Chapter Nine (פֶּרֶק תְּשִׁיעִי)

This great and awesome chapter (הַפֶּרֶק הַזֶּה הַגָּדוֹל וְהַנּוֹרָא), within it I shall explain the stature of Adam Kadmon (בּוֹ אֲבָאֵר קוֹמַת אָדָם קַדְמוֹן), its extremity (קִצֵּהוּ), and at the time when Israel perform the will of the Omnipresent (וּבִזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), it is in the secret of Ohr Makif [Surrounding Light] for Arich Anpin from within (הוּא בְּסוֹד אוֹר מַקִּיף לַאֲרִיךְ אַנְפִּין מִבִּפְנִים), therefore it does not touch Beri’ah, Yetzirah, Asiyah since it is surrounding (לָכֵן אֵינוֹ נוֹגֵעַ בבי״ע כֵּיוָן שֶׁהוּא מַקִּיף), but in Atzilut it touches (אֲבָל בַּאֲצִילוּת נוֹגֵעַ). And it spreads in every place through the enclothing of the other Partzufim which are its companions (וּמִתְפַּשֵּׁט בְּכָל מָקוֹם עַל יְדֵי הִתְלַבְּשׁוּת הַפַּרְצוּפִים הָאֲחֵרִים שֶׁהֵם חֲבֵרָיו), and at the time when it is not a time of favor (וּבִזְמַן שֶׁאֵין עֵת רָצוֹן), it folds its legs upward (הוּא מְקַפֵּל רַגְלָיו לְמַעְלָה), and understand this (וְהָבֵן זֶה).

We shall begin from the Master of Will (נַתְחִיל מִן בַּעַל הָרָצוֹן), Who is first and last (שֶׁהוּא רִאשׁוֹן וְאַחֲרוֹן), for all the worlds stand within Him (כִּי כָּל הָעוֹלָמוֹת עוֹמְדִים בְּתוֹכוֹ), as it is said (שֶׁנֶּאֱמַר): “Behold, a place is with Me” (הִנֵּה מָקוֹם אִתִּי) (Exodus 33), He is the place of the world and the worlds are not His place (הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין הָעוֹלָמוֹת מְקוֹמוֹ). And the world of the garment is called Ein Sof until the Tehiru, until but not including it (וְעוֹלָם הַמַּלְבּוּשׁ נִקְרָא אֵין סוֹף עַד הַטְּהִירוּ עַד וְלֹא עַד בִּכְלָל), and Ein Sof surrounds all the worlds (וְאֵין סוֹף מַקִּיף כָּל הָעוֹלָמוֹת), as I wrote in the exposition on Adam Kadmon Setima’ah [the Concealed Primordial Adam] (כְּמוֹ שֶׁכָּתַבְתִּי בִּדְרוּשׁ אָדָם קַדְמוֹן סְתִימָאָה), that the Tehiru itself stands within the hollow of the Malkhut of Adam Kadmon Setima’ah [the Concealed Primordial Adam] (שֶׁטְּהִירוּ עַצְמוֹ עוֹמֵד בְּתוֹךְ חֲלַל מַלְכוּת אָדָם קַדְמוֹן סְתִימָאָה), and Avir Kadmon [Primordial Air] surrounds it (וַאֲוִיר קַדְמוֹן מַקִּיפוֹ), and the garment surrounds everything (וְהַמַּלְבּוּשׁ מַקִּיף הַכֹּל), for its Partzufim stand in a circle (כִּי פַּרְצוּפָיו עוֹמְדִים בְּעִיגּוּל). And it also surrounds at the sides (וּמַקִּיף הוּא גַּם כֵּן לַצְּדָדִין), from above and below in four walls (מִמַּעַל וּמִתַּחַת בְּאַרְבַּע דְּפָנוֹת). And the sphere of the Tehiru surrounds on every side (וְכַדּוּר הַטְּהִירוּ הִיא מַקֶּפֶת לְכָל הַצְּדָדִים), to separate between the worlds of Ein Sof and Atzilut (לְהַבְדִּיל בֵּין עוֹלָמוֹת אֵין סוֹף לַאֲצִילוּת), only there is an opening through Adam Kadmon in general (רַק פְּתִיחָה יֵשׁ עַל יְדֵי אָדָם קַדְמוֹן סְתָם), which ascended upward and left its legs below in the Tehiru (שֶׁעָלָה לְמַעְלָה וְהִנִּיחַ רַגְלָיו לְמַטָּה בַּטְּהִירוּ), and its Malkhut rules over all (וּמַלְכוּתוֹ בְּכֹל מָשָׁלָה), in the secret of “I am first and I am last” (בְּסוֹד אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן) (Isaiah 44). And Ein Sof יתעלה surrounds all the worlds (וְהָאֵין סוֹף יִתְעַלֶּה מַקִּיף כָּל הָעוֹלָמוֹת), and is also surrounded by them (וְגַם מוּקָף מֵהֶם), and enclothes within them until the end of the world of Atzilut (וּמִתְלַבֵּשׁ בְּתוֹכָם עַד סוֹף עוֹלַם הָאֲצִילוּת), and does not touch and cleave except only to Atzilut (וְאֵינוֹ נוֹגֵעַ וְדָבֵק זוּלָתִי בַּאֲצִילוּת בִּלְבַד), and not to Beri’ah, Yetzirah, Asiyah (וְלֹא בִּבְרִיאָה יְצִירָה עֲשִׂיָּה), and therefore from there, from Atzilut, and below (וְלָכֵן מִשָּׁם [מֵהָאֲצִילוּת] וּלְמַטָּה), their essence changes (יִשְׁתַּנֶּה מַהוּתָם), and they are called Beri’ah, Yetzirah, Asiyah (וְנִקְרְאוּ בְּרִיאָה יְצִירָה עֲשִׂיָּה), however in the aspect of surrounding (אַךְ בִּבְחִינַת מַקִּיף), it cleaves and touches all four worlds of Atzilut, Beri’ah, Yetzirah, Asiyah (הוּא דָבֵק וְנוֹגֵעַ בְּכָל הַד׳ אבי״ע). And first there emanated from its middle Adam Kadmon (וּתְחִלָּה נִשְׁתַּלְשֵׁל מִמֶּנּוּ בְּאֶמְצָעִיתוֹ אָדָם קַדְמוֹן), and the matter is according to the way they expounded in the Zohar (וְהָעִנְיָן הוּא עַל דֶּרֶךְ שֶׁדָּרְשׁוּ בַּזֹּהַר): “I am first above unto Ein Sof, and I am last below unto no end, and besides Me there is no Elohim in