Chapter Sixty (פֶּרֶק שִׁשִּׁים)

This weakening of strength that we have spoken of (הַחֲלִישַׁת הַכֹּחַ הַזֶּה שֶׁאָמַרְנוּ), which was in Keter, Chokhmah, and Binah (שֶׁהָיָה בְּכֶתֶר, חָכְמָה וּבִינָה): for when Keter needed to bestow to Chokhmah (כִּי מַה שֶּׁהוּצְרַךְ הַכֶּתֶר לְהַשְׁפִּיעַ לַחָכְמָה), she did not wish to receive all of the illumination as it was (לֹא רָצְתָה לְקַבֵּל כָּל הַהָאֲרָה כְּמוֹת שֶׁהִיא), but only according to what Chokhmah could receive (אֶלָּא כְּפִי מַה שֶּׁתוּכַל לְקַבֵּל חָכְמָה). And you already know that Binah received the influx from Chokhmah back-to-front (וְכְבָר יָדַעְתָּ שֶׁבִּינָה קִבְּלָה הַשֶּׁפַע פָּנִים בְּאָחוֹר מִן חָכְמָה). And because Binah was unable to receive from Chokhmah face-to-face (וּלְהִיוֹת שֶׁלֹּא יָכְלָה בִּינָה לְקַבֵּל מִן חָכְמָה פָּנִים בְּפָנִים), Binah had to diminish and also reduce her vessel (הוּצְרְכָה בִּינָה לְהִתְמַעֵט וְגַם לְהַקְטִין הַכֵּלִי שֶׁלָּהּ), so that she would not receive a great light (כְּדֵי שֶׁלֹּא תְּקַבֵּל אוֹר גָּדוֹל), and in this way she could endure it (וּבְזֶה תּוּכַל לְסַבְּלוֹ). And that diminishment also descended downward (וְאוֹתוֹ הַמִּעוּט גַּם כֵּן יָרַד לְמַטָּה). And Chokhmah too (וְחָכְמָה גַּם כֵּן), because she knew that Binah would not be able to receive and endure that light (מֵאַחַר שֶׁיָּדְעָה כִּי בִּינָה לֹא תוּכַל לְקַבֵּל וּלְסַבֵּל אוֹתוֹ הָאוֹר), lost out as well (הִפְסִידָה גַּם כֵּן), for she did not receive all that was fitting for her to receive (שֶׁלֹּא קִבְּלָה כָּל מַה שֶּׁרָאוּי לָהּ לְקַבֵּל), but rather she reduced her vessel (אֶלָּא הִיא הִקְטִינָה הַכֵּלִי שֶׁלָּהּ), so that she would not receive much light (כְּדֵי שֶׁלֹּא תְּקַבֵּל אוֹר הַרְבֵּה), but only as much as Binah could receive (כִּי אִם כְּפִי מַה שֶּׁתוּכַל לְקַבֵּל בִּינָה). And be careful, lest you err, Heaven forbid, and say (וְהִזָּהֵר שֶׁלֹּא תִּטְעֶה חַס וְשָׁלוֹם וְתוֹמַר), that she did not want to receive (שֶׁלֹּא רָצְתָה לְקַבֵּל), and that the light returned upward (וְחָזַר הָאוֹר לְמַעְלָה) - for this would be, Heaven forbid, a blemish in the will of the Emanator and in His thought (כִּי זֶה יִהְיֶה חַס וְשָׁלוֹם גֵּרָעוֹן בִּרְצוֹן הַמַּאֲצִיל וּבְמַחֲשַׁבְתּוֹ) - how could it be that He did not anticipate the proper amount of influx for them to receive? (הֵיאַךְ לֹא שִׁעֵּר לִפְנֵי זֶה הַשֶּׁפַע הָרָאוּי לָהֶם לְקַבֵּל) Rather, certainly (אֶלָּא וַדַּאי) all of it was with the intention of the One who intended it (הַכֹּל הָיָה בְּכַוָּנַת הַמְּכַוֵּן). That the vessels of Keter, Chokhmah, and Binah received all of that light within their Kelim (שֶׁכֵּלֵי כֶּתֶר, חָכְמָה וּבִּינָה קִבְּלוּ כָּל אוֹתוֹ הָאוֹר בִּכְלֵיהֶם), "the all, as pertains to all" (הַכֹּל כַּאֲשֶׁר לַכֹּל), and before giving the influx to the next [Sefirah] (וּקֹדֶם שֶׁנָּתְנָה הַשֶּׁפַע לַחֲבֶרְתָּהּ), they contracted the vessel (הִקְטִינָה הַכֵּלִי), and drops trickled downward (וְנָטְפוּ טִפִּין לְמַטָּה), with a precisely intended intention (בְּכַוָּנָה מְכֻוֶּנֶת), to give life to the worlds (לְהַחֲיוֹת הָעוֹלָמוֹת), and for very great benefit which I will explain (וּלְתוֹעֶלֶת גְּדוֹלָה מְאֹד אֲשֶׁר אֲבָאֵר). And behold, to Chokhmah came two diminutions from the force of their awe (וְהִנֵּה הִגִּיעוּ אֶל חָכְמָה תּרֵי קַטְנוּת מִכֹּחַ יִרְאָתָם): the first diminishment was their fissuring (הַמִּעוּט הָרִאשׁוֹן הוּא סְדִיקָתָם), in the mystery of wheat and barley (בְּסוֹד חִטָּה וּשְׂעוֹרָה), and from them emerged seventy-thousand myriad letters (וְיָצְאוּ מֵהֶם ע׳ אֶלֶף רְבָבוֹת אוֹתִיּוֹת), from which were later constructed the seven Sefirot of Ze’ir Anpin, included in ten (שֶׁנִּבְנָה מֵהֶם אַחַר כָּךְ ז׳ סְפִירוֹת דְּזְעֵיר, כְּלוּלִים מֵעֶשֶׂר), which are seventy (הֵם ע׳), to allude to the seventy-thousand myriad letters (לְרַמֵּז אֶל הָע׳ אֶלֶף רְבָבוֹת אוֹתִיּוֹת). And these lights are from the inner lights of the seven shattered Kelim (וְאֵלּוּ הָאוֹרוֹת הֵם מֵהָאוֹרוֹת הַפְּנִימִיּוֹת שֶׁל ז׳ כֵּלִים הַנִּשְׁבָּרִים), that ascended above before the rectification (שֶׁעָלוּ קֹדֶם הַמְּדִיקָה לְמַעְלָה). And after the emergence of these lights (וְאַחַר יְצִיאַת הָאוֹרוֹת הָאֵלּוּ), they immediately sealed their fissuring (תֵּכֶף חִיבְּרוּ סְדִיקָתָם), and closed them up like the wheat and barley (וְסָגְרוּ אוֹתָם כְּמוֹ הַחִטָּה וְהַשְּׂעוֹרָה), only a narrow and hidden aperture remained (רַק בְּקִיעָה דְּחוּקָה וְנֶעֱלֶמֶת נִשְׁאֵרָה), by the decree and authority of the King (בִּצְוָוי וְהוֹרְמַנָּא דְּמַלְכָּא), who opens them each day (הַבּוֹקֵעַ אוֹתָם בְּכָל יוֹם), in the mystery of “the windows of the firmament were opened” - each and every day (בְּסוֹד וּבָקַע חַלּוֹנֵי רָקִיעַ, בְּכָל יוֹם וָיוֹם). If Israel merits this (אִם יִשְׂרָאֵל זוֹכִים אֶל זֶה), great lights emerge from them (יוֹצְאִים אוֹרוֹת גְּדוֹלִים מֵהֶם), more than the life-force needed for the worlds (יוֹתֵר מִכְּדֵי חַיּוּתָם שֶׁל הָעוֹלָמוֹת). But if they do not merit, Heaven forbid (וְאִם לֹא זוֹכִים חַס וְשָׁלוֹם), then lights emerge from them to support the worlds (יוֹצְאִים מֵהֶם אוֹר לְהַעֲמִיךְ הָעוֹלָמוֹת), so that they should not be destroyed, Heaven forbid (שֶׁלֹּא יֵחָרְבוּ חַס וְחֲלִילָה). For all depend on the Supernal Fountain (כִּי הַכֹּל צְרִיכִין אֶל הַמַּעְיָן הָעֶלְיוֹן), from which the upper and lower beings