Chapter Sixty-One (פֶּרֶק שִׁשִּׁים וְאֶחָד)

You must know (וְצָרִיךְ אַתָּה לָדַעַת) that these ten Sefirot of the World of the Garment (שֶׁאֵלּוּ הָעֶשֶׂר סְפִירוֹת שֶׁל עוֹלַם הַמַּלְבּוּשׁ), are the root of all the ten Sefirot which are below them (הוּא שֹׁרֶשׁ כָּל הָעֶשֶׂר סְפִירוֹת אֲשֶׁר לְמַטָּה מֵהֶם), for the Partzuf A”L is a thread of Ein Sof (כִּי פַּרְצוּף אֵ״ל הוּא חוּט שֶׁל א״ס), and it is extremely hidden (וְהוּא נֶעְלָם מְאֹד), therefore we only speak of ten Sefirot (לָכֵן אֵין אֲנַחְנוּ מְדַבְּרִים כִּי אִם מֵעֶשֶׂר סְפִירוֹת). And the matter is as it is expounded in many places in the teachings of the Zohar (וְהָעִנְיָן הוּא כְּמוֹ שֶׁנִּדְרַשׁ בְּכַמָּה דוּכְתִּין בִּמְאַמְרֵי הַזֹּהַר): that all things which are emanated or created have a root above (שֶׁכָּל הַדְּבָרִים הַנֶּאֱצָלִים אוֹ הַנִּבְרָאִים יֵשׁ לָהֶם שֹׁרֶשׁ לְמַעְלָה), so too, the ten Sefirot have their root above in the World of the Garment (אִם כֵּן גַּם הָעֶשֶׂר סְפִירוֹת יֵשׁ לָהֶם שֹׁרֶשׁ לְמַעְלָה בְּעוֹלַם הַמַּלְבּוּשׁ), near His Essence, may He be blessed (אֵצֶל עַצְמוּתוֹ יִתְבָּרַךְ). And Ein Sof, may He be blessed (וְאֵין סוֹף יִתְבָּרַךְ), in every level and level of each Partzuf (בְּכָל מַדְרֵיגָה וּמַדְרֵיגָה שֶׁל כָּל פַּרְצוּף), which was hidden within Him before its becoming (שֶׁהָיְתָה גְּנוּזָה בְּתוֹכוֹ קֹדֶם הִתְהַוּוּתָהּ), would estimate its essence and its dominion (הָיָה מְשַׁעֵר מַהוּתָהּ וּשְׁלִיטוֹנְתָּהּ). And this is what Rabbi Shimon bar Yochai, peace be upon him, said in Idra Naso (וְזֶהוּ דְּקָאָמַר רַשְׁבִּ״י ע״ה בְּאַדְרָת נָשָׂא): “He would estimate kings” (הָיָה מְשַׁעֵר מַלְכִין). And the matter is (וְהָעִנְיָן הוּא), that when He reached the Sefirah of the Partzuf Malkhut (כְּשֶׁבָּא אֶל סְפִירַת פַּרְצוּף מַלְכוּת), which was hidden within Him (שֶׁהָיְתָה גְּנוּזָה בְּתוֹכוֹ), He estimated, may He be blessed, in His Essence (שִׁיעֵר יִתְבָּרַךְ בְּעַצְמוּתוֹ), that in this place it is fitting to build the worlds (שֶׁבַּמָּקוֹם הַזֶּה רָאוּי לִבְנוֹת בּוֹ הָעוֹלָמוֹת). For all the levels of the nine upper Sefirot (כִּי כָּל מַדְרֵגַת הַתֵּשַׁע סְפִירוֹת עֶלְיוֹנוֹת), are not precise and are not necessary for the becoming of the worlds (אֵינוֹי צָדִיק וְאֵינוֹ צֹרֶךְ לְהִתְהַוּוֹת הָעוֹלָמוֹת), for all these attributes of the nine upper Sefirot (כִּי כָל אֵלֶּה הַתְּאָרִים שֶׁל הַט׳ סְפִירוֹת עֶלְיוֹנוֹת), it is possible to ascribe them to Him (אֶפְשָׁר לְתָאָרָם לוֹ), even if He is not currently acting through those attributes (גַּם שֶׁלֹּא יִהְיֶה פּוֹעֵל עַתָּה בְּאוֹתָן הַתְּאָרִים). But it is not correct to