Now, the analogue of all of the above may be understood regarding the aspect of the impression-Reshimu which remained in the aforementioned “void” and “empty space.”

(This is the *Yod-*י of *Sa”G-*ס״ג (יו״ד ה״י וא״ו ה״י) of the Upper Purity, as stated in the book Emek HaMelech.)¹ – Shaar “Yod of the name of *Sa”G-*ס״ג.”

footnotes: ¹ See Emek HaMelech

This is the aspect of the Heyulie, which includes everything that will [afterwards] branch out from it [into revelation] by means of the Kav V’Chut – Line and Thread.

Now, although all the Light of the Essential Self of HaShem-יהו״ה, blessed is He, was concealed until only the aspect of an impression remained, nonetheless, as mentioned above, specifically through this Tzimtzum, everything is certainly included in it in short form.

Furthermore, although [the point of the Reshimu] indicates the absence of spreading down, [nonetheless] this is not an aspect of total Tzimtzum.

It is only because it is an [essential] Heyulie power [that it does not spread down], as explained above.

Rather, since it is a power that restrains the entire original light, therefore it does not spread forth except by way of a line, according to the manner [necessary] for influence, as mention before.

Nevertheless, from the above it is understood that this line-Kav possesses the power of the original [Limitless] Light that preceded the Tzimtzum.

[Furthermore, this light] is [still] literally in an aspect of Limitlessness, except that it comes by way of a line, according to the manner [in which] the recipients [are capable of receiving].

Through this we may understand the verse,² “In Your light is light seen.”

footnotes: ² Psalms 186:2, “With You is the source of life, in Your light is seen light.”

[This is a secondary light,] a radiance of a radiance, which is called an “offspring light.”

For, [although] after the Tzimtzum the light breaks through by way of a mere line, it nevertheless comes from “Your” essential light, since everything is included within the Reshimu, and it is from [the Reshimu] that the Kav-Line is drawn.

[The *Kav-*line] is an aspect of a Heyulie for all the influence [of the chaining down of the worlds], and [it] brings about the dimensions of “up” and “down,” as stated in *Etz Chayim.*³

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

For this reason, we may [now] understand the answer to two [seemingly paradoxical] opposites that are found in this *Kav-*Line.

The first [aspect of the *Kav-*line] is that it has the power to “include the left in the right etc.”⁴ beginning of Parshat Korach.

footnotes: ⁴ See Zohar,

This is the aspect of the inter-inclusions and unifications of all the lights which branch out, from Keter of Adam Kadmon until Malchut of Atzilut.

It is specifically through [the *Kav-*line] that [it is possible for] a light to be exchanged into a vessel which is not its own, such as the light of Chessed-Kindness [being invested in] the vessel of Gevurah-Sternness.

This is in accordance to what is explained elsewhere at length in regard to the matter of the letter Vav (ו) of the word “The Awesome One-VeHanora-והנורא.”

The second [aspect of the Kav] is that it is specifically called the “Measuring Line,” in that it gives measure to all lights and vessels.

This is as we previously explained regarding the matter of the *Kav-*line, that it is called the “Builders Rod.”

[Now], at first glance, this seems to be the opposite of inter-inclusion [and unification] etc.

However, [the explanation of] the matter is that both [these aspects of the *Kav-*line] are true.

Quite the contrary, the [two] are interdependent.

This is because the root of this Kav comes from the original power of the Essential Self of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He, which preceded the Tzimzum.

This is as explained above regarding the matter that “In Your light,” specifically, “light is seen,” [referring to the light] of this *Kav-*line.

Certainly, it is within the power of the essential light of the Unlimited One, HaShem-יהו״ה, blessed is He, to make inter-inclusions and unifications of all opposites throughout the entire chaining down [of the worlds], from the “top” of Adam Kadmon, until Malchut of Atzilut.

This is in accordance with the statement,⁵ “You are He who unifies them and binds them… You are He, inside and out.”

footnotes: ⁵ Introduction to Tikkunei Zohar, 17a.

This is also the [explanation of the] matter of “the name of *Ma”H-*מ״ה-45 (יו״ד ה״א וא״ו ה״א) within, which is the path of the entire Emanation-Atzilut,” and there are other such statements.

All this [inter-inclusion and unification] is [possible] because of the radiance of the limitless light of The Unlimited One, HaShem-יהו״ה, blessed is He, which is within this Kav and goes and extends down until Malchut, the end of all the levels [of the world of Atzilut].

It is for this very same reason that it is within the power [of the Kav] to measure every measurement and limitation. [That is, it measures] all lights and vessels, and all unifications of “influencer and recipient,” [determining exactly] how much the “masculine waters” and “feminine waters” will be.

This [aspect of measurement comes] from the aspect of the *Reshimu-*impression, which limits all the light of the Essential Self in various manners, according to His estimation within the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He, before the Tzimtzum.

We find that from the angle of the Light of the Essential Self in the Kav-Line, it is considered to be an aspect of a Heyulie [the function of which is] to inter-include and unify everything, [whereas] from the angle of the limiting power of the Reshimu in it, it limits and gives measure to everything, according to the aspect of the first assessment [and estimation] which was included in this Reshimu.

