Chapter Six (פֶּרֶק שִׁשִּׁי)

Ein Sof, blessed be He (אֵין סוֹף בָּרוּךְ הוּא), when He decreed that all the worlds should be rectified in the secret of Metakla [balance] (כְּשֶׁגָּזַר שֶׁיִּתְתַּקְּנוּ כָּל הָעוֹלָמוֹת בְּסוֹד מַתְקְלָא), then every one of the supernal powers (אָז כָּל אֶחָד מֵהַכֹּחוֹת הָעֶלְיוֹנוֹת) gave from its light (נָתַן לוֹ מֵאוֹרוֹ), in order to assist it in the Tikkun of the Metakla [balance] (כְּדֵי לְסַיְּיעוֹ לְתִקּוּן הַמַּתְקְלָא). Adam Kadma’ah Setima’ah [the Concealed Primordial Adam] (אָדָם קַדְמָאָה סְתִימָאָה) gave to Adam Kadmon in general (נָתַן לְאָדָם קַדְמוֹן סְתָם), which is Keter within Keter (שֶׁהוּא כֶּתֶר שֶׁבְּכֶתֶר), the form of its Partzuf (צוּרַת הַפַּרְצוּף שֶׁלּוֹ), which is A"B, S"G, M"H, B"N (שֶׁהוּא ע״ב ס״ג מ״ה ב״ן). And in this order they are fixed within it (וּבְזֶה הַסֵּדֶר הֵם קְבוּעִים בּוֹ), A"B is in the Gulgalta [skull] of the head of Adam Kadmon (ע״ב הוּא בְּגֻלְגַּלְתָּא הָרֹאשׁ שֶׁל אָדָם קַדְמוֹן), and S"G is in the ears (וְס״ג הוּא בָּאָזְנַיִם), and M"H is in the nose (וּמ״ה הוּא בַּחוֹטֶם), and B"N is in the mouth (וּב״ן הוּא בַּפֶּה). And from the Avira Dakya [refined air] (וּמֵהָאֲוִירָא דַכְיָא), which is within this Adam Kadmon (שֶׁהוּא בְּתוֹךְ אָדָם קַדְמוֹן זֶה), descending from Avir Kadmon [Primordial Air] to the nose of the head (הַיּוֹרֵד מֵאֲוִיר קַדְמוֹן אֶל חוֹטֶם הָרֹאשׁ), to pour Ruach haKodesh upon those worthy of it (לִשְׁפּוֹךְ רוּחַ הַקֹּדֶשׁ עַל הָרְאוּיִים אֵלָיו), as I explained in the Gate of Avir Kadmon [Primordial Air] (כַּאֲשֶׁר פֵּרַשְׁתִּי בְּשַׁעַר אֲוִיר קַדְמוֹן), there were born from it seven breaths (נוֹלַד מִמֶּנָּה שִׁבְעָה הֲבָלִים). And corresponding to them Kohelet mentioned seven vanities (וּכְנֶגְדָּן הִזְכִּיר קֹהֶלֶת ז׳ הֲבָלִים) (Ecclesiastes 1), and these are they (וְאֵלּוּ הֵם): the breath emerging from the head (הַהֶבֶל הַיּוֹצֵא מֵהָרֹאשׁ), and they are the secret of the hairs (וְהֵם סוֹד הַשְּׂעָרוֹת), and they are letters of judgment relative to it (וְהֵם אוֹתִיּוֹת שֶׁל דִּין לְגַבֵּי דִידֵיהּ), and complete Chesed relative to that which is beneath it (וְחֶסֶד גָּמוּר [כַּלְפֵּי] מַה שֶּׁלְּמַטָּה מִמֶּנּוּ), and they are excess lights (וְהֵם אוֹרוֹת עוֹדְפִים), which are unable to remain within the Gulgalta [skull] because of the abundance of light (שֶׁאֵינָם יְכוֹלִים לִהְיוֹת בַּגֻלְגַּלְתָּא מִכֹּחַ רִבּוּי אוֹר), and they emerge from the head in the secret of Ohr Chozer [Returning Light] (וְיוֹצְאִים מֵהָרֹאשׁ בְּסוֹד אוֹר חוֹזֵר). And when they spread downward (וּכְשֶׁמִּתְפַּשְּׁטִים לְמַטָּה), every hair becomes a complete world (כָּל שֵׂעָר נַעֲשֶׂה עוֹלָם מָלֵא), for reverse the word hair and you will find ten Sefirot (כִּי הֲפוֹךְ שֵׂעָר וְתִמְצָא עֶשֶׂר