We may now also understand the root of the matter of the division of the letters of thought from the aspect of the five severities (MaNTzePa”Ch) etc., [as they apply] much higher*,* even in the “Essential Thought” [before Tzimtzum] and the “Primordial Thought” [after Tzimtzum] (Machshavah HaKedooma) and the “Hidden Thought” (Machshavah Stima’ah) of Adam Kadmon and Arich Anpin, until the thought of Zeir Anpin, in the way explained before in detail about man below; that the root of the letter-divisions of the combinations come from higher than the source of the comprehension of Binah itself etc.

This is the matter of Ma'amar Satoom – “The Closed Saying,” and Ma'amar Patu'ach – “The Open Saying.”¹

footnotes: ¹ Talmud Bavli, Shabbat 104a; Also see Maamarei Admor HaEmtza'ee, Shemot Vol.1 p. 213; Shaarei Teshuva 91b.

An example is the verse,² “And God said-VaYomer Elohi”m-ויאמר אלהי״ם.” *Elohi”m-*אלהי״ם represents the one hundred and twenty combinations³’s-יהו״ה primary title God-Elohi”m-אלהי״ם. of the “Hidden Thought” that is literally in the Essential Self. This is called, “The closed saying” that is concealed within the Essential Self of *HaShem-*יהו"ה, He who is called the “Concealed of all concealments etc.,” to the highest heights, as in the verse,⁴ “And *Elohi”m-*אלהי״ם understands the way thereof etc.”

footnotes: ² Genesis 1:3 ³ See Etz Chayim, Shaar 15, Ch. 6; Shaar 44, Ch. 5; Maamarei Admor HaEmtza'ee, Shemot Vol. 1, p.137 – There are 120 possible permutations of the five letters of HaShem ⁴ Job 28:23

This aspect of *Elohi”m-*אלהי״ם is the aspect of the “constraint and withdrawal” (Tzimtzum v’Histalkut). This is as stated by our sages,⁵ “At first it arose in thought to create through the quality of judgment,” which is the name *Elohim-*אלהי״ם etc.

footnotes: ⁵ See Rashi to Genesis 1:1; Maamarei Admor HaZaken, Parshiyot HaTorah Vol. 1 pg. 337; Maamarei Admor HaEmtza'ee, Devarim Vol. 4, p. 1,420.

That is, this also refers to the aspect of the letter-divisions of the combinations of the, “Hidden Thought” (Machshava Stima’ah).

(This accords with the translation of Onkelos⁶ on the word “Bereishit-in the beginning, as being *B'Kadmin-*בקדמין, which refers to the Primal Desire (*Ratzon HaKadoom-*רצון הקדום), that is, the “Desire of the Primordial Thought” (Machshavah HaKedooma-מחשבה הקדומה), which is called the aspect of *Elohi”m-*אלהי״ם in an aspect of constraint and division, according to the statement of our sages that,⁷ “Bereishit is also a [creative] utterance (Maamar)”; in that it is the aspect of the Hidden Saying (Ma'amar Satoom) of the Hidden Thought (Machshava HaStoomah), until the aspect of the Simple Essential Thought, as discussed before.

footnotes: ⁶ See Onkelos translation to Genesis 1:1 ⁷ Talmud Bavli, Rosh HaShanah 32a

As known, Elohi”m-אלהים consists of the letters⁸ p. 472 “Mi Eileh-מי אלה,” which is the aspect of the division [of letters], as in [the verse,⁹ “lift your gaze heavenwards and see] Who-*Mi-*מי created These-Eileh-אלה.”

footnotes: ⁸ See Zohar, Introduction 2a; Also see Maamarei Admor HaEmtza'ee, Na”Ch ⁹ Isaiah 40:26

Now, the upper *Elohi”m-*אלהי״ם is the Binah and hidden thought of Arich Anpin and Adam Kadmon, while the lower *Elohi”m-*אלהי״ם is the aspect of Malchut of Tevunah and Leah etc.

