We must now understand the matter of the screen (Masach) that is between Atzilut and Briyah,¹ and [that] Malchut penetrates the screen etc.,² as mentioned previously.

footnotes: ¹ Etz Chayim, Shaar 42, Ch. 13-14; Torah Or Lech 12c; ² Etz Chayim, Shaar 42, Ch. 13; Maamarei Admor HaEmtzaee, Devarim, Vol. 3, pg. 881;

For it is known about the verse,³ “For with You is the source of life, in Your light is light seen,” that this is called an offspring light, like a light that is seen through a screen.

footnotes: ³ Psalms 36:10; Maamarei Admor HaEmtzaee, Bereishit p. 185; Devarim Vol. 1, p. 178; Torat Chayim Vayeshev, 205a

That is, the primary essential light remains above the screen and there is only a glimmer from the concealed essential light that is hidden within the density of the screen and penetrates and radiates [through], which is called a glimmer of a glimmer.

This is like the matter of,⁴ “He engraved letters etc.” which is like the form of a letter that is pressed into the wax, which is only an impression of the concealed essential letter of the seal etc.

footnotes: ⁴ Zohar Bereishit 15b; Maamarei Admor HaEmtzaee, Shmot Vol. 1; pg. 159

Likewise, it is only the aspect of a glimmer of a glimmer of the aspect of Malchut of Malchut that penetrates and is seen to radiate from within the screen etc., and becomes Keter of Briyah etc., which is the [matter of], “in Your light is light seen etc.”

Regarding this it states about the creation of the world that,⁵ “At first there was darkness and then light returned etc.,” or as stated,⁶ “He made darkness His hiding place etc.”

footnotes: ⁵ Talmud Bavli, Shabbat 77b ⁶ Psalms 18:12; Maamarei Admor HaEmtzaee, Devarim Vol. 3, pg. 1,057.

This is also the matter of the Tzimtzum-restraint of HaShem’s-יהו״ה title God-*Elohi”m-*אלהי״ם, as it states,⁷) and The Gate of His Title (Shaar HaKinuy). “For *HaShem Elohi”m-*יהו"ה אלהי"ם is a sun and a shield,” that is, it is like a sheath for the sun etc.

footnotes: ⁷ Psalms 84:12; Tanya, Shaar HaYichud V'HaEmunah, translated as The Gate of Unity and Faith, Ch. 4; Maamarei Admor HaEmtzaee, Dvarim Vol. 2, p. 400; Na”Ch p. 395; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah

(This is as known regarding the verse,⁸) and The Gate of The Name (Shaar HaShem). “And Moshe approached the thick darkness where God-Elohi”m-אלהי״ם was etc.” and similarly,⁹ “You who dwells in the Supernal concealment, in the shadow of the Almighty (*Shadai-*שדי) etc.” that is, the One who said to his world “Dai-enough.” etc.¹⁰))

footnotes: ⁸ Exodus 20:18; Maamarei Admor HaZaken, Parshiot HaTorah, Vol. 1, pg. 342; Maamarei Admor HaEmtzaee, Devarim Vol. 4, pg. 1,371; Torat Chayim Bereishit 36c; Also see Ginat Egoz of Rabbi Yosef Gikatilla, Vol. 1, The Gate of His Title (Shaar HaKinuy ⁹ Palms 91:1 ¹⁰ Talmud Bavli, Chagiga 12a; Likkutei Torah, Shir HaShirim 4d; Also see Ginat Egoz of Rabbi Yosef Gikatilla, Vol. 1, The Gate of The Name (Shaar HaShem

Now the root of the matter of this screen-Masach is that it is made from the aspect of the garment of the Chashmal, from the externality of Binah, that encompasses until beneath the feet of Zeir Anpin and Nukvah etc.,¹¹ as previously mentioned.

footnotes: ¹¹ Etz Chayim, Shaar 42, Ch. 13; Torat Chayim, Noach, 58a.

