Now, in regard to the aspect of the specifics of the ten Sefirot of Malchut of Atzilut as they are in Briyah after penetrating the screen (Masach), it is known that the aspect of Keter Malchut of Briyah, which is called Atik of Briyah, is what is drawn forth from the aspect of Malchut of Malchut of Atzilut etc., and is the aspect of the desire and pleasure for the aspect of the source of actual creation (Briyah) of something from nothing.

This is like the statement,¹ “When it arose in His will to create the world,” for just as it arose in His will to emanate (Atzilut) etc., so likewise His will descended to create something from nothing etc., and this is what is called Keter Malchut of Briyah.

footnotes: ¹ Zohar I 86b

(This is as explained elsewhere regarding the matter of,² “Yishmael my son, bless Me; and he answered Him, “May it be desirable before You etc.” That is, Rabbi Yishmael, the High Priest, was in the Holy of Holies of Briyah-Creation, wherein there descends the light of Malchut of Malchut of Atzilut, to become the Crown (Keter) of Briyah-Creation. He therefore said to him, “My son, bless Me (Barcheini-ברכני)”³-ברכה” also means “to draw down” (see Mishnah Kilayim 7:1). to which he responded, “may it be desirable before You etc.”)

footnotes: ² Talmud Bavli, Brachot 7a; Maamarei Admor HaZaken, EtHalech Liozhna pg. 70; Inyanim pg. 382; Maamarei Admor HaEmtzaee, Bereishit pg. 25; Na”Ch p. 599; Drushei Chatunah Vol. 1, pg. 261. ³ The term “Brachah

From this pleasure and desire to bring about the creation (Briyah) etc., it was drawn down [further] into Chochmah and Binah of this desire and pleasure, which are called Abba and Imma of Briyah.

From Abba and Imma, which are the aspects of Chochmah and Binah of this desire and pleasure, the emotions, which are called Zeir Anpin of Briyah, were drawn down.

From Zeir Anpin [it was drawn down] to Malchut of Briyah, which is the source that brings the world of Briyah, with its souls and angels, into being from nothing into actual something etc.

Similarly, in the ten Sefirot of Briyah there also is the aspect of lights (Orot) and vessels (Kelim), garments (Levushim) and chambers (Heichalot).

This is as known regarding the seven chambers⁴ (Heichalot) of Briyah-Creation;⁵ that the union of Zeir Anpin and Nukvah occurs in the chamber of the Holy of Holies, which is the seventh chamber⁶) 258b; Etz Chayim, Shaar 46, Ch. 1 5 etc.

footnotes: ⁴ Etz Chayim, Shaar 40, Drush 13 ⁵ See Sefer HaMaamarim 5565, pg. 805; Maamarei Admor HaEmtzaee, BaMidbar Vol. 3, pg. 995 and on. ⁶ Zohar II (Heichalot

Now, from the aspect of Malchut of Briyah, the aspect of Keter and Atik Yomin of the world of Yetzirah⁷ made, and this too is through the penetration of a screen (Masach) between Briyah and Yetzirah, similar to what was previously discussed regarding the screen between Atzilut and Briyah.

footnotes: ⁷ Etz Chayim, Shaar 46, Ch. 2, 5, and 6.

For, just as it arose in His desire to create, so likewise did it arise in his desire to form (Yetzirah) and to actualize (Asiyah), only that it is necessary for there to be a break and a screen between the end action of the desire for Briyah-Creation and the beginning of the desire for Yetzirah-Formation.

This is as it states,⁸ “For My glory I have created it (Barativ), I have formed it (Yatzartiv), I even have actualized it (Af Asitiv).”

footnotes: ⁸ Isaiah 43:7

Now, as known, the [worlds of] Creation-Briyah, Formation-Yetzirah, and Action-Asiyah are called the three separate worlds [that] actually [come into being in a manner of] something from nothing.

This is similar to the coming into being of the letters of thought, speech and action, which truly come forth in a way of tangible somethingness (Yesh), separate from oneself.⁹

footnotes: ⁹ Maamarei Admor HaEmtzaee, Hanachot 5577 pg. 202

Likewise, from the aspect of the letters of thought of the Godly emotions of Briyah, which is called Zeir Anpin of Briyah, as mentioned above, there was created the aspect of the “hidden worlds that are not revealed,” which are the souls and angels of the world of Briyah, [that are] actually [brought into being in a manner of] something from nothing.

