אגרת הקודש

FIFTEEN. “To understand the allegory and metaphor, the words of the wise and their riddles”1Proverbs 1:6.—with respect to the sefirot.

To make the verse “And from my flesh I shall behold G–d”2Job 19:26.—Cf. Likkutei Torah, Emor 31b; Maamarei Admur Hazaken Haketzarim, p. 264. See also Pardes Rimonim 4:6. more intelligible, it is known throughout3Par. Isaiah 12:5. [in tradition from the supreme saints, may their souls rest in Eden] that it refers to understanding somewhat of His G–dliness, blessed be He, (by reflecting on) the soul which is vested in the flesh of man in accordance with the saying of our Sages, of blessed memory, on the verse “give praise, my soul…”:4Psalms 103:1. “Just as the Holy One, blessed is He…the soul also…”:5Berachot 10a; Tikkunei Zohar 13 (28a). See also Midrash Tehillim (ed. Buber) 103:4, 5, and notes, ad loc. Cf. Shomer Emunim 2:9. and in accordance with the saying of the Zohar on the verse “He breathed into his nostrils a soul of life”6Genesis 2:7.: “He who exhales, exhales from within himself.”7See above, Epistle 12, note 48. For even a soul (nefesh) of Asiyah8The lowest type of soul from the lowest of the cosmic realms; cf. above, Epistle 5, note 53. derives from the conjunctio of the masculine and feminine (זיווג זו”ן)9Kabbalistic literature abounds with allegorical anthropomorphisms and references to categories represented by symbolic terms as “masculine” (generally: the emanating, influencing aspect) and “feminine” (generally, the recipient aspect); see Zohar I:157b; cf. Bava Batra 74b; Shomer Emunim 1:26 ff. These terms apply generally to the sefirot: chochmah is abba (father), binah is imma (mother; or imma ilaah, superior mother), the lower sefirot are the “children”: daat, tiferet, or the middot from chesed to yesod as a whole correspond to ben (son) and malchut to bat (daughter; or imma tataah, the lower mother); see Zohar III:290a ff.; Pardes Rimonim 8:17. The middot (chesed to yesod) form a configuration (partzuf) called z’eyr anpin. Malchut is called the configuration of malchut, nukvah (the female), or the “feminine aspect of z’eyr anpin.” (See Addendum, Mystical Concepts in Chassidism, s.v. Partzufim.) When the middot (the masculine aspect of z’eyr anpin) are united with malchut (the feminine aspect of z’eyr anpin), thus forming one complete partzuf, this zivvug (conjunctio) results in the “birth” of the effects of the sefirot: the realms, levels, or creatures, emanating therefrom. Every creation or derivation from the sefirot, thus, presupposes a conjunctio of the higher levels. Because the potential creation, as it is in the upper sefirot (chochmah and binah), becomes realized and manifest through the lower sefirot (the middot and malchut); generally we speak simply of the union of the latter, in terms of zivvug zu”n. (See more on this subject below, Epistle 20, note 62.) of Asiyah and of their mochin10Their “brains”; the upper sefirot (chochmah, binah, daat) from which the lower sefirot proceed. [which are the aspects of the chaya and neshamah of the masculine and feminine11The second and third highest of the soul-gradations, corresponding to chochmah and binah (see above, Epistle 5, note 55). The mochin (upper sefirot) are the soul-forces of the zu’n (the lower sefirot).]—which in turn, are the achorayim12Hindersides; as opposed to pnimiyut, inwardness. While pnimiyut denotes the very essence, the innermost point, achorayim denotes extraneity, the point furthest removed from the essence, thus the lowest grade. (See Addendum, Mystical Concepts in Chassidism.) of the kelim13Vessels; as opposed to atzmut (essence), or orot (lights). Atzmut and orot refer to the infinite Divine essence, and the Divine effulgence and emanation. The kelim, in turn, signify the qualitatively finitized screening, contraction, and concealment (tzimtzum) of the Divine emanation and life-forces so that they may become vested in, and animate, the finite beings. See Likkutei Amarim, Part II, ch. 4. See also Etz Chaim 2:3. (Addendum, ibid.) of the masculine and feminine of Atzilut.14The sefirot of Asiyah, thus, are the lowest and final rank of the sublime sefirot of Atzilut—which are divine, etc. (The latter)15The “masculine” and the “feminine” (i.e., the middot and malchut) of Atzilut. are truly divine, because in them radiates the light of the En Sof, blessed is He, which is vested and concealed in the chochmah of Atzilut, and “He and His causations are one—in Atzilut.”16Tikkunei Zohar, Introduction 3b; see below, beg. of Epistle 20 and the notes, ad loc.

