Chapter Eleven (פֶּרֶק אַחַד עָשָׂר)

However know (אָמְנָם דַּע), that all the aspects of the five Partzufim in every world of Atzilut, Beri’ah, Yetzirah, Asiyah, as mentioned above (כִּי כָּל בְּחִינוֹת הַה׳ פַּרְצוּפִין שֶׁבְּכָל עוֹלָם שֶׁל אבי״ע כַּנִּזְכָּר לְעֵיל), behold each one includes two hundred and forty-eight limbs and three hundred and sixty-five sinews (הִנֵּה כָּל אֶחָד כּוֹלֵל רמ״ח אֵיבָרִים וּשס״ה גִּידִין), and the one who contemplates must investigate the analysis of the limbs in every Partzuf and Partzuf (וְצָרִיךְ הַמְעַיֵּן לַחֲקוֹר נִתּוּחַ אֵיבָרִים שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף), and how one limb of this Partzuf encounters the corresponding limb in the Partzuf of its companion that enclothes it (וְאֵיךְ יִפְגְּשׁוּ אֵיבָר בְּאֵיבָר פַּרְצוּף אֵבֶר זֶה בְּאֵבֶר זֶה שֶׁבְּפַרְצוּף חֲבֵירוֹ הַמִּתְלַבֵּשׁ בּוֹ), for the standing of all the Partzufim is not in equality and one stature (כִּי אֵין עֲמִידַת כָּל הַפַּרְצוּפִין בְּהַשְׁוָאָה וּבְקוֹמָה אַחַת).

It follows (נִמְצָא), that the head of the Malkhut of Asiyah encounters the lower heel of Adam Kadmon (כִּי רֹאשׁ מַלְכוּת דַעֲשִׂיָּה יִפְגֹּשׁ בְּתַחְתִּיּוֹת עָקֵב דְּאָדָם קַדְמוֹן), and likewise according to this way all the other aspects (וְכֵן עַל זֶה הַדֶּרֶךְ כָּל שְׁאָר הַבְּחִינוֹת), even if the heavens were rolled like a scroll they would not contain them (לֹא יְכִילוּם גַּם אִם יָגֹלּוּ כַּסֵּפֶר הַשָּׁמַיִם), and according to the attachment of one limb of this Partzuf with the corresponding limb (וּכְפִי דִּבּוּק אֵבֶר זֶה הַפַּרְצוּף בְּאֵבֶר שֶׁכְּנֶגְדּוֹ), at times an eye encounters a nose and an ear a heel and the like without end (לִפְעָמִים יִפְגְּשׁוּ עַיִן בְּחוֹטֶם וְאֹזֶן בְּעָקֵב וְכַיּוֹצֵא בּוֹ לְאֵין קֵץ), according to the analysis of the limbs and the enclothing (כְּפִי נִתּוּחַ אֵיבָרִים וְהַהִתְלַבְּשׁוּת). And this is the matter of the wisdom of permutation of the twenty-two Aleph-Beit letters of every Partzuf together with Al-BM (וְזֶהוּ עִנְיַן חָכְמַת הַצֵּירוּף שֶׁל הַכ״ב אַלְפָא בֵיתוֹת שֶׁל כָּל פַּרְצוּף עִם אֵל״בָם), Aleph with all of them and all of them with Aleph (אָלֶ״ף עִם כֻּלָּם וְכֻלָּם עִם אָלֶ״ף), for just as Aleph combines with all the letters so the limbs combine with one another (שֶׁכְּמוֹ שֶׁאָלֶ״ף מִצְטָרֵף עִם כָּל הָאוֹתִיּוֹת כֵּן הָאֵיבָרִים מִצְטָרְפִים זוֹ לָזוֹ), and they are what cause the changes (וְהֵם הֵם הַגּוֹרְמִים הַשִּׁנּוּיִים), for no day resembles its companion (שֶׁאֵין לְךָ יוֹם דּוֹמֶה לַחֲבֵירוֹ), and no righteous person resembles his companion (וְאֵין צַדִּיק דּוֹמֶה לַחֲבֵירוֹ), and no creature resembles another creature (וְאֵין בְּרִיָּה דּוֹמָה לַחֲבֶרְתָּהּ). And every limb encounters the limb of its companion included within itself (וְכָל אֵבֶר וְאֵבֶר נִפְגָּשׁ עִם אֵבֶר חֲבֵירוֹ הַכָּלוּל בּוֹ עַצְמוֹ), and this included limb encounters