Chapter Eleven (פֶּרֶק אַחַד עָשָׂר)

And there emerged for us from our discussion (וְיָצָא לָנוּ מִנִּדּוֹן דִּידָן), from these letters of Ohr Penimi [inner light] (מֵאֵלּוּ הָאוֹתִיּוֹת שֶׁל אוֹר פְּנִימִי), four thousand myriads (ד״א אֶלֶף רִבּוֹא), from which were rectified the three heads (נִתְקְּנוּ תְּלַת רֵישִׁין), and specifically Reisha DeLa Ityada [the Unknowable Head] itself (וּבִפְרָט רֵישָׁא דְלָא אִתְיְדַע עַצְמוֹ), together with its Malkhut (עִם מַלְכוּת שֶׁלּוֹ), concerning which it was said (שֶׁנֶּאֱמַר לָהּ): “Enlarge the place of your tent” (הַרְחִיבִי מְקוֹם אָהֳלֵךְ) (Isaiah 54). Because the world was not worthy to make use of the great light of Reisha DeLa Ityada [the Unknowable Head] (לְפִי שֶׁלֹּא הָיָה הָעוֹלָם כְּדַאי לְהִשְׁתַּמֵּשׁ בְּהָאוֹר הַגָּדוֹל שֶׁל רֵישָׁא דְלָא אִתְיְדַע), it withdrew upward corresponding to Adam Kadmon Setima’ah [the Concealed Primordial Adam] (וְנִסְתַּלֵּק לְמַעְלָה כְּנֶגֶד אָדָם קַדְמוֹן סְתִימָאָה). And the thread of Ein Sof descending from the end of the garment (וְהַחוּט שֶׁל אֵין סוֹף הַיּוֹרֵד מִסּוֹף הַמַּלְבּוּשׁ), which is the Yesod of the garment (שֶׁהוּא יְסוֹד שֶׁל הַמַּלְבּוּשׁ), became a Parsah [barrier] and curtain between them (נַעֲשָׂה פַּרְסָא וּפָרוֹכֶת בֵּינֵיהֶם), and it also makes that Adam Kadma’ah [Primordial Adam] (וְעוֹשֶׂה אוֹתוֹ גַּם כֵּן אָדָם קַדְמָאָה), except that it is called simply Adam Kadmon (אֶלָּא שֶׁנִּקְרָא אָדָם קַדְמוֹן סְתָם), and not Adam Kadmon Setima’ah [the Concealed Primordial Adam] like the first (וְלֹא אָדָם קַדְמוֹן סְתִימָאָה כְּמוֹ הָרִאשׁוֹן). And its Malkhut remained in its place (וְנִשְׁאֲרָה מַלְכוּת שֶׁלּוֹ בִּמְקוֹמוֹ), piercing within the Gulgalta [skull] of Ein [Nothingness] (הַבּוֹקֵעַ בְּתוֹךְ הַגֻּלְגַּלְתָּא שֶׁל אַיִן), and the Reisha DeArich [Head of Arich] was split open (וְרֵישָׁא דַאֲרִיךְ נִבְקְעָה), [it as well] within it ([אַף הִיא] בְּתוֹכָהּ), and it, namely the Malkhut of ordinary Ein [Nothingness] (וְהִיא [מַלְכוּת אַיִן סְתָם]), became for them Ohr Penimi [inner light] (נַעֲשֵׂית לָהֶם אוֹר פְּנִימִי), together with the seven Sefirot of the essential Keter (עִם הַז׳ סְפִירוֹת שֶׁל הַכֶּתֶר הָעִקָּרִי), which remained in the intention of the One Who intended (שֶׁנִּשְׁאֲרוּ בְּכַוָּנַת הַמְכַוֵּן), to illuminate within the seven of the Malkhut of ordinary Adam Kadmon (לְהָאִיר בְּתוֹךְ ז׳ שֶׁל מַלְכוּת אָדָם קַדְמוֹן סְתָם). And through this they became seven Tikkunim (וְנַעֲשִׂים [עַל יְדֵי כָּךְ] ז׳ תִּיקּוּנִים), and they remained fixed within them, namely within Ein [Nothingness] and Arich (וְנִשְׁאֲרוּ תְּקוּעִים בְּתוֹכָם [שֶׁל אַיִן וַאֲרִיךְ]), to illuminate for them from within (לְהָאִיר לָהֶם מִבִּפְנִים), and every number of seven comes from them (וְכָל מִנְיַן שֶׁבַע בָּא מֵהֶם). And all this was made through the power of ordinary Adam Kadmon (וְכָל זֶה נַעֲשָׂה מִכֹּחַ אָדָם קַדְמוֹן סְתָם), within whose Chokhmah He conceals Himself (אֲשֶׁר בְּחָכְמָה שֶׁלּוֹ מִסְתַּתֵּר עַצְמוֹ), and performs the seven Tikkunim within His Malkhut (וּפוֹעֵל הַז׳ תִּיקּוּנִים בְּמַלְכוּת שֶׁלּוֹ), to fulfill that which is said (לְקַיֵּם מַה שֶּׁנֶּאֱמַר): “Hashem founded the earth through