Binyan Olam & Sod Hashem l'Yire'av

Shaaray Ramchal Gates of the Ramchal — Complete English Translation Volume Six Binyan Olam • Sod Hashem l'Yire'av The Building of the World • The Secret of the Lord Is for Those Who Fear Him נ נח נחמ נחמן מאומן

Editors' Introduction Hak'damah l'Binyan Olam v'Sod Hashem l'Yire'av

Editorial Introduction by the Editors of this Edition Binyan Olam and Sod Hashem l'Yire'av are rare compositions in Chochmas HaEmes (the Wisdom of Truth — Kabbalah). For Chochmas HaEmes deals primarily with the heights of the upper worlds, the upper Partzufim, which are the spiritual roots of the lower world, and deals only very little with our world below. Therefore the lack is keenly felt — in the sense of the expression from the Talmud: "Come, I will show you how the heaven and the earth kiss one another" (Bava Basra 74b) — that is, the connection between the upper and the lower, so that we understand how all the creatures and phenomena of our world are the result of the actions of the holy Sefiros, which determine the essence and form of the creatures and their events, and all the changes found in them — as our Sages of blessed memory said: "There is not a single blade of grass below that does not have an overseer above who watches over it, strikes it, and says to it: Grow" (Zohar, Vol. I, Appendix, §61) — and this overseer is its spiritual root. As stated, we do not possess in the treasury of the books of Chochmas HaEmes — nor even in the other books of Rabbenu — such a composition dealing with the connection between the upper and the lower worlds. Rabbenu defines this knowledge as "great and beloved in the extreme." It is one of the four types of knowledge that Chochmas HaEmes teaches us — as Rabbenu explains, based on what is stated in the Zohar Chadash on the verse "Tell me, you whom my soul loves" [Song of Songs 1:7]. Rabbenu explains the Fourth Knowledge in Maamar HaVikuach §108: "The Fourth Knowledge is to gaze upon this world — that is, to know the creatures of the world and how they are governed. For what the philosophers observed regarding the creatures and the ways of nature — it is nothing but the surface of what is visible to the eye, and even that is not the truth. Rather, all the affairs of the creatures are governed according to one inner governance — and an inner dimension that is clothed in all the creatures. And this is what they said: Nature [ha-teva] has the same numerical value [86] as Elokim [G-d]. This is the truth which the Holy One Blessed be He concealed from the philosophers — and this knowledge was given only to the Sages of Israel. And the majority of the Midrashim of our Sages that speak of the Work of Creation and the affairs of all the offspring of heaven and earth — they revolve around this primary and inner governance. And therefore they differ from the ways of the philosophers, and there are things that appear strange, and the senses testify to the contrary. But the truth is that they speak according to the true governance — which is hidden from the eyes of human beings — and it is transmitted in their hands from the prophets and from the holy Torah." The composition Binyan Olam was intended to be a large and comprehensive work — as Rabbenu himself announces in several places with the phrase: "as will be explained further with G-d's help." However, those further explanations are not found in the composition before us. These compositions were brought to print by R' Sh. Luria of blessed memory in Warsaw in the year 5644 [1884] — taken from the manuscript treasury of the Vilna Gaon of blessed memory — and he joined them to the book Pischay Chochmah VaDaas. It appears that the manuscript that was before R' Sh. Luria contained errors and corruptions. With G-d's help we have corrected the composition Binyan Olam from Rabbenu's own handwriting — from the Warsaw manuscript now located in Jerusalem under catalogue number 8°5217. The title of the composition Binyan Olam appears in the manuscript. The second composition, Sod Hashem l'Yire'av, was corrected based on Warsaw manuscript 149. We thank the Institute for Hebrew Manuscripts of the Hebrew University in Jerusalem for photographic copies of the manuscripts. The main headings in Binyan Olam, as well as the division into sections in Sod Hashem l'Yire'av, appear in the manuscript itself. The sub-headings and punctuation were added by us [the editors].

Binyan Olam — The Building of the World Sos ha-Briah — The Foundations of Creation

Rayshis HaBriah — The Beginning of Creation

"In the beginning G-d created the heavens" [Genesis 1:1] — and thus it is written: "He declared the power of His works to His people" [Psalms 111:6]. For out of the love of Hashem for Israel He wished to reveal to them the hidden secrets of His mysteries — to make known to them a wondrous wisdom — that which the other nations of the earth did not and shall not know, for He did not grant them a share in His Torah.

When the Creator blessed be He desired to create this lower world — in which man would dwell to serve before Him and minister in His Name — He first prepared upper worlds superior to it, which would be primary for it, all of them spiritual, without any physicality — for physicality exists only here. And this too emerged as a branch from the Sefiros. But after their influence and their force diminished, withdrawing in its levels from its supernal source — in which it was revealed to act — all these matters have been explained elsewhere. Therefore I shall not elaborate upon them here — for I shall now speak only of the emergence of physical things: how they emerged and how they were arranged in their proper arrangements.

When the Matzil (Emanator) blessed be He desired to bring forth the physical things, He aroused the upper forces to give their branches at the aspect of this lower level — which upon its departing from its source would become physical — for the illumination had already diminished within it to such a degree, and its existence had become coarsened through the abundance of its darkness, until it reached this level. And the primary generators corresponded to the World of Tohu [Chaos], which were first in existence. And in bringing out their branches — they brought out one general matter encompassing all the forces together, without any discernible distinction. And it is the totality of the force of all the created beings that were created afterward. And after this the Sefiros of Tikkun [Rectification] illuminated — and in this illumination the individual parts began to become discernible.

And the truth is: the matter of the general substance did not precede the matter of the distinction of the parts in time — for everything was done in one instant. Only the force of the encompassing matter is present in Creation — and the things spread out in their divisions. And in dividing — they divided according to the illumination of the illuminating Sefiros. And their totality is four — in the secret of the four letters of the [divine] Name. And they are the four Yesodos (elements) that come from the illumination of Ch-G-T-M [Chesed-Gevurah-Tiferes-Malchus]. And all the other illuminations are drawn after them. And even so, everything was still intermingled one with another. These four elements emerge from the illumination of the four Sefiros I mentioned. But since there is no simple Sefirah among the Sefiros — likewise among the elements there is no simple element — for all of them are compound, only in each one a single aspect predominates. And it is known that the structure of the building is from the four elements. And when the Emanator blessed be He desired to establish all things in their proper place — He brought out the Light.

And now I will tell you from where it is drawn. For all the first Creation was in the secret of the outer dimension alone — meaning from the outer illumination of the Sefiros alone — and therefore their rectification was not completed. Only afterward there shone one light from the illumination of the inner dimension of the Sefiros — at the level appropriate to the levels of the lower worlds. This is called the Light that was created on the first day — for the vessels of the light — which are the luminaries — had not yet been created. But there was this one illumination from the inner dimension of the Sefiros, and once it shone — the world could be rectified through it in its levels afterward.

This illumination gathered into its vessels — which are the luminaries, as I mentioned — and as I shall explain in its place with G-d's help. Once this illumination shone — the elements divided to their places — and then the firmaments separated from the earth, and rose and surrounded the globe. And further in its place with G-d's help the actions of the firmaments will be explained — and all the other created beings properly. And still the earth and the water were intermingled one with another — until the Emanator willed it and each divided to its place — and this is the statement: "and the dry land appeared" [Genesis 1:9]. From then onward the elements began to act and to produce the created beings according to the illumination.