Thus it follows that the light of the En Sof, blessed is He, radiates in the soul (neshamah) of man as well, vested and concealed in the light of its chochmah in order to animate man.17See Likkutei Amarim, Part I, ch. 18 and above, Epistle 4, note 25. And from (the soul) man is able to understand somewhat of the supernal sefirot, for they all radiate in his soul—which compounds them.

But it is necessary to state first what I heard from my master,18R. Dov Ber, the Maggid (Preacher) of Mezeritch (disciple of and successor to the Baal Shem Tov and principal master of the author). peace be to him, on the verse, “And I am dust and ashes.”19Genesis 18:27. Our father Abraham, peace be to him, said this20I am dust and ashes. of the illumination of his soul which radiates in his body from the light of the supreme chesed;21See above, Epistle 2, note 9. and that is his attribute: the attribute of magnanimous love (ahavah rabbah).22See above, Epistle 13, note 27. For23V. L.: For therewith he loved. he loved the Holy One, blessed is He, with so great and sublime a love that he became a chariot for the Holy One, blessed is He.24Bereishit Rabbah 47:6. This expression signifies absolute self-abnegation and submission to G–d and the Divine will (just as the chariot is totally submitted to the will of the charioteer), thereby becoming a vehicle for Divinity on earth. See Likkutei Amarim, Part I, chs. 18, 23, and 34; cf. R. Chaim Vital, Shaarei Kedushah 1, end of 1. See also below, Epistle 25, and notes 31 ff., ad loc.

Now, one might possibly assume that the type of chesed and love as it is above in the supernal sefirot is of a similar nature to the attribute of abundant love of our father Abraham, peace be to him, though exceedingly greater and more marvelous ad infinitum than the (latter). [For it is known of the Supernal attributes that they are essentially without end and limit because the light of the En Sof, blessed is He, actually radiates and is vested within them, and “He and His causations are one.” As regards the soul of man, however, which is vested in matter, its attributes are finite and limited. But in any case, one might possibly assume that its attributes are of the same type as the supernal attributes.]

Therefore he said: “I am dust and ashes,” that is, just as ashes, which are the essence and substance of the burned wood. (For the wood) was composed of the four elements fire-air-water-earth, and the three elements of fire-water-air passed away and were consumed in the smoke that came about through their compound, as known. The fourth element of the wood, namely the earth which goes netherward and over which the fire has no dominion, remains in existence, and it forms the ashes.

Now the whole of the essence of the wood, its substantiality and matter, and its form in terms of length, width, and density [visible to the eye, before it was burned], was basically from its element of earth, though the fire, water, and air were contained in it. For earth is the most material of them all. It has (dimensions of) length, width, and density, which is not the case with the fire, and air, and even water, of which there is but very little in the wood. And all (the wood’s dimensions of) length, width and density, “all is of the earth, and all returns to earth”25Par. Ecclesiastes 3:20.—i.e., the ashes that remain after the fire, water, and air have been separated from it.

Now, there is neither a quantitative nor a qualitative resemblance and proportion between the ashes and the essence of the wood [which, prior to being burned, had sizeable dimensions of length, width, and density], even though (the ashes)26I.e., the element of earth. are its very essence and substance, and of them did (the wood) come into being. Precisely so, metaphorically speaking, our father Abraham, peace be to him, said of his attribute [the attribute of grace and love radiating in him and vested in his body]: “Though it is the attribute of the love and supreme chesed of Atzilut that radiates in his soul [which was a supernal chariot], nevertheless, as (the soul) descended netherward, [by the evolution of the worlds from one level to another, by means of many contractions] in order to become vested in his body, there is no semblance and proportion between the essence of the light of the love that radiates in him and the essence of the light of the love and supreme chesed of Atzilut, except of the sort of proportion and semblance as there is between the essence of the earth which became ashes, and its essence and core as it was (originally) in the “tree (that was) pleasant to the sight and good for food.”27Par. Genesis 2:9. (But even this is only) metaphorically speaking, and, moreover, not at all comparable,28Lit.: separate by thousands of separations. except that the Torah speaks in human phraseology29Berachot 31b; Sifra, Kedoshim, parshah 10. by way of allegory and metaphor.

