Section: The World of Nekudim (Openings 36–50)
Where exactly is the root of actual evil? In BYA (the garments of Atzilut), not in Atzilut itself. Two parts: (Part 1) Atzilut consists only of the laws and measures of the divine Mind (= the Sefirot, on the level of Godliness). The production of separate creatures depends on BYA. From Op. 39's two-roots doctrine: the same-kind root produces Atzilut-branches (all Godly-light); the different-kind root — Tzur Tak — produces BYA-branches (separate creations). The roots of B/Y/A in Atzilut are Imma, Zeir Anpin, Nukva respectively. Therefore: actual evil exists only in the branches of BYA (the separate creations) — not in Atzilut, where evil is not applicable. Two implications of "evil rooted only in the mystery of the garments of Atzilut": (1) Clothing is most external in the Likeness of Man — incidental, not the person's intrinsic essence. So with the lights: their essence is in Atzilut; BYA are garments the light wants to clothe itself in; evil exists only on account of the garments, not from light-essence. (2) Yet evil is considered to relate to Atzilut — because BYA are Atzilut's garments (subsidiary, completing it) — not independent lower worlds. (Part 2) For the vessels to carry out their purpose, they had to be differentiated into all detailed particulars. They could not remain mere garments (which keeps them subsidiary). They must stop being mere garments and take control — only then do they function individually and produce evil. All detailed particulars must come forth — everything in the worlds now depends on this. The breaking reveals what the garments contained; the eventual entry of light into vessels = the repair.
This chapter pinpoints where the root of evil lies. After Op. 41-42 explained when the lights enter (progressively, after vessel completes its mission), Op. 43 pinpoints where the evil itself lives — in the garments, BYA, not in Atzilut.
Part 1 — Where evil is rooted. Atzilut = laws and measures of divine Mind (Sefirot, Godliness). BYA = separate-creations realm (via Tzur Tak). Imma/Zeir/Nukva of Atzilut = the roots of B/Y/A respectively. Actual evil only in BYA-branches, not in Atzilut-branches. Two implications: (a) garments are most external — clothing is incidental; evil exists on account of the garments only, not from the essence of the lights; (b) yet evil relates to Atzilut because BYA are Atzilut's garments — not independent lower worlds.
Part 2 — How the vessels accomplish their purpose. Differentiation into all detailed particulars. They cannot remain mere garments (subsidiary) — they must stop being mere garments and take control. Only then do they produce evil. The breaking reveals what the garments contained; the repair = entry of light.
Source — Hebrew (קל"ח פתחי חכמה):
מקום שורש הרע בעולם הנקודים:
Source — English (Greenbaum):
> The root of actual evil lies in Beriyah-Yetzirah-Asiyah. Plain English: Actual evil's root = BYA.
Concepts: actual_evil_in_BYA, beriyah, yetzirah, asiyah.
Source — Hebrew (קל"ח פתחי חכמה):
הרע לא היה מושרש כי אם בסוד הלבושים דאצילות שהם בי"ע. ולכן כדי להשלימם, הוצרך לפרטם לכל עניניהם, שיניחו בתחלה מקום לרע, לפי מה שהיה מוכן בהם. וסוף סוף יחזרו לתקן כל הקלקולים.
Source — English (Greenbaum):
> Evil was rooted only in the mystery of the garments of Atzilut, these being Beriyah, Yetzirah and Asiyah. Therefore, in order to complete them, they had to be differentiated into all their detailed aspects in such a way that they would first provide a place for evil in accordance with what was prepared in them, and then eventually come back to repair all the damage. Plain English: Three claims: (1) evil rooted only in mystery of the garments of Atzilut (= BYA); (2) to complete them, they had to be differentiated into all detailed aspects; (3) so that they would first provide a place for evil per what was prepared in them, then eventually come back to repair all the damage.
Concepts: actual_evil_in_BYA, garments_as_concealing_veils, breaking_of_the_vessels, tikkun_repair.
Source — Hebrew (קל"ח פתחי חכמה):
עכשיו צריך להשלים הדבר כסדר מה שהיה בכלים האלה. ועתה צריך לפרש יותר בפרט עניניהם, והעיקר - ענין הרע שהיה מושרש בהם:
Source — English (Greenbaum):
> The full explanation of the world of Nekudim must follow the order of what happened to these vessels. This is what we must now discuss in greater detail, with our main focus being on how evil was rooted in them. Plain English: The full explanation must follow what happened to these vessels. Main focus: how evil was rooted in them.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ב'. ח"א, הרע לא היה מושרש וכו', והוא שורש הרע היכן היה. ח"ב, ולכן כדי להשלימם, והוא מה שצריך להיות בכלים האלה לפי ענין זה:
Source — English (Greenbaum):
> The proposition contains two parts. Part 1: Evil was rooted only in... This explains where the root of evil lay. Part 2: Therefore, in order to complete them... This explains what these vessels had to contain in order to carry out their function. Plain English: Two parts: (1) where evil's root lay; (2) what vessels had to contain to carry out their function.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: הרע לא היה מושרש, היינו כי באצילות אין שם יש אלא שיעורי המחשבה, שהם הספירות, אך ההוצאה של הענפים תלויה בבי"ע. וכבר בארנו ענין ב' השרשים, שורש הוצאת הענפים ממין השורש, ושורש הוצאתם שלא במינו, דהיינו נפרדים, ודבר זה הוא לכל אחד מבי"ע. נמצא, כי הרע נמצא שם בפועל בענפים שלהם, מה שאין כן בענפי האצילות, שהם האלקות עצמו, שאין שייך שם רע כלל:
Source — English (Greenbaum):
> *Part 1: Evil was rooted... For Atzilut itself consists of nothing but the laws and measures of the divine Mind (המחשבה, hamachshavah), these being the Sefirot. However, the production of the branches (i.e. the separate creatures) depends on Beriyah, Yetzirah and Asiyah. As explained earlier (in Opening 39, Part 2) there are two roots. The first is a root that produces branches of the same kind as the root itself (i.e. the branches of Atzilut itself, which are all on the level of Godliness). The second is a root that produces branches that are not of the same kind as the root itself – i.e. the separate creatures. (This second root is the power of Tzur Tak, which brings forth its "branches" in the form of the separate creatures in each world in accordance with the root of that world in Atzilut. The roots of Beriyah, Yetzirah and Asiyah in Atzilut are respectively Imma, Zeir Anpin and Nukva of Atzilut.) > Since there are two roots, Beriyah, Yetzirah and Asiyah must in each case first come forth on the level of its root in Atzilut, and only afterwards, through the second root, the power of Tzur Tak, as a realm of separate creations. We may thus infer that actual evil itself exists only in the branches of Beriyah, Yetzirah and Asiyah – the separate creations – and not in the branches of Atzilut, which are on the level Godliness itself, where evil is not applicable.* Plain English: Atzilut = nothing but the laws and measures of the divine Mind (= Sefirot). Production of separate creatures depends on BYA. Op. 39 (explicit cross-ref): two roots. (1) Same-kind: produces Atzilut-branches (Godliness). (2) Different-kind: Tzur Tak — produces separate creatures per root in Atzilut. Roots of BYA in Atzilut: Imma, Zeir Anpin, Nukva of Atzilut. So BYA first come forth on the level of its root in Atzilut, then via Tzur Tak as separate creations. Inference: actual evil exists only in branches of BYA (separate creations) — not in Atzilut-branches (Godliness, evil is not applicable).
Concepts: atzilut, sefirot_class, tzur_tak, imma_partzuf, zeir_anpin, nukva, nifradim_separate_creations, actual_evil_in_BYA.
Source — Hebrew (קל"ח פתחי חכמה):
כי אם בסוד הלבושים דאצילות, ויש לענין זה ב' הוראות,
Source — English (Greenbaum):
> ...only in the mystery of the garments of Atzilut, these being Beriyah, Yetzirah and Asiyah. This tells us two things: Plain English: "Mystery of the garments of Atzilut" tells us two things (next two paragraphs).
