Kısım 1 · İç Gözlem 5

Chapter FiveThe thought of creation compels every item in reality to stem from one another until the end of correction.Now that we have been rewarded with all the above, we will have some understanding of His uniqueness, that His thoughts are not our thoughts, and all the abundance of matters and forms we perceive in this reality before us is united in Him in a single thought, namely the thought of creation to delight His creations. This singular thought encompasses all of reality in perfect unity through the end of correction, for this is the whole purpose of creation, and it is the operator, like the force that operates in the operated. This is because what is merely a thought in Him, is a binding law in the created beings. Because He contemplated delighting us, it necessarily occurred in us that we receive His good abundance.It is the operation, meaning that after this law of the will to receive pleasure has been imprinted in us, we define ourselves by the name “operation.” This is so because through this disparity of form, we stop being Creator and become a created being, and from being the Operator we become the operation.This is the labor and the work. Due to the force that operates in the operated, the will to receive increases in us as the worlds cascade until we become a separated body in this world, opposite in form from The Life of Lives, who does not bestow outside of itself at all, which brings death to the bodies and every kind of torment and labor to the soul.This is the meaning of the work of the Creator in Torah and Mitzvot. Through the illumination of the line in the restricted place, the holy names—Torah and Mitzvot—are extended. By laboring in Torah and Mitzvot in order to bestow contentment upon the Maker, our vessels of reception gradually turn into vessels of bestowal, and this is the whole sought-after reward.The more uncorrected our vessels of reception, the more we cannot open our mouths to receive His abundance, for fear of disparity of form, as in “One who eats that which is not one’s own, is afraid to look at one’s face,” as this was the reason for the first restriction. However, when we correct our vessels of reception to work in order to bestow, we thereby equalize our vessels with their Maker and become fit to receive His abundance unboundedly.Thus, you see that all these opposite forms in all of creation before us, namely the form of operator and operated, the form of the corruptions and corrections, and the form of the labor and its reward are all included in His singular thought. In simple words, it is “to delight His created beings,” precisely that, no less and no more.The whole variety of concepts is also included in that thought, both the concepts in our holy Torah, and those of external teachings. All the many creations and worlds and various conducts in each and every one stem from this singular thought, as I will explain below in their proper place.

Malchut of Ein Sof means that Malchut does not place any Sof [end] there.According to the above, we can understand what is presented in TikkuneiZohar [Corrections of The Zohar, part of The Zohar] regarding Malchut of Ein Sof, for which the doors trembled from the cries of the doubtful that it was possible to recognize a Malchut in Ein Sof? For if we can, it means that there are the first nine Sefirot there, too! From our words, it becomes very clear that the will to receive that is necessarily included in the light of Ein Sof is called Malchut of Ein Sof. However, Malchut did not place a boundary and an end on the light of Ein Sof there because the disparity of form due to the will to receive had not yet become apparent in her. This is why it is called Ein Sof, meaning that Malchut does not put a stop there. Conversely, from the restriction downward, an end was made in each Sefira and Partzuf by the force of Malchut.