Leshem- Gevurot

Here we find two aspects, simsum and the kav, which is removal (siluk) and light (ohr), absence and
presence. They are the root of expansion (hassadim) and potencies (gevurot), light and darkness,
judgment and mercy.

(Hkd”s, 4:3 p.65)

This is the secret of the elevation and value of gold over silver, even though silver is the aspect of
hassadim and gold the aspect of gevurot that is judgment; nevertheless when the gevurot are
sweetened and purified (mit’basmin) ?, they are more valuable than the hassadim. For in them (gevurot)
we find all awakening (hit’orerut) and happiness, as well as the flames of love (shalhuvin d’richimu) that
stems from them. The good, the light, the disclosure and the activity of the hassadim only comes
through the sweetened gevurot.

(Hkd”s, 6:6 p.108)

The judgments (dinim) are the root of all multiplicity and separation, as is known that hesed and gevurah
are the aspects of water and fire. The quality of water is to connect, as all adhesion, like flour for dough
connects through water. The quality of fire is to separate, as anything that burns separates.
Furthermore, wetness is the quality of adhesion while dryness is the quality of separation. This is the
secret of marror that must be chewed, and the secret of ketoret that must be crushed, for the
sweetening of gevurot and the subdual of the judgments within them is effectuated by grinding them
into precise (dak) specks so that they remain scattered. Therefore, on yom ha’kippurim when the
gevurot are stimulated the [ketoret] was crushed with great precision. This is also the secret of the verse
(Amos 6:11), “and He will smash the great house into pieces and the small house into bits”, and the
secret of (Song of Songs 5:2), “my hair with the dampness of the night”, that are the thin drops in order
to sweeten and subdue the gevurot…In summation, the judgments are the root of all multiplicity and
separation, as all hesed and mercy is the root of connection and unity. Furthermore, all judgment (din)
causes removal (siluk) and condensation (kimutz), as fires nature is to ascend and remove while hesed
expands and gives, so too with water that expands and spreads as far as possible.

(Dea”h, maamar klali, 2, p. 27)

Clarifying the aspect of hassadim and gevurot (hu”g) as well as the rectification of the masculine (dahar)
and feminine (nukvah) (du”n) that is discussed throughout, it is known that hu”g are themselves the
aspect of du”n, masculine hassadim and feminine gevurot. However, they are not literally the same
thing as they operate in the aspect of lights (orot) and vessels (keilim), hu”g serving as the lights and the
rectification of du”n as the vessels. The masculine and the feminine serve as the vessels through which
the essence of hu”g may manifest from concealment into disclosure. The arrangement of du”n and their
distinctive qulaites are rectified in order to manifest, through themselves, the nature of hu”g from
potentiality into actuality, with the light of hesed investing itself within the vessel specifically prepared
for it- that is, the masculine configuration (partzuf)- becoming one with it; and the light of gevurah
investing itself within the vessel prepared for it- the feminine configuration, thus becoming one with it.

Dea”h, 1:2:1, p. 50-51

The Creator has established specific characteristics to the lights of hassadim and gevurot. The nature of
the hassadim is to connect and unite, as the nature of the gevurot is to distance and separate…We see
with regards to all activity (pe’ulah) and action (ma’aseh), both the cerebral activity that is renewed and
born within the mind of human beings as well as the physical activity that is performed through active
strengths in participation and culmination, everything is disclosed and maintained through arousal
(hit’orerut), whether the arousal of the mind and its thinking or the arousal of strength. All arousal is
constituted through the distinction of movement (b’havhanat tenuah) in which the strengths of the
mind or body are aroused and set in motion. All movement is the aspect of replication (ha’atakah), in
that it replicates one strength from the other, which is the aspect of separation (pirud) and multiplicity
(ribbui), as the strengths of the mind or body move from within one another, manifesting in their
multiplicity, generating friction (mit’la’hatin) between themselves and thus shimmering outward. This
causes a new activity, whether physical or cerebral. All of this is only possible in and through the
distinctive nature of the gevurot whose properties cause arousal, movement and the disclosure and
expression of its potential externally. Hesed, however, whose nature is to unify, remains still and silent,
compressed within itself (mit’atzem b’kulo), meaning to say, its strengths coalesce within its essence
(etzem) resulting in a singular essence identical with itself (l’atzmuto atzmo). Therefor there is no
disclosure from it [hesed] outside of itself, as no activity comes from it and thus it is devoid of external
manifestation. This is why the language often applied to it is simple-hesed (hesed pashut), a phrase we
do not find applied to gevurah, to say simple-gevurah, as hesed in isolation is unified with its potentiality
and there is no distinguishable multiplicity whatsoever, it is simple and devoid of disclosure. This is not
the case regarding the light of gevurah in isolation, lacking the requisite purification effectuated through
hassadim. She [gevurah] manifests all of her strengths in the greatest possible degree (b’kol ha-efshari)
with no limit to her spirit. She is perpetually active, and the language of simplicity (pshuta) cannot be
applied to her, as she [gevurah] is literally the opposite [of simplicity]. We now see that it is impossible
to discern any activity from within simple-hesed, as it has no discernable arousal, movement, or
disclosure from one strength to the other, its essence is entirely concealed from its other (ne’elem kol
atzmuto m’zulto). The aspect of gevurah, however, is the opposite, for he [gevurah] is perpetually
aroused never still or silent, rather, he is perpetually moving and disclosing himself in all strengths,
manifesting in immeasurably particular strengths (kohot pratim ein heker). Each particular strength
from within him is also in a state of perpetual arousal, generating and disclosing itself from potentiality
towards actuality…However, as they are perpetually active devoid of any limit, the gevurot in isolation
are unable to produce any organized existence (metziut mesudar). Furthermore, they are unsustainable
as shown in the world-of-chaos (tohu) where as a result of the intensity of their gevurah they were
scattered in the multiplicity of innumerable sharp sparks (zikin nitzutzin ein heker).

Dea”h, 1:2:4, p. 51-52

The root of all gevurot is the simsum…however, the simsum itself has no revelation whatsoever, it is
analogous to the gevurot the same way as the foundation-of-fire (yesod ha-eish) which the rishonim
describe as darkness itself. Even though it is the foundation for the fire that burns, nevertheless it itself
is darkness. The reason for this is rooted in its strength (koah gevurato), as the gevurot contain two
oppositional traits, for when it is isolated in itself it is in essence a power of concealment (koah ha-
hester) to the extent that it conceals even itself (ad sh’mastir gam et atzmo), and this is darkness.
However, when the light of hesed is drawn down, it shimmers and illuminates without measure.

Dea”h, 1:2:4, p.54

The generation of existence and its manifestations is effectuated through the joining of both hassadim
and gevurot together. However, when each one stands in isolation they remain concealed. There is
however an important distinction between that which causes the concealment of hesed and that which
casues the concealment of gevurah. With hesed the reason is that it remains silent and still, unified in
itself, disclosed only through an active principle. With gevurah however, the reason is that it removes
itself from its other, concealing even itself. Its [gevurah] self-concealment is the in the aspect of activity
(behinat pe’ulah). Therefor the causes for each ones particular concealment is virtually opposite in
nature.

Dea”h, 1:2:4, p.54

If the gevurot are the essential element it results in unlimited activity (po’el bli gevul), as it is aroused in
all of its force, disclosing itself from strength to strength, shimmering and separating to innumerable
sparks, entirely devoid of any order (seder) or substantiality (kiyum)

