Ginzay Ramchal — Section 4: Kovetz Ma'amarim — Editor's Preface

Kovetz Ma'amarim ("Collection of Discourses") contains four foundational essays: the commentary on "Arimis Yadai b'Tzlossin," the Ma'amar ha-Ra'usin, Sod ha-Merkavah — Dmus Adam v'ha-Yichud, and the commentary on Zohar Parshas Mishpatim. The first two are parallel treatments of the Idra Rabba passage on the supernal will; the Sod ha-Merkavah essay completes the picture with the structure of Malchus as the likeness-of-Man; and the Mishpatim essay explains the orders of reincarnation. This section is the editor's preface introducing the whole collection; the four essays follow as their own sections.

Kovetz Ma'amarim — A Collection of Discourses

Containing four foundational essays:

Commentary on the Discourse "Arimis Yadai b'Tzlossin"

The Discourse of the Wills [Ma'amar ha-Ra'usin]

The Secret of the Chariot: the Likeness of Man and the Unity Editor's Introduction to the Kovetz Ma'amarim

In this collection were gathered four foundational essays — each one establishing a blessing unto itself.

Commentary on the Zohar at the Opening of Parshas Mishpatim In his work "Kitzur Kavanos" [published in the year 5738], the Ramchal writes: "And this matter is explained at length in the commentary on the discourse 'Arimis Yadai b'Tzlossin' — and it is in the commentary on the Adrah — see there." However in the printed "Adir Bamarom" this essay is not found — for only a portion of his commentary was printed — since the Ramchal's commentary was cut off when it reached the tikkun [rectification] of the nose [chutma]. These essays continue the matter of the tikkun of the nose. On the last folio of his work "Adir Bamarom" (page 105a) the Ramchal writes: "...and of this it is said: 'I am Hashem — the first — and with the last ones I am He' — and this is Malchus which is 'I' [ani] — she is rooted at the beginning in the Gulgalta — and is yet found at the last. And below you will hear how many actions flow from this matter." What flows from this matter the Ramchal explains in these essays.

By our great master Rabbi Moshe Chaim Luzzatto, of blessed and holy memory The Ma'amar Arimis Yadai opens with this verse: "I am Hashem — the first" [Yeshayah 41:4]. [In the Ma'amar ha-Ra'usin the opening is missing — and it begins in the middle of a sentence: "All of this is in the secret of the days of the week."] This verse is the foundation for both essays — to explain the unfolding of creation from its perfection at the beginning — the Risha [head/start] — to its perfection at the end — the Sofa [conclusion] — through the period of hiddenness — the Emtza [middle]. And upon this the Ramchal also bases the essay "The Secret of the Chariot — the Likeness of Man and the Unity."

The Ma'amar Arimis Yadai b'Tzlossin and the Ma'amar ha-Ra'usin: these two essays parallel one another. Both explain a discourse of the Zohar cited in three places [Parshas Noach, 65a; Parshas Pekudei, 226a; 268a]. They explain according to their commentary the words of the Zohar — deep foundations in the true wisdom — the first at great length and the second more briefly. Both of them are a continuation of the Ramchal's commentary on the Adrah Rabah — the work "Adir Bamarom" [Mighty on High]. In both essays the unfolding is explained — from the earliest stages of creation — from the root to its roots — not explicitly stated in the words of Rabbi Chaim Vital of blessed memory that he transmitted from his teacher the Ari of blessed memory. He delineates the boundaries — what and up to where is it permitted for us to investigate — and what investigation is forbidden.

In the Ma'amar ha-Ra'usin [and likewise in the essay "The Secret of the Chariot" etc.] the Ramchal mentions the book "Bris Menuchah" [Covenant of Rest] — a very ancient book. The Ma'amar Arimis Yadai was mentioned in a letter [in the manuscript collection]: "I raised my hands in prayer... and there are roots which I explained in it — a complete explanation..." A lengthy commentary — many folios... new paths... three modes of unions among the upper and lower beings... in the work "Kitzur Kavanos"... modes of unions and ascents... and the attachment and cleaving... Regarding the manuscript: the Ma'amar Arimis Yadai is found in the Oxford manuscript no. 2593... and in the Columbia University manuscript, New York... several words are blurred... additional words remain difficult to decipher.

The essay "The Secret of the Chariot" continues from the content of the Ma'amar Arimis Yadai and the Ma'amar ha-Ra'usin — bringing [the discussion] to completeness in the matter of creation and its ultimate roots... This essay also explains the three modes of unions between upper and lower beings — as in the [other] essays. It is contained in the Oxford manuscript 2593.