And it emerges from all this: the beginning of lower existence is only the illumination of the Sefiros at the level appropriate for this. And the beginning of Creation is the general matter — and the beginning of the created beings are the four elements.

Inyan HaTeva — The Matter of Nature

Just as the four Sefiros illuminated in the aspect of essence — and produced an essence that varies according to four variations, which are the four elements — so too they illuminated in the aspect of their governance and action — and produced nature in the elements and in what is compounded from them. And the primary qualities of nature are four: heat and cold, moisture and dryness — this is their simplicity. And their compounds produce the compound qualities. And this principle shall be retained by you — as has been explained to you elsewhere — for the ten Sefiros illuminate according to the aspect of extension in revelations and compounds according to the need of governance — neither less nor more than the boundary of Creation. And now I shall summarize the matters in general — and afterward I shall return to detail them in their particular order, each in its place.

Minei HaBriah — The Types of Created Beings [דצח״מ]

But the types of created beings are likewise four: DTzCh"M — Domem (inanimate), Tzome'ach (vegetable), Chai (animal), Medaber (speaking). And this too is drawn from the illumination of the Sefiros according to the aspect in which they illuminate. For one aspect produces the inanimate — and another aspect produces the vegetable — and so all of them. And all matters will be explained in their place. And this shall be for you a principle: when one level illuminates to produce its branches — there will be many aspects within it — in the aspect of the level of illumination as to the abundance of the light or its diminishment, its essence, its quantity — and many other ways.

Inyan HaMahus — The Matter of Essence

The matter of essence is likewise drawn from the illumination according to its essence — for a thing to be hard or strong — and so all the other parts of essence — as will be explained further with G-d's help.

And now let us return to explain the matters according to their particulars. And let us explain first the matter of matter and form. The matter of physicality is the portion of light emerging from the Sefiros at the outer level that brings it out. And this is equal in all things — there is no distinction between one matter and another matter. But form is what distinguishes one creature from another — in the revealing of that matter according to the aspect of the illumination by which the level illuminated. And now let us return to explain the elements one by one with sufficient explanation as is fitting. And let us explain first the four primary qualities of nature that we mentioned: cold, heat, moisture, and dryness.

HaKor v'HaChom — Cold and Heat

Cold and heat are two opposites. I shall explain heat first — and from it cold will be explained. Heat is one quality that causes the parts of Creation not to rest. And the truth is that the four parts are the matter of the governance drawn from the four Sefiros. For when the Creator created His creatures — He created them in the secret of Din [Judgment] — for their entire substance is the boundary He gave to the illumination. And this is the matter of the first Tzimtzum [Contraction] which I have already explained. And then Din places in nature — the return of the light — for this is the entire intention: for the creatures to be bound to their Emanator. This is the secret stated in the verse: "and your desire shall be toward your husband" [Genesis 3:16]. And it is thus found that indeed Din has in its nature that it does not rest — and it is as if yearning to ascend. And therefore all parts of the luminaries will always be in motion. And since Gevurah [Might] is what stands to produce this — it therefore openly rebukes — and its parts are inflamed openly. And this is the matter of heat — which is the strong and openly revealed motion of the parts.

And cold is the opposite — for it is the influence of Chesed [Kindness]. And indeed Chesed is drawn in calmness and rest — without agitation. This matter is drawn because of its concealment — in the secret of hidden love. And this is from our Sages: that the world was created with Din — only He combined with it the attribute of Mercy. And it is thus found that Chesed does not illuminate in its full force — but only as a partner. And therefore it is not drawn with agitation — for it is in concealment. And it is thus found that cold is the settling and the sealing of the parts.

And two extreme states are found for these two governances: the burning of heat and the ice of cold. And the truth is that these two extreme states are both drawn from Gevurah acting according to itself to prevent — for in its prevailing in the secret of itself — the burning is then drawn — which consumes everything. And in its prevailing over Chesed — it seals them greatly until ice emerges. But the extinguishing of heat — which extinguishes fire — is in their [the forces of Chesed] prevailing over it until the motion is stilled.

HaLachut v'HaYovesh — Moisture and Dryness

Moisture and dryness are likewise opposites. Moisture is the ultimate softening — which is that the parts do not stand on their own — but pour themselves over one another — until they run toward one another. And this is drawn from the outpouring of the lights that are not held back — but strike against one another to descend below. And this is drawn from Tiferes [Beauty/Harmony] — in which is the influence. And dryness is from Malchus [Sovereignty] — which stands to receive. And it is that the parts stand on their own — and they are prepared to receive the moisture. And this is the matter of Malchus — where things stand on their own and do not extend — but are prepared to receive.

These four qualities [heat, cold, moisture, dryness] are what stand in the intrinsic nature of the thing — for it to be hot or cold, moist or dry. And there are four others that stand in the joining of the body [as a whole]. And these too are drawn from this same category: and they are softness and hardness, lightness and heaviness — and they are likewise drawn from the four primary Sefiros. And the secret of this matter is: since the compounds were made from the luminaries and their influence in the measure of the purpose of Creation — it therefore follows that one Sefirah illuminates in many aspects that are within it — beyond its own substance — from the aspect of the combination of the others within it. And even in a branch of Gevurah you will find the aspect of Chesed — such as softness — and the like — for in that aspect, this illumination of Chesed is present within it. And two types of illumination are found primarily: Chesed and Din — inner dimension and outer dimension. And they themselves are the secret of Tiferes and Malchus — and they produce softness and hardness and so on.

HaRoch v'HaKoshi — Softness and Hardness

Softness and hardness are opposites. Softness is drawn from Chesed — and this is its matter: know that the nature of Chesed is extension — and therefore every branch of it — meaning what is drawn in its illumination — the parts within it will reveal themselves to one another. For what is hidden — meaning hidden from the lower beings — it is nonetheless always extending and not prevented. Therefore when the parts of one body connect and are drawn one to another — they will produce softness — until its end is moisture — as I explained above. But Gevurah — its nature is arrival and limit — and therefore the branch emerging from it will have parts standing on their own — and not revealing themselves to one another. And then hardness will be present within it. And therefore all hardness found in any body whatsoever — all of it comes from Gevurah. And these are the two forces found in nature — one that reveals — and one that establishes them and limits.

HaKalus v'HaKoved — Lightness and Heaviness

Lightness and heaviness are likewise opposites. This is their matter: know that there is no thing in the world that does not have an aspect of a soul within it — even the inanimate. And it is what establishes the parts of that body in their connection and their rectification. And this matter comes about — for the inner dimension above extends through all the levels according to their aspect. And therefore when one level illuminates to bring out its branch — it illuminates in the aspect of its outer dimension — and also in the aspect of the inner dimension which is there. And from this inner dimension, the aspect of a soul is made within it. And from the outer dimension — the visible body. And it [the body] is bound through this inner dimension to its root — and receives the influence according to its root. And regarding the matter of passing-away — I shall yet explain to you with G-d's help much regarding this matter: for the inner dimension departs and is absorbed in its root — and the outer dimension is annulled and passes away.

And lightness and heaviness above are drawn from the inner and outer dimensions. For lightness is that the luminary is borne by the Emanator who bears everything. But heaviness is when the levels descend below — and this is the matter of the thickness that needs to extend below. But when the aspect of the inner dimension prevails in a branch — then it will be light — for the outer dimension within it is borne by its inner dimension — and it is like its root above. And heaviness is the opposite: when the outer dimension prevails — then the inner dimension releases it — for thus it is needed for it to extend below in the aspect of thickness. It is thus found: lightness — when the inner dimension bears the outer dimension — and heaviness the opposite. But there is no body that will not have heaviness — for every body is outer dimension. And it is found that the light [thing] rises — because it is borne — and the heavy descends below — for such is the chain of its levels.

