From the above we may understand the statement,¹ “If You would withdraw from them, all [the names] would remain as a body without a soul.”

footnotes: ¹ Introduction to Tikkunei Zohar 17b

This refers to the aspect of the vessels of the Brain, the Heart and [the Liver], which [by themselves] are called “A body without the soul.”

[The soul] refers to the aspect of the Lights of the Nefesh, Ruach and Neshamah etc.

However, after having previously stated that the Vessels (Keilim) come from the thickening of the Lights (Orot), how then is it possible for there to be a Vessel (Keli) without Light (Ohr)?

Rather, according to what was stated above, that the source of the Vessels (Keilim) preceded the source of the Lights (Orot), therefore the Vessels have their own existence, independent [of the lights]. Regarding this it states, “He and His organs are one.”

(Accordingly, a person who directs his intentions to the name HaShem-יהו״ה*,* such as during the eighteen benedictions of the Amidah prayer, should direct his intention to the source of the vessel, which is the main aspect of The Name, since “He and His organs are one.”

This automatically brings about that the Light (Ohr) is drawn to the Vessel (Keli), since,² “It is the nature of a man to [pursue the woman].” This will suffice for those of understanding.)

footnotes: ² Talmud Bavli, Kiddushin 2b

Now, there are three levels in the vessels; the inner, the intermediate and the outer.

The [explanation of this] matter is known, that corresponding to the nine Sefirot, ChaBa”D, ChaGa”T and NeHi”Y, there are three kinds of vessels.

The innerness of the Vessels is the aspect of the restriction of the light of ChaBa”D of the Light (Ohr).

The intermediary aspect of the Vessels is the restriction of the ChaGa”T of the Light, and the externality of the vessels is the limitation of the NeHi”Y of the Light.

This is the meaning of [the verse],³ “You conceal – Atah Seter (אתה סתר).” [The word Seter – Conceal (סתר)] is a backwards spelling of [the acronym] Rosh – Beginning (ראש), Toch – Middle (תוך), and Sof – End (סוף),⁴ Shaar 12*,* Ch. 4. because the main restriction and concealment [of the Light] is in the externality of the vessels.

footnotes: ³ Psalms 32:7 ⁴ See Emek HaMelech,

Furthermore, in regard to the matter that the aspect of influence and the lowering of [that] influence to the recipients [comes about] specifically through Vessels (Keilim), there also are three levels.

The innerness of the vessels is the aspect of the bringing [down] the Light of the influence of ChaBa”D.

The Middle [aspect] is the bringing [down] and drawing forth of the Light of ChaGa”T, and the Externality is the bringing [down] of the influence of NeHi”Y.

By way of analogy, [this is like] the nine Sefirot of the Light of the quality of Chessed – Kindness, as it is limited within three kinds of “letters.”

The letters of Thought (Machshavah) are the aspect of the inner vessel for the ChaBa”D of Chessed – Kindness.

The letters of Speech (Deeboor) are the intermediary vessel for ChaGa”T of Chessed – Kindness, and the letters of the Action (Ma’aseh) are [the outer vessel for] the aspect of NeHi”Y of the Light of Chessed – Kindness.

[In other words, this outer vessel] is the power to actualize the kindness, to do it in actual deed.

This [actualization of the kindness] has a vessel specific to it. Likewise, the love of the kindness has a vessel specific to it, and the intellect and reasoning of the kindness has a vessel specific to it.

In most cases, the intellect and reasoning of the kindness are entertained in one’s Thought (Machshavah), the love [of the kindness] is said in Speech (Deeboor) and the power to actualize [the kindness] is actualized in Deed (Ma’aseh).

(However, when [the Light of Chessed – Kindness] comes [to actually be expressed] in the three types of Letters (Otiot) of Thought, Speech and Action, they are [only] called “Garments – Levooshin.”

This is lower than the aspect of the vessels about which it states “He and His organs are one,” which is not the case with the Garments - Levooshin.

Rather, [this statement] refers to the Vessels (Keilim) for the Nefesh, Ruach and Neshamah, which are the Brain, the Heart [and the Liver].

Now, in the [vessel of the] Heart there are [also] three levels; inner, middle and outer, corresponding to the nine Sefirot.

There is the aspect of ChaBa”D of the emotional qualities of love or fear, which is called the “Intellect of the Emotions” (Mooskal Shel HaMeedot).

This is in the right ventricle of the heart, within which light radiates from the brain of Chochmah, which rules over the heart.

The ChaGa”T of the love and fear is called the “Feeling” (Moorgash).

This is the aspect of the intermediary vessel of the heart, which is the Spirit of Life (Ruach HaChayim) that beats in the left ventricle.

This is drawn from the brain of Binah, which is called “Ruach.”

This is the aspect of the vessel of the felt vitality of the emotions, when they become aroused.

The externality of the heart is the “Breath of the Chest” (Havel HaChazeh), which is the vessel for the natural [reactions] of the emotions.

