Etz HaChayyim
TREE OF LIFE
of
Rabbi Yitza'aq Luria
Recorded by Chayyim Vital
The Etz HaChayyim presents the qabalistic worldview of R.Yitza'aq
Luria, as recorded by his student R.Chayyim Vital. The book is composed
of ten "branches." The Work of the Chariot published an English
translation of all ten branches in 1973, of which Branch One follows this
introduction. The texts used as a basis for the Work of the Chariot translation
displayed some disparities in the opening section of the first branch. Rather
than devise a composite, the Work of the Chariot translator chose to run
both of them in parallel fashion, until the texts became the same.
Tree of Life
Branch Number One
Know that before any emanations or creatures were fashioned there was an Upper
Light (Or Elyon) that simply permeated all Existence, and there was
no empty place, in the sense of atmosphere, merely space. However, everything
was imbued with Infinite Light (Ayn Sof Or), to which there was no
beginning nor yet any end; all was Light permeating everything evenly. This
is called the Infinite Light (Ayn Sof Or).
And when He wished to create worlds and cause emanations, to bring into being
His perfect works, names and attributes--which was the reason for the creation
of the worlds, as is explained in Branch One, Part One--He then contracted
(tzimtzum) Himself into the middle point, in the very center. He contracted
that Light and removed Himself far to the perimeter round the midpoint, so
that in that very midpoint there remained an empty place and air and a void.
This contraction was on one level around that empty midpoint in such manner
that the space was a completely even circle all round, with no square angular
protrusions, since the Infinite also contracted Itself and became circular
comparatively on all sides. The reason for this is that the Infinite Light
was symmetrical with a complete symmetry, so that it felt compelled to contract
itself on all sides. And it is known that geometrically there is no figure
of such symmetry as the circle--certainly not the rectangle, with angles jutting
out, nor the triangle, nor any other figure.
He was therefore compelled to contract Himself to the shape of a circle, there
being no symmetry greater than that of a circle. In the Zohar Parashah
Bo, "a vessel in the circle which is Yod" [see also
Parashath Pekudei of R. Nachman where it is stated that the hall and
their contents are circular].
There is a further reason: that is, for the sake of the emanations which in
the future will come forth in the place of that empty void space. The point
is that the circular emanations are all close to the Infinite which completely
and evenly encircles them, and the light and abundance which they require
are drawn equally from all sides of the Infinite. This would not be so if
the emanation were square or triangular or any other shape, for if one side
or angle protruded beyond the others, they could not receive the Infinite
Light equally. At the end of Branch III is given an explanation of why this
limitation was necessary, as well as of the whole subject.
This limitation was necessary in order to reveal the innermost root of the
laws, so as to give the attribute of the law later in the worlds, and this
power is known as the Hard Light.
Note by Chayim Vital:
In my opinion, the middle point of the Infinite was the root of the law that
was later revealed to be lower, and whence was made the place that is as a
vessel. From what surrounds that point there is extended the outer worlds,
whereas from the remainder of what surrounds it is extended the inner world.
It is enough for us not to sin and to be warned not to believe that there,
at that point, was the revelation of judgment.
May God forbid!
Tree of Life(singular text continuing...)
Now, after this contraction, when there still remained space and empty void
air in the middle of the Infinite Light--aswritten above--then there was a
place where the emanations, the creatures, the things made and formed, could
be. There then extended a straight line (Kav) from the Infinite Light,
direct from its circular light, downwards into this space. The upper part
of the line extended from the Infinite Itself and touched it but, below, this
line did not touch the Infinite Light, and the path of this line extended
straight downwards to the Infinite Light. From that space He brought forth
emanations, created, formed, and made all the worlds, this line being like
a thin pipe through which Light is spread out and extended from the waters
of the Upper Light of the Infinite to the worlds where there is air and space.
We shall now clarify somewhat the matter of the qabalist's investigation into
how there is a Head inside the Finite among the Sefiroth. Indeed, as the top
end of that line touches the Infinite Light on the upper side, and does not
extend downwards and underneath to where Infinite Light encompasses the worlds,
without being attached to it, then both the Head and the end are just right.
For if the two ends received the abundance of the Infinite, then both ends
would be equal Heads, so that there would be neither an upper nor a lower
aspect. And likewise if the Infinite extended round on all sides of the place
of the space, there would be neither upwards nor downwards, neither front
nor back, east nor west, north nor south. But as the Infinite Light extends
through one line and through a minute pipe, it is just right that there is
up and down, front and back, east and west, as will be explained in this branch
in our explanatory notes.
