Keter DAtzilut

(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

tik 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 explicitly in the Bible, in the
book of Daniel, connoting God Almighty in Daniels vision of the coming ofMashiach.

In general, the keter of a world serves as an intermediate level that connects the previous,
higher world to the present, lower world. As every intermediate must in itself possess two
levels, one linked to one of the two different and often opposite realities to be connected and
the other to the other, so with regard to keter: the partzuf Atik Yomin is linked and considered
to be an integral part and extension of the (malchut, the lowest sefirah of the) higher world,
whereas Arich Anpin is linked and considered to be an integral part, the actual beginning 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 absolute transcendence in relation to
the days of the world, the normative consciousness of created reality. The word Atik in
addition to ancient means to copy. It is the Divine power to copy a higher reality or
world onto a lower. Thus, the Atik of a world serves as a totally superconscious DNA-like
code to copy higher reality onto lower. In the soul of man, this power inheres in the
superconscious pleasure principle of the soul.

Arich Anpin
The Long Countenance or The Infinitely Patient One

rich Anpin is the external 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 extension.

As explained above, Arich Anpin, relative to the entire world of Atzilut to come, is referred
to as the higher of the lower. Every state of being or world begins with the power of will to
emanate or create a world or environment conducive 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 develop and mature into being.

The term Arich Anpin, the Long Face, derives from the Biblical phrase Erech Apaim,
literally long nose, implying long breath. While the idiom short breath implies a state

of anger due to impatience, long breath implies a state of infinite patience and mercy. In
fact, the thirteen principles of Divine mercy are symbolized in Kabbalah by the thirteen parts
of the beard of Arich Anpin, as will be explained.
Resha DLo ItyadaRadla
The Unknowable Head
In the Zohar, the full phrase for the Unknowable Head is the Head which neither knows
nor is known. This implies that this level of keter is neither conscious of its own inner being
nor is known to any consciousness outside of itself.
In Kabbalah and Chassidut it is explained that this level, the highest of the three supreme
heads of the keter of Atzilut, is the source of the soul of Mashiach. Initially, before being
coronated as King of Israel, the Mashiach neither knows of his own inner potential nor is
recognized publicly.
The level of Radla includes the three higher sefirot (keter, chochmah, binah) of the partzuf
Atik Yomin, the inner partzuf of keter. Whereas the lower seven sefirot of the partzuf Atik
Yomin are enclothed within the partzuf Arich Anpin (as a soul within a body), the three
higher sefirot of Radla are not enclothed within any subsequent level of partzuf whatsoever.
For this reason, Radla is referred to as the Revealed Head, not because it is revealed in
consciousness, but because it is inherently in no way concealed or covered by any other
reality.
In the soul of Israel, the Radla is the origin of each and every Jews pure and simple faith in
God. In the innate faith if Israel inheres a deep existential sense of the infinite pleasure of the
world to come. This explains why Radla is the head of Atik Yomin, the inner partzuf of keter,
which, in general, corresponds to the superconscious pleasure of the soul.

Resha DAyin
The Head of Nothingness

he second of the three heads of the keter (of the rectified world of Atzilut), the Head

of Nothingness, corresponds, in general, to the seven lower sefirot of partzuf Atik Yomin,
those enclothed, as a soul in a body, within the partzuf Arich Anpin. In particular, it
corresponds to the chesed of Atik Yomin enclothed within the keter (Gulgalta, skull) of
Arich Anpin, to be explained.

The ultimate sense of pleasure and serenity inherent within the Divine soul of Israel is its
sense of true nothingness. Whereas the mundane or animal soul of man experiences
pleasure as somethingness, the Divine soul experiences pleasure as nothingness. In
simple words: the less I am, the less space I occupy as an independent being, the better I
feel. The pleasure of experiencing the Divine source of all reality, the Divine nothing from
which all something was created, causes one to reduce in his own sense of self to
nothing.

Of this level it is said: Wisdom is found from nothing. A new flash of insight captures in
itself a point of the experience of the superconscious state of nothingness.

Resha DArich
The Head of Infinity

esha dArich corresponds in general to the parztuf Arich Anpin, the outer partzuf of

keter, which corresponds to the superconscious will of the soul. In particular, it corresponds to
the keter of Arich Anpin, the Gulgalta (skull) to be explained.

