## The Gate of Unity Chapter 36

###### The Gate of Unity 36:1
[The Gate of Unity 36:1](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:1)

והנה כתיב אלה תולדות יעקב יוסף

**Translated by Rabbi Amiram Markel, 2023:**
Now, it is written,¹ “These are the offspring of *Yaakov*; *Yosef*.”

footnotes:
¹ Genesis 37:2


###### The Gate of Unity 36:2
[The Gate of Unity 36:2](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:2)

שהוא בחינת יסוד, בחינת צדיק עליון כו'

**Translated by Rabbi Amiram Markel, 2023:**
[*Yosef*] is the aspect of *Yesod*,²) 236a; Zohar at the beginning of Parashat Noach; Pardes Rimonim, Shaar Erchey HaKinuyim (*Shaar* 23) section on *Yosef*. which is the aspect of the “Upper Righteous One” (*Tzadik Elyon*).³

footnotes:
² See Zohar III (Ra’ayah Mehemnah
³ See Shaarei Orah (of the Mittler Rebbe) 27a; Also see Ma’amarei Admor HaEmtza’ee, Parashat Mekeitz pg. 297-299.


###### The Gate of Unity 36:3
[The Gate of Unity 36:3](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:3)

והוא הנקרא וי''ו זעירא כו':

**Translated by Rabbi Amiram Markel, 2023:**
He is also called “the small *Vav*” (*Vav Ze’ira*) etc.⁴ (*Tiferet*) is called the “Big *Vav*-ו,” as explained at length in the previous chapter. In contrast, *Yosef* (*Yesod*) is called the “Small *Vav*” and is a lesser extension of the “Big *Vav*-ו*.*”

footnotes:
⁴ See Zohar III 74b – That is, Yaakov


###### The Gate of Unity 36:4
[The Gate of Unity 36:4](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:4)

וביאור הדברים ידוע בענין כי כל בשמים ובארץ

**Translated by Rabbi Amiram Markel, 2023:**
Now, the explanation of these things is known regarding the matter of [the verse,⁵ “Yours, *HaShem*-יהו״ה, is the greatness (*Gedulah*) and the might (*Gevurah*) and the glory (*Tiferet*), the victory (*Netzach*), and the majesty (*Hod*):] for all (*Ki Kol-*כי כל)⁶) – *Yesod* is called by the title “All-*Kol-*כל,” because it draws influence from all the upper *Sefirot* which are above it and brings it down to *Malchut.* Since all existence is dependent on this, it is thus called by the title All-*Kol-*כל. Furthermore, the words “כי כל-*Ki Kol-*80” share the same numerical value as the word *Yesod*-יסוד-80*.* that is in the heavens and on earth is yours.”

footnotes:
⁵ Chronicles I 29:11
⁶ See Shaarei Orah of Rabbi Yosef Gikatilla, translated as Gates of Light, Shaar 2 (Yesod


###### The Gate of Unity 36:5
[The Gate of Unity 36:5](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:5)

ותרגומו דאחיד בשמיא כו' שהוא בחינת אור השפע דיסוד צדיק עליון הנקרא חי העולמים כו'

**Translated by Rabbi Amiram Markel, 2023:**
The [Aramaic] translation of this [latter part of the verse] is, “He unites the heavens and [the earth].” This is the aspect of the light of the influence of *Yesod*, the Upper Righteous One, who is called “the life of the worlds.”⁷ in the morning prayers; Shaarei Orah of Rabbi Yosef Gikatilla, Shaar 2 (*Yesod*); Also see Siddur Im Divrei Elokim Chayim, pg. 86d; Pirush HaMilot pg. 77c.

footnotes:
⁷ See Zohar II 193b; See the liturgy of the Baruch She’Amar


###### The Gate of Unity 36:6
[The Gate of Unity 36:6](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:6)

ועל דרך משל, מי שמבין אור השכל לעצמו, אבל אין לו כח להביא אור השכל לידי השפעה לחוץ למקבל

**Translated by Rabbi Amiram Markel, 2023:**
By way of analogy, one who understands the light of an [intellectual] concept, in and of himself, but does not have the power to bring the light of this concept forth, to influence it outside [of himself] to a recipient,


###### The Gate of Unity 36:7
[The Gate of Unity 36:7](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:7)

הרי זה עדיין רק בבחינת עצם השפע הזאת כמו שהוא בעצמו

**Translated by Rabbi Amiram Markel, 2023:**
behold, this is still only the aspect of the essence of this influence, as it is in himself.