Dea”h, 1:2:4, p.55

The differentiation between all existents, the becoming different as well as the separation of one from
the other to effectuate multiplicity, as well as the compartmentalization of level, status and amount
(halukat madreiga u-maalah we-ribbuyum), all of this takes place through the aspect of body (guf) and
vessel (kli). Through it each thing is separated, manifesting individual existents resulting in innumerable
creations as well as multiple worlds of varying gradation, descending into unfathomable depths (bi-
yeridat ma’aleh li-ein shiur we-heker). We see that the Creator has founded the existence of the body
and vessel as the cause for the totality of existence (li-sibah li-ha’metziut kulo). If we examine the root of
each bodies existence, the root of its quality is drawn from and constituted by the darkness of viscosity
(heskat ha-aviyut) and the amalgamation of its parts together into one unit; and all darkness and
thickness stem from the intensity of the gevurot and the hardness of the dinim rooted in the power of
removal and concealment (koah ha-hester we-ha’siluk)…We see then how the Creator has situated the
entirety of existence solely on concealment and viscosity which are the root of the body and vessel. This
was done for the sake of existence, and all of the multiplicity and the degradations (yeridot) within it.
The initial disclosure through the existence of the body is a thing and its opposite (davar we-hipuho),
that is a great development in a great deficiency (shevah gadol b’hisaron gadol). For through it the
entirety of existence was disclosed, which is a great development; however, it is filled with multiplicity,
degradations and change that present great deficiencies.

Dea”h, 1:3:2, p. 56

Through the energization (retihat) of the gevurot, the fullness of their strength is disclosed and
expressed externally, separated and scattered in all of their strength, and the strength of their strengths
beyond limit and discernment. This is because both the lights and the vessels were strong gevurot, and
the nature of gevurot is perpetual activity devoid of any stillness or silence.

Dea”h, 6:3:5, p. 232

The nature of the gevurot is not to be silent of still, rather to manifest all of its potentialities externally
to the greatest extent.

Dea”h, 6:3:5, p. 233

As the lights of tohu were strong gevurot whose nature is to disclose the totality of potential and
activity, they are active and moving without pause in all of their general and specific potentialities.

Dea”h, 6:3:14, p. 360

They [dross (sigim)] were created with great simsum, in which the infinite light (ohr ein-sof) contracted
itself simsum after simsum until they were disclosed in all of their viscosity as they are. All of them are
the aspect of forceful gevurot, which emerge from the severe withholding and concealment of the
infinite light. As a result, they are disclosed in limit (gevul), measure (midah) and multiplicity. The light of
hesed, however, stands to spread forth without end or limit, negating the possibility of multiplicity, for
there can be no multiplicity without the limit and measure of each thing…Therefor we see that the
worlds of separation (by”a) are made through the withholding and the concealment of the infinite light,
as well as the gevurot through which the Creator emerges from within His latent strength (hevyon uzo).

Dea”h, 6:4:2, p. 376

The second aspect of this dross is the potential and root for the existence of the klippot in their entirety,
that is, impurity and evil. This is the root of the possibility (efshariyut) and choice (behira) that places
before the individual two paths, and the capacity to determine which path to walk so that his merit and
the cause of his effect (sibat tahlito) be self-determined (rak m’atzmo)…The fundamental way to arrive
at the intention of the final rectification (tahlit tikkun ha-aharon), that is the disclosure of complete
unity, is only when the disclosure itself is caused by the individual himself. Through this, the individual is
drawn from himself to himself which is the discernment of unity (m’atzmo el atzmo sh’hu havhanat ha-
ahdut). It is only considered an independent act when it is performed with the individuals own volition
devoid of any external compulsion and this is only possible through the creation of good and bad…In
preparing for oneself through actions that are performed knowingly and willingly, that is, his inner
power (kohot ha-pnimiyut sh’bo), the individual essentializes (mit’atzeim) the object through which the
action was performed thus uniting with it. Being that all activity reaches and ascends vertically towards
His holy light (ohr kedushato yitbarah), each action is a unification with God in and through the bodily
essence (gufa) of that individual, reaching the secret of perfect unity (sod ha-ahdut ha-shleima).

Dea”h 6:4:3, p.378-379

The nature of the sha'ashua is the aspect of arousal and movement, that it moves within itself. All
movement in the aspect of condensation (kimutz) and contraction (simsum) from one place to another.
Meaning, the movement of the sha'ashua is the aspect of contraction from itself to itself. There are two
aspects involved, the powers that are in motion and the contraction that takes place between the
powers, which are the movement (na’ahnua) and contraction. These movements are the aspect of
shimmering (hit’notzitzut), for the sha'ashua causes the disclosure and appearance of numerous
shimmering lights, all in the aspect of the sha'ashua we are describing. Shimmering like the stars that
flashing brilliantly in the heavens, appearing as if moving. The shimmering that is disclosed through the
sha'ashua is the aspect of points (nekudim). We find therefor, two aspects, the points and the
contraction between points which are the aspects of hesed and din. Hesed shines and reveals while din
contracts and applies limit, and through this the points become apparent, each point in and of itself.
Through the constancy of the sha'ashua and the flashing of the lights the points merge becoming letters
until the entirety of the Torah is disclosed.