its companion (וְזֶה הָאֵבֶר הַכָּלוּל הוּא הַנִּפְגָּשׁ עִם חֲבֵירוֹ), and all the created beings are for a supernal necessity (וְכָל הַנִּבְרָאִים צֹרֶךְ גָּבוֹהַּ), for their nourishment is not all equal (כִּי אֵין יְנִיקַת כֻּלָּם שָׁוָה), nor is the rectification of all of them equal (אַף לֹא תִּיקּוּן כֻּלָּם שָׁוֶה). And behold these five Partzufim of the world of Atzilut were explained in Idra Naso and Ha’azinu (וְהִנֵּה אֵלּוּ הַה׳ פַּרְצוּפִין שֶׁל עוֹלַם הָאֲצִילוּת נִתְבָּאֲרוּ בְּאִדְּרָא נָשֹׂא וְהַאֲזִינוּ), and this is the secret of “when they were created, with Heh He created them” (וְזֶהוּ סוֹד בְּהִבָּרְאָם בְּהֵ״א בְּרָאָם) (Genesis 2), for all the created beings were the aspect of five Partzufim (כִּי כָּל הַנִּבְרָאִים הָיוּ בְּחִינַת ה׳ פַּרְצוּפִין), whether in Atzilut or in Beri’ah, Yetzirah, Asiyah (הֵן בַּאֲצִילוּת הֵן בִּבְרִיאָה יְצִירָה עֲשִׂיָּה). And they are the small Heh (וְהֵם ה׳ זְעֵירָא), for all of them emerged from the small Heh of the Malkhut of Adam Kadmon (כִּי כֻּלָּם יָצְאוּ מֵה׳ זְעֵירָא דְּמַלְכוּת אָדָם קַדְמוֹן), after she spread forth only in the light of her seven lower Sefirot (אַחַר שֶׁנִּתְפַּשְּׁטָה בְּאוֹר ז׳ תַּחְתּוֹנוֹת שֶׁלָּהּ בִּלְבַד), and then she became a head for them as mentioned above (וְאָז הָיְתָה רֹאשׁ לָהֶם כַּנִּזְכָּר לְמַעְלָה). And behold the ten Sefirot of Atzilut (וְהִנֵּה הָעֶשֶׂר סְפִירוֹת דַאֲצִילוּת), because they are the aspect of the garments of the Malkhut of Adam Kadmon (לִהְיוֹתָם בְּחִינַת לְבוּשֵׁי מַלְכוּת אָדָם קַדְמוֹן), within them began dross and judgments (הִתְחִיל בָּהֶם סִיגִים וְהַדִּינִים), and they were alluded to in “And these are the kings who reigned” (וְנִרְמְזוּ בְּוְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ) (Genesis 36), for all of them are sons of kings (כִּי כֻּלָּם בְּנֵי מְלָכִים הֵם), because all the Partzufim come from the Malkhut of Adam Kadmon (כִּי כָּל הַפַּרְצוּפִים בָּאִים מִמַּלְכוּת אָדָם קַדְמוֹן), in the secret of “In the beginning Elohim created” (בְּסוֹד בְּרֵאשִׁית בָּרָא אֱלֹהִים) (Genesis 1), which is the Malkhut of Adam Kadmon called Elohim (שֶׁהִיא מַלְכוּת אָדָם קַדְמוֹן הַנִּקְרֵאת אֱלֹהִים), and through her power were created the heavens and earth of Atzilut (וּמִכֹּחָהּ נִבְרְאוּ שָׁמַיִם וָאָרֶץ דַאֲצִילוּת). And at first they were not rectified and were not made Partzufim in the secret of Metakla [balance] (וּמִתְּחִלָּה לֹא נִתְקַנּוּ וְלֹא נַעֲשׂוּ פַּרְצוּפִין בְּסוֹד מַתְקְלָא), until the eighth king emerged, namely King Hadar, who is Yesod (עַד יָצָא מֶלֶךְ הַשְּׁמִינִי שֶׁהוּא מֶלֶךְ הֲדַר שֶׁהוּא יְסוֹד), and he took his portion and the portion of Malkhut (וְנָטַל חֶלְקוֹ וְחֵלֶק הַמַּלְכוּת), as I explained in the world of Tohu in its fitting place (כַּאֲשֶׁר בֵּאַרְתִּי בְּעוֹלַם הַתֹּהוּ בִּמְקוֹמוֹ הָרָאוּי לוֹ). And this too is the secret of the name Havayah (וְהוּא גַם כֵּן סוֹד שֵׁם הֲוָיָ״ה), it is the offspring of the Yesod of Adam Kadmon (הוּא תּוֹלְדוֹת הַיְסוֹד שֶׁל אָדָם קַדְמוֹן), circumcision given on the eighth day (מִילָה הַנִּתְּנָה בַּשְּׁמִינִי), and it generated the drop of whiteness, Chesed, which is called white (וְהוֹלִיד טִפַּת הַלּוֹבֶן חֶסֶד הַנִּקְרָא לָבָן), and it also cast into it feminine waters (וְהֵטִיל גַּם בּוֹ מַיִן נוּקְבִין), by way of analogy it is the drop of redness, the land of Edom (דֶּרֶךְ מָשָׁל הִיא טִפַּת אוֹדֶם אֶרֶץ אֱדוֹם), in relation to the masculine waters which are white from Yesod (בְּעֵרֶךְ מַיִן דּוּכְרִין שֶׁהוּא לָבָן מִיסוֹד), and within it also is the drop of the land of Edom descending to it from Binah (וּבוֹ הִיא גַּם כֵּן טִפַּת אֶרֶץ אֱדוֹם שֶׁיָּרְדָה אֵלָיו מִבִּינָה), from where judgments are aroused (שֶׁמִּשָּׁם דִּינִין מִתְעָרִין) (Etz Chaim, Sha‘ar 14, chapter 2). And through it He created worlds (וּבוֹ בָּרָא עָלְמִין), which are the seven kings (שֶׁהֵם ז׳ הַמְּלָכִים), encompassing all the ten Sefirot of Atzilut (הַכּוֹלְלִים כָּל הָעֶשֶׂר סְפִירוֹת דַאֲצִילוּת), for the first includes the first three Sefirot (כִּי הָרִאשׁוֹן כּוֹלֵל ג׳ רִאשׁוֹנוֹת), and they were sweetened in the Zivug of the Yesod and Malkhut of Adam Kadmon (וְאִתְבַּסְּמוּ בְּזִיוּוּג יְסוֹד וּמַלְכוּת דְּאָדָם קַדְמוֹן), and this is “On the day that Hashem Elohim made earth and heaven” (וְזֶהוּ בְּיוֹם עֲשׂוֹת יְיָ אֱלֹהִים אֶרֶץ וְשָׁמָיִם) (Genesis 2), He associated mercy with judgment (שִׁתֵּף רַחֲמִים בְּדִין), and the Partzufim were not rectified until He associated mercy, which is Yesod, with judgment, namely Malkhut (וְלֹא נִתְקַנּוּ הַפַּרְצוּפִים עַד שֶׁשִּׁתֵּף רַחֲמִים שֶׁהוּא יְסוֹד עִם דִּין הַיְינוּ מַלְכוּת). And then Atzilut was rectified (וְאָז נִתְקַן הָאֲצִילוּת), and also the Malkhut itself of Adam Kadmon, which is the head of Atzilut (גַּם הַמַּלְכוּת עַצְמָהּ דְּאָדָם קַדְמוֹן שֶׁהִיא רֵישָׁא דַאֲצִילוּת), which is Atik Yomin [Ancient of Days] (שֶׁהִיא עַתִּיק יוֹמִין), the drop of redness within her was rectified (נִתְקְּנָה טִפַּת אוֹדֶם שֶׁלָּהּ), namely the light of her seven lower Sefirot (הַיְינוּ אוֹר ז׳ תַּחְתּוֹנוֹת שֶׁלָּהּ), which enclothe themselves within the ten Sefirot of Atzilut (הַמִּתְלַבְּשִׁים בְּעֶשֶׂר סְפִירוֹת דַאֲצִילוּת). However the essence and substance of her seven lower Sefirot remained above in her place (אַךְ עַצְמוּת וּמַמָּשׁוּת ז׳ תַּחְתּוֹנוֹת שֶׁלָּהּ נִשְׁאֲרָה לְמַעְלָה בִּמְקוֹמָהּ), only sparks of her light descend to enclothe themselves in Atzilut (רַק נִיצוֹצֵי אוֹרָהּ הֵם הַיּוֹרְדִים לְהִתְלַבֵּשׁ בַּאֲצִילוּת). And therefore she is called Ein Sof (וְלָכֵן נִקְרָא אֵין סוֹף), and is called Ein [Nothingness] (וְנִקְרָא אַיִן), and is called Ani [I] (וְנִקְרָא אֲנִי), for from the side of Binah she is called Ani [I] (כִּי מִצַּד הַבִּינָה נִקְרֵאת אֲנִי), because she