the middle” (אֲנִי רִאשׁוֹן לְעֵילָא עַד אֵין סוֹף וַאֲנִי אַחֲרוֹן לְתַתָּא עַד אֵין תַּכְלִית וּבִלְעָדַי אֵין אֱלֹהִים בָּאֶמְצַע) (Zohar Bereshit 24a). And it comes to exclude (וּבָא לְמַעֵט), that we should not expound concerning “I am first and I am last” (שֶׁלֹּא נִדְרוֹשׁ בַּאֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן), what is below and what is above (מַה לְמַטָּה וּמַה לְמַעְלָה), which is the encompassing of Ein Sof (שֶׁהוּא הֶקֵּף אֵין סוֹף). Since we refrain from investigating and expounding further within it (כֵּיוָן שֶׁאֲנַחְנוּ עוֹזְבִים אוֹתוֹ מִלַּחֲקוֹר וְלִדְרוֹשׁ בּוֹ יוֹתֵר), what lies within the partition and the Parsah [barrier] (מַה שֶּׁיֵּשׁ לִפְנִים מִן הַפַּרְגּוֹד וְהַפַּרְסָא), namely the curtain (דְּהַיְנוּ הַפָּרוֹכֶת), and that which we are compelled to expound in the secret of Ma‘aseh Bereshit in general (וּמַה שֶּׁאֲנַחְנוּ מֻכְרָחִים לִדְרוֹשׁ בְּסוֹד מַעֲשֵׂה בְרֵאשִׁית בְּדֶרֶךְ כְּלָל), is for the necessity of the Hishtalshelut [emanational progression] (הוּא לְצוֹרֶךְ הַהִשְׁתַּלְשְׁלוּת), until we arrive at the world of Tikkun (עַד שֶׁנָּבוֹא לִכְלַל עוֹלַם הַתִּיקּוּן), and this is the necessity of the connection of the worlds (וְהוּא הַהֶכְרֵחַ שֶׁל קִשּׁוּר הָעוֹלָמוֹת). And because we come to exclude that we should not expound concerning the first and the last (וּמִפְּנֵי שֶׁאֲנַחְנוּ בָּאִים לְמַעֵט שֶׁלֹּא נִדְרוֹשׁ בָּרִאשׁוֹן וְאַחֲרוֹן), permission was granted to us that we may expound concerning the middle portion (הֻתַּר לָנוּ שֶׁנּוּכַל לִדְרוֹשׁ בַּחֵלֶק הָאֶמְצָעִי), concerning which it is said (דְּאִתְּמַר בֵּיהּ): “Besides Me there is no Elohim” (בִּלְעָדַי אֵין אֱלֹהִים), in the middle (בָּאֶמְצַע), for Adam Kadmon is the middle of Ein Sof (כִּי אָדָם קַדְמוֹן הוּא אֶמְצַע אֵין סוֹף), and he and his Chokhmah enclothe themselves within Atzilut (וְהוּא וְחָכְמָתוֹ מִתְלַבְּשִׁים בַּאֲצִילוּת). And one who possesses a heart to understand will understand (וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין יָבִין), that what we call Ein Sof (כִּי מַה שֶּׁאֲנַחְנוּ קוֹרְאִים אֵין־סוֹף), is only His Name which preceded the world (אֵינוֹ אֶלָּא שְׁמוֹ שֶׁקָּדַם לָעוֹלָם), namely His will (דְּהַיְנוּ רְצוֹנוֹ), but the Master of Will Himself (אֲבָל בַּעַל הָרָצוֹן עַצְמוֹ), Who is the Master of the Name (שֶׁהוּא בַּעַל הַשֵּׁם), for Ratzon [will] has the numerical value of Shemo [His Name] (כִּי רָצוֹן גִּימַטְרִיָּא שְׁמוֹ), we are unable to expound concerning Him at all whatsoever (אֵין אֲנוּ יְכוֹלִין לִדְרוֹשׁ בּוֹ כְּלָל וְעִיקָר), because He is neither letter nor likeness (לְפִי שֶׁאֵינוֹ אוֹת וְדִמְיוֹן). And therefore Eliyahu said in the Tikkunim (וּלְפִיכָךְ אָמַר אֵלִיָּהוּ בַּתִּיקּוּנִים): “You are One and not in number” (אַנְתְּ חַד וְלָא בְּחוּשְׁבָּן), meaning to say (רָצָה לוֹמַר), even though Arich is called one (אַף עַל פִּי שֶׁאֲרִיךְ נִקְרָא אֶחָד), nevertheless it is within calculation of the three heads (עַל כָּל פָּנִים הוּא בְּחוּשְׁבָּן שֶׁל תְּלַת רֵישִׁין), and it possesses divisions of letters (וְהוּא בַּעַל חֲלָקִים שֶׁל אוֹתִיּוֹת), but He, namely the Master of Will (וְהוּא [בַּעַל הָרָצוֹן]), is neither letter nor likeness (אֵינוֹ אוֹת וְדִמְיוֹן), and is not first (וְאֵינוֹ רִאשׁוֹן), for calculation necessitates a second (שֶׁהַחֶשְׁבּוֹן מְחַיֵּב שֵׁנִי), but the Master of Will is One and not in calculation (אֲבָל בַּעַל הָרָצוֹן הוּא אֶחָד וְלֹא בְּחֶשְׁבּוֹן), for He is not letters and words of names divided into parts (כִּי אֵינוֹ אוֹתִיּוֹת וְתֵבוֹת שֶׁל שֵׁמוֹת הַמִּתְחַלֵּק לַחֲלָקִים). And Ein Sof was emanated upon him (וְאֵין סוֹף נֶאֱצַל עָלָיו), and Adam Kadmon was emanationally extended in its middle (וְאָדָם קַדְמוֹן נִשְׁתַּלְשֵׁל בְּאֶמְצָעִיתוֹ), and in the aspect of his being second to Ein Sof (וּבִבְחִינָה הֱיוֹתוֹ שֵׁנִי אֶל הָאֵין סוֹף), he is called Adam of Beri’ah (נִקְרָא אָדָם דִּבְרִיאָה), even though he precedes Atzilut (עִם שֶׁהוּא קוֹדֵם הָאֲצִילוּת), like the secret of the world of Beri’ah which is second to Atzilut (כְּמוֹ סוֹד עוֹלַם הַבְּרִיאָה שֶׁהוּא שֵׁנִי לַאֲצִילוּת), and every Beri’ah is the secret of a second level (וְכָל בְּרִיאָה הוּא סוֹד מַדְרֵגָה שְׁנִיָּה). And this Adam includes ten Sefirot (וְזֶה הָאָדָם כּוֹלֵל עֶשֶׂר סְפִירוֹת), and all of them are called Ein Sof in relation to the world of Atzilut beneath him (וְכֻלָּם נִקְרָאִים אֵין סוֹף בְּעֵרֶךְ עוֹלַם הָאֲצִילוּת שֶׁלְּמַטָּה הֵימֶנּוּ), and this Adam is alluded to in the thorn of the Yod of the name Havayah (וְזֶה הָאָדָם נִרְמָז בְּקוֹצוֹ שֶׁל יו״ד שֶׁל שֵׁם הֲוָיָ״ה), for this is the aspect of Keter of the totality of the worlds in its Malkhut (כִּי [זוֹ] הִיא בְּחִינַת כֶּתֶר שֶׁל כְּלָלוּת הָעוֹלָמוֹת בְּמַלְכוּת שֶׁלּוֹ). And after this Ein Sof was completed in the aspect of inwardness (וְאַחַר זֶה נִשְׁלַם הָאֵין־סוֹף בִּבְחִינַת הַפְּנִימִיּוּת), when its Atzilut was completed (כְּשֶׁנִּשְׁלַם הָאֲצִילוּת שֶׁלּוֹ), and most of the Atzilut of its influx was filled in Atzilut without a screen (וְרֹב הָאֲצִילוּת שִׁפְעוֹ שֶׁנִּתְמַלֵּא בַּאֲצִילוּת בְּלִי מָסָךְ), rather (אֶלָּא): “He and His life are one, He and His vessels are one” (אִיהוּ וְחַיּוֹהִי חַד אִיהוּ וְגַרְמוֹהִי חַד) (Tikkunei Zohar 70), because of which His will, may He be exalted, is called the name Havayah (אֲשֶׁר בַּעֲבוּרוֹ נִקְרָא רְצוֹנוֹ יִתְעַלֶּה שֵׁם שֶׁל הֲוָיָ״ה). And then the light and the vessel thickened (וְאָז נִתְעַבֶּה הָאוֹר וְהַכְּלִי), which is the aspect of Keter of the totality of the worlds (שֶׁהוּא בְּחִינַת כֶּתֶר שֶׁל כְּלָלוּת הָעוֹלָמוֹת). Even though the pious one, our teacher and Rav, Holy of Holies, holy mouth (הֲגַם שֶׁהֶחָסִיד מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים פֶּה קָדוֹשׁ), Rabbi Yitzchak Luria Ashkenazi, peace be upon him (רַבִּי יִצְחָק לוּרְיָא הָאַשְׁכְּנַזִּי עָלָיו הַשָּׁלוֹם), does not speak in aspects (אֵינוֹ מְדַבֵּר בִּבְחִינוֹת), like the sage Cordovero, peace be upon him (כְּמוֹ הֶחָכָם הַקּוֹרְדּוֹאֵירוֹ ע״ה), because the sage Cordovero speaks in the ten Sefirot of the world of Tohu (לְפִי שֶׁהֶחָכָם הַקּוֹרְדּוֹאֵירוֹ מְדַבֵּר בְּי׳ סְפִירוֹת שֶׁל עוֹלַם הַתֹּהוּ), and there it is necessary to say aspects (וְשָׁם צָרִיךְ לוֹמַר בְּחִינוֹת). But the Ashkenazi, peace be upon him, is a holy mouth (אֲבָל הָאַשְׁכְּנַזִּי ע״ה הוּא פֶּה קָדוֹשׁ), his primary occupation is in the world of Tikkun (עִקַּר עִסּוּקוֹ בְּעוֹלַם הַתִּיקּוּן), and in the secret of the Metakla [balance] (וּבְסוֹד הַמַּתְקְלָא), and there the language falls in actuality (וְשָׁם נוֹפֵל הַלָּשׁוֹן בְּפוֹעַל). And how do we say here in Adam Kadmon aspects (וְאֵיךְ אֲנַחְנוּ אוֹמְרִים כָּאן בְּאָדָם קַדְמוֹן בְּחִינוֹת), after he is in the world of Tikkun (אַחַר שֶׁהוּא בְּעוֹלַם הַתִּיקּוּן)?

The answer is (תְּשׁוּבָה): know (דַּע), that this Adam Kadmon (שֶׁאָדָם קַדְמוֹן זֶה), because of his extreme subtlety (מֵרֹב דַּקּוּתוֹ), the language of actual action does not apply to him (אֵין נוֹפֵל בּוֹ לְשׁוֹן פּוֹעַל מַמָּשׁ), therefore we must speak of aspect in part of him (וְלָכֵן צְרִיכִים אֲנַחְנוּ לוֹמַר בְּחִינָה בְּמִקְצָתוֹ). But regarding the Metakla [balance] in relation to that which is above him (אֲבָל בְּעִנְיַן הַמַּתְקְלָא נֶגֶד מַה שֶּׁלְּמַעְלָה מִמֶּנּוּ), certainly his ten Sefirot emerged in actuality (בְּוַדַּאי בְּפוֹעַל יָצְאוּ יו״ד סְפִירוֹת שֶׁלּוֹ), and because of his extreme subtlety (וּמִפְּנֵי רֹב דַּקּוּתוֹ), we do not expound concerning his Keter (אֵין אֲנוּ דּוֹרְשִׁין בְּכֶתֶר שֶׁלּוֹ), and because of this (וּמִפְּנֵי זֶה), all his actions in the world of Atzilut are through his Chokhmah (כָּל פְּעוּלוֹתָיו בְּעוֹלַם הָאֲצִילוּת הֵם עַל יְדֵי חָכְמָתוֹ). And Ein Sof through the power of His enclothing within the Malkhut of Adam Kadmon (וְאֵין סוֹף בְּכֹחַ הִתְלַבְּשׁוּתוֹ בְּמַלְכוּת אָדָם קַדְמוֹן), emanated beneath him the world of Atzilut (הֶאֱצִיל תַּחְתָּיו עוֹלַם הָאֲצִילוּת), and this is the secret of (וְזֶה הוּא סוֹד): “You made them all with Chokhmah” (כֻּלָּם בְּחָכְמָה עָשִׂיתָ) (Psalms 104), and understand (וְהָבֵן). For the Keter because of its extreme subtlety (כִּי הַכֶּתֶר מֵרֹב דַּקּוּתוֹ), we are unable to expound concerning it at all whatsoever (אֵין אֲנוּ יְכוֹלִין לִדְרוֹשׁ בּוֹ כְּלָל וְעִיקָר), therefore his Chokhmah spread forth and nested below (לָכֵן הַחָכְמָה שֶׁלּוֹ נִתְפַּשְּׁטָה וּמְקַנֶּנֶת לְמַטָּה), and this was in order to connect the world of Atzilut with the worlds of Ein Sof (וְהָיָה זֶה כְּדֵי לְקַשֵּׁר עוֹלַם הָאֲצִילוּת בְּעוֹלָמוֹת אֵין סוֹף). And this Chokhmah enclothed itself within the Malkhut of Adam Kadmon (וְהַחָכְמָה הַזֹּאת נִתְלַבְּשָׁה בְּמַלְכוּת אָדָם קַדְמוֹן), to rectify seven Tikkunim and her Reisha DeLa Ityada [Unknowable Head] (לְתַקֵּן ז׳ תִּיקּוּנִים וְרֵישָׁא דְלָא אִתְיְדַע שֶׁלָּהּ), together with the spreading of the rest of the limbs of the body until the end of all the worlds ([בְּיַחַד] עִם הִתְפַּשְּׁטוּת שְׁאָר אֵיבְרֵי הַגּוּף עַד סוֹף כָּל הָעוֹלָמוֹת). Even though not only the Chokhmah of Ein Sof enclothes itself within the Malkhut (הֲגַם שֶׁלֹּא חָכְמָה [דְּאֵין סוֹף] בִּלְבַד מִתְלַבֶּשֶׁת בְּמַלְכוּת), rather the other Sefirot as well enclothe themselves within her (אֶלָּא גַּם שְׁאָר סְפִירוֹת מִתְלַבְּשִׁים בָּהּ), and it is by way of analogy (וְהוּא עַל דֶּרֶךְ מָשָׁל), one who writes with his hand (הַכּוֹתֵב בַּיָּד), the writing comes from the brain (הַכְּתִיבָה בָּאָה מֵהַמּוֹחַ), and even so the brain does not write (וַאֲפִלּוּ הָכִי אֵין הַמּוֹחַ כּוֹתֵב), rather it gives power and impression to the hand to write (רַק הוּא נוֹתֵן כֹּחַ וְהָרֹשֶׁם בַּיָּד לִכְתּוֹב), thus here (כָּךְ בְּכָאן), since the Chokhmah is the brain of Adam Kadmon (מֵאַחַר שֶׁהַחָכְמָה הִיא הַמּוֹחַ שֶׁל אָדָם קַדְמוֹן), it gives power to the Malkhut to make the worlds and their works (נוֹתֶנֶת כֹּחַ לַמַּלְכוּת לַעֲשׂוֹת הָעוֹלָמוֹת וּמְלַאכְתֵּיהֶם). And the Malkhut is the secret of “the hand” in every place (וְהַמַּלְכוּת הִיא סוֹד הַיָּד בְּכָל מָקוֹם), in the secret of (בְּסוֹד): “And David played with the hand” (וְדָוִד מְנַגֵּן בְּיָד) (I Samuel 16). And Ruach haKodesh came upon him from the secret of the hand which is the Malkhut of the House of David (וְרוּחַ הַקֹּדֶשׁ בָּאָה עָלָיו מִסּוֹד יָד שֶׁהִיא מַלְכוּת בֵּית דָּוִד), and the Shekhinah rests only מתוך joy (וְאֵין הַשְּׁכִינָה שׁוֹרָה אֶלָּא מִתּוֹךְ שִׂמְחָה) (Shabbat 30b), as it is said (שֶׁנֶּאֱמַר): “And it came to pass when the musician played, that the hand of Hashem came upon him” (וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו יַד יְהוָ״ה) (II Kings 3). And this is David playing with the “hand” (וְזֶהוּ דָוִד הַמְנַגֵּן בְּיָד). And they are the fourteen good times (וְהֵם י״ד עִתִּים טוֹבִים), which Kohelet mentioned (שֶׁאָמַר קֹהֶלֶת) (Ecclesiastes 3), when the moon is full (כְּשֶׁהַלְּבָנָה בִּמְלוֹאָהּ), to banish the fourteen evil times mentioned there (לְגָרֵשׁ י״ד עִתִּים רָעִים הַנִּזְכָּרִים שָׁם), and they are the days concerning which you shall say: “I have no delight in them” (וְהֵם הַיָּמִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ) (Ecclesiastes 12), when the moon is diminished (שֶׁהַלְּבָנָה בְּחֶסְרוֹנָהּ). And let us return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), this Chokhmah enclothes itself within the Malkhut of Adam Kadmon (הַחָכְמָה הַזֹּאת נִתְלַבֶּשֶׁת בְּמַלְכוּת אָדָם קַדְמוֹן), and this Malkhut descended and enclothed itself with its ten Sefirot within the Sefirot of the world of Atzilut (וְזוֹ הַמַּלְכוּת יָרְדָה וְנִתְלַבְּשָׁה בְּעֶשֶׂר סְפִירוֹתֶיהָ תּוֹךְ סְפִירוֹת עוֹלַם הָאֲצִילוּת), and this was in order to connect Adam Kadmon with the world of Atzilut (וְהָיָה זֶה לְקַשֵּׁר אָדָם קַדְמוֹן בְּעוֹלַם הָאֲצִילוּת), and in this manner in every world and world (וְעַל דֶּרֶךְ זֶה בְּכָל עוֹלָם וְעוֹלָם), as we shall explain (כְּמוֹ שֶׁנְּבָאֵר). And the head of this Malkhut, which are its first three Sefirot (וְרֹאשׁ זוֹ הַמַּלְכוּת שֶׁהֵם ג׳ רִאשׁוֹנוֹת שֶׁבָּהּ), remained in their place (נִשְׁאֲרוּ בִּמְקוֹמָם), and are called Reisha DeLa Ityada [the Unknowable Head] (וְנִקְרָאִים רֵישָׁא דְלָא אִתְיְדַע), and the seven lower Sefirot, her body (וְהַז׳ תַּחְתּוֹנוֹת גּוּף שֶׁלָּהּ), are the seven days of Bereshit (הֵם ז׳ יְמֵי בְרֵאשִׁית), and they enclothed themselves within the ten Sefirot of Atzilut (וְהֵם נִתְלַבְּשׁוּ בְּעֶשֶׂר סְפִירוֹת דַאֲצִילוּת), for the Netzach, Hod, Yesod of the Malkhut of Atzilut had the worlds of Beri’ah, Yetzirah, Asiyah built upon them as is known (כִּי נֵהִ״י שֶׁל מַלְכוּת דַאֲצִילוּת נִבְנָה עֲלֵיהֶם עוֹלָמוֹת בי״ע כַּנּוֹדָע), and this is what we said (וְזֶהוּ שֶׁאָמַרְנוּ): “and they enclothed themselves within the ten Sefirot of Atzilut” (וְנִתְלַבְּשׁוּ בְּי׳ סְפִירוֹת דַאֲצִילוּת). And this aspect is called Atik Yomin [Ancient of Days] (וְזוֹ הַבְּחִינָה נִקְרֵאת עַתִּיק יוֹמִין), which are the seven ancient days from the Malkhut of Adam Kadmon (שֶׁהֵם ז׳ יָמִים הָעַתִּיקִים מִמַּלְכוּת אָדָם קַדְמוֹן), and her seven Tikkunim divide within the ten Sefirot of Atzilut (וְהַז׳ תִּיקּוּנִים שֶׁלָּהּ נֶחְלָקִים בְּעֶשֶׂר סְפִירוֹת דַאֲצִילוּת), for the first Tikkun, which is the Chesed of the Malkhut of Adam Kadmon (כִּי הַתִּיקּוּן הָרִאשׁוֹן שֶׁהוּא חֶסֶד דְּמַלְכוּת שֶׁל אָדָם קַדְמוֹן), is included from three (כְּלוּלָה מִג׳), and they are the three hollows of the Gulgalta [skull] (וְהֵם תְּלַת חַלְלֵי דְגֻלְגַּלְתָּא), according to the way of the chamber of the Holy of Holies as is known (עַל דֶּרֶךְ הֵיכַל קֹדֶשׁ הַקֳּדָשִׁים כַּנּוֹדָע), which includes three (שֶׁכּוֹלֵל ג׳). And the matter is (וְהָעִנְיָן הוּא), since the head of Atzilut reaches until the Chesed of the Malkhut of Adam Kadmon (מֵאַחַר שֶׁרֹאשׁ אֲצִילוּת מַגִּיעַ עַד חֶסֶד דְּמַלְכוּת דְּאָדָם קַדְמוֹן), therefore her Chesed is included from three heads (אִם כֵּן הַחֶסֶד שֶׁלָּהּ נִכְלָל מִג׳ רָאשִׁים), namely Keter, Chokhmah, Binah (דְּהַיְנוּ כֶּתֶר חָכְמָה בִינָה), according to the way of the chamber of the Holy of Holies as is known (עַל דֶּרֶךְ הֵיכַל קֹדֶשׁ קָדָשִׁים כַּנּוֹדָע), which includes three (שֶׁכּוֹלֵל שְׁלֹשָׁה). For in Beri’ah there are seven (כִּי בִּבְרִיאָה יֵשׁ שִׁבְעָה), because in the world of Atzilut there is complete unity (לְפִי שֶׁבְּעוֹלָם הָאֲצִילוּת הוּא יִחוּד גָּמוּר), and in Beri’ah separation begins (וּבִבְרִיאָה מַתְחִיל הַפֵּירוּד), therefore there are there seven chambers designated by separate names (לָכֵן יֵשׁ שָׁם שִׁבְעָה הֵיכָלוֹת נְקוּבִים בְּשֵׁמוֹת מְפוֹרָדִים), and these are from below upward (וְאֵלּוּ הֵן מִמַּטָּה לְמַעְלָה): Livnat haSapir [Pavement of Sapphire] (לִבְנַת הַסַּפִּיר), Etzem haShamayim [Essence of Heaven] (עֶצֶם הַשָּׁמַיִם), Nogah [Radiance] (נוֹגַהּ), Zakhut [Purity] (זַכּוּת), Ahavah [Love] (אַהֲבָה), Ratzon [Will] (רָצוֹן), Kodeshei haKodashim [Holy of Holies] (קָדְשֵׁי הַקֳּדָשִׁים), and within it are Atika Kadisha [the Holy Ancient One], Abba and Imma (וּבוֹ עַתִּיקָא קַדִּישָׁא אַבָּא וְאִמָּא). And even though the world of Beri’ah includes ten Sefirot (וְאַף עַל פִּי שֶׁעוֹלָם הַבְּרִיאָה כּוֹלֵל עֶשֶׂר סְפִירוֹת), and the chambers are only seven (וְהַהֵיכָלוֹת אֵינָם רַק ז׳), we say (אֲנוּ אוֹמְרִים), that the chamber of the Holy of Holies includes the three Sefirot Chokhmah, Binah, Da’at (שֶׁהֵיכַל קָדְשֵׁי הַקֳּדָשִׁים כּוֹלֵל ג׳ סְפִירוֹת חב״ד), and they do not divide into parts because of their extreme subtlety (וְאֵינָם מִתְחַלְּקוֹת לַחֲלָקִים מֵרֹב דַּקּוּתָם), they do not build chambers (אֵינָם בּוֹנִים הֵיכָלוֹת), which is thickness and the building of chambers as is known (שֶׁהוּא עָבִיּוּת וּבִנְיַן הַהֵיכָלוֹת כַּנּוֹדָע). And this Atik [Ancient One] becomes a Neshamah for Arich Anpin (וְזֶה הָעַתִּיק נַעֲשֶׂה נְשָׁמָה לַאֲרִיךְ אַנְפִּין), which is the Keter of Atzilut (הוּא כֶּתֶר הָאֲצִילוּת), and it also spreads within the other nine Sefirot of Atzilut (וְגַם הוּא מִתְפַּשֵּׁט בְּתֵשַׁע סְפִירוֹת אֲחֵרוֹת דַאֲצִילוּת), and the light of Ein Sof is within Atik [Ancient One] (וְאוֹר אֵין סוֹף תּוֹךְ הָעַתִּיק), and Chokhmah and Binah of Atzilut enclothe Arich Anpin (וְחָכְמָה וּבִינָה דַאֲצִילוּת מַלְבִּישִׁין אֶת אֲרִיךְ אַנְפִּין), which is called Atika Kadisha [the Holy Ancient One] (הַנִּקְרָא עַתִּיקָא קַדִּישָׁא), only his seven lower Sefirot (אֶת הַז׳ תַּחְתּוֹנוֹת שֶׁלּוֹ בִּלְבַד), according to the aforementioned way (עַל דֶּרֶךְ הַנִּזְכֶּרֶת), and they are called Abba and Imma (וְנִקְרָאִים אַבָּא וְאִמָּא). And Ze’ir Anpin, which is six Sefirot (וּזְעֵיר אַנְפִּין שֶׁהוּא ו׳ סְפִירוֹת), are the six extremities (הֵם ו׳ קְצָווֹת), six times six are אלה [אלה] (ו׳ פַּעַם ו׳ הֵם אֵלֶּה), and within them enclothes Binah (וּבָהֶם מִתְלַבֶּשֶׁת הַבִּינָה), which is called Mi [Who] (הַנִּקְרֵאת מִי), and it becomes Elohim (וְנַעֲשֶׂה אֱלֹהִים), “Mi [Who] created אלה [these]” (מִי בָרָא אֵלֶּה) (Introduction to the Zohar 1b). And the Nukvah of Ze’ir Anpin (וְנוּקְבֵיהּ דְּזְעֵיר אַנְפִּין), is the Malkhut of Atzilut (הִיא מַלְכוּת דַאֲצִילוּת), enclothing the seven lower Sefirot of Ze’ir Anpin (מַלְבֶּשֶׁת אֶת זְעֵיר ז׳ תַּחְתּוֹנוֹת שֶׁלּוֹ), in the secret of “the female shall surround the male” (בְּסוֹד נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31), and at the time of the Zivug she returns to him face to face (וּבְעֵת הַזִּוּוּג חוֹזֶרֶת אֵלָיו פָּנִים בְּפָנִים), and in their fitting place I shall explain them sufficiently (וּבִמְקוֹמָם הָרָאוּי לָהֶם אֲבָאֵרָם דֵּי צָרְכָּם).

