Chapter Eight (פֶּרֶק שְׁמִינִי)

The Supernal Emanator needed to make a Tikkun so that the world could endure (הַמַּאֲצִיל הָעֶלְיוֹן הֻצְרַךְ לַעֲשׂוֹת תִּיקּוּן שֶׁיִּתְקַיֵּם הָעוֹלָם), and then Atika Kadisha [the Holy Ancient One] was made in three heads (וְאָז נַעֲשָׂה עַתִּיקָא קַדִּישָׁא בִּתְלַת רֵישִׁין), its explanation being (פֵּירוּשׁוֹ), that it is the essence of the three heads (שֶׁהוּא הָעַצְמוּת לִתְלַת רֵישִׁין), and therefore when the three heads are found (וּלְפִיכָךְ כְּשֶׁיֵּשׁ תְּלַת רֵישִׁין אִשְׁתְּכַח), there is the source to enliven them (הַמָּקוֹר לְהַחֲיוֹתָן), meaning Reisha DeLa Ityada [the Unknowable Head] in its seven Tikkunim (רָצָה לוֹמַר רֵישָׁא דְלָא אִתְיְדַע בְּז׳ תִּיקּוּנָיו), and if not, it conceals itself above, if it has no one upon whom to bestow (וְאִם לָאו הוּא מִתְעַלֵּם לְמַעְלָה [אִם אֵין לוֹ לְמִי לְהַשְׁפִּיעַ]). And the explanation of the three heads mentioned in the Idra is this (וּבֵאוּר הַתְּלַת רֵישִׁין הַנִּזְכָּרִים בְּאִדְּרָא הוּא זֶה): “There are three heads engraved, one within the other and one above the other” (דְּאִית תְּלַת רֵישִׁין מִתְגַּלְפִין דָּא לְגוֹ מִן דָּא וְדָא לְעֵילָא מִן דָּא).

The explanation is (פֵּירוּשׁ): one head, namely Chokhmah Setima’ah [Concealed Wisdom] (רֵישָׁא חֲדָא חָכְמָה סְתִימָאָה), enters within the head above it (נִכְנֶסֶת תּוֹךְ הָרֹאשׁ שֶׁלְּמַעְלָה הֵימֶנּוּ), which is called Atika Kadisha Setima DeKol Setimin [the Holy Ancient One concealed above all concealed ones] (הַנִּקְרֵאת עַתִּיקָא קַדִּישָׁא סְתִימָא דְּכָל סְתִימִין), namely Arich Anpin (דְּהַיְנוּ אֲרִיךְ אַנְפִּין). And the reason that Chokhmah Setima’ah enters within Arich, as we have said, “one within the other” (וְטַעַם הֱיוֹת הַחָכְמָה סְתִימָאָה נִכְנֶסֶת תּוֹךְ הָאֲרִיךְ כְּדַאֲמָרָן דָּא לְגוֹ מִן דָּא), whereas it would have been fitting to be the opposite (וְיִהְיֶה רָאוּי לְהֵפֶךְ), nevertheless the light of Arich must guard her (מִכָּל מָקוֹם הִנֵּה הָאוֹר שֶׁל אֲרִיךְ צָרִיךְ לְשָׁמְרָהּ), therefore it covers and surrounds her with its supernal light (לְפִיכָךְ הוּא מְכַסֶּה וְחוֹפֶה אוֹתוֹ בְּאוֹרוֹ הָעֶלְיוֹן), in the secret of Ohr Makif [Surrounding Light] (בְּסוֹד אוֹר מַקִּיף), and within her there is also Ohr Penimi [Inner Light] (וְיֵשׁ בָּהּ גַּם כֵּן אוֹר פְּנִימִית). And these two heads are in the secret of the first two points of the Yod (וְאֵלּוּ הַב׳ רֵישִׁין הֵם בְּסוֹד ב׳ נְקוּדוֹת רִאשׁוֹנוֹת מֵהַיו״ד), and each one of them is a complete Partzuf (וְכָל אַחַת מֵהֶן פַּרְצוּף שָׁלֵם), and all ten Sefirot of one were included within the ten of the other (וְנִכְלְלוּ כָּל הָעֶשֶׂר שֶׁבְּאַחַת בְּתוֹךְ הָעֶשֶׂר שֶׁבָּאַחֶרֶת), and this is the meaning of “one within the other” (וְהַיְינוּ דָּא לְגוֹ מִן דָּא), and they are Chokhmah, which is Ein [Nothingness] (וְהֵם חָכְמָה שֶׁהוּא אֵין), and the Keter of Atzilut, which is Arich (וְכֶתֶר דַאֲצִילוּת שֶׁהוּא אֲרִיךְ). And there is a third head above this Arich that we mentioned (וְיֵשׁ רֹאשׁ שְׁלִישִׁי שֶׁהוּא לְמַעְלָה מִזֶּה הָאֲרִיךְ שֶׁאָמַרְנוּ), and this is the meaning of “and one above the other” (וְזֶהוּ אוֹמְרוֹ וְדָא לְעֵילָא מִן דָּא).

