעות, מצד מה שאף על פי שהם רעות, הרי הם צריכים לחזור לטוב:
Source — English (Greenbaum):
> For in this way, everything in creation exists only for the glory of the Creator. This is the intent of the verse, "God has made everything for His own purpose" (Proverbs 16:4). As I told you above, the common purpose of all the creations is for the sake of the Supreme Glory. In this are included all the creations, the good and the bad... For the unity is revealed through the good creations because the good in them is strengthened, just as it is revealed through the bad ones, because despite the fact that they are bad, they have to return to good. Plain English: Proverbs 16:4 — "God has made everything for His own purpose". Common purpose = Supreme Glory. Good and bad both included: good reveals Unity by strengthening; bad reveals Unity by returning to good despite being bad.
Concepts: return_evil_to_good.
Source — Hebrew (קל"ח פתחי חכמה):
כי הכל ענין אחד ומציאות אחת לבד של בריאה, שלפי הענין שאמרנו, נמצא שנוכל לקרוא לכל הנמצא מעולם הנקודים ולמטה - מציאות אחת לבד, שכל המדרגות שנזכיר, אינם אלא חלקי המציאות הכללי הזה: המשלמת גילוי יחודו, היינו כי כל המציאות בכל חלקיו צריך כדי שיתגלה היחוד העליון בשלמות: וכבודו של א"ס ב"ה. כי זהו גדר כל הענין הזה - מציאות העשוי לכבודו של א"ס ב"ה, לגלות כבוד יחודו במציאות הזה:
Source — English (Greenbaum):
> ...for everything is only one system and one single existence of a creation... For in accordance with the overall purpose as we have explained it, we can call everything that exists from the world of Nekudim and below one single existence such that all the different levels that we will discuss are nothing but parts of this overall existence ...that completes the revelation of the unity... For all existence in all its parts is necessary in order for the Supreme Unity to be revealed to perfection. ...and glory of Eyn Sof blessed be He. For this is the definition of this entire matter: it is an existence made for the glory of Eyn Sof, blessed be He, whereby to reveal the glory of His unity. Plain English: "One single existence" — everything from Nekudim and below = one. All levels we will discuss = parts of this overall existence. "Completes the revelation of the unity" — all parts necessary. "Glory of Eyn Sof" — the definition of the entire matter: existence made for the glory of Eyn Sof, revealing the glory of His unity.
Concepts: nekudim_as_substance, return_evil_to_good.
Op. 39 is the second general principle of Nekudim (after Op. 37): Nekudim is the single material from which all subsequent details divide. The chapter unfolds this in two great architectural moves. First: a bodily location-claim (Akudim = Mouth-light to navel; Nekudim = navel to feet of AK) and a kind-claim (Nekudim is not a level on a scale — it is formless general substance). Second: the inner doubleness of Nekudim — two designs (tziur), not one — hanhagah (governmental order) and mar'eh (image/representation) — which requires a unique power the Sefirot themselves do not contain: Tzur Tak (Sefer Yetzirah's "knot of forms" per the Raavad), the power producing yesh me-ayin (being-from-nothingness) as a radical leap, not a gradual process. From this come two roots in Nekudim: a root producing branches of the same kind (lights → lights) and a root producing branches not of the same kind (Tzur Tak → BYA via yesh me-ayin). Nekudim = the overall category containing both species. The apparent contradiction with Op. 36 (Nekudim not a level) is resolved by categorical difference: Nekudim's "level-change" is a state-shift of one power (Godly power → independent creations), not graded descent. The same logic is Op. 27's Residue. All this unfolds operationally through birurim — selection-and-purification of the Primordial Kings. The whole system, ultimately: one existence for the glory of Eyn Sof — a system in which good and bad are both required, because return of evil to good is the very mechanism by which Unity is revealed (Proverbs 16:4: "God has made everything for His own purpose").
tzur_tak, yesh_meayin_creation_ex_nihilo, two_roots_lights_and_creations, tziur_design, hanhagah_governmental_order, mareh_image_representation, birurim_selection_purification, nekudim_as_substance.Op. 39 names the second general principle: Nekudim as single material — the Tzur Tak (Sefer Yetzirah + Raavad) doctrine of the unique power producing yesh me-ayin as a radical leap. The chapter forecasts Op. 27, 36.