By way of analogy, this is similar to an architect who drafts a blueprint, which defines the manner in which the [building will be] built, so that everything should be precisely according to how he decided within himself of how the measurements [should be].

[This is done] so that he should neither stray to the left nor to the right [from his original plan].

Now, although at times it is possible for there to be additional radiance in the emanated [sefirot], more so than the dictates of the “measuring line” (Kav HaMidah), this specifically comes about from the power of the Light of the Essential Self of HaShem-יהו״ה, blessed is He.

At times it will radiate in one way, and at times it will radiate in another way.

For this reason, any aspect of new light [found] within ABY”A⁶ and Asiyah. comes specifically from the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He, which precedes the Tzimtzum.

footnotes: ⁶ Atzilut, Briyah, Yetzirah

This is because it is from His essential light, that light is seen within this *Kav-*line.

At times there is additional [radiance] and at times there is diminished [radiance].

This also [accounts] for the changes [that take place] in the unifications of all the Partzufim (Statures), from [the top of] Adam Kadmon to the “heel” of Adam Kadmon, at the end of [the world of] Asiyah.

An example is the change between the time of the Holy Temple to the time of the exile, and the like.

Moreover, we generally [pray and] say, “May it be desirable before You.”

[This to say,] literally before Your Essential Self, which is even higher than the ten essential sefirot.

[We request that HaShem-יהו״ה, blessed is He] should change “The simple essential desire” that has already been drawn forth within the Essential Self of the limitless light of the Unlimited One.

[That is, we request that it should be drawn forth] and come into the estimation which He estimated within Himself [for the entire chaining down of the worlds] until the end of the *Kav-*line, in an entirely different way, such as from Judgment (Din) to Kindness (Chessed), and the like.

This is as previously explained (at the end of chapter nine) regarding the matter of “I *HaShem-*יהו״ה have not changed.”

[That is,] in the original light that precedes the Tzimtzum there is no change between a desire for kindness or [a desire for] judgment.

[This is] because of the reason mentioned above (in chapter ten), regarding the matter of the essential Heyulie desire for kindness, which is completely included in the Essential Self of HaShem-יהו״ה, blessed is He.

[It was previously explained] that there are three levels until it comes to a particular matter, (as explained at length in chapter eleven).

When the Sages stated, “[Pray] to Him and not to His qualities” this even refers to His essential qualities, which are [one] with the light of His Essential Self.

This is because the Essential Self of the light of the Unlimited One, HaShem-יהו״ה, blessed is He, “is not of any of these qualities altogether.” This will suffice for those of understanding.

This then, is the meaning of, “You are He who unifies them etc.” It specifically states, “You [are He],” referring to “He” who “is One, but not in [a way of] enumeration”⁷ of ten sefirot.

footnotes: ⁷ Introduction to Tikkunei Zohar 17a.

Similarly, the power of the Reshimu and the Kav to limit and measure, (which is why it is called “The Measuring Line” (Kav HaMidah)), comes specifically from the Essential Self of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He.

Moreover, [these two powers] are interdependent.

(This is in accordance with what is stated elsewhere⁸ regarding the general matter of Chessed (Kindness) and Gevurah (Might) within the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He.

footnotes: ⁸ See Shaarei Teshuva 87a.

[It explains there] that [the Gevurah of His Essential Self] is the power of limitation, to limit and conceal, [thus withdrawing into] Himself [in a way of] elevation after elevation, endlessly and without measurement.

This is the meaning of the statement,⁹ “The light of the Unlimited One is above without end.” [In contrast, Chessed of His Essential Self] is the aspect of the spreading down of the light, “down below without conclusion,” by means of the Kav which extends from the Reshimu.

footnotes: ⁹ See Zohar Chadash, Yitro 34c. See also Tikkunei Zohar, 40b. See also Torat Chayim, Noach 69b, and footnote 11 there. The entire statement is, “The light of the Unlimited One is above without end, and below without conclusion.”

These are two equally balanced lines, and [are both] completely in a state of being unlimited.

Therefore, even in the lowering of the Light of the Unlimited One within this line-Kav, these two powers, these being the power to restrain and limit and the power to bind and unify, are equal.

Likewise, regarding the matter of changes in the light and its expression, whether [it will be] with additional or diminished [revelation], such as [the difference] between the weekdays and Shabbat and Holidays, or the [difference between the] time of the Holy Temple and the time of exile, it all comes from one power. [This one power] divides into the two lines of Chessed and Gevurah, which are equally balanced.

This comes from the power of the original light, that is, the Light of the Essential Self of the Unlimited One, HaShem-יהו״ה, blessed is He, from the aspects of Chessed and Gevurah, as He is, in and of Himself. This will suffice for those of understanding.)

This is in accordance with what was explained above (in chapter fourteen), that a line is a Heyulie relative to a plane.

[This is to say,] it includes the essential power and light of the Essence of the Influencer, except that in the Essential Self it is [revealed] with great expanse, whereas in this line, the very same power comes [revealed] in an aspect of restricted influence and expression [according to the capacities] of the recipients.

This being the case, even the aspect of the restraint and expression of [the *Kav-*line], comes specifically from the Essential Self of the limitless light of the Unlimited One, HaShem-יהו״ה, blessed is He. This will suffice for those of understanding.