For example, the soul of,¹⁰ “Avraham who loves Me,” is from the aspect of the inner vessels of Chessed of Zeir Anpin of Malchut of [the world of] Briyah,¹¹ Epistle 15; Sefer HaMaamarim 5565 Vol. 2, pg. 276. and [the angel] Michael of the world of Briyah is from the aspect of the externality of the vessels and letters of Chessed of Zeir Anpin of Briyah etc.

footnotes: ¹⁰ Isaiah 51:8 ¹¹ Tanya, Igeret HaKodesh,

Similarly, the upper garden of Eden (Gan Eden HaElyon) of [the world of] Briyah, is from the aspect of the light of Keter of Briyah, which is the Supernal pleasure that is called Atik of Briyah, as it constricts within Binah of Malchut of Briyah, wherein the souls in Briyah derive pleasure from the ray etc.

(As known,¹² “The supernal mother (Imma) settles in the throne,” which refers to the [descent of the] light of Binah of Atzilut through multitudes of chainings-down until Binah of Malchut of Atzilut [settles] within Binah of Malchut of Briyah etc. In this same manner Zeir Anpin of Atzilut settles in [the world of] Yetzirah,¹³ and Malchut settles in [the world of] Asiyah etc.¹⁴)

footnotes: ¹² Tikkunei Zohar, Tikkun 6, 23a; Maamarei Admor HaEmtzaee, Devarim Vol. 1, pg. 262; Kuntreisim pg. 423. ¹³ Tikkunei Zohar, Tikkun 6, 23a; Maamarei Admor HaZaken, HaKtzarim pg. 552; Maamarei Admor HaEmtzaee, Na”Ch, pg. 14. ¹⁴ Tikkunei Zohar, Tikkun 6, 23a

This is likewise the case in regard to the matter of the Serafim [angels] that are in the world of Briyah etc.¹⁵ They are the,¹⁶ “Sons of Elohim who stand before *HaShem-*יהו"ה,” which is the aspect of Zeir Anpin of [the world of] Briyah.

footnotes: ¹⁵ Etz Chayim, Shaar 40, Drush 13 ¹⁶ Or HaTorah, Acharei Vol. 2, pg. 540

The aspect of the vessels of Zeir Anpin of Briyah is the aspect of *Metat”ron-*מטטרו״ן,¹⁷ the minister of the world of Briyah,¹⁸ about whom it states,¹⁹ “For My Name is within him” which is the aspect of Zeir Anpin of [the world of] Atzilut etc.

footnotes: ¹⁷ Talmud Bavli, Yevamot 16b in Tosefot; Shaarei Teshuvah 29b. ¹⁸ Zohar III 217a-b, and commentary of Rabbi Chayim Vital there; Maamarei Admor HaEmtzaee, Na”Ch p. 334 ¹⁹ Exodus 23:21; Talmud Bavli, Sanhedrin 38b

(He is called a lad²⁰ (Na'ar-נער) or the “small face [or stature]” relative to the “large face [or stature]” of the aspect of Zeir Anpin of Atzilut,²¹ as known.)

footnotes: ²⁰ See Tosefot to Yevamot 16b referenced above. ²¹ Talmud Bavli, Chagiga 13b; Maamarei Admor HaEmtzaeee, Dvarim Vol. 3, pg. 901; Kuntreisim pg. 343.

In general, the world of Briyah is called the “World of Thought,” which is the aspect of the concealed worlds etc.

(This is similar to [the statement that,²²] “The coming world was created with a Yod-י” which refers to the Yod of the thought of Binah of Malchut of Briyah etc., “and with a Heh-ה this world was created” [which refers to] the aspects of Yetzirah and Asiyah.)

footnotes: ²² Talmud Bavli, Menachot 29b; Maamarei Admor HaEmtzaee, Bamidbar Vol. 3, p. 1,255.

The world of Yetzirah, however, is the “World of Speech,” that is, the revealed worlds etc.

(This is like the [difference between] the prophecies of Isaiah regarding the Serafim [angels] of Briyah, who say,²³ “Holy, [Holy, Holy etc,]” and the [prophecies] of Ezekiel regarding the Chayot [angels] and Ophanim [angels] who say, “Blessed [be the Glory of HaShem-יהו״ה from His place] etc.”²⁴)

footnotes: ²³ Isaiah 6:3 ²⁴ Ezekiel 3:12; Talmud Bavli, Chulin 92a and Tosefot there; Maamarei Admor HaEmtzaee, Hanachot 5577 pg. 22.

Now, just as it was explained above regarding the ten Sefirot of Briyah, it is the same way with the ten Sefirot of Yetzirah and the ten Sefirot of Asiyah to the finest particulars, with lights and vessels, garments and chambers etc. and the coming into being of angels and souls in Yetzirah; for example [the angel] *Sandal”fon-*סנדלפו״ן etc.²⁵

footnotes: ²⁵ Etz Chayim, Shaar 47, Ch. 6; Torat Chayim, Vayera 99c.

For, all the prophecies of the prophets were from the aspects of Netzach and Hod of Zeir Anpin of Yetzirah,²⁶ as known.

footnotes: ²⁶ See Maamarei Admor HaEmtzaee, Na”Ch pg. 192.

And in the same manner there is a screen that separates between Yetzirah and Asiyah,²⁷ and the aspect of Malchut of Malchut of Yetzirah becomes Keter and Atik Yomin for Asiyah, regarding which it states, “Everything that *HaShem-*יהו"ה desired He did (Asah).”

footnotes: ²⁷ Etz Chayim, Shaar 42 referenced above.

This refers to the souls and angels of [the world of] Asiyah, including the aspect of the lower garden of Eden (Gan Eden HaTachton), until the *Ophanim-*אופנים angels who receive from the aspect of Malchut of Malchut of Asiyah, as known.

And it is from the aspect of the excretions of the Ophanim angels²⁸ that influence is drawn down to influence the cycles of the constellations (*Mazalot-*מזלות), which are the root of all inanimate, plant life, animals and humans, in all climates,²⁹ as well as the root for the composition of the foundational elements of fire, air, water and earth from spirituality to physicality etc.

footnotes: ²⁸ See Maamarei Admor HaEmtzaee, Devarim Vol. 2, pg. 484, Torat Chayim, Noach 59d. ²⁹ See note of the Rebbe to Sefer HaMaamarim 5708, p. 204 and Igrot Kodesh Vol. 19, p. 239; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 3 (The Letters of Creation).

This is similar to the statement,³⁰ “A land that cultivates wise [people] etc.,” because [it receives from] the Mazal of Machkim [Chochmah-Wisdom] etc.,³¹ or [the verse,³²] “The choice fruits of the sun etc.,” to the point that there is even a Mazal for inanimate objects, as in [the statement],³³ “the luck of the mountain,” until there is even a Mazal for the inanimate of the inanimate, as it states,³⁴ “There is not a blade of grass that does not have its Mazal.”

footnotes: ³⁰ See Shaar HaEmunah 61a; Maamarei Admor HaEmtzaee, Vayikra Vol. 2, p. 634; Shaarei Teshuva 20a. ³¹ Talmud Bavli, Shabbat 156a ³² Deuteronomy 33:14 ³³ Talmud Bavli, Chulin 40a ³⁴ Bereishit Rabba 10:6; Maamarei Admor HaEmtzaee, Devarim Vol. 3, pg. 848 876 and on.

The constellations (Mazalot) are ruled by the aspect of Malchut of Malchut of Asiyah, as known regarding the verse,³⁵ “His Kingdom rules over all etc.,” and as stated,³⁶ “[Your Kingdom is the Kingdom of all worlds” and “Your dominion [is throughout all ages”] etc., as will be explained with the help of *HaShem-*יהו"ה.

footnotes: ³⁵ Psalms 103:19 ³⁶ Psalms 145:13; Siddur Im Divrei Elokim Chayim, Shacharit p. 53d.