###### The Gate of Unity 36:8
[The Gate of Unity 36:8](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:8)

אבל מי שיוכל להביאו להשפעה בגלוי למקבלים, הוא הנקרא בחינת יסוד כו'

**Translated by Rabbi Amiram Markel, 2023:**
However, one who is capable of bringing it out as an influence and revelation to recipients, is called the aspect of *Yesod*.


###### The Gate of Unity 36:9
[The Gate of Unity 36:9](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:9)

והוא הנקרא כל דאחיד כו' שנמשך מן המשפיע אל המקבל

**Translated by Rabbi Amiram Markel, 2023:**
He is called, “He who unites [the heavens and the earth],” drawing forth [influence] from the influencer to the recipient.


###### The Gate of Unity 36:10
[The Gate of Unity 36:10](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:10)

וכמו שכתוב אור זרוע לצדיק כו' וכתיב באור כי טוב, שבחינת יסוד נקרא טוב, כמו שמטבע הטוב להטיב לזולתו דוקא

**Translated by Rabbi Amiram Markel, 2023:**
This is as stated,⁸ “Light (*Ohr*-אור) is sown for the righteous,” and it states about light,⁹ “[And God saw the light,] that it was good (*Tov*-*טוב*),” just as the aspect of *Yesod* is called “Good-*Tov*-טוב,”¹⁰); Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 224. as in [the statement],¹¹ “It is the nature of the good to bestow goodness” specifically to another.

footnotes:
⁸ Psalms 97:11.
⁹ Genesis 1:3
¹⁰ Zohar I 60a; Shaarei Orah of Rabbi Yosef Gikatilla, Shaar 2 (Yesod
¹¹ See Tanya, Shaar HaYichud VeHa’Emunah, Ch. 4; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 5; Also see Torat Chayim, Bereishit, p. 30b and footnote 4 there.


###### The Gate of Unity 36:11
[The Gate of Unity 36:11](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:11)

כך בחינת יסוד נקרא צדיק וטוב, כמו שכתוב אמרו צדיק כי טוב, וצדיק צדקות אהב כו', להחיות רוח שפלים כו' וכמו שכתוב טוב יהו״ה לכל כו'

**Translated by Rabbi Amiram Markel, 2023:**
Thus, the aspect of *Yesod* is called “Righteous – *Tzadik*” and “Good – *Tov*,” as stated,¹² “Say of the righteous (*Tzaddik*-צדיק), that he is good (*Tov*-טוב),” and it states,¹³ “For *HaShem*-יהו״ה is righteous, He loves righteousness,” that is,¹⁴ “to revive the spirit of the humble,” and as stated,¹⁵ “*HaShem*-יהו״ה is good (*Tov*-טוב) to all (*Kol*-כל).”

footnotes:
¹² Isaiah 3:10
¹³ Psalms 11:7
¹⁴ Isaiah 57:15
¹⁵ Psalms 145:9


###### The Gate of Unity 36:12
[The Gate of Unity 36:12](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:12)

(וטוב גימטריא י''ז שהוא א''ה ו''ה, ר''ת דאת השמים ואת הארץ, דהיינו דאחיד בשמיא וארעא כו'