ascribe to Him Malkhut - that is, dominion (אֲבָל לֹא יִצְדָּק לְתָאֵר לוֹ מַלְכוּת, דְּהַיְינוּ שִׁלְטוֹנָא), if He does not rule over others (אִם הוּא אֵינוֹ שׁוֹלֵט עַל אֲחֵרִים). Therefore, He brought forth all the worlds into actuality (וְלָכֵן הוֹצִיא לַפֹּעַל כָּל הָעוֹלָמוֹת), from the point of the Garment within His Essence, may He be blessed (מִן נְקוּדַּת מַלְבּוּשׁ שֶׁבְּעַצְמוּתוֹ יִתְבָּרַךְ), as I will explain in the mystery of the Yod of the filling of the final Heh of S”G (כְּמוֹ שֶׁאֲבָאֵר בְּסוֹד הַיּו״ד שֶׁל מִלּוּי הֵ״א אַחֲרוֹנָה שֶׁל ס״ג), which is the Yesod of Malkhut (שֶׁהִיא יְסוֹד דְּמַלְכוּת), and from it the worlds were constructed (וּמִמֶּנָּה נִבְנוּ הָעוֹלָמוֹת). And since Malkhut is the dominion and kingship of the King (וּלְהִיוֹת שֶׁמַלְכוּת הִיא שִׁלְטוֹנְתָּא וְהוֹרְמַנְתָּא דְּמַלְכָּא), this means that at the beginning of His will, may He be blessed, to be a ruler and a king (רָצָה לוֹמַר בִּתְחִלַּת רְצוֹנוֹ יִתְבָּרַךְ לִהְיוֹת שָׁלִיט וּמֶלֶךְ), in that same measure which Ein Sof, may He be blessed, estimated (בְּאוֹתוֹ הַשִּׁעוּר שֶׁשִּׁיעֵר אֵין סוֹף יִתְבָּרַךְ), in each and every level within His Essence (בְּכָל מַדְרֵיגָה וּמַדְרֵיגָה שֶׁבְּעַצְמוּתוֹ), from the beginning of the supernal point - that is, the Keter hidden within Him (מִתְּחִלַּת הַנְּקוּדָּה הָעֶלְיוֹנָה, דְּהַיְינוּ הַכֶּתֶר הַגָּנוּז בְּתוֹכוֹ), until the final point - that is, Malkhut (עַד הַנְּקוּדָּה הַתַּחְתּוֹנָה, דְּהַיְינוּ מַלְכוּת), the Torah was created in potential but not in actuality (נִבְרְאָה הַתּוֹרָה בְּכֹחַ אֲבָל לֹא בְּפֹעַל). And this is what the verse says: “And I was with Him as a craftsman” (Proverbs 8) (וְהַיְנוּ דְּקָאָמַר קְרָא: וָאֶהְיֶה אֶצְלוֹ אָמוֹן). When Ein Sof estimated that in this place it is fitting to build the worlds in actuality (כַּאֲשֶׁר שִׁיעֵר הָאֵין סוֹף שֶׁבְּמָקוֹם זֶה רָאוּי לִבְנוֹת הָעוֹלָמוֹת בִּפֹעַל), then that place was strengthened (וְאָז נִתְתַּקֵּף אוֹתוֹ הַמָּקוֹם), and it became as if limited in relation to us (וְנַעֲשָׂה כְּמוֹ מֻגְבָּל כְּלַפֵּי דִּידַן), for in relation to Heaven, God forbid, it is nothing but one singular matter (דְּאִלּוּ כְּלַפֵּי שְׁמַיָּא חַס וְחַלִילָה אֵינוֹ אֶלָּא הַכֹּל דָּבָר אֶחָד). And the analogy is this: when you place your hand over white paper (וְהַמָּשָׁל בָּזֶה: כְּשֶׁתָּשִׂים יָדְךָ עַל הַנְּיָר לָבָן), and it is slightly elevated above the paper (וְתִהְיֶה גָּבוֹהַּ מְעַט מֵעַל הַנְּיָר), this casts a shadow upon the paper (נִרְאֶה זֶה הַצֵּל עַל הַנְּיָר), and to one who sees from afar, this shadow appears like a point upon