Chapter Three (פֶּרֶק שְׁלִישִׁי)

It is fitting that we should know (רָאוּי שֶׁנֵּדַע), before Ein and Arich spread forth (קוֹדֶם שֶׁנִּתְפַּשְּׁטוּ אַיִן וַאֲרִיךְ), which are Chokhmah and Binah within Keter (שֶׁהֵם חָכְמָה בִינָה שֶׁבַּכֶּתֶר), the Malkhut of Adam Kadmon first spread within her ten Sefirot (נִתְפַּשְּׁטָה קוֹדֶם מַלְכוּת אָדָם קַדְמוֹן בְּעֶשֶׂר סְפִירוֹתֶיהָ), and she acquired the name Reisha DeLa Ityada [the Unknowable Head] (שֶׁהִיא קָנְתָה שֵׁם רֵישָׁא דְלָא אִתְיְדַע), after Adam Kadmon was built above her (אַחַר שֶׁנִּבְנָה אָדָם קַדְמוֹן לְמַעְלָה מִמֶּנָּה). And how is it possible (וְהֵיאַךְ יִתָּכֵן), that the two heads Ein and Arich spread forth (שֶׁיִּתְפַּשְּׁטוּ הַשְּׁנֵי רָאשִׁין אַיִן וַאֲרִיךְ), which are Chokhmah and Binah within Keter (שֶׁהֵם חָכְמָה בִינָה שֶׁבַּכֶּתֶר), before Reisha DeLa Ityada [the Unknowable Head] spread forth (קוֹדֶם שֶׁיִּתְפַּשֵּׁט רֵישָׁא דְלָא אִתְיְדַע), namely Keter, which is the Keter, Chokhmah, Binah of the Malkhut of Adam Kadmon together with the rest of her Sefirot (דְּהַיְנוּ כֶּתֶר שֶׁהִיא כח״ב דְּמַלְכוּת אָדָם קַדְמוֹן עִם שְׁאָר סְפִירוֹתֶיהָ)? But the seven Tikkunim were not made through the splitting of Ein and Arich (אֲבָל הַז׳ תִּיקּוּנִים לֹא נַעֲשׂוּ בִּבְקִיעַת אַיִן וַאֲרִיךְ), until Ein and Arich emerged through the spreading of her ten Sefirot (עַד שֶׁיָּצְאוּ אַיִן וַאֲרִיךְ בְּהִתְפַּשְּׁטוּת עֶשֶׂר סְפִירוֹתֶיהָ).

Now we shall speak concerning the building of Ein and Arich (עַתָּה נֹאמַר בְּבִנְיַן אַיִן וַאֲרִיךְ), and it is this (וְהוּא זֶה): know (דַּע), after the Malkhut of Adam Kadmon spread within her ten Sefirot (אַחַר שֶׁנִּתְפַּשְּׁטָה מַלְכוּת אָדָם קַדְמוֹן בְּעֶשֶׂר סְפִירוֹתֶיהָ), the Holy One blessed be He decreed that the Chokhmah and Binah within Keter should emerge from potential into actuality (גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיֵּצְאוּ חָכְמָה וּבִינָה שֶׁבַּכֶּתֶר מִן הַכֹּחַ [עַל] אֶל הַפּוֹעַל), namely from what they were previously as a point (דְּהַיְינוּ מִמַּה שֶּׁהָיוּ קוֹדֶם נְקוּדָה), from now onward they would become ten Sefirot in actuality (יִהְיֶה מֵעַתָּה עֶשֶׂר סְפִירוֹת בְּפוֹעַל), and their name would change and from now onward they would be called Ein and Arich (וְיִשְׁתַּנֶּה שְׁמָם וְיִקָּרְאוּ אַיִן וַאֲרִיךְ מֵעַתָּה וָהָלְאָה). And they were pushed outside the sphere of Keter (וְנִדְּחוּ לַחוּץ מִן כַּדּוּר הַכֶּתֶר), for Adam Kadmon together with the Malkhut within him had already seized its place (כִּי כְּבָר תָּפַס מְקוֹמוֹ אָדָם קַדְמוֹן עִם מַלְכוּת שֶׁבּוֹ), which had spread within her ten Sefirot (שֶׁנִּתְפַּשְּׁטָה בְּעֶשֶׂר סְפִירוֹתֶיהָ), and attached to them were the essential Chokhmah and Binah (וְנִדְבְּקוּ בָם חָכְמָה וּבִינָה הָעִקָרִיִּים), which were built from the seven Chokhmot and seven Binot within the seven inner lights of the shattered vessels (שֶׁנִּבְנוּ מִן ז׳ חָכְמוֹת וְז׳ בִּינוֹת שֶׁבְּז׳ אוֹרוֹת פְּנִימִיּוֹת שֶׁל שִׁבְרֵי כֵלִים). Because the Malkhut of Adam Kadmon (לְפִי שֶׁמַּלְכוּת אָדָם קַדְמוֹן), which