**Translated by Rabbi Amiram Markel, 2023:**
(Moreover, the word “*Tov*-Good-טוב” has a numerical value of seventeen,¹⁶ pg. 294 and pg. 328; Shaarei Orah (of the Mittler Rebbe), pg. 170. that is, א"ה ו"ה-17, which are the first letters of the words [of the verse],¹⁷ “**א**ת **ה**שמים **ו**את **ה**ארץ – The Heavens and The Earth,” that is, “He unites the heavens and the earth.”¹⁸ whereas the last two letters of this name (ו''ה) are the last two letters of the Name *HaShem*-יהו״ה, which represent the lower levels of *Zeir Anpin* and *Nukva* (*Malchut*)*.* As the *Zohar* states on the words, **א**ת **ה**שמים **ו**את **ה**ארץ – The heavens and the earth, “These words form the acrostic אהו''ה, for with this name the heaven and the earth were created. The heavens were created with the א''ה and the earth and everything therein were created with the ו''ה.” We thus see that this name אהו״ה represents the union of the higher levels (the heavens) with the lower levels (the earth).

footnotes:
¹⁶ See Likkutei Torah (of the Arizal), Vayeshev; Also see Ma’amarei Admor HaEmtza’ee, Bereishit,
¹⁷ Genesis 1:1; Jeremiah 23:24; See Zohar Hashmatot, 251a; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 225.
¹⁸ See Zohar Hashmatot, pg. 251a – The first two letters of this name (א''ה) are the first two letters of the name אהי״ה which is Keter,


###### The Gate of Unity 36:13
[The Gate of Unity 36:13](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:13)

שזהו בחינת התקשרות המשפיע במקבל כידוע ומבואר במקום אחר

**Translated by Rabbi Amiram Markel, 2023:**
This is the aspect of the connection of the influencer to the recipient, as known, and as explained elsewhere.


###### The Gate of Unity 36:14
[The Gate of Unity 36:14](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:14)

ונקרא גם כן שלום וברית, כמו בפנחס, הנני נותן לו את בריתי שלום

**Translated by Rabbi Amiram Markel, 2023:**
[The aspect of *Yesod*] is also called “Peace-*Shalom*-שלום”¹⁹ p. 226.) and “Covenant-*Breet*-ברית,” as [the verse states] regarding Pinchas,²⁰ pg. 293; *Hemshech* 5672, pg. 1. “Behold, I give to him my covenant of peace (*Breetee Shalom*-בריתי שלום).”

footnotes:
¹⁹ That is, it is the aspect of the bond between two things, the upper and lower, the Giver and recipient. (See Ma’amarei Admor HaEmtza’ee, Kuntreisim,
²⁰ Numbers 25:12; Also see Yalkut Reuveni, Parashat Korach; Ma’amarei Admor HaEmtza’ee, Parashat Mikeitz,


###### The Gate of Unity 36:15
[The Gate of Unity 36:15](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:15)

כמו שכתוב במקום אחר בהפרש שבין פנימיות יסוד זעיר אנפין כיוסף, לחיצוניות יסוד שהוא בחינת נח, צדיק תמים, כמו שכתוב בזהר)

**Translated by Rabbi Amiram Markel, 2023:**
This is in accordance with what is explained elsewhere regarding the difference between the innerness of *Yesod* of *Zeir Anpin*, which is *Yosef*, and the externality of *Yesod*, which is the aspect of *Noach*²¹ who is [also] called “righteous” and “perfect,”²² as stated in *Zohar*.²³; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 225.)

footnotes:
²¹ See Ma’amarei Admor HaEmtza’ee, Parashat Mikeitz, pg. 292.
²² Genesis 5:9
²³ See Zohar, beginning of Parshat Noach


###### The Gate of Unity 36:16
[The Gate of Unity 36:16](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:16)

והיינו ו' זעירא שהוא בחינת הקיבוץ ואסיפת אור ושפע של המדות דיעקב הנזכר לעיל.