the paper (וּמִי שֶׁרוֹאֶה מֵרָחוֹק נִרְאֶה לוֹ זֶה הַצֵּל כְּמוֹ נְקוּדָּה עַל הַנְּיָר), though it is not so (וְאֵינוֹ כֵן), for if you place your hand upon the paper, you will see that it is all one (שֶׁאִם תָּשִׂים יָדְךָ עַל הַנְּיָר תִּרְאֶה שֶׁהַכֹּל אֶחָד הוּא). So too that place, the point of Malkhut (כָּךְ אוֹתוֹ הַמָּקוֹם בְּנְקוּדַּת מַלְכוּת), immediately after the above-mentioned thought (תֵּכֶף אַחַר הַמַּחֲשָׁבָה הַנ״ל), it appeared to us like a point (הָיָה נִרְאֶה כְּלַפֵּי דִּידַן כְּמוֹ נְקוּדָּה), that is, the points of the letters (דְּהַיְינוּ נְקוּדוֹת הָאוֹתִיּוֹת). And since the point, when placed upon paper, appears around it like an engraving (וּלְהִיוֹת שֶׁהַנְּקוּדָּה כְּשֶׁתָּשִׂים אוֹתָהּ בַּנְּיָר נִרְאֶה סְבִיבוֹתֶיהָ כְּמוֹ חֲקִיקָה), which is the distinction between the paper and the ink (שֶׁהוּא הַהֶפֶרֶשׁ שֶׁבֵּין הַנְּיָר לַדְּיוֹ), and since the shadow appears as deep (וּמִפְּנֵי שֶׁהַצֵּל נִרְאֶה כְּמוֹ עָמוֹק), and the appearance of sunlight is deeper than the shadow (וּמַרְאֵה הַחַמָּה עֲמוּקָה מִן הַצֵּל), for this reason this point is called, in relation to us, an engraving (לָזֶה הַנְּקוּדָּה הַזֹּאת נִקְרֵאת כְּלַפֵּי דִּידַן חֲקִיקָה). And this is what is said in the portion of Bereshit (Bereshit 15a) (וְהַיְנוּ דְּקָאָמַר בְּפָרָשַׁת בְּרֵאשִׁית): “He engraved engraving in the supernal Tehiru” (גְּלִיף גְּלִיפוֹי בְּטְהִירוּ עִלָּאָה), as we have explained above in the previous chapters, at length (כְּמוֹ שֶׁפֵּרַשְׁנוּהוּ לְמַעְלָה בַּפְּרָקִים הַקּוֹדְמִים בַּאֲרִיכוּת).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that in this Garment there is the Name Havayah of Eyes (שֶׁבַּמַּלְבּוּשׁ הַזֶּה יֵשׁ בּוֹ שֵׁם הוי״ה דְּעֵיְנִין), that is, twenty-four circles and seventy-two crowns (דְּהַיְינוּ כ״ד עִגּוּלִים וְע״ב תָּגִין), and it is the Havayah that is divided into front and back (וְהִיא הַהוָיָ״ה שֶׁנֶּחְלֶקֶת לִשְׁתַּיִם בְּפָנִים וְאָחוֹר). And do not wonder that the letters of Havayah are in the form of eyes (וְאַל תִּתְמָה שֶׁהָאוֹתִיּוֹת שֶׁל הוי״ה הֵם כְּצוּרַת עֵיְנִין), for even the letters of man that are engraved in his soul (שֶׁהֲרֵי גַּם הָאוֹתִיּוֹת שֶׁל הָאָדָם הַחָקוּקוֹת בְּנִשְׁמָתוֹ), and details of his deeds that hover over his head (וּמִפְרָטֵי מַעֲשָׂיו שֶׁחוֹפְפִים עַל רֹאשׁוֹ), they are all in the form of eyes (הֵם כֻּלָּם בְּצוּרַת עֵיְנִין), for their root is from that aforementioned Havayah (לִהְיוֹת שֶׁשָּׁרְשָׁם מִשֵּׁם הוי״ה הַנִּזְכָּר), and from that Havayah comes the Neshama to a righteous man (וּמִשֵּׁם הוי״ה בָּאָה הַנְּשָׁמָה לְאָדָם צַדִּיק), who