And indeed lightness is found in straw — even though it is the Sitra Achra [Other Side] — for it appears that it should have been heavy. But the truth is: the straw is the inner dimension of the Sitra Achra — for it is what adheres around the wheat — which is holiness. And through this, the inner dimensions or the Kelipos [husks] either adhere or are repelled. And this is the secret of: "as chaff which the wind drives away" [Psalms 1:4] — for the wind of holiness — this surrounding chaff — is what is driven away first.

Inyan HaTzva'im v'HaTa'amim — Colours and Tastes

The Emanator made four luminaries — which are the eyes, the ears, the nose, and the mouth — standing for governance — which perform their actions in governance. Their secret is: sight, hearing, smell, and speech — and they are distinct actions, as explained elsewhere. And since these luminaries stand to govern — therefore in the branches emerging from them there are found the colours or the other things that serve these senses. For what the branch receives in the aspect that has relevance to the illumination of this sense — that is the colour or the taste — and the like. But what it receives for sight — divides in the secret of the Sefiros into colours. And it is thus found: the colour white is the illumination of Chesed — in the aspect of what is relevant of that existent to sight. And likewise tastes belong to the palate, and smell to the nose, and sounds to the ear — all of this because the illumination of the senses is present in existence. Therefore the existents must have relevance to them — and the aspects of connection of all things will be according to the matter of the thing to which they are connected. And it is thus found that colours are the order of the existent in its parts — according to how they are arranged in the aspect of their connection to sight — and the variation in the order of its parts. And this connection produces the colour — and is drawn from the illumination of the Sefiros according to the connection of the existents to the Sefiros of the senses.

And the primary colours — from which all others are built — are white, red, green, and blue [techeles] — and they correspond to Ch-G-T-M [Chesed-Gevurah-Tiferes-Malchus]. And from their combinations the others are built according to the temperament.

And let us now explain the matter of DTzCh"M — for it is a great foundation for knowing the orders of Creation.

Inyan DTzCh"M — The Four Kingdoms of Nature

Know that in the Sefiros there are found many aspects for illuminating — and this matter has already been explained — but their totality is encompassed in four — in the secret of the four letters of the blessed Name. Therefore the types of created beings that emerge from them were explained in four. For when the luminaries illuminate at their outermost level — which is the secret of the lower Heh [ה] — they produce the inanimate [domem]. And in their illuminating at the level above this outer dimension — which is the secret of the Vav [ו] — they produce the vegetable [tzome'ach]. And likewise with the upper Heh — the living creatures [ba'alei chaim] — and with the Yud [י] — the speaking being [medaber, man] — and within it all the others are included — as I shall explain in its place with G-d's help.

And indeed the four elements are always the composition of Creation. And in the secret of the outer dimension they act in the inanimate — and at a more inner level they act in the vegetable — and so on up to man. And all these matters we shall elaborate upon further with G-d's help.

Yesod HaAfar — The Element of Earth

The element of earth is what builds the ground — called in the verse "dry land" [Genesis 1:9]. And it emerged from Malchus in the aspect of the inanimate within it. But here too there are found various types of illumination — and therefore their offspring are various likewise.

HaAfar — Earth

Earth is an aggregation of small, dry, and cold particles — which in their adhering one to another produce earth. But they have no bond to connect them — and therefore they are very ready to separate one from another. And all this is according to the illumination that brings them out.

But from them there will afterward be found other types of creatures — born from them according to other preparations given to them — as we shall explain with G-d's help. And they are the stones of every type — for there are rocks, marble stones, sapphires [spirim] — which are precious stones — and metals. All of these are built from the union of earth — which is taken through a force that joined them and connected them.

And I will tell you from where this force emerged. Malchus from its own substance alone is earth. But Yesod [Foundation] — wherever it illuminates — it connects. And therefore when a light of Yesod illuminates to the lights of the luminaries of this earth — those lights immediately connect — and from earth they make stone. And therefore you will see that even [אֶבֶן, stone] is the Name B"N [בן = 52] — and it is "the spirit left by the husband in her" [a Zoharic expression] — for the illumination of Yesod in Malchus produces the stones from earth. But when the aspect of Malchus prevails in those lights — then they produce rocks, or marble. According to the particulars of the type of illumination — so will be the particulars of their type and their segulos (special properties). And if the aspect of Yesod prevails in them — then they will be sapphires — dividing into their particulars likewise according to the particulars of the illumination.

HaMitachos — Metals

And the metals too are likewise made from the union of earth — according to the illumination of the levels that illuminate in Yesod to produce them. And their order: Silver — Chesed. Gold — Gevurah. Copper — Tiferes. Tin — Netzach. Lead — Hod. Quicksilver [mercury] — Yesod. Iron — Malchus.

And the distinction between stones and metals is: for stones — the illumination of the levels given to earth is external to the aspect of the earth. Therefore they remain stone — for in their separating they return to earth. But metals — the illumination returns the earth to its own aspect — and they then exchange form entirely — and become metal — which does not return to being earth upon separation.

And let us now explain the matters of man — and through them there will also be explained the places where the metals form — and all that is born in the belly of the earth — and the matter of the mountains, the hills, the climates, and the atmospheres.

[From here onward — the handwriting of a copyist, not of the Ramchal himself.]

Hispashtus HaAdamah — The Spread of the Earth

The body of the earth spread in three dimensions: in breadth, in length, and in depth. And let me explain the depth first. Every rounded thing — its centre is its end — not its underside. And it is thus found that when the Holy One Blessed be He created the earth — He poured the illumination that was fitting and prepared to bring it out in a straight line — at the place of the Even HaShesiyah [the Foundation Stone of the Temple Mount]. And from there it descended according to the aspect of the extension of the illumination in its own substance — which is its thickness — so many levels until it reached the centre — and there it stopped. And from there it extended to the sides — this way and that — in a spherical extension — until it became a circle of uniform thickness throughout. And therefore the form of the earth is said to be spherical — even though the upper surface is not a perfectly complete round — for from the centre it spreads thus. But the extension in length and breadth follows its extension through its levels — according to the secret of the movement from east to west — and from north to south. And the truth is: the movement of the sun is what divides the earth into its divisions — and it was so created — prepared for all these divisions. And this matter will be well explained to you when you understand the ways of the luminaries — which will be explained to you further with G-d's help.

But this you should know: in the movement of the sun — it pours to the earth all its needs — and its movement corresponds to the levels found opposite the levels in governance. In its movement from east to west — it produces the day — and this is one governance. And according to its levels — the length of the earth was established. And its movement from north to south — produces the year — and this is another governance. And according to its levels — the breadth of the earth was established. And according to this governance — the earth divides into five portions: two portions distant from the sun — which are cold; one beneath the equatorial line — which is hot; and two close to the sun — one on each side — which are temperate. And these are called the five climates of the earth.