**Translated by Rabbi Amiram Markel, 2023:**
This then, is [the aspect of] the “small *Vav*,”²⁴ which is the aspect of the collecting and gathering of the light and influence of the emotional qualities of *Yaakov*,²⁵ that were explained above.

footnotes:
²⁴ See Ma’amarei Admor HaEmtza’ee, Kuntresim, L’Habin Shoresh Inyan Chevley Moshiach.
²⁵ i.e Zeir Anpin.


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

וזהו אלה תולדות יעקב יוסף, בחינת התולדה של המדות על ידי יוסף דוקא, שהוא אור הזרוע לצדיק ח''י עלמין כו'

**Translated by Rabbi Amiram Markel, 2023:**
This then, is [the meaning of,] “These are the offspring of *Yaakov*; *Yosef*.” That is, the aspect of the offspring [that is, the influence] of the emotions is specifically through *Yosef*,²⁶ this being the “Light” that is “sown for the Righteous” [who receives from and is thus called] the “Eighteen Worlds” (*Chay Almin*).²⁷ (ו)*.* It is specifically the spine which a) holds up the entire body and is thus the foundation of the body, and b) brings the influence down and thereby connects the *Daat* of the brain, all the way down to the lowest extremity of the body, which is *Yesod*. This being the case, *Yesod*, which is likened to the male reproductive organ, is considered to be the final extension from the spinal cord. This is because the influence of life force begins in conception as it exists in the brain, until it makes its way through the spinal cord and finally comes out of the male organ to impregnate the female. Because of this *Yesod* is likewise called, *Chay Almin-חי עלמין,* which means “The Life of the Worlds” and also means, “The Eighteen Worlds.” Since *Yesod* receives the final life force and influence through the spinal cord, it is also called *Chay Chooliot HaShedra-*The Eighteen Vertebrae of the Spine.

footnotes:
²⁶ i.e. Yesod.
²⁷ Tikkunei Zohar (Tikkun 18) 31b, 33a; Pardes Rimonim, Shaar 3, Ch. 5, Shaar 15, Ch. 2; See Torat Chayim, Parshat Noach, pg. 53a; Ma’amarei Admor HaEmtza’ee, Shemot Vol. 2, Parshat Zachor, pg. 499a; Siddur HaAri’zal, Kavanat HaLulav – The Eighteen worlds relate to the eighteen vertebrae of the spinal cord which is shaped like a Vav


###### The Gate of Unity 36:18
[The Gate of Unity 36:18](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:18)

וכתיב צדיק כתמר כו' כארז בלבנון, ששרש יסוד זעיר אנפין הוא ביסוד דאריך אנפין ועתיק יומין שלמעלה מן השכל כו'

**Translated by Rabbi Amiram Markel, 2023:**
Furthermore, it is written,²⁸ “The righteous shall flourish like the palm tree and grow great like a cedar in the Lebanon.” For, the source of *Yesod* of *Zeir Anpin* is in *Yesod* of *Arich Anpin* and *Atik Yomin*, which transcend the intellect.²⁹ Ch. 133

footnotes:
²⁸ Psalms 92:13
²⁹ See Pirush HaMilot of the Mittler Rebbe,


###### The Gate of Unity 36:19
[The Gate of Unity 36:19](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:19)

כי נעוץ תחלתן בסופן כי יסוד נקרא סיומא דגופא כו'

**Translated by Rabbi Amiram Markel, 2023:**
For, “their beginning is bound with their end”³⁰ Ch. 76. in that *Yesod* is called,³¹ “the extremity of the body.”³² pg. 225-226.

footnotes:
³⁰ See Pirush HaMilot,
³¹ Introduction to Tikkunei Zohar 17a
³² See Ma’amarei Admor HaEmtza’ee, Kuntreisim,


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

ועל כן עיקר התענוג בכלות השפע דוקא, וכידוע בענין ויכל אלהי״ם כו'

**Translated by Rabbi Amiram Markel, 2023:**
It is for this reason that the principal pleasure [is felt] specifically at the end of the influencing, as known regarding the matter of,³³ Tazria 20d. “[And by the seventh day] God had ended [His work which He had done] etc.”³⁴

footnotes:
³³ Genesis 2:2; Also see Siddur Im Divrei Elokim Chayim, Shaar HaMilah 139b; Likkutei Torah (of the Alter Rebbe),
³⁴ See Ma’amarei Admur HaEmtza’ee, Kuntreisim pg. 227-232.


