Chapter One (פֶּרֶק רִאשׁוֹן)

ou must know (צָרִיךְ אַתָּה לָדַעַת), that after Adam Kadma’ah in general ascended upward (אַחֲרֵי שֶׁנִּסְתַּלֵּק אָדָם קַדְמָאָה סְתָם לְמַעְלָה), and his two thirds ascended into the sphere of the Tehiru and above it (וְעָלוּ ב׳ שְׁלִישָׁיו אֶל תּוֹךְ כַּדּוּר הַטְּהִירוּ וּמַעְלָה מִמֶּנּוּ), into the legs of Adam Kadma’ah Setima’ah [the Concealed Primordial Adam] (אֶל תּוֹךְ רַגְלֵי אָדָם קַדְמָאָה סְתִימָאָה), which are above the Tehiru (שֶׁהֵם עַל הַטְּהִירוּ), the Holy One blessed be He decreed upon the Malkhut of Adam Kadma’ah in general (גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מַלְכוּת אָדָם קַדְמָאָה סְתָם), that she enlarge the place of her tent (שֶׁהִרְחִיבָה מְקוֹם אָהֳלָהּ), and she spread within her ten Sefirot: Keter, Chokhmah, Binah, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malkhut (וְנִתְפַּשְּׁטָה בְּעֶשֶׂר סְפִירוֹתֶיהָ כח״ב חג״ת נהי״ם), and from now on her name shall be called Reisha DeLa Ityada [the Unknowable Head] (וְשָׁמָּהּ יִקָּרֵא מֵעַתָּה רֵישָׁא דְלָא אִתְיְדַע). And she spread within her ten Sefirot (וְהִיא נִתְפַּשְּׁטָה בְּעֶשֶׂר סְפִירוֹתֶיהָ), before Reisha DeEin [the Head of Nothingness] and the head of Arich Anpin emerged outward from the vessel of Keter (קוֹדֶם שֶׁיָּצְאוּ רֵישָׁא דְאַיִן וְרֵישָׁא דַאֲרִיךְ אַנְפִּין לַחוּץ מִכְּלִי הַכֶּתֶר), and they found the seven Tikkunim prepared to split within their Gulgalta [skull] (וּמָצְאוּ הַז׳ תִּיקּוּנִים מוּכָנִים לִבְקֹעַ בְּגֻלְגַּלְתָּא שֶׁלָּהֶם), and at that time the seven Tikkunim were made through the power of the seven Sefirot remaining in the essential Keter (וּבְאוֹתוֹ הַפַּעַם נַעֲשׂוּ הַז׳ תִּיקּוּנִים בְּכֹחַ הַשֶּׁבַע סְפִירוֹת שֶׁנִּשְׁאֲרוּ בַּכֶּתֶר הָעִיקָרִי).

For their Keter, Chokhmah, Binah became the three heads (כִּי כח״ב שֶׁלָּהֶן נַעֲשׂוּ ג׳ רֵישִׁין), and the seven that we mentioned entered in the secret of Neshamah within these seven Tikkunim (וְהַז׳ שֶׁאָמַרְנוּ נִכְנְסוּ בְּסוֹד נְשָׁמָה בְּתוֹךְ הַשִּׁבְעָה תִּיקּוּנִים הַלָּלוּ), which are within the Malkhut of Adam Kadma’ah in general (שֶׁבְּתוֹךְ מַלְכוּת אָדָם קַדְמָאָה סְתָם), and through this power the seven Tikkunim came into being (וּבְכֹחַ זֶה נִתְהַוּוּ הַז׳ תִּיקּוּנִים). And before we come to explain and clarify the Tikkunim of the Malkhut of this Adam Kadmon (וְקוֹדֶם שֶׁנָּבוֹא לְבָאֵר וּלְפָרֵשׁ תִּיקּוּנֵי מַלְכוּת אָדָם קַדְמוֹן זֶה), it is fitting that we first explain the secret of the thread of Ein Sof and its essence (רָאוּי שֶׁנְּבָאֵר מִקּוֹדֶם סוֹד הַחוּט שֶׁל אֵין סוֹף וּמַהוּתוֹ), and from within it will be explained the essence of the Tikkunim of the Malkhut of Adam Kadmon called Atik Yomin [Ancient of Days] (וּמִתּוֹכוֹ יִתְבָּאֵר מַהוּת תִּיקּוּנֵי הַמַּלְכוּת דְּאָדָם קַדְמוֹן שֶׁנִּקְרֵאת עַתִּיק יוֹמִין), in her seven lower Sefirot (בְּז׳ תַּחְתּוֹנִיּוֹת שֶׁלָּהּ). And we shall say (וְנֹאמַר), that all the creations which the Holy One blessed be He created by Himself and by His glory (כִּי כָּל הַבְּרִיאוֹת שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וּבִכְבוֹדוֹ), were through this thread (הָיָה עַל יְדֵי הַחוּט הַזֶּה), even when it arose in His thought to create the shattered vessels (אֲפִלּוּ כְּשֶׁעָלָה בְּמַחֲשַׁבְתּוֹ לְהִבָּרְאוֹת הַכֵּלִים שֶׁנִּשְׁבְּרוּ), they were created through the power of this thread (הָיוּ נִבְרָאִים בְּכֹחַ הַחוּט הַזֶּה), and also after they shattered (וְגַם אַחַר שֶׁנִּשְׁבְּרוּ), the lights returned and ascended through it to that which requires rectification (חָזְרוּ הָאוֹרוֹת וְעָלוּ עַל יָדוֹ לְמִי שֶׁצָּרִיךְ תִּיקּוּן). And the wise man has his eyes in his head (וְהֶחָכָם עֵינָיו בְּרֹאשׁוֹ) (Ecclesiastes 2), to understand how far the matters reach (לְהָבִין עַד הֵיכָן הַדְּבָרִים מַגִּיעִים), the actions of the thread of Ein Sof that we mentioned (פְּעוּלוֹת חוּט שֶׁל אֵין סוֹף שֶׁאָמַרְנוּ), and the actions of the seven Ketarim and seven Chokhmot and seven Binot that ascended (וּפְעוּלוֹת ז׳ כְּתָרִים וְז׳ חָכְמוֹת וְז׳ בִּינוֹת שֶׁעָלוּ), everything was through this thread (הַכֹּל הָיָה עַל יְדֵי הַחוּט הַזֶּה). And after the Tikkun (וְאַחַר הַתִּיקּוּן), when we raise feminine waters from our good deeds to Ze’ir Anpin and his Nukvah (שֶׁאֲנַחְנוּ מַעֲלִים מַיִן נוּקְבִין מִמַּעֲשֵׂינוּ הַטּוֹבִים לִזְעֵיר וְנוּקְבֵיהּ), and from Ze’ir Anpin and his Nukvah to Abba and Imma (וּמִזְּעֵיר וְנוּקְבֵיהּ לְאַבָּא וְאִמָּא), and from Abba and Imma to Arich (וּמִן אַבָּא וְאִמָּא לַאֲרִיךְ), and from Arich to Adam Kadma’ah within whom this thread is hidden (וּמֵאֲרִיךְ לְאָדָם קַדְמָאָה שֶׁהַחוּט הַזֶּה גָּנוּז בּוֹ), it follows that all the awakening ascends to this thread (נִמְצָא שֶׁכָּל הַהִתְעוֹרְרוּת עוֹלָה אֶל הַחוּט הַזֶּה). And even those which Ein Sof, blessed be He, estimated in thought to be created (וַאֲפִלּוּ אוֹתָם שֶׁשִּׁעֵר אֵין סוֹף בָּרוּךְ הוּא בְּמַחֲשָׁבָה לְהִבָּרְאוֹת), and they did not emerge into actuality (וְלֹא יָצְאוּ אֶל הַפּוֹעַל), which are those hidden within Adam Kadma’ah Setima’ah [the Concealed Primordial Adam] (שֶׁהֵם אוֹתָם הַנִּגְנָזִים בְּאָדָם קַדְמָאָה סְתִימָאָה), and they did not yet possess existence (וְלֹא הָיָה לָהֶם הֲוָיָה עֲדַיִן), because of this he is called Setima’ah [Concealed] (עַד שֶׁמִּפְּנֵי זֶה נִקְרָא סְתִימָאָה), since within him are hidden all the new Neshamot (לִהְיוֹת שֶׁבּוֹ כָּל הַנְּשָׁמוֹת חֲדָשׁוֹת גְּנוּזוֹת), and all the existences destined to become renewed and created in the eighth millennium (וְכָל הַהֲוָיוֹת שֶׁעֲתִידִים לְהִתְחַדֵּשׁ וְלְהִבָּרֵא בָּאֶלֶף הַשְּׁמִינִי). Which is not the case with Adam Kadmon in general (מַה שֶּׁאֵין כֵּן בְּאָדָם קַדְמוֹן סְתָם), they are the Neshamot