Behold (הֲרֵי), when we arrange with complete, clear, and directed knowledge (כְּשֶׁנַּעֲרֹךְ בִּידִיעָה שְׁלֵמָה בְּרוּרָה וּמְכֻוֶּנֶת), we find (נִמְצָא), that the entire stature of the Malkhut is the measure of only one Sefirah (הֱיוֹת כָּל קוֹמַת הַמַּלְכוּת שִׁעוּר סְפִירָה אַחַת בִּלְבַד), in relation to the totality of the world of Atzilut (בְּעֵרֶךְ כְּלָלוּת עוֹלַם הָאֲצִילוּת). For Ze’ir Anpin there shall be six extremities of the entire totality (לִזְעֵיר יִהְיֶה ו׳ קְצָווֹת שֶׁל כָּל הַכְּלָלוּת), even though he himself is ten Sefirot (עִם שֶׁהוּא בְּעַצְמוֹ עֶשֶׂר סְפִירוֹת), and Abba and Imma are higher than him (וְאַבָּא וְאִמָּא גְּבוֹהִים מִמֶּנּוּ), and the head of the Keter is higher than them (וְרֹאשׁ הַכֶּתֶר גָּבוֹהַּ מֵעֲלֵיהֶם). However their legs are all equal until the end of Atzilut (אָמְנָם רַגְלֵי כֻלָּם שָׁוִים עַד סוֹף הָאֲצִילוּת), the legs of Atika [the Ancient One] (רַגְלֵי עַתִּיקָא), and the legs of Arich and Ein [Nothingness] (וְרַגְלֵי אֲרִיךְ וְאַיִן), and the legs of Abba and Imma (וְרַגְלֵי אַבָּא וְאִמָּא), and the legs of Ze’ir and his Nukvah (וְרַגְלֵי זְעֵיר וְנוּקְבֵיהּ), all of them are equal below until the end of Atzilut (כֻּלָּן שָׁוִין לְמַטָּה עַד סוֹף הָאֲצִילוּת). And that which Kanfei Yonah said (וּמַה שֶּׁאָמַר הַכַּנְפֵי יוֹנָה), that the legs of Arich descend until the end of Atzilut (שֶׁרַגְלֵי אֲרִיךְ יוֹרְדִים עַד סוֹף הָאֲצִילוּת), and the legs of Abba and Imma until the navel of Arich Anpin (וְרַגְלֵי אַבָּא וְאִמָּא עַד הַטַּבּוּר שֶׁל אֲרִיךְ אַנְפִּין)?

The answer is (תְּשׁוּבָה): know (דַּע), that in Sefer Kanfei Yonah he speaks at the time of the folding of the legs of Arich (כִּי בְּסֵפֶר כַּנְפֵי יוֹנָה מְדַבֵּר בִּשְׁעַת קִפּוּל רַגְלֵי אֲרִיךְ), when he is covered by Abba and Imma until the navel (שֶׁהוּא מְכוּסֶּה בְּאַבָּא וְאִמָּא עַד הַטַּבּוּר), and from the navel and below he is revealed and folded (וּמֵהַטַּבּוּר וּלְמַטָּה הוּא מְגוּלֶּה וּמִתְקַפֵּל), and his Reshimu [impression] enclothes itself within Ze’ir Anpin (וְרִשּׁוּמוֹ שֶׁלּוֹ מִתְלַבֵּשׁ בְּתוֹךְ זְעֵיר), and from there is his vitality (וּמִשָּׁם הוּא חַיּוּתוֹ). And that which we said, that the legs of Atzilut are equal (וּמַה שֶּׁאָמַרְנוּ רַגְלֵי הָאֲצִילוּת שָׁוִין), at the time when we perform good deeds (בִּזְמַן שֶׁאֲנַחְנוּ עוֹשִׂים מַעֲשִׂים טוֹבִים), we cause Arich itself to spread within Ze’ir Anpin (גּוֹרְמִים לַאֲרִיךְ עַצְמוֹ שֶׁיִּתְפַּשֵּׁט בְּתוֹךְ זְעֵיר), and this is impossible except through the agency of Abba and Imma (וְזֶה אִי אֶפְשָׁר אֶלָּא בְּאֶמְצָעוּת אַבָּא וְאִמָּא), for they also descend in their lower Partzufim (שֶׁהֵם יוֹרְדִים גַּם כֵּן בְּפַרְצוּפֵיהֶם הַתַּחְתּוֹנִים שֶׁלָּהֶם), until the legs of Ze’ir Anpin (עַד רַגְלֵי זְעֵיר). And they are Yisrael Saba and Tevunah (וְהֵם יִשְׂרָאֵל סָבָא וּתְבוּנָה), which are made from the illumination of the Tefillin (הַנַּעֲשִׂים מֵהֶאָרַת הַתְּפִלִּין), two Mochin and two crowns (תְּרֵין מוֹחִין וּתְרֵין עִטְרִין), gathering together within their Netzach, Hod, Yesod (הַמִּתְקַבְּצִים בְּנֵהִ״י שֶׁלָּהֶם), and becoming Partzufim unto themselves (וְנַעֲשִׂים פַּרְצוּפִים בִּפְנֵי עַצְמָם). And because they are Partzufim of illumination easy to conceal above (וּמִפְּנֵי שֶׁהֵם פַּרְצוּפֵי הֶאָרָה נוֹחִים לְהִתְגַּנֵּז לְמַעְלָה), and especially because they must bring downward their Chokhmah and Binah (וּבִפְרָט שֶׁהֵם צְרִיכִים לְהוֹרִיד לְמַטָּה חָכְמָה וּבִינָה שֶׁלָּהֶם), as I shall explain in their place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמָם). And when there are not within us good deeds, Heaven forbid (וּכְשֶׁאֵין בָּנוּ מַעֲשִׂים טוֹבִים חַס וְשָׁלוֹם), Arich folds his legs, three within three (אֲרִיךְ מְקַפֵּל אֶת רַגְלָיו תְּלַת גּוֹ תְּלַת), and if so the legs of Abba and Imma reach only until the chest of Arich (וְאִם כֵּן רַגְלֵי דְּאַבָּא וְאִמָּא אֵינָם מַגִּיעִים רַק עַד חָזֶה דַאֲרִיךְ), namely until his navel (דְּהַיְנוּ עַד טַבּוּרוֹ). And when you contemplate היטב (וּכְשֶׁתְּעַיֵּן הֵיטֵב), you will truly find (תִּמְצָא בֶּאֱמֶת), that every world of Ein Sof surrounds its companion (כִּי כָּל עוֹלָם שֶׁל אֵין סוֹף מַקִּיף חֲבֵירוֹ), and in the Tehiru each one enclothes its companion (וּבַטְּהִירוּ מַלְבִּישׁ כָּל אֶחָד חֲבֵירוֹ), until through their enclothing they reach above just as below (עַד שֶׁמַּגִּיעִים בְּהִתְלַבְּשׁוּתָם לְמַעְלָה כְּמוֹ לְמַטָּה), and they touch the Ein Sof within the lower earth (וְנוֹגְעִים בְּאֵין סוֹף שֶׁבָּאָרֶץ הַתַּחְתּוֹנָה), and Ein Sof within the Master of Will Himself (וְאֵין סוֹף בְּבַעַל הָרָצוֹן עַצְמוֹ), and this is the secret of the verse (וְזֶה סוֹד הַפָּסוּק): “The whole earth is filled with His glory” (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) (Isaiah 6), even in the place of the Klipot outside (וַאֲפִלּוּ בִּמְקוֹם הַקְּלִיפּוֹת מִבַּחוּץ). And this is against human reasoning (וְזֶהוּ נֶגֶד סְבָרָא הָאֱנוֹשִׁית), and this secret shall be explained (וִיפּוֹרַשׁ זֶה הַסּוֹד), according to the