This is as stated in the Zohar¹⁰ that the thirty-two [times that is says] “And God said-VaYomer Elohi”m-ויאמר אלהי״ם” [in the account of creation,]¹¹ refer to the thirty-two pathways¹²) 128b; 129a; 136a; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of His Title (Shaar HaKinuy). that open up in Binah.

footnotes: ¹⁰ Tikkunei Zohar 112c; Also see Maamarei Admor HaEmtza'ee, Vayikra Vol. 2, p. 625; Devarim Vol. 2, p. 651; Drushei Chatuna Vol. 1, p. 45; Torat Chayim, Noach p. 46c. ¹¹ Genesis 1 ¹² See Zohar III (Idra Rabba

All these are the aspect of the hidden, “Closed Saying” (Maamar Satoom) of speech of thought, from which the thought of the speech of Malchut, which is called the “Open Saying” is made, as will be explained on the subject of the aspect of the Closed letter Mem-ם and the open letter Mem-מ etc.)

However, in regard to the root of this power of division; although it comes in an aspect of constraint (Tzimtzum), nonetheless, it is from higher than the power and source of the comprehension itself etc.

This is as stated in the Zohar regarding the verse,¹³ “And the voice of the turtledove (Tor-תור) is heard in our land etc.” That is, this refers to the aspect of the voice of Binah that is heard in an aspect of divisions of combinations by means of the five severities MaNTzePa”Ch (מנצפ״ך) etc., which is when the illumination comes into an aspect of speech, this being the revealed world that is called, “our land-Artzeinu-ארצנו” etc.

footnotes: ¹³ Song of Songs 2:12; Zohar I 97b; Also see Sefer HaMaamarim 5568 Vol.1, p. 488.

This is as explained above at length from the analogy of an infant, that he does not have thought in divisions of letters until he speaks etc.

For as soon as there is the power to combine in speech from Chochmah, that is, from the inner aspect of Chochmah; then there is a power to combine the letters of thought from the innerness and source of Binah etc.

However, the power that makes the combinations is specifically from the aspect of the source of Binah, but the combinations themselves in their particular forms, specifically follow the intent of the specific comprehension, according to the constraint of the thought of the “Analytical Intellect” (Sechel HaIyunit) that gives order to the manner of the combinations etc., as discussed before.

In truth, this is an aspect of the Open Mem-מ. This is because in Binah itself there is a closed Mem-ם and an open Mem-מ,¹⁴ which are called Maamar Satoom (a Closed [hidden] Saying), and Maamar Patuach (an Open [revealed] Saying).

footnotes: ¹⁴ See Pardes Rimonim, Shaar 27, Ch. 16.

For, every Maamar (Saying) is within the thought of Binah itself.

This is [the explanation of] the matter of the difference between the encompassing lights of Imma, which are still in an aspect of the “Closed Mem” (ם) that encompasses from all sides and specifically is square, as stated in the Zohar¹⁵ 127a; Also see Maamarei Admor HaEmtza'ee, Dvarim Vol.4 p. 1,228; Torat Chayim, Noach 57b. regarding the Mem (ם) of the verse,¹⁶ “לםרבה המשרה” – “To increase authority,” as explained elsewhere; compared to the aspect of the illumination of this encompassing light to make the divisions of combinations through the aspect of the five severities MaNTzePa”Ch etc.; which is the matter of the “Open Mem” (מ), that is, the “Open [revealed] Maamar” (Saying).

footnotes: ¹⁵ Zohar Terumah ¹⁶ Isaiah 9:6

That is, the closed [hidden] thought becomes opened through the divisions of letters, as indicated by the form of the open Mem-מ, as known.

Now, the explanation of the matter is as known regarding the explanation of the encompassing lights of Binah, in regard to the matter of¹⁷ “The mother crouches over the chicks” etc.

footnotes: ¹⁷ Deuteronomy 22:6

That is, the emotions only receive from the aspect of the comprehension of the inner light of Binah, which is called, “Em HaBanim” (The mother of the children).¹⁸ It is then that [the emotions] are called “chicks” etc., and the aspect of the maturation of the intellect of the emotions comes in a concealed manner from the aspect of the encompassing lights, that is, when “The mother crouches over the chicks” etc. This is in order to draw that which is above the intellect of Binah into the emotions.

footnotes: ¹⁸ Zohar I 219a; Zohar II 84a-85b; Imrei Binah, Shaar HaTefilin 99d; Maamarei Admor HaEmtza'ee, Na”Ch pg. 312.

(This is similar to love that is dependent on something.¹⁹

footnotes: ¹⁹ Mishna Avot 5:16; Also see Maamarei Admor HaEmtza'ee, Devarim Vol. 4, pg. 1,498; Ateret Rosh, Shaar Yom HaKipurim pg. 68.

