Chapter Nine (פֶּרֶק תְּשִׁיעִי)

We said (אָמַרְנוּ) that Reisha DeLa Ityada [the Unknowable Head] (שֶׁרֵישָׁא דְלָא אִתְיְדַע) was built from seven Ketarim (נִבְנָה מִז׳ כְּתָרִים), and Reisha DeEin [the Head of Nothingness] (וְרֵישָׁא דְאַיִן) from the shattered Chokhmah (מֵחָכְמָה הַסְּדוּקָה), into which entered seven Chokhmot (שֶׁנִּכְנְסוּ בְּתוֹכָהּ ז׳ חָכְמוֹת) of the seven inner lights (שֶׁל ז׳ אוֹרוֹת פְּנִימִיּוֹת), and Reisha DeArich Anpin [the Head of Arich Anpin] (וְרֵישָׁא דַאֲרִיךְ אַנְפִּין) was built from the shattered Binah (נִבְנָה מִבִּינָה הַסְּדוּקָה), into which entered seven Binot (שֶׁנִּכְנְסוּ בְּתוֹכָהּ ז׳ בִּינוֹת) from the seven inner lights of the seven shattered vessels (מִז׳ אוֹרוֹת פְּנִימִיּוֹת שֶׁל ז׳ מָאנִין תְּבִירִין). And it is fitting to know (וְרָאוּי לָדַעַת), the number of those letters of each and every one of them (מִנְיַן הָאוֹתִיּוֹת הָהֵם שֶׁל כָּל אֶחָד וְאֶחָד מֵהֶם), in extreme brevity (בְּקִצּוּר מֻפְלָג), because I have already mentioned them partially in the world of Tohu (מִפְּנֵי שֶׁכְּבָר זְכַרְתִּים בְּמִקְצָת בְּעוֹלַם הַתֹּהוּ). And know for yourself (וְדַע לְךָ), that the inner light of all the seven lower Sefirot (שֶׁאוֹר הַפְּנִימִי שֶׁל כָּל ז׳ סְפִירוֹת הָאַחֲרוֹנוֹת) consisted of seventy myriads of letters (הָיוּ שִׁבְעִים רִבּוֹא אוֹתִיּוֹת). When their vessels were shattered (כֵּיוָן שֶׁנִּשְׁבְּרוּ כֵלֵיהֶם), they went upward (הָלְכוּ לְמַעְלָה), and they continued ascending (וְהָיוּ הוֹלְכִים וְעוֹלִים), until they entered into the innards of Imma (עַד שֶׁנִּכְנְסוּ לִמְעֵי אִמָּא). And when Imma saw that they were ascending (וְאִמָּא כֵּיוָן שֶׁרָאֲתָה שֶׁהָיוּ עוֹלִים), she widened a place for them within her (הִרְחִיבָה לָהֶם מָקוֹם בְּתוֹכָהּ), so that they would be able to ascend into Chokhmah (כְּדֵי שֶׁיּוּכְלוּ לַעֲלוֹת לְתוֹךְ חָכְמָה). And once they entered into Chokhmah (וְכֵיוָן שֶׁנִּכְנְסוּ אֶל תּוֹךְ חָכְמָה), it too widened a place for them (הִרְחִיב לָהֶם גַּם הוּא מָקוֹם), so that they would be able to ascend into the Keter (שֶׁיּוּכְלוּ לַעֲלוֹת אֶל תּוֹךְ הַכֶּתֶר). But the Keter did not wish to receive them (וְהַכֶּתֶר לֹא רָצָה לְקַבְּלָם), because they had already become embodied and descended (מִפְּנֵי שֶׁכְּבָר נִתְגַּלְּמוּ וְיָרְדוּ), and entered once again into Chokhmah (וְנִכְנְסוּ פַּעַם אַחֶרֶת אֶל תּוֹךְ חָכְמָה), and it thought to sustain them within itself (וְהוּא חָשַׁב לְקַיְּמָם בְּתוֹכוֹ), but it could not and it cracked (וְלֹא יָכוֹל וְנִסְדַּק). And from it emerged these seventy myriads of letters that we mentioned (וְיָצְאוּ מִמֶּנָּה אֵלּוּ הָע׳ רִבּוֹא אוֹתִיּוֹת שֶׁאָמַרְנוּ), which is the inner influx (שֶׁהוּא הַשֶּׁפַע הַפְּנִימִי), and from the window of this crack (וּמֵחַלּוֹן שֶׁל סְדִיקָה זוֹ), lights emerge every day continually (יוֹצְאִים אוֹרוֹת בְּכָל יוֹם תָּמִיד), and illuminate all the worlds (וּמְאִירִים לְכָל הָעוֹלָמוֹת), for all the worlds require them (שֶׁכָּל הָעוֹלָמוֹת צְרִיכִים לָהֶם). And these lights are called Novlot [fallen drippings] (וְנִקְרָאִים אֵלּוּ הָאוֹרוֹת נוֹבְלוֹת), because these Novlot [fallen drippings] are their likeness (מִפְּנֵי שֶׁנּוֹבְלוֹת הָאֵלּוּ הֵם דֻּגְמָתָם), for every single day they drip and descend and wither little by little from the tree (שֶׁבְּכָל יוֹם וָיוֹם נוֹטְפִים וְיוֹרְדִים וְנוֹבְלִים מְעַט מְעַט מִן הָאִילָן). And once they emerged from Chokhmah (וְכֵיוָן שֶׁיָּצְאוּ מֵחָכְמָה), they entered into Binah (נִכְנְסוּ בְבִינָה), and when she saw that they descended (וְהִיא כֵּיוָן שֶׁרָאֲתָה שֶׁיָּרְדוּ), she wished to sustain them within her (רָצְתָה לְקַיְּמָם בְּתוֹכָהּ), but she was unable and she too cracked (וְלֹא יָכְלָה וְנִסְדְּקָה גַּם הִיא), and from her emerged forty-nine myriads of letters (וְיָצְאוּ מִמֶּנָּה מ״ט רִבּוֹא אוֹתִיּוֹת), from these seventy (מֵאֵלּוּ הַשִּׁבְעִים). And the remaining twenty-one (וְהַכ״א הַנִּשְׁאָרִים), the Holy One blessed be He alluded to her (רָמַז לָהֶם הקב״ה), that she should send them to the Keter (שֶׁתִּשְׁלָחֵם לַכֶּתֶר), in order that they should make three Partzufim of three heads (כְּדֵי שֶׁיַּעֲשׂוּ ג׳ פַּרְצוּפִין שֶׁל ג׳ רָאשִׁים), namely Keter within Keter (דְּהַיְנוּ כֶּתֶר שֶׁבְּכֶתֶר), Chokhmah within Keter (חָכְמָה שֶׁבְּכֶתֶר), Binah within Keter (בִּינָה שֶׁבְּכֶתֶר). And the letters ascended to the Keter through Chokhmah (וְעָלוּ הָאוֹתִיּוֹת לַכֶּתֶר דֶּרֶךְ הַחָכְמָה), thus the three Partzufim within Keter were made from these aforementioned twenty-one myriads (נִמְצָא שֶׁג׳ פַּרְצוּפִין שֶׁבַּכֶּתֶר נַעֲשׂוּ מֵאֵלּוּ הַכ״א רִבּוֹא הַנִּזְכָּרִים). And within Keter there previously existed in its inner light eighteen thousand myriads (וּבַכֶּתֶר הָיָה מִקֹּדֶם בָּאוֹר הַפְּנִימִי שֶׁלּוֹ י״ח אֶלֶף רִבּוֹא), and in the making of the three aforementioned heads (וּבַעֲשִׂיַּת ג׳ רָאשִׁים הַנִּזְכָּרִים), the twenty-one myriads became included together with the eighteen thousand myriads (נִכְלְלוּ הַכ״א רִבּוֹא עִם הַי״ח אֶלֶף רִבּוֹא), in this manner (בָּזֶה הָאֹפֶן), for when the twenty-one myriads ascended into the body of the Keter (כִּי כְּשֶׁעָלוּ הַכ״א רִבּוֹא בְּגוּף הַכֶּתֶר), which was in the form of a sphere (שֶׁהָיָה בְּצוּרַת כַּדּוּר), they became included with the eighteen thousand (נִכְלְלוּ עִם הַי״ח), and with the letters of the vessel of the Keter itself (וְעִם אוֹתִיּוֹת הַכְּלִי