###### The Gate of Unity 36:21
[The Gate of Unity 36:21](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:21)

(והיינו שהיה יוסף יפה תואר כו' מעין שופריה דיעקב, בחינת תפארת דזעיר אנפין, ושופריה דיעקב מעין שופריה דאדם קדמאה, בחינת אריך אנפין ואדם קדמון כו')

**Translated by Rabbi Amiram Markel, 2023:**
(This is also the meaning of the verse,³⁵ “And *Yosef* was well built [and good looking].” That is,³⁶ “His appearance resembled the beauty of *Yaakov*” – which is the aspect of *Tiferet* of *Zeir Anpin* – “And the appearance of *Yaakov* resembled the beauty of *Adam Kadma’a* (The Primal Man),”³⁷ – which is the aspect of *Arich Anpin* and *Adam Kadmon* etc.)³⁸ Ch. 75-76.

footnotes:
³⁵ Genesis 39:6
³⁶ Midrash Bereshit Rabba 84
³⁷ Talmud Bavli, Bava Batra 48a
³⁸ See Pirush HaMilot,


###### The Gate of Unity 36:22
[The Gate of Unity 36:22](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:22)

ומה שכתוב אלה תולדות, היינו בחינת ו׳ קצוות דזעיר אנפין שכלול כל אחד מו', שעולה גימטריא אלה

**Translated by Rabbi Amiram Markel, 2023:**
Now, regarding the words [of the aforementioned verse,] “These are the offspring-*Eileh Toldot*-אלה תולדות;” This refers to the aspect of the “six directions” of *Zeir Anpin*, each of which also includes six,³⁹ are the three heartfelt emotions, *Chessed, Gevurah, Tiferet,* and the three gut emotions, *Netzach, Hod* and *Yesod,* each of which is also made up of six. *Chessed* is made up of *Chessed* of *Chessed, Gevurah* of *Chessed, Tiferet* of *Chessed* etc. *Gevurah* is made up of *Chessed* of *Gevurah, Gevurah* of *Gevurah, Tiferet* of *Gevurah* etc. The same principle applies to all six qualities, totaling a sum of thirty-six qualities. thus totaling 36 which is the numerical value of the word “these are-*Eileh*-אלה.”⁴⁰ Noach 56b, and note 15 there.

footnotes:
³⁹ The six “directions” of Zeir Anpin
⁴⁰ See Likkutei Torah (of the Alter Rebbe), Pikudei 4c; Also see Torat Chayim,


###### The Gate of Unity 36:23
[The Gate of Unity 36:23](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:23)

אך אין תולדה בלא תוספת מוחין חדשים מאבא ואמא על ידי בחינת הגדלות דכחב''ד שבזעיר אנפין כנזכר לעיל

**Translated by Rabbi Amiram Markel, 2023:**
However, there can be no “offspring” without an additional influence of new intellect from *Abba* and *Imma*, which is brought about by means of the maturation of *Keter, Chochmah, Binah* and *Da’at* of *Zeir Anpin*, as previously explained.⁴¹ Sections 4-6.

footnotes:
⁴¹ See Likkutei Torah, Pekudei,


###### The Gate of Unity 36:24
[The Gate of Unity 36:24](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:24)

(ובזה יש גם כן בחינת ההתבוננות אחת כוללת מן הרבה פרטים בכלל אחד, שהוא מיסוד דמלכות דאין סוף עד בחינת יסוד זעיר אנפין

**Translated by Rabbi Amiram Markel, 2023:**
(In the above, we again [observe] the aspect of a single *Hitbonenut* contemplation that includes many particulars in one general point, that is, from *Yesod* of *Malchut* of the Unlimited One (*Ein Sof*) until the aspect of *Yesod* of *Zeir Anpin*.


