Chapter Five (פֶּרֶק חֲמִישִׁי)

This thread of Ein Sof (הַחוּט הַזֶּה שֶׁל אֵין סוֹף) is called (נִקְרָא): “Reisha DeKisufa DeKol Kisufin [the Head of Desire of all desires]” (רֵישָׁא דְכִסּוּפָא דְכָל כִּסּוּפִין) (Zohar Sifra deTzni‘uta). Because it is a thread of Ein Sof (לְפִי שֶׁהִיא חוּט שֶׁל אֵין סוֹף), emerging from the Yesod of the upper half of the garment (הַיּוֹצֵא מִיסוֹד שֶׁל חֲצִי הַמַּלְבּוּשׁ הָעֶלְיוֹן), and this thread is called Reisha [Head] (וְזֶה הַחוּט נִקְרָא רֵישָׁא), because it is the beginning of the third point (לְפִי שֶׁהוּא תְּחִלַּת הַנְּקוּדָה הַג׳), which came into being between the two lips (שֶׁנִּתְהַוָּה מִבֵּין שְׂפָתַיִם), which joins Binah and Gevurah of the world of the garment (שֶׁהוּא הַמְחַבֵּר בִּינָה וּגְבוּרָה שֶׁל עוֹלַם הַמַּלְבּוּשׁ). And this head is called Reisha DeKisufa [the Head of Desire] (וְזֶה הָרֹאשׁ נִקְרָא רֵישָׁא דְכִסּוּפָא), because it is the precious vessel which all desire (שֶׁהוּא הַכְּלִי הַנֶּחְמָד שֶׁהַכֹּל מִתְאַוִּים אֵלָיו), and wish to derive enjoyment from it (וְרוֹצִים לְהֵהָנוֹת מִמֶּנּוּ). Meaning to say (רָצָה לוֹמַר), that when the lower half of the garment ascended upward (שֶׁכְּשֶׁעָלָה חֲצִי הַמַּלְבּוּשׁ הַתַּחְתּוֹן לְמַעְלָה), and all the points of the Reshimu [impression] remained below in the air (וְנִשְׁאֲרוּ כָּל הַנְּקוּדוֹת שֶׁל הָרְשִׁימוּ לְמַטָּה בָּאֲוִיר), they all longed to draw from its light (הָיוּ כֻּלָּם נִכְסָפִים לִשְׁאֹב מֵאוֹרוֹ). And therefore one finds in nature (וְלָזֶה יִמָּצֵא בַּטֶּבַע), that an empty place draws the air (שֶׁמְּקוֹם הֶחָלוּל שׁוֹאֵב הָאֲוִיר), and this is the secret of “of all desires” (וְזֶהוּ סוֹד דְּכָל כִּסּוּפִין), meaning (כְּלוֹמַר), that all desires come into being from it (שֶׁכָּל הַתַּאֲווֹת הֵם מִתְהַוִּים מִמֶּנּוּ). And from this thread (וּמִזֶּה הַחוּט), from which the garments come into being (אֲשֶׁר מִמֶּנּוּ מִתְהַוֶּה הַמַּלְבּוּשִׁים), there emerged from it the enclothing of the Partzuf (יָצָא מִמֶּנּוּ הִתְלַבְּשׁוּת פַּרְצוּף). And because Chokhmah within Keter also expanded (וּלְהִיוֹת שֶׁגַּם חָכְמָה שֶׁבַּכֶּתֶר נִתְפַּשְּׁטָה), and also became ten in the secret of Metakla [balance] (וְנַעֲשֵׂית בַּת עֶשֶׂר גַּם כֵּן בְּסוֹד מַתְקְלָא), and became a Parsah [barrier] (וְנַעֲשֵׂית פַּרְסָ״א), namely a covering (דְּהַיְנוּ מִכְסֶה), and enclothes the seven lower ones of the Malkhut of Adam Kadmon (וּמַלְבֶּשֶׁת לַז׳ תַּחְתּוֹנִיּוֹת שֶׁל מַלְכוּת אָדָם קַדְמוֹן), it follows according to this (נִמְצָא לְפִי זֶה), that the head of Atzilut begins from the seven Tikkunim of the Malkhut of Adam Kadmon (שֶׁרֹאשׁ הָאֲצִילוּת מַתְחִיל