is revealed to the world (שֶׁהִיא מִתְגַּלֵּית לָעוֹלָם), since among the Sefirot there is nothing more revealed than Malkhut (לְפִי שֶׁאֵין בַּסְּפִירוֹת יוֹתֵר מְגוּלֶּה מִמַּלְכוּת), and from the side that she is Keter for Atzilut she is called Ein [Nothingness] (וּמִצַּד שֶׁהִיא כֶּתֶר לַאֲצִילוּת נִקְרָא אַיִן), and she is the Malkhut of Adam Kadmon and the Keter of Atzilut (וְהִיא מַלְכוּת דְּאָדָם קַדְמוֹן וְכֶתֶר דַאֲצִילוּת), and understand this (וְהָבֵן זֶה). And behold (וַהֲרֵי), that the heels of Adam Kadmon enclothe themselves within the ten Sefirot of Asiyah (כִּי הָעֲקֵבַיִם דְּאָדָם קַדְמוֹן מִתְלַבְּשִׁים בְּעֶשֶׂר סְפִירוֹת דַעֲשִׂיָּה), every Sefirah included from one hundred (כָּל סְפִירָה כּוֹלָה מִמֵּאָה), meaning (פֵּרוּשׁ), every Sefirah is included from ten (כָּל סְפִירָה כּוֹלָה מֵעֶשֶׂר), and ten from ten are one hundred (וְעֶשֶׂר מֵעֶשֶׂר הֵם מֵאָה), it follows that every Sefirah is included from one hundred (נִמְצָא כָּל סְפִירָה כּוֹלָה מִמֵּאָה), and these are the “thousand weekdays” (וְהֵם אֶלֶף יוֹמִין דְּחוֹל), which the Zohar says (שֶׁאוֹמֵר הַזֹּהַר). And elsewhere it says (וּבְמָקוֹם אַחֵר אוֹמֵר): “The nations shall not rule over Israel more than one thousand years” (לֹא יִשְׁלְטוּ עַמְמִין בְּיִשְׂרָאֵל יוֹתֵר מֵאָלֶף שְׁנִין) (Etz Chaim, Sha‘ar 35, chapter 5), for there are all the Klipot (כִּי שָׁם הַקְּלִיפּוֹת כּוּלָּם). Meaning (פֵּרוּשׁ), for the right side in holiness is one thousand years as yesterday (כִּי יָמִין בִּקְדֻשָּׁה הוּא אֶלֶף שָׁנִים כְּיוֹם אֶתְמוֹל), but in the Klipot which are in the world of Asiyah (אֲבָל בַּקְּלִיפּוֹת שֶׁהֵם בְּעוֹלַם הָעֲשִׂיָּה), which are in the heels of Adam Kadmon (שֶׁהֵם בְּעֲקֵבַיִם שֶׁל אָדָם קַדְמוֹן), they are the “thousand weekdays” (הֵם אֶלֶף יוֹמִין דְּחוֹל), which are the Klipot (שֶׁהֵם הַקְּלִיפּוֹת). And this is the secret of “in the footsteps of Mashiach, insolence shall increase” (וְזֶהוּ סוֹד בְּעִקְּבוֹת מְשִׁיחָא חוּצְפָּא יִסְגֵּי) (Sotah 49b), when the light from the world of Asiyah is completed in becoming purified and clarified (בְּהִשְׁתַּלֵּם לְהִזְדַּכֵּךְ וּלְהִתְבָּרֵר אוֹר מֵעוֹלַם הָעֲשִׂיָּה), which is the secret of Yaakov (שֶׁהוּא סוֹד יַעֲקֹב), Yod, the sparks of his light placed within the heel (יו״ד נִיצוֹצֵי אוֹרָה הַנְּתוּנִים בֶּעָקֵב), in the secret of (בְּסוֹד): “And you shall bruise his heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3; Tikkunei Zohar 112a). Then the light of the moon shall be as the light of the sun (אָז יִהְיֶה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה), and the light of the sun shall be as the light of the seven primordial days (וְאוֹר הַחַמָּה יִהְיֶה כְּאוֹר שִׁבְעַת הַיָּמִים הָרִאשׁוֹנִים), of the Malkhut of Adam Kadmon called Atik Yomin [Ancient of Days] of Atzilut (דְּמַלְכוּת אָדָם קַדְמוֹן הַנִּקְרָאִים עַתִּיק יוֹמִין דַאֲצִילוּת). And the purification