Chapter Ten (פֶּרֶק עֲשִׂירִי)

When the Holy One Blessed Be He desired to bring forth the Sefirot from the aforementioned Keter (כְּשֶׁרָצָה הקב״ה לְהוֹצִיא הַסְּפִירוֹת מִן הַכֶּתֶר הַנִּזְכָּר), in order to bring the worlds into being (כְּדֵי לְהַמְצִיא הָעוֹלָמוֹת), the Holy One Blessed Be He hinted to this Yod (רָמַז הקב״ה לַיוֹ״ד הַזֹּאת), that it should sit at the head of this Keter (שֶׁתֵּשֵׁב בְּרֹאשׁ הַכֶּתֶר הַזֶּה), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), half of it from the outside and half of it from the inside (חֶצְיָהּ מִבַּחוּץ וְחֶצְיָהּ מִבִּפְנִים). And the Holy One Blessed Be He hinted to the Vav of the Milui Vav of the Name S"G (וְרָמַז הקב״ה לַוָּי״ו של מִלּוּי וָאו שֶׁל שֵׁם ס״ג), that it should descend through the Tehiru (שֶׁתֵּרֵד דֶּרֶךְ הַטְּהִירוּ), and give light to the aforementioned Yod (וְתִתֵּן אוֹרָהּ לַיוֹ״ד הַנִּזְכֶּרֶת). For the final Heh of S"G (כִּי הַהֵ״א אַחֲרוֹנָה שֶׁל ס״ג), had given light beforehand to this Yod (נָתְנָה אוֹרָהּ מִקֶּדֶם דְּנָא לַיוֹ״ד הַזֹּאת), to elevate the parts of the Reshimu (לְהַעֲלוֹת חֶלְקֵי הָרְשִׁימוּ), as was mentioned in earlier chapters (כַּנִּזְכָּר בַּפְּרָקִים הַקּוֹדְמִים). Also, it was necessary for this to be by means of the Vav (גַּם שֶׁהוּכְרַח לִהְיוֹת עַל יְדֵי הַוָּא״ו), for it is the Kav haMidah (כִּי הִיא קַו הַמִּדָּה), and by its power the matters are extended (וּבְכֹחָהּ נִתְפַּשְׁטוּ הַדְּבָרִים), for the Yod is the measure (שֶׁהַיוֹ״ד הִיא הַמִּדָּה), and the Vav is the line (וְהַוָּא"ו הִיא הַקַּו), as mentioned in the Tikkunim in many places (כַּנִּזְכָּר בַּתִּיקּוּנִים בְּכַמָּה מְקוֹמוֹת). It is thus found that the Yod received light from the aforementioned Vav (נִמְצָא שֶׁהַיוֹ״ד לָקְחָה אוֹרָהּ מִן הַוָּא״ו הַנִּזְכֶּרֶת), and turned her face to shine and influence in specificity (וְשָׂמָה פָנֶיהָ לְהָאִיר וּלְהַשְׁפִּיעַ בִּפְרָטוּת), a great and abundant effusion (שֶׁפַע גָּדוֹל בְּיוֹתֵר), in the Chokhmah that is in Keter (בַּחָכְמָה שֶׁבַּכֶּתֶר). In order to give it strength to go out from there (כְּדֵי לָתֵת לָהּ כֹּחַ לָצֵאת מִשָּׁם), and to gather and reveal within itself all the rest of the Sefirot that were there in Keter as stated (וּלֶאֱסֹף וּלְגַלּוֹת בְּקִרְבָּה כָּל שְׁאָר הַסְּפִירוֹת שֶׁהָיוּ שָׁם בַּכֶּתֶר כָּאָמּוּר), for she sits there first, before all the other Sefirot (כִּי הִיא הַיּוֹשֶׁבֶת שָׁם רִאשׁוֹנָה לְכָל שְׁאָר הַסְּפִירוֹת), and to her was this effusion fitting (וְאֵלֶיהָ הָיָה רָאוּי הַשֶּׁפַע הַזֶּה), and so it was (וַיְהִי כֵן). For the sphere of the Keter opened (כִּי נִפְתַּח כַּדּוּר הַכֶּתֶר), and the Chokhmah went forth (וְיָצְאָה הַחָכְמָה), and it sat beneath the hems of the Keter (וְיָשְׁבָה לָהּ תַּחַת שׁוּלֵי הַכֶּתֶר), and within it were all the other Sefirot (וּבְקִרְבָּהּ כָּל שְׁאָר הַסְּפִירוֹת).