סְפִירוֹת), and it is a complete world (וְהוּא עוֹלָם מָלֵא). And within the hairs there are mercy and judgment (וְיֵשׁ בַּשְּׂעָרוֹת רַחֲמִים וְדִין), as it is said (שֶׁנֶּאֱמַר): “And Atik Yomin sat, His garment was like white snow, and the hair of His head like clean wool” (וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁיהּ כִּתְלַג חִוָּר וּשְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא) (Daniel 7). And this is the language of the Zohar Chadash, Parashat Yitro, daf 67 (וְזֶה לְשׁוֹן הַזֹּהַר חָדָשׁ פָּרָשַׁת יִתְרוֹ דַּף ס״ז): “And all of them are mercies” (וְכֻלְּהוּ רַחֲמֵי), meaning to say (רָצָה לוֹמַר), the hairs of Atik Yomin are all mercies (שַׂעֲרוֹת עַתִּיק יוֹמִין הֵם כֻּלָּם רַחֲמִים). “There is no hair that does not possess a spring, and this is Yod” (לֵית נִימָא דְלָא אִית לֵיהּ מַבּוּעָא וְדָא י׳), “a long hair this is Vav” (נִימָא אֲרִיכָא דָא ו׳), “curled this is small Heh” (קְמִיטָא ה׳ זְעֵירָא), “long and curled below this is the upper Heh” (אֲרִיכָא וּקְמִיטָה לְתַתָּא דָא ה׳ עִילָאָה), “for within it there is judgment and mercy” (דְּאִית בֵּיהּ דִּינָא וְרַחֲמֵי), “for that which is curled and not long is entirely judgment” (דְּקְמִיטָא וְלָא אֲרִיכָא דְּאִיהוּ כֻּלָּא דִּינָא), “and every single hair is a complete world” (וְכָל נִימָא וְנִימָא אִיהוּ עָלְמָא שְׁלִימָא), “and concerning them it is said: ‘and maidens without number’” (וַעֲלַיְיהוּ אִתְּמַר וַעֲלָמוֹת אֵין מִסְפָּר) (Song of Songs 6). Its explanation is (פֵּרוּשׁ), do not read maidens but worlds (אַל תִּקְרֵי עֲלָמוֹת אֶלָּא עוֹלָמוֹת). And because of this (וּבְגִין דָּא), the masters of the Mishnah said (אָמְרוּ מָארֵי מַתְנִיתִין): every Tzaddik possesses a world unto himself (כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ), and he is one hair of the Holy One blessed be He (וְאִיהוּ נִימָא חֲדָא דְקוּבְּ״ה), a complete world (עָלְמָא שְׁלִימָא), and because of this it is said (וּבְגִינָה אִתְמַר), that the Holy One blessed be He is exacting with the righteous even to a hairbreadth (דְּקוּבְּ״ה מְדַקְדֵּק עִם הַצַּדִּיקִים אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה) (Yevamot 121b), and no kingdom touches its companion except by the fullness of a hair (וְאֵין מַלְכוּת נוֹגַעַת בַּחֲבֶרְתָּהּ אֶלָּא כִּמְלֹא נִימָא). Concerning them it is said (עֲלַיְיהוּ אִתְמַר): “His locks are curled” (קְוֻצּוֹתָיו תַּלְתַּלִּים) (Song of Songs 5), above the head (לְעֵילָא דְּרֵישָׁא), and in the division of the head the paths divide within the hair into thirty-two paths (וּבְפַלְגוּ דְּרֵישָׁא מִתְפַּלְגִין אָרְחִין בְּשַׂעֲרָא לִתְלָתִין וּתְרֵין שְׁבִילִין), and these Tikkunim are within the head of that body of Gan Eden (וְאִלֵּין תִּיקּוּנִין אִינוּן בְּרֵישָׁא דְּהַהוּא