Likutei Amarim Chapter 51, Class 3

Continuation of chapter 51

וככה ממש, על דרך משל, אין סוף ברוך הוא ממלא כל עלמין להחיותם

In a truly similar manner, figuratively speaking, does the blessed Ein Sof fill all worlds so as to animate them.

There is a marked similarity between the soul pervading the body and Ein Sof permeating all the worlds: Just as in the analogy, the soul is found within and suffuses the entire body, in a parallel manner Ein Sof fills and is found in all worlds.

ובכל עולם יש ברואים לאין קץ ותכלית, רבוא רבבות מיני מדרגות מלאכים ונשמות כו׳

And in each world there are creatures without limit or end, myriads upon myriads of various grades of angels and souls, and so on,

וכן ריבוי העולמות אין לו קץ וגבול, גבוה על גבוה כו׳

and so, too, is the abundance of the worlds without end or limit, one higher than the other, and so on.

In the realm of the spirit separate and distinct entities are the result of their being on different spiritual grades and levels. Thus, a multitude of worlds implies a multitude of varying levels of spirituality. Hence the sheer numerousness of worlds and created beings: each differs from the other in its spiritual gradation.

Earlier on, when explaining his analogy, the Alter Rebbe pointed out that despite the vast differences that exist between one bodily organ and the other, the soul’s essence is equally to be found in them all. He now goes on to explain that in the analogue of the Ein Sof as well, the essence of the Ein Sof is found in a hidden manner equally within all worlds.

והנה מהותו ועצמותו של אין סוף ברוך הוא שוה בעליונים ותחתונים, כמשל הנשמה הנ״ל

Now, the core and essence of the blessed Ein Sof is the same in the higher and lower worlds, as in the example of the soul mentioned above, wherein the Alter Rebbe explained that the soul’s core and essence is not divisible, and thus it cannot be said of it that it is found in the brain to a greater extent than it is found in the feet,

וכמו שכתוב בתיקונים: דאיהו סתימו דכל סתימין

and as it is written in the Tikkunim that “He is hidden from all the hidden.”

פירוש: דאפילו בעלמין סתימין דלעילא הוא סתום ונעלם בתוכם, כמו שהוא סתום ונעלם בתחתונים

This means to say, that even in the higher, hidden worlds He is hidden and concealed within them, just as He is hidden and concealed in the lower worlds.

Thus, the intent of the Tikkunei Zohar is not that G‑d is more concealed than are all other hidden things, but that He is concealed even from the hidden worlds. The reason for this being:

כי לית מחשבה תפיסא ביה כלל, אפילו בעולמות עליונים

for no thought can apprehend Him at all, even in the higher worlds.

Because G‑d is equally concealed from all worlds, no distinction can be made between higher and lower; He defies the comprehension of the higher worlds to the same degree that He cannot be apprehended in the lower worlds.

ונמצא: כמו שמצוי שם, כך נמצא בתחתונים ממש

And he is found, i.e., with regard to where G‑d is to be found: just as He is found there — in the higher worlds — so is He to be found in the very lowest worlds.


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