The explanation is (פֵּירוּשׁ), that it is not like Ein [Nothingness] (שֶׁאֵינוֹ כְּמוֹ אֵין), which is included within its companion (שֶׁהוּא נִכְלָל בַּחֲבֵירוֹ), until the two are almost considered one (עַד שֶׁכִּמְעַט הַשְּׁנַיִם נֶחְשָׁבִים לְאֶחָד), but this head is exceedingly higher (אֲבָל זֶה הָרֹאשׁ הוּא עֶלְיוֹן הַרְבֵּה), for it is the head of all heads (שֶׁהוּא רֵישָׁא דְכָל רֵישָׁא), that all are beneath it (שֶׁכּוּלָּם לְמַטָּה מִמֶּנּוּ), and from its waters they drink (וּמִמֵּימָיו הֵם שׁוֹתִין), and it is also called Reisha DeLav Reisha [the Head that is not a Head] (וְנִקְרָא גַּם כֵּן רֵישָׁא דְלָאו רֵישָׁא), because it is exceedingly concealed (מִפְּנֵי שֶׁמִּתְעַלֵּם הַרְבֵּה). And it already possessed the name Reisha DeLa Ityada [the Unknowable Head] (וּכְבָר הָיָה לוֹ שֵׁם רֵישָׁא דְלָא אִתְיְדַע), and became concealed in the secret of Adam Kadmon (וְנִתְעַלֵּם בְּסוֹד אָדָם קַדְמוֹן), and left this name after it to its Malkhut (וְהִנִּיחַ לְמַלְכוּתוֹ אַחֲרָיו שֵׁם זֶה), therefore it is called Reisha [Head] in the secret of its Malkhut from Adam Kadmon (לָכֵן הוּא נִקְרָא רֵישָׁא בְּסוֹד מַלְכוּת שֶׁלּוֹ מִן אָדָם קַדְמוֹן), and its nine Sefirot are DeLav Reisha [not a Head] (וְהַט׳ סְפִירוֹת שֶׁלּוֹ דְלָאו רֵישָׁא), because it is not the head of Atzilut (הוּא שֶׁאֵינוֹ רֹאשׁ לַאֲצִילוּת), since it becomes concealed (לְפִי שֶׁמִּתְעַלֵּם), and part of it is Reisha [Head] and part of it is DeLav Reisha [not a Head] (וְקִצָתוֹ רֵישָׁא וְקִצָתוֹ דְלָאו רֵישָׁא), and it is also called “and it does not know and it is not known” (וְנִקְרָא גַּם כֵּן וְלָא יָדַע וְלָא אִתְיְדַע), what was in the head of Adam Kadmon (מַאי דַהֲוָה בְּרֵישָׁא שֶׁל אָדָם קַדְמוֹן). Because her head, which is her Malkhut (כִּי הָרֹאשׁ שֶׁלּוֹ שֶׁהִיא מַלְכוּת שֶׁלּוֹ), does not grasp the light of Adam Kadmon above her (אֵינָהּ מַשֶּׂגֶת אוֹר שֶׁל אָדָם קַדְמוֹן שֶׁעָלֶיהָ), which illuminates within her (וּמֵאִיר בְּתוֹכָהּ), and concerning this it is called (וְעַל דָּא אִקְרֵי): “Flee to your place” (בְּרַח לְךָ אֶל מְקוֹמֶךָּ) (Numbers 24), meaning (מַה), that which you are able to grasp concerning your place (שֶׁתּוּכַל לְהַשִּׂיג בְּעִנְיַן מְקוֹמְךָ), and do not ascend upward in grasping the Adam Kadmon above you (וְאַל תַּעֲלֶה מַעְלָה בְּהַשָּׂגַת אָדָם קַדְמוֹן שֶׁעָלֶיךָ), therefore remain in your place (לָכֵן תִּשָּׁאֵר בִּמְקוֹמְךָ). And the difference between “does not know” and “is not known” is this (וְהַהֶפְרֵשׁ בֵּין וְלָא יָדַע וּבֵין לָא אִתְיְדַע הוּא זֶה), for the expression “does not know” means thus (כִּי לְשׁוֹן וְלָא יָדַע הוּא כָּךְ), that it itself does not know the light within it (שֶׁהוּא אֵינוֹ יוֹדֵעַ הָאוֹר שֶׁבְּתוֹכוֹ), and the explanation of “is not known” is that others know nothing whatsoever of what is within it (וּפֵירוּשׁ לָא אִתְיְדַע שֶׁאֲחֵרִים אֵינָם