fitting for this world (הֵם הַנְּשָׁמוֹת הָרְאוּיִים בָּעוֹלָם הַזֶּה), to be created and rectified and renewed (לְהִבָּרֵא וּלְהִתְתַּקֵּן וּלְהִתְחַדֵּשׁ). And not only this (וְלֹא זוֹ אַף זוֹ), even the vessels themselves which emerged into actuality in the eighth millennium when the worlds shall be renewed (אֲפִלּוּ הַכֵּלִים עַצְמָם שֶׁיָּצְאוּ לַפּוֹעַל בָּאֶלֶף הַשְּׁמִינִי שֶׁיִּתְחַדְּשׁוּ הָעוֹלָמוֹת), and each one shall ascend three levels higher (וְיַעֲלוּ כָּל אַחַת שָׁלֹשׁ מַדְרֵגוֹת יוֹתֵר עֶלְיוֹנִים), until everything returns and becomes included within this thread (עַד שֶׁיַּחְזְרוּ הַכֹּל וְיִתְכַּלְּלוּ בְּתוֹךְ הַחוּט הַזֶּה). And then the verse shall be fulfilled, as it is written (וְאָז יִתְקַיֵּם הַפָּסוּק דִּכְתִיב): “And the light of the moon shall be as the light of the sun” (וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה) (Isaiah 30). And the intention of “the light of the moon” is the world of Asiyah (וְהַכַּוָּנָה אוֹר הַלְּבָנָה הוּא עוֹלָם הָעֲשִׂיָּה), within which the moon nests, namely his Nukvah (שֶׁמְּקַנֵּן בּוֹ הַלְּבָנָה דְּהַיְנוּ נוּקְבֵיהּ). And we infer precisely from the phrase “the light of the moon” and not the moon itself (וְדַיְיקִינַן שַׁפִּיר מִמִּלַּת אוֹר הַלְּבָנָה וְלֹא הַלְּבָנָה עַצְמָהּ), namely that her nesting shall be as the light of the sun (דְּהַיְנוּ הַקִּינוּן שֶׁלָּהּ יִהְיֶה כְּאוֹר הַחַמָּה), namely Ze’ir Anpin which nests in the world of Yetzirah (דְּהַיְנוּ זְעֵיר שֶׁמְּקַנֵּן בְּעוֹלַם הַיְצִירָה), and now too the phrase “the light of the sun” comes out precise regarding this nesting (וְגַם הַשְׁתָּא אָתֵי שַׁפִּיר מִלַּת אוֹר הַחַמָּה לְדִיּוּק הַקִּינוּן הַזֶּה). “And the light of the sun shall be sevenfold, as the light of the seven days” (וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים) (Isaiah 30), and its explanation is (וּפֵירוּשׁוֹ הוּא), that Ze’ir Anpin shall ascend two levels (שֶׁזְּעֵיר יַעֲלֶה שְׁנֵי מַעֲלוֹת), of two times seven (שֶׁל שְׁנֵי פְּעָמִים שֶׁבַע), and thus the phrase “sevenfold” is exact (וְהַיְינוּ שַׁפִּיר מִלַּת שִׁבְעָתַיִם), namely the seven of the world of Beri’ah and the seven of the world of Atzilut (דְּהַיְנוּ הַשִּׁבְעָה שֶׁל עוֹלַם הַבְּרִיאָה וְהַשִּׁבְעָה שֶׁל עוֹלַם הָאֲצִילוּת). And also Arich shall include himself within Adam Kadma’ah (וְגַם אֲרִיךְ יִכְלוֹל עַצְמוֹ בְּאָדָם קַדְמָאָה), and you already know that the spreading of Adam Kadmon is throughout the entire world of the points (וּכְבָר יָדַעְתָּ שֶׁהִתְפַּשְּׁטוּת אָדָם קַדְמוֹן הוּא בְּכָל עוֹלַם הַנְּקוּדוֹת), namely until the end of the seven points that shattered (דְּהַיְנוּ עַד סוֹף ז׳ הַנְּקוּדוֹת שֶׁנִּשְׁבְּרוּ), which are the seven primordial days (שֶׁהֵם שִׁבְעַת יָמִים הָרִאשׁוֹנִים), it follows that all of them ascend through this thread (נִמְצָא שֶׁכֻּלָּם עוֹלִים עַל יְדֵי הַחוּט