מִז׳ תִּיקּוּנִים שֶׁל מַלְכוּת אָדָם קַדְמוֹן). And from it and upward (וּמִמֶּנָּה וּלְמַעְלָה), it is considered within the world of Ein Sof (נֶחְשָׁב בְּעוֹלַם אֵין־סוֹף), and it spreads through its Netzach, Hod, Yesod, and Malkhut until the end of all the worlds (וּמִתְפַּשֵּׁט עַל יְדֵי נֵהִ״י וּמַלְכוּת שֶׁלּוֹ עַד סוֹף כָּל הָעוֹלָמוֹת), and it stands behind the walls of the garments and illuminates all the worlds (וְהוּא עוֹמֵד אַחַר־כָּתְלֵי־הַמַּלְבּוּשִׁים וּמֵאִיר לְכָל הָעוֹלָמוֹת). It follows according to this (נִמְצָא לְפִי זֶה), that she is the covering, curtain, and partition (שֶׁהִיא מִכְסֶה פָּרוֹכֶת וּפַרְגּוֹד), for the seven Tikkunim piercing within his Gulgalta [skull] (לַז׳ תִּיקּוּנִים הַבּוֹקְעִים בְּגֻלְגַּלְתָּא שֶׁלּוֹ), and there was made the head of Arich Anpin (וְנַעֲשָׂה שָׁם רֹאשׁ אֲרִיךְ־אַנְפִּין), which is the head of all Atzilut (אֲשֶׁר הוּא רֹאשׁ לְכָל הָאֲצִילוּת), and from there begins the world of Atzilut (וּמִשָּׁם הַתְחָלָתוֹ שֶׁל עוֹלַם הָאֲצִילוּת). And because the world was not fit to make use of the light of Adam Kadmon Setima’ah [the Concealed Primordial Adam] (וּלְפִי שֶׁלֹּא הָיָה הָעוֹלָם כְּדַאי לְהִשְׁתַּמֵּשׁ בְּאוֹרוֹ שֶׁל אָדָם קַדְמוֹן סְתִימָאָה), therefore He made a second Adam Kadmon (לָכֵן עָשָׂה אָדָם קַדְמוֹן שֵׁנִי), part of it concealed above the sphere (קְצָתוֹ נֶעְלָם לְמַעְלָה מֵהַכַּדּוּר), and part of it continuing and spreading until the end of the Tehiru (וּקְצָתוֹ הוֹלֵךְ וּמִתְפַּשֵּׁט עַד סוֹף הַטְּהִירוּ), until it reaches the world of Asiyah (עַד שֶׁמַּגִּיעַ בְּעוֹלַם הָעֲשִׂיָּה). And even in this Adam Kadmon (וְגַם בְּאָדָם קַדְמוֹן זֶה), the world was not fit to make use of its light (לֹא הָיָה רָאוּי הָעוֹלָם לְהִשְׁתַּמֵּשׁ בְּאוֹרוֹ), because it is Reisha DeLa Ityada [the Unknowable Head] for the world of Atzilut (לִהְיוֹתוֹ רֵישָׁא דְלָא אִתְיְדַע לְעוֹלַם הָאֲצִילוּת). Rather (אֶלָּא), the Chokhmah, Binah, Keter of its Malkhut entered into its place (נִכְנְסוּ בִּמְקוֹמוֹ כח״ב שֶׁל מַלְכוּת שֶׁלּוֹ), and acquired its name (וְקָנוּ שְׁמוֹ), namely Reisha DeLa Ityada [the Unknowable Head] (דְּהַיְנוּ רֵישָׁא דְלָא אִתְיְדַע). And because they are three (וּלְפִי שֶׁהֵם שְׁלֹשָׁה), therefore the Zohar called them by three names (לָכֵן קָרָא לָהֶם הַזֹּהַר ג׳ שֵׁמוֹת): Reisha DeLa Reisha [the Head that is not a head] (רֵישָׁא דְלָאו רֵישָׁא), and Reisha DeLa Yada [the Head that does not know] (וְרֵישָׁא דְלָא יְדַע), and Reisha DeLa Ityada [the Head that is not known] (וְרֵישָׁא דְלָא אִתְיְדַע), their explanation will come in their fitting place (יָבוֹא בֵּאוּרָם בִּמְקוֹמָם הָרָאוּי לָהֶם).