Chapter Six (פֶּרֶק שִׁשִּׁי)

Because the world was unable to make use of the great air of Keter within Keter (לִהְיוֹת שֶׁלֹּא הָיָה יָכוֹל הָעוֹלָם לְהִשְׁתַּמֵּשׁ בָּאֲוִיר הַגָּדוֹל שֶׁל כֶּתֶר שֶׁבְּכֶתֶר), therefore it became concealed in the secret of Adam Kadmon (לָכֵן נִתְעַלֵּם בְּסוֹד אָדָם קַדְמוֹן), and not from Reisha DeLa Ityada [the Unknowable Head] itself (וְלֹא מִן רֵישָׁא דְלָא אִתְיְדַע עַצְמוֹ), nor from the Chokhmah within Keter (וְלֹא מִן חָכְמָה שֶׁבַּכֶּתֶר), and it was not revealed outward to illuminate upon the face of all Atzilut (וְלֹא נִתְגַּלָּה לְצַד חוּץ לְהָאִיר עַל פְּנֵי כָּל הָאֲצִילוּת), except from Arich Anpin itself, which is toward the outside (אֶלָּא מֵאֲרִיךְ אַנְפִּין עַצְמוֹ שֶׁהוּא לְצַד חוּץ), and they do not illuminate below except through its screen, namely Arich Anpin (וְאֵינָם מְאִירִים לְמַטָּה אֶלָּא דֶּרֶךְ הַמָּסָךְ שֶׁלּוֹ דְּהַיְנוּ אֲרִיךְ אַנְפִּין). Therefore Ein Sof, may He be blessed, alluded to the Binah within Keter, namely Arich (לָכֵן רָמַז אֵין סוֹף יִתְבָּרַךְ לְבִינָה שֶׁבַּכֶּתֶר דְּהַיְנוּ אֲרִיךְ), that it should cleave to Ein (שֶׁיִּתְדַּבֵּק עִם אֵין), and your sign is (וְסִימָנָךְ): “And cleave to his wife, and they shall become one flesh” (וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד) (Genesis 2). And thus they did (וְכֵן עָשׂוּ), that the ten of Binah were included within the ten of Chokhmah in an essential attachment (שֶׁעֶשֶׂר שֶׁל בִּינָה נִכְלְלוּ בְּעֶשֶׂר שֶׁל חָכְמָה דִּבּוּק עַצְמִי), and your sign is (וְסִימָנָךְ): “Ten by ten the spoon” (עֲשָׂרָה עֲשָׂרָה הַכַּף) (Numbers 7), meaning (כְּלוֹמַר), that the ten of Binah cover the ten of Chokhmah and are included with it (שֶׁהָעֶשֶׂר שֶׁל בִּינָה מְכַסִּים הָעֶשֶׂר שֶׁל חָכְמָה וְנִכְלֶלֶת עִמָּהּ).

Namely (דְּהַיְנוּ), the power of Binah within the Keter of Chokhmah (הַכֹּחַ שֶׁל בִּינָה בְּכֶתֶר שֶׁל חָכְמָה), and the Chokhmah of Binah within the Chokhmah of Chokhmah (וְחָכְמָה שֶׁל בִּינָה בְּחָכְמָה שֶׁל חָכְמָה), and likewise all of them (וְכֵן כּוּלָּם). It follows (נִמְצָא), that the ten of Chokhmah are not visible except through the ten of Binah (כִּי הָעֶשֶׂר שֶׁל חָכְמָה אֵינָם נִרְאִים כִּי אִם הָעֶשֶׂר שֶׁל בִּינָה), and Arich became a vessel over her (וַאֲרִיךְ הוּא נַעֲשָׂה כְּלִי עָלֶיהָ), to guard her from outside (לְשָׁמְרָהּ מִבַּחוּץ), and there remained for him as a kind of Neshamah within (וְאֵין נִשְׁאַרָה לוֹ כִּדְמוּת נְשָׁמָה מִבִּפְנִים), to illuminate his vessels (לְהָאִיר לְכֵלָיו). And Reisha DeLa Ityada [the Unknowable Head], namely her seven Tikkunim (וְרֵישָׁא דְלָא אִתְיְדַע דְּהַיְנוּ הַז׳ תִּיקּוּנִים שֶׁלָּהּ), became like a surrounding light over her to guard her from outside (נַעֲשׂוּ כִּדְמוּת אוֹר מַקִּיף עָלֶיהָ לְשָׁמְרָהּ מִבַּחוּץ), and through this enclothing the light of Chokhmah will not damage that which is beneath her (וּבְהִתְלַבְּשׁוּת הַזֹּאת אוֹר הַחָכְמָה לֹא יַזִּיק לְמַה שֶּׁלְּמַטָּה הֵימֶנָּה). And know (וְדַע), that even though we said that the ten of Binah cover the ten of Chokhmah (כִּי גַם שֶׁאָמַרְנוּ שֶׁהָעֶשֶׂר שֶׁל בִּינָה מְכַסִּים לָעֶשֶׂר שֶׁל חָכְמָה), nevertheless the ten of Binah reached only until two thirds of the Keter of Chokhmah (מִכָּל מָקוֹם לֹא הִגִּיעוּ הָעֶשֶׂר שֶׁל בִּינָה כִּי אִם עַד שְׁנֵי שְׁלִישֵׁי הַכֶּתֶר שֶׁל חָכְמָה). And the reason is (וְהַטַּעַם הוּא), because Binah is the aspect of the female (מִפְּנֵי שֶׁבִּינָה הִיא בְּחִינַת נְקֵבָה), and her limbs are smaller than the limbs of the male, and understand this well (וְאֵיבָרֶיהָ קְטַנִּים מֵאֵיבְרֵי הַזָּכָר וְדוֹק).

It follows (נִמְצָא), that the upper third of the Keter of Chokhmah remained revealed (שֶׁהַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל כֶּתֶר שֶׁל חָכְמָה נִשְׁאֶרֶת מְגוּלָה), namely the Gulgalta [skull], which is her Chokhmah, Binah, Da’at (דְּהַיְנוּ הַגֻּלְגַּלְתָּא שֶׁהִיא חב״ד שֶׁלָּהּ), and know (וְדַע), that there is the Aleph of Ein (שֶׁשָׁם הִיא אָלֶ״ף שֶׁל אֵין). And because the head of the Keter of Binah reaches until half of the Aleph of Ein (וּלְהִיוֹת שֶׁעַד חֲצִי הָאָלֶ״ף שֶׁל הָאֵין רֹאשׁ הַכֶּתֶר שֶׁל בִּינָה), therefore the Aleph was divided into two (וְלָזֶה נֶחְלְקָה [הָאָלֶ״ף] לִשְׁנַיִם), sixteen for Chokhmah and sixteen for Binah (י״ו לְחָכְמָה י״ו לְבִינָה), which are thirty-two teeth (שֶׁהֵם ל״ב שִׁנַּיִם). And because they came through the power of the teeth (וּלְהִיוֹת שֶׁבָּאוּ מִכֹּחַ הַשִּׁנַּיִם), therefore they are called teeth (לָכֵן נִקְרְאוּ שִׁנַּיִם), and they are membranes separating the great influx (וְהֵם קְרוּמִים הַמַּפְסִיקִים אֶת הַשֶּׁפַע הַגָּדוֹל), so that it should not come and spread below without limit (שֶׁלֹּא יָבוֹא וְיִתְפַּשֵּׁט לְמַטָּה אֶל בְּלִי תַּכְלִית), to the intellect of the angels and to human intellect alone (לְשֵׂכֶל הַמַּלְאָכִים וְאֶל שֵׂכֶל הָאֱנוֹשִׁי לְבַדָּם), and therefore they are thirty-two Elohim (וְלָכֵן הֵם ל״ב אֱלֹהִים), because they are judgment (מִפְּנֵי שֶׁהֵם דִּין). And because judgment does not possess so much place there to spread and divide into the divisions of the thirty-two paths (וּמִפְּנֵי שֶׁהַדִּין אֵין לוֹ כָּל כָּךְ מָקוֹם שָׁם לְהִתְפַּשֵּׁט וּלְהִתְחַלֵּק לַחֲלָקֵי ל״ב נְתִיבוֹת), therefore they are gathered into two divisions, namely sixteen and sixteen (לָכֵן הֵם מְקֻבָּצִים בִּשְׁנֵי חֲלָקִים דְּהַיְנוּ י״ו י״ו), and when they spread below within Abba (וּכְשֶׁמִּתְפַּשְּׁטִים לְמַטָּה בְּאַבָּא), they