This corresponds to the aspect of Nefesh, that is, the aspect of NeHi”Y of the [heartfelt] emotions.

It is this [level] which radiates into the Nefesh that is “in the blood,” which, generally, is a vehicle for the Ruach of the heart.

Likewise, the aspect of the Nefesh in the Liver includes three levels; inner, middle and outer etc.

The Zohar calls the inner [level], “The Impression of Life – Keesta D’Chayoota.”

This refers to the aspect of the impression (Reshimoo) that remains of the aspect of the Ruach during sleep.

This is the aspect of the intellect of ChaBa”D in their immature state (Katnoot), [as they are] in the Nefesh.

The middle [aspect of the Nefesh in the Liver] is the arousal of the physical life force of the power of movement and feeling, which is in the blood, “which is the Nefesh,” such as the pulse of the hand.

The outer [aspect of the Nefesh] is the aspect of NeHi”Y of the Liver, which sends the external life force to all the limbs.

Now, the inner [aspects may become] separated, as explained elsewhere at length.

[This is to say] that during the time of exile, which is called “sleep,” the radiance of Malchut of Atzilut [which is] the aspect of the soul of the worlds of BY”A, is only in an aspect of an “Impression of Life – Keesta D’Chayoota.”

[It is only] an impression-Reshimoo of the aspect of Ruach of the Heart of the “Upper Man-Adam HaElyon.”

[This is because] during the exile the Assembly of Israel⁵) refers to the aspect of the General Godly Soul of the Jewish People, where all the Jewish souls converge as one, and is another name for the aspect of the Divine Presence (Shechinah). (See Shaarei Orah of Rabbi Yosef Gikatilla, Gate 1 – Malchut.) is compared to a fetus.

footnotes: ⁵ The “Assembly of Israel” (Knesset Yisroel

In other words, they are similar a fetus, whose head is folded between its knees, “three inside of three.”

[This is to say] that the Brains of ChaBa”D are concealed within ChaGa”T, and ChaGat is [concealed] within NeHi”Y, as stated elsewhere.)

Now, regarding the matter of the Commandments (Mitzvot), which are called the two-hundred and forty-eight organs of the King, as known, three times nine times nine – corresponding to the three levels of beginning, middle and end of the vessels – equals two-hundred and forty-three, as previously mentioned.

[Now], with the inclusion of the five kindnesses which bring about growth, they are two-hundred and forty-eight.

The aspect of ChaBa”D is the light of the devotional intent in the [performance of the] commandment (Mitzvah).

There is a specific inner vessel for this, [with a specific restriction and] limitation.

The aspect of ChaGa”T, is the love, awe and nullification, for which there is an intermediary vessel etc.

The aspect of NeHi”Y is the aspect of the power to actualize, [that is] only to do the will of the King, for which there is an external vessel.

(Generally, these are called Intent – Kavanah, Blessing – Brachah, and Action – Ma’aseh or Unification – Yichud, Blessing – Brachah, and Holiness – Kedushah, which are called [by the acronym] *YaBo”K-*יב״ק.⁶-יהו״ה אלהי״ם-112. (See at greater length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah).

footnotes: ⁶ Which has a numerical value of HaShem Elohi”m

As is explained elsewhere at length, these are [also represented by] the matter of the Flesh (Basar), Veins (Geedin) and Bones (Atzamot) of every limb.)

Now, the Five Kindnesses that bring about growth (Heh Chassadim HaMagdeelim) are the aspect of the general drawing down and revelation of the Godly Light through [the fulfillment of] each [particular] commandment.⁷, Ch. 6) it states that the five kindnesses (Heh Chassadim) is the aspect of the influence of the last *Heh-*ה of the name *Sa”G-*ס״ג-63 of Binah, which is the aspect of Tvunah, which was previously explained.

footnotes: ⁷ In Etz Chayim (Shaar Pirke HaTzelem

This is by way of the drawing down of the Kav – Line, which draws from the Source of all kindnesses, for “He waters the tree,” similar to the statement, “You fill all the names” etc.

(Now, according to this, the statement, “They would remain as a body [without a soul” becomes understood]. This is because even the aspect of the “Body-Goofa,” with the aforementioned three vessels, requires the radiance of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He, within the Kav, which “fills all the names.”

This is because there is an independent source for the existence of the Vessels (Keilim), as previously explained.

However, if this is the case, then why is this statement made dependent upon something which [at first glance] is not the essence of the matter, which is the statement “they will remain like a body without a soul.”

However, since the essential matter of the vessels is that they correspond to the nine Sefirot of the Nefesh, Ruach and Neshamah, and it is because of the increase of the light that there is growth in the vessels, in order for the light of the influence to be brought down, [therefore,] “If You would withdraw [from them, they would remain as a body without a soul”].

[In other words], the vessel would remain like a body without a soul; that is, it could not spread forth, whatsoever. This will suffice for those of understanding.)