and clarification of the heels that we mentioned (וְהַזִּכּוּךְ וְהַבֵּרוּר שֶׁל הָעֲקֵבַיִם שֶׁאָמַרְנוּ), is the secret of the clarification of the light within the world of Asiyah (הוּא סוֹד בֵּרוּר הָאוֹר שֶׁבְּעוֹלַם הָעֲשִׂיָּה), because it is caused by the exiles (לְפִי שֶׁבְּסִבַּת גָּלֻיּוֹת הוּא), since the Shekhinah כביכול is in exile (מֵאַחַר שֶׁהַשְּׁכִינָה כִּבְיָכוֹל הִיא בַּגָּלוּת), because there are from the supernal lights within the Klipot (לְפִי שֶׁיֵּשׁ מֵהָאוֹרוֹת הָעֶלְיוֹנִים בַּקְּלִיפּוֹת). But when through our good deeds we become feminine waters (אֲבָל כְּשֶׁאֲנַחְנוּ בְּמַעֲשֵׂינוּ הַטּוֹבִים נִהְיֶה מַיִן נוּקְבִין), to raise the lights from the Klipot to their first place (לְהַעֲלוֹת הָאוֹרוֹת מֵהַקְּלִיפּוֹת אֶל מְקוֹמָן הָרִאשׁוֹן), then the heels will become clarified (אָז יִתְבָּרְרוּ הָעֲקֵבַיִם), and concerning this we explained that it is the secret of Yaakov (וְעַל זֶה פֵּרַשְׁנוּ שֶׁהוּא סוֹד יַעֲקֹב), Yod, sparks of his light (יו״ד נִיצוֹצֵי אוֹרָה), I mean to say (רְצוֹנִי לוֹמַר), the Yod sparks of light from the shattered vessels remaining in the heel of Adam Kadmon (הַיּו״ד נִיצוֹצֵי אוֹרָה מִמָּאנִין תְּבִירִין הַנִּשְׁאָרִים בֶּעָקֵב אָדָם קַדְמוֹן), which is in the world of Asiyah where the Klipot are (שֶׁהוּא בְּעוֹלַם הָעֲשִׂיָּה שֶׁשָּׁם הַקְּלִיפּוֹת). “And you shall bruise his heel” (וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב) (Genesis 3), means to say (יִרְצֶה לוֹמַר), you shall overpower the Klipot placed in the heel (תִּתְגַּבֵּר עַל הַקְּלִיפּוֹת הַנְּתוּנִים בֶּעָקֵב), then the light of the moon, which is his Nukvah (אָז יִהְיֶה אוֹר הַלְּבָנָה שֶׁהִיא נוּקְבֵיהּ), shall be as the light of the sun, which is Ze’ir Anpin (כְּאוֹר הַחַמָּה שֶׁהוּא זְעֵיר), and the light of the sun, which is Ze’ir Anpin (וְאוֹר הַחַמָּה שֶׁהוּא זְעֵיר), shall be as the light of the seven primordial days (כְּאוֹר ז׳ הַיָּמִים הָרִאשׁוֹנִים), of the Malkhut of Adam Kadmon called Atik Yomin [Ancient of Days] of Atzilut (שֶׁל מַלְכוּת אָדָם קַדְמוֹן הַנִּקְרָא עַתִּיק יוֹמִין דַאֲצִילוּת). And the secret of the matter is what we said (וְסוֹד הַדָּבָר הוּא שֶׁאָמַרְנוּ): “In the footsteps of Mashiach insolence shall increase” (בְּעִקְּבְתָא דְמְשִׁיחָא חוּצְפָּא יִסְגָּא) (Sotah 49b), for in the exile of Edom there remains for us to rectify only these heels (שֶׁבְּגָלוּת אֱדוֹם לֹא נִשְׁאַר לָנוּ לְתַקֵּן אֶלָּא הָעֲקֵבַיִם הַלָּלוּ), because the secret of the four exiles is one upon another in a single stature (לְפִי שֶׁסוֹד הָאַרְבַּע גָּלֻיּוֹת הֵם [אַחַת עַל גַּבֵּי הַשְּׁנִיָּה] בְּקוֹמָה אַחַת), and in different worlds requiring rectification (וּבְעוֹלָמוֹת שׁוֹנִים הַצְּרִיכִים תִּיקּוּן), together with those Neshamot belonging to them (עִם אוֹתָם הַנְּשָׁמוֹת הַשַּׁיָּכוֹת לָהֶם), and greatly requiring that specific rectification (וּצְרִיכוֹת מְאֹד אֶל הַתִּיקּוּן [הַמְסֻיָּם] הַהוּא). And together with the rectified Neshamot, which are that very light itself (וְעִם הַנְּשָׁמוֹת מְתוּקָּנִים שֶׁהֵם הָאוֹר הַהוּא עַצְמוֹ), which we bring forth in the secret of feminine waters (שֶׁאֲנַחְנוּ מוֹצִיאִים בְּסוֹד מַיִן נוּקְבִין), through the Shekhinah which is in exile (עַל יְדֵי הַשְּׁכִינָה שֶׁהִיא בַּגָּלוּת), and she becomes impregnated from them and brings forth the precious from the vile (וּמִתְעַבֶּרֶת מֵהֶם וּמוֹצִיאָה יָקָר מִזּוֹלֵל) (Jeremiah 15), then immediately that dust, which is the secret of the Klipot (וְאָז תֵּכֶף הֶעָפָר הַהוּא שֶׁהוּא סוֹד הַקְּלִיפּוֹת), which is the secret of “sacrifices of the dead” (שֶׁהוּא סוֹד זִבְחֵי מֵתִים) (Psalms 106), descends to destruction and is cast outside (יוֹרֵד לַאֲבַדּוֹן וְנִשְׁלָכָה לַחוּץ). And the matter of the exile of Egypt and the exile of Babylon is all one (וְעִנְיַן גָּלוּת מִצְרַיִם וְגָלוּת בָּבֶל הוּא הַכֹּל אֶחָד), because it is in the head (לְפִי שֶׁהוּא בָּרֹאשׁ), and Arich Anpin includes his two companions called the three heads (וַאֲרִיךְ אַנְפִּין כּוֹלֵל ב׳ חֲבֵרָיו הַנִּקְרָאִים תְּלַת רֵישִׁין), and to each one of them were given seventy crowns from the seven inner lights of the seven shattered vessels (וּלְכָל אֶחָד מֵהֶם נִתְּנוּ ע׳ כְּתָרִים מִז׳ אוֹרוֹת פְּנִימִיּוֹת שֶׁל ז׳ כֵּלִים הַנִּשְׁבָּרִים), and three times seventy is two hundred and ten, the number of the years of the Egyptian exile (וְג׳ פְּעָמִים ע׳ הוּא רד״ו מִנְיַן שְׁנֵי גָּלוּת מִצְרַיִם), in which the three heads were rectified (שֶׁנִּתְקַנּוּ תְּלַת רֵישִׁין), in the secret of the three Ehyeh names (בְּסוֹד ג׳ אֶהְיֶ״ה), which the Holy One blessed be He said to Moshe (שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה). And Ehyeh is the secret of Binah, which is Arich Anpin (וְאֶהְיֶ״ה הוּא סוֹד בִּינָה שֶׁהִיא אֲרִיךְ), and three times Ehyeh is the numerical value of the name S"G which is in Binah (וְג׳ פְּעָמִים אֶהְיֶ״ה הוּא גִּימַטְרִיָּא שֵׁם ס״ג שֶׁהוּא בְּבִינָה), and they are the crowns (וְהֵם הַכְּתָרִים), and the seven remaining Ehyeh names that are in that Partzuf together with the three aforementioned (וְז׳ אֶהְיֶ״ה הַנּוֹתָרִים שֶׁהֵם בַּפַּרְצוּף הַהוּא עִם הַג׳ הַנִּזְכָּרִים), ascend according to the number of two hundred and ten (עוֹלִים כְּמִנְיַן רד״ו). And also because the three heads were rectified in Egypt in a particular manner in completeness (וְגַם לְפִי שֶׁנִּתְקַנּוּ בְּמִצְרַיִם הַתְּלַת רֵישִׁין בְּדֶרֶךְ פְּרָט בִּשְׁלֵמוּת), three times seventy which are two hundred and ten years (ג׳ פְּעָמִים ע׳ שֶׁהֵם רד״ו שָׁנָה), therefore when Israel afterward blemished the three heads (לָכֵן כְּשֶׁפָּגְמוּ יִשְׂרָאֵל אֶת הַתְּלַת רֵישִׁין אַחַר כָּךְ), seventy years of the exile of Babylon in a general manner sufficed for them (דַּי לָהֶם ע׳ שְׁנֵי גָּלוּת בָּבֶל בְּדֶרֶךְ כְּלָל), and this suffices (וְדַי