divide into thirty-two ways and paths (הֵם נֶחְלָקִים לְל״ב דְּרָכִים וּנְתִיבוֹת). And also within Ze’ir Anpin they open into three hundred and twenty judgments (וְגַם בִּזְעֵיר נִפְתָּחִים לְש״ךְ דִּינִים), which are ten times thirty-two (שֶׁהֵם י׳ פְּעָמִים ל״ב), and within his Nukvah three hundred and twenty-five (וּבְנוּקְבֵיהּ שכ״ה), according to the number of five times Adonai (כְּמִנְיַן ה׳ פְּעָמִים אֲדֹנָי), or Na‘arah [young maiden] (אוֹ נַעֲרָה), in the secret of Na‘ar Na‘arah [youth and maiden] as is known (בְּסוֹד נַעַר נַעֲרָה כַּנּוֹדָע). But above they are exceedingly concealed (אֲבָל לְמַעְלָה הֵם נֶעְלָמִים מְאֹד), because there all are mercies and sweetened (מִפְּנֵי שֶׁשָּׁם כּוּלָּם רַחֲמִים וְנִמְתָּקִים), and even though the thirty-two Elohim are mentioned above (וְאַף עַל פִּי שֶׁנִּזְכָּרִים [לְמַעְלָה] הַל״ב אֱלֹהִים), everything is only by allusion in relation to what is beneath them (הַכֹּל הוּא בְּרֶמֶז לְעֵרֶךְ מַה שֶּׁלְּמַטָּה מֵהֶם), nevertheless here is their root (וְעַל כָּל פָּנִים כָּאן שָׁרְשָׁם). And these aforementioned Sefirot attached together (וְאֵלּוּ הַסְּפִירוֹת הַנִּזְכָּרִים הַנִּדְבָּקִים יַחַד), cover Reisha DeLa Ityada [the Unknowable Head] so that it should not be seen (מְכַסִּים לְרֵישָׁא דְלָא אִתְיְדַע שֶׁלֹּא יֵרָאֶה), namely its seven Tikkunim called Atik Yomin [Ancient of Days] (דְּהַיְנוּ לַז׳ תִּיקּוּנִים שֶׁלּוֹ הַנִּקְרָאִים עַתִּיק יוֹמִין), and your sign is (וְסִימָנָךְ): “And for a covering, Atik” (וּלְמִכְסֵה עָתִיק) (Isaiah 23), as we shall explain (כַּאֲשֶׁר נְפָרֵשׁ). And because these two attached Partzufim (וּלְהִיוֹת שֶׁאֵלּוּ הַשְּׁנֵי פַּרְצוּפִין הַמְּדֻבָּקִים), each one of them possessed doubled power because of their attachment (כָּל אֶחָד מֵהֶם הָיָה כּוֹחַ שְׁנַיִם מִפְּנֵי הַדִּבּוּק שֶׁלָּהֶם), and they spread until the end of the ground of the Tehiru (וְנִתְפַּשְּׁטוּ עַד סוֹף קַרְקַע הַטְּהִירוּ), in the place where the shatterings descended a fourth descent (בַּמָּקוֹם אֲשֶׁר יָרְדוּ הַשְּׁבָרִים יְרִידָה רְבִיעִית), and your sign is (וְסִימָנָךְ): “The place where the king’s prisoners are imprisoned” (מְקוֹם אֲשֶׁר אֲסִירֵי הַמֶּלֶךְ אֲסוּרִים) (Ecclesiastes 4). And therefore in the Zohar it is called Arich Anpin [Long Face] (וְלָזֶה נִקְרָא בַּזֹּהַר אֲרִיךְ אַנְפִּין), because it is long like all the worlds together (לִהְיוֹת כִּי הוּא אָרוֹךְ כְּכָל הָעוֹלָמוֹת יַחַד), and the Keter within Ein and Arich are aligned corresponding to Ze’ir of the Malkhut of Adam Kadmon, which is Reisha DeLa Ityada [the Unknowable Head] (וְכֶתֶר שֶׁבְּאֵין וַאֲרִיךְ הֵם מְכֻוָּנִים כְּנֶגֶד זְעֵיר דְּמַלְכוּת אָדָם קַדְמוֹן שֶׁהוּא רֵישָׁא דְלָא אִתְיְדַע), and understand this (וְהָבֵן זֶה).