וקרוב לומר שגם האלפים ורבבות עלמין דיתבא בגולגלתא דאריך אנפין וזעיר אנפין

It is reasonable to assume that also35 the thousands and myriads of worlds that are in the Gulgalta of Arich Anpin and Z’eir Anpin (abbreviated in the original Hebrew text as א״א and ז״א, respectively), as stated in the Kabbalah,36

אינן עלמין ממש, כעין ההיכלות דאצילות, ובחינת יש

are not really worlds, like the Heichalot of Atzilut, and a form of yesh,

אלא כעין נשמות המלאכים שיצאו מזיווג הנשיקין

but are like the souls of the angels that emerged from the zivug neshikin, which, as mentioned earlier, are not in the category of yesh as are the Heichalot or bodies of the angels,

ונקראו עלמין לגבי בחינת הגולגלתא ודיקנא

and are called “worlds” relative to the rank of the Gulgalta and Dikna.)

אך אינן אלקות ממש, לברוא יש מאין

They (the angels and souls of Atzilut) are not, however, actual Divinity, and as such able to create substantiality ex nihilo,37

The ability to create ex nihilo is exclusive to the Ein Sof. Since the kelim of the Sefirot of Atzilut are utterly united with the [infinite] Ein Sof-light, they are able to serve as conduits for the creation of yesh from ayin. The angels and souls of Atzilut, however, are not actual Divinity, and are thus unable to serve in this way, —

מאחר שכבר יצאו ונפרדו מהכלים דיו״ד ספירות, שבהן מלובש הקו מאור אין סוף

because they already emerged and became separated from the kelim of the Ten Sefirot of Atzilut within which the Kav of the [infinite] Ein Sof-light is vested.

שהאור הוא כעין המאור, הוא מהותו ועצמותו של המאציל, ברוך הוא

For the light is like its source, the luminary, i.e., the very core and Essence of the blessed Emanator,

שמציאותו הוא מעצמותו, ואינו עלול מאיזה עילה שקדמה לו, חס ושלום

Whose Being is of His Essence — His is an essential form of being; He is not, heaven forfend, brought into being by some other ilah (cause) preceding Himself.

An antecedent state of non-existence could not possibly apply to G‑d’s existence, which is an essential form of existence.

ולכן הוא לבדו, בכחו ויכלתו לברוא יש מאין ואפס המוחלט ממש

It is therefore in His power and ability alone to create something (yesh) out of absolute naught (ayin) and nothingness,

G‑d is able to create substance (yesh) not only from the degree of ayin that merely lacks existence, but from “absolute naught and nothingness” — from an ayin that is the very antithesis of yesh, of substantial existence.

בלי שום עילה וסיבה אחרת קודמת ליש הזה

without this yesh having any other cause and reason preceding it.

The G‑dly life-force, the ayin, that creates the yesh, is the exact opposite of the yesh that it creates. As such, it is not a cause or reason that relates to or serves as a precursor of the yesh that is created by it; as ayin it is the very antithesis of yesh.

This is why creation can only result from the kelim of the Sefirot of Atzilut within which is vested the [infinite] Ein Sof-light, for they are actual Divinity. However, as pointed out above, angels and souls of Atzilut that have already emerged and become separated from the kelim cannot possibly act as conduits for the creation of yesh from ayin, inasmuch as they themselves are not actual Divinity.

The Alter Rebbe now anticipates the following question: Since only the Ein Sof can create yesh from ayin, what need is there for the kelim of the Sefirot?

He goes on to answer that the kelim “enable” the Ein Sof to create a finite yesh: since the Ein Sof is infinite, the beings that result from it would also be limitless — if not for the kelim of the Ten Sefirot of Atzilut.

וכדי שיהיה היש הזה, הנברא בכח האין סוף, בעל גבול ומדה, נתלבש אור אין סוף בכלים דיו״ד ספירות דאצילות

In order that this yesh, created by the [infinite] power of the Ein Sof, should have a limit and measure, the [infinite] Ein Sof-light was vested in the kelim of the Ten Sefirot of Atzilut — for the kelim are limited, inasmuch as they divide into the distinct categories of Chochmah, Chesed, and the like,

ומתייחד בתוכן בתכלית היחוד, עד דאיהו וגרמוהי חד

and it becomes united within them so absolutely that “He (the Ein Sof-light) and His causations (the kelim of the Sefirot) are One,”

לברוא בהן ועל ידן ברואים בעלי גבול ותכלית

so that [He can] create with and through them creatures that have limitation and finitude.

ובפרט על ידי התלבשותן בבריאה, יצירה, עשיה

This is especially the case through their investment (i.e., the investment of the kelim of Atzilut) in Beriah, Yetzirah and Asiyah, for this adds immeasurably to the finitude and corporeality of the resultant created beings.

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