The essay "Peirush Ma'amar ha-Zohar Reish Parshas Mishpatim" [Commentary on the Zohar at the Opening of Parshas Mishpatim] explains in detail the third knowledge — that which was brought in the Zohar Chadash on Shir Hashirim — on the verse "Tell me, O you whom my soul loves." The Ramchal explains it in the introduction to "Adir Bamarom" [and likewise at the end of "Milchemes Moshe" — see "Sefer ha-Klalim" p. 361] — these are his words:

"The third knowledge — in the secret of the soul. And this is what is stated: למנדע ברזא עלמא דנשמתן — "to know in the secret of the world of souls." And it hinges here on knowing all the matters of souls with all their divisions — in the secret of gilgul [reincarnation], ibbur [attachment], and yibum [levirate union]. And it is not only to know this matter according to its plain sense — but to know the matter in its root — and it is a very, very exalted matter — expounded greatly in the Tikkunim — in particular in Tikkun 49 and in other places. And it is: to know how the clarification of the governance in general depends on the secret of the souls. And I cannot now elaborate on this matter — for I would have to elaborate greatly. But the essential matter is: that the Sefiras Malchus is made at first without clarification and without completion — so that she will be clarified through the service of human beings. And this clarification is entrusted to the souls — through whom it is made. And the path of clarification is in the secret of all these matters — gilgul and ibbur and yibum as mentioned. And here depend all the occurrences that arose in the world — all that happened from the time of the first Adam to the end of the sixth millennium. And the essential thing of all — to know the entire governance of the time of the six thousand years — for all of it depends on the order of souls. And the general gilgul of Adam the first is the gilgul of all these matters — in the secret of the three Patriarchs, Moshe, and the two Messiahs — as explained in Tikkun 69 as mentioned. And to know the roots of the souls — and for what it comes into a body — and what it needs to rectify in it. And I have already said that this is specifically the matter of the clarification of Malchus — and this too is a very great and precious knowledge." End of his words.

These great and precious pieces of knowledge are well explained in this essay.

And behold all of this was done before the revealing of any Sefirah. And not only that — but another level is found before the revealing of the Sefirot — and it is the one called Binah — and this is the secret expounded in this discourse that we are upon — as you will see there explicitly — where it says: כדין אתלבש ואסתים גו בינה — "then it clothed itself and was hidden within Binah" — and you will yet hear its explanation, G-d willing. Until it is found: the entire existence — from Adam Kadmon to the end of all — is nothing except the seven lower Sefirot [Za"T] in the illumination of the supernal light — which it is permitted to speak of. And in them is found the secret of the seven [manuscript correction: "vanities/breaths" — הבלים — replacing scribal error "vessels" — כלים] issuing from the supernal mouth — as will be stated further, G-d willing. And regarding this matter they said [Chagigah 13a]: "In what is too wondrous [ba-mufla]" etc. — namely Kesser Elyon and Ein Sof, blessed be He. "In what you are permitted — contemplate" — namely from Chochmah downward. And so they said in the Sefer Yetzirah [1:3]: "Understand in them and investigate in them" etc. — namely in the matter of the Sefirot themselves and their governance. But on the hidden it was said [Sefer Yetzirah 1:4]: "If your heart runs — return to the place" etc. And even in the place that is permitted — their saying of blessed memory informed us [Chagigah there]: "You have no business with hidden things" — namely: the matter that the intellect of that person contemplating cannot attain — is withheld from him — for this is the sign that he does not need to know it — and is not yet rectified in his understanding — for if it were a rectification — it would not have been withheld from him. And therefore it said: רעו דמחשבה חד פריסו אתפרם — "the will of the Machshavah — one spreading spread" — and it does not say "spread" [parim] — for it is not the action of the Yud — but the action of the Machshavah — and it spread as if by itself — for the Machshavah is found to be the one that built it. And you will further see below — this is the secret of the membrane of the brain [krum shel moach]. And even though it appears that it is to cover the light of Kesser — it is called "the membrane of the brain" — for to the contrary — it is the brain that made it for itself — and emanated it from Kesser. And understand well: that the lower ones are those who draw the root from the upper ones always — in the secret of this curtain and veil — and the root is covered within this curtain — for so every branch covers its root. Understand well.

