## The Gate of Unity Chapter 17

###### The Gate of Unity 17:1
[The Gate of Unity 17:1](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:1)

והנה מעתה יש להבין בפרטי ענין הקו כמו שהוא בבחינת עגולים כו'.

**Translated by Rabbi Amiram Markel, 2023:**
We must now understand the particulars of the matter of the *Kav-*Line, as it is in an aspect of “*Igullim-*Circles” [and “*Yosher-*Upright”] etc.


###### The Gate of Unity 17:2
[The Gate of Unity 17:2](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:2)

והנה תחלה יש להקדים בבחינת ראשית הקו הזה שבא בבחינת אור פנימי ואחר כך מתעגל ונמשך בבחינת אור פנימי וחוזר ומתעגל כו'

**Translated by Rabbi Amiram Markel, 2023:**
However, we must preface with [an explanation] of the aspect of the beginning of this *Kav-*Line, which comes in an aspect of an inner light (*Ohr Pnimi*), and then encircles and [once again] is drawn down as an inner light. Then it once again encircles etc.


###### The Gate of Unity 17:3
[The Gate of Unity 17:3](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:3)

ומבואר בעץ חיים שבבחינת עשר ספירות דעגולים, העליון מכולם משובח מכולם והפנימי מכולם גרוע כו', ובבחינת עשר ספירות דיושר להיפך, העליון גרוע והפנימי משובח כו'.

**Translated by Rabbi Amiram Markel, 2023:**
It is explained in *Etz Chayim*¹ that in the aspect of the ten *sefirot* of *Igullim* – The circles of desire, the uppermost is the most superior, while the innermost is the [most] inferior, whereas in the aspect of the ten *sefirot* of *Yosher –* The upright *sefirot*, the opposite is true. [This is to say that] the uppermost is the [most] inferior, while the innermost is the [most] superior.

footnotes:
¹ See Etz Chayim (Drush Igullim V’Yosher), Shaar 1, Anaf 2-3.


###### The Gate of Unity 17:4
[The Gate of Unity 17:4](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:4)

וביאור הדברים, הנה ידוע שבחינת רצון קדום זה, הגם שלגבי בחינת רצון הפשוט המוחלט בעצמות נקרא התפשטות רצון, אבל עדיין הוא בהעלם ולא בגלוי כלל

**Translated by Rabbi Amiram Markel, 2023:**
Now, the explanation of these matters is as follows: It is known that although in relation to the aspect of the simple determined desire of the Essential Self of the Unlimited One, *HaShem*-יהו״ה, blessed is He, the aspect of this Primal Desire (*Ratzon HaKadoom*) is called a spreading forth of the desire. However, it too is still concealed, and not at all revealed.


###### The Gate of Unity 17:5
[The Gate of Unity 17:5](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:5)

כי אינו רק השפעת והמשכת רצון הפשוט של חפץ חסד שהוחלט בעצמות מכבר, כך יהיה בפועל ממש

**Translated by Rabbi Amiram Markel, 2023:**
This is because [the *Ratzon HaKadoom-*the Primal Desire] is only the influence and expression of the Simple Desire for kindness, which has already been determined in the Essential Self of the Unlimited One, *HaShem*-יהו״ה, blessed is He, that it should come into actuality in a particular way.


###### The Gate of Unity 17:6
[The Gate of Unity 17:6](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:6)

ומיד שעולה במחשבה זאת שיהיה הכל, הוא הנקרא מחשבה ורצון קדום שכולל כל מה שבתוכו רצונות פרטים כנזכר לעיל במשל הבנין

**Translated by Rabbi Amiram Markel, 2023:**
Immediately, when it arises in thought how everything should be, it is called the “Primal Thought and Desire” (*Machshava V’Ratzon Kadoom*). [This thought] includes within itself every particular desire [of the entire chaining down of the worlds], as explained previously in the analogy of a building.


