Nekudah - Kav - Shetach (Point - Line - Area)

Nekudah - Kav - Shetach (Point - Line - Area) is a metaphor for how light expands in the order of gradual descent from the hidden essence of the influencer to revelation for the receiver.

The beginning of revelation is in the form of a point, which although it has no expansion at all, is already an emergence from concealment and everything is contained within it. The line is the connection and drawing forth to the receiver, and the area is when the matter comes to revelation for the receiver.

Explanation of the Concept

When a new flow and influence needs to occur, where the receiver has nothing and something needs to be created for them ex nihilo, the process of influence happens in three general stages:

The first stage is the essential desire of the influencer to contract himself and influence the receiver. Although there is still no actual influence here, within this contraction lies everything that will later expand, be drawn forth, and influence. This action is primarily with the influencer, and is compared to a point because the influence is still concealed and has no expansion.

The second stage is the drawing forth to the receiver. Although this is still an action from the side of the influencer, it already reaches the receiver. This action is compared to a line, and it is necessary because any influence that has detailed form is composed of lines, although a true 'line' (unlike a thread) is only an abstract concept that still has no tangible grasp, as it has no dimensions or substance.

The third stage is the settling of the influence within the vessel of the receiver completely, an action compared to an area, which has tangible grasp.

Point

The need for a point arises when the influencer desires to influence, but the light is not proportionate to the other, since it is never possible for another to grasp the inner aspect of something as it is, but only its external aspect, while the inner light shines within the influencer. Therefore, he must contract the light into a brief point. However, even this brief point is only from the external aspect of the light, the part that can be explained and brought down to a reality separate from the reality of the light. But in order to contract the external light into a brief point, he first needed to remove the inner light.

In this point we find two opposite extremes: on one hand, the purpose of the point is to contract the light, so that its true essence will not shine and be felt. On the other hand, from this point the line is later drawn, and the purpose of the line is revelation to another. What allows these two opposites is indeed only because the entire purpose of the contraction was initially so that the light could reach a reality of another, and thus concealment and revelation are not opposites, but together achieve one purpose (unlike a regular point, whose purpose is to conceal, where indeed it is not possible for revelation to come from it, since that would be contrary to its essence).

Line

In the line, the light does not yet change, and remains at the same level as it was contained in the point. Although the form of the line is that it extends from above to below, this does not indicate a change in the light between an upper level and a lower level; rather, this division into details and levels of above and below was already contained in the point, and the line merely details them. Therefore, the line is not one long line, but a line made of points, since its purpose is to reveal the particular points that were included in the one point. But it is not that there is one light that changes through the line.

Point-Line-Area – Above

These three stages in influence are also found in the descent of worlds, and there are two different ways to find them:

• The point is the beginning of the revelation of the light of the Kav (line), the primordial thought of Adam Kadmon. The line is the infinite worlds above Atzilut, and in particular detail it is Keter of Atzilut. The area is the lights that are clothed in the world of Atzilut.
• The point is the point of Reshimu (impression), the line is the light of the Kav that is drawn from this point to illuminate the entire order of gradual descent, and the area is the vessels of Atzilut.

In The Letters of God's Name

The first letter in God's Name (Havayah) is the letter Yud, which in its full form hints at revelation in the manner of point-line-surface:

• Point - The letter Yud itself resembles a point in relation to other letters, but the intention is indeed to a true point, which has no expansion at all. This is the essence of emergence from concealment to revelation, similar to the "flash of insight" of the power of Chochmah (wisdom), which still has no extension in length and breadth, only the essence of revelation. (In relation to the Holy One, blessed be He, this is the main Tzimtzum (contraction), which removes the Infinite Light and leaves only the minimal point needed for influence to the worlds).
• Line - The letter Vav resembles in its form a line drawn from above to below, indicating the descent of influence to the receiver. The line itself is made from multiple points.
• Surface - The letter Dalet, which spreads both in length and width, resembles the form of a surface, indicating the expansion of light in a way that has a reality of space.

Similar to the expression of point-line-surface in the letter Yud itself, so it is also in the Name Havayah:

• Yud - The contraction of light from the giver to the receiver
• (First Hei - The expansion within the essence of the giver that will be as needed to come to the receiver)
• Vav - The drawing down to the receiver
• Final Hei - The settling of the influence in the vessel of the receiver.

Parallel Concepts

Point Sefirot Partzuf

Similar to the concepts of point-line-surface mentioned in many places, it is explained in Chassidut that these concepts parallel the three levels of Points-Sefirot-Partzuf.

Akudim Nekudim Berudim

These aspects parallel the worlds of Akudim, Nekudim, and Berudim.

L'arka L'amshacha L'anhara

In the Zohar, it is brought regarding the formula of blessings, that the meaning of the word "Baruch" is to draw down the divine light from the supreme source to illuminate the lower realms. Regarding this, the Zohar uses three expressions: "L'arka V'l'amshacha V'l'anhara" - to pour out, to draw down, and to illuminate.

Rabbi Levi Yitzchak Schneerson explained that these concepts parallel the aspect of Chabad, and the triad of point-line-surface, where 'L'arka' is in the letter Yud (whose purpose is specifically to 'pour out,' indicating drawing down the essence and not just an illumination), 'L'amshacha' is in the letter Vav whose form is a drawing down from the higher to the lower, and 'L'anhara' is in the letter Dalet indicating the settling in the vessel of the receiver, where the influence illuminates within it.

In Divine Service

The meaning of these concepts in divine service is in the garments of the soul: thought, speech, and action.

More specifically:

• Point - The intention of the mitzvot, whose essence is in thought
• Line - The service of prayer that connects the intention of the mitzvot with actual practice, whose essence is in speech
• Surface - The fulfillment of mitzvot, whose essence is in action.