Section: The World of Nekudim (Openings 36–50)
This chapter answers why specifically Nekudim — and not earlier levels — is where the root of the Other Side appears. Two parts: (Part 1) The fundamental principle: a light's effect cannot emerge until the light stands on a level suited to the effect. The Emanator instituted the law of gradation (cross-ref Op. 30). Even though higher includes lower ("two hundred include one hundred"), the higher level is not called the cause unless the effect develops directly from there. The Sefirot's purpose was to produce separate creations — but this had to be done gradually: every light had to be on a level suited to its offspring. This is why so many repairs / concealments / revelations were necessary: to bring the light to an effect-suited level. (Part 2) Application: Judgment (Din) revealed in the Residue did not reach a level where it could be the cause of the Other Side until it came to produce the Vessel in Nekudim. Why not earlier? In Akudim (AK Mouth-lights) a vessel existed but was entirely subsidiary to the lights, and not differentiated into details (only one vessel with ten lights — Op. 35). So Akudim is not yet a "root to the Other Side." Once the vessel became revealed in all its details AND took control (= Nekudim), it reached the suitable level. Higher than Nekudim: nothing relates to the Other Side at all. In Nekudim: aspects of the Other Side were immediately evident. Why specifically here? Because Nekudim is the overall foundation of ABYA in their detailed calculation — only here is everything calculated individually including even the Other Side. Above Nekudim was only the law of separate-creations emerging, not yet existence differentiated into details. In Nekudim everything divided into particulars — including this detail. Tzur Tak (Op. 39, 43) is what makes this possible: Nekudim contains the two roots (same-kind = lights; different-kind = separate creations including Other Side). Connects to flashes-and-sparks (Op. 36): Nekudim's principle is underlying unity revealed through evil reverting to good — which requires Other Side's existence + subsequent repair.
This chapter is a causal-locality argument: not just that the Other Side is rooted in Nekudim, but why it could not have been rooted higher up. It rests on the law of gradation: a level can only be called the cause of an effect when it stands on a level suited to the effect's emergence.
Part 1 — The principle. Cause must match effect-level. Law of gradation (Op. 30 cross-ref). Higher includes lower, but higher is not the cause unless effect develops directly. Cause and effect: cause operates only per what is in it; effect emerges only per cause's nature. This necessitated all the gradations, repairs, concealments, revelations — to bring the light to an effect-suited level.
Part 2 — Application. Judgment in Residue did not reach a level matching Other Side until Vessel in Nekudim. Why not Akudim? Vessel was subsidiary, undifferentiated (Op. 35). Why specifically Nekudim? Differentiated and in control — and as the overall foundation of ABYA in detail, including even the Other Side. Above Nekudim was only law, not details. In Nekudim everything divided — including this. Tzur Tak (Op. 39, 43) is the bridge to separate creations including Other Side. Connection to flashes and sparks (Op. 36): Nekudim's principle = underlying unity revealed through evil reverting to good.
Source — Hebrew (קל"ח פתחי חכמה):
שייכות שורש הס"א לעולם הנקודים בפרט:
Source — English (Greenbaum):
> Why the specific root of the Other Side lies in the world of Nekudim Plain English: Theme: why the Other Side's root is specifically in Nekudim.
Concepts: sitra_achra, kelipot, world_of_nekudim.
Source — Hebrew (קל"ח פתחי חכמה):
האורות אינם מוציאים תולדותיהם עד שיעמדו בערך אליהם. כי אור גדול לא יקרא עילה לנברא אחד קטן כי לא יצא ממנו לעולם, שהרי המאציל ית"ש שם חק ההדרגה. ולפי זה, הדין שנתגלה ברשימו, לא הגיע למדרגה שיוכל ליקרא סיבה כלל אל הס"א, עד שהגיע לעשות הכלי בנקודים, כי למעלה מזה לא נראה שום ענין שייך לעניני הס"א כלל. אך כנקודים נגלה איזה דבר שיש לו שייכות לענינה, כי רק כאן היה המונח הכללי של כל אבי"ע האלה, המגיעים עד הגשמיות, ועד סוף כל הנמצא.