###### The Gate of Unity 36:25
[The Gate of Unity 36:25](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:25)

(על דרך הנזכר לעיל בזעיר אנפין בכלל, שהוא סוף עולם האין סוף כו')

**Translated by Rabbi Amiram Markel, 2023:**
(This is in the same manner previously described regarding *Zeir Anpin* in general,⁴² which is the end of the world of the Unlimited One (*Ein Sof*).)

footnotes:
⁴² See chapter 33.


###### The Gate of Unity 36:26
[The Gate of Unity 36:26](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:26)

וכמו שכתוב וידבר שלמה מן הארז אשר בלבנון, בעצם התענוג הפשוט שבעצמות אור אין סוף כשעלה ברצונו הפשוט אנא אמלוך כו'

**Translated by Rabbi Amiram Markel, 2023:**
This is in accordance with what is written regarding King Solomon,⁴³ “[He spoke of trees, from the cedar tree that is in the Lebanon to the hyssop that is in the wall.]”⁴⁴ is called by the term, The Tree of Life-*Eitz Chayim-*עץ חיים. As explained above in chapter 22, the ten *Sefirot* not only exist as ten general qualities, but rather every single level and aspect is also subdivided into ten and those, in turn, are further subdivided into ten etc. This means that the “Tree of Life” exists on all levels, from the highest to the lowest levels. This is the meaning of, “He spoke of trees (i.e. the ten *Sefirot* as they exist throughout *Seder Hishtalshelut-*The Chaining Down) from the cedar tree that is in the Lebanon (i.e. from the highest level) to the hyssop that is in the wall (i.e. all the way down to the level of the “hyssop in the wall” which is *Yesod* of *Zeir Anpin* as it unifies with and influences *Malchut.*) The words “from the cedar tree that is in the Lebanon” refers to the simple essential pleasure that is in the Essential Self of the light of the Unlimited One, *HaShem*-יהו״ה, blessed is He, when the desire of “I will rule” arose in His simple will.

footnotes:
⁴³ Kings I 5:13
⁴⁴ The configuration of the ten Sefirot


###### The Gate of Unity 36:27
[The Gate of Unity 36:27](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:27)

עד בחינת האזוב אשר בקיר, שהוא בחינת וי''ו זעירא דקטנות יסוד זעיר אנפין בהשפעתו והתקשרותו במלכות שנקרא קיר

**Translated by Rabbi Amiram Markel, 2023:**
The words “to the hyssop that is in the wall” refers to the aspect of the “small *Vav*,” that is, the immaturity of *Yesod* of *Zeir Anpin*, in its influencing and union with *Malchut* which is called “the wall.”⁴⁵

footnotes:
⁴⁵ Zohar I 228b; Zohar II 133a


###### The Gate of Unity 36:28
[The Gate of Unity 36:28](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:28)

וכמו שכתוב ויתפלל כו' אל הקיר, וכן נעשה נא עליית קיר, שהוא בחינת המלכות כמו שכתוב בזהר

**Translated by Rabbi Amiram Markel, 2023:**
This is as stated,⁴⁶ “Then he turned his face to the wall and prayed etc.,” and likewise it states,⁴⁷ “Pray, let us make a loft with a wall etc.,”⁴⁸קיר.” The *Zohar* states that in the Greek language *Keer-*קיר means Lord-*Adon*-אדון and is thus a euphemism for the *Sefirah* of *Malchut-*Kingdom. This is because the Divine name associated with *Malchut* is *HaShem*’s-יהו״ה title my Lord-*Adona”y*-אדנ״י. (See Zohar I 228; Also see Sefer HaMaamarim 5643-5644, pg. 310.) which refers to *Malchut*, as stated in the *Zohar*.