יוֹדְעִים כְּלָל מַה שֶּׁבְּתוֹכוֹ), but it itself may perhaps know somewhat (אֲבָל הוּא אֶפְשָׁר שֶׁיֵּדַע קְצָת). And even after the light spread downward, when it is not as strong as at first (וְאַף אַחַר שֶׁנִּתְפַּשֵּׁט הָאוֹר לְמַטָּה שֶׁאֵינוֹ כָּל כָּךְ חָזָק כְּמוֹ מִתְּחִלָּה), the others know no knowledge whatsoever (אֵינָם יוֹדְעִים הָאֲחֵרִים שׁוּם יְדִיעָה). And it follows (וְנִמְצָא), that in generality the three heads are called Atika Kadisha [the Holy Ancient One] (שֶׁבִּכְלָלוּת נִקְרְאוּ הַתְּלַת רֵישִׁין עַתִּיקָא קַדִּישָׁא), for all three together are like one head (שֶׁכָּל הַתְּלַת יַחַד הֵם כְּמוֹ רֹאשׁ אֶחָד). And they are called Atika Kadisha [the Holy Ancient One] (וְנִקְרָאִים עַתִּיקָא קַדִּישָׁא), and at times they are called two (וּלְפָעָמִים יִקָּרְאוּ שְׁנַיִם), because the head, namely Arich Anpin, is together with Chokhmah Setima’ah within it (לְפִי שֶׁהָרֹאשׁ דְּהַיְנוּ אֲרִיךְ אַנְפִּין הוּא עִם חָכְמָה סְתִימָאָה דְבֵיהּ), because they are included ten within ten (לִהְיוֹתָם נִכְלָלִים עֶשֶׂר בְּעֶשֶׂר), and this is the explanation of “ten by ten the spoon” (וְזֶהוּ פֵּירוּשׁ עֲשָׂרָה עֲשָׂרָה הַכַּף) (Numbers 7), meaning (פֵּירוּשׁ), ten included within ten (עֶשֶׂר נִכְלָלִים בְּעֶשֶׂר), namely twenty, which is Keter (דְּהַיְנוּ כ׳ שֶׁהוּא כֶּתֶר), and it is Kaf [twenty] (וְהוּא כַּ״ף), because within it are twenty Sefirot (לְפִי שֶׁבּוֹ עֶשְׂרִים סְפִירוֹת), therefore they are called and considered like one head (לְפִיכָךְ נִקְרָאִים נֶחְשָׁבִים כְּמוֹ רֹאשׁ אֶחָד), and Reisha DeLa Yada and DeLa Ityada [the Head that does not know and is not known] is a second head added above them (וְרֵישָׁא דְלָא יָדַע וְלָא אִתְיְדַע הוּא רֹאשׁ ב׳ נוֹסָף מֵעֲלֵיהֶם). And at times they are called three heads (וּלְפָעָמִים יִקְרְאוּ תְּלַת רֵישִׁין), when each one divides separately (שֶׁיִּתְחַלֵּק כָּל אֶחָד לְבַדּוֹ), when it is not a time of favor (כְּשֶׁאֵינוֹ עֵת רָצוֹן), and this is what the Holy Lamp said in Idra Zuta (וְזֶהוּ שֶׁאָמַר בּוּצִינָא קַדִּישָׁא בְּאִדְּרָא זוּטָא) (daf 288b): “Atika Kadisha [the Holy Ancient One] is found in three heads, and so all the other lamps in three” (עַתִּיקָא קַדִּישָׁא אִשְׁתְּכַח בִּתְלַת רֵישִׁין כֵּן כָּל שְׁאָר בּוּצִינִין בִּתְלַת), meaning Chokhmah, Binah, Da’at; Chesed, Gevurah, Tiferet; Netzach, Hod, Yesod (פֵּירוּשׁ חב״ד חג״ת נה״י). Further (עוֹד), “Atika Kadisha [the Holy Ancient One] is inscribed in two” (עַתִּיקָא קַדִּישָׁא אִתְרְשִׁים בִּתְרֵין), and its explanation is as follows (וּפֵירוּשׁוֹ כֵּיצַד): the כלל of Atika Kadisha [the Holy Ancient One] is two Ketarim (כְּלָלָא דְעַתִּיקָא קַדִּישָׁא כִּתְרִין), namely the supernal Keter (הוּא כִּתְרָא עִילָאָה), and that which is above this one (וְהַהוּא דְּהוּא לְעֵילָא מִן דָּא). Likewise all the other lamps are in two (כָּךְ שְׁאָר כָּל בּוּצִינִין בִּתְרֵין).