###### The Gate of Unity 17:7
[The Gate of Unity 17:7](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:7)

אם כן עדיין רצון קדום זה הכל בעצמו בלתי התגלות לחוץ, אבל ממנו נעשה הכל אחר כך

**Translated by Rabbi Amiram Markel, 2023:**
If this is the case, this entire Primal Desire is still within Himself, without being revealed outside [of Himself]. Nonetheless, afterwards, everything is actualized from this [Primal Desire].


###### The Gate of Unity 17:8
[The Gate of Unity 17:8](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:8)

וזהו כי הוא אמר, במחשבה הקדומה, ויהי כו'

**Translated by Rabbi Amiram Markel, 2023:**
This then, is the meaning of [the verse],² “For He said,” within the Primal Thought, “and it was.”

footnotes:
² Psalms 33:9


###### The Gate of Unity 17:9
[The Gate of Unity 17:9](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:9)

ונקרא חיי כל העולמים מראש דאדם קדמון עד עקב אדם קדמון בסוף עשיה, והיינו כל היצור לא נכחד כו'

**Translated by Rabbi Amiram Markel, 2023:**
This [Primal Thought] is called “The life of all the worlds,” from the “head” of *Adam Kadmon* to the “heel” of *Adam Kadmon* [which is] at the end of the world of *Asiyah* (Actualization). This is the meaning of [the statement], “All of creation is not concealed from You.”


###### The Gate of Unity 17:10
[The Gate of Unity 17:10](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:10)

שאין פרט היותר אחרון שלא קדם להיות ברצון ובמחשבה זו

**Translated by Rabbi Amiram Markel, 2023:**
[This means that] there is [not a single particular detail], even the most final of details, that did not originally exist within this [Primal] Desire and Thought.


###### The Gate of Unity 17:11
[The Gate of Unity 17:11](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:11)

ואדרבה סוף מעשה, כמו בסוף אלף הז', עלה במחשבה קדומה זו תחלה כמו שכתוב במקום אחר באריכות

**Translated by Rabbi Amiram Markel, 2023:**
On the contrary, [as it states,³ prayer of Friday night. “The end action arose first in thought”]. [This is to say that] “The end action,” such as the end of the seventh millennium, “arose” within this Primal Thought “first,” as explained elsewhere at length.

footnotes:
³ See Lecha Dodee


###### The Gate of Unity 17:12
[The Gate of Unity 17:12](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:12)

(ובלשון הזהר נקרא עתיקא דעתיקין או עתיקא סתימאה והוא בחינת רעוא דכל רעווין עילאין דאתגליין במצחא דעתיקא קדישא כו'

**Translated by Rabbi Amiram Markel, 2023:**
(In the terminology of the *Zohar* this [Primal Thought] is called “*Ateeka D’Ateekin*-The Ancient of the Ancients”⁴) 128a-b, and elsewhere. or⁵) 129a, 132a, and elsewhere. “*Ateeka Stima’ah*-The Concealed Ancient One.” This is the aspect of, “The Supernal Desire of all Desires, which is revealed in the forehead of the Holy Ancient One (*Atika Kadisha*).”⁶) 129a, 136b - “*Rayva D’Kol Rayvin Ila’een, D’Itgalyn B’Metzcha D’Atika Kadisha.*”

footnotes:
⁴ See Zohar II 165b; Zohar III (Idra Rabba
⁵ See Zohar III (Idra Rabba
⁶ See Zohar III (Idra Rabba


###### The Gate of Unity 17:13
[The Gate of Unity 17:13](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:13)

כי ברצון מלובש התענוג, והיו לאחדים ממש

**Translated by Rabbi Amiram Markel, 2023:**
This is because pleasure is invested within desire, so that they are literally as one.


###### The Gate of Unity 17:14
[The Gate of Unity 17:14](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:14)

וברצון הפשוט ההיולי שבחפץ חסד ההיולי (הנזכר לעיל באות יוד ואות יא) היה כלול בו התענוג הפשוט שבעצמות שנקרא שעשועי המלך בעצמותו כו'

**Translated by Rabbi Amiram Markel, 2023:**
Likewise, the simple [essential] *heyulie* desire of the *heyulie* desire for kindness (which was mentioned previously in chapters 10 and 11), included the simple pleasure of the Essential Self of the Unlimited One, *HaShem*-יהו״ה, blessed is He. This is called, “the delight of the King in Himself (*Sha’ashoo’aiy HaMelech B’Atzmooto*).”