footnotes:
⁴⁶ Kings II 20:2
⁴⁷ Kings II 4:10
⁴⁸ The word used for “wall” here is “Keer-


###### The Gate of Unity 36:29
[The Gate of Unity 36:29](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:29)

והיינו צדיק כתמר דסליק לע' שנין דאדם קדמון, ששם כארז בלבנון ישגה בבחינת אין סוף ממש ודי למבין)

**Translated by Rabbi Amiram Markel, 2023:**
This, then, is the meaning of, “The righteous man shall flourish like the palm tree,” that is, he ascends to the “seventy years”⁴⁹ of *Adam Kadmon* and there “he will grow like a cedar in the Lebanon” in an aspect of the limitlessness of the Unlimited One (*Ein Sof*), literally. This will suffice those of understanding.)

footnotes:
⁴⁹ See Zohar III 16a, 24a; Also see Ma’amarei Admor HaEmtza’ee, Shemot Vol. 1, pg. 225.


###### The Gate of Unity 36:30
[The Gate of Unity 36:30](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:30)

(וגם עוד מבואר במקום אחר שיוסף נקרא יתום מאמו ולא מאביו כו'

**Translated by Rabbi Amiram Markel, 2023:**
(It is also explained elsewhere that *Yosef* is called,⁵⁰), Shaar 23, Ch. 3; Also see Biurei Zohar*,* Tisa 54c; Ma’amarei Admor HaEmtza’ee, Bereshit pg. 294, and Na”Ch pg. 118. “an orphan from his mother,” but not from his father.

footnotes:
⁵⁰ See Etz Chayim (Shaar HaTzelem


###### The Gate of Unity 36:31
[The Gate of Unity 36:31](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:31)

ר''ת יתום יפה תאר כו'

**Translated by Rabbi Amiram Markel, 2023:**
The [letters of the] word “orphan – *Yatom*” (יתום) form an acronym for [the words of the verse,] “[And *Yosef* was] well-built and good looking – **י**פה **ת**אר **ו**יפה **מ**ראה.”⁵¹

footnotes:
⁵¹ Etz Chayim, Shaar HaKlallim, Ch. 4; Also see Ma’amarei Admor HaEmtza’ee, Mikeitz pg. 293-294.


###### The Gate of Unity 36:32
[The Gate of Unity 36:32](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:32)

וענין יתום מאמו היינו לפי שבחינת יסוד אימא קצר ומסתלק ונעלם בתולדות המדות, כנראה בחוש שבהתפעלות המדות מסתלק השכל כו'

**Translated by Rabbi Amiram Markel, 2023:**
Now, the reason that “he is an orphan from his mother” is because the aspect of *Yesod* of *Imma* is short⁵² and withdraws and becomes concealed during the birth of the emotions. For, as is clearly observable, when emotions are aroused the intellect withdraws.

footnotes:
⁵² See Etz Chayim, Shaar HaKlallim, Ch. 10; See also Siddur Im Divrei Elokim Chayim, Shacharit L’Shabbat 187d; Pirush HaMilot 43b and 43c; Ma’amarei Admor HaEmtza’ee, Na”Ch pg. 118.


###### The Gate of Unity 36:33
[The Gate of Unity 36:33](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:33)

ולזה אמר דבינה רק עד הוד דזעיר אנפין אתפשטת, ולא עד יסוד זעיר אנפין

**Translated by Rabbi Amiram Markel, 2023:**
It is for this reason that it states that *Binah* only spreads forth until *Hod* of *Zeir Anpin*, but not until *Yesod* of *Zeir Anpin*.⁵³) 244b; Also see Ma’amarei Admor HaEmtza’ee, Bereishit pg. 222.

footnotes:
⁵³ Zohar III (Raaya Mehemna


###### The Gate of Unity 36:34
[The Gate of Unity 36:34](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:34)

שזהו רק עד בחינת ההודאה שבאה מצד השכל

**Translated by Rabbi Amiram Markel, 2023:**
That is, it only [spreads forth] until [it causes] the aspect of the acknowledgment (*Hoda’ah*) which comes about because of the intellect.