This is in accordance with what is stated elsewhere about the verse,¹² p. 313; 5567 p. 250; Sefer HaMaamarim 5650 p. 308; Maamarei Admor HaEmtzaee, Drushei Chatunah Vol. 2, p. 505 p. 537; Torat Chayim, Vayetze, 178a. “This heap of stones shall be witness etc.,” that it is comparable to a heap of stones that separates etc.

footnotes: ¹² Genesis 31:52; Maamarei Admor HaZaken, Inyanim

This is because the essence of the matter of this screen and curtain is that it is made from the combinations of letters that are called “stones” in Sefer Yetzirah,¹³ 4:12; Torat Chayim, Bereishit 21d. in which the letters are not properly ordered, are like a heap of stones, one upon the other, and are like the aspect of a screen that is woven of many threads and causes a break and separation.

footnotes: ¹³ Sefer Yetzirah

This is comparable to what we observe with the letters of speech, that when they are properly ordered according to intellect, the light of the intellect clearly radiates within them, so that the recipient is able to understand [the matter] exactly as the influencer [intends].

In contrast, when they are not properly ordered, the recipient will not grasp them at all.

(This is also similar to the light of the intellect and wisdom that is concealed and hidden in an analogy or a riddle about a completely foreign matter. Nonetheless, through it, he is able to come to that intellectual light.

This too is called a penetration of the screen, similar to the light of the sun as it is seen when its rays break through the thickness of the morning mist, as explained elsewhere.)

Since there is no comparison between Atzilut and Briyah, therefore there needed to be this aspect of the Tzimtzum of the screen-Masach.

(This is similar to how there needed to be the aspect of the first Tzimtzum, which is called the empty place and vacant space between the Essential Self of the light of *HaShem-*יהו"ה, the Unlimited One (Ein Sof), to be the source for the drawing down of the Kav-line etc., as previously explained.

Only that there, [in HaShem’s-יהו"ה Essential Self], it was an aspect of concealment and inclusion of the light within His Essential Self, and is called the Empty place (Makom Panuy), rather than an actual screen.

This was compared to the concealment of one's own expansive knowledge, at a time when he reviews it in summary etc., as discussed previously. This is because all this is still within the aspect of His Essential Self.

This is not the case from Atzilut to Briyah, because from an aspect of limitlessness to become the source of actual limitation, it is necessary for there to be a screen, in a way of complete separation.

Nevertheless, there is a great benefit in the fact that the screen itself is made by He who made the *Tzimtzum-*restraint Himself, like a person who [himself] makes the analogy for the analogue, or like one who [intentionally] mixes the order of the letters and the like, because of which, this separation of the screen is not a true break or separation for himself, but only in relation to the recipients.

This is analogous to a snail whose garment is of himself and part of himself etc.,¹⁴ as explained in Tanya.¹⁵)

footnotes: ¹⁴ See Bereishit Rabba 21:5; Maamarei Admor HaEmtzaee, Vayikra Vol. 2, pg. 721. ¹⁵ Tanya, Ch. 21

(This is the meaning of¹⁶ “[I am first, and I am last].” That is, “I am first” with the first Tzimtzum of the empty place, and “I am last” is the final Tzimtzum between Atzilut and Briyah etc., because this end action of Atzilut, arose first in the thought and desire of Malchut of *HaShem-*יהו"ה, the Unlimited One (Ein Sof) etc. This will suffice for the understanding.)

footnotes: ¹⁶ Isaiah 44:6

Now, as known, this is the root of the matter of, “Blessed be the Name of His glorious Kingship forever and ever etc.,” which is the aspect of the “Lower Unity” (Yichuda Tata'a) of Malchut.¹⁷

footnotes: ¹⁷ Talmud Bavli, Pesachim 56a; Zohar I 18b.

That is, it is the radiance of the ten Sefirot of Malchut of Atzilut within Briyah, in the aforementioned aspect of a “glimmer of a glimmer,” as it states, “In your light is light seen etc.”