Chamisha Mizgay HaAretz — The Five Climates of the Earth

And now let us explain these matters according to the order of the upper governance. Know: the movement of the sun from east to west is the secret of the influence of Z"A [Zair Anpin] from its own side. But its movement from south to north — produces the year in its circuit beneath the constellations. And this is what it influences according to the secret of the Nukva [Female Principle] who receives. And therefore they are twelve months and three hundred and sixty-five days — as I told you earlier with G-d's help regarding the luminaries. And the secret of the year stands in its governance in three — which are Ch-D-R [Chesed-Din-Rachamim] — and therefore there are three pilgrimage festivals within it. And the secret of all is the influence of Tiferes — together with the Ch-G [Chesed-Gevurah]. And so the sun does in its circuit over the earth: for one portion of it stands beneath the equatorial line — and it corresponds to the influence of Tiferes which influences directly to Malchus. And from this illumination that land came to be. And from the influence of Tiferes on the side of Ch-G — two further climates emerged to the right and to the left — close to the light — but not directly beneath it. Up to here the light still illuminates in its force — for when the sun reaches the extreme of summer — from there it illuminates one climate and produces it; and when it reaches the extreme of winter — it produces the other climate. And all this is still while the light is in its full force. And from there the light extends to the right and to the left — as an outer dimension that is very distant from the light — and the two other cold climates are produced — far from the sun.

HaIklimim — The Climates

But climates [ikklimim] depend on the governance of the days. And know that whether the day and night are long or equal — all of this is drawn from the upper governance — as I shall explain with G-d's help. But the spherical nature of the world is due to the descent of the levels — one beneath the other — in their gradation. This is the secret of their gradation: when the influence goes out in a straight line — at that very moment it extends to all sides equally — but according to the excellence of their levels. For in the very same instant that the upper receives according to its great level — the lower receives according to its lesser level. And when the level descends to such a point that the measure of the day changes by a known amount — it is called a climate for it.

Inyan HaAvirot — The Matter of the Atmospheres

But the matter of the atmospheres is in the air acting upon the earth according to its matter. And this matter I shall explain for you at great length in its place with G-d's help. And what you should know now is that the earth spread in a preparation fitting to receive the various actions acted upon it — for everything goes in one order — and the matters correspond one to another. And regarding the plants — I shall explain to you well with G-d's help the matter of the activation of the earth according to what acts upon it.

HaMayim — Water

Water is the existence of many parts — for they pour one after another. Cold by their nature — and their place is around the sphere of the earth — only leaving the place of the dry land. And they are likewise in spherical form. But you must know: when the elements divided — half the water rose above the firmament — and half remained below mixed with the earth. And when they separated — each went to its place. And so the order of the spread of the waters beneath the firmament — in streams and sea — as I shall explain with G-d's help. But in the middle at the centre there were yet more waters — and they are the waters of the tehom [deep]. Behold all the waters of the world: above the firmament, beneath the firmament, and in the belly of the earth at its centre.

Sod Hashem l'Yire'av — The Secret of the Lord Is for Those Who Fear Him Fifty-eight aphoristic principles on the spiritual roots of physical reality

Translator's note: Sod Hashem l'Yire'av is composed of fifty-eight numbered aphoristic sections — brief, dense, concentrated statements of principle. The title derives from Psalms 25:14: "The secret of the Lord is for those who fear Him." Each section presents the Ramchal's account of the spiritual roots governing a specific physical phenomenon. The numbered section-divisions appear in the manuscript itself; sub-headings within this translation are editorial.

[Knowledge One — the Creature in Itself]

§1. All lower created beings — three things must be known regarding them: First: their matter below — for they are governed according to lights and angels appointed over them in the laws of influence and governance — each one separately and in its own right. Second: some of them are bound under the general governance of good and evil — and the appointees of governance govern the appointees of Creation according to the rectification of the Upper Tree. Third: there is the secret of this order above — in the luminaries — in the way of the supreme thought. Behold here are three types of knowledge: one concerning Creation [the creature in itself]; two concerning governance below; three concerning the supreme thought.

[Knowledge One — Continued]

§2. The beginning of Creation and governance is coming-into-being and passing-away [havayah v'hefsed] — and the beginning of coming-into-being and passing-away is matter and form. All matter is something-from-nothing [yesh me'ayin] — and it emerged from Malchus, which brought it out from all the Sefiros. And the upper Root rests upon it — and then the matter comes together with the form through the force of this adhesion. And the form itself is what the Root rests [causes to rest] upon the matter. And there is a particular structural order for this — explained in Sefer Yetzirah [the Book of Formation] in the thirty-two paths of wisdom.

§3. There are upper existents that are permanent — which are the separated luminaries — called the Holy Chayos [Living Beings]. And from them comes this lower matter — which is totality — like one radiance that emerged from them — and at first became hyletic matter [prime matter, chomer hiyuli]. And Malchus rested upon it and produced from it so many types of substances in different forms. And this is the way of coming-into-being. And passing-away is the matter returning to be absorbed in its root — which are the Chayos I mentioned. And there is complete and incomplete passing-away. The complete is when it is corrupted from every form — and the matter returns and is absorbed in its root. And incomplete — when it is not absorbed in its root — but receives another form.

§4. At first the hyletic matter was created — and the Root did not rest upon it in a proper order. And then no form was found properly — and this is tohu v'vohu [formless and void] — which is incomplete passing-away. Afterward the matter was rectified — and the Root rested — and the substances took on proper forms.

[Knowledge Two — Governance Below]

§5. The root of the world below is Malchus. According to its property it gives place to evil — and afterward returns it to good. And its lights from above revolve in this secret of Tikkun v'Kilkul [rectification and corruption] — to clarify the governance which is arranged in all its completeness — as will be seen toward the end.

§6. The root of the existence of Z"A is judgment — and the root of the existence of Malchus is darkness. And this is the distinction between the judgments of the male and the judgments of the female. Therefore the earth specifically was tohu v'vohu.

§7. All governance — [operates] through constant influence. According to the influencing Root — so is the offspring in the created beings.

§8. The first existence of Creation is a fine and spiritual existence — and in this it is said: "In the beginning G-d created" [Genesis 1:1] etc. And all the offspring were created [in this fine state]. And afterward they began to become corporeal as is now the case. And then there was the tohu v'vohu — for all the forms wanted to exist — and all of them were corrupted — each by the other. And the governors of that time were the Sefirah of B"N [the Name of 52]. And then all types of corruptions were first rooted into nature. And afterward: "And G-d said: Let there be light" [Genesis 1:3] — and this is the illumination of M"H [the Name of 45]. The forms emerged properly. And this light was one very fine and precious existence — which was revealed in the world without any screen or covering — and it caused a great rectification for all creatures. Only this light was then hidden away — and only a little of it is revealed, through garments — which are the bodies of the light that exist now — as will follow. And therefore the creatures too are not so strong.

§9. The totality of all corruptions in nature were encompassed in these four: tohu, vohu, darkness, and tehom [deep]. And likewise all corruption of governance above is encompassed in four — from which afterward [they descend] to Malchus — as will follow. And the four Names E"B, S"G, M"H, B"N subdued them — for they equal in gematria [numerical value] the phrase "Let there be light" [יְהִי אוֹר = 232]. And tohu v'vohu completely departed — for they were what utterly and completely destroyed all things. But darkness and tehom remained — which make the preventions and corruptions within their proper limit. For darkness was separated unto itself and its boundaries were fixed. And then a boundary was fixed for light and for darkness. The light and darkness of the first day — which are two great, fine, and inner forces — that make the rectifications and the corruptions in the world. Their garments are the light and darkness of today — and through the garments they act what they act even now in the world. And tohu and vohu too are two forces — and they are what our Sages mentioned: the green line and the slippery stones — which departed from the world. But they did not entirely cease from existence — until the future [the time of complete rectification] — as will follow.