גּוּפָא דְגַן עֵדֶן), and all the Tikkunim are within it (וְכֻלְּהוּ תִּיקּוּנִין אִית בֵּיהּ). And that which occurred to the fathers occurred to the children (וּמַה שֶּׁאֵירַע לָאָבוֹת אֵירַע לַבָּנִים). And there are chambers and palaces for the righteous (וְיֵשׁ מְדוֹרִים וְהֵיכָלוֹת לַצַּדִּיקִים), in the head of the palaces of the pious ones (בְּרֹאשׁ הֵיכְלֵי דַחֲסִידֵי), and within them are palaces of the hairs of the head כביכול (וּבְתוֹכָם הֵיכָלוֹת שֶׁל שַׂעֲרוֹת הָרֹאשׁ כִּבְיָכוֹל), and concerning them the sages of blessed memory said (וַעֲלַיְיהוּ אָמְרוּ רַזַ״ל): “All the Neshamot are dependent upon Adam haRishon, this one was dependent upon his hair and likewise upon his other limbs” (כָּל הַנְּשָׁמוֹת תְּלוּיוֹת בְּאָדָם הָרִאשׁוֹן זֶה הָיָה תָּלוּי בִּשְׂעָרוֹ וְכֵן בִּשְׁאָר אֵיבָרָיו) (Midrash Rabbah Shemot, Parashah 40). But in this Adam Kadmon (אֲבָל בְּאָדָם קַדְמוֹן זֶה), the judgment is exceedingly concealed within it (הַדִּין נֶעְלָם בּוֹ מְאֹד), therefore the hairs are a subtle breath (לָכֵן הַשְּׂעָרוֹת הֵם הֶבֶל דַּק), which is not grasped by the intellect (שֶׁאֵינוֹ נִתְפָּס בַּשֵּׂכֶל), and is not so visible (וְאֵינוֹ נִרְאֶה כָּל כָּךְ), in the secret of the name A"B (בְּסוֹד שֵׁם ע״ב). And behold (וְהִנֵּה), the name A"B (שֵׁם ע״ב) is divided within the head in this manner (הוּא מְחֻלָּק בָּרֹאשׁ בְּזֶה הָאֹפֶן): the four Yodin within the name A"B (אַרְבָּעָה יוּדִין שֶׁבְּשֵׁם ע״ב), are upon the upper skull (הֵם עַל הַקַּרְקַפְתָּא הָעֶלְיוֹנָה), and they are the surrounding circle of the head (וְהֵם סִבּוּב וְעִגּוּל שֶׁל הָרֹאשׁ). And the second Hehin within the name A"B (וְהַשֵּׁנִי הֵהִין שֶׁבְּשֵׁם ע״ב), are the two sides of the head (הֵם שְׁנֵי צִדְעֵי הָרֹאשׁ), one on the right and one on the left (אַחַת מִימִין וְאַחַת מִשְּׂמֹאל). The three Vavin within the name A"B (הַג׳ וָוִין שֶׁבְּשֵׁם ע״ב), namely the second two Vavin of the Vav (דְּהַיְנוּ הַשֵּׁנִי וָוִין שֶׁל הַוָי״ו), are in the two sides of the forehead (הֵם בִּשְׁנֵי צִדְדֵי הַמֵּצַח), adjacent to the hairs of the head (הַסְּמוּכִים לְשַׂעֲרוֹת הָרֹאשׁ), and the third Vav of the filling of the Yod (וְהַוָי״ו הַשְּׁלִישִׁית שֶׁל מִלּוּי הַיּו״ד), is at the nape (הִיא בָּעֹרֶף), and the Dalet within the name A"B (וְהַדָּלֶ״ת שֶׁבְּשֵׁם ע״ב), is in the place of the knot of the Tefillin (הִיא בִּמְקוֹם קֶשֶׁר שֶׁל תְּפִלִּין). And therefore (וְלָכֵן), the breath emerging from the hairs of the head (הַהֶבֶל הַיּוֹצֵא מִן שַׂעֲרוֹת הָרֹאשׁ), is attributed to the name A"B (הוּא מְיֻחָס לְשֵׁם ע״ב), and the breath emerging from the ears (וְהַהֶבֶל הַיּוֹצֵא מִן הָאָזְנַיִם), is the secret of the name S"G (הוּא סוֹד שֵׁם ס״ג). Because the ears themselves were made from the name S"G (לְפִי