Source — Hebrew (קל"ח פתחי חכמה):
א' - בסוד דמות אדם, שהדבר היותר חיצון הוא הלבוש, וגם למעלה הוא כך. וגם שאינו עצם האדם, אלא מה שהוא רוצה להתלבש בו. וכן למעלה עצם האורות הוא באצילות, ובי"ע הם הלבושים שהאור רוצה להתלבש בהם, ונחשב כמו מקרה לעצם האורות. ורק מצד זה יש עניני הרע, שאינו מצד עצם האורות עצמם, אלא מצד הלבושים שהיו רוצים להתלבש. וחוץ מאותם הלבושים אין בהם חושך ופגם כלל.
Source — English (Greenbaum):
> (1) In the human form – the Likeness of Man – the thing that is most external is the clothing. The same applies up above. Morever, the clothing is not a part of the person's intrinsic essence but merely what he wishes to dress himself in. Similarly up above, the essence of the lights lies in Atzilut, whereas Beriyah, Yetzirah and Asiyah are the garments in which the light wants to clothe itself, and the garb is considered incidental to the actual lights, which are the essence. Evil exists only on account of the garments and does not derive from the essence of the lights themselves but only from the garments in which the lights want to be clothed. Aside from these garments, they contain no darkness or flaw at all. Plain English: (1) Likeness of Man: clothing = most external; not part of intrinsic essence — only what one wishes to dress in. So above: essence of lights in Atzilut; BYA = garments the light wants to clothe in; garb incidental to actual lights (= essence). Evil exists only on account of the garments — not from light-essence. Aside from these garments, they contain no darkness or flaw at all.
Concepts: garments_externality, dmut_adam, garments_as_concealing_veils, actual_evil_in_BYA.
Source — Hebrew (קל"ח פתחי חכמה):
הב' - שאף על פי שאין הרע אלא מבי"ע כנ"ל, עם כל זה נחשב באיזה צד גם לאצילות עצמו, יען הם לו לבחינת לבושים כנ"ל. פירוש - שאם היו רק עולמות בפני עצמם בדרך הדרגה, הנה היה הוא נשגב מהם, ולא נחשב כלל. אבל מצד שהם לבושים שלו, טפלים לו, לשיהיה הוא שלם כנ"ל, על כן נחשב הדבר גם לו:
Source — English (Greenbaum):
> (2) Even though evil derives only from Beriyah, Yetzirah and Asiyah, it is nonetheless considered to relate to Atzilut itself inasmuch as these worlds are the garments of Atzilut. If they were simply independent worlds in their own right lower down the scale, Atzilut would be exalted high above them and would not be considered to have any relation with them. However, inasmuch as they are the garments of Atzilut and subsidiary to it in order to complete it, the production of evil is also considered to have some relation to Atzilut. Plain English: (2) Even though evil derives only from BYA, it relates to Atzilut — because BYA are Atzilut's garments. If they were independent lower worlds, Atzilut would be exalted high above and would have no relation. But they are garments subsidiary to Atzilut (to complete it), so evil's production has some relation to Atzilut.
Concepts: relation_through_being_garments, garments_as_concealing_veils, one_world_three_garments.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: ולכן כדי להשלימם, והוא ענין שפירשנו למעלה, שלעשות הכלים את כל שלהם - צריך כל אלה הדברים: הוצרך לפרטם, שלא די שיהיו בבחינת לבושים לאצילות, כי הם טפלים, ואין המעשה שלהם נעשה בפרט כמו שראוי, אך עניני הוצאות הרע הם במעשיהם בפרט, כשניתן להם שליטה, ופועלים, כיון שהכל הוא רק מצדם כנ"ל. אם כן צריך שיצאו מבחינת לבושים לבחינת שליטתם, שאז עושים מעשיהם, ואז יוציאו הרע:
Source — English (Greenbaum):
> Part 2: Therefore, in order to complete them... As explained above, in order for the vessels to carry out their purpose in full, all these things were required: ...they had to be differentiated... It was not enough that they should remain in the category of garments to Atzilut, for as such they are merely subsidiary and their specific purpose would not be accomplished in the proper way. The production of evil comes about through their functioning individually when they are given control, since everything is only from their side, as stated above. If so, it is necessary for them to stop being mere garments and to take control, for this is when they carry out their functions and produce evil. Plain English: Part 2. To carry out purpose in full, all required: differentiation. Not enough to remain mere garments (merely subsidiary). Production of evil comes from their functioning individually when given control (since everything is only from their side). Therefore: they must stop being mere garments and take control — only then do they carry out their functions and produce evil.