Source — English (Greenbaum):
> The lights do not produce their effects until they stand on a level suited to them. For a great light cannot be called the cause of a single small creation since the latter will never emerge directly from the former, because the Emanator, blessed be His Name, instituted the law of gradation. Accordingly, the Judgment that was revealed in the Residue did not reach a level where it could in any way be called the cause of the Other Side until it came to produce the Vessel in Nekudim. For higher than this we find nothing that relates to any aspect of the Other Side at all. However in Nekudim something is revealed that does bear some relation to the function of the Other Side. For here alone is the general foundation consisting of all these worlds of Atzilut, Beriyah, Yetzirah and Asiyah, which extend to the level of material physicality and to the end of all existence. Plain English: Five-claim proposition: (1) lights don't produce effects until they stand on a suited level; (2) great light cannot be called cause of a single small creation (latter doesn't emerge directly); (3) Emanator instituted law of gradation; (4) Judgment in Residue did not reach Other-Side-cause level until Vessel in Nekudim; (5) higher than this — nothing relates to Other Side; in Nekudim — something does, because here alone is the general foundation of ABYA extending to material physicality and end of all existence.
Concepts: law_of_gradation, cause_must_match_effect_level, din, reshimu, vessel_kli, world_of_nekudim, sitra_achra.
Source — Hebrew (קל"ח פתחי חכמה):
כיון שאמרנו שבספירות האלה היה שורש לעניני הרע, עכשיו צריך לפרש שורש זה מה הוא:
Source — English (Greenbaum):
> Having stated that these Sefirot contained the root of evil, we must now explain what this root is. Plain English: Op. 43 said that Sefirot contain the root of evil. Now we explain what that root is.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ב'. ח"א, האורות אינם מוציאים, ומבאר מתי אור אחד נקרא סיבה לעניך אחד. ח"ב, ולפי זה הדין, ומבאר הענין הזה בנידון דידן:
Source — English (Greenbaum):
> The proposition consists of two parts. Part 1: The lights do not produce... This explains when a given light can rightly be called the cause of a given phenomenon. Part 2: Accordingly, the Judgment... This explains how this applies in the subject under consideration. Plain English: Two parts: (1) when a light can be called cause; (2) application here.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: האורות אינם מוציאים תולדותיהם עד שיעמדו בערך אליהם, והיא ההקדמה שהבננו בכל הנזכר במאמרים הראשונים, שברצות הרצון העליון חק ההדרגה, הנה רצה שכל אור יעמוד בערך עם התולדה, שזה נקרא דרך סיבה ומסובב, שאין הסיבה נותנת אלא מה שיש בה, ואין מסובב יוצא אלא לפי ענין סיבתו. ועיקר הידיעה הזאת הוא בכאן, כי כאן צריך להבחין שורש עניני הרע, שלא הוזכר אלא פה, ואין זה אלא לפי חק ההדרגה. כי כבר לתכלית זה היו הולכות כל המדרגות, אלא שלא הגיעו להיות בערך אלא כאן.
Source — English (Greenbaum):
> Part 1: The lights do not produce their effects until they stand on a level suited to them. Here we have the fundamental idea underlying everything we discussed in the early Openings, that in choosing the law of gradation, the Supreme Will wanted every light to stand on a level corresponding to that of its offspring, because this is the way of what we call cause and effect. The cause operates only according to what it contains within it, and the effect emerges only according to the nature of the cause. This idea is of key importance here in Nekudim, for it is here that we must trace the root of evil in its various aspects, because only here is this root mentioned (see Etz Chayim, Shaar HaKelipot ch. 1 and Mevo Shearim 2:2:2). This is only because of the law of gradation, for all the earlier levels were proceeding towards this goal, but only here did they reach the necessary level. Plain English: Fundamental idea. Supreme Will chose the law of gradation — every light on a level corresponding to its offspring. Cause = developmental match: cause operates only per what it contains; effect emerges only per cause's nature. Critical in Nekudim — the root of evil in its aspects can only be traced here (cf. Etz Chayim, Shaar HaKelipot ch. 1; Mevo Shearim 2:2:2). All earlier levels proceeded toward this goal, but only here did they reach the necessary level.
Concepts: law_of_gradation, cause_must_match_effect_level, world_of_nekudim, kelipot.
Source — Hebrew (קל"ח פתחי חכמה):
וההקדמה היא, שאף על פי שהוצאת התולדות היא לאורות בכלל, פירוש - לספירות, שהם מה שרצה להמציא הא"ס ב"ה לברוא בהם הנבראים, אך צריך שכל אחד יהיה בערך אל התולדה שיש לו להוציא. ולכן צריכות ההדרגות, וצריכים התיקונים וההעלמים, הגילוים, הכל כדי להעמיד האור בערך ראוי העומד להמצא ממנו התולדה:
Source — English (Greenbaum):
> The fundamental idea is that even though the purpose of the lights as a whole was to bring forth separate creations, this had to be done gradually and not directly from the supernal Sefirot. The Sefirot were what the Eyn Sof blessed be He wanted to bring forth in order to create the separate creations. However, each one had to be on a level suited to the offspring it was to bring forth. This was what necessitated all the different graded levels, repairs, concealments and revelations – all in order to bring the light to a level fitted to bring forth its offspring. Plain English: Sefirot's overall purpose = bring forth separate creations — but gradually, not directly from supernal Sefirot. Each one had to be level-suited to its offspring. Necessitated: all graded levels, repairs, concealments, revelations — to bring the light to a level fit to bring forth its offspring.