שֶׁהָאָזְנַיִם עַצְמָם נַעֲשׂוּ מִן שֵׁם ס״ג), in this manner (בְּזֶה הָאֹפֶן): the outer rim of the ear together with the opening inside the ear inwardly (שְׂפַת הַחִיצוֹן שֶׁל הָאֹזֶן עִם הַנֶּקֶב שֶׁבְּתוֹךְ הָאֹזֶן בִּפְנִים), is in the form of Heh (הִיא בְּצוּרַת ה׳), for the rim is in the form of Dalet (כִּי הַשָּׂפָה הִיא בְּצוּרַת ד׳), and the opening is in the form of Yod (וְהַנֶּקֶב הוּא בְּצוּרַת י׳), and the Dalet is upon the Yod, behold Heh (וְהַד׳ הִיא עַל הַי׳ הֲרֵי ה׳), and the hard lobe which is toward the face (וְהַתַּנּוּךְ הַקָּשֶׁה שֶׁהוּא לְצַד הַפָּנִים), is in the form of Yod (הִיא בְּצוּרַת י׳), and it is the Yod of the filling of the Heh (וְהִיא הַיּו״ד שֶׁל מִלּוּי הַהֵ״י). And the second rim diminished inside the ear (וְהַשָּׂפָה הַשֵּׁנִיָּה הַמּוּקְטֶנֶת בִּפְנִים הָאֹזֶן), is in the form of Dalet (הִיא צוּרַת ד׳), behold for you the second Heh in its filling (הֲרֵי לְךָ ה׳ שְׁנִיָּה בְּמִלּוּאָהּ), together with the aforementioned opening and lobe (עִם הַנֶּקֶב וְהַתַּנּוּךְ הַנִּזְכָּר). And the surface in the height of the ear inwardly (וְהַשֶּׁטַח בְּגוֹבַה הָאֹזֶן בִּפְנִים), is in the form of Aleph (כְּצוּרַת אָלֶ״ף), namely the smooth place (דְּהַיְנוּ מְקוֹם הֶחָלָק), which exists between the outer rim and the second rim (שֶׁיֵּשׁ בֵּין הַשָּׂפָה הַחִיצוֹנָה לְבֵין הַשָּׂפָה הַשֵּׁנִיָּה), is deep (הִיא עָמוֹק), and its form is like Yod (וְצוּרָתוֹ כְּמוֹ י׳), and the head of the second rim reaching toward the side of the face (וְרֹאשׁוֹ שֶׁל הַשָּׂפָה הַשֵּׁנִיָּה הַמַּגִּיעַ אֶל צַד הַפָּנִים), at the height of the ear (בְּגוֹבַה הָאֹזֶן), is in the form of Vav (הִיא צוּרַת וי״ו), and the opening beneath it, namely like a fold (וְהַנֶּקֶב שֶׁתַּחְתָּיו דְּהַיְנוּ כְּמוֹ קְמִיטָה), is in the form of the second Yod of the Aleph (הִיא בְּצוּרַת י׳ שְׁנִיָּה שֶׁל הָאָלֶ״ף), behold for you the form of Aleph (הֲרֵי לְךָ צוּרַת אָלֶ״ף). And the ear itself entirely is Yod (וְהָאֹזֶן עַצְמָהּ כֻּלָּהּ הִיא י׳), and the lobe descending below which is soft (וְהַתַּנּוּךְ הַיּוֹרֵד לְמַטָּה שֶׁהוּא רַךְ), is in the form of Dalet of the filling of the Yod (הוּא בְּצוּרַת ד׳ שֶׁל מִלּוּי הַיּו״ד). And the three Vavin that exist within the name S"G (וְהַשְּׁלֹשָׁה וָוִין שֶׁיֵּשׁ בְּשֵׁם ס״ג), one of them is in the hollow that exists between the upper outer rim and the second inner rim (אַחַת מֵהֶם בֶּחָלָל שֶׁיֵּשׁ בַּשָּׂפָה הָעֶלְיוֹנָה הַחִיצוֹנִית לְבֵין שָׂפָה שְׁנִיָּה הַפְּנִימִית), and the other two Vavin are (וְהַב׳ וָוִין אֲחֵרִים הֵם): one, that which is between the second rim and the back of the ear (אַחַת מַה שֶּׁבֵּין הַשָּׂפָה שְׁנִיָּה לַאֲחוֹרֵי הָאֹזֶן), and the third Vav, namely the surface from every side of the ear inclining toward the face (וְהַוָי״ו