Concepts: control_passes_for_evil_production, control_passes_to_each_garment, power_revealed_separately, actual_evil_in_BYA.
Source — Hebrew (קל"ח פתחי חכמה):
לכל עניניהם, שצריך שיצאו כל מיני הפרטים שבהם, ובזה תלוי כל הנמצא עתה בעולמות, וכדלקמן:
Source — English (Greenbaum):
> ...into all their detailed aspects... It was necessary for them to bring forth all the different kinds of detailed particulars contained in them, and everything that now exists in the worlds depends on this, as it goes on to say. Plain English: All detailed particulars must come forth. Everything in the worlds now depends on this.
Concepts: vessel_kli, world_of_nekudim.
Source — Hebrew (קל"ח פתחי חכמה):
שיניחו כתחלה מקום לרע, והוא כל עניניהם בשבירה: לפי מה שהיה מוכן בהם, דהיינו כל מה שנעשה בשבירה - הכל הוא גילוי ענינם, מה שהיה כבר כלול באלה הלבושים לענין הוצאות הרע: וסוף סוף יחזרו לתקן כל הקלקולים, הוא כל מה שהולך לדרך התיקון, דהיינו כניסת האור בכלים, שגם זה הוא מה ששייך לכלים עצמם כנ"ל:
Source — English (Greenbaum):
> ...in such a way that they would first provide a place for evil... This was the whole purpose of their being broken. ...in accordance with what was prepared in them... In other words, everything that happened when the vessels broke came to reveal what those garments contained in order to fulfill their function of producing evil. ...and then eventually come back to repair all the damage. This refers to everything that is directed towards the repair, i.e. the entry of the light into the vessels, for this too relates to the vessels themselves. Plain English: Re-reading. "Provide a place for evil" = whole purpose of being broken. "In accordance with what was prepared in them" = the breaking revealed what the garments contained. "Eventually repair all damage" = entry of light into the vessels — also relates to the vessels themselves.
Concepts: breaking_of_the_vessels, tikkun_repair, light_enters_progressively, vessel_kli.
Op. 43 pinpoints where the root of actual evil lies. The answer is sharp and architectural: in BYA, not in Atzilut. Atzilut consists only of the laws and measures of the divine Mind — the Sefirot — on the level of Godliness, where evil is not applicable. The production of separate creatures (where evil is applicable) requires the different-kind root — Tzur Tak — through which Imma/Zeir/Nukva of Atzilut produce Beriyah/Yetzirah/Asiyah respectively. Therefore actual evil exists only in the branches of BYA. Two refinements: (1) Evil exists on account of the garments only — clothing is most external and incidental, not the person's intrinsic essence; the essence of the lights remains in Atzilut, where there is no darkness or flaw at all. (2) Yet evil relates to Atzilut because BYA are Atzilut's garments (subsidiary to complete it) — not independent lower worlds. The chapter avoids both dualism (evil from a separate source) and direct attribution (evil from God's essence). Part 2 makes the active claim about how vessels accomplish their purpose: differentiation into all detailed particulars, with the vessels stopping being mere garments and taking control — only when they function individually do they produce evil. The breaking reveals what the garments contained (does not create it); the eventual entry of light into the rectified vessels = the repair.
actual_evil_in_BYA, garments_externality, control_passes_for_evil_production, relation_through_being_garments.Op. 43 specifies that the root of actual evil lies in BYA — not in Atzilut. Atzilut is related to evil only because BYA are its garments. Forecasts Op. 39 (the single-material doctrine of Nekudim).