Chokhmah” (יְיָ בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3). And its explanation will come in the Gate of ordinary Adam Kadmon (וְיָבוֹא בֵּאוּרוֹ בְּשַׁעַר אָדָם קַדְמוֹן סְתָם). It is fitting to say (רָאוּי לוֹמַר), that Chokhmah and Binah within the Keter (שֶׁחָכְמָה וּבִינָה שֶׁבַּכֶּתֶר), emerged from the sphere of the Keter (יָצְאוּ מִן כַּדּוּר הַכֶּתֶר), each one from potential into actuality (כָּל אֶחָד מִן הַכֹּחַ אֶל הַפּוֹעַל), and immediately absorbed within themselves the shattered Chokhmah and Binah (וְתֵכֶף קָלְטוּ בְּעַצְמָם חָכְמָה וּבִינָה הַסְּדוּקִים), which were built from seven Chokhmot and seven Binot (אֲשֶׁר נִבְנוּ מִז׳ חָכְמוֹת וְז׳ בִּינוֹת), of the Ohr Penimi [inner light] of the seven shattered vessels (שֶׁל אוֹר פְּנִימִי ז׳ כֵּלִים הַנִּשְׁבָּרִים), and they were built from above and from below (וְנִבְנוּ מִלְמַעְלָה וּמִלְּמַטָּה), in the secret of the letters of Ohr [light] (בְּסוֹד אוֹתִיּוֹתָיו שֶׁל אוֹר). And they found prepared (וּמָצְאוּ מוּכָנִים), the seven Sefirot of the Malkhut of Adam Kadmon (הַז׳ סְפִירוֹת שֶׁל מַלְכוּת אָדָם קַדְמוֹן), which preceded them (שֶׁקָּדְמוּ אוֹתָם), and immediately they pierced within them (וְתֵכֶף בָּקְעוּ בְּתוֹכָם). And because the Partzuf of Keter within Keter (וּלְפִי שֶׁפַּרְצוּף כֶּתֶר שֶׁבַּכֶּתֶר), took and seized the entire place of the ten Sefirot of the world of Tohu until the extremity (לָקְחָה וְתָפְשָׂה כָּל מְקוֹם י׳ סְפִירוֹת עוֹלַם הַתֹּהוּ עַד הַקָּצֶה), immediately the two Sefirot, Chokhmah and Binah within Keter (וְתֵכֶף נִדְחוּ הַשְּׁנֵי סְפִירוֹת חָכְמָה וּבִינָה שֶׁבַּכֶּתֶר), were pushed outside the sphere of the Keter (לַחוּץ מִכַּדּוּר הַכֶּתֶר), for they had no place to expand within the Keter (כִּי לֹא הָיָה לָהֶם מָקוֹם לְהִתְפַּשֵּׁט בַּכֶּתֶר), and they were pushed outside (וְנִדְחוּ לַחוּץ). And the shattered Chokhmah and Binah entered within them (וְנִכְנְסוּ בְּתוֹכָם חָכְמָה בִּינָה הַסְּדוּקִים), and they too became the secret of a Partzuf on its own (וְנַעֲשׂוּ גַם הֵם סוֹד פַּרְצוּף [בִּפְנֵי עַצְמוֹ]). And each one was called by its name (וְנִקְרָא כָּל אֶחָד בִּשְׁמוֹ), the Chokhmah is called Reisha DeEin [the Head of Nothingness] (הַחָכְמָה נִקְרָא רֵישָׁא דְאַיִן), the Binah is called Reisha DeArich Anpin [the Head of Arich Anpin] (הַבִּינָה נִקְרֵאת רֵישָׁא דַאֲרִיךְ אַנְפִּין). Because they stood beneath the feet of the Partzuf of Reisha DeLa Ityada [the Unknowable Head] (מִפְּנֵי שֶׁהָיוּ עוֹמְדִים תַּחַת רַגְלֵי פַּרְצוּף רֵישָׁא דְלָא אִתְיְדַע), there was no place for the seven of the Malkhut of Reisha DeLa Ityada [the Unknowable Head] to expand (לֹא הָיָה מָקוֹם לַז׳ שֶׁל מַלְכוּת דְּלָא אִתְיְדַע לְהִתְפַּשֵּׁט), therefore they were compelled to pierce through their heads (לָכֵן הֻכְרְחוּ לִבְקֹעַ בְּרֹאשָׁם), and they made like a head (וְעָשׂוּ כְּמוֹ רֹאשׁ), and within the Gulgalta [skull] of Ein [Nothingness] (וּבְתוֹךְ הַגֻּלְגַּלְתָּא דְאַיִן), they made seven Tikkunim (עָשׂוּ ז׳ תִּיקּוּנִים), which will be explained in the coming chapters with the help of the Creator and His Shekhinah (שֶׁיִּתְבָּאֲרוּ בַּפְּרָקִים הַבָּאִים בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).