§10. The heads of all created beings are the four elements. When the Tikkun came — it likewise divided all things into four — and made for the four elements — four qualities, four types among the created beings.

§11. The totality of all governance above is Ch-G-T-M [Chesed-Gevurah-Tiferes-Malchus]. And from them the four elements chain-descend below — four great existences encompassing all the laws of nature. And their form varies one from the other — and four forms are encompassed in them. And four qualities — which are the totality of all things — that is to say: the resting of form is in four ways — in the secret of Ch-G-T-M. And all other particular aspects are included under these four.

§12. Essence is the particularity of form — how the Root rests upon the form — and gives to it particular segulos [special properties].

[Knowledge Three — The Supreme Thought]

§13. The root of everything is the supreme completeness of Ein Sof [the Infinite] blessed be He — which is Nothing [Ayin]. But Malchus is something [Yesh] — namely the Reshimu [Impression] which remained — as a glowing ember within the mould [quoting Zoharic Aramaic]. Afterward it produces colours — and they are the forms and the governance arranged in the secret of the primordial light [or kadmon]. Afterward there are the colours — and that is the ordered governance through which the entire cycle moves. And all this is in the secret of Malchus — for all the worlds are Malchuyos [kingdoms, i.e. receivers].

§14. The four qualities of nature: cold and heat — moisture and dryness. And four others in the building of bodies: softness and hardness — lightness and heaviness. And they too are the action of the four letters of YHVH [יהוה] in the created beings.

§15. The four elements equally receive all the upper influence. And their existence rises to the highest existence. And the angels above them are greatly inflamed — and all [of creation] comes from them.

§16. Essence is drawn from the way of the emergence of physical things to be produced — and its secret is the Name Mehovah [מהוה] — one Name emerging from the Name E"B [72] in four letters — which is its measure, Mehovah. And its secret: "from the world" — "and until the world" [מן העולם ועד העולם — Psalms 106:48 — the first letters spell מ-ע-ו-ע = Mehovah] — and it is the chain from the Sefiros of the Upper to the separated beings. And there is one force which is this mehovah I mentioned — which precedes to bring out through it these lights. And the four heads — Ch-G-T-M — act in it — and produce two channels. And each channel has two sides — each the opposite of the other. The first channel — through it descend those drawn in Gevurah or in Mercy. Those drawn in Gevurah emerge in inflammation and speed — this is heat. And those drawn in Mercy emerge in great rest and great delay. And yet another channel — standing for the connection of the letters connecting to that physical substance — from one side it brings out the letters in reversal — which reverse in their combinations — and return and reverse again — and do not rest. And from the other side — they stand hard without reversal — this is moisture and dryness. For the existence of physical things is through Ch-G-T-M — and there are four ways in it as mentioned. And this is what makes the varying essence according to the force of the producer. And these four qualities show this bringing-out in its ways. And they themselves vary according to the root of the producer. And it is thus found that all cold wherever it is — shows the matter of the bringing-out of the physical substance through Chesed — that is, through one force — even if the physical substance is from another root — the cold in it shows its coming-into-existence from Chesed. The types of knowledge thus converge here as one — for the secret of essence is the matter of the ways of the bringing-out of physical things — which are four ways: swiftness and slowness — in reversal and in standing-still. And this same matter is found in the substances themselves from the side that they emerge in these ways — for one whose forces emerge in delay — one after another — is cold; and one that emerges in inflammation — is hot. One whose combinations do not stand — is moist — and therefore it connects with others — for it then joins in another combination — according to what it leans upon.

§17. The soul of living creatures has connection [kesher] with all created beings in five ways — which are the five senses. And the flare [shaviv] goes out from the soul according to what the sense is — and adheres to the sensed thing. And sometimes the flare of the soul is stronger than the substance of the sensed thing — and the overseer of the sensed thing yields to the flare of the soul and receives it within itself. And sometimes the overseer of the sensed thing holds its own substance more strongly than the flare of the soul emerging from the sense. And every thing in the world is judged according to all the senses that have connection with that thing. And from this the secondary qualities are drawn. And indeed not only the soul dominates the existents — but [another force] is also found within the existent. For example: the lower bears the upper — and the light enters bodies. And the principle is: there is a condition for every overseer — to allow another force, that is fitting to be allowed, to pass through its domain — and not to allow one who is not fitting. And according to this are all the states found in the world in substances. For example: softness and hardness. Softness is what allows every other existent to enter it and adhere. And hardness — the opposite. The thing that is light — the force within it lifts it — and the lower [that supports it] bears it. The thing that is heavy — its own force does not lift it — and the lower cannot bear it. And likewise there is a body that allows light to enter its domain — and it is a pure substance [transparent]. And another that does not allow it — and this is what darkens. And all the other states — all of them are in this same secret.

§18. The composition of simples: the four elements — they are the general forces that rise to the highest existence as mentioned above. And the Root gives them to connect one to another — and to give the prevailing [hispashtus] of each of them in what is appropriate to it. And there are likewise bonds above — all joined in the combination of Ch-G-T-M — in all types of governance. And every upper bond binds the elements below in that bond — and makes the created being in the lower world.

§19. The matters of governance divide above into great particulars — and all is the combination of Ch-D-R [Chesed-Din-Rachamim] and all their offspring. The offspring of Chesed — many: for example — sweetening, revelation, and quieting — and many others like these. And their opposites in Din. And their middle in Mercy. And sometimes the sweetening combines with concealment — and the quieting with them — and this is one type; another time — the sweetening and revelation with inflammation — and this is another type. And the combinations are without end because of the abundance of the offspring. And the elements receive all the forces — and draw them below — and [each] connects within it by its force. And receptacles are found for every force in the place where it needs to connect with its fellow — and there they connect — until the body becomes one truly.

§20. The existence of the elements is the existence of what draws the upper force — and it is a true offspring of the Sefiros. And it draws the influence from above — and with them the four ways we mentioned. And there is also within themselves a connection from these ways — from the side of the connection of right and left. For in the way of their emergence they alternate — and from this derives the segulah [special property] of all the compounds. This is the secret of Ch-G-T-M interlocked one with the other in the way of their producing their actions. And all is a temperament of Ch-D-R. And in the inflammation of this — the secondary qualities multiply the combination. And indeed these too are in the secret of the particulars of Ch-G-T-M — only the elements are Ch-G-T-M from their own side — and the secondary qualities are what is relevant between one offspring and another.

§21. The composition is made thus: one force descends from above from some place in the Merkavah [Divine Chariot] — which is the root for that existent. And it is encompassed from Ch-G-T-M — which it encompasses from its own side — and from the Tikkunim [rectifications] of the lights — what is relevant to it. And then the four elements gather around it in that proportion that is in it. And they take from the secondary qualities what it receives — and what is in that force in the Tikkunim of the lights. And the existent is formed in the resting of the Root upon it. And all through the angel appointed over that compound — who holds its parts together and governs them in the secret of the order I mentioned above.

§22. The beginning of all that exists is earth — and Malchus connects with it — and this is the matter of kneading the earth [givul afar]. And the upper influence enters it. And as long as the water does not mix well with the earth and does not knead it — the influence does not enter it. And so every change of form requires fresh kneading of earth through the force of water. And fire passes through all of it — and mixes well the earth and water — and forces out all waste. And air enters between the parts and connects them together.