The explanation is (פֵּירוּשׁ), the two are each one separate aspects unto themselves (הַשְּׁנַיִם כָּל אֶחָד בְּחִינָה אַחַת בִּפְנֵי עַצְמוֹ), but the third head, which is Arich (אֲבָל הָרֹאשׁ הַשְּׁלִישִׁי שֶׁהוּא אֲרִיךְ), is one aspect from both of them (הוּא בְּחִינָה אַחַת מִשְּׁנֵיהֶם), which is Ein and Arich (שֶׁהוּא אֵין וַאֲרִיךְ). Further (עוֹד), “Atika Kadisha [the Holy Ancient One] is inscribed and sealed in one” (עַתִּיקָא קַדִּישָׁא אִתְרְשִׁים וְאִסְתִּים בְּחַד), and the allusion to the three heads is this (וְהָרֶמֶז אֶל הַג׳ רֵישִׁין הוּא): the Aleph of Ein (הוּא הָאָלֶ״ף שֶׁל אֵין), is Reisha DeLav Reisha [the Head that is not a Head] (רֵישָׁא דְלָאו רֵישָׁא), and the Yod is the Keter, which is Arich (וְהַיו״ד הִיא הַכֶּתֶר שֶׁהִיא אֲרִיךְ), and it is Ohr Makif [Surrounding Light] (וְהוּא אוֹר מַקִּיף), therefore it is mentioned before Ein (לָכֵן נִזְכָּר קוֹדֶם אֵין), and the Nun is the Chokhmah (וְהַנוּ״ן הִיא הַחָכְמָה), in the secret of the great Nun (בְּסוֹד נוּנָא רַבָּא), and the understanding one will understand (וְהַמֵּבִין יָבִין).

And know (וְדַע), that this Reisha DeLav Reisha [the Head that is not a Head] is exceedingly elevated (שֶׁהַאי רֵישָׁא דְלָאו רֵישָׁא גָּבוֹהַּ מְאֹד), and its first three Sefirot did not spread at all in the secret of the Tikkunim beneath them (וְהַשָּׁלֹשׁ רִאשׁוֹנוֹת שֶׁלּוֹ לֹא נִתְפַּשְּׁטוּ כְּלָל בְּסוֹד הַתִּיקּוּנִים שֶׁלְּמַטָּה מֵהֶם), rather they remained above like a shadow over the head of Keter, which is Arich, and Ein which is Chokhmah (רַק נִשְׁאֲרוּ לְמַעְלָה כְּמוֹ צֵל עַל רֹאשׁ כֶּתֶר שֶׁהוּא אֲרִיךְ וְאֵין שֶׁהִיא חָכְמָה). And the seven of the Malkhut of Adam Kadmon spread within the head of Keter, which is Arich, and Ein which is the Chokhmah alone (וְהַז׳ שֶׁל מַלְכוּת אָדָם קַדְמוֹן נִתְפַּשְּׁטוּ בְּתוֹךְ הָרֹאשׁ שֶׁל כֶּתֶר שֶׁהוּא אֲרִיךְ וְאֵין שֶׁהִיא הַחָכְמָה בִּלְבַד), according to this order explained in Sifra deTzni‘uta (עַל דֶּרֶךְ הַסֵּדֶר הַזֶּה שֶׁנִּתְבָּאֵר בְּסִפְרָא דְצְנִיעוּתָא). And this is why it is sometimes called Atik Yomin [Ancient of Days] (וְזֶהוּ שֶׁנִּקְרָא לִפְעָמִים עַתִּיק יוֹמִין), and they are the seven days of Bereshit (וְהֵם ז׳ יְמֵי בְרֵאשִׁית), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “For ask now concerning the former days which were before you” (כִּי שְׁאַל נָא לְיָמִים רִאשׁוֹנִים אֲשֶׁר הָיוּ לְפָנֶיךָ) (Deuteronomy 4), and they were built from the light included within the seven inner lights of Ze’ir Anpin (וְנִבְנוּ מֵאוֹר כְּלִילִית ז׳ אוֹרוֹת פְּנִימִיּוֹת שֶׁל זְעֵיר), the secret of “from one end of the heavens to the other end of the heavens” (סוֹד וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם) (ibid.), and this suffices for the understanding one (וְדַי לַמֵּבִין).