And lo, as the Infinite Light extends in a direct line in the midst of space,
it does not extend and disperse immediately to the bottom; but rather, slowly,
slowly. That is, at the beginning, the line of the light started to flatten
out; and at the beginning of this spreading out of the line in all directions--in
the mystic meaning--it dispersed and extended and became a sort of wheel,
completely round and detached from the Infinite Light, which imbues it from
all sides. If it becomes attached it returns to its previous condition, it
disappears in the Infinite Light, and its strength is NOT (Lo) seen
at all, and all becomes Infinite Light as it was at first. The circle is therefore
close to that of the Infinite and not attached to it. The only main connection,
or joining of the circle of the emanation with the Infinite that causes the
emanation, is by means of the abovementioned line through which the light
descends and extends from the Infinite, influencing the circle.
And the Infinite surrounds and encompasses it on all sides, being but an iota
removed from it on all sides, for that also is of a round, encompassing aspect,
as mentioned before, so that the illumination by the Infinite of those receiving
the emanations must come through this line only.
For if the light spread round on all sides, the recipient of the emanations
would be like the giver Himself, that is, limitless and boundless. Furthermore,
even that line, too, is very narrow and fine and does not make a wide connection,
so that the light extended to the emanated is in fixed amounts and measures.
Because of this, the emanated is called the Ten Attributes (Yod Midooth),
and the Ten Counts (Sefiroth), to show us that there is a fixed amount and
measure and a limited number, which does not apply in the case of the Infinite.
As it is written in the Sefer HaZohar (Parashath Pinechas):
"The thirteenth command is the reading of the Shema... but It
has no measure or specific Name in the way that every Sefirah has a specific
name for its measure, its boundary and its limit." And since the line
is thin, they will receive abundance only to the extent it is required, as
they are the recipients of emanations, rather than the givers of emanations.
And behold, this first circle, most closely attached to the Infinite, is known
as the Crown (Keter) of Primordial Man (Adam Kadmon). After
it, the line is extended and continued this way, then coils round in a circle
and becomes circle number two within circle number one. This is known as the
circle of Wisdom (Hochmah) of Primordial Man. The line then extends
downwards again, coiling round to become a third circle within the second.
This is known as the circle of Understanding (Binah) of Primordial
Man. In this way, the circles are made one within the other, up to the circle
number ten, known as the circle of Kingdom (Malkhuth) of Primordial
Man. Here is revealed the nature of the ten Sefiroth, which were emanated
by way of the ten mystic concentric circles. All this is an aspect of the
ten Sefiroth, which automatically includes all aspects of all the worlds;
but in fact it is explained--and it is a simple explanation--that many kinds
of worlds were emanated, created, formed, and made a million or a billion
times over, all being equally in the middle of the empty space already referred
to, with Nothing outside it.
And behold, each world has its own ten Sefiroth. And each individual Sefirah
in each world is composed of ten distinctly separate Sefiroth. Each one is
in the form of a circle, one inside the other, and one after the other, endless
and innumerable; one inside the other like the layers of an onion, like a
picture of wheels, as mentioned in the book of contents. The author perceived
all these circles together, through the aforementioned thin line extending
from the Infinite, passing along and descending, extending from circle to
circle to the absolute end of them all; and through this line the light and
abundance required for each one of them. Here is clearly explained and revealed
the nature of the ten circles of the ten Sefiroth.
We now come to explain the second aspect of the ten Sefiroth, namely the Light
of Righteousness, in form like three lines in the shape of the Supreme Man.
This route then proceeds from the top downwards, where the circles extend.
The line extends directly from the top downwards, from the extreme tip of
the summit of the highest circle of them all to the very lowest point of the
bottom of all the circles. It extends from the top downwards, enclosing the
ten Sefiroth in the mystic similitude of the upright man standing upright
and comprising 248 limbs imagined from the ten Sefiroth, both in totality
and each Sefirah separately--of the ten without end in the same form as the
ten Sefiroth which are as circles.
This aspect, number two, is termed "the image of Elohim,"
and the text refers to it in the words (Torah B'reshith 1:27):
"And Elohim created Man in His image, in the image of Elohim,"
and almost all of the Sefer HaZohar, and the Tikunim HaZohar
are concerned with this second aspect alone, as is indicated elsewhere.