Concepts: law_of_gradation, cause_must_match_effect_level, nifradim_separate_creations.
Source — Hebrew (קל"ח פתחי חכמה):
כי אור גדול לא יקרא עילה לנברא אחד קטן כי לא יצא מנונו לעולם, אף על פי שבכלל מאתים מנה, והעליון - נכלל בו התחתון, אינו נקיא סיבה, כיון שלא יוולד משם: שהרי המאציל ית"ש שם חק ההדרגה, היינו מה שבארנו למעלה שאין לומר שאי אפשר למאציל ית"ש לעשות אלא כן, ח"ו, אלא אחר שרצה בהדרגה - לפי ההדרגה הענין הוא כך:
Source — English (Greenbaum):
> For a great light cannot be called the cause of a single small creation since the latter will never emerge directly from the former... Even though "two hundred include one hundred" and the higher level includes the lower level, the higher level is not called a cause since it is not from there that the effect develops. ...because the Emanator, blessed be His Name, instituted the law of gradation. As explained above (Opening 30) we cannot say that it was impossible for the Emanator to do otherwise. However, since He wanted gradation, this is what gradation involves. Plain English: "Great light cannot be called cause": even though "two hundred include one hundred" (higher includes lower), higher is not the cause because it is not from there that effect develops. Law of gradation: Op. 30 said we cannot say it was impossible otherwise — but He wanted gradation, and this is what gradation involves.
Concepts: law_of_gradation, cause_must_match_effect_level.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: ולפי זה. הדין שנתגלה ברשימו, לא הגיע למדרגה שיוכל לקרא סיבה כלל אל הס"א, והיינו תירוץ - שאין אומרים שורש לס"א אלא בנקודים, אף על פי שכבר הדין נתגלה למעלה, כי הדין למעלה לא היה בערך עם הס"א כלל ועיקר:
Source — English (Greenbaum):
> Part 2: Accordingly, the Judgment that was revealed in the Residue did not reach a level where it could in any way be called the cause of the Other Side... This is the reason why there is no mention of a root of the Other Side except in the case of Nekudim, even though Judgment (דין, din) had already been revealed above. However the Judgment above was not on a level that bears any relation to that of the Other Side in any way at all. Plain English: Application: Judgment (Din) in Residue did not reach a level cause-related to Other Side. So no mention of Other Side root except in Nekudim — even though Din was revealed above. Judgment above bore no relation whatsoever to Other Side level.
Concepts: din, reshimu, sitra_achra, world_of_nekudim.
Source — Hebrew (קל"ח פתחי חכמה):
עד שהגיע לעשות הכלי, כי כבר שמעת ששורש הרע הוא בכלים, כמו שהוא גוף האדם, כי הכלי הוא הסיבה לגוף, וכנ"ל: בנקודים, דהיינו לאפוקי עולם העקודים, כי אף על פי שהיה גם שם כלי, כיון שלא היה בשליטתו, ולא נתפרט לעניניו, לא היה עדיין נקרא שורש לס"א. אלא כיון שנתגלה בכל תנאיו, ושלט, דהיינו בעולם הנקודים, אז הגיע בערך אל המדרגה זאת:
Source — English (Greenbaum):
> ...until it came to produce the Vessel... For you have already heard that the root of evil lies in the vessels, just as in the case of man's body, since the vessel is the cause of the body, as discussed earlier. ...in Nekudim. I.e. not in Akudim (the lights of the Mouth of Adam Kadmon), because although a vessel existed there too, it did not rule (for the vessel was entirely subsidiary to the lights) and it did not become differentiated into its details (since it was only one vessel with ten lights). Accordingly it was not yet called a root to the Other Side. But as soon as it became revealed in all its constituent details and took control – namely, in the world of Nekudim – it reached a suitable level. Plain English: Vessel produced. Root of evil = vessels (= body's cause). In Nekudim — not Akudim. Akudim had a vessel but: (a) didn't rule (entirely subsidiary to lights); (b) not differentiated (one vessel, ten lights). Therefore not yet a root to Other Side. As soon as vessel became revealed in all details AND took control (= Nekudim), reached suitable level.
