Keter D'Atzilut

8/16/2019 Keter D'Atzilut

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Keter D’Atzilut

(“The ‘Crown’ of Emanation”)Eight stages of the rectification process of the world of Atzilut which begins

with the rectification of its “crown.”

Atik Yomin“The Ancient of Days”

Atik Yomin is the internal partzuf of keter, corresponding to the super-conscious power of

pleasure in the soul. The term Atik Yomin (in Aramaic) appears eplicitly in the !i"le# in the

"ook of Daniel# connoting $od Almighty in Daniel%s &ision of the coming of Mashiach.

In general# the keter of a world ser&es as an intermediate le&el that connects the pre&ious#

higher world to the present# lower world. As e&ery intermediate must in itself possess two

le&els# one linked to one of the two different and often opposite realities to "e connected and

the other to the other# so with regard to keter' the partuf Atik Yomin is linked and considered

to "e an integral part and etension of the (malchut# the lowest sefirah of the) higher world#

whereas Arich Anpin is linked and considered to "e an integral part# the actual "eginning of

the lower world. Thus# Atik Yomin is referred to as “the lower of the higher#” while Arich

Anpin is referred to as “the higher of the lower.”The term Atik Yomin# “the Ancient of Days#” implies a"solute transcendence in relation to

“the days of the world#” the normati&e consciousness of created reality. The word Atik in

addition to “ancient” means “to copy.” t is the Di&ine power “to copy” a higher reality or

world onto a lower. Thus# the Atik of a world ser&es as a totally superconscious D*A-like

code to copy higher reality onto lower. n the soul of man# this power inheres in the

superconscious pleasure principle of the soul.

Arich Anpin“The +ong ,ountenance” or “The nfinitely atient ne”

Arich Anpin is the eternal partzuf of keter, corresponding to the super-conscious power

of will in the soul. Arich Anpin is generally identified with the concept of “infinity” or

“infinite power#” for Arich# “long#” implies infinite etension.

As eplained a"o&e# Arich Anpin# relati&e to the entire world of Atilut to come# is referred

to as “the higher of the lower.” /&ery state of "eing or world "egins with the power of will to

emanate or create a “world” or “en&ironment” conduci&e to propagate and “home” a specific

state of consciousness. The inherent “patience” of Arich Anpin is the patience necessary to

allow for a totally new realm of reality to de&elop and mature into "eing.

The term Arich Anpin# “the +ong 0ace#” deri&es from the !i"lical phrase /rech Apaim#

literally “long nose#” implying “long "reath.” 1hile the idiom “short "reath” implies a state



of anger due to impatience# “long "reath” implies a state of infinite patience and mercy. n

fact# the thirteen principles of Di&ine mercy are sym"olied in 2a""alah "y the thirteen parts

of the “"eard” of Arich Anpin# as will "e eplained.

Resha D’Lo Ityada–Radla

“The 3nknowa"le 4ead”In the 5ohar# the full phrase for “the 3nknowa"le 4ead” is “the 4ead which neither knows

nor is known.” This implies that this le&el of keter is neither conscious of its own inner "eing

nor is known to any consciousness outside of itself.

In 2a""alah and ,hassidut it is eplained that this le&el# the highest of the three supreme

“heads” of the keter of Atilut# is the source of the soul of 6ashiach. nitially# "efore "eing

coronated as 2ing of srael# the 6ashiach neither knows of his own inner potential nor is

recognied pu"licly.

The le&el of 7adla includes the three higher sefirot (keter# chochmah# "inah) of the partuf

Atik Yomin# the inner partuf of keter. 1hereas the lower se&en sefirot of the partuf Atik

Yomin are “enclothed” within the partuf Arich Anpin (as a soul within a "ody)# the three

higher sefirot of 7adla are not “enclothed” within any su"se8uent le&el of partuf whatsoe&er.0or this reason# 7adla is referred to as “the 7e&ealed 4ead#” not "ecause it is re&ealed in

consciousness# "ut "ecause it is inherently in no way “concealed” or “co&ered” "y any other

reality.

In the soul of srael# the 7adla is the origin of each and e&ery 9ew%s pure and simple faith in

$od. n the innate faith if srael inheres a deep eistential sense of the infinite pleasure of the

world to come. This eplains why 7adla is the head of Atik Yomin# the inner partuf of keter#

which# in general# corresponds to the superconscious pleasure of the soul.

Resha D’Ayin“The 4ead of *othingness”

The second of the three “heads” of the keter (of the rectified world of Atilut)# “the 4ead

of *othingness#” corresponds# in general# to the se&en lower sefirot of partuf Atik Yomin#

those “enclothed#” as a soul in a "ody# within the partuf Arich Anpin. n particular# it

corresponds to the chesed of Atik Yomin “enclothed” within the keter ($ulgalta# “skull”) of

Arich Anpin# to "e eplained.

The ultimate sense of pleasure and serenity inherent within the Di&ine soul of srael is its

sense of true “nothingness.” 1hereas the mundane or animal soul of man eperiences

pleasure as “somethingness#” the Di&ine soul eperiences pleasure as “nothingness.” nsimple words' “the less am# the less space occupy as an independent "eing# the "etter

feel.” The pleasure of eperiencing the Di&ine source of all reality# the Di&ine “nothing” from

which all “something” was created# causes one to “reduce” in his own sense of self to

“nothing.”

Of this le&el it is said' “1isdom is found from nothing.” A new flash of insight captures in

itself a point of the eperience of the superconscious state of “nothingness.”