הַזֶּה). And this is the secret of what is said in Sifra deTzni‘uta (וְזֶהוּ סוֹד אוֹמְרוֹ בְּסִפְרָא דְצְנִיעוּתָא): “Within it ascend those that were, and within it ascend those that were not and shall be” (בֵּיהּ סָלִיקוּ דַהֲווֹ וּבֵיהּ סָלְקִין דְּלָא הֲווֹ וִיהוֹוִין). And if you say (וְאִם תֹּאמַר), granted concerning those that were, this is satisfactory (בִּשְׁלָמָא דַהֲווֹ נִיחָא), but concerning those that were not, how do they ascend (אֲבָל דְּלָא הֲווֹ אֵיךְ סָלְקִין)? And furthermore concerning those that shall be, how do they ascend (וְתוּ וִיהוֹוִין אֵיךְ סָלְקִין)? Behold they have not yet come into being until the future to come, as stated (הֲלֹא עֲדַיִן לֹא נִתְהַוּוּ עַד לֶעָתִיד לָבוֹא כָּאָמוּר). Rather you must know (אֶלָּא צָרִיךְ אַתָּה לָדַעַת), that all the points which they said were in the thought of the Holy One blessed be He (שֶׁכָּל הַנְּקוּדוֹת שֶׁאָמְרוּ שֶׁהָיוּ בְּמַחֲשַׁבְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), He planted them in every generation and generation (שְׁתָלָן בְּכָל דּוֹר וָדוֹר). And if you say (וְאִם תֹּאמַר), now the difficulty is even greater (עַתָּה הַקּוּשְׁיָא יוֹתֵר גְּדוֹלָה), for behold the sages of blessed memory said (שֶׁהֲרֵי אָמְרוּ חֲזַ״ל), that they are “the brazen-faced ones of the generation” (שֶׁהֵן עַזֵּי פָנִים שֶׁבַּדּוֹר) (Beitzah 25b). Rather you must know a small introduction (אֶלָּא צָרִיךְ אַתָּה לָדַעַת הַקְדָּמָה קְטַנָּה), that the ascent in thought possessed two aspects (שֶׁהָעֲלִיָּה בְּמַחֲשָׁבָה הָיָה בָהּ שְׁנֵי בְחִינוֹת), one (אַחַת), when it ascended in thought (כְּשֶׁעָלְתָה בְּמַחֲשָׁבָה), immediately it was the aspect of goodness and the attribute of mercy (תֵּכֶף הִיא בְּחִינַת הַטּוֹב מִדַּת הָרַחֲמִים), and afterward when they did not emerge (וְאַחַר כָּךְ כְּשֶׁלֹּא יָצְאוּ), they are considered as though they were destroyed (הֵם נֶחְשָׁבִים כְּאִלּוּ נֶחֱרְבוּ), because they did not emerge immediately (מִפְּנֵי שֶׁלֹּא יָצְאוּ תֵּכֶף), and this is the aspect of the attribute of judgment (וְהִיא בְּחִינַת מִדַּת הַדִּין). And afterward when the shattered vessels came into being (וְאַחַר כָּךְ כְּשֶׁנִּתְהַוּוּ הַכֵּלִים שֶׁנִּשְׁבְּרוּ), that aspect of destruction mentioned above became included with the shattered vessels (אוֹתָהּ הַבְּחִינָה שֶׁל הַחֻרְבָּה הַנִּזְכֶּרֶת נִכְלְלָה עִם הַכֵּלִים הַנִּשְׁבָּרִים), and the aspect of Tikkun, namely the ascent which is the aspect of the Chesed that we mentioned (וּבְחִינַת הַתִּיקּוּן דְּהַיְנוּ הָעֲלִיָּה שֶׁהִיא בְּחִינַת הַחֲסָדִים שֶׁאָמַרְנוּ), cleaved to the vessels after the Tikkun (נִדְבְּקָה בַּכֵּלִים שֶׁל אַחַר הַתִּיקּוּן), for every thing that arose in good thought does not return empty (שֶׁכָּל דָּבָר שֶׁעָלָה בְּמַחֲשָׁבָה טוֹבָה אֵינוֹ חוֹזֵר רֵיקָם). And to this the sages of blessed memory alluded (וְלָזֶה רָמְזוּ רַזַ״ל): “The Holy One blessed be He shall plant them in every generation and generation” (יִשְׁתְּלָן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל דּוֹר וָדוֹר), so that they should not become nullified completely (כְּדֵי שֶׁלֹּא יִתְבַּטְּלוּ מִכֹּל וָכֹל), rather everything shall come into actuality (אֶלָּא הַכֹּל יָבוֹא לִידֵי פּוֹעַל). And from the most elevated aspect that exists within these vessels which ascended in thought (וּמֵהַבְּחִינָה הַיּוֹתֵר מְעוּלָּה שֶׁהִיא בְּאֵלּוּ הַכֵּלִים שֶׁעָלוּ בְּמַחֲשָׁבָה), together with that hidden light in the Yesod which we mentioned, which is included within the aforementioned thread (בְּצֵירוּף אוֹתוֹ הָאוֹר הַגָּנוּז בַּיְסוֹד שֶׁאָמַרְנוּ שֶׁהוּא כָּלוּל בַּחוּט הַנִּזְכָּר), from both of them together the worlds are renewed every day (מִשְּׁנֵיהֶם יַחַד מִתְחַדְּשִׁים הָעוֹלָמוֹת בְּכָל יוֹם). And now it is not astonishing (וְעַתָּה אֵין תֵּימָא), that the Holy One blessed be He creates for every righteous person a world unto himself (שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא לְכָל צַדִּיק עוֹלָם בִּפְנֵי עַצְמוֹ), through the secrets and mysteries of the Torah heavens are made for him (בְּסוֹדֵי וְרָזֵי הַתּוֹרָה נַעֲשִׂים לוֹ שָׁמַיִם), and from its simple meaning, from his breath, earth is made (וּמִפְּשׁוּטוֹ מֵהֶבֶל שֶׁלּוֹ נַעֲשֵׂה אֶרֶץ). And everything is hidden within this thread (וְהַכֹּל הוּא גָּנוּז בְּתוֹךְ הַחוּט הַזֶּה), together with all the Neshamot of the righteous hidden within it (עִם כָּל נִשְׁמוֹת הַצַּדִּיקִים הַגְּנוּזִים בּוֹ), and destined to be created (וַעֲתִידִים לְהִבָּרֵא), and forever, even at this time (וּלְעוֹלָם אֲפִלּוּ בַּזְּמַן הַזֶּה), the lights of Tohu that were rectified illuminate in hiddenness and concealment (הָאוֹרוֹת שֶׁל תֹּהוּ שֶׁנִּתְקַנּוּ מְאִירִים בִּגְנִיזוּ וּטְמִירוּ), even though the time has not yet come for them to emerge into the air of the world except in the future (אַף עַל פִּי שֶׁאֵין הַזְּמַן עֲדַיִן שֶׁיֵּצְאוּ לַאֲוִיר הָעוֹלָם כִּי אִם לֶעָתִיד). And they illuminate in hiddenness (וּמְאִירִים בִּגְנִיזוּ), for they were hidden within the Yesod that we mentioned (שֶׁנִּגְנְזוּ בְּתוֹךְ הַיְסוֹד שֶׁאָמַרְנוּ), and in concealment (וּבִטְמִירוּ), namely when they were concealed within the aforementioned thread (דְּהַיְנוּ כְּשֶׁנִּטְמְרוּ בְּתוֹךְ הַחוּט הַנִּזְכָּר). Behold before you (הֲרֵי לְפָנֶיךָ), “those that were not and shall be” (דְּלָא הֲווֹ וִיהוֹוִין), all of them already are (הַכֹּל הֲווֹ), for the lights make use of them now (שֶׁהָאוֹרוֹת מִשְׁתַּמְּשִׁין בָּהֶם עַכְשָׁיו), but in their proper time they shall illuminate more (אֲבָל בִּזְמַנָּם יָאִירוּ יוֹתֵר), as we said (כְּמוֹ שֶׁאָמַרְנוּ), if so it is correct to say (אִם כֵּן יִצְדַּק לוֹמַר): “within it they ascended and within it they ascend” (בֵּיהּ סָלִיקוּ וּבֵיהּ סָלְקִין).