So both explanations are tenable, for there are two aspects, circular and
linear, both being equally valid, both the Word of the Living Elohim.
In this way there are several dictums which appear to be contradictory and
which are settled with reference to the order and position of the ten Sefiroth.
This is explained in both these two aspects. In the first, the aspect of the
ten Sefiroth in the form of concentric circles, it is quite obvious that the
largest of these circles, encompassing all the others, is the wheel of the
Crown, which is more closely attached to the Infinite than the others, and
is therefore more excellent and laudable.
But the second wheel, known as Wisdom has a space between it and the Infinite,
which is the wheel of the Crown, so that its degree of superiority is one
less than that of the Crown. Similarly, the wheel of Understanding is double
the distance away from the Infinite, that is two wheels away, so in grade
it is inferior to Wisdom. Thus, the nearer to the Infinite is the world's
circle in space, the more superior it is and the greater its excellence, down
to this world, which is in the very center of all the circles, within the
void space mentioned above. It is far removed from the Infinite, farther than
all other worlds, so that it is so material, so mundane, that it has no peer,
being the middle of all those circles. Understand this well.
There is also a second reason, connected with the first. As has been explained,
the line extending from the Infinite stretches then to form a circle, expanding
further downwards and circling up to the very last of all the circles. And
the first circle at the beginning of the line is superior to, and more excellent
than all circles below it, as it comes from the top of the line, and furthermore
it is illumined, being in the highest place--the highest circle of all, known
as "Upward." The circle next inside is middle and center--the lowest
of them, illumined from the bottom of that line, is known as "downward"
[Note: see Sefer Yetzirah, Chapter 1].
)
In Branch III, concerning the ten circles of the world of points, it will
be explained how the aspect of the ten Sefiroth of the circles is linear,
though circular, apart from the aspect of the ten Sefiroth of Righteousness
(Yosher), which is in the form of Man. And there is the end of the
circles--there it will be explained how in the ten Sefiroth the circles are
justified right, and left, and center, as they are like concentric circles.
Also in the second aspect of Righteousness, which is pictured as Man, appear
right and correct, upward and down ward, front and back; for it is clear that
that which is nearest the beginning of the line should be the head, lower
down the body, and still lower the feet; and so on and so forth in great detail.
In Branch III will also be explained the nature of the ten circles of Primordial
Man. This matter is explained therein: every world is of circular aspect,
concentric like the layers of an onion. The first aspect is suggested in the
Zohar in a number of places, especially in Parashath Vayiqra,
p.9-10, how even heaven and earth are as layers of an onion, one inside the
other. Similarly, in Parashoth B'reshith p.19, "All
were required by the Holy One, blessed be He, with which to create the world
and perfect it--the brain at the center, with layers surrounding it, all worlds
likewise, one within the other, so that each one surrounds the next."
(see Figure) Although from there the
order seems reversed, so that the most inward was the brain and the next layer
was something lesser, if you would but open the eyes of your mind you would
understand and see that this article speaks of our ideals, and from the perspective
of where we are who live in this low world. And that the nearest to us is
the layer surrounding our ideal part, the brain--and within that is the wheel
that turns round about it, and beyond that another wheel, that is the brain
of another wheel, and so on, so that we find the Infinite is the inmost of
all emanations and the central brain of all. All emanated are as layers round
this and the wheel nearest to us is the outermost of them all, the other shell
or layer. The aspect of the worlds themselves is not so however. The innermost
is the outer shell, and surrounding the rest is the brain--but with our eyes
what we see first is the outer layer which is the wheel nearest to us. And
as it gets farther from us and surrounds all the other wheels, this is known
as "internal in our estimation," and is called "brain,"
everything being below it.
In this article, aspect two, which is known as the picture of a man as a "right"
creature, will be understood: this embraces a few worlds, as mentioned in
the Zohar, Parashath Toledoth p.134. As a person
is separated into various layers and all exist, grade upon grade, each improving
on the other, and all of one body, so with the world. In Chapter IV, we shall
explain how all these aspects make up the diagram of the picture of man, this
inside the other, to the end of all the grades. It will be clearly understood
there, as they are one inside the other, this being brain and the outer shell.
So we see the second aspect in the ten Sefiroth, first the circular aspect
and then the aspect of rectitude as the appearance of Man.
