Chapter Three (פֶּרֶק שְׁלִישִׁי)

This light which we said was contracted to the sides (הָאוֹר הַזֶּה שֶׁאָמַרְנוּ שֶׁנִּתְצַמְצֵם לַצְּדָדִים), was a great light (הָיָה אוֹר גָּדוֹל). And Ein Sof, blessed be He, saw that the world was not fitting for it (וְאֵין סוֹף יִתְבָּרַךְ רָאָה שֶׁאֵין הָעוֹלָם כְּדַי הוּא לוֹ), that the worlds could be created within it and utilize it (שֶׁיוּכְלוּ לְהִבָּרְאוֹת תּוֹכוֹ הָעוֹלָמוֹת וְלְהִשְׁתַּמֵּשׁ בּוֹ). Therefore, He concealed it in the Yesod (וְלָכֵן גָּנַז אוֹתוֹ בַּיְּסוֹד), the Yesod of the Partzuf SH”Y which is at the end of the upper half of the garment (פַּרְצוּף ש״י שֶׁבְּסוֹף חֲצִי הַמַּלְבּוּשׁ הָעֶלְיוֹן). For the Malkhut, the Partzuf K”T, was absorbed there into its Yesod (כִּי הַמַּלְכוּת פַּרְצוּף כּ״ת נִבְלְעָה שָׁם בִּיסוֹד דִּידֵיהּ), for it is in the World of Ein Sof (כִּי הוּא בְּעוֹלַם הָאֵין סוֹף). And from it all the worlds are nourished (וּמִמֶּנּוּ נִיזּוֹנִים כָּל הָעוֹלָמוֹת), from the power of the thread of Ein Sof (מִכֹּחַ הַחוּט שֶׁל א״ס), that is, the Partzuf A”L that is concealed within it (דְּהַיְינוּ פַּרְצוּף א״ל הַגָּנוּז בְּתוֹכוֹ), and it draws itself from above to below like this thread (וּמוֹשֵׁךְ עַצְמוֹ מִלְּמַעְלָה לְמַטָּה כַּחוּט הַזֶּה), to give life to Adam Kadmon, as we will explain (לָתֵת חַיּוּת אֶל אָדָם קַדְמָאָה כְּמוֹ שֶׁנְּבָאֵר). And this is what the Zohar says in Parashat Bereshit (וְזֶהוּ שֶׁאוֹמֵר בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית): “A light that was created, and was concealed, and was included in the holy covenant” (אוֹר דְּאִתְבְּרֵי וְאִתְגְּנִיז וְאִתְכְּלִיל בְּרִית קַדִּישָׁא). Meaning, that the aforementioned light (רָצָה לוֹמַר שֶׁאוֹר הַנִּזְכָּר), after it was withdrawn to the sides (אַחַר שֶׁנִּסְתַּלֵּק לַצְּדָדִין), Ein Sof took it and concealed it within the upper half of the garment (לָקְחוֹ אֵין סוֹף וְגָנְזוֹ בְּתוֹךְ חֲצִי הַמַּלְבּוּשׁ הָעֶלְיוֹן), in the middle membrane, which is Yesod (בַּקְּרוּם הָאֶמְצָעִי שֶׁהוּא יְסוֹד), as we explained in the previous chapters (כַּדְּפֵירַשְׁנוּ בַּפְּרָקִים הַקּוֹדְמִים), in the secret of the three membranes (בְּסוֹד הַג' קְרוּמִים). And I will open for you a great principle (וַאֲנִי אֶפְתַּח לְךָ כְּלַל גָּדוֹל). Every place in the Zohar where it is mentioned “was concealed” or “hidden” or similar language (כָּל מָקוֹם שֶׁנִּזְכַּר בַּזֹּהַר אִתְגְּנִיז אוֹ טָמִיר וְכַדּוֹמֶה לָשׁוֹן זֶה), the intention is this aforementioned Yesod (הָיְינוּ כַּוָּנָתוֹ בְּיְסוֹד הַנִּזְכָּר). And this is what the Zohar says: “was included” (וְהַיְינוּ דְּקָאָמַר בַּזֹּהַר: אִתְכְּלִיל), meaning its parts were gathered and included within its parts (כְּלוֹמַר נִתְקַבְּצוּ וְנִכְלְלוּ חֲלָקָיו בְּחֲלָקָיו), and it was concealed in the covenant, that is, in Yesod (וְנִגְנַז בִּבְרִית