way of the secret of the verse (עַל דֶּרֶךְ סוֹד הַפָּסוּק): “Hashem rebuke you, O Satan” (יִגְעַר יְיָ בְּךָ הַשָּׂטָן) (Zechariah 3), which is the place of filth (הוּא מְקוֹם הַטִּנּוּפֶת), which is literally the place of idolatry (שֶׁהוּא מְקוֹם עֲבוֹדָה זָרָה מַמָּשׁ). And the explanation of the word Yig‘ar [He rebuke] (וְהַפֵּרוּשׁ שֶׁל פָּסוּק יִגְעַר), is two words: Ge‘ and ‘Ar (הוּא שְׁנֵי תֵבוֹת גַּע־עַר), and the Ein stands in place of two (וְהָעַיִן עוֹמֶדֶת בִּמְקוֹם שְׁנַיִם), meaning to say (רָצָה לוֹמַר), Ge‘ [touch] from the side of necessity (גַּע מִצַּד הַהֶכְרֵחַ), the holiness must touch in every manner (צָרִיךְ הַקְּדֻשָּׁה לִיגַּע בְּכָל הָאֹפֶן), so that there should not be, Heaven forbid, two authorities (שֶׁלֹּא יְהֵא חַס וְשָׁלוֹם שְׁתֵּי רְשׁוּיוֹת). And if a person should imagine, Heaven forbid (וְאִם יְשַׁעֵר אָדָם חַס וְשָׁלוֹם), that any existent thing possesses existence independent of Hashem יתברך (שֶׁיֵּשׁ לוֹ לְשׁוּם נִמְצָא קִיּוּם בִּלְתִּי יְיָ יִתְבָּרַךְ), then through this he would fall, Heaven forbid, into the thought that there are two authorities (אִם כֵּן יִפּוֹל בָּזֶה חַס וְחָלִילָה [בְּמַחֲשָׁבָה שֶׁיֵּשׁ] שְׁתֵּי רְשׁוּיוֹת). And therefore He decreed, may He be blessed (וְלָכֵן גָּזַר הוּא יִתְבָּרַךְ), even though the matters are repulsive (אַף עַל פִּי שֶׁהַדְּבָרִים הֵם מְאוּסִים), and they are in the category of Satan, whose numerical value is Nachash [serpent] with the word itself (וְהֵם בְּעֵרֶךְ שָׂטָן גִּימַטְרִיָּא נָחָשׁ עִם הַמִּלָּה), which is the Klipah and filth (שֶׁהוּא הַקְּלִיפָּה וְהַטִּנּוּף), holiness touches them (נוֹגַעַת בָּהֶם [בְּ]הַקְּדֻשָּׁה), but not actual holiness (אֲבָל לֹא קְדֻשָּׁה מַמָּשׁ), only ‘Ar [pouring] (רַק עַר). I mean to say (רְצוֹנִי לוֹמַר), that the holiness pours from there (שֶׁמְּעָרָה הַקְּדֻשָּׁה [מִ]לְשָׁם), like water striking upon the edge of the earth and immediately returning backward (כְּמוֹ הַמַּיִם מַכִּים עַל שְׂפַת הָאָרֶץ וְחוֹזְרִים כְּרֶגַע לַאֲחוֹרֵיהֶם). And this is the secret of (וְזֶהוּ סוֹד): “And the wicked are like the driven sea” (וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ) (Isaiah 57). Therefore they too are men of blood and deceit, they shall not halve their days (לָכֵן גַּם הֵם אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם) (Psalms 55), as it came, so it shall go from the world (כְּלְעֻמַּת שֶׁבָּא כֵּן יֵלֵךְ מִן הָעוֹלָם). Therefore Rabbi Shmuel heChasid established in Shir haYichud (לָכֵן תִּקֵּן רַבִּי שְׁמוּאֵל חָסִיד בְּשִׁיר הַיִּחוּד): “Even all filth does not defile You” (אַף כָּל טִנּוּפֶת לֹא תְטַנְּפֶךָּ), and the understanding one will understand (וְהַמֵּבִין יָבִין), that because of this they enacted in some places in the land of Poland (שֶׁמִּפְּנֵי זֶה תִּקְּנוּ בְּקְצָת מְקוֹמוֹת בְּאֶרֶץ פּוֹלִין), that they should not recite it (שֶׁלֹּא יֹאמְרוּ אוֹתוֹ), and we are concerned lest a heretic compose it (וְחָיְישִׁינַן שֶׁמָּא מִין חִבְּרוֹ), and they erred in this (וְטָעוּ בָזֶה). On the contrary (אַדְּרַבָּא), this is the essence of the faith (זֶה הוּא עִקַּר הָאֱמוּנָה), and the error of Adam haRishon (וְטָעוּת אָדָם הָרִאשׁוֹן), as I shall explain (כַּאֲשֶׁר אֲבָאֵר).

And let us return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), and the secret of the word ‘Ar [pouring] (וְסוֹד מִלַּת עַר), is that holiness pours from there (הוּא שֶׁמְּעָרָה הַקְּדֻשָּׁה [מִ]שָּׁם), and that place remains with an exceedingly subtle impression of holiness (וְנִשְׁאָר אוֹתוֹ מָקוֹם עִם רֹשֶׁם דַּק מְאֹד שֶׁל קְדֻשָּׁה), and it is the attribute of the back side (וְהִיא מִדַּת אֲחוֹרַיִים), in such a manner that no place remains apart from Him יתברך forever (בְּאֹפֶן שֶׁלֹּא יִשָּׁאֵר שׁוּם מָקוֹם זוּלָתוֹ יִתְבָּרַךְ לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן). And this is the saying of the calf (וְזֶהוּ אֲמִירַת הָעֵגֶל): “These are your gods, O Israel” (אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל) (Exodus 32), for there exists no created being apart from Him יתברך (כִּי לֹא יֵשׁ שׁוּם נִבְרָא זוּלָתוֹ יִתְבָּרַךְ), meaning (הַיְינוּ): no created being exists except through the Holy One blessed be He (אֵין שׁוּם נִבְרָא נִמְצָא אִם לֹא עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא), and behold this was the sin of Adam haRishon (וַהֲלוֹא זֶה הָיָה חֵטְא אָדָם הָרִאשׁוֹן). And I must preface for you a small introduction (וְצָרִיךְ אֲנִי לְהַקְדִּים לְךָ הַקְדָּמָה קְטַנָּה), and it is a great secret (וְהִיא סוֹד גָּדוֹל), you must know (צָרִיךְ אַתָּה לָדַעַת), that Ein Sof, blessed be He (כִּי הָאֵין סוֹף בָּרוּךְ הוּא), is forever bound within all the worlds (הוּא לְעוֹלָם קָשׁוּר בְּכָל הָעוֹלָמוֹת), and they are not separated from Him (וְאֵינָם נִפְרָדִים מִמֶּנּוּ), rather His supervision is forever attached to every single thing (אֶלָּא לְעוֹלָם הַשְׁגָּחָתוֹ נִדְבֶּקֶת בְּכָל דָּבָר וְדָבָר), from all the worlds of Atzilut, Beri’ah, Yetzirah, Asiyah (מִכָּל הָעוֹלָמוֹת אבי״ע), except that there is a