At first glance, the verse, “I HaShem have not changed,” is not understood.

Now, [this verse] is speaking in regard to Malchut of the Unlimited One (Ein Sof) Himself.

However, if in Malchut of Asiyah (Actualization) there is a change between judgment and kindness, which is [only] an aspect of a reaction, then it must be that in Malchut of Ein Sof (The Unlimited One) this change also takes place.

After all, it states,¹ “See now that I, I am He.”

footnotes: ¹ Deuteronomy 32:39

It likewise states,² “Your kingdom is the kingdom of all worlds,” literally equally, as explained previously.

footnotes: ² Psalms 145:13

In other words, when the desire for kindness arises in His simple essential desire, this very same essential desire for kindness descends until the very end, to the desire for kindness of Malchut of Asiyah, literally.

According to all the above mentioned, it is likewise understood that the opposite is true as well.

Furthermore, we recite [daily],³ recital. “He renews every day…the act of creation” here below [in our physical world].

footnotes: ³ See the blessings before the Shema

In other words, [“he renews”] in “Kadmin – Desire” and “Chochmeta – Wisdom,” [which are the translations]⁴ of “In the beginning He created.”

footnotes: ⁴ See Targum Onkelus and Targum Yerushalmi to Genesis 1:1

[These are “renewed”] all the way until the highest heights, literally in His Essential Self.

This being the case, [it seems] that there is a renewal even in the Essence of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He. (Atzmoot Ohr Ein Sof).

How then can it state,⁵ “I *HaShem-*יהו״ה have not changed,” [implying that there is no change] whatsoever?

footnotes: ⁵ Malachi 3:6

Similarly, we say,⁶ “You are He before the creation of the world; You are He after the creation of the world.” This [principle] likewise applies “before He emanated,” as known.⁷

footnotes: ⁶ See the morning prayers. ⁷ See Avodat HaKodesh (R’ Meir ben Gabay) Chelek HaYichud, Ch. 2.

Moreover, in the analogy of man below, there is change from a desire for judgment to a desire for kindness, even in the essential desire, as known.

Likewise, how can we [pray and] request, “May it be desirable before You,” [requesting of HaShem-יהו״ה to have] a new desire; that a desire for judgment should be overturned into a desire for kindness?

[This question is further strengthened by the fact that] we see multitudes of changes every day and every hour, in “everything that HaShem-יהו״ה desires”⁸ and constantly does in the heavens and the earth.

footnotes: ⁸ Psalms 135:6

Now, the resolution for all this is the matter of Tzimtzum, as known.

For, if the influence was in a manner of cause and effect, then the matter of change and reaction would fall upon it.

However, since the aspect of the drawing down [of influence] is only in an aspect of a light and ray, and this too is by means of Tzimtzum, there is therefore no change at all in the Essential Self of HaShem’s-יהו״ה Godliness, even in Malchut of Malchut of Asiyah.

Such is the case, all the way to the highest level.

After Tzimtzum [however] there is an aspect of change, but only from the perspective of the recipients, as known.

The explanation of the difference between “Ohr (Light) and Shefa (Influence) is known to all.

However, even in the aspect of the light it was necessary for [its revelation] to be by means of Tzimtzum.

It therefore is incumbent upon every individual to know the matter of Tzimtzum and to contemplate it [relative] to each world according its value.

This is because it is the main principle in the general matter of the unity of HaShem-יהו״ה, and [in understanding] how there is no change relative to the Essential Self of HaShem-יהו״ה, blessed is He.

[This is to say] that before Him, “the darkness and the light are equal,”⁹ the spiritual and the physical are equivalent, so much so, that the world of Atzilut and the world of Asiyah are equal [before Him], as known.

footnotes: ⁹ Psalms 139:12

Now, the [above] is only in relation to the encompassing light of HaShem-יהו״ה, blessed is He, which is called Sovev Kol Almin (The light that encompasses or transcends all worlds) both generally and particularly.

This [light] is higher than the level of light that is in an aspect of Memale Kol Almin (the light of *HaShem-*יהו״ה, blessed is He, that fills all worlds), as known.

However, even in the aspect of the inner light of Memaleh, both generally and particularly, there is no change.

[Here too] its upper and lower [levels] are equivalent.

This is as stated, “I *HaShem-*יהו״ה have not changed,” and “I-*Ani-*אני” refers to the aspect of Memaleh [the inner pervading light], as known.