הַשְּׁלִישִׁית הַיְינוּ שֶׁטַח מִכָּל צַד הָאֹזֶן הַנּוֹטֶה לַפָּנִים). And because from the name S"G judgments are aroused (וּלְהִיוֹת שֶׁשֵּׁם ס״ג דִּינִין מִתְעָרִין מִינֵיהּ), therefore within it there is a right ear and a left ear (לָכֵן יֵשׁ בּוֹ אֹזֶן יָמִין וְאֹזֶן שְׂמֹאל), which is not the case with the head (מַה שֶּׁאֵין כֵּן בָּרֹאשׁ), for it is circular (שֶׁהוּא עָגוֹל), because it is the secret of the name A"B (לְפִי שֶׁהוּא סוֹד שֵׁם ע״ב), which is entirely the secret of the right side (שֶׁהוּא כֻּלּוֹ סוֹד יָמִין). And even though we explained (וְאַף עַל פִּי שֶׁבֵּאַרְנוּ), that the breath emerging from the hairs of the head (שֶׁהַהֶבֶל הַיּוֹצֵא מִשַּׂעֲרוֹת הָרֹאשׁ), is in the secret of the name A"B (הוּא בְּסוֹד שֵׁם ע״ב), nevertheless the breath emerging outward (מִכָּל מָקוֹם הַהֶבֶל הַיּוֹצֵא לַחוּץ), is the aspect of the name S"G within the name A"B (הוּא בְּחִינַת שֵׁם ס״ג שֶׁבְּשֵׁם ע״ב), for you already know (שֶׁכְּבָר יָדַעְתָּ), that every one of these four aforementioned names (שֶׁכָּל אֶחָד מִן ד׳ שֵׁמוֹת הַנַּ״ל), is included from all these four names (הוּא כָּלוּל מִכָּל ד׳ שֵׁמוֹת אֵלּוּ). And within the name A"B (וּבְשֵׁם ע״ב), the first Heh (הֵ״ה רִאשׁוֹנָה), is the aspect of the name S"G within it (הִיא בְּחִינַת שֵׁם ס״ג שֶׁבּוֹ), and you already know (וּכְבָר יָדַעְתָּ), that the filling of S"G ascends to Hevel [breath] (שֶׁהַמִּלּוּי שֶׁל ס״ג עוֹלֶה הֶבֶ״ל). Behold we have explained three breaths (הֲרֵי פֵּרַשְׁנוּ ג׳ הֲבָלִים), which are one from the hairs of the head (שֶׁהֵם א׳ מִן שַּׂעֲרוֹת הָרֹאשׁ), and two breaths from the ears (וּב׳ הֲבָלִים מִן הָאָזְנַיִם), and three breaths ascend according to the number of Aleph (וּשְׁלֹשָׁה הֲבָלִים עוֹלִים כְּמִנְיַן אָלֶ״ף), and in its filling they ascend to Aleph-Yod-Kuf (וּבְמִלּוּאָהּ שֶׁהֵם עוֹלִים אי״ק), and from it came into being the Aleph that descended into the Gulgalta of Atika [the skull of Atika] (וּמִמֶּנָּה נִתְהַוְּתָה הָאָלֶ״ף שֶׁיָּרְדָה בְּגֻלְגַּלְתָּא דַעֲתִיקָא), as you shall know with Heavenly assistance (כַּאֲשֶׁר תֵּדַע בְּסִיַּעְתָּא דִּשְׁמַיָּא). And behold Hevel [breath] (וְהִנֵּה הֶבֶ״ל), and the light of the eyes (וּמְאוֹר הָעֵינַיִם), together with the breath emerging from the nose (עִם הַהֶבֶל הַיּוֹצֵא מִן הַחוֹטֶם), is the secret of the name M"H (הוּא סוֹד שֵׁם מ״ה), in this manner (בְּזֶה הָאֹפֶן): the black within the eye (בַּשָּׁחוֹר שֶׁבָּעַיִן), is the secret of the Yod (הוּא סוֹד הַיּו״ד), the white is the secret of the three Vavin within the name M"H (הַלָּבָן הוּא סוֹד ג׳ וָוִין שֶׁיֵּשׁ בְּשֵׁם מ״ה). In this manner (בְּזֶה הָאֹפֶן): the white which is on the upper side (הַלָּבָן שֶׁהוּא לְצַד הָעֶלְיוֹן), is in the form of one Vav (הוּא בְּצוּרַת ו׳ אַחַת), and the white which is on the lower side (וְהַלָּבָן שֶׁהוּא מִצַּד הַתַּחְתּוֹן), is in the form of the second Vav (הוּא בְּצוּרַת ו׳ שְׁנִיָּה), and the surface of the eye when it closes (וְהַשֶּׁטַח שֶׁל הָעַיִן כְּשֶׁנִּסְגָּר), is in the form of the third Vav (הִיא בְּצוּרַת ו׳ שְׁלִישִׁית). And the point within the black of the eye (וְהַנְּקוּדָה שֶׁיֵּשׁ בְּתוֹךְ הַשָּׁחוֹר שֶׁבָּעַיִן), is in the form of Dalet (הוּא בְּצוּרַת ד׳), namely the thorn of the Dalet (דְּהַיְנוּ הַקּוֹץ שֶׁל הַד׳), which is in the form of Yod (שֶׁהִיא בְּצוּרַת יו״ד), from which emerge the two lines, one upward and one downward (שֶׁיָּצְאוּ מִמֶּנָּה הַב׳ קַוִּין אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה), thus vision extends from this point in length and width (כֵּן הָרְאוּת מַמְשִׁיךְ מִן הַנְּקוּדָה זוֹ לְאוֹרֶךְ וְלָרוֹחַב). There remain for us two Alephin of the filling of M"H (נִשְׁאַר לָנוּ עוֹד ב׳ אַלְפִין שֶׁל מִלּוּי מ״ה), and they are entirely in the nose (וְהֵם כֻּלָּם בַּחוֹטֶם), in this manner (בְּאֹפֶן זֶה): the extension of the nose itself (מֶשֶׁךְ הַחוֹטֶם בְּעַצְמוֹ), namely the Vav of the Aleph (הַיְינוּ ו׳ שֶׁל הָאָלֶ״ף), and the two apples of the face from here and from here (וּתְרֵין תַּפּוּחִין שֶׁל הַפָּנִים מִכָּאן וּמִכָּאן), are the two Yodin within the Aleph (הֵם ב׳ יוּדִין שֶׁבָּאָלֶ״ף). And the two openings of the nose (וְהַב׳ נְקָבִים שֶׁל הַחוֹטֶם), are in the form of two Yodin (הֵם בְּצוּרַת ב׳ יוּדִין), and the line separating between them below at the end of the nose between the two openings (וְהַקַּו הַמַּפְסִיק בֵּינֵיהֶם לְמַטָּה בְּסוֹף הַחוֹטֶם בֵּין הַב׳ נְקָבִים), is in the form of Vav (הוּא בְּצוּרַת וָא״ו), behold for you the third Aleph (הֲרֵי יֵשׁ לְךָ אָלֶ״ף שְׁלִישִׁי). Because the name M"H is in Tiferet (לְהִיוֹת שֶׁשֵּׁם מ״ה הוּא בְּת״ת), and Tiferet is the mediator between right and left (וְת״ת הוּא הַמַּכְרִיעַ בֵּין יָמִין וּשְׂמֹאל), therefore there is a left eye (לָזֶה יֵשׁ עַיִן שְׂמֹאל), within which there is also the name M"H as mentioned (שֶׁיֵּשׁ בָּהּ גַּם כֵּן שֵׁם מ״ה כָּאָמוּר). And the nose (וְהַחוֹטֶם), which is the Alephin (שֶׁהוּא אַלְפִין), from which they ascend to the right eye and to the left eye (שֶׁמִּמֶּנּוּ עוֹלִים לְעַיִן יָמִין וּלְעַיִן שְׂמֹאל). And you already know (וּכְבָר יָדַעְתָּ), that the three Alephin within the filling of the name M"H (שֶׁג׳ אַלְפִין שֶׁיֵּשׁ בְּמִלּוּי שֵׁם מ״ה), all of them came from the Aleph of the name S"G (כֻּלָּם בָּאוּ מֵאָלֶ״ף שֶׁל שֵׁם ס״ג), and because the name S"G is designated as Imma (וּלְהִיוֹת שֶׁשֵּׁם ס״ג הוּא מְכוּנֶה לְאִמָּא), and Imma possesses two names Ehyeh (וְאִמָּא יֵשׁ בָּהּ ב׳ שֵׁמוֹת אֶהְיֶ״ה), one in the secret of Binah and one in the secret of Tevunah (אֶחָד בְּסוֹד בִּינָה וְאֶחָד בְּסוֹד תְּבוּנָה), it follows that there are three Alephin (נִמְצָא שֶׁיֵּשׁ ג׳ אַלְפִין), one in the name S"G (אֶחָד בְּשֵׁם ס״ג), and two in the two aforementioned names Ehyeh (וּשְׁנַיִם בִּב׳ שֵׁמוֹת אֶהְיֶ״ה הַנִּזְכָּרִים), and the name M"H inherited all of them (וְכֻלָּם יָרַשׁ אוֹתָם שֵׁם מ״ה). It follows (נִמְצָא), that all the three Alephin within the name M"H (שֶׁכָּל הַג׳ אַלְפִין שֶׁבְּשֵׁם מ״ה), all of them are from the filling of the name S"G (כֻּלָּם מֵהַמִּלּוּי שֶׁל שֵׁם ס״ג), and the filling of the name S"G ascends to Hevel [breath] (וְהַמִּלּוּי שֶׁל שֵׁם ס״ג עוֹלֶה הֶבֶ״ל), as we explained (כִּדְפֵירַשְׁנוּ), therefore the name M"H includes three breaths (לָזֶה שֵׁם מ״ה כּוֹלֵל ג׳ הֲבָלִים), namely the breath of the right eye (דְּהַיְנוּ הֶבֶל עַיִן יָמִין), and the breath of the left eye (וְהֶבֶל עַיִן שְׂמֹאל), and the breath emerging from the nose (וְהֶבֶל הַיּוֹצֵא מִן הַחוֹטֶם). But the breath emerging from the mouth (אֲבָל הַהֶבֶל הַיּוֹצֵא מִן הַפֶּה), is in the name B"N (הוּא בְּשֵׁם ב״ן), and it is entirely in the form of Vavin (וְהוּא כֻּלּוֹ בְּצוּרַת וָוִין), and the Vavin are alluded to in the teeth and lips (וְהַוָוִין הֵם רְמוּזִים בַּשִּׁנַּיִם וּבַשְּׂפָתַיִם), and the Yod is alluded to in the opening of the mouth (וְהַיּו״ד נִרְמֶזֶת בִּפְתִיחַת הַפֶּה), and from there were made the rest of the limbs of its Partzuf (וּמִשָּׁם נַעֲשָׂה שְׁאָר אֵיבְרֵי הַפַּרְצוּף שֶׁלּוֹ). And that which is concealed within its garments (וּמַה שֶּׁנִּסְתָּר בְּמַלְבּוּשָׁיו), is not fitting to expound (אֵין רָאוּי לִדְרוֹשׁ), except in Atika Kadisha [the Holy Ancient One] (רַק בְּעַתִּיקָא קַדִּישָׁא), namely the Malkhut of Adam Kadmon (דְּהַיְנוּ מַלְכוּת שֶׁל אָדָם קַדְמוֹן), which is Reisha DeLa Ityada [the Unknowable Head] (שֶׁהוּא רֵישָׁא דְלָא אִתְיְדַע), even though it is concealed from all the worlds (אַף עַל פִּי שֶׁהוּא מְכוּסֶּה מִכָּל הָעוֹלָמוֹת). And I ask forgiveness from Ein Sof, blessed be He (וְאֶשְׁאַל מְחִילָה מֵאֵין סוֹף בָּרוּךְ הוּא), and I shall reveal them (וַאֲגַלֶּה אוֹתָם), because they are greatly needed for the Hishtalshelut [emanational progression] (כִּי הֵם צְרִיכִים מְאֹד אֶל הַהִשְׁתַּלְשְׁלוּת), and almost all the concealed matters of the three heads depend upon this (וְכִמְעַט כָּל הַנִּסְתָּרוֹת שֶׁל תְּלַת רֵישִׁין תָּלוּי בָזֶה), and many sages and men of understanding went perplexed in these matters (וְכַמָּה חֲכָמִים וּנְבוֹנִים הָלְכוּ נְבוֹכִים בָּעִנְיָנִים הַלָּלוּ), as it arose in my mind (כַּאֲשֶׁר עָלָה בְּדַעְתִּי), to compose a gate unto itself (לְחַבֵּר שַׁעַר בִּפְנֵי עַצְמוֹ), and I shall show to arrange their confusion in order (וְאַרְאֶה לְסַדֵּר הַמְּבוּכָה שֶׁלָּהֶם עַל הַסֵּדֶר).