Shaar ha-Poneh Kadim, perek 1, p. 260

The production of the sefirot come from the lights of hassadim and gevurot, however, the higher the
sefira the stronger the unity between the hassadim and gevurot, to the extent that it appears in a
different form (tzurah) than the sefira beneath it. The more they descend and distance themselves from
their source, the more they manifest, disclosing the duplicity of the hassadim and gevurot within them,
with one leaning towards hesed and one leaning towards gevurah. Through this [descent and disclosure]
their activity changes below. In truth, however, their existence remains singular, unified in their source.
Furthermore, the hassadim and gevurot within them are equivalent in their essence, for all existence
that can be applied to one can be applied to the other; except, in this one it is in the nature (tehuna) of
hassadim and in this one it is in the nature of gevurot. They are separate in their forms (tzurot) but
equivalent in their potential and the existence within them, identical in what they contain; however,
their nature is different and therefor their activity is different. This all takes place through their descent
and distance from the source, nevertheless they are equivalent to the greatest extent, for in truth they
are expressed and drawn from the root of unity (mekor ha-ahdut), and they are perpetually united in
the One.

Shaar ha-Poneh Kadim, perek 14, p. 298

As is known regarding the simsum, it is the root of disclosure for the existence of limit that is the aspect
of din, and therefor everything that is more contracted (mesumsam) is more din and as such it stands in
opposition towards anything that is more unlimited and absolute hesed. In truth, however, they are
opposites, as the limit (gevul) from within the unlimited (bilti gevul) is simply the egression from
concealment towards disclosure, and it is apparent that concealment and disclosure are only opposites
when applied to a singular entity (noseh ehad) (like the unity of the infite (ein-sof) in atzilut that is
beyond comprehension)…For all simsum is in fact the aspect of din that applies limit to the light, as if to
say, come up until here, resulting in the rewarding and retribution to each one according to their
actions. However, the light in isolation devoid of the simsum that limits it would extend to each one
equally, as all limitation that is disclosed within the lights (orot) is through the simsum, while the light in
isolation is absolute hesed, simple and undifferentiated throughout the entirety of atzilut. The matter is
as the Gaon writes that “the nature of hesed is to connect while the nature of gevurah is to separate”;
his holy words have motivated us to disclose a very deep (amuk meod) matter, by way of “from my flesh
I shall grasp” etc. as it is known. We see that all manner of activity (pe’ulot) originating from an active
source (poel) proceeds through the arousal of that actors potential. So too with regard to all willful and
thoughtful activity that proceed through the arousal of parts of the mind and potencies of thought
(helkei ha-sehel we-kohot ha-maashavah), as all arousal is the aspect of movement and removal (tenuah
we-ha’atakah) for when the potencies are in motion they remove themselves from one another, with
each power manifesting in its singularity in order so that its potential may actualize. We are unable to
discern the aspect of movement and removal except through the aspect of gevurah alone. The gevurot
whose nature is to separate enables movement and removal, while hassadim whose nature is to
connect is devoid of any movement and removal as they lack the aspect of arousal entirely, perpetually
at peace and quiet, unified in all their strength to the greatest degree of unity. Therefore, we find that
we are unable to discern any aspect of activity from the light of hassadim; only from the light of gevurot,
as it is written “poel gevurot”. Furthermore, all creation of existence took place through the thirty-two
names of Elokim which are gevurot, as the Gaon has written that all arousal, joy, otherworldly merit and
good are rooted in the light of gevurot as they are the flames of love, for the light of gevurah does not
rest and is not quiet, rather it moves, shines and discloses itself in activity without interruption.

R. Elyashiv, first letter regarding simsum, pp. 238-239.