§23. Had man not sinned — all the existents would have been found immediately in all their rectifications — that is, they were created in their form [tzivyonam] and created in their full stature. And since he sinned — the compositions are completed little by little — for the influence is not revealed all at once.

§24. Tohu v'vohu dominated at first — and corrupted, evil, and impeded things were found in nature — which was destroying all the existents. And afterward when the compositions are made — there is in the clarified matter for that existent some waste and corruptions and preventions. And they adhere to the portion of earth. And the Sitra Achra adheres there greatly. And a heat-force must arouse the heat within the compound. And the heat comes from strong Gevurah — which has the force to repel this waste — and repels the waste from the earth. And the water enters the earth — is kneaded — and receives the form fitting for it. And since the force is weak — it is impossible to pass all the preventions at once — but little by little — until it is completed. And this is called bishul [cooking/ripening]. And what the earth is not ready to receive in kneading — is the deficiency of bishul. And the heat comes from the sun or from fire — which are from the Gevuros. And in their own place they have no prevention — unlike the fire within the compound. And therefore the heat must come from a place where it dominates without prevention — and the heat within the compound must increase to ripen it.

§25. There is bishul after bishul — particularly where a form needs to be exchanged — which requires another kneading. And therefore flesh — even though it is sweet in itself — but for it to be fit to be eaten — it requires more kneading — therefore it requires more bishul. And furthermore the stomach requires yet another bishul — to be exchanged into the form of the body.

§26. The sustenance of the compound is for the sake of its parts standing within their limit. And it is earth primarily — and water enters into it — through which is the influence and the kneading. And these two are found to be the two foundations in the existence of the compounds. And two others are Tikkunim that rectify the composition — as stated above. And the passing-away is when the water portion separates from the earth — and the kneading ceases. And this is the rotting [sirachon] — for the rotting things become moist — and the form departs from above the composition — and the parts separate. And if it is not completely corrupted — it receives another form. And if it is completely corrupted — the matter returns and is absorbed in the luminaries.

§27. Found in all compounds are four things. The force descending from the Chariot is encompassed from all the secrets of governance — included from the luminaries themselves — in the secret of Ch-G-T-M — in the aspect of Ch-D-R — in the aspect of their orders in the production of the forms of existence — and in the aspect of the Tikkunim in the offspring between one and another. And the root of all these matters is above. And when it descends — encompassed from all this — all four elements gather to it: they are from the totality of Ch-G-T-M according to themselves — and in them is the first essence in the secret of the productions of existence. And they connect one to another in the levels fitting for them. And the states are added in them in the aspect of quality. And these too emerge in the secret of Ch-D-R — and correspond to the secret of Ch-G-T-M truly — which are the elements — and the form rests upon them. And the existents are made from them together [yachdav] of inner and outer dimension — and the inner dimension dominates and makes all the matters. And the angel appointed over it makes all this chain-descent — and the elements from their own side are root — the essence being first — and the quality being second. For Ch-G-T-M from their own side are the root of everything.

§28. The Sefiros from their own side are the elements — namely the bounded light which they are — the Sefiros — and this is from the side of Keser. Their governance is what is relevant and related to the lower beings — and this itself is the ways of the mehovah I mentioned — this is from the side of Chochmah. And the bond of the existents and their adhering one to another — upper in lower — are the secondary qualities I mentioned — and this is from the side of Binah. And these are the roots of all composition — and the orders of the composition are the V"K [the Six Extremities]. And the composition itself — Malchus.

§29. Clouds are the garment that the tehom [deep] has — it is mist — portions of which rose up — and within them waters from the deep itself. And the waters sweeten in the clouds and rise to the place they rise. And according to what they receive from above — they become snow, water, or hail.

§30. The tehom is the element of the earth. And the waters that rise are the M"N [feminine waters, mayim nukvin] of it. What they receive from above is the casting [zerikah] of the M"N. And they rise in the air — and the upper waters descend — and they are the M"D [masculine waters, mayim duchrin]. All descends to the tehom — as it is written: "the waters are hidden as with stone" etc. [Job 38:30]. And there the gestation [ibur] is made — and afterward [comes the growth] to the earth — which are the plants.

§31. What brings down the rains is all the influence needed for the earth — to give life to all its offspring. And it is the temporal influence that sustains the temporal actions in the aspect of growth and the alternation of seasons. But the constant influence comes through the sun.

§32. A great illumination is constantly drawn from the heavens themselves to the earth — which is the holy earth. And when it becomes clouded — it is blocked — until the rain descends — and then greater light comes — particularly when the rainbow emerges.

§33. After the rain descends — the clouds descend through the air to their place — to be the garment of the tehom.

§34. All things that adhere one to another — their adhesion is in the aspect of Zu"N [Z"A and Nukva, the sacred union].

§35. Every adhesion in which things adhere one to another produces a novelty in the earth — which receives novelties according to them.

§36. The portions of clouds correspond to the portions of the waters that rise — and likewise to the waters that descend opposite them. And the clouds are appointed for all — rain or snow — according to their particular aspect.

§37. The clouds that emerge from the garment of the tehom do not bring rain — only those emerging from the sea do. And those emerging from the tehom only make innovations of qualities in the air — for indeed there are small particles absorbed within them. And they are what renew through the air — and they are from the totality of the darkness upon the face of the tehom — as will follow.

§38. In the waters of the tehom there is sulphur mixed with mud — and their totality is the darkness upon the face of the tehom. And furthermore that sphere which moves in the air — there is its place. The summary of the matter: all that moves in the air of the world — emerges from the tehom. And the clouds are what bring them — these are the clouds of the earth; but only those of the sea bring the waters.

§39. When the clouds rise — permission is given to sheidim [demons] to roam the earth. And therefore the clouds are called se'irim [hairy-demon-like beings — the word evokes both "clouds" and "goat-demons"]. There are many bands of sheidim — and they fight one another — and shoot arrows at one another — and human beings require protection.

§40. The celestial sphere sends its illumination to the earth as mentioned. And when the clouds rise — this is blocked as mentioned — and therefore there is place for the sheidim to dominate. Afterward the sphere strengthens — and brings out a fine fire — and takes with it the sulphur from the clouds of the earth — and lightning is made. And then the clouds split and empty their waters — for all their motion is from the sphere — and this lightning strengthens in the clouds and bursts them open. And so it is said: "His lightning flashes to the ends of the earth; after it His voice roars" [Job 37:3]. And this same force that goes out from the sphere does this. And the sphere itself thunders with force — and this is drawn from the upper force that strikes it. And the force that goes out from it strengthens in its root — and completes its matter to empty the waters — that is: first when the force goes out from the sphere — the force of the sphere ignites and thunders — and the waters pour. And all the high clouds pour what is in them to the low clouds — which are upon the earth. And this is the secret of: "none can stay them when He hears His voice" [Job 37:4]. And all this through the force of the upper waters that descend in these thunderings and strikings of the sphere. And so it is said: "He makes lightning for the rain" [Jeremiah 10:13]. And likewise: "at the sound of His giving: an abundance of waters in the heavens" [Jeremiah 10:13]. And likewise: "the voice of Your thunder was in the whirlwind" [Psalms 77:19]. And the sheidim strengthen when the sphere thunders — before the drops reach the lower cloud — and they shoot their arrows. And afterward the lower cloud splits — and then the sheidim scatter. And even so they do not scatter entirely to settle in their place — until the sun emerges.