###### The Gate of Unity 17:15
[The Gate of Unity 17:15](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:15)

וגם בג' מדריגות עד שבא בדבר פרט, אנא אמלוך, שזה בחינת מלכות דאין סוף שלפני הצמצום כמו שכתוב שם

**Translated by Rabbi Amiram Markel, 2023:**
This is also [the case] in regard to the three levels of [*Yachid, Echad* and *Kadmon*], until [the Essential desire] came to the particular matter of “*Ana Emloch-*I shall rule,” which is the aspect of *Malchut* (Kingdom) of The Unlimited One (*Ein Sof*), that preceded the *Tzimtzum*, as explained there.⁷

footnotes:
⁷ That is, as explained in chapters 10 and 11.


###### The Gate of Unity 17:16
[The Gate of Unity 17:16](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:16)

הכל בחינת שעשועי המלך בעצמו בטהירו עילאה

**Translated by Rabbi Amiram Markel, 2023:**
All [these levels] are the aspect of “The delight of the King in Himself, within the Upper Purity.


###### The Gate of Unity 17:17
[The Gate of Unity 17:17](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:17)

אך עתיקא דעתיקין מקור כל התענוגים או רעוא דכל רעויין כו', היינו בבחינת הקו שאחר הצמצום שכולל כמה רצונות ותענוגים שעתידים לבוא בגלוי

**Translated by Rabbi Amiram Markel, 2023:**
However, “*Ateeka D’Ateekin* – The Ancient of the Ancients,” which is the source of all pleasures, and [is also known as] “The Supernal Desire of all Desires,” refers to the aspect of the Line-*Kav* that follows the *Tzimtzum*. It includes [all] the various desires and pleasures that are destined to be revealed.


###### The Gate of Unity 17:18
[The Gate of Unity 17:18](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:18)

ועתיקא סתימאה הוא בבחינת כתר דאדם קדמון שהוא בהעלם הרצון והתענוג לעצמו עדיין, רק שחושב להיות הדבר כך בפועל הגילוי

**Translated by Rabbi Amiram Markel, 2023:**
“*Atika Stima’ah*-The Concealed Ancient One” is the aspect of *Keter* of *Adam Kadmon* [and] is the concealed desire and pleasure, as it still relates to Himself, except that [now, after the *Tzimtzum,*] He thinks to bring this [desire] into actual revelation.


###### The Gate of Unity 17:19
[The Gate of Unity 17:19](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:19)

כמו להיות גילוי הרצון והתענוג להאציל עשר ספירות כו' (ולכך נקרא עתיקא סתימאה בחינת העלם לגלוי על כל פנים מה שאין כן ראשית הקו נקרא סתימא דכל סתימין דגם מחשבה דאדם קדמון לא תפיס ביה כו') ולהיות הרצון והתענוג לברוא כו'

**Translated by Rabbi Amiram Markel, 2023:**
[For example,] this is like [the desire] that there should be a revelation of the desire and pleasure to emanate the ten *sefirot* [of the world of *Atzilut-*Emanation], (It is for this reason that “*Atika Stima’ah* – The Concealed Ancient One” is considered to be an aspect of “concealment which is at least subject to revelation.” This is not the case with the beginning of the *Kav,* which is called “The Concealment of all Concealments – *Steema D’Kol Steemeen*,” for even the thought of *Adam Kadmon* cannot grasp Him.) or that there should be the desire and pleasure to create [the world of *Briyah*] etc.


###### The Gate of Unity 17:20
[The Gate of Unity 17:20](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:20)

ועתיקא קדישא הוא התענוג שבחכמה

**Translated by Rabbi Amiram Markel, 2023:**
[The aspect of] “*Atika Kadisha-*The Holy Ancient One” is the pleasure that [becomes invested] within *Chochmah* (Insight).