This something comes to be loved in an aspect of an inner illumination. Therefore, when the thing is nullified, the love is nullified.

Nevertheless, [the love] remains in an aspect of an encompassing light, which is the aspect of concealment from that thing. It can therefore return to be aroused and once more come in an aspect of an inner illumination, as known.)

For it hovers over them [the emotions], and is square, in that it actually “sits” directly upon them, as explained elsewhere regarding the Mem-ם of “To increase*-LeMarbeh-*לםרבה” etc.²⁰

footnotes: ²⁰ See note above.

The general matter can be compared by example to how the knowledge of the mind encompasses whatever it knows. For although the thing known is a separate thing, nevertheless, this knowledge surrounds and encompasses the thing on every side.

(This is like the Godly knowledge, in that He supervises and knows all creatures; in that He encompasses them with this knowledge, as explained in Tanya²¹ that, “With the knowledge of knowing the whole earth [He encompasses it] etc.)

footnotes: ²¹ Tanya, Ch. 48, and elsewhere.

This is similar to what it states,²² “And over the heads of the Chayot [angels] there was a firmament similar to ice etc.,” which also refers to the aspect of the encompassing light of Binah (from which the garment of the Chashmal is made, that is, from the aspect of the externality of Binah, as will be explained).

footnotes: ²² Ezekiel 1:22

This is also explained elsewhere regarding the matter of Ohr (Light), Mayim (Water), Rakia (Firmament), that the comprehension of Binah is called “Rakia (Firmament).”²³

footnotes: ²³ See Siddur Im Divrei Elokim Chayim, Shacharit 70a; Also see Maamarei Admor HaEmtza'ee Vayikra Vol.2, p. 451 and 472.

This is because before the concept comes to be fully grasped, it still transcends the aspect of limitation in letters, such as the explanation of a deep concept that has yet to come into a limited form in the mind to be considered, grasped and comprehended.

This is called “Flowing Waters” (Mayim D’Naidee),²⁴ 46a in that it can come in many different manners etc.

footnotes: ²⁴ Talmud Bavli, Eruvin

This is not the case, however, when the concept comes in a limited manner that literally is grasped and comprehended in the organ (vessel) of his brain. It then it is compared to ice,²⁵ in which “the waters have congealed and remain as they are” (D’Aglidee Maya v’Kayama).

footnotes: ²⁵ Zohar I 77a

[The term “grasped-Hasagah-השגה”] is of the same terminology as²⁶ “grasped by the hand-*Heseg Yad-*השג יד” [meaning, acquired] etc. As explained elsewhere, this is called “The Firmament” (Rakiya), which is the matter of the ice (Kerach-קרח) that is upon the intellect of the Chayot [angels] etc.²⁷ p. 285

footnotes: ²⁶ Talmud Bavli, Erechin 17a (in the Mishnah) ²⁷ See Maamarei Admor HaEmtza'ee, Na”Ch

However, the root of this ice, which specifically comes in an aspect that is completely concrete, is from higher than the aspect of the inner light of Binah.

Rather, it is drawn and made from the aspect of the encompassing light of Binah, which is called the closed Mem (ם) that altogether does not illuminate nor is drawn down into the emotions in a revealed manner.

Therefore, it is from there that an aspect of a “firmament” (*Rakiya-*רקיע) or “ice” (Kerach-קרח) is made upon the intellect of the emotions etc.

This then [is the meaning of], “And the mother crouches etc.,” and similarly,²⁸ “He hovers over his young etc.,” which is the aspect of the garment of the Chashmal (חשמ״ל) that encompasses [the emotions] as a protector.

footnotes: ²⁸ Deuteronomy 32:11

(This will be explained shortly regarding the matter of the, “Cloaks of Leather” etc., that encompass Zeir Anpin and Nukvah (Malchut), until below the feet of Zeir Anpin and Nukvah (Malchut),²⁹ from which the veil that separates between Atzilut and Briyah is made etc.)

footnotes: ²⁹ See Etz Chayim, Shaar 42, Ch. 13; Also see Torat Chayim, Noach p. 58a.

This then, is the aspect of the source of Binah from which the power that makes the divisions of combinations of the letters of thought is drawn.

It is called, “The Combiner” (Metzaref), as opposed to the combinations themselves, which specifically are in an aspect of the, “Open Mem” (מ) and the “Open Saying” (Maamar Patuach) etc. This will suffice for the understanding.