בָּזֶה). And the exile of Media is in the chest and the arms (וְגָלוּת מָדַי הוּא בֶּחָזֶה וּבַזְּרוֹעוֹת), and the exile of Greece is in the intestines and thighs (וְגָלוּת יָוָן הוּא בַּמֵּעַיִם וְהַיְרֵכַיִם), and in this exile of ours, after everything had already been rectified through the previous exiles (וּבְגָלוּתֵנוּ זֶה אַחֲרֵי שֶׁכְּבָר נִתְקַן הַכֹּל בַּגָּלֻיּוֹת שֶׁעָבְרוּ), there remained only the aspect of the heels (לֹא נִשְׁאַר כִּי אִם בְּחִינַת הָעֲקֵבַיִם), as the sages said (כִּדְאָמְרֵי רַבָּנַן): “In the footsteps of Mashiach insolence shall increase” (בְּעִקְּבְתָא דְמְשִׁיחָא חוּצְפָּא יִסְגָּא) (Sotah 49b). And the light within them in the heels became concealed from him without limit (וְהָאוֹר שֶׁבָּהֶם בָּעֲקֵבַיִם נִסְתַּם מִמֶּנּוּ לְאֵין תַּכְלִית), for “El Adonai” is in Asiyah as is known (כִּי אֵל אֲדֹנָי הוּא בַּעֲשִׂיָּה כַּנּוֹדָע), and it עולה to ninety-six (וְעוֹלֶה צ״ו), and therefore in the Klipah of Asiyah corresponding to it, ninety-six is idolatry (וְלָזֶה בִּקְלִיפַּת הָעֲשִׂיָּה כְּנֶגְדּוֹ צ״ו הוּא עֲבוֹדָה זָרָה), for the Klipah enclothed all the holiness (כִּי הַקְּלִיפָּה הִלְבִּישָׁה כָּל הַקְּדֻשָּׁה). And likewise Daniel ascends to “El Adonai” (וְכֵן דָּנִיֵּאל עוֹלֶה אֵל אֲדֹנָי), because the Aleph serves both here and there (לְפִי שֶׁהָאָלֶ״ף מְשַׁמֶּשֶׁת לְכָאן וּלְכָאן), because he was from this aspect (לְפִי שֶׁהָיָה מִזֹּאת הַבְּחִינָה). And because of this the end is concealed and sealed within the heels (וּמִפְּנֵי זֶה הַקֵּץ סָתוּם וְחָתוּם [בָּעֲקֵבַיִם]), and this is what the verse says (וְזֶה שֶׁאוֹמֵר הַכָּתוּב): “And I shall punish Bel in Babylon, and I shall bring forth his swallowed thing from his mouth” (וּפָקַדְתִּי עַל בֵּל בְּבָבֶל וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו) (Jeremiah 51), and it is the holiness that had been swallowed within him (וְהִיא הַקְּדֻשָּׁה שֶׁהָיְתָה בְּלוּעָה בְּתוֹכוֹ), and when it emerged from him (וּכְשֶׁיָּצְאָתָה מִמֶּנּוּ), the idol fell to the earth (נָפַל הַפֶּסֶל לָאָרֶץ). And through this will be understood what the sages of blessed memory said (וּבָזֶה יוּבַן מַה שֶּׁאָמְרוּ חֲזַ״ל): “That the calf said: ‘I am Hashem your God who brought you out’” (שֶׁאָמַר הָעֵגֶל אָנֹכִי יְיָ אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ) (Targum Yonatan cited in Torah Shelemah Shemot 32), for one may ask (שֶׁיֵּשׁ לְהַקְשׁוֹת), does the Klipah not know the aspect of holiness and its levels (וְכִי הַקְּלִיפָּה אֵינָהּ יוֹדַעַת בְּחִינַת הַקְּדֻשָּׁה וּמַדְרֵגוֹתֶיהָ), how can it say such things (הֵיאַךְ הִיא אוֹמֶרֶת דְּבָרִים כָּאֵלּוּ)? And through what we explained this will be resolved (וּבְמַה שֶּׁפֵּרַשְׁנוּ יְתֹרַץ), for after the holiness is swallowed and concealed within it (כִּי אַחֲרֵי שֶׁהַקְּדֻשָּׁה בְּלוּעָה וּמְכוּסָּה לְתוֹכָהּ), concerning that which is within it she says: “I am