###### The Gate of Unity 36:35
[The Gate of Unity 36:35](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:35)

ולא בבחינת יסוד דזעיר אנפין, שהוא בחינת ההתקשרות עצמיות שבלב, שבו מאיר מבחינת יסוד אבא

**Translated by Rabbi Amiram Markel, 2023:**
However, it does not spread forth until *Yesod* of *Zeir Anpin*, which is the aspect of the essential connection of the heart, within which there is a glimmer from the aspect of *Yesod* of *Abba*.


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

בחינת התקשרות בעצם אור המושכל קודם שבא להשגה, והיינו לבי ראה הרבה חכמה כו', ראיית השכל שבלב בשר ביסוד זעיר אנפין דוקא

**Translated by Rabbi Amiram Markel, 2023:**
[That is, the aspect of *Yesod* of *Abba*] is the aspect of the connection to the essential light of the concept, prior to its [investment] within the comprehension. Regarding this it states,⁵⁴ “My heart has seen much wisdom etc.,” [that is, this is] the sight of the intellect within the heart of flesh, specifically in *Yesod* of *Zeir Anpin*.

footnotes:
⁵⁴ Ecclesiastes 1:16


###### The Gate of Unity 36:37
[The Gate of Unity 36:37](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:37)

והוא בחינת הביטול שנמשך בהבל חזה הלב, כמו שכתוב ברעייא מהימנא בעין השכל, דבלבא אתחזי כולא כו'

**Translated by Rabbi Amiram Markel, 2023:**
It is the aspect of the nullification that is drawn forth in the breath of the chest and heart, and as stated in *Ra’aya Mehemna*,⁵⁵) 116b. “With the eye of the intellect, which is in the heart, one can see everything.”

footnotes:
⁵⁵ See Zohar II (Ra’aya Mehemna


###### The Gate of Unity 36:38
[The Gate of Unity 36:38](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:38)

לפי שיסוד אבא ארוך משל אימא, ונמשך עד בחינת יסוד זעיר אנפין גם לאחר שנסתלק אור הבינה

**Translated by Rabbi Amiram Markel, 2023:**
This is because the *Yesod* of *Abba* is longer than that of *Imma*,⁵⁶ and is drawn forth until *Yesod* of *Zeir Anpin* even after the light of *Binah* has withdrawn.

footnotes:
⁵⁶ Etz Chayim, Shaar HaKlallim, Ch. 10; Siddur Im Divrei Elokim Chayim, Shacharit L’Shabbat 187d; Pirush HaMilot 43b and 43c; Ma’amarei Admor HaEmtza’ee, Na”Ch 118.


###### The Gate of Unity 36:39
[The Gate of Unity 36:39](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:39)

על כן נקרא יתום מאמו ולא מאביו וכו' וכמו שכתוב ביאור זה במקום אחר באריכות

**Translated by Rabbi Amiram Markel, 2023:**
Thus, [*Yesod* of *Zeir Anpin*] is called “an orphan from his mother” but not from his father etc., as is explained elsewhere at length.⁵⁷

footnotes:
⁵⁷ See Ma’amarei Admor HaEmtza’ee, Na”ch, pg. 118-119.


###### The Gate of Unity 36:40
[The Gate of Unity 36:40](https://torahapp.org/share/book/The%20Gate%20of%20Unity/r/36:40)

והיינו גם כן ענין אלה תולדות יעקב, בחינת טיפת יסוד אבא, הוא יוסף יסוד זעיר אנפין כו' ודי למבין):

**Translated by Rabbi Amiram Markel, 2023:**
This is also the matter of, “These are the offspring of *Yaakov*;” that is, the seminal drop of *Yesod* of *Abba* [*Yaakov*] is the [source of the] aspect of “*Yosef*,” that is, *Yesod* of *Zeir Anpin*. This will suffice those of understanding.)