spread downward in ten Sefirot (אֲשֶׁר נִתְפַּשְּׁטָה לְמַטָּה בְּעֶשֶׂר סְפִירוֹת), in the secret of “Enlarge the place of your tent” (בְּסוֹד הַרְחִיבִי מְקוֹם אָהֳלֵךְ) (Isaiah 54), and tent is called Malkhut (וְאֹהֶל נִקְרָא מַלְכוּת), absorbed within herself the heads of the points of the split Chokhmah and Binah (וְקָלְטָה בְּעַצְמָהּ רָאשֵׁי נְקוּדֹתֵיהֶן שֶׁל חָכְמָה וּבִינָה הַסְּדוּקִים), and their middles ascended to the place of their heads (וְעָלוּ תּוֹכֵיהֶן לִמְקוֹם רָאשֵׁיהֶן), namely their Chesed, Gevurah, Tiferet to the place of their Keter, Chokhmah, Binah (דְּהַיְנוּ חג״ת שֶׁלָּהֶם לִמְקוֹם כח״ב שֶׁלָּהֶם), and their ends to the place of their middles (וְסוֹפָן לִמְקוֹם תּוֹכָן), until the place of the end of the points of both Chokhmah and Binah remained as a Reshimu [impression] (עַד שֶׁנִּשְׁאַר מְקוֹם סוֹף הַנְּקוּדוֹת [חָכְמָה בִינָה] שְׁתֵּיהֶן דְּהַיְנוּ נהי״ם שֶׁבָּהֶן בְּרְשִׁימוּ). And here Chokhmah ascended to Netzach (וְכָאן חָכְמָה עָלְתָה לְנֵצַח), and Binah to Hod (וּבִינָה לְהוֹד), of that Malkhut within Keter (שֶׁל אוֹתָהּ מַלְכוּת שֶׁבַּכֶּתֶר), and by the power of this upper Hod (וּבְכֹחוֹ שֶׁל זֶה הַהוֹד הָעֶלְיוֹן), behold below also Imma Ila’ah spreads until Hod (הִנֵּה לְמַטָּה גַּם כֵּן אִמָּא עִילָאָה עַד הוֹד מִתְפַּשַּׁטְתִּי). And afterward (וְאַחַר כָּךְ), when Arich spread within his ten Sefirot (כְּשֶׁנִּתְפַּשֵּׁט אֲרִיךְ בְּעֶשֶׂר סְפִירוֹתָיו), until he reached the end of the Tehiru (עַד שֶׁהִגִּיעַ לְסוֹף הַטְּהִירוּ), behold this Reshimu [impression] was found enclothing Arich (הִנֵּה זֶה הָרְשִׁימוּ נִמְצָא מַלְבִּישׁ אֶת אֲרִיךְ), from his shoulders downward until only his navel (מִכְּתֵפָיו וּלְמַטָּה עַד טַבּוּרוֹ בִּלְבַד), and from it he rectified the Partzufim of Abba and Imma (וְהוּא תִּקֵּן מִמֶּנּוּ פַּרְצוּפֵי אַבָּא וְאִמָּא), and what we are explaining is verified (וְנִתְאַמֵּת מַה שֶׁאָנוּ בְּבֵאוּרוֹ), that they are from the illumination of Chokhmah and Binah (שֶׁהֵן מֵהֶאָרַת חָכְמָה וּבִינָה), except that they became substantialized and embodied (אֶלָּא שֶׁנִּתְעַצְמוּ וְנִתְגַּלְמוּ), less than a point and more than mere illumination (פָּחוֹת מִנְּקוּדָה וְיוֹתֵר מֵהֶאָרָה בְּעָלְמָא), for the sake of the Tikkun of Ze’ir Anpin and his Nukvah (לְצוֹרֶךְ תִּיקּוּן זְעֵיר וְנוּקְבֵיהּ). Until it is correct to say (עַד שֶׁיִּצְדַּק לוֹמַר), that Ein and Arich and DeLa Ityada [the Unknowable] are Nefesh, Ruach, Neshamah for Ze’ir Anpin and his Nukvah (שֶׁאֵין וַאֲרִיךְ וְלָא אִתְיְדַע הֵן נֶפֶשׁ רוּחַ נְשָׁמָה לִזְעֵיר וְנוּקְבֵיהּ), and Abba and Imma are the shadows over his head (וְאַבָּא וְאִמָּא הֵם הַצְּלָלִים עַל רֹאשׁוֹ), as shall be explained (וּכְמוֹ שֶׁיָּבוֹא). Therefore (אַלְמָא), the Partzufim of Abba and Imma never pass the navel of Arich under any circumstance (אֵין פַּרְצוּפֵי אַבָּא וְאִמָּא עוֹבְרִים טַבּוּר אֲרִיךְ בְּשׁוּם פָּנִים), except that after the Tikkun of Ze’ir Anpin they extended downward for his sake (אֶלָּא שֶׁאַחֲרֵי תִּיקּוּן זְעֵיר נִשְׁתַּרְבְּבוּ לְמַטָּה לְצָרְכּוֹ).