is engaged in the Ma‘aseh Merkavah (הָעוֹסֵק בְּמַעֲשֵׂה מֶרְכָּבָה). And since the letter Yod has three crowns (וּלְהִיוֹת שֶׁיֵּשׁ ג׳ תָּגִין לְאוֹת יו״ד), corresponding to this, man has Nefesh, Ruach, and Neshama (כְּנֶגֶד זֶה יֵשׁ לָאָדָם נֶפֶשׁ רוּחַ נְשָׁמָה). And since the root of the Neshama is five Gevurot (וּלְהִיוֹת שֶׁהַשֹּׁרֶשׁ שֶׁל הַנְּשָׁמָה הוּא ה׳ גְּבוּרוֹת), for this there is a Neshama to the Neshama, which is called Chayah (לָזֶה יֵשׁ נְשָׁמָה לַנְּשָׁמָה אֲשֶׁר שְׁמָהּ חַיָּה), which is alluded to in the Yod itself of Havayah (הַנִּרְמֶזֶת בַּהַיּו״ד עַצְמָהּ שֶׁל הוי״ה), as it is written: “And the man became a living soul” (Bereshit 2) (כַּדְּכָתִיב: וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה), and it is from the Partzuf Abba (וְהִיא מִפַּרְצוּף אַבָּא). And there is also the Yechidah (וְיֵשׁ גַּם כֵּן יְחִידָה), which is alluded to in the tip of the Yod (הַנִּרְמֶזֶת בְּקוֹצוֹ שֶׁל יו״ד), which comes from Arich Anpin (שֶׁהִיא בָּאָה מֵאֲרִיךְ אַנְפִּין). And if you ask (וְאִם תֹּאמַר): why are these three (Nefesh, Ruach, Neshama) explicitly known and commonly spoken of by all (לָמָּה אֵלּוּ הַשְּׁלֹשָׁה הֵם בִּמְפֹרָשׁ וּמֻרְגָּלִים בְּפִי הַכֹּל), but the other two, which are Chayah and Yechidah, are hidden (וְאוֹתָם הַשְּׁנַיִם שֶׁהֵם חַיָּה יְחִידָה הֵם נֶעֱלָמִים)? The answer: because the two Gevurot - and two-thirds of the five Havayot of Gevurot, slightly less (תְּשׁוּבָה: לִהְיוֹת שֶׁהַשְּׁנֵי גְּבוּרוֹת, וּשְׁנֵי שְׁלִישִׁים מֵחֲמִשָּׁה הַוָיוֹת גְּבוּרוֹת פָּחוֹת מְעַט) - they were sweetened and became of the nature of Chesed (הֵם נִמְתְּקוּ, וְנַעֲשׂוּ טֶבַע הַחֲסָדִים), and thus the Tzaddikim transform the attribute of Din to the attribute of Mercy (וְהַיְנוּ הַצַּדִּיקִים מַהֲפְכִים מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים). Meaning, that a Tzaddik, through his good deeds (כְּלוֹמַר, שֶׁהָאָדָם הַצַּדִּיק בְּמַעֲשָׂיו הַטּוֹבִים), and especially when he engages in Shi‘ur Komah (וּבִפְרָט כְּשֶׁמִּתְעַסֵּק בְּשִׁעוּר קוֹמָה), he merits to Chayah (הוּא זוֹכֶה לְחַיָּה), and if he merits more, he also merits to Yechidah (וְאִם יִזְכֶּה יוֹתֵר יִזְכֶּה גַּם בִּיְחִידָה). However, even Moshe Rabbeinu, peace be upon him (אֲבָל אֲפִלּוּ מֹשֶׁה רַבֵּינוּ ע״ה), did not merit her (לֹא זָכָה בָּהּ), except for those days he was in the supernal realm (כִּי אִם אוֹתָן הַיָּמִים שֶׁהָיָה בַּמָּרוֹם). And immediately after Israel sinned (וּתֵכֶף אַחַר שֶׁחָטְאוּ יִשְׂרָאֵל), it returned and flew away from him (חָזְרָה וּפָרְחָה מִמֶּנּוּ), and one thousand lights were diminished from