And behold, from the extension of the effusion of the aforementioned Yod (וְהִנֵּה מֵהִתְמַשְּׁכוּת שֶׁפַע הַיוֹ״ד הָאֲמוּרָה), which was hovering over the face of the Keter (שֶׁהָיְתָה חוֹפֶפֶת עַל פְּנֵי הַכֶּתֶר), and was flowing into Chokhmah as stated (וְהָיְתָה מַשְׁפַּעַת בַּחָכְמָה כְּאָמּוּר), there came into being something like a line of light (נִתְהַוָּה כְּמִין קַו שֶׁל אוֹר), its head emerging from the body of that Yod (רֹאשׁוֹ יוֹצֵא מִגּוּפָהּ שֶׁל הַיוֹ״ד הַנִּזְכֶּרֶת), and its end reaching to the Chokhmah that is in the Keter and clinging to it (וְסוֹפוֹ מַגִּיעַ עַד הַחָכְמָה שֶׁבַּכֶּתֶר וְנִדְבָּק בָּהּ), and this is the secret of the lines of measurement (וְהוּא סוֹד קַוֵי הַמִּדָּה), which give measure to all the Sefirot (שֶׁנוֹתְנִים מִדָּה לְכָל הַסְּפִירוֹת), as will be explained (כַּאֲשֶׁר יִתְבָּאֵר). And behold, the end of this aforementioned line (וְהִנֵּה סוֹף הַקָּו הָאָמוּר), due to the abundance of effusion that was being drawn down into it from above (לְרוֹב הַשֶּׁפַע שֶׁהָיָה נִשְׁפָּע וְיוֹרֵד אֵלָיו מִלְמַעְלָה), from the body of the Yod (מִגּוּפָהּ שֶׁל הַיוֹ״ד), for the need of the Chokhmah as mentioned (לְצוֹרֶךְ הַחָכְמָה כְּאָמּוּר), became increased and widened (נִתְרַבָּה וְנִתְרַחֵב), until that end of the line which was clinging to the Chokhmah as stated (עַד שֶׁהַקָּצֶה הַהוּא שֶׁל הַקָּו הַדָּבוּק בָּהּ בַּחָכְמָה כְּאָמּוּר), became like a letter Yod (נַעֲשָׂה כְּמִין אוֹת יוֹ״ד), whose lower tip enters into the Chokhmah (אֲשֶׁר קוֹצָהּ שֶׁלִּי מַטָּה נִכְנָס בְּתוֹךְ הַחָכְמָה), and its body hovers over her (וְגוּפָהּ חוֹפֵף עָלֶיהָ). And when the Chokhmah went forth from the Keter as stated (וּבְצֵאת הַחָכְמָה מִן הַכֶּתֶר כְּאָמּוּר), the aforementioned Yod was drawn there with her (נִמְשְׁכָה שָׁמָּה הַיוֹ״ד הַנִּזְכֶּרֶת), which had been attached and bound to her (שֶׁהָיְתָה דְּבוּקָה וּקְשׁוּרָה בָּהּ), as mentioned above (כַּנִּזְכָּר לְעֵיל). And the two Yods mentioned above (וּשְׁנֵי הַיּוֹדִי״ן הַנִּזְכָּרִים לְעֵיל), still remained connected by way of the line (עֲדַיִן נִשְׁאֲרוּ דְּבוּקוֹת עַל־יְדֵי הַקָּו), and through that line (וּדֶרֶךְ אוֹתוֹ הַקָּו), the first Yod would flow into this second Yod (הַיוֹ״ד הָרִאשׁוֹנָה מַשְׁפַּעַת בְּיוֹ״ד זוֹ הַשֵּׁנִית). And know that even though the Chokhmah went out from the Keter into the world (וְדַע שֶׁאַף עַל־פִּי שֶׁיָּצְאָה הַחָכְמָה מִן הַכֶּתֶר לָעוֹלָם), the impression of those other Sefirot still remained in her (נִשְׁאַר בָּהּ רִשׁוּמוֹ שֶׁל אוֹתָן הַסְּפִירוֹת הָאֲחֵרִים), of which we spoke above (שֶׁאָמַרְנוּ לְמַעְלָה), in the secret of: “The Shekhina did not depart until it made a mark” (בְּסוֹד: לֹא זָזָה שְׁכִינָה עַד שֶׁעָשְׂתָה רֹשֶׁם) (Midrash Rabba). And this is the secret of what the Kabbalists said (וְזֶהוּ סוֹד שֶׁאָמְרוּ חַכְמֵי הַקַּבָּלָה), that each Sefirah is comprised of ten (שֶׁכָּל סְפִירָה כְּלוּלָה מֵעֶשֶׂר), even though afterward the Sefirot were not included one within the other from Gedulah and downward (אַף עַל־פִּי שֶׁלֹּא הָיוּ אַחַר־כָּךְ הַסְּפִירוֹת הָאֲחֵרִים זֶה בְּתוֹךְ זֶה מִגְּדֻלָּה וּלְמַטָּה). The inclusion that extends from the Keter (הַכְּלִילוּת הַנִּמְשָׁךְ מִן הַכֶּתֶר), is called toward all (יִקָּרֵא אֶל הַכֹּל), and all will attain the spark of that inclusion mentioned above (וְיַשִּׂיגוּ כֻּלָּם הַנִּצּוֹץ שֶׁל הַכְּלִילוּת הַנִּזְכָּר). And also in the World of Tikkun (וְגַם בְּעוֹלַם הַתִּקּוּן), due to the pushing of the limbs downward (עֵקֶב דְּחִיַּית הַפְּרָקִים לְמַטָּה), they will become included one with another (יִכָּלְלוּ זֶה בָּזֶה), at the time when He renews each day the work of Creation (בְּעֵת שֶׁמְּחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְּרֵאשִׁית). And the ascents of the worlds (וְעֲלִיּוֹת הָעוֹלָמוֹת), cause one limb to meet another (נִגְרֹם שֶׁיִּפְגּוֹשׁ אֵבֶר זֶה בְּאֵבֶר אַחֵר), such as the hands ascending above the head (כְּגוֹן הַיָּדַיִם יַעֲלוּ עַל הָרֹאשׁ), and the legs to the place of the hands (וְהָרְגָלַיִם אֶל מְקוֹם הַיָּדַיִם). And the one who understands will understand (וְהַמֵּבִין יָבִין), and in its proper place I will explain it clearly (וּבִמְקוֹמוֹ אֲבָאֲרֶנּוּ בָּאֵר הֵיטֵב), if Hashem will decree life (אִם יִגְזֹר הַשֵּׁם בַּחַיִּים).