It now may be understood, in a general way, why the letters are called “Vessels – Keilim”¹), Ch. 1; Also see Shaar HaYichud VeHaEmunah, end of Ch. 4; Shaarei Teshuvah, Vol. 1, pg. 38b. and are also called “Garments – Levushim.”²

footnotes: ¹ Etz Chayim, Shaar 6 (Shaar HaAkudim ² See Sefer HaMa’amarim 5562, Vol. 2, pg. 391 and Sefer HaMa’amarim 5563, Vol. 1, pg. 249 and 261.

This is because, at first glance, even though it limits the [spreading forth of] the essence, the aspect of the vessel is [nonetheless] considered to be of the essence.

For example, the letters that at all times are embedded in the essence of the soul, are unified with the essence.

This is analogous to how the letters that are engraved into an image or that protrude, like the letters of a seal [are one with it].

This is likewise so of the spiritual letters of the soul.

[Furthermore] this is similar to the revelation of the essence of an animal through its power of movement, or like the revelation of the life-force that spreads from the essence of the animal, as this power still [exists] embedded [and] concealed within the essential self [of the animal].

We likewise observe this with the letters of an intellectual concept; that they are included [in their source] in the essential power to conceptualize.

That is, immediately when [a person] brings [his] reasoning to light from his potential power to conceptualize (Koach HaMaskeel), its letters come out together with it.³” 5657 of Rabbi Shalom Dovber of Lubavitch.

footnotes: ³ See Ma’amarei Admor HaEmtza’ee, Vayikra Vol. 2, pg. 924; Also see the discourse entitled “Samach T’Samach

It is by and through these [letters] that its existence is [limited to] a certain manner of being a [tangible] “thing.” These are the letters of any concept to whosoever discovers it.

Proof for this, [that the letters, which are called vessels, are of the essence] is from two individuals who conceive the same concept or reasoning.

One will bring it out with certain letters and combinations, while the other will bring it out into revelation with a different manner of letters and combinations. [However, the concept remains the same.]⁴

footnotes: ⁴ See Sefer HaMa’amarim 5715, page 244-247

(This is like the various commentaries on the Talmud; such as the commentaries of Rashi and of Tosefot, the R”osh, or the Ra”N, and the like. [Sometimes] they may all be explaining the very same concept or reasoning, each one in his own unique language, nonetheless, all [their explanations] amount to the same matter and intent, except that each one explains it according to the letters of his intellect etc., as explained elsewhere.⁵)

footnotes: ⁵ See Shaarei Teshuvah 108d.

This is because when the concept itself is born, its letters are born along with it, through which it takes on [tangible] appearance as an aspect of a “something,” and even though [the letters] depict and define it, they nonetheless are considered to be essential to it.

This is likewise the case with the letters of desire and the letters of the emotions, such as the love of the heart etc.

It becomes revealed by the aspect of its letters, which are what [define the light of Kindness] giving it the aspect of a type of revelation, as a [tangible] existence in various different manners, such as a single concept that becomes revealed through different combinations [of letters] etc.

This then, is what is called the aspect of vessels (Keilim). This is the aspect of the “something” that depicts and defines, but is [nonetheless] considered to be essential.

For example, the aspect of all the vessels of the ten sefirot, [such as] the vessel for the light of Chochmah, the vessel for the light of Chessed and of Netzach etc., which is the aspect of the “something” that depicts them, as known.

(This is in accordance with what was explained in chapter twenty-eight; that from the “thickening” of the lights the vessels are made.

[Furthermore, it was] also [explained] that the root of the vessels preceded that of the lights, and is called “the simple substance” (Chomer Pashut) etc.

This is understood from what was said above regarding the letters that are in the essence of the [human] soul, that they [even] preceded the root for the existence of the light of the essential desire and pleasure etc.)

However, notwithstanding all the above, it is also true that the letters are also called “Garments – Levushim.”

This is because the aspect of a Garment (Levush) is that it is something completely separate from the essence.

It is only that the essence becomes vested in it. This is similar to how the body becomes vested in garments that are foreign and separate from it, which cover and conceal it.

This is similarly the case with the letters of the intellect. Once they come into being as existing [in a tangible way], the essence of the intellect becomes vested and concealed within them, so that all that is revealed is only the aspect of the letters of the concept, which is a manner that it becomes a [tangible] “something,” as if there were nothing besides this manner.

In truth, however, the essential light of the concept is not confined to this specific manner [of combinations of letters].

Rather, [this combination of letters] may be exchanged like a garment, and [the concept] may be invested into a completely different manner of [letter] combinations.

[However] none of these [letter formations] actually reach the essence of what [the concept] is, at all. Rather, it only vests and is revealed in them.⁶

footnotes: ⁶ See Sha’ar HaGilgulim, Hakdamah 18; Also see Shaarei Teshuvah, Chinuch pg. 108b-108c.

(This is similar to what was mentioned above, regarding the revelation of the same concept and reasoning [through the various unique manners of expression] in the language of the [Talmudic] commentators etc.)

The same [principle] applies to the letters of the desire (Ratzon), for we find that one simple desire may be invested in many different forms of revelation.

Nonetheless, it is all one single desire. Just as the body vests in its garments, so likewise, the desire becomes revealed in a manner that constantly undergoes change.

Similarly, we observe this with the letters of thought (Machshavah) that enrobe the emotions.

For, the love [felt] in the heart which has already come in its [distinct] manner of letters of [description and] revelation in the heart; when it [subsequently] enters thought, it then vests within the thought, literally like a body that becomes enrobed in a separate garment.

Regarding this it states,⁷ “Like a garment they are changed and exchanged,” literally.

footnotes: ⁷ Psalms 102:27; See Shaar HaEmunah pg. 97.

This is because the garment of thought does not stand still for even a moment. Rather, it is [in a] constant [state of] “disrobing” and “enrobing,” “disrobing” and “enrobing” etc., from thought to thought etc.

This is likewise the case when the light of the intellect comes into the garment of the letters of thought. It literally “disrobes” and “enrobes” from thought to thought, [constantly].

(This is not the case, however, with the aforementioned aspect of the revelation of the letters of the essence of the intellectual [concept] itself, which are considered to be of the essence.

They only appear to be exactly like the garment of the letters of thought after they come into being as a [tangible] existence, separate [and apart] from the essence of the intellect, as explained above.)

[From all the above] we find that it is understood that both [matters] are true in the root of the aspect of the letters.

Sometimes they are in an aspect of “Vessels – Keilim.” This is when they are [still] in the root from which they are hewn, completely unified with the essence, as explained above.

However, they also come into an aspect of “Garments – Levooshim,” which are totally separate from the essence, as explained above.

(This is because the root of the letters is from the aspect of the Encompassing Lights⁸ (Makifim), which are the root of the Garments (Levooshim), and [furthermore] the root of the Vessels (Keilim) which define and depict etc. is also from there, as stated above and as explained elsewhere.)

footnotes: ⁸ See Sefer HaMa’amarim 5567, pg. 392.

From all of the above it may be generally understood how it is above in Godliness by a person who contemplates all the aspects of the garments of thought, speech and action, and the three types of letters [that there are] throughout all the particulars of the ten Sefirot, and throughout the [entire] chaining down [of the worlds] (Hishtalshelut), all the way to the highest heights in the Essential Self of the limitless light of the Unlimited One (Ein Sof), in the letters that, “He engraved an engraving in the Upper Purity,” and the like. This will suffice for the understanding.