draw (אֲשֶׁר מִמֶּנּוּ שׁוֹאֲבִים עֶלְיוֹנִים וְתַחְתּוֹנִים), not specifically for the creation of souls and angels for the sake of the lower worlds (וְלֹא לִבְרֹא דַּוְקָא נְשָׁמוֹת וּמַלְאָכִים לְצוֹרֶךְ הַתַּחְתּוֹנִים). And even though these fissured Chokhmah and Binah (וְאַף עַל פִּי שֶׁאֵלּוּ חָכְמָה וּבִינָה הַסְּדוּקִים), later ascended above to the head of Ein and Arich (נִתְעַלּוּ אַחַר כָּךְ לְמַעְלָה בְּרֵישָׁא דְּאֵין וְאֲרִיךְ), nevertheless the Reshimu remained below (מִכָּל מָקוֹם נִשְׁאַר הָרְשִׁימוּ לְמַטָּה), from which later were constructed below Abba and Imma (אֲשֶׁר מֵהֶם נִבְנָה אַחַר כָּךְ לְמַטָּה אַבָּא וְאִמָּא). And this Reshimu also was fissured (וְהָרְשִׁימוּ הַזֶּה גַּם הוּא נִסְדַּק), and even from the upper fissured Chokhmah and Binah (וְגַם מִחָכְמָה וּבִינָה לְמַעְלָה הַנִּסְדָּקִים), all the delightful lights emerge from them (יוֹצְאִים מֵהֶם כָּל הָאוֹרוֹת הַנֶּחְמָדִים). And the second diminishment (וְהַמִּעוּט הַשֵּׁנִי), is that which was added upon the walls of the vessel (הוּא שֶׁנּוֹסַף עַל דּוֹפְנֵי הַכֵּלִי), dripping downward (נוֹטֵף לְמַטָּה), and this occurs without interruption always (וְזֶה הוּא בְּלִי הַפְּסֵק תָּמִיד), for the sake of the Mayin Nukvin of Ze’ir Anpin and its Nukvah (לְצוֹרֶךְ מַיִּין נוּקְבִין דְּזְעֵיר וְנוּקְבֵיהּ), who raise these fallen drops (הַמַּעֲלִים אֵלּוּ הַטִּפִּין הַנוֹבְלִים) to Abba and Imma, to their place (לְאַבָּא וְאִמָּא לִמְקוֹמָם). And this is the matter of the contraction of their vessel that we mentioned (וְהוּא עִנְיַן הַקְּטָנַת הַכֵּלִי שֶׁלָּהֶם שֶׁאָמַרְנוּ), that Chokhmah reduced her vessel (שֶׁהַחָכְמָה הִקְטִינָה הַכֵּלִי שֶׁלָּהּ), so that she should not be able to receive a great light (כְּדֵי שֶׁלֹּא תוּכַל לְקַבֵּל אוֹר הַרְבֵּה), but only according to what Binah could contain (כִּי אִם כְּפִי מַה שֶׁתוּכַל לְהָכִיל בִּינָה). And this is the secret of the verse: “The Tzaddik perishes, and no man lays it to heart” (Isaiah 57) (וְזֶהוּ סוֹד: הַצַּדִּיק אָבַד וְאֵין אִישׁ שָׂם עַל לֵב). When the Tzaddik gives influx to Binah (כְּשֶׁהַצַּדִּיק נוֹתֵן שֶׁפַע לְבִינָה), they give to him his portion and hers (נוֹתְנִים לוֹ חֶלְקוֹ וְחֶלְקָהּ). But when he does not bestow to her (וְכְשֶׁאֵינוֹ מַשְׁפִּיעַ אֵלֶיהָ), he has only his own portion (אֵין לוֹ אֶלָּא חֶלְקוֹ). And just as Yesod is called Tzaddik (וּכְמוֹ שֶׁיְסוֹד נִקְרָא צַדִּיק), when it receives in order to bestow to Malkhut (כְּשֶׁהוּא מְקַבֵּל לְהַשְׁפִּיעַ לַמַלְכוּת), it does not receive all that it is fit to receive (אֵינוֹ מְקַבֵּל כָּל מַה שֶּׁרָאוּי לוֹ לְקַבֵּל), but only according to what Malkhut can receive (אֶלָּא כְּפִי מַה