Resha D’Arich“The 4ead of nfinity”



R esha d%Arich corresponds in general to the partuf Arich Anpin# the outer partuf of

keter# which corresponds to the superconscious will of the soul. n particular# it corresponds to

the keter of Arich Anpin# the $ulgalta (“skull”) to "e eplained.

The 5ohar states' “4e who is small is "ig.” 0rom the eperience of eistential “smallness” or

“nothingess” (the eperience of 7esha d%Ayin)# comes the eperience of infinite epansion

(the eperience of 7esha d%Arich# which “enclothes” 7esha d%Ayin)# the power of will to

create new and rectified reality.

“Nothing stands in the face of will.” There are no "oundaries or limitations to the power of

will to epand and con8uer new domains.

The a"stract concept of “length” is identifies in 2a""alah and ,hassidut with the “right line”

or principle of chesed# “lo&ingkindness.” Thus# the infinite power to epand and con8uer# to

create and sustain# is one with the infinite power to "estow goodness and lo&e# to forgi&e and

"e patient.

Gulgalta“:kull”

The $ulgalta is the keter of the partuf Arich Anpin. n ,hassidut it is referred to as “the

origin of will.” t is “the will to will.” 1ithin the $ulgalta in “enclothed” the chesed of Atik

Yomin. This is the initial “meeting point” and "ond of “pleasure” to “will.” The union of

pleasure and will (two apparent opposites# for “pleasure” is “satisfied#” while “will” is not) is

referred to as “desire” (chefet)# implying "oth will towards an o";ecti&e to "e o"tained as

well as the sense of pleasure and fulfillment in ha&ing o"tained the o";ecti&e. The sense of

desire is aroused in the soul when one%s o";ecti&e is an “end” in its own right and not merely a“means” to an end other than itself.

In reference to the creation of the world# it is said' “All that $od desired 4e made.” This is

eplained in 2a""alah and ,hassidut to that dimension of creation which deri&es directly

from the $ulgalta# the origin of will to create.

At the le&el of the $ulgalta# “there is no reason for will.” 4ere# the innate desire to create is a

purely eistential “passion” of the soul# possessing no rational whatsoe&er.

Mocha tima’ah“The ,oncealed !rain”

The 6ocha :tima%ah (or ,hochmah :tima%ah# “the concealed wisdom”) is the sefirah of

chochmah within the partuf Arich Anpin# the origin of wisdom inherent within the power of

will. n ,hassidut# it is referred to as coach hamaskil# “the power to generate new

intelligence.”

In the 6ocha :tima%ah# “there is a hidden reason for will.” At this le&el there appears a clear

distinction "etween “means” and “end.” /&ery “means” is for the sake of an “end.” This is the

hidden rational "ehind the will.

The ge&urah of Atik Yomin is “enclothed” within the 6ocha :tima%ah# the chochmah of

Arich Anpin. The ge&urah of Atik Yomin is the origin of the power to measure and limit

reality. t is the 6ocha :tima%ah which defines the limits and "oundaries of all emanated and



created "eings. Thus# it is the ultimate origin of the “&essels” of the world of Atilut# whereas

the $ulgalta (in which is “enclothed” the chesed of Atik Yomin) is the ultimate origin of the

“lights” of the world of Atilut.

In the 6ocha :tima%ah inheres the ultimate power to “clarify” and “rectify” yet unrectified

reality. The 6ocha :tima%ah identifies# through super-rational intuiti&e power# the Di&ine

sparks captured and hidden within unrectified reality. !y its innate power of will (it is the

wisdom of will) its a"le to etract and “redeem” the holy sparks from their state of "ondage

and eile. The first power that we find manifest in 6ashiach is that of the coach hamaskil (the

power to redeem)# as it is written in saiah' “!ehold# 6y ser&ant <the 6ashiach= shall succeed

<yaskil# as in coach hamaskil=.” The initial “success” of 6ashiach is his a"ility to redeem

fallen sparks of Di&inity (souls in eile# and sparks inherent throughout all mundane reality)

and raise them to a state of full Di&ine consciousness.

Dikna“The !eard”

The Dikna or “"eard” of Arich Anpin possesses thirteen parts or indi&idual “le&els of

rectification” (Tikunai Dikna)# which corresponds to the thirteen principles of Di&ine mercy#

as mentioned a"o&e.

E&ery “hair” of the “"eard” represents an indi&idual power of timtum to contract the

infinite light inherent within Arich Anpin in order that it "ecome manifest and “&ia"le” to the

su"se8uent partufim of the world of Atilut ("eginning with the partufim of A""a and mma

%la%ah# to "e eplained)# to "estow upon them $od%s infinite mercy.%

The se&enth part (tikkun# “rectification”) of the Dikna (its “middle” or “center”> ? is themiddle-point of @)# corresponding to the Di&ine principle of “truth” (&%emet)# are the

“cheeks” of “face” of Arich Anpin# which are not co&ered "y “hair.” 4ere the light of the

countenance of Arich Anpin shines without timtum. The light of the countenance is referred

to as the “?B lights#” of which is said' “n the light of the face of the 2ing is life.”

The eighth and thirteenth parts of the Dikna are referred to respecti&ely as the higher maal

(source of Di&ine influ) and lower maal. The higher maal is the source of Di&ine life-force

which flows from Arich Anpin to A""a la%ah> the lower maal is the source of Di&ine life-

force which flows from Arich Anpin to mma la%ah# as will "e epained.

Thus# in general# the secret of the Dikna is the “"ridge” "etween the yet infinite state of the

lights of Arich Anpin and the relati&ely finite state of the light and &essels of the su"se8uent partufim of the world of Atilut. n the soul of man# this is the "ridge "etween the

superconsciousness and the consciousness of the soul.

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Keter D'Atzilut