§41. In every single drop there is one drop of upper water — and around it the lower waters. And according to the proportion of the inner drop — so is the outer. And all of them are יוד-forms [Yuds] — therefore they are round. And a path is made for them through the atmospheres — and the paths are ו-forms [Vavs]. And afterward they descend to the earth and connect to four sides — and they are all ד-forms [Dalets] — and all is Yud [the letter-cycle Yud→Vav→Dalet is a Kabbalistic symbol of the descent and spreading of divine influence].

§42. Snow: the lower waters rise — and what descends is from the sphere itself — not from the upper waters. And our Sages of blessed memory said: "Everything was from the earth — even the solar sphere" [Yalkut Shimoni]. And it is thus found that snow particles are earthy particles — and these descend and mix with the earth itself — and become earth. And the waters give the influence — but the snow becomes the body of the earth and fertilises it — and this is: "He says to the snow: Be for earth" [Job 37:6]. Therefore they [the Sages] cover [seeds] with snow. And snow is very purified earth — therefore it is white. And fire melts the earthy portion — and water remains as at first.

§43. In summer it is difficult for rain to descend — and therefore lightning is needed. But in winter — they are the days of rain — there is not so much [heavenly] accusation [kategor] against them — therefore lightning is not needed.

§44. Hail: upper waters do not enter the lower — but remain by themselves — filled with hard force — in the force of fury — and these are called hail. For the earthly aspects strengthen in them — therefore they are called stone. And from the side of the wind they cause great harm — for the wind inflames with Gevurah — therefore they scorch.

§45. Frost is from the aspect of snow — but from earth not so purified as snow. And this is: "He scatters the hoarfrost like ashes" [Psalms 147:16]. And snow is [for] the earth — it cleans and fertilises.

§46. Wind is a very powerful upper force. It begins beneath the wings of the Keruvim [Cherubim] — which are Metatron and Sandalfon — upon whom the Shechinah rides. And from there the wind goes out — which is an abundance governing all the matters of the worlds — as the secret of: "wherever the spirit of the living creature went" [Ezekiel 1:12] etc. And all the actions and bonds are made through it. There are many types of wind for the need of all actions. And all these forces are encompassed in the solar sphere. And afterward from the solar sphere they descend into the world. And the truth is: they extend through all the spheres — and afterward are encompassed in the solar sphere — and from the solar sphere they are drawn below. And that is because there they thicken more — and a garment is made for them from the sphere itself. But the essential matter is that they themselves thicken more — and afterward descend with great force from the sphere below. And according to their descent — so are actions performed in the world — for everything is handed over beneath them. And there is a wind that brings water — a wind that brings snow — a wind that passes water — a wind that brings clouds. And all the other actions in the world are performed through the winds according to their types. And their nature too is hot or cold as needed. For after they thickened and descended below — their states are like the states of these physical things. And the place of their birth greatly varies — for some of them are born immediately upon their emergence into the world and blow with force; and some of them do not act at all immediately — but only when they reach the particular place to which they are sent. And of these it is said: "He makes His angels into winds" [Psalms 104:4] — for they are truly upper aspects — clothed in these lower winds that thicken and become like physical things. And these first descend from the solar sphere to the sea — and from it to the rivers — and from it to settlements and cities in the place they travel. And when a wind goes out — it makes all this journey. And because of this — sometimes they appear as if descending from above — and sometimes as if vapours from the earth — for they alternate from place to place. Explanation: first they descend from above — and then it is discernible that they are coming from the sphere. Then they enter the inner portion of the waters — and come out again from there — and then they appear to be emerging from the waters. And afterward they enter the inner portion of the earth. And then they emerge and appear as if emerging from the earth. And it is true — their movement goes thus. And wherever they stand — they adhere there and bind it — until in their revolving through all of Asiyah [the World of Action, the physical world] — they have bound all of them. And then they strip and shed their physicality — and enter Gan Eden [the Garden of Eden] — and there they are bound in their place — and complete their action — and they find there all the forces of Gan Eden — as it is written: "blow upon my garden" [Song of Songs 4:16]. And according to the places from which they emerge — so too they perform action in the world — for they are greatly affected by the places. And they intermingle in the worlds — meaning one can find by way of example: a wind going out from the earth — and another going out from the water — and another descending from the sphere. And the entire world is governed through this — and this is the secret of the going of the wind — how it goes above truly — and makes all the compositions — and draws all the connections and influences properly. And all this is explained in Sefer Pirkei Heichalos [the Book of Heavenly Palaces].

§47. The great fury of the harsh winds is when the accuser [the Satan] joins among them — particularly those that emerge from the earth — and they are the storm wind [ruach se'arah]. And so it is in Sefer Heichalos — as stated in the tractate of the Seer [tractate Berachos 59a]: "What is thunder? Shmuel said: clouds that revolve in the sphere." And behold — all that they said is certainly true — as we explained above. For at the time the clouds rise with the waters within them — the waters congeal and become hail — as stated above: lower waters without the upper make hail — and this is when it is difficult to bring down the upper waters. And sometimes this is not needed — for it is not difficult and it brings down immediately. And when there is this difficulty — the sheidim are greatly aroused in the world — and a great force of Gevurah comes from above — going out from the sphere and inflaming — and with it the sulphur in the air too inflames. For the fire that descends is fine — and this [sulphur-driven fire] is coarser. And then the hail melts — and the upper waters descend. And this is the secret of the "mighty works of G-d in rain" [gevuros geshamim — Taanis 2a] — for it is so difficult to bring down the upper waters. And the lightning goes out — and the hail melts — and then the clouds themselves groan. And this is the statement about clouds — shechakimשחקים — for they grind — shochakimשוחקים the waters [a beautiful wordplay in the Hebrew: the same root שח״ק means both "clouds/heavens" and "to grind"]. And in truth the sphere itself thunders — for it strengthens with force upon the clouds and waters — to bring down the upper waters. And the clouds too bind to it. And it moves them and forces them with strength. And the wind too acts in this matter — for there is no action without wind — as you know. And in the end the upper clouds split and pour to the lower ones. And at that very same time the sheidim too strengthen with force and shoot arrows — and do the great matter. And the totality of all this is the thunder — until the upper waters have completed entering the lower — and the clouds have completed splitting — and the rains descend below. And it is thus found: all the time of falling rains is a time of powerful battle throughout all the air. And you must know: sometimes the battle of the sheidim strengthens — and they terrify the entire world. And sometimes permission is given them to uproot a tree or to fell it — and in the place it falls — the sheidim gather there. And people need to be careful walking there — for it is a place of danger. And this is particularly when it falls to the north or south — for if it falls to the east or west — there is not so much danger. But when it falls from north to south — all those sheidim that rose with the clouds gather there — and sit there until that rain is spent. And this is the secret of: "if the clouds be full of rain they empty themselves upon the earth; and if a tree falls toward the south or toward the north" etc. [Ecclesiastes 11:3].