שֶׁתוּכַל לְקַבֵּל מַלְכוּת). So too Chokhmah did not receive except according to what Binah could contain (כֵּן חָכְמָה לֹא קִבְּלָה אֶלָּא כְּפִי מַה שֶׁתוּכַל לְהָכִיל בִּינָה). And these fallen lights of Chokhmah and Binah (וְאֵלֶּה הַנּוֹבְלוֹת שֶׁל חָכְמָה וּבִינָה) are prepared to descend below little by little (מְזֻמָּנוֹת לָרֶדֶת לְמַטָּה מְעַט מְעַט), to the place of Ze’ir Anpin and his Nukvah (לִמְקוֹם זְעֵיר וְנוּקְבֵיהּ). And this is the secret of what our Sages said: “The fallen lights of the Supernal Chokhmah - this is Torah” (וְזֶהוּ סוֹד אֲמִירַת חֲז״ל: נוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה – תּוֹרָה). Meaning: from that light which falls from the vessel of Chokhmah downward (פֵּירוּשׁ: מֵאוֹרוֹ שֶׁנוֹבֵל מִכְּלִי הַחָכְמָה לְמַטָּה), and is added upon the walls of the vessel (וְנוֹסָף עַל דּוֹפְנֵי הַכֵּלִי), which did not want to receive due to Binah (שֶׁלֹּא רָצְתָה לְקַבֵּל מִפְּנֵי בִּינָה), from it was made the repair of Ze’ir Anpin afterward (נַעֲשָׂה מִמֶּנּוּ תִּקּוּנוֹ שֶׁל זְעֵיר אַנְפִּין אַחַר כָּךְ). And their expression was precise: “Chokhmah of above” (וְדִיקְּדוּ בְּאֲמִירָתָם: חָכְמָה שֶׁל מַעְלָה), meaning that Chokhmah and Binah which rose above into the Head of Ein and Arich (רָצוּ לֹאמַר: חָכְמָה וּבִינָה שֶׁנִּתְעַלּוּ לְמַעְלָה בְּרֵישָׁא דְּאֵין וְאֲרִיךְ), and not the Chokhmah and Binah of the World of Tikkun (וְלֹא חָכְמָה וּבִינָה שֶׁל עוֹלַם הַתִּקּוּן). And this too is the secret of: “The fallen lights of Binah - the Shekhinah” (וְגַם זֶהוּ סוֹד: נוֹבְלוֹת בִּינָה שְׁכִינָה), meaning: from the light that falls from the vessel of Binah (פֵּירוּשׁ: מֵאוֹרוֹ שֶׁנוֹבֵל מִכְּלִי בִּינָה), and is added upon the walls of the vessel (וְנוֹסָף עַל דּוֹפְנֵי הַכֵּלִי), from it is made the repair of the Shekhinah (נַעֲשֶׂה מִמֶּנּוּ תִּקּוּנֵי שְׁכִינָה), who is the feminine counterpart of Ze’ir Anpin (שֶׁהִיא נוּקְבָּה שֶׁל זְעֵיר אַנְפִּין). And the intention is that Ze’ir Anpin, when he ascends above (וְהַכַּוָּנָה: זְעֵיר אַנְפִּין כְּשֶׁהוּא עוֹלֶה לְמַעְלָה), he brings up with him from that light of Chokhmah (מַעֲלֶה עִמּוֹ מֵאוֹרוֹ שֶׁל חָכְמָה). And his Nukvah, when she ascends, raises upward from that light which descended from Binah (וּנְקֵבָתוֹ כְּשֶׁהִיא עוֹלָה, מַעֲלָה לְמַעְלָה מֵאוֹרוֹ שֶׁיָּרַד מִבִּינָה), which did not want to receive and contracted its vessel (שֶׁלֹּא רָצְתָה לְקַבֵּל וְהִקְטִינָה כֵּלָהּ). And this light is the secret of the fallen lights (וְאוֹר זֶה הוּא סוֹד הַנּוֹבְלוֹת), meaning: overflowing lights beyond the life-measure of that vessel (פֵּירוּשׁ: אוֹרוֹת עוֹדְפִין עַל כְּדֵי חַיָּיו שֶׁל אוֹתוֹ הַכֵּלִי).