Regarding this it states,¹⁸ “*HaShem-*יהו"ה, He is *Elohi”m-*אלהי"ם etc.,” and as known regarding the statement,¹⁹ 135a “Just as they are unified above” referring to the union of Zeir Anpin and Nukvah in the aspect of Atzilut, “so likewise is she unified below” referring to Malchut in “the Throne” (which is called) Briyah etc.

footnotes: ¹⁸ Deuteronomy 4:35, 4:39 ¹⁹ Zohar Terumah

This then, is what the tribes, who are rooted in the six directions of Briyah, said to Yaakov, who is the master of the world of Atzilut,²⁰ “Just as in your heart there is only One-Echad-אחד” – in the aspect of the upper unity of Atzilut, wherein He and His life force and His organs are one – “So likewise in our hearts there is only One-Echad-אחד,” in the aspect of Malchut of Atzilut, as it is in Briyah in the lower unity.

footnotes: ²⁰ Talmud Bavli, Pesachim 56a; Maamarei Admor HaEmtzaee, Devarim Vol. 3, pg. 1,063; Shaarei Teshuvah p. 60d.

This is the meaning of²¹ “*HaShem-*יהו״ה is One and His Name is One,” as known.

footnotes: ²¹ Zachariah 14:9; Maamarei Admor HaEmtzaee, Bereishit pg. 537.

In general, this is called²²*HaShem-*יהו"ה and *Adon”ai-*אדנ"י or *HaShem-*יהו"ה and *Elohi”m-*אלהי"ם,²³ referring to [how HaShem-יהו"ה] encompasses [and transcends] all worlds (Sovev Kol Almin), and how He permeates all worlds (Memaleh Kol Almin).²⁴), The Gate of His Title (Shaar HaKinuy), and The Gate of His Sanctuary (Shaar HaHeichal).

footnotes: ²² See Zohar III 129a; Zohar III 11a 11b; Maamarei Admor HaZaken, Parshiot HaTorah Vol. 2, pg. 524; Torat Chayim, Noach 64c. ²³ See Zohar III 129a; Zohar I 22a; Zohar III 65a; Maamarei Admor HaEmtzaee Vayikra Vol. 1, pg. 307. ²⁴ See at great length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah

These [aspects] are also called by the names *Ma”H-*מ״ה (יו״ד ה״א וא״ו ה״א) and *Ba”N-*ב״ן (יו״ד ה״ה ו״ו ה״ה). The name of *Ma”H-*מ״ה refers to²⁵ Zeir Anpin and the name *Ba”N-*ב״ן is in Malchut,²⁶ as they come forth in a way of expansion (Miluy) and expansion of expansion (Miluy D'Miluy) etc.

footnotes: ²⁵ Etz Chayim, Shaar 17, Ch. 4 ²⁶ Etz Chayim, Shaar 18, Ch. 3; Shaar 29, Ch. 2; Shaar 34, Ch. 2 Klal 13; Shaar 39, Drush 7.

(The matter of expansions (Miluy) is known by way of example from the letter Yod-י. When it is pronounced (as a word) it has an expansion of Vav and Dalet (Yod-יו"ד), which is the explanation and expansion of the point of the written letter Yod-י.

And when one needs to explain the expansion of the Vav-ו and Dalet-ד, they too expand into additional letters of *Vav-*וא”ו and Dalet-דלי”ת. And so on with the expansions of the Vav-וא”ו and Dalet-דלי”ת until there are multiple expansions upon expansions (Miluy D'Miluy) etc.

All this is merely the flow and chaining down of the ray of light and influence as it comes in a manner of the specifics of the specifics, from concealment into revelation, and revelation upon revelation, until the final most specific detail.

This is similar to what is explained elsewhere regarding the matter of, “He spoke three thousand analogies” which are like the multitude of combinations that come in a way of chaining down, one after the other, each one internal to the next, like an analogy to an analogue, that descends and chains down. For, [even] the analogy for this analogue, itself requires an analogy, as stated in the Zohar.²⁷

footnotes: ²⁷ Zohar II 145a; Maamarei Admor HaZaken, Parshiot HaTorah, Vol. 1, pg. 350; Torat Chayim Lech Lecha 81d; Also see Sefer HaMashalim of Rabbi Yosef Gikatilla, translated as The Book of Allegories.

This is likewise the matter of the expansions (Miluy)²⁸ that come into revelation from concealment, like a specific detail that comes forth from a general principle etc.

footnotes: ²⁸ See Siddur Im Divrei Elokim Chayim, Shacharit 51a; Biurei HaZohar, Tisa 53a and on.

There is also the aspect of expansion in the opposite sense, in which there is concealment upon concealment, as explained elsewhere that this is the matter of the garment of the screen-Masach etc. This will suffice for the understanding.