It follows (נִמְצָא), that the greater part of the number and the greater part of the structure of the Tikkunim of the two points ascended to Ein and Arich (רֹב מִנְיָן וְרֹב בִּנְיָן תִּיקּוּנֵיהֶם שֶׁל שְׁתֵּי נְקוּדוֹת עָלוּ לְאֵין וַאֲרִיךְ), and a minority of them remained spreading from them and attached to them (וּמִיעוּטָן נִשְׁאַר מִתְפַּשֵּׁט מֵהֶם וּמְחֻבָּר אֲלֵיהֶן), until Abba and Imma were rectified and included within the remnants of the points (עַד שֶׁנִּתְקַנּוּ אַבָּא וְאִמָּא שֶׁנִּכְלְלוּ בְּשִׁיְרֵי הַנְּקוּדוֹת), after Arich entered in the place of Keter (אַחֲרֵי שֶׁנִּכְנַס אֲרִיךְ בִּמְקוֹם כֶּתֶר). And it is true (וְהֵן אֱמֶת), that Arich, Abba, and Imma are the Keter, Chokhmah, Binah of the world of the Partzufim from the world of Atzilut after the Tikkun (כִּי אֲרִיךְ אַבָּא וְאִמָּא הֵם כֶּתֶר חָכְמָה בִינָה שֶׁל עוֹלַם הַפַּרְצוּפִין מֵעוֹלַם הָאֲצִילוּת אַחַר הַתִּיקּוּן), but Arich is a Partzuf rectified from the points of the split Binah (אֲבָל אֲרִיךְ הוּא פַּרְצוּף [שֶׁ]תִּקֵּן מִנְּקוּדוֹת בִּינָה הַסְּדוּקָה), and above him is Reisha DeEin [the Head of Nothingness] (וּלְמַעְלָה מִמֶּנּוּ רֵישָׁא דְאֵין), which is from the point of the split Chokhmah (שֶׁהוּא מִנְּקוּדַת חָכְמָה הַסְּדוּקָה), and above both of them is Reisha DeLa Ityada [the Unknowable Head] (וּלְמַעְלָה מִשְּׁנֵיהֶם רֵישָׁא דְלָא אִתְיְדַע), which is from the points of the Keter of Adam Kadmon from the Malkhut within her (שֶׁהוּא מִנְּקוּדוֹת כֶּתֶר אָדָם קַדְמוֹן מִמַּלְכוּת שֶׁבָּהּ). Therefore (אַלְמָא), from the three first points of the world of Tohu were rectified the three upper and hidden heads (מִשָּׁלֹשׁ נְקוּדוֹת רִאשׁוֹנוֹת שֶׁל עוֹלַם הַתֹּהוּ נִתְקַנּוּ שְׁלֹשָׁה רָאשִׁים עֶלְיוֹנִים וְנֶעְלָמִים), which are included within Atika Kadisha [the Holy Ancient One] (הַנִּכְלָלִים בְּעַתִּיקָא קַדִּישָׁא), and all three are counted as one in the world of Atzilut (וּשְׁלָשְׁתָּן נִמְנִים כְּאֶחָד בְּעוֹלַם הָאֲצִילוּת), for “before One, what can you count?” (כִּי לִפְנֵי אֶחָד שֶׁהוּא אֲרִיךְ מַה אַתָּה סוֹפֵר) (Sefer Yetzirah). However Abba and Imma entered, which are Partzufim of illumination (אָמְנָם נִכְנְסוּ אַבָּא וְאִמָּא שֶׁהֵם פַּרְצוּפֵי הֶאָרָה), to be counted in the place of Chokhmah and Binah in the world of Atzilut as stated (לְהִמָּנוֹת בִּמְקוֹם חָכְמָה וּבִינָה בְּעוֹלַם הָאֲצִילוּת כָּאָמוּר).