שֶׁל כֶּתֶר עַצְמוֹ). And the letters were transformed from the form of a sphere to the form of a Partzuf (וְנֶהֶפְכוּ הָאוֹתִיּוֹת מִצּוּרַת כַּדּוּר לְצוּרַת פַּרְצוּף), namely Metakla [balance] (דְּהַיְנוּ מַתְקְלָא), which is male and female (שֶׁהִיא זָכָר וּנְקֵבָה), as it is brought in Sefer deTzni‘uta (כִּדְאִיתָא בְּסִפְרָא דְצְנִיעוּתָא): Chokhmah from this side, Binah from this side, and Keter above them (חָכְמָה מִכָּאן בִּינָה מִכָּאן כֶּתֶר עַל גַּבַּיְהוֹן), and likewise Chesed from this side, Pachad from this side, Tiferet beneath them (וְכֵן חֶסֶד מִכָּאן פַּחַד מִכָּאן ת״ת תַּחְתֵּיהֶם), and likewise Netzach, Hod, Yesod as well (וְכֵן נֵצַח הוֹד יְסוֹד גַּם כֵּן), and this is the Metakla [balance] (וְהִיא הַמַּתְקְלָא), for the scales possess one pan on this side and one pan on that side, and a tongue in the middle (שֶׁהַמֹּאזְנַיִם יֵשׁ לָהֶם כַּף אֶחָד מִכָּאן וְכַף אֶחָד מִכָּאן וְלָשׁוֹן בָּאֶמְצַע). [A matter of novelty (דָּבָר חִדּוּשׁ), and the distinction here between the world of Tohu and the world of Tikkun (וְהַחִלּוּק פֹּה שֶׁיֵּשׁ בֵּין עוֹלַם הַתֹּהוּ לְעוֹלַם הַתִּיקּוּן), for in the world of Tohu every Sefirah had the form of a sphere (כִּי בְּעוֹלַם הַתֹּהוּ הָיְתָה כָּל סְפִירָה צוּרַת כַּדּוּר), and not elongated in the form of a Partzuf (וְלֹא אָרוֹךְ כְּצוּרַת פַּרְצוּף), rather like a point (אֶלָּא כְּמוֹ נְקוּדָה), which is circular and does not unite with its companion (שֶׁהִיא עֲגוּלָה וְאֵינָהּ מִתְיַחֶדֶת עִם חֲבֶרְתָּהּ), and one is not compelled by its companion to bestow Chesed or judgment (וְאֵינָהּ מֻכְרַחַת מֵחֲבֶרְתָּהּ לְהַשְׁפִּיעַ חֶסֶד אוֹ דִּין), and therefore they were shattered (וְלָכֵן נִשְׁבְּרוּ), and this suffices for the understanding one (וְדַי לַמֵּבִין), therefore it is called the world of the points (לָכֵן נִקְרָא עוֹלַם הַנְּקוּדוֹת)]. And behold, to indicate that the twenty-one myriads together with the eighteen thousand myriads joined together and their number ascends to thirty-nine (וְהִנֵּה לְהוֹרוֹת שֶׁהַכ״א רִבּוֹא עִם הַי״ח אֶלֶף רִבּוֹא נִתְחַבְּרוּ יַחַד וְעוֹלִים מִסְפָּרָם ל״ט), also because within eighteen (גַּם כִּי בְּי״ח), there are the Alephin in the likeness of Ze’ir Anpin (יֵשׁ הָאַלְפִין דּוּגְמַת זְעֵיר אַנְפִּין), within which is the name YHV spelled with Alephin (שֶׁיֵּשׁ בּוֹ שֵׁם יה״ו בְּמִלּוּי אַלְפִין), thus (כָּזֶה): Yod-Heh-Vav (יו״ד ה״א וא״ו), which ascend to thirty-nine (עוֹלִין ט״ל), and because of this likeness (וּמִפְּנֵי דּוּגְמַת זֹאת), the Keter is called Ze’ir relative to Tehiru (הַכֶּתֶר נִקְרָא זְעֵיר לְגַבֵּי טְהִירוּ). And in this manner (וּבְזֶה הָאֹפֶן): the Tehiru (הַטְּהִירוּ) is called Binah (נִקְרָא