him (וְנִתְמַעֲטוּ אֶלֶף אוֹרוֹת מִמֶּנּוּ), which came from the secret of Atika Qadisha, which is Arich (הַבָּאִים מִסּוֹד עַתִּיקָא קַדִּישָׁא שֶׁהוּא אֲרִיךְ), in the mystery of the small Aleph of “Vayikra” (Leviticus 1) (בְּסוֹד א׳ זְעֵירָא שֶׁל וַיִּקְרָ֤א), and only the impression remained in him (וְלֹא נִשְׁאַר בּוֹ רַק הָרֹשֶׁם), and from it the skin of his face radiated (וּמִמֶּנּוּ קָרַן עוֹר פָּנָיו). And when Moshe Rabbeinu, peace be upon him, was diminished, and the Yechidah flew from him (וּכְשֶׁנִּתְמַעֵט מֹשֶׁה רַבֵּינוּ ע״ה וּפָרְחָה יְחִידָה מִמֶּנּוּ), this caused the breaking of the Luchot (זֶה גָּרַם שְׁבִירַת הַלֻּחוֹת). And since Yechidah is attained by few (וְהִנֵּה לִהְיוֹת שֶׁיְחִידָה מְעַטִּים הֵם הַזּוֹכִים בָּהּ), this is what the Sages said (הַיְינוּ דְּאָמְרוּ חֲז״ל): “I have seen the children of ascent, and they are few” (Berakhot 47b) (רָאִיתִי בְּנֵי עֲלִיָּיָה וְהֵם מְעַטִּים). This means that the Name Y–H includes Chayah and Neshama (רָצָה לוֹמַר שֵׁם י״ה הוּא כּוֹלֵל חַיָּה וּנְשָׁמָה), for Chayah is in Abba, that is, the Yod (לְפִי שֶׁחַיָּה הִיא בְּאַבָּא, דְּהַיְינוּ י), and the Neshama is in Imma, that is, the Heh (וְהַנְּשָׁמָה הִיא בְּאִמָּא דְּהַיְינוּ ה״א), and Yechidah is in Arich, in the tip of the Yod (וִיחִידָה הִיא בַּאֲרִיךְ בְּקוֹצוֹ שֶׁל יו״ד), which is the ascent of Y–H, meaning higher than them (שֶׁהִיא עֲלִיָּ״ה י״ה, פֵּרוּשׁ לְמַעְלָה מֵהֶם), and few are those who attain it (וְהֵם מְעַטִּים הַזּוֹכִים לְכָךְ). And even the Neshama, which is from Gevurah that has been sweetened (וַאֲפִלּוּ הַנְּשָׁמָה שֶׁהִיא מִן הַגְּבוּרָה הַמְּתוּקָה), not many attain it (לֹא הַרְבֵּה זוֹכִים אֵלֶיהָ), for even Rabbi Elazar, the son of Rabbi Shimon bar Yochai, peace be upon him (כִּי אֲפִלּוּ רַבִּי אֶלְעָזָר בַּר רַשְׁבִּ״י ע״ה), when he attained the Neshama, he made a feast (כְּשֶׁזָּכָה לַנְּשָׁמָה עָשָׂה סְעוּדָה), as mentioned in Zohar Ḥadash, parashat Bereshit, in Midrash haNe'elam (כַּנִּזְכָּר בְּזֹהַר חָדָשׁ פ׳ בְּרֵאשִׁית בְּמִדְרַשׁ הַנֶּעֱלָם), and in our generation, there is almost not even one of them (וּבְדוֹרֵנוּ זֶה כִּמְעַט אֵין גַּם אֶחָד מֵהֶם). And from this discussion it emerges (וְיָצָא לָנוּ מִנִּדּוֹן דִּידַן), that this Havayah in the World of the Garment (שֶׁהַוָיָ״ה הַזֹּאת בְּעוֹלַם הַמַּלְבּוּשׁ), is half of it in the front and half of it in the back (הִיא חֶצְיָה בַּפָּנִים וַחֶצְיָה בָּאֲחוֹרַיִם), and the Heh is folded opposite the Y–H, in the mystery of the teachings of Tohu vaVohu (וְנִתְקַפְּלָה ה״א כְּנֶגֶד י״ה בְּסוֹד דְּרָשֵׁי תֹּהוּ וָבֹהוּ), and it is