###### The Gate of Unity 17:21
[The Gate of Unity 17:21](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:21)

והוא בחינת עתיק יומין ואריך אנפין דאצילות, שהרצון והתענוג בא בגלוי כמו שיתבאר הכל דרך פרט)

**Translated by Rabbi Amiram Markel, 2023:**
This is the aspect of *Atik Yomin* (“The Ancient of Days”) and *Arich Anpin* (“The Long Face”) [which are the *Keter* (pleasure and desire)] of [the world of] *Atzilut* (Emanation). [This is when] the pleasure and desire become revealed, all of which will be explained in a manner of specifics.)


###### The Gate of Unity 17:22
[The Gate of Unity 17:22](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:22)

והנה בחינת עשר ספירות דעגולים זה תחת זה הוא כידוע, שכל עילה מקפת לעלול ועלול לא ישיג לעילה שלו כי אם בריחוק מקום ממנו, כאשר יהיה האופן בתוך כו'

**Translated by Rabbi Amiram Markel, 2023:**
Now, the [explanation of the] aspect of the ten *sefirot* of *Igullim*-Circles of desire, one within the other, is as known, that every cause encompasses its effect, “like a circle within a circle,”⁸ and that the effect can never grasp its cause, except in a way of distance from it.

footnotes:
⁸ Ezekiel 1:16, 10:10


###### The Gate of Unity 17:23
[The Gate of Unity 17:23](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:23)

ויובן זה מהרצון הבא בגלוי גמור

**Translated by Rabbi Amiram Markel, 2023:**
This may be understood from a desire that becomes completely revealed.


###### The Gate of Unity 17:24
[The Gate of Unity 17:24](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:24)

שגם שכלול הרצון הזה מי', חכמה ומדות, אבל תחלתו בא רק בהסכם א' בלי התחלקות ניכר בו

**Translated by Rabbi Amiram Markel, 2023:**
Although this [revealed desire] includes ten [*sefirot* within itself, such as] intellect and emotions etc., nonetheless, it initially comes about as a single decision, without any apparent divisions [into ten *sefirot*].


###### The Gate of Unity 17:25
[The Gate of Unity 17:25](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:25)

והוא הנקרא עיגול רצון כללי מקיף לכל מה שבא בתוכו מכחו דוקא, אך בריחוק מקום

**Translated by Rabbi Amiram Markel, 2023:**
This is called, “The General Circle of Desire” which encompasses [and] contains all [the particulars that will become revealed], within it. [Every subsequent “circle of desire”] comes about specifically from its power. However, [it encompasses these “circles of desire”] from a distance.


###### The Gate of Unity 17:26
[The Gate of Unity 17:26](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:26)

כמו הטעם ושכל לרצון זה, שנקרא עלול שלו

**Translated by Rabbi Amiram Markel, 2023:**
An example is the reasoning and intellect for this desire, which is called its effect.


###### The Gate of Unity 17:27
[The Gate of Unity 17:27](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:27)

אי אפשר שיהיה קרוב בערך אל עילתו, שהוא הרצון, כי הרי אין טעם לרצון כלל כידוע, ולעולם לא ישיגנו

**Translated by Rabbi Amiram Markel, 2023:**
It is impossible for it to be close [in a way of] comparison, to its cause, which is the desire, because, as known, “desire is altogether beyond reason,”⁹ [and, therefore] it can never be comprehended [through reasoning].

footnotes:
⁹ See Shnei Luchot HaBrit, Beit HaShem 4b, (See footnote in the name of Rabbi Yosef Al Kastilia); Yonat Elem (of Rabbi Menachem Azaria de Fano) Ch. 2; Also see Torat Chayim 63a, note 7.


###### The Gate of Unity 17:28
[The Gate of Unity 17:28](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:28)

אבל מכל מקום מכח הרצון נעשה עיגול החכמה גם כן בלי התחלקות ניכר ליה כו'

**Translated by Rabbi Amiram Markel, 2023:**
Nevertheless, it is from the power of desire that the “circle” of *Chochmah-*Insight comes about, though it too has no recognizable divisions into ten [*sefirot*].