בִינָה), Adam Kadmon (אָדָם קַדְמוֹן) is called Chokhmah (נִקְרָא חָכְמָה), Avir Kadmon [Primordial Air] (אֲוִיר קַדְמוֹן) is Keter (כֶּתֶר), in such a manner that the Keter is in the place of Ze’ir Anpin (בְּאֹפֶן שֶׁהַכֶּתֶר הוּא בִּמְקוֹם זְעֵיר אַנְפִּין), although there exists another likeness higher than this (הֲגַם שֶׁיֵּשׁ דּוּגְמַת אַחֶרֶת יוֹתֵר גָּבוֹהַּ מִזֶּה), as is found in the Zohar, Parashat Terumah (כְּמוֹ שֶׁנִּמְצָא בַּזֹּהַר פָּרָשַׁת תְּרוּמָה), where it says that from within its words it is understood by those who comprehend (שֶׁאוֹמֵר שֶׁמִּתּוֹךְ דְּבָרָיו מַשְׁמָע לַמְּבִינִים), that Avir Kadmon [Primordial Air] together with everything contained within it (שֶׁאֲוִיר קַדְמוֹן עִם כָּל מַה שֶּׁיֵּשׁ בְּתוֹכוֹ), is in the aspect of Malkhut relative to the Galifu [Engraving] (הוּא בְּעֵרֶךְ מַלְכוּת לְגַבֵּי הַגְּלִיפוּ), and the Malkhut is in relation to Ze’ir Anpin (וְהַמַּלְכוּת לְעֵרֶךְ זְעֵיר אַנְפִּין), and we have no permission to speak above this (וְאֵין לָנוּ רְשׁוּת לְדַבֵּר לְמַעְלָה מִזֶּה). And within the Keter of Ze’ir Anpin (וּבַכֶּתֶר שֶׁל זְעֵיר אַנְפִּין), there is engraved within it the name Kuz"u (חָקוּק בּוֹ שֵׁם כּוּז״ו), which עולה to thirty-nine (עוֹלֶה ט״ל), and likewise in the world of Tikkun (וְגַם בְּעוֹלַם הַתִּיקּוּן), it is engraved within the three heads (הוּא חָקוּק בִּתְלַת רֵישִׁין), but its essence is in the Tiferet of Reisha DeLa Ityada [the Unknowable Head] (אֲבָל עִקָּרוֹ בְּת״ת שֶׁל רֵישָׁא דְלָא אִתְיְדַע), namely the third Tikkun from the seven Tikkunei skull of Reisha DeEin [the Head of Nothingness] (דְּהַיְנוּ תִּיקּוּן ג׳ מִז׳ תִּקּוּנֵי גֻלְגַּלְתָּא דְּרֵישָׁא דְאַיִן), which are (שֶׁהֵם): Galta (ג׳״ט גַּלְתָּא), Kera (ק׳״ר ע׳״ע קְרָא), Pach (פ׳״ח פַּח), Noglalta (נ׳״ג גֻּלְגַּלְתָּא), Tala DeBedolcha [dew of crystal] (ט׳״לָא דְבְּדוֹלְחָא), Kroma DeAvira [membrane of air] (ק׳״רוֹמָא דַאֲוִירָא), Amar Naki [pure wool] (ע׳״מַר נָקִי), Re’ava DeRa’avin [will of wills] (ר׳״עֲוָוא דְרַעֲוִין), Ashgacha Pekicha [open-eyed providence] (א׳״שְׁגָּחָא פ׳ּקִיחָא), Chotma Trei Nukvin DePardashka [nose, two nostrils of separation] (ח׳״וֹטְמָא תְּרֵין נוּקְבִין דְּפַרְדַּשְׁקָא). And this Tal [dew] that we mentioned (וְהַטַּ״ל שֶׁאָמַרְנוּ), is that which descends upon the hairs of Abba and upon the head of Ze’ir Anpin (הוּא הַיּוֹרֵד עַל שַׂעֲרוֹת אַבָּא וְעַל רֹאשׁוֹ שֶׁל זְעֵיר אַנְפִּין), as it is said (שֶׁנֶּאֱמַר): “Open for me, my sister, my companion, my dove, my perfect one, for my head is filled with dew” (פִּתְחִי לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא טָל) (Song of Songs 5). And this dew (וְהַטַּל הַזֶּה), revived us at the giving of the