Concepts: vessel_kli, akudim_nekudim_berudim, lights_of_mouth, akudim_vs_nekudim_for_evil_root, world_of_nekudim.
Source — Hebrew (קל"ח פתחי חכמה):
כי למעלה מזה לא נראה שום ענין שייך לעניני הס"א כלל. אך בנקודים נגלה איזה דבר שיש לו שייכות לענינה, פירוש - סימן לדבר זה - שרק בכאן נוכל להזכיר תואר של שורש לס"א, הוא, כי למעלה לא נראה שום ענין שייך לענינה, וכאן נראו מיד ענינים שייכים לענינה. ועל כן אם למעלה היה סיבה רחוקה, הנה לא היה נגלה ונראה כלל, וכאן נודע מיד שהוא כך. ומה הוא הנראה שייך לענינה - יתפרש לקמן בס"ד:
Source — English (Greenbaum):
> For higher than this we find nothing that relates to any aspect of the Other Side at all. However in Nekudim something is revealed that does bear some relation to the function of the Other Side. The proof that only here can we speak in terms of a root to the Other Side is because beyond this level we see nothing whatever relating to its function, whereas here aspects relating to the function of the Other Side were immediately evident. Even if the higher levels were a remote cause, this was not revealed and visible in the least. Here, however, we know immediately that it is so. What it is that is seen here that relates to the function of the Other Side will be discussed later. Plain English: Proof that only here is the root: beyond this — nothing whatever relating to Other Side's function. Here — aspects immediately evident. Even if higher levels were a remote cause, not revealed and visible in the least. Here we know immediately. What we see here — to be discussed later.
Concepts: sitra_achra, world_of_nekudim.
Source — Hebrew (קל"ח פתחי חכמה):
כי רק כאן היה המונח הכללי של כל אבי"ע האלה, המגיעים עד הגשמיות, ועד סוף כל הנמצא, כללות שני השרשים שזכרתי למעלה שם יש כל הנפרדים, ובהם אפילו הגשמיות, וכן הס"א, והיינו - עד סוף כל הנמצא.
Source — English (Greenbaum):
> For here alone is the general foundation consisting of all these worlds of Atzilut, Beriyah, Yetzirah and Asiyah, which extend to the level of material physicality and to the end of all existence. The two overall roots that I mentioned above, the lights of the Sefirot and Tzur Tak (see Openings 39 & 43), comprise all the separate realms and beings and even material physicality and the Other Side …to the end of all existence. Plain English: Here alone = general foundation of ABYA, to material physicality and end of all existence. The two overall roots (Op. 39, 43): lights of the Sefirot + Tzur Tak. They comprise all separate realms and beings including material physicality and the Other Side — to the end of all existence.
Concepts: tzur_tak, nifradim_separate_creations, world_of_nekudim, actual_evil_in_BYA, sitra_achra.
Source — Hebrew (קל"ח פתחי חכמה):
ופירוש הענין, לא די שכך רואים המעשה שהוא כך, שכאן נגלה מה שלא נגלה באחרים הקודמים, אלא שיש הבנה מבוארת - מה שייכות יש לשורש הזה עם עולם הנקודים בפרט, והוא, כי כאן הוא המונח הכללי של הנמצאים האלה דוקא, ששוערו כולם בפרט, מן הראש ועד הסוף. ובכלל זה יש גם כן הס"א, מה שאין כן בעולמות הקודמים, שאינם אלא חק להמציא נמצאים, ולא נפרטו הנמצאים לפי מה שהם. ואף על פי שמה שנעלם בחק הזה היה המצא גם הס"א, כי גם היא בכלל הנמצאים, הנה לא היתה נרשמת ונזכרת כלל. אך כאן שנתפרטו הדברים - גם היא מתפרטת.
Source — English (Greenbaum):
> Let me explain: Not only do we see that it actually happened this way – that here was revealed what was not revealed on the earlier levels; more than this, it is clearly understandable why this root (of the Other Side) specifically relates to the world of Nekudim. This is because it is here that we find the overall foundation of all these separate creations, all of which were measured and calculated individually in detail from beginning to end, including even the Other Side. This was not the case in the worlds that came before, which were only the law instituting that separate creations would emerge but without existence as yet being differentiated into its constituent details. And although it was concealed in this law that the Other Side should also come into being, since this too was included with the rest of existence, there was as yet no trace or mention of it. In Nekudim, however, where everything divided up into particulars, this detail also became visible. Plain English: Not only did it actually happen this way — it is clearly understandable why the root of Other Side specifically relates to Nekudim. Reason: here is the overall foundation of all separate creations measured and calculated individually in detail from beginning to end — including even the Other Side. Earlier worlds had only the law instituting that separate creations would emerge — not yet differentiated into constituent details. Other Side concealed in the law (since included), but no trace or mention. In Nekudim, where everything divided into particulars, this detail also became visible.