###### The Gate of Unity 17:29
[The Gate of Unity 17:29](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:29)

כמו משל השוחד, שימצא טעם לרצון

**Translated by Rabbi Amiram Markel, 2023:**
This is similar to the analogy of [a judge] who, [because he] has been bribed, will find a rationalization for the desire.


###### The Gate of Unity 17:30
[The Gate of Unity 17:30](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:30)

וגם שבטעם זה כלול גם כן מיו''ד, רצון ושכל ומדות, אבל נעשה בבחינת כללי כו'

**Translated by Rabbi Amiram Markel, 2023:**
Although this [desire for] reasoning also includes ten [*sefirot*], that is, desire, intellect, and emotions, nonetheless, it is comes about in a general fashion etc.


###### The Gate of Unity 17:31
[The Gate of Unity 17:31](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:31)

ועל דרך זה לא ישיגנו העיגול דבינה שנעשה מכחו, ועל דרך זה המדות זה תחת זה עד סוף מעשה שהוא עיגול האחרון

**Translated by Rabbi Amiram Markel, 2023:**
Likewise, the “circle” of *Binah*-Comprehension, which comes about from the power [of the “circle” of *Chochmah*], can never grasp [**its** cause]. In this manner, the [“circles of the desire” for the] emotions [are also drawn forth,] one within the other. [This continues] until the [“circle of the desire” for the] end action, which is the final circle [of desire].


###### The Gate of Unity 17:32
[The Gate of Unity 17:32](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:32)

והכל ברצונו לעצמו כלול הכל עד סוף מעשה שהוא הפנימי מכולם כו'

**Translated by Rabbi Amiram Markel, 2023:**
All this is included in the desire for Himself, until the end action which is the innermost [circle of desire] etc.


###### The Gate of Unity 17:33
[The Gate of Unity 17:33](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:33)

וכך הוא ברצון הנעלם הנקרא רצון הקדום הנזכר לעיל, מקור כל הרצונות

**Translated by Rabbi Amiram Markel, 2023:**
Likewise, this is how it is in the aforementioned concealed desire, which is called the Primal Desire (*Ratzon HaKadoom*), the source of all the desires [for the entire chaining down of the worlds].


###### The Gate of Unity 17:34
[The Gate of Unity 17:34](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:34)

כלול מי׳ ספירות על דרך זה, עיגול בתוך עיגול עד עיגול דסוף מעשה, שהוא הרצון לסוף מעשה, להיות כל אשר חפץ עושה בפועל ממש כו'

**Translated by Rabbi Amiram Markel, 2023:**
It includes ten *sefirot*, one circle [of desire] within the other circle [of desire], until the circle [of the desire] for the end action. This is the desire for the end action, since “everything that He desires, He does” in actuality.


###### The Gate of Unity 17:35
[The Gate of Unity 17:35](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:35)

והעיגול העליון הכולל הכל הוא רצון הקדום הנזכר לעיל

**Translated by Rabbi Amiram Markel, 2023:**
The aforementioned Primal Desire (*Ratzon HaKadoom*) is the uppermost circle [of desire], that includes [and encompasses] everything [that is desired in the entire chaining down of the worlds.]


###### The Gate of Unity 17:36
[The Gate of Unity 17:36](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:36)

וכשבא הרצון לעצמו הזה להיות בפועל ממש הרי הוא להיפוך

**Translated by Rabbi Amiram Markel, 2023:**
[Now, all this is in the aspect of desire], however, when this desire in Himself comes to be **actualized**, it is the other way around.


###### The Gate of Unity 17:37
[The Gate of Unity 17:37](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:37)

שהרצון מתעלם ומתלבש בשכל והשכל מקיפו

**Translated by Rabbi Amiram Markel, 2023:**
[This is to say that] the desire becomes concealed and invested in the intellect, and the intellect encompasses it.


###### The Gate of Unity 17:38
[The Gate of Unity 17:38](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:38)

והשכל מתעלם ומתלבש במדות זה תחת זה עד סוף מעשה, הוא העליון מהכל

**Translated by Rabbi Amiram Markel, 2023:**
Then the intellect becomes concealed and invested in the emotions, one within the other, until the end action, which is the uppermost.