Hashem your God” (עַל מַה שֶּׁבְּתוֹכָהּ הִיא אוֹמֶרֶת אָנֹכִי יְיָ אֱלֹהֶיךָ). And Daniel was called Hatakh (וְדָנִיֵּאל נִקְרָא הֲתָךְ) (Esther 4), because all matters of the kingdom were decided according to his mouth (שֶׁהָיוּ נֶחְתָּכִים כָּל דִּבְרֵי מַלְכוּת עַל פִּיו), because he was from this aspect (לְפִי שֶׁהָיָה מִזֹּאת הַבְּחִינָה), which is the Malkhut that we explained above (שֶׁהִיא מַלְכוּת שֶׁבֵּאַרְנוּ לְמַעְלָה). And with this is completed this gate called Adam Kadma’ah in general (וְנִשְׁלַם בָּזֶה הַשַּׁעַר הַלָּזֶה הַנִּקְרָא אָדָם קַדְמָאָה סְתָם), which is Keter within Keter (שֶׁהוּא כֶּתֶר שֶׁבְּכֶתֶר), and he left his Malkhut which spread within the world of Atzilut in the choicest light (וְהִנִּיחַ מַלְכוּת שֶׁלּוֹ שֶׁנִּתְפַּשְּׁטָה בְּעוֹלָם הָאֲצִילוּת בָּאוֹר הַיּוֹתֵר מֻבְחָר), and the rest of her sparks spread in Beri’ah, Yetzirah, Asiyah as shall be explained (וּשְׁאָר נִיצוֹצוֹתֶיהָ נִתְפַּשְּׁטוּ בבי״ע כַּאֲשֶׁר יִתְבָּאֵר).

It follows (נִמְצָא), that Adam Kadma’ah in general possesses his nine Sefirot (שֶׁיֵּשׁ לְאָדָם קַדְמָאָה סְתָם הַתֵּשַׁע סְפִירוֹת שֶׁלּוֹ), and they are called Adam Kadma’ah in general (וְנִקְרְאוּ אָדָם קַדְמָאָה סְתָם), and his Malkhut concerning which it is said: “And His kingdom rules over all” (וּמַלְכוּת שֶׁלּוֹ שֶׁנֶּאֱמַר עָלֶיהָ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103), meaning to say over all the worlds together (רָצָה לוֹמַר בְּכָל הָעוֹלָמוֹת יַחַד), as we shall explain (כַּאֲשֶׁר נְבָאֵר). And she in her ten Sefirot is called Reisha DeLa Ityada [the Unknowable Head] (וְהִיא בְּעֶשֶׂר סְפִירוֹתֶיהָ נִקְרֵאת רֵישָׁא דְלָא אִתְיְדַע), and in her first three Sefirot (וּבְג׳ רִאשׁוֹנוֹת שֶׁלָּהּ), which hover above her seven Tikkunim (שֶׁהֵם חוֹפְפִים לְמַעְלָה עַל הַז׳ תִּיקּוּנִים שֶׁלָּהּ), she is called Reisha [Head] (נִקְרֵאת רֵישָׁא), which is like the head of human beings that is not clothed (שֶׁהוּא כְּמוֹ הָרֹאשׁ שֶׁל בְּנֵי הָאָדָם שֶׁאֵינוֹ מְלֻבָּשׁ), and this suffices (וְדַי בָּזֶה). And even though we mentioned Atzilut, Beri’ah, Yetzirah, Asiyah and the other Partzufim by allusion (וְאַף עַל פִּי שֶׁזָּכַרְנוּ אבי״ע וּשְׁאָר פַּרְצוּפִים בְּרֶמֶז), and we have not yet explained their essence and from where they came into being (וַעֲדַיִן לֹא בֵאַרְנוּ מַהוּתָם מֵהֵיכָן נִתְהַוּוּ), nevertheless the wise man has his eyes in his head (מִכָּל מָקוֹם הֶחָכָם עֵינָיו בְּרֹאשׁוֹ) (Ecclesiastes 2), to know the connection and joining of the matters (לֵידַע קִשּׁוּר וְחִבּוּר הַדְּבָרִים), throughout all the worlds together (בְּכָל הָעוֹלָמוֹת יַחַד), for every Partzuf individually (לְכָל פַּרְצוּף וּפַרְצוּף בִּפְנֵי עַצְמוֹ), and make your ears like a funnel to hear the words of Atik Yomin [Ancient of Days] (וַעֲשֵׂה אָזְנֶיךָ כַּאֲפַרְכֶּסֶת לִשְׁמֹעַ דִּבְרֵי עַתִּיק יוֹמִין).

The Gate of the Three Heads

שַׁעַר תְּלַת רֵישִׁין