Torah when we died (הוּא שֶׁהֶחֱיָנוּ בְּמַתַּן תּוֹרָה כְּשֶׁמַּתְנוּ), upon hearing the voice of the living Elohim speaking from within the fire (בִּשְׁמִיעַת קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ הָאֵשׁ). And it is the Tal [dew] (וְהוּא הַטַּל) that is destined to revive the dead (שֶׁעָתִיד לְהַחֲיוֹת מֵתִים), as it is written (דִּכְתִיב): “For Your Tal [dew] is a Tal [dew] of lights” (כִּי טַל אוֹרוֹת טַלֶּךָ) (Isaiah 26). Two dews (ב׳ טַלִּים), namely (דְּהַיְנוּ), the Tal [dew] of Arich Anpin (טַל שֶׁל אֲרִיךְ אַנְפִּין) and of Ze’ir Anpin (וְשֶׁל זְעֵיר אַנְפִּין), and they become three drops (וְנַעֲשִׂים ג׳ טִיפִין), they are the secret of three Divine Names (הֵם סוֹד ג׳ הֲוָיוֹת) of “Hashem reigns, Hashem reigned, Hashem shall reign” (שֶׁל יְיָ מָלַךְ יְיָ מָלָךְ יְיָ יִמְלֹךְ). And concerning this (וְעַל זֶה), one must stand upon his feet (צָרִיךְ לַעֲמוֹד עַל רַגְלָיו), when saying the verse “Hashem reigns” (בְּאָמְרוֹ פָּסוּק יְיָ מָלַךְ), to testify (לְהָעִיד) that the Holy One blessed be He is destined to revive the dead (שֶׁעָתִיד הקב״ה לְהַחֲיוֹת מֵתִים), through the three aforementioned Divine Names (בְּג׳ הֲוָיוֹת הַנִּזְכָּרִים), which are three Divine Names (שֶׁהֵם ג׳ הֲוָיוֹת) that ascend to two times Tal [dew] (שֶׁעוֹלִים ב׳ פְּעָמִים ט״ל), and your sign is (וְסִימָנָךְ): “Hashem is One” (יְיָ אֶחָד), which ascends to Tal [dew] (עוֹלֶה ט״ל). And one must say it two times standing (וְצָרִיךְ לְאוֹמְרוֹ ב׳ פְּעָמִים מְעוּמָד), one corresponding to the Ruach (א׳ כְּנֶגֶד הָרוּחַ), and one corresponding to the Neshamah (וְאֶחָד כְּנֶגֶד הַנְּשָׁמָה), for the body is built from four winds (שֶׁהַגּוּף נִבְנֶה מִד׳ רוּחוֹת), which blow in the bones (הַנּוֹשְׁבוֹת בָּעֲצָמוֹת), when their graves are opened (כְּשֶׁנִּפְתָּחִים קִבְרֵיהֶם), and the name Kuzu (וְשֵׁם כּוּז״ו) opens their graves (פּוֹתֵחַ קִבְרֵיהֶם). And the second reason is (וְטַעַם שֵׁנִי הוּא), to show (לְהַרְאוֹת) that these three Divine Names (כִּי ג׳ הֲוָיוֹת אֵלּוּ) are forty-two dews (הֵם מ״ב טַלִּים), which are the Tal [dew] of Arich Anpin (שֶׁהֵם טַל שֶׁל אֲרִיךְ) and the Tal [dew] of Ze’ir Anpin (וְטַל שֶׁל זְעֵיר), and therefore also (וְלָכֵן גַּם כֵּן), one must say two times “Hashem reigned” (צָרִיךְ לוֹמַר ב׳ פְּעָמִים ה׳ מָלַךְ), and the name Kuzu filled with Alephin (וְשֵׁם כּוּז״ו מָלֵא אַלְפִי״ן) ascends to Taftafiyah (וְעוֹלֶה טַפְטְפִיָ״ה), and through the name Kuzu (וְעַל יְדֵי הַשֵּׁם שֶׁל כּוּז״ו), He opens the graves (פּוֹתֵחַ הַקְּבָרִים), see chapter sixty-nine of the world of Tohu (עַיֵּין פֶּרֶק ס״ט שֶׁל עוֹלַם הַתֹּהוּ), and you will find this secret completely (וְתִמְצָא זֶה הַסּוֹד עַד גְּמִירָא).