###### The Gate of Unity 17:39
[The Gate of Unity 17:39](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:39)

דהיינו כח המעשה בפועל ממש הרי בו מלובש המחשבה ובמחשבה מלובש המדות ובמדות מלובש החכמה ובינה ובחכמה מלובש הרצון והתענוג

**Translated by Rabbi Amiram Markel, 2023:**
In other words, invested within the actual power of the action are the thoughts. Invested within the thoughts are the emotions. Invested within the emotions are *Chochmah*-Insight and *Binah-*Comprehension, and invested within *Chochmah* is the desire (*Arich*) and pleasure (*Atik*).


###### The Gate of Unity 17:40
[The Gate of Unity 17:40](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:40)

ונמצא פנימי מכולם הוא הרצון והתענוג, וחיצון שבכולם הוא המעשה גרוע כו'

**Translated by Rabbi Amiram Markel, 2023:**
[Here] we find that the innermost of them all is the desire and pleasure, while the most external of them all is the action [which is the most] inferior one.


###### The Gate of Unity 17:41
[The Gate of Unity 17:41](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:41)

והוא בבחינת היושר כשבא בבחינת התלבשות העליון בתחתון כו'

**Translated by Rabbi Amiram Markel, 2023:**
This is the aspect of *Yosher-*Upright, which comes in an aspect of the upper being invested in the lower.


###### The Gate of Unity 17:42
[The Gate of Unity 17:42](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:42)

אבל בבחינת רצון הקדום הנזכר לעיל שעדיין הוא בעצמו, על כן נמשך בבחינת עיגולים שהעליון מהכל הוא העלם הרצון הכולל הזה

**Translated by Rabbi Amiram Markel, 2023:**
However, in the aspect of the aforementioned Primal Desire (*Ratzon Kadoom*), since it is still within Himself, it therefore is drawn forth in an aspect of *Igullim-*Circles, in which the uppermost is this concealed all-encompassing desire.


###### The Gate of Unity 17:43
[The Gate of Unity 17:43](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:43)

ועיגול הראשון שבו הוא הרצון ותענוג לכללות כל השתלשלות שבתוכו, ועיגול זה מקיף כללי לאבי''ע כנזכר לעיל

**Translated by Rabbi Amiram Markel, 2023:**
The first circle [in the scheme of *Igullim* – Circles] is the desire and pleasure for the whole chaining down [of the worlds], which is within it. This circle is the general encompassing [light] of the [four worlds of] *ABY”A*, as mentioned previously.


###### The Gate of Unity 17:44
[The Gate of Unity 17:44](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:44)

וראשית הקו הוא בחינת המשכה היולית כמו קו קצר המתצמצם מעילה לעלול, כמו מן הרצון לחכמה וכהאי גוונא

**Translated by Rabbi Amiram Markel, 2023:**
The beginning of the *Kav-*Line is the aspect of a *Heyulie* drawing down [of influence], like a short line that diminishes (by way of *Tzimtzum*) from cause to affect, such as from *Ratzon-*Desire to *Chochmah*-Insight, and the like.


###### The Gate of Unity 17:45
[The Gate of Unity 17:45](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:45)

כך מבחינת הרשימו הנזכר לעיל נמשך קו בצמצום גדול מאד

**Translated by Rabbi Amiram Markel, 2023:**
Likewise, from the aspect of the aforementioned *Reshimu-*Impression, a *Kav*-Line is drawn with very great diminishment.


###### The Gate of Unity 17:46
[The Gate of Unity 17:46](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:46)

דהגם שהרשימו הוא בא בהגבלה כנזכר לעיל, אבל הוא מבחינת עולם האין סוף על כל פנים, רק שהוא בחינת האחרונה שנעשה בקיצור כו'

**Translated by Rabbi Amiram Markel, 2023:**
For, although the *Reshimu-*Impression comes about in [a way of] limitation [of the Unlimited Light], as explained previously, nonetheless, it is still from the aspect of the World of the Unlimited One (*Ein Sof*), except that it is the last aspect [of the Unlimited], which comes about with brevity.


