ולפי מה שכתוב בספר הגלגולים, פרק כ׳, הובא בלקוטי אמרים
According to the statement in ch. 20 of
Sefer HaGilgulim, cited in
Likutei Amarim,
1מתלבשת תחלה הארה זו של הקו דאור אין סוף, באור האצילות שבעשיה
this radiation from the Kav of the [infinite] Ein Sof-light vests itself first in the light of Atzilut in Asiyah,
וממנה לבריאה ויצירה שבעשיה
and from there to the Beriah and Yetzirah in Asiyah,
ומהן לבחינת אור הנשמה, דמלכות דמלכות דעשיה
and from them to the category of the light of the Neshamah of the Malchut of the Malchut of Asiyah.
ועל ידי זה יש כח ועוז בסיום הכלי דמלכות דמלכות דעשיה, שביסוד העפר
From this derives the [creative] power and force in the culmination of the keli of the Malchut of Malchut of Asiyah, i.e., the lowest degree and Sefirah of Asiyah, within the Element of Earth.
והוא מאמר תדשא הארץ וגו׳, להיות פועל בקרב הארץ, תמיד לעולם ועד
This is the constant and everlasting effect, throughout the earth, of the creative utterance,
2 “Let the earth bring forth herbs...,”
this fiat being the source of the power of vegetative growthבחינת אין סוף
(
3in a mode of infinitude,
Not only is the capacity for growth an instance of yesh me’ayin and a result of G‑d’s infinitude: the same is true of its constant recurrence.
ולא בלבד בששת ימי בראשית, כמאמר: ישרצו המים, ומאמר: תוצא הארץ נפש חיה
and not only during the Six Days of Creation, as with the fiat,
4 “Let the waters bring forth [an abundance of creeping creatures],” and the fiat,
5 “Let the earth bring forth living beings.”
Ever since these one-time creative utterances, every living being derives from another, and not ex nihilo from the earth or water.
מחכמה דמלכות דמלכות דעשיה
[These fiats derive] from the Chochmah of the Malchut of the Malchut of Asiyah.
שבשבעת ימי בראשית האיר בעולם הזה הארה מאור אין סוף בחסד חנם
For during the Seven Days of the Beginning there shone in this world a radiation from the [infinite] Ein Sof-light in a mode of gratuitous kindness,
בלי העלאת מיין נוקבין כלל
without any [prior] elevation of mayin nukvin at all.)
During those days there was no spontaneous arousal initiated from the world below, in the form of divine service on the part of the “female” or recipient element, in order to elicit a reciprocal arousal from above. (After these seven days, however, G‑d ordained that henceforth there must first be an arousal initiated from below.) By virtue of the gratuitous and unearned Di-vine kindness of those first seven days, each of the above-quoted fiats (“Let the water bring forth...” and “Let the earth bring forth...”) effectively brought about an instance of creation ex nihilo, of yesh from ayin.
The fiat “Let the earth sprout forth...,” by contrast, operates constantly:
להצמיח עשבים ואילנות ופירות מאין ליש תמיד, מדי שנה בשנה
to make grasses and trees and fruits sprout
ex nihilo into substantiality, constantly, year by year.
6שהוא מעין בחינת אין סוף
This [constancy] is a kind of infinity,
שאם יתקיים עולם הזה ריבוי רבבות שנים, יצמיחו מדי שנה בשנה
for if this world were to exist for myriads of myriads of years, they would still sprout forth from year to year.
אלא שיש מהן על ידי העלאת מיין נוקבין, והם הזרועים והנטועים
There are, though, some [plants, trees and fruit] that result from a [prior] “elevation of mayin nukvin,” i.e., whose seeds serve as the above-mentioned arousal from below which calls forth the power of vegetative growth within the earth, namely, those which are sown and planted.
ואף על פי כן, הם כמו יש מאין
Nevertheless, these [too] are like yesh me’ayin,
שהגרעין הנטוע, אין לו ערך כלל לגבי הפרי, וגם נגד כל האילן עם הענפים והעלין
for the planted seed is of no estimation whatever in relation to the fruit, nor in relation to the whole tree with the branches and leaves.
Whereas the difference between the fruit and its source in the kernel is mainly qualitative (as in the taste, for example), the difference between the kernel and the resultant tree is more quantitative. By both of these criteria, then, the growth of a tree from a seed possesses an element of yesh me’ayin.
וכן במיני זרעונים וירקות, וגם במיני תבואה, להתהוות מאות גרעינין מגרעין אחד, הוא כמו יש מאין
The same applies to the various species of seeds and vegetables, and to the various species of grain: that hundreds of kernels should come into being from a single kernel, resembles yesh me’ayin;
ומכל שכן, הקשין והשבלים
and how much more so, with respect to their straw and spikes, which are so much more different from the parent kernel, and thus even more conspicuously come into being as if “from nothing.”
והנה הפירות על ידי העלאת מיין נוקבין, היא הזריעה והנטיעה, הם משובחים מאד מאד מהעולים מאליהן, מכח הצומח לבדו שבארץ
Now,
7 these fruits that [grow] by means of an “elevation of
mayin nukvin,” i.e., by sowing and planting, are far, far superior to those that come up independently, only from the vegetative property in the soil.
ומזה נשכיל המשכות אורות עליונים באצילות, בריאה, יצירה, עשיה
And from this we will be able to understand [the concept of] the elicitation of the Supernal orot, the Divine illuminations, [that are drawn down] in the Worlds of Atzilut, Beriah, Yetzirah and Asiyah,
The lights that are drawn down to this world in response to man’s divine service surpass by far the lights that are granted through “an arousal from above” as an unearned gift.
שהוא תכלית בריאת האדם
(
8which is the ultimate purpose for the creation of man),
כמו שכתוב במקום אחר
as is explained elsewhere.
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