Concepts: world_of_nekudim, sitra_achra, nifradim_separate_creations, tzur_tak.
Source — Hebrew (קל"ח פתחי חכמה):
ונמצא שיש בכלל הנקודים עצמם - הס"א עצמה, והיינו על דרך שנמצאים בהם כל הנפרדים בסוד הסוג של שני השרשים שפירשנו למעלה במאמר. והנה עתה נקרא שעמדו האורות בערך לנמצאים, כי הרי שוערו הנמצאים בפרט, הם ולא אחרים. וגם הדין עומד, ושיער גם הס"א בפרט. וכל שכן שכל זה העולם, כבר פירשנו למעלה בסוד זיקין ניצוצין, שהוא הולך רק לענין מה שיש בכל הנמצאים לסוד היחוד, בסוד החזרת הרע לטוב, שבזה נמצא הימצא הס"א, והיתקן כל הדברים אחר כך:
Source — English (Greenbaum):
> We may thus infer that the Other Side itself is included in the Nekudim inasmuch as they include all the separate creations, because Nekudim is the overall category containing the two roots explained above (see Openings 39 and 43). Thus the lights can now be said to be standing on a level suited to that of the separate creations, for the latter had now been calculated in all their details precisely as they are and not otherwise. The power of Judgment likewise stood ready, calculating the details of the Other Side as well. This is why the Nekudim contain the root of evil, because as already explained earlier in relation to the mystery of "sparks and flashes" (see Opening 36), Nekudim goes only on the principle of the underlying unity in all that exists, which is revealed through the mystery of evil reverting to good. For this involves the existence of the Other Side and the repair of everything afterwards. Plain English: Inference: Other Side itself included in Nekudim — Nekudim contains all separate creations (the two roots, Op. 39, 43). Lights now stand on a level suited to separate creations (now calculated precisely as they are). Judgment also stood ready, calculating the details of the Other Side. This is why Nekudim contain the root of evil: per Op. 36 (flashes and sparks), Nekudim goes only on the principle of underlying unity revealed through evil reverting to good — which involves Other Side's existence + subsequent repair.
Concepts: world_of_nekudim, sitra_achra, tzur_tak, flashes_and_sparks, return_evil_to_good, tikkun_repair.
Op. 44 supplies the causal-locality argument the unit needs. Why specifically Nekudim and not any earlier level for the root of the Other Side? Because the Emanator instituted the law of gradation (Op. 30): a level can only be called the cause of an effect when it stands on a level suited to the effect's emergence. Even though higher includes lower ("two hundred include one hundred"), mere inclusion is not causation — cause requires direct development from a level-matched source. The Sefirot's purpose was to produce separate creations — but each light had to stand on a level suited to its offspring. This necessitated all the cascading levels, repairs, concealments, and revelations. Applied: the Judgment (Din) revealed in the Residue did not reach a level where it could be called the cause of the Other Side until it came to produce the Vessel in Nekudim. Why not Akudim? Because Akudim's vessel was entirely subsidiary to the lights and undifferentiated (one vessel for ten lights, Op. 35) — not yet a root to the Other Side. Why specifically Nekudim? Because Nekudim is the overall foundation of ABYA in detail — every separate creation measured and calculated individually from beginning to end, including even the Other Side. Earlier worlds had only the law instituting that separate creations would emerge — Other Side concealed in the law but with no trace or mention. In Nekudim, where everything divided into particulars, this detail also became visible. Tzur Tak (Op. 39, 43) is what makes this possible: Nekudim contains both roots (Sefirot-lights and the radical-leap power producing separate creations including Other Side). The chapter closes by tying back to Op. 36's flashes and sparks: Nekudim's whole principle is the underlying unity revealed through evil reverting to good — which structurally requires both the Other Side's existence and the subsequent repair.
law_of_gradation, cause_must_match_effect_level, akudim_vs_nekudim_for_evil_root.Op. 44 explains why specifically Nekudim is where evil's root lies — the law of gradation (Etz Chayim Shaar HaKelipot ch. 1; Mevo Shearim 2:2:2). The cause must match the effect-level. Forecasts Op. 30, 36, 39, 43.