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This series is a continuation and should be read in order. If you are not familiar with previous posts you may have trouble understanding later ones.
And now Chapter 10.03
To recap: the level of Yachid is a completely simple unity, not even containing parts within its whole. Next, there is Echad, which is a unity that does contain parts only that the parts are united to one whole. And Kadmon which is the first level which has some relation to the Creation.
Based on this in the level of the actual essence of the Infinite Light, it is not yet possible to speak at all in terms of ten Sfiros, such as "Malchus (Kingdom) of the Infinite." For then it would be automatically understood that this level of Malchus of the infinite was preceded by the levels of Kesser (Crown), Chochmah (Wisdom), and so on with all of the other nine Sfiros that precede Malchus. All of this would imply that this level was not a simple unity of the level of Yachid, for if this level could be divided into the ten sfiros then it would contain parts.
However, in truth, even in the level of the essence of the infinite light, which is called "alone", indicating the level of simple unity described above by the name Yachid, includes within itself ten Sfiros. Only that they are called "Wise but not with a knowable wisdom," as is known, until the point where we say "and He has nothing to do with any of these attributes at all." To explain the concept is that in truth just as the essence of the Ein Sof [Infinite; meaning G-d Himself] is an absolutely simple light. Meaning that it is a single simple non composite principle exactly so is its light and ray, which is called the Infinite Light [Ohr Ein Sof], is also completely simple. This being the meaning of Him and His Name alone, as was mentioned previously. This also being what is called the "Upper Purity," which is the concept and the level of the revelation of the light of His essence exactly as He is. This being the entire concept of light is that it is the perfectly identical revelation of what it is revealing. Therefore, being that G-d is unlimited, the revelation of G-d’s Infinity is by an infinite Light, a light that has all revelations within it. And this is what is called Yachid, that there is no other being about which to say a term of merging or union between the two. And this is the meaning of what it says You are one, but not in a calculation. The Arizal explains which calculation we would have thought this unity is comprised of is that of ten i.e. that of the ten Sfiros etc. Meaning not only that G-d isn’t one of the ten Sfiros, nor an eleventh that is above the others, but even that G-d’s unity is not one that is a composite of the ten Sfiros, but rather it is completely simple.
So on the one side we see that the Infinite Light of G-d is a completely simple unity devoid of any description, even that of the ten Sfiros. On the other hand what is said that G-d is "wise, but not with a knowable wisdom etc." which implies at least that there exists some sort of different levels: wise; understanding; kind; merciful etc. For even though these divisions can may not be "knowable," meaning that these abilities are fantastic and completely beyond the realm of human knowledge and are much more infinite than these powers as we know them, to the point where even Chochmah (the highest Sfirah) of Atzilus (the highest world) is referred to as physical action in reference to the infinite light as it is before the first Tzimtzum. Also, not knowable means that these attributes cannot be separated out from the Infinite Light so that we could say "Here, this is Wisdom of the Infinite." Still, we can not say that these ten abilities exist in any manner as distinct entities that are separate from each other or from the Infinite Light since that would mean that divisions existed and any sort of division would contradict the simple Unity of which we speak. However, in truth this does not pose a difficulty for the fact that we say that these attributes exist is not in regard to His essence and therefore also not the essence of the infinite light, which reveals Him exactly as He is. Rather, all of these attributes exist only in regard to what He estimated within Himself in a potential manner that which He destined to be in actuality after the first and aforementioned Tzimtzum. (As is similarly stated in the book Mikdash Mellech in the words of the Arizal himself, and as is explained in another place at length.)
The basic explanation of this being that all of the ten Sfiros are included in the infinite light not in a way that they exist in a limited describable state. Meaning that they do not exist there as actual distinct entities that merely unite such as the components of a computer or the like, which would be like the level of Echad, for the infinite light is completely simple and devoid of any description. Rather, when it is said that even in the essence of the infinite light there exist these divisions, this is only meant to exclude the notion that the G-d is missing any of these abilities (G-d forbid). In other words we mean to point out that since we see that in the actual created world there are these abilities and they came from G-d’s light, we therefore must say that they came from G-d, or else how could they exist. So therefore to think that G-d can not think, see, or hear, as we can is ridiculous, because being that G-d created these abilities He must have known what they were like in order to know what to create. Even more so G-d must create every perception that exists and what’s more He must even think, see, hear, and feel for us or else we could not do it! As it states "Shall He who formed the eye not see or He who formed the ear not hear?!" (and all of this will with G-d’s help be discussed later).
So now that we are forced to say that G-d possesses each of these distinct abilities how are we to say that they cause no division in Him? This is the intent of the continuation of the statement of Tikkunim, that these attributes as they are in the essence of the infinite light are not knowable, for just as a physical object can only be grasped by means of its edges, so too, something can only be grasped or known intellectual by its defining limits, for these are what separate it from another thing. However, the way that the ten Sfiros exist in the essence of the infinite light they are totally infinite and unbound until they can not be distinguished one from the other, until the point where in truth, as mentioned previously, "He has nothing to do with any of these attributes at all." This is so because this light is infinite, i.e. it is a revelation of infinity and not just a mathematical infinity, but rather, true infinity, which has absolutely no limits at all. Therefore, being that this light is infinite, it must also include within it the ability to reveal these ten Sfiros, each of them in an infinite manner and also the ability of revealing an infinite number of Sfiros that are completely different then these ten and even an infinite number of things that are not Sfiros at all. All revelations, abilities and attributes are included in G-d’s infinite light by its very nature, so to speak, and do not have any independent existence or form within or without it. Also, it has no limitations for the entire existence of logic, possibility and rules, even those that we would consider most basic are all creations of G-d and do not bind Him in any way (G-d forbid). For example, even the idea that something either exists or does not is not a true rule for it only exists to us for that is how the world we live in works and therefore that is how we understand things or say that one plus one is two, this is not necessarily binding on G-d. So too any and all existences are included in G-d’s infinite light and as a result that it is infinite, while it itself has no definition or limit at all. So when we say a person has no Wisdom it means that the person is stupid. When we say a person has no Kindness it means that the person is unkind. When we say G-d has no Wisdom or Kindness it means that He is so far above these that they cannot be attributed to him.
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The material in this series is copyrighted by Rabbi Yossi Markel