§48. The matter of the fires seen in the air — they have two types. The first type: all the flames seen in the air. The second type: the comet [kochva d'shavit — the "hairy star"]. The first type: for at the time it was said "cursed is the ground because of you" [Genesis 3:17] — the filth of the serpent was included in the ground. And many levels emerge from there — and rise in the air — and in them is connected the sulphur that rises from the tehom in the secret of the darkness — as stated above — going out from the clouds — and connecting with the levels of this filth. And from the stars — from the evil included in them — going out from Gehinnom [Purgatory] — it burns in them — and inflames them — and flames are made in the air. And you must know: there are airs within airs — and some of these stand in the outer air — and always stand in one form — and they are those that go with human beings along the way and mock them. And there are others that leap from air to air — and change in their forms. There are others with various strange forms — all according to the levels of the filth within them. And they are the evil inclination in the souls of the wicked. But the comet only emerges from the combination of the influence of the stars — sometimes a great illumination is revealed from their combination. And this is the secret of the comet. And therefore they said in the Talmud that it "tears the firmament" [Berachos 58b]. And this combination is made for a great matter. And therefore they said: it does not pass [through the constellation] Kesil [Orion] [Berachos 58b] — for if it combines as mentioned — the world cannot receive it.

§49. The root of this above is in the secret of Yesod — which connects many lights together — and produces from there a strong offspring to reveal a great action in the world. And the falling stars too — from this type above — are sparkling lights from the combination of the upper luminaries — and also below from the influence of the stars. And of these it is said: "His ministers a flaming fire" [Psalms 104:4] — for they act greatly in the world — and they are many chain-descents that descend below in the world — and great actions are performed by one who knows how to draw them. And know: all the falling stars come through combinations of stars. But the comet is from almost the totality of all the stars — from the side of strong Gevurah. But the small stars diminish their light — and likewise their action is not so strong. But when the many stars dominate — it is thus made. And the truth is: it is through their greatly adhering to the sun — and therefore there comes from them the knowledge of types of inks and quills [a Kabbalistic expression for mystical practice] — to draw the types of upper forces below — to change things in the offspring. And the comet — also from the sphere itself. And all from the great adhesion to the sun. And sometimes something mixes from below from the sulphur and pitch — and then it is evil — for they cause domination and filth for the evil forces in the world. And even so the omen applies only to the nations of the world — for Israel — only from the inner dimension is drawn with force — and in another way — for all these things exist above in the secret of the inner dimension.

§50. Scorching heat [lahatos] is a harsh wind flying in the air — and inflaming around it fire and sulphur.

§51. An earthquake is when the inner dimension of the world gathers to [its] inner dimension — just as the wind does in the heart — and the body remains in weakness — so it [this gathering] reaches the earth in the place where this matter occurs.

§52. A rainbow is one fine existence — descending from above clothed in one upper appearance. Explanation: from the separated luminaries — and within it also the inner illumination. And it is greatly hidden and becomes physical in the cloud. Explanation: it takes the cloud as its garment — and the colours are of the inner dimension — which are seen in physicality through the cloud. And therefore it is said: "the rainbow shall be seen in the cloud" [Genesis 9:14] — for the rainbow is what is seen — only the eye would not see it except through the cloud — which is a screen before it — that thickens the radiance that appears. And the colours are not in the cloud itself — but in the rainbow within it. But its appearing depends on the dominance of the sun in its circuits — as we explained in its place with G-d's help.

§53. Forms of the sun and the moon and all other appearances in the air outside the natural order — they are all ministers going out in the force within them in the air — and some force in the air becomes physical there — and is seen to the eye.

§54. Dew is the existence of abundance [shefa] — descending without any arousal from below. And therefore "dew is never withheld" [Taanis 3a]. And it is not from the upper waters — and the clouds too do not rise toward it to receive it — but it descends through the air. And it is from the abundance within the spheres themselves — which descends below through the air — and becomes physical in the air — and becomes water. For all abundance is from water. And when the sun comes — this [dew] rises toward it — for then another influence comes which is included in the sun — and this [influence] is not drawn from the sun at all. And it descends at night — and during the day rises toward the sun. And the inner dimension of the sun benefits greatly from this — for it is from the abundance of the sphere itself. And this causes an awakening in the sun itself — to give the influence included in it — which is the totality of all the other influences coming to the world — renewed every day.

§55. The manna descended upon the dew — for it too was the existence of the upper abundance itself — which was not clothed in anything lower — unlike bread from the earth. Rather, the abundance that distributes above descended below and became physical. And there was dew below and above — for it is what the world needs. Only at that time it was included in the dew that descends — also in this aspect — and it too became physical — and stood in the middle of the dew itself.

§56. The dew that descends upon flowers and fruits connects with some type of moisture in them — and becomes honey — and does not separate much from their body — for it stands within its vessels [the flower's inner cells]. And the bees come and suck it — and it is honey. And wax is what is separated from their body from the honey itself — and it is the dross of the honey that combines with the rest of what the bees eat — and what was separated as dross within their own bodies.

§57. The secret of all this matter is: at the time Z"A comes to the Shechinah — it finds there a first rectification — which calls to another rectification that is added upon it. And this is the completeness of the Nukva from her own side — in the secret of her beauty. And at a time when she is without Yesod — all is corruption. And when she is with Yesod — all the order is fitting, rectified, and beautiful. And the totality of their secrets — their orders and aspects — are the flowers within her. And upon these descends the dew that comes from Chochmah Sti'mah [the Hidden Wisdom] — not through Z"A in His union. And when Z"A comes — she is aroused in this rectification of hers — and this is the secret of: "Awake, O north wind; and come, O south wind; blow upon my garden, that its spices may flow out" [Song of Songs 4:16]. And all the flowers I mentioned are aroused to receive Him. And this dew is aroused and rises opposite the light of Z"A — and lights combine with lights — and great fragrance [bissum] and great pleasure are made. And afterward Z"A pours His influences. And these flowers — below they are all upper forces — the heads of the completeness of governance in this world — encompassing within them great lights. And upon them comes this dew I mentioned. And all the Tikkunim of governance depend on these flowers — for in their secret the existence of these things below is found. And if these did not exist — the action of completeness too would not exist in all this completeness that is on the side of Nukva from her own side. For afterward there are the matters of Z"A — and this is the secret of trees and [great] trees — as I shall explain in its place with G-d's help. And when the sun comes — the forces within the flowers dominate — and are aroused in the air — and they are the vapours that rise from them — spiritual matters that extend in the air of the world. And the dew upon them — and they meet the light of the sun — which too in its essence is very sweet. And they join together and give birth to great sweetness and abundant fragrance for the air itself — and for all the matters of the world. And the flowers — their good forces extend in physicality — namely their fragrances. And the portions extending from them fill the air — and also many spiritual forces extend in the world — clothed in those fragrances — and they bring out those fragrances — for such is the totality of the lower created beings: upper forces sealed within a physical covering — and the upper forces act greatly — and in them is the essential governance.

§58. The earth divides into three portions. The upper portion receives the influences needed for man — and this extends until the place it reaches — [here the manuscript breaks off. And we mourn what is lost — and may G-d restore the loss to us.]

End of Sod Hashem l'Yire'av. The manuscript breaks off mid-sentence at §58. The editors' note reads: "here the text is missing — and we mourn what is lost — and may G-d restore the loss to us." This completes the full translation of the Shaaray Ramchal: Vol. 1 (Mavo + Hakdamas HaMechaber), Vol. 2 (Maamar HaVikuach §§1–73 with all five parts), Vol. 3 (Pischay Chochmah VaDaas §§1–125 + Klalus HaIlan HaKadosh), Vol. 4 (Klalei Chochmas HaEmes §§1–80), Vol. 5 (Igros Pischay Chochmah §§1–54 + Three Types of Knowledge of the Intent of Creation), Vol. 6 (Binyan Olam + Sod Hashem l'Yire'av §§1–58).

Shaaray Ramchal — Complete English Translation נ נח נחמ נחמן מאומן