Likewise, it states,¹⁰ “Do I not fill the heavens and the earth? – says HaShem-יהו״ה.” He, specifically, fills them equally.

footnotes: ¹⁰ Jeremiah 23:24

This too [refers to] the aspect of the inner pervading light, as in the dictum,¹¹ “There is no place void of Him,” as known.

footnotes: ¹¹ See Tikkunei Zohar, 457 (91b) and 470 (122b) and other sources.

The reason is because even in the aspect of [the inner light of] Memaleh, the light and influence descend specifically by means of *Tzimtzumim.*¹².

footnotes: ¹² This is the plural of Tzimtzum

As known, even the aspect of the line and thread (Kav V’Chut) which is drawn from the Essential Self of the Limitless Light of the Unlimited One and is generally called the inner light¹³. of the worlds of ABY”A,¹⁴, Yetzirah and Asiyah. is, likewise, initially drawn by means of Tzimtzum in the Essence.

footnotes: ¹³ Memale Kol Almin ¹⁴ Atzilut, Briyah

This is the first Tzimtzum, which is called the “empty place” (Makom Panuy) and the “empty void” (Challal Reikan), as stated in Etz Chayim.¹⁵, Shaar 1, Anaf 2 (Drush Igullim V’Yosher)

footnotes: ¹⁵ See Etz Chayim

This is likewise the case in the descent of the *Kav-*line down, into the aspects of Igullim and Yosher, until it becomes the aspect of Keter of Adam Kadmon, [this too] is by means of Tzimtzum.

The same [principle] applies [in the descent] from Adam Kadmon to Atik Yomin and Arich Anpin. [It too is by way of Tzimtzum].

Even within the world of Atzilut itself, generally, there is a screen (Masach) between Keter and Chochmah.

This is the meaning of the verse,¹⁶ “The curtain shall be for you as a division between the holy and the holy of holies,” as explained in Zohar.

footnotes: ¹⁶ Terumah 26:33

Similarly, [there is a screen (Masach)] between Abba and Imma to Zeir Anpin, and between Zeir Anpin and Nukva, as known.

[Furthermore], between Malchut of Atzilut and Briyah, there is a Masach (screen) and Malchut penetrates the screen and becomes Keter of Briyah.

In this manner, there is a Masach (screen) between Briyah and Yetzirah, and Malchut of Briyah penetrates the screen and becomes Keter of Yetzirah.

Similarly, Malchut of Yetzirah penetrates the screen and becomes Keter of Asiyah.

[This continues] until Malchut of Asiyah, which is called “The King who is exalted and alone.”

This is also like the statement of the Sages,¹⁷ “Like the creation of the world: At first there was darkness, and then the light returned.”

footnotes: ¹⁷ See Talmud Bavli, Shabbat 77b

Similarly, the Sages stated,¹⁸ “Initially it arose in His thought to create with the quality of Judgment.” This [quality of Judgment] is the aspect of Tzimtzum, [which is] the title God-*Elohi”m-*אלהי״ם of Malchut of Asiyah.

footnotes: ¹⁸ See Rashi on Bereshit 1:1 and the citations there.

This is as stated, “In the beginning God-Elohi”m-אלהי״ם created etc.” [“Bereshit – In the beginning” is translated as] “Bechochmeta – With Wisdom,” and “BeKadmin – With Desire,” which is the desire and wisdom of Malchut of Asiyah. This will suffice for those of understanding.

According [to all of the above] everything is resolved [in regard to] the verse,¹⁹ “I *HaShem-*יהו״ה have not changed.”

footnotes: ¹⁹ Malachi 3:6

[This is to say that there is no change] between a desire for kindness or for judgment in all of the worlds of ABY”A.

In other words, [this refers to] how He is before the Tzimtzum or Masach (screen) through which [the light] penetrates and becomes the Keter of the lower world.

It is, specifically, to this aspect, [that is, the Essential Self of HaShem-יהו״ה, blessed is He, that we pray and] say, “May it be desirable, specifically, before You.”

[Relative to the Essential Self of HaShem-יהו״ה, blessed is He,] all aspects of “higher” and “lower” in the world, are literally equivalent.

However, after the Tzimtzum, the desire is drawn into the intellect and emotions with changes, until the aspect of Malchut of Asiyah [about which] we say, “May it be desirable before You,” [meaning that HaShem-יהו״ה, blessed is He, should cause] a change in actual action, from judgment to kindness and the like. This will suffice those of understanding.