And know: the first two orders draw from the side of the Name יאהלוההים — in the secret of Name and appellation in the middle — and this order comes from the side of the garment of Binah. But the order of "Shemi and Zichri" — in the secret of יאהדונהי — and this is the order of the Machshavah itself in the secret of Chochmah. And you see how this is the essence of the unity — for this is truly a general unity — wherein even the separated beings are unified through their cleaving to their root — which is what they deserve to be unified by. Unlike the unions of Atzilus alone — in which the unity is only within it. However — as you have heard: the unions of Atzilus are in the secret of the middle [emtza] — the union of יאהדונהי in the secret of Risha and Sofa — and they also depend one upon another. For according to the arousal stirred in the union of Risha and Sofa — so appear the actions in the union of the middle — and they go and complete one toward the other — each according to its levels — until finally both are completed. And by way of example: with the word "Baruch" in the Birchas Avos — according to the union of Risha and Sofa — all the palaces will be in the palace of the Holy of Holies — until the Kavod stands in its power — neshamah for all of them. And "Atah" — the combining of the male Yesod within it. And according to the unions of the middle — the Nukva of Ze'ir Anpin will rise after the Yesod — and afterward after Netzach-Hod — as explained in its place. And so in this manner they go and complete themselves one toward the other — each according to its aspect. And: וההוא רישא אפיק וכד — namely the three thorns in the Yud — and afterward in another concealment — ונהיר מאן דנהיר — and this is the three thorns being completed in the secret of the three full lines. And all of this is in an incomprehensible manner as mentioned — and therefore it said אפיק מאי דאפיק דלא ידיע. After this Yud was completed as mentioned — another light was further emanated in the secret of the patach [open vowel] — and this is the Machshavah — Chochmah that I mentioned above — in which what was contracted in Kesser is opened. And just as in the Risha — which is Kesser — the ten Sefirot were included as mentioned — so too this Machshavah that was being emanated encompassed ten Sefirot — and it is the second Yud. However — just as the Risha is bound to Ein Sof — so the Machshavah is bound to the Risha — for it is nothing but a revelation of what is in the Risha. And therefore of it it is said: "Very deep are Your thoughts." [Tehillim 92:6] But in truth it cannot cleave to it — for the Sefirot need to emerge to the aspect of the known — and this is only in Machshavah. And therefore the desire to cleave remained — since it is nothing but its revelation as mentioned. And this is the order that the sacrifice makes — going up from below to above — and joining the Kavod to Atzilus — in the secret of the 42 unions expounded in its place. And they are the seven Names mentioned there in the palaces — containing 42 letters — that combine with Atzilus — in the secret of 42 of Mem-Heh [45]. And the secret of this combining is precisely the secret of the seven vanities — with the Hoyas within them. And the unity rises thus — all as I already said — being crowned from below to above. And everything reaches up to the thread called Ein Sof — which is the thread of Ein Sof, blessed be He — and then immediately the Binah was rectified — which is the mouth we mentioned — and the union of the middle was completed in the secret of יאהלוההים. And then the thread spreads from the clothing. And first the matter of the nine palaces is completed — and then Atzilus enters in the aspect of neshamah within Beriah-Yetzirah-Asiyah in the aspect of body. Afterward they ascend in the secret of lo mati toward the Machshavah — and it is crowned. And then the combination of יאהדונהי combines — in the secret of the union of Risha and Sofa. And then truly one is completed. And all types of unions have been completed in the secret of the supernal unity. And you will see: in the secret of the five articulations of the mouth — it is hinted that the word kol [voice] = five Hoyas [numerically]. But the wind [ruach] combines all of them — and goes forth by the power of the tongue in the secret of the Vav — and this is the letter Reish of kol. And in its secret it is said: בראשית — ברא שית [Bereishis = He created six]. And this is the secret of "for there is no word on my tongue" [Tehillim 139:4] — to show that the word depends on the tongue — which causes the wind to be able to go through the articulations and combine them — and make from its letters words — in the secret of the letter Vav. And it is found: two matters are suspended one from the other. The Name יאהלוההים makes the combination of Nefesh-Ruach-Neshamah in Atzilus and then in Beriah-Yetzirah-Asiyah — each by itself — and all only from the side of the nine palaces. And when this is completed — the middle Aleph is revealed — and it is the essential unity. And with the unity of Zu"N of Atzilus — the unity of Atzilus and Beriah-Yetzirah-Asiyah in the secret of Nefesh-Ruach-Neshamah is suspended — and from the side of Chochmah there is the matter of יאהדונה״י — the combination of Atzilus and Beriah-Yetzirah-Asiyah in the secret of general Nefesh-Ruach-Neshamah. And this needs to stand according to the particular combination of Zu"N of Atzilus in the secret of the middle. And the order needs to be aroused in the secret of the combination of יאהדונה״י — which depends on Chochmah — but only after the completion of that of יאהלוההים. And therefore it needs to be suspended in the union of Zu"N of Atzilus — and they ascend in the secret of the palaces to combine shayfa b'shayfa — until the combining of Atzilus with Beriah-Yetzirah-Asiyah — in the secret of: terei falga d'gufa d'is'avidu chad gufa — "two halves of a body made into one body." And this is the 42 unions. And it is still only going up toward the tikkun of the unions from the side of Binah — completed in the arousal from below to above of יאהלוההים — for then the matter goes to the rectification of Chochmah — all the Sefirot included in the palaces — and the supernal unity is aroused to complete all. And it arrives first from the side of the perfection I mentioned above — the will that cannot be grasped for all time [re'usa d'lo is'tapas l'almein]. And the perfection truly completes the matter of Name and appellation — and then the unions of Binah are completed in the secret of the middle — all in the secret of הוי״ה — the order of Atzilus-Beriah-Yetzirah-Asiyah. And then the order of the two Hehs is aroused in the secret of body and soul — and the unity reaches this aspect — influence is made — and from there it withdraws to Chochmah itself in the secret of the Yud and the middle — and this is Sofa revealed in combination with the Risha — and light is added to the Kavod from the supernal will — in the secret of the middle that is revealed. And when this is revealed — one Aleph is made — in every direction — and the Kavod grasps its male counterpart — namely Adnus in Havayah — and that is the Dalet combining with Aleph-Ches — and a complete unity of Risha and Sofa is made. And behold: all the unions depend on the Dalet of Echad — in the secret of the Sofa that is revealed. Understand very well. The summary: the secret of the Machshavah is hidden above in the secret of Chochmah — and even so its matter exists in the Sefirot in an order arranged according to it — and it is יאהדונה״י — and their secret is ... "My Name and My memorial" [Shemi v'Zichri]. And the supernal mouth [Binah] brings forth this Name — that is the Yud in it that brings forth by the number of their hosts etc. And from the side of Binah there is יאהלוההים — the unions of Risha and Sofa and the unions of the middle. The purpose is for the unions of Risha and Sofa — but they depend on the unions of the middle. Therefore the matters parallel each other. And every movement of Risha and Sofa shows movement in the unions of the middle according to their matter. And when Risha and Sofa are aroused — the derivatives appear in the middle — and all arrives [manuscript correction: from below to above] in the secret of the arousal of the lower to Ein Sof, blessed be He. And the 42 unions are according to Risha and Sofa — for they cause the nine palaces to bind to their Risha. And when Ein Sof, blessed be He, is aroused — the equal unity is what is aroused — completing first the middle union in the secret of יאהלוההים. And then the union is made in Atzilus — and the worlds below it are only a branch — included in the Nukva which makes wings for her. And from there it returns to the lower aspect of the Machshavah — the secret of the two Hehs — in the secret of soul and body. And afterward it returns to the unions of Risha and Sofa themselves — in the secret of the nine and the middle — and this is יאהדונה״י.