Now, as regards the totality of the ten sefirot as they are in the soul of man, it is known to all30V. L.: It is known, in a general way. that the attributes are generally divided into seven (emotive) attributes (middot),31Generally speaking there are seven classes of middot: chesed, gevurah, tiferet, etc. More specifically, these classes subdivide into numerous details: chesed of chesed, gevurah of chesed, tiferet of chesed, etc. (Cf. above, Epistle 13, note 22.) and all the detailed traits in man derive from one of these seven attributes. For they are the root of all the traits, and their generality, namely: the attribute of chesed—to diffuse without limit; the attribute of gevurah—to withhold from diffusing so much or from diffusing altogether; the attribute of rachamim—to pity whoever is in need of compassion. It32Rachamim. is the mediating attribute between gevurah and chesed, (the latter of) which seeks to diffuse to all, even where compassion is not applicable at all33See Pardes Rimonim 23:8, s.v. Mayim, and cf. Moreh Nevuchim 3:53. [inasmuch as he lacks nothing and is in no state of trouble whatsoever].

Because (rachamim) is the mediating attribute, it is called tiferet.34Beauty. It is, by way of analogy, like beautiful garments, that is, garments dyed35See H. V. with many colors blended in such a way that there is beauty and embellishment.36See above, Epistle 12, note 13. To a garment dyed in one color, however, one cannot apply the term of “beauty” (tiferet).37Cf. Mayim Rabbim 5636, ch. 51.—Chesed, gevurah, and tiferet are the generality (i.e., the principal classes) of the middot. The other, successive attributes are branches or derivatives of these three. (Cf. Addendum, Mystical Concepts in Chassidism.)

Now, afterward, as the diffusion is realized, that38In one version (Or Hatorah, Bereishit, vol. 1, 98b), this phrase “that is…diffusion” does not appear. See H. V. is, at the time of the actual diffusion, it is necessary to deliberate how to diffuse in such a way that the recipient be able to absorb the effusion. For example, when one wishes to convey a matter of wisdom to teach it to his son, if he will tell it to him in its totality, just as it is in his own mind, the son will be unable to understand and to absorb it. Rather, one needs to arrange it in a different order and context, “every word spoken in a proper manner,”39Par. Proverbs 25:11. gradually.

This deliberation is referred to (by the terms) netzach and hod. They40The attributes of netzach and hod. are the kidneys that advise,41Berachot 61a. and also42V. L.: and they are (i.e., netzach and hod). In the Zohar (see next note) the passage reads: “the two kidneys and the two testicles.” the two testicles that prepare the spermatozoon,43Zohar III:296a. See Shaarei Orah (Gikatilla), chs. 3 and 4, Pardes Rimonim 8:24, s.v. Kelayot, and ibid., 11, s.v. Etzah; cf. Mevo She’arim 3:2:7. i.e., the drop that issues from the brain.44See Likkutei Amarim, Part I, ch. 2. That is, (they adapt) a matter of wisdom and intelligence deriving from the father’s intellect in such a way that it will not issue as it is in itself [i.e., a very subtle intellection in his brain and intellect], but that it change somewhat from the subtlety of his intelligence and become an intellection not quite so subtle, so that the son will be able to absorb it in his mind and understanding. Metaphorically speaking, it is truly as with the (seminal) drop which descends from the brain, for it is extremely tenuous, and, through the kidneys and the two testicles, it becomes truly coarse and corporeal.

Netzach and hod are also referred to as “pounders” and “grindstones,” because “they pound the manah for the righteous.”45Zohar III:236a (cf. Chagigah 12b). Just as, by way of example, he who mills [46Brackets appear in the text.wheat] with grindstones crumbles the wheat into very fine parts, so, too, the father needs to taper the insight and the wisdom he wishes to convey to his son and to divide them into many parts, relating (them) to him by gradual process, with devices and knowledge.

The aspect of netzach also entails to prevail47The root of the word netzach means to prevail, to be enduring, victorious. See Tikkunei Zohar 13 (28b); see also Zohar III:223b. Cf. Mayim Rabbim 5636, ch. 52. and stand up against anything that withholds the influence and study from his son—from within and from without; [“from within”—means to strengthen himself against the attribute of gevurah and tzimtzum48Netzach is bound to the “right side,” the side of chochmah and chesed—(Tikkunei Zohar 22 (68b); ibid., 30 (74a); see also Zohar III:153b)—and seeks to have “white” (chesed) rule over “red” (gevurah; to which hod is related); Zohar III:223b. Cf. Mayim Rabbim, ibid. existent in the father himself, for it49The attribute of gevurah. arouses in his will contentions against his son, saying “He is not yet fit for this”].50A parenthesis in the text states that according to some manuscripts there is an omission here in the text. The omission probably deals with an explanation of the function of the attribute hod.