The Zohar states: He who is small is big. From the experience of existential smallness or
nothingess (the experience of Resha dAyin), comes the experience of infinite expansion
(the experience of Resha dArich, which enclothes Resha dAyin), the power of will to
create new and rectified reality.
Nothing stands in the face of will. There are no boundaries or limitations to the power of
will to expand and conquer new domains.

The abstract concept of length is identifies in Kabbalah and Chassidut with the right line
or principle of chesed, lovingkindness. Thus, the infinite power to expand and conquer, to
create and sustain, is one with the infinite power to bestow goodness and love, to forgive and
be patient.

Gulgalta
Skull
The Gulgalta is the keter of the partzuf Arich Anpin. In Chassidut it is referred to as the
origin of will. It is the will to will. Within the Gulgalta in enclothed the chesed of Atik
Yomin. This is the initial meeting point and bond 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 (chefetz), implying both will towards an objective to be obtained as
well as the sense of pleasure and fulfillment in having obtained the objective. The sense of
desire is aroused in the soul when ones objective 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 God desired He made. This is
explained in Kabbalah and Chassidut to that dimension of creation which derives directly
from the Gulgalta, the origin of will to create.
At the level of the Gulgalta, there is no reason for will. Here, the innate desire to create is a
purely existential passion of the soul, possessing no rational whatsoever.

Mocha Stimaah
The Concealed Brain

he Mocha Stimaah (or Chochmah Stimaah, the concealed wisdom) is the sefirah of

chochmah within the partzuf Arich Anpin, the origin of wisdom inherent within the power of
will. In Chassidut, it is referred to as coach hamaskil, the power to generate new
intelligence.

In the Mocha Stimaah, there is a hidden reason for will. At this level there appears a clear
distinction between means and end. Every means is for the sake of an end. This is the
hidden rational behind the will.

The gevurah of Atik Yomin is enclothed within the Mocha Stimaah, the chochmah of
Arich Anpin. The gevurah of Atik Yomin is the origin of the power to measure and limit
reality. It is the Mocha Stimaah which defines the limits and boundaries of all emanated and

created beings. Thus, it is the ultimate origin of the vessels of the world of Atzilut, whereas
the Gulgalta (in which is enclothed the chesed of Atik Yomin) is the ultimate origin of the
lights of the world of Atzilut.

In the Mocha Stimaah inheres the ultimate power to clarify and rectify yet unrectified
reality. The Mocha Stimaah identifies, through super-rational intuitive power, the Divine
sparks captured and hidden within unrectified reality. By its innate power of will (it is the
wisdom of will) its able to extract and redeem the holy sparks from their state of bondage
and exile. The first power that we find manifest in Mashiach is that of the coach hamaskil (the
power to redeem), as it is written in Isaiah: Behold, My servant [the Mashiach] shall succeed
[yaskil, as in coach hamaskil]. The initial success of Mashiach is his ability to redeem
fallen sparks of Divinity (souls in exile, and sparks inherent throughout all mundane reality)
and raise them to a state of full Divine consciousness.

Dikna
The Beard

he Dikna or beard of Arich Anpin possesses thirteen parts or individual levels of

rectification (Tikunai Dikna), which corresponds to the thirteen principles of Divine mercy,
as mentioned above.

Every hair of the beard represents an individual power of tzimtzum to contract the
infinite light inherent within Arich Anpin in order that it become manifest and viable to the
subsequent partzufim of the world of Atzilut (beginning with the partzufim of Abba and Imma
Ilaah, to be explained), to bestow upon them Gods infinite mercy.

The seventh part (tikkun, rectification) of the Dikna (its middle or center; 7 is the
middle-point of 13), corresponding to the Divine principle of truth (vemet), are the
cheeks of face of Arich Anpin, which are not covered by hair. Here the light of the
countenance of Arich Anpin shines without tzimtzum. The light of the countenance is referred
to as the 370 lights, of which is said: In the light of the face of the King is life.

The eighth and thirteenth parts of the Dikna are referred to respectively as the higher mazal
(source of Divine influx) and lower mazal. The higher mazal is the source of Divine life-force
which flows from Arich Anpin to Abba Ilaah; the lower mazal is the source of Divine lifeforce which flows from Arich Anpin to Imma Ilaah, as will be expained.

Thus, in general, the secret of the Dikna is the bridge between the yet infinite state of the
lights of Arich Anpin and the relatively finite state of the light and vessels of the subsequent
partzufim of the world of Atzilut. In the soul of man, this is the bridge between the
superconsciousness and the consciousness of the soul.