distinction in the aforementioned attachment (אֶלָּא שֶׁיֵּשׁ הֶפְרֵשׁ בַּדְּבֵקוּת הַנִּזְכָּר), for whoever is greater than his companion, his attachment is greater than his companion’s (שֶׁכָּל הַגָּדוֹל מֵחֲבֵרוֹ הִתְדַּבְּקוּתוֹ גְּדוֹלָה מֵחֲבֵרוֹ). And in this manner His supervision proceeds over every thing (וְעַל דֶּרֶךְ זֶה הוֹלֶכֶת הַשְׁגָּחָתוֹ עַל כָּל דָּבָר), even over things unfit to be mentioned (אֲפִלּוּ עַל דְּבָרִים שֶׁאֵינָם רְאוּיִים לְהִזָּכֵר), such as the repulsive things and the filth of the Klipot (כְּמוֹ הַמְּאוּסִים וְהַטִּנּוּפֶת שֶׁל הַקְּלִיפּוֹת). And from the side of Ein Sof (וּמִצַּד אֵין סוֹף), there is no distinction from the end of His supervision to the beginning of His supervision (אֵין הֶפְרֵשׁ מִסּוֹף הַשְׁגָּחָתוֹ לְרֹאשׁ הַשְׁגָּחָתוֹ), for there is in Him neither beginning nor end (כִּי אֵין בּוֹ לֹא רֹאשׁ וְלֹא סוֹף), rather everything is according to the power of the receivers (אֶלָּא הַכֹּל לְפִי כֹּחַ הַמְּקַבְּלִים). Like that which the sages of blessed memory said concerning the verse (כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל עַל פָּסוּק): “The voice of Hashem is in power” (קוֹל יְיָ בַּכֹּחַ) (Psalms 29), when the Holy One blessed be He at Sinai made His voice heard to Israel, to each one according to his strength (כְּשֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּסִינַי מַשְׁמִיעַ קוֹלוֹ לְיִשְׂרָאֵל לְכָל אֶחָד כְּפִי כּוֹחוֹ), elders according to their strength (זְקֵנִים לְפִי כּוֹחָן), children according to their strength (קְטַנִּים כְּפִי כּוֹחָן) (Tanchuma Shemot 25). And if in the voice there is this distinction (וְאִם בַּקּוֹל יֵשׁ הֶפְרֵשׁ זֶה), all the more so in supervision (כָּל שֶׁכֵּן בַּהַשְׁגָּחָה). Like that which Sefer Berit Menuchah said (כְּמוֹ שֶׁאָמַר הַסֵּפֶר בְּרִית מְנוּחָה), whoever believes that one thing among the creations of Hashem יתברך and among His arrangements is separate from Him (כָּל מִי שֶׁמַּאֲמִין שֶׁדָּבָר אֶחָד מִן בְּרוּאָיו שֶׁל הַשֵּׁם יִתְבָּרַךְ וּמִן סִדּוּרָיו נִבְדָּל מִמֶּנּוּ), behold this one is among those of little faith, may the Merciful One save us (הֲרֵי זֶה מִקְּטַנֵּי אֱמוּנָה רַחֲמָנָא לִיצְלַן), for he cuts down the plantings (שֶׁהוּא מְקַצֵּץ בַּנְּטִיעוֹת), by saying that the plantings are separated from the planter (בְּאוֹמְרוֹ שֶׁהַנְּטִיעוֹת מֻבְדָּלִים מִן הַנּוֹטֵעַ).

Behold this was the sin of Adam haRishon (הֲלֹא זֶה הָיָה חֵטְא אָדָם הָרִאשׁוֹן), when he ate from the fruit of the tree in Yetzirah (כְּשֶׁאָכַל מִפְּרִי הָעֵץ שֶׁבִּיצִירָה), for he thought that this fruit was separated from its cause, the Tree of Life of the Garden of Eden of Beri’ah (שֶׁהָיָה סָבוּר שֶׁפְּרִי זֶה הָיָה נִבְדָּל מֵעִילָתוֹ שֶׁל עֵץ הַחַיִּים שֶׁל גַּן עֵדֶן דִּבְרִיאָה), from which it emerged into Yetzirah (שֶׁיָּצָא מִמֶּנּוּ לִיצִירָה). And his thought was for good (וְהָיְתָה מַחֲשַׁבְתּוֹ לְטוֹבָה), in saying (בְּאוֹמְרוֹ), that it was not fitting to stand continually before His Shekhinah (כִּי לֹא הָיָה רָאוּי לַעֲמוֹד תָּמִיד לִפְנֵי שְׁכִינָתוֹ יִתְבָּרַךְ), and in order to bestow himself he ate from the fruit (וּכְדֵי לְהַשְׁפִּיעַ עַצְמוֹ אָכַל מִן הַפְּרִי), thinking (בְּחָשְׁבוֹ), that through this eating he would become separated from before His Shekhinah (כִּי בַּאֲכִילָה זוֹ יִהְיֶה הוּא נִבְדָּל מִלִּפְנֵי שְׁכִינָתוֹ יִתְבָּרַךְ), like the fruit (כְּמוֹ הַפְּרִי). And likewise this was done in order to become wise from the knowledge of the fruit (וְגַם כֵּן נַעֲשָׂה כְּדֵי לְהִתְחַכֵּם מִדַּעַת הַפְּרִי), and he did not need to become wise from His Shekhinah (וְלֹא הָיָה צָרִיךְ לְהִתְחַכֵּם מִשְּׁכִינָתוֹ יִתְבָּרַךְ), and the Holy One blessed be He gave him measure for measure (וְנָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִדָּה כְּנֶגֶד מִדָּה), and death was decreed upon him (וְנִקְנַס מִיתָה), for thus he distanced himself from Him (שֶׁכֵּן נִתְרַחֵק הוּא מִמֶּנּוּ), for He expelled him from Gan Eden (שֶׁגֵּרֵשׁ אוֹתוֹ מִגַּן עֵדֶן), and through death his body became distanced from life (וּבַמִּיתָה נִתְרַחֵק גּוּפוֹ מִן הַחַיִּים).

Behold before you (הֲרֵי לְפָנֶיךָ), that His supervision, may He be blessed, is over every thing and every detail (שֶׁהַשְׁגָּחָתוֹ יִתְבָּרַךְ עַל כָּל דָּבָר וּפְרָטֵי הַדְּבָרִים), and nothing is separated from Him (וְאֵין נִבְדָּל מִמֶּנּוּ), as the verse says (כְּמוֹ שֶׁאָמַר הַפָּסוּק): “The heavens and the earth I fill” (אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא) (Jeremiah 23). And this suffices regarding what I explained to you of the matter (וְדַי בָּזֶה מַה שֶּׁבֵּאַרְתִּי לְךָ הָעִנְיָן), the supervision of the worlds line upon line, precept upon precept (הַשְׁגָּחַת הָעוֹלָמוֹת קַו לָקָו צַו לָצָו) (Isaiah 28), in the matter of the one who adds (בְּעִנְיַן הַמּוֹסִיף), he shall see that it is in His hand to distance and to draw near through His supervision (יִרְאֶה שֶׁבְּיָדוֹ לְרַחֵק וּלְקָרֵב בְּהַשְׁגָּחָתוֹ), may Hashem be blessed forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).