The aspect of yesod is, by way of example, the bond51I Chronicles 29:11 alludes to the seven lower sefirot (chesed, or gedulah, to malchut). The allusion to the first five and the seventh of these is quite explicit. Yesod, the sixth, is expressed by the words כי כל בשמים ובארץ (lit.: for all that is in the heaven and in the earth). The Zohar quotes a Targum (see Nitzutzei Orot on Zohar III:257a) translating: “for it (i.e., כל, the sefirah of yesod) is united with (or unites) the heaven (tiferet) and the earth (malchut; Knesset Yisrael). See Zohar I:31a; II:116a; III:257a; Tikkunei Zohar, Introduction 9b. See also Zohar I:149a-b and cf. Pardes Rimonim 23:11 and 15, s.v. כי כל, and סולם; Mayim Rabbim, ibid., ch. 54. by which the father binds his intellect to the intellect of his son while teaching him with love and willingness, for he wishes his son to understand. Without this (bond), even if the son would hear the very same words from the mouth of his father [52Brackets appear in the text.as he speaks and studies to himself],53These words do not appear in the quotation in Or Hatorah (see above, note 38). he would not understand them as well as now when his father ties his intellect to him and speaks with him face to face—with love and desire, because he desires very much that his son understand.

And the greater the desire and delight (of the father) the greater is the influence and the study, because then the son is able to absorb more and the father influences more. For through the desire and delight his (own) insight becomes greater and more abundant,54Cf. Eliyahu Rabbah, ch. 27; Taanit 7a (“I have learned from my disciples more than from any other”). with a contented disposition55Lit.: with an expansion of daat. to influence and teach his son (56Brackets appear in the text.just as, metaphorically speaking, in the sphere of the truly physical, an amplification of spermatozoon derives from an abundance of desire and delight, and, thereby, he elicits much from the brain. That is why the Kabbalists drew a comparison with the physical conjunctio,57See Addendum, Mystical Concepts in Chassidism, ch. 1, note 6. as will be explained).

Now, these attributes are the external aspects58The chitzoniyut. of the soul. In them are vested the inner attributes, i.e., the faculties of love and awe…, analogous to the father who influences his son because of his love (for the son) and withholds his influence because of his dread and fear that (his son) might come to some downfall, Heaven forfend.

The source and root of these internal and external attributes is of the chabad 59Acronym for the intellectual faculties: chochmah, binah, and daat. of his soul, for corresponding to a person’s intellect are his traits. This is empirically evident, (as in the case of) a child, the chabad of which are in a state of pettiness (katnut); all its traits, too, are related to insignificant things.

With adults, too, “according to his intelligence is a man praised,”60Proverbs 12:8. for corresponding to the quantity of wisdom is the quantity of his love and kindness, and also his other internal and external traits have their source from his chabad.

Most important is one’s daat, which derives from one’s chochmah and binah. This is empirically evident, for corresponding to the difference from one to the other in the opinions61De’ot (plural of daat). of people is the difference in their traits.

Now all this is only by way of allegory, for all this applies to the rational soul,62The rational soul (nefesh hasichlit) is the mediary between the natural soul (nefesh) and the soul proper (neshamah); see Kitzurim V’Hearot, pp. 86 ff., and the references cited there. which is the lower one in man and derives from kelipat nogah.63See Etz Chaim 49:3; Likkutei Amarim, Part I, ch. 7. (Cf. Maimonides, Intro. to Commentary on Avot, end of ch. 1.)—Kelipat nogah is the mediary between the realms of absolute evil and impurity and absolute good and holiness; see Addendum, Mystical Concepts in Chassidism, s.v. Kelipot. But in true fact,64Lit.: In absolute truth. in the higher, divine soul, which is a part of G–d above,65Job 31:2; see Likkutei Amarim, Part I, beg. ch. 2. all the internal and external attributes are to G–d alone.