entirely circles in the shape of eyes (וְהִיא כֻּלָּהּ עִגּוּלִים בְּצוּרַת עֵיְנִין), and from it comes the Neshama (וּמִמֶּנָּה בָּאָה הַנְּשָׁמָה), through the descent of levels (דֶּרֶךְ יְרִידַת הַמַּדְרֵגוֹת). And it brings forth the deeds of the Israelite man (וּמוֹצִיאָה מַעֲשָׂיו שֶׁל הַבֶּן אָדָם הַיִּשְׂרְאֵלִי), upon his forehead (בְּמִצְחוֹ), and they hover over his head (וְחוֹפְפִים עַל רֹאשׁוֹ), and in this Havayah there are five parts mentioned above (וְיֵשׁ בַּהֲוָיָ״ה הַזֹּאת ה׳ חֲלָקִים הַנִּזְכָּרִים), for they are four letters, and with the tip of the Yod, they are five (כִּי הֵם אַרְבַּע אוֹתִיּוֹת, וְעִם קוֹצוֹ שֶׁל יו״ד הֵם חֲמִשָּׁה), from which come Nefesh, Ruach, Neshama, Chayah, Yechidah - the five Partzufim of the Neshama (מֵהֶם בָּאִים נֶפֶשׁ רוּחַ נְשָׁמָה חַיָּה יְחִידָה, הֵ׳ פַּרְצוּפֵי הַנְּשָׁמָה). And regarding them it is said: “These are the generations of the heavens and the earth when they were created” (Bereshit 2) (וְעֲלֵיהֶם נֶאֱמַר: אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם), and our sages, of blessed memory, said: “With Heh He created them” (Bereshit Rabbah 12:9) (וְאָמְרוּ רַזַ״ל: בְּה״א בְּרָאָם). And about this it is said: “The candle of Hashem is the soul of man” (Proverbs 20) (וְעַל זֶה נֶאֱמַר: נֵר יְהוָ״ה נִשְׁמַת אָדָם), and this is the candle that burns above the head of the infant in its mother’s womb (וְזֶהוּ הַנֵּר הַדּוֹלֵק עַל רֹאשׁוֹ שֶׁל תִּינוֹק בְּמֵעִי אִמּוֹ), and they are from the light of that aforementioned Havayah (וְהֵם מֵאוֹר שֵׁם הוי״ה הַנִּזְכָּר). And about this it is said: “For the portion of Hashem is His people” (Deuteronomy 32) (וְעַל זֶה נֶאֱמַר: כִּי חֵלֶק יְהוָ״ה עַמּוֹ), and our prayer is to God, that Hashem illuminate for us the light of this Havayah (וּתְפִלָּתֵנוּ לָאֵל, יְיָ יָאִיר לָנוּ מֵאוֹר הַוָיָ״ה הַזֹּאת), and pour upon us His holy spirit from above to comfort us (וְיַעֲרֶה עָלֵינוּ רוּחוֹ הַקֹּדֶשׁ מִמָּרוֹם לְנַחֲמֵנוּ), and then shall be fulfilled in us: “And the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (Isaiah 11) (וְאָז יִקָּיֵם בָּנוּ: וּמָלְאָה הָאָרֶץ דֵּעָה אֶת יְהוָ״ה כַּמַּיִם יְכַסּוּ עַל יָם), amen, so may it be His will, may Hashem be blessed forever, amen and amen (אָמֵן כֵּן יִהְיֶה רָצוֹן יִתְבָּרַךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).

Completed is the Gate of the Delights of the King (סָלִיק שַׁעַר שַׁעֲשׁוּעֵי הַמֶּלֶךְ), which is the World of the Garment (הוּא עוֹלַם הַמַּלְבּוּשׁ), and it is the first world from the Worlds of Ein Sof (וְהוּא הָעוֹלָם הָרִאשׁוֹן מֵעָלְמוֹת אֵין סוֹף).