Tanya/ Iggeres Ha’Kodesh - The Holy Epistle, Epistle 20, Class 7
The Alter Rebbe now anticipates the following question:
Since only the Ein Sof can create yesh from ayin, what need is there for the kelim of the sefirot?
He goes on to answer that the kelim “enable” the Ein Sof to create a finite yesh: since the Ein Sof is infinite, the beings that result from it would also be limitless-if not for the kelim of the ten sefirot of Atzilut.
In order that this yesh, created by the [infinite] power of the Ein Sof, should have a limit and measure, the [infinite] Ein Sof-light was vested in the kelim of the ten sefirot of Atzilut-for the kelim are limited, inasmuch as they divide into the distinct categories of chochmah, chesed, and the like,
וּכְדֵי שֶׁיִּהְיֶה הַיֵּשׁ הַזֶּה הַנִּבְרָא בְּכֹחַ הָאֵין־סוֹף בַּעַל גְּבוּל וּמִדָּה - נִתְלַבֵּשׁ אוֹר־אֵין־סוֹף בְּכֵלִים דְּי' סְפִירוֹת דַּאֲצִילוּת,
and it becomes united within them so absolutely that “He (the Ein Sof-light) and His causations (the kelim of the sefirot) are One,”
וּמִתְיַיחֵד בְּתוֹכָן בְּתַכְלִית הַיִּחוּד, עַד דְּ"אִיהוּ וְגַרְמוֹהִי חַד",
so that [He can] create with and through them creatures that have limitation and finitude.
לִבְרוֹא בָּהֶן וְעַל יָדָן בְּרוּאִים בַּעֲלֵי גְבוּל וְתַכְלִית,
This is especially the case through their investment (i.e., the investment of the kelim of Atzilut) in Beriah, Yetzirah, and Asiyah, for this adds immeasurably to the finitude and corporeality of the resultant created beings.
וּבִפְרָט עַל־יְדֵי הִתְלַבְּשׁוּתָן בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.
As we have seen, the objective creation of the yesh takes place through the investment of the [infinite] Ein Sof-light in the kelim of all ten sefirot of Atzilut. However, as the Alter Rebbe now goes on to explain, the subjective yeshut of created beings-their self-perception as entities distinct and separate from their Creator-derives principally from the sefirah of malchut (in the World of Atzilut). For the very notion of malchut (“sovereignty”) can apply only to individuals who are separate from the king who rules over them and who nonetheless nullify their will to his.
This is in keeping with the axiom, “There is no king without a nation.”35 The Hebrew for “people” (עַם) is etymologically related to the word omemut, as in the expression gechalim omemot, signifying embers whose fire has been dimmed. In this spirit, am implies a populace which is far removed from the king’s qualities and from his company. By contrast, the inherent closeness of a father and child makes it impossible for the father to reign over his child. Sovereignty is possible only over strangers, over those who are distant from their king.
It is for this reason that the sefirah of malchut creates beings that sense themselves to be separate from G‑dliness, for only over them is it possible for malchut to reign-so that these distinct and separate created beings should, by dint of their own spiritual service, nullify themselves to G‑d’s will.
However, as is known, [any] yesh or entity that (in its own eyes) is utterly separate [from G‑dliness] comes into being principally through malchut of Atzilut,
אָמְנָם מוּדַעַת זֹאת, שֶׁעִיקַּר הִתְהַוּוּת הַיֵּשׁ וְדָבָר נִפְרָד לְגַמְרֵי, הוּא מִמַּלְכוּת דַּאֲצִילוּת
which becomes the atik of Beriah,
שֶׁנַּעֲשָׂה עַתִּיק דִּבְרִיאָה,
Atik is the element of delight (taanug), which is the innermost core of will (ratzon). Thus, malchut of Atzilut becomes the delight and will that propel the World of Beriah into being. For it is malchut that is able to project a sense of pleasure in creatures that perceive themselves to be separate entities since only thus can sovereignty result.
for “There is no king without a nation” (am).
כִּי "אֵין מֶלֶךְ בְּלֹא עָם וְכוּ'".
The analogy of the king who is able to rule only over subjects who are distant from him was explained above. In the analogue, this corresponds to the created beings in the World of Beriah, which are distant from G‑dliness, unlike the beings in the World of Atzilut (אַצִילוּת), which are “close to Him” (אֶצְלוֹ): they cleave to G‑d. It is thus to the creatures of the World of Beriah that the Divine attribute of malchut (“sovereignty”) relates.
Also, the multitude and the diversity of creatures, [though, paradoxically,] they were created by the power of the One and absolutely uncompounded Ein Sof,
וְגַם רִיבּוּי הַנִּבְרָאִים וְהִתְחַלְּקוּתָן שֶׁנִּבְרְאוּ בְּכֹחַ הָ"אֵין־סוֹף" יָחִיד וּמְיוּחָד בְּתַכְלִית -
derives from the multitude of letters that issue from malchut, which is known as “the mouth of G‑d,” [as it is written,] “[By the word of G‑d were the heavens made], and by the breath of His mouth, all their hosts.”36
הוּא עַל־יְדֵי רִיבּוּי הָאוֹתִיּוֹת הַיּוֹצְאִין מִמַּלְכוּת, "פִּי ה'", "וּבְרוּחַ פִּיו כָּל צְבָאָם",
_______
FOOTNOTES
_______
35. Bachaye, Vayeshev 38:30, et al.; Shaar Hayichud VehaEmunah, ch. 7.
36. Psalms 33.66