For because of the love of G–d and of one’s great desire to cleave to Him, “One takes delight in chesed”66Par. Micah 7:18—denoting G–d’s attribute of chesed which man is to imitate (see below, esp. note 68). in order to cleave to His attributes, as the saying of our Sages, of blessed memory, on the verse67Deuteronomy 11:22. “And to cleave to Him”: “cleave to His attributes.”68See Sifrei, ad loc. (Deuteronomy 49); Sotah 14a; Maimonides, Sefer Hamitzvot 1:8, Hilchot Deot 1:6, and Moreh Nevuchim 1:54.—By “imitating” the Divine attributes (imitatio De-i), one cleaves to G–d. To practice chesed (kindness) is an imitation of the Divine attribute of chesed. Thus this practice is “to G–d alone” a service of G–d.

It is likewise with the attribute of gevurah: to punish and chastise the wicked with the punishments of the Torah, and also to prevail over his inclination and to “sanctify himself in that which is permitted to him,”69Yevamot 20a; Sifrei, Deuteronomy 104. and to “put up a fence and a hedge for the Torah,”70Avot 1:1. because of the dread of G–d and his fear71Cf. above, Epistle 13, note 29. lest he might come to sin, Heaven forfend.72All these are modes of attitude or behavior utilizing the attribute of gevurah in the service of G–d.

And, likewise, to glorify73The attribute of tiferet (the root of which, פאר, means to glorify, beautify). G–d and His Torah by all means of glory, and to cleave to His praises with all the faculties of his soul, that is, with the contemplation of the intellect and thought even when he speaks.74These are the modes of attitude or behavior utilizing the attribute of tiferet in the service of G–d.

Likewise, to prevail triumphantly75The attribute of netzach (see above, note 47). against anything that would restrain from the service of G–d and from cleaving to Him, and against anything that would restrain having the “glory of G–d filling all the earth,”76Par. Isaiah 6:3.just as the wars for G–d fought by King David, peace to him.77See Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Netzach.—These are the modes of altitude or behavior utilizing the attribute of netzach in the service of G–d.

And, likewise, to prostrate oneself and to laud 78The attribute of hod. Hod is etymologically related to הודה, to laud, thank, acknowledge; see Zohar III:223a; Tikkunei Zohar 13 (28b); Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Hod. Prostration before G–d is coupled with the expression of gratitude (see Berachot 34a-b; Bava Kama 16a; cf. Shaarei Orah, ad loc. cit.).—See also Mayim Rabbim 5636, ch. 53. the L–rd who animates and makes all there is, and with Him everything is essentially nonexistent “and all that are before Him are esteemed as naught,”79Zohar I:11b. truly as nothing and null. Though we cannot apprehend just how everything is truly as null before Him, nevertheless, we acknowledge, with a sincere admission,80See above, note 79. that in absolute truth such is the case.

This also includes to thank81Ibid. the L–rd for all the favors He has bestowed upon us, and not to be ungrateful, Heaven forfend, and this includes (further) to thank for all His praises, attributes, and workings in the emanation and creation of the upper and lower worlds, for they are praiseworthy to no end and are becoming and befitting to Him, blessed and exalted be He—which is (the sense of hod as) etymologically related to hod vehadar.82Majesty and splendor (Psalms 104:1; see Shaarei Orah (Gikatilla), chs. 3 and 4, s.v. Hod).—Hod has a connotation of majesty and splendor referring to the Divine splendor and majesty inherent in G–d’s creation. This innate splendor and beauty makes creation becoming and befitting G–d. The awareness of hod as the innate Divine beauty should lead to hod in the sense of acknowledging, praising, and thanking G–d. And these are the modes of attitude or behavior utilizing the attribute of hod in the service of G–d.

And likewise with the attribute of tzaddik yesod olam,83The righteous is the foundation of the world (Proverbs 10:25); the attribute of yesod. that his soul be bound up in the L–rd, the Fountainhead of life,84Lit.: the Life of life (cf. above, Epistle 4, note 74). to cleave to Him by an attachment and desire out of a wondrous love and delight.

And as for the attribute of malchut—to receive upon himself the yoke of His sovereignty and of His service, as the service of any servant to his master, i.e., out of awe and fear.85See Mayim Rabbim 5636, ch. 55.