###### The Gate of Unity 17:47
[The Gate of Unity 17:47](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:47)

מה שאין כן להיות רצון קדום שהוא בא לכלל השפעה חוץ מעולם האין סוף

**Translated by Rabbi Amiram Markel, 2023:**
This is not the case with the Primal Desire (*Ratzon HaKadoom*) which comes into the category of [expressing] influence **outside** of the World of the Unlimited.


###### The Gate of Unity 17:48
[The Gate of Unity 17:48](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:48)

רק שהוא היולי כולל הכל כו' על כן נמשך דרך קו קצר כו' ודי למבין

**Translated by Rabbi Amiram Markel, 2023:**
However, [because] it [still] is an all-encompassing *Heyulie* [for the entire chaining down of the worlds], therefore it is drawn out by way of a short line. This will suffice for those of understanding.


###### The Gate of Unity 17:49
[The Gate of Unity 17:49](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:49)

(והוא מה שכתוב בעץ חיים דכל עיקר הארת הקו אינו רק להיות בחינת מעלה ומטה כמו ביו''ד עגולים עד סוף מעשה כו'

**Translated by Rabbi Amiram Markel, 2023:**
(This is [in accordance with] the statement in *Etz Chayim*; that the essential purpose of the radiance of the *Kav*-Line, is solely to bring about the aspects of “above” and “below” such as the ten *Igullim-*Circles, [which follow in progression from higher and lower] until the end action.


###### The Gate of Unity 17:50
[The Gate of Unity 17:50](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:50)

מה שאין כן בעולם האין סוף אין שם אפילו בחינת מעלה ומטה, רק אחדות פשוט בתכלית כנזכר לעיל

**Translated by Rabbi Amiram Markel, 2023:**
In contrast, in the World of the Unlimited One (*Ein Sof*), even the aspects of “above” or “below” do not exist. Rather, there is only His absolutely simple singularity, as previously explained.


###### The Gate of Unity 17:51
[The Gate of Unity 17:51](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:51)

וגם ששיער בעצמו מה שעתיד כו' הכל הוא בעצמותו ממש שהוא בבחינת אין סוף ממש

**Translated by Rabbi Amiram Markel, 2023:**
Furthermore, even though [in potential] He estimated within Himself that which is destined to be, it all is actually still within Himself and is literally in an aspect of being limitless (*Ein Sof*).


###### The Gate of Unity 17:52
[The Gate of Unity 17:52](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:52)

ולזה אמר בעץ חיים דגם בבחינת מלכות דאין סוף אין רשאים לדבר כו'

**Translated by Rabbi Amiram Markel, 2023:**
Because of this it states in *Etz Chayim*¹⁰ that it is forbidden to speak even in regard to the aspect of *Malchut* of the Unlimited One (*Malchut D’Ein Sof*).

footnotes:
¹⁰ See Etz Chayim, (Drush Igullim V’Yosher) Shaar 1, Anaf 5, and the end of Anaf 2, and Shaar 42 (Shaar Drushei ABY”A) Ch. 1.


###### The Gate of Unity 17:53
[The Gate of Unity 17:53](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:53)

רק בבחינת הקו ובחינת אדם קדמון כו' שהוא בחינת מקור הראשון לכל ההשתלשלות, יוכל לבא בהשגה בריבוי ההשתלשלות עד עשר ספירות שבאצילות בבי''ע כו'

**Translated by Rabbi Amiram Markel, 2023:**
Rather, we are permitted to speak only in regard to the aspect of the *Kav-*Line and the aspect of *Adam Kadmon* (Primordial Man). [Since] this is the aspect of the first source of the entire chaining down [of the worlds], it may, therefore, be comprehended in [relation to] the many descents [that take place] until [the comprehension of how] the ten *sefirot* of [the world of] *Atzilut* become [invested] within *BY”A.*¹¹ and *Asiyah*.