And understand well: for this is only in the Name Adnus — which is this Kavod that spreads as neshamah over the created beings — but the Name הוי״ה, blessed be He, has no change within it at all. And therefore the service is only here — to bring the servants near to their root — and their secret is the animals offered upon the Altar — so that the evil will not be able to separate, G-d forbid, the complete cleaving. And therefore the rectification for a sinner is the sacrifice — for a sin does not truly cause separation — but above it is called like separation — for it causes the lights to be darkened one from another. But the true separation is only in Beriah-Yetzirah-Asiyah — and therefore the strong rectification must be there. And this secret: "I am Hashem — that is My Name" [Yeshayah 42:8] — in the secret of Atzilus — "and My glory I shall not give to another" — in the secret of this Kavod. And know: the four letters of kavod [כבוד] are themselves the four [letters of the word] echad [one] — and therefore it says "and My glory I shall not give to another." Understand well. And when this Kavod is included in all its tikkunim in one unity — then all of Atzilus must influence it — for it is like a male toward it — and this is the essence of all that arrives at the supernal unity, blessed be He. For all separation has passed — and the Kavod — which is the root of the receiver with all its branches — has been rectified in perfection. And then the influencing portion — influences it — and the supernal perfection is revealed above in the secret of Risha and Sofa. For behold: all the perfection that must be revealed is only in the root of the lower beings — for all is from Him, may He be blessed and exalted, in the secret of "Who spreads out the earth by Myself" [Yeshayah 44:24] — and only this aspect is the one that requires the perfection from the lower beings — for its perfection to go out from potential into actuality. Then His secret, may He be blessed and exalted, in the secret of the Influencer — will influence all the receivers — and this root is found completed without any deficiency. And this is the intention of all — and depends on Atzilus and Beriah-Yetzirah-Asiyah as mentioned — Atzilus in the secret of the Influencer — Beriah-Yetzirah-Asiyah in the secret of the receivers with their root. Understand well.