Now, the source and root of all the attributes are of the chabad. That is, chochmah is the source of the intellect which apprehends the L–rd and His wisdom, His greatness, and His holy attributes wherewith He conducts and animates all the upper and lower worlds. Binah is the contemplation on this apprehension in the length, width, and depth of his understanding: “to understand one matter out of another,”86Chagigah 14a; Zohar Chadash 4a. Cf. Sifrei, Deuteronomy 13 (on Deuteronomy 1:13; see Rashi, ad loc., and on Exodus 31:3). and to beget from this apprehension its offsprings, i.e., the attributes of love and awe, and the other attributes born in the Divine soul which cogitates and contemplates on the greatness of the L–rd, how His greatness is unfathomable.87Psalms 145:3. There is an aspect of the greatness of the L–rd through the Divine soul’s contemplation on which a fear and dread will befall it. This (type of fear) is the yirah tataah,88The “lower” or “inferior” awe. On this and the following terms see above, Epistle 6, and below, note 94. an aspect of malchut.89Tikkunei Zohar 33 (76b) f. (Cf. Zohar I:11b).

There is another aspect of the greatness of the L–rd whereof derives the yirah ilaah,90The “upper” or “superior” awe. i.e., yirah boshet.91“Awed out of bashfulness”—before the infinite greatness of the L–rd (see Zohar III: 257a; Tikkunei Zohar, Introduction 5b, ibid., 6 (24a), 7 (24a), et passim). This type of awe is also called yirat haromemut, the awe before the majesty of G–d. There is (also) an aspect whereof derives the ahavah rabbah,92The “magnanimous” or “superior” love (ahavah betaanugim). and still another aspect whereof derives the ahavah zutta.93The “small” or “inferior” love.—On the gradations of all these levels see: Zohar I:11b; Tikkunei Zohar, Introduction 5a ff., and 30 (73b). See also Chovot Halevovot, Shaar Ahavat Hashem, esp. the Intro. and ch. 2 ff.; Maimonides, Hilchot Yesodei HaTorah 2:2 and 4:12; Ikkarim 3:32; Likkutei Amarim, Part I, ch. 40 ff. (esp. ch. 43); and below, Epistle 18. The same applies to the external attributes, i.e., chesed….

Now, with all these it is necessary that the faculty of daat be vested in them. For (daat) is the aspect of the bond of the soul which is bound and thrust into this apprehension, of apprehending some aspect of the greatness of the L–rd whereof some trait of these attributes is born in (the soul). For by a momentary removal of daat from this apprehension, the trait begotten thereof is also withdrawn from it, that is, from its manifestation in the soul (back) into concealment, to be there in potentia but not in act.

That is why the term daat is applied to coition,94E.g., Genesis 4:1, 17, 25; et passim.—See Tikkunei Zohar 69 (99a). for it signifies a bond. Now, this is the faculty of daat tachton,95The “lower” or “inferior” daat. It proceeds from and succeeds chochmah and binah, channelling them to the lower sefirot. See note following. which extends to the attributes and vests itself in them to animate and sustain them.

There is also a faculty of daat elyon,96The “upper” or “superior” daat.—In the sefirot scheme of yosher, in which the sefirot form three parallel triads (chochmah-chesed-netzach; binah-gevurah-hod; keter-tiferet-yesod; see Addendum, Mystical Concepts in Chassidism, s.v. Body of the Sefirot), daat does not proceed from and succeed chochmah and binah, but keter. This is the faculty of daat elyon. On this level, daat unites the point of chochmah with binah by a radiation from keter. This is the essential, or original, union of these sefirot so that chochmah may be externalized in binah. That this union may bear offspring, i.e., that the radiation from chochmah and binah will extend into the lower sefirot (the middot) to irradiate them, this is the function or faculty of daat tachton. See Etz Chaim 8:3 f.; Torah Or, Toldot 19a ff. and Mishpatim 75b; Likkutei Torah, Shir Hashirim 30 ff.; Addendum, ibid., s.v. Daat, and Body of the Sefirot. which is the faculty of the bond and joiner of the source of the intellect [which apprehends the profoundness of the apprehended notion which is a point and a flash flashing over his intellect] so that it extends downward. Thereby the profoundness of the apprehended notion will come to be understood in the expansion of the elucidation, in length and breadth, which is the faculty of binah, referred to as rechovot hanahar,97The widths (or expansions) of the river (binah); Zohar III:142a (on Genesis 36:37). See Shaarei Orah (Gikatilla), ch. 8; Maamarei Admur Hazaken Haketzarim, p. 266; and cf. Zohar I:141b. as will be explained in its place.