footnotes:
¹¹ Briyah, Yetzirah


###### The Gate of Unity 17:54
[The Gate of Unity 17:54](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:54)

מאחר שנקרא בשם עילת כל העילות כו' או קדמון כו'

**Translated by Rabbi Amiram Markel, 2023:**
This is because they [the *Kav* and particularly *Adam Kadmon*] are called by the name, “the Cause of all causes” (*Eelot Kol HaEelot*)¹² and¹³ “the Primordial of all the Primordials” (*Kadmon L’Kol HaKedoomin*).

footnotes:
¹² Zohar I 22b; Pardes Rimonim, Shaar 3, Chapter 1.
¹³ Tikkunei Zohar, Tikkun 19 (42a).


###### The Gate of Unity 17:55
[The Gate of Unity 17:55](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:55)

אבל בעצמות אור אין סוף לית מחשבה תפיסא ביה, אפילו מחשבה הקדומה הנזכר לעיל

**Translated by Rabbi Amiram Markel, 2023:**
However, [in regard to] the Essential Self of the light of the Unlimited One (*Atzmoot Ohr Ein Sof*) [it states,¹⁴] “No thought can grasp Him,” [which includes] even the aforementioned Primal Thought (*Machshava HaKedooma*).

footnotes:
¹⁴ Introduction to Tikkunei Zohar, 17a.


###### The Gate of Unity 17:56
[The Gate of Unity 17:56](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:56)

להיות כי העולם האין סוף נבדל בערך ונקרא קדוש לגמרי מצד הצמצום הנזכר לעיל

**Translated by Rabbi Amiram Markel, 2023:**
This is because the World of the Unlimited One, *HaShem*-יהו״ה, blessed is He, is qualitatively beyond and is called “Totally Holy” [and transcendent], as a result of the aforementioned *Tzimtzum*.


###### The Gate of Unity 17:57
[The Gate of Unity 17:57](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:57)

ובחינת רצון קדום הנזכר לעיל נקרא שמו הגדול, שמו גימטריא רצון, והוא ענין יהא שמיה רבה מברך כו'

**Translated by Rabbi Amiram Markel, 2023:**
[In contrast], the aforementioned aspect of the Primal Desire (*Ratzon Kadoom*) is called “His Great Name.” “His Name-*Shmo*-שמו-346” is the same numerical value as “Desire-*Ratzon*-רצון-346.”¹⁵ This is the [explanation] of the matter of [the words of the *Kaddish* prayer,] “May His Great Name be blessed etc.”¹⁶ברוך” also means to “draw down.”)

footnotes:
¹⁵ See Pri Etz Chayim (Shaar Kriyat Shma), Shaar 8, and end of chapter 28.
¹⁶ As mentioned previously, the word “Blessed-Baruch-


###### The Gate of Unity 17:58
[The Gate of Unity 17:58](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:58)

(וכידוע דבחינת אדם קדמון נקרא אדם דבריאה כו' וכמו שיתבאר

**Translated by Rabbi Amiram Markel, 2023:**
(Furthermore, as known, the aspect of *Adam Kadmon* is called “*Adam D’Briyah*-Man of Creation,” as will be explained [in the following chapter].


###### The Gate of Unity 17:59
[The Gate of Unity 17:59](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:59)

מה שאין כן בעצמות אור אין סוף נאמר כי לא אדם הוא כו'

**Translated by Rabbi Amiram Markel, 2023:**
This is in contradistinction to the Essential Self of the light of the Unlimited One, *HaShem*-יהו״ה, blessed is He, [about Whom] it states,¹⁷ “For He is not a man.”

footnotes:
¹⁷ Samuel I 15:29


###### The Gate of Unity 17:60
[The Gate of Unity 17:60](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/17:60)

וכידוע בכונות דנשמת כל חי, שהוא בחינת אדם קדמון כו' ודי למבין):

**Translated by Rabbi Amiram Markel, 2023:**
As known, this is also [in accordance] with the intentions of the prayer, “*Nishmat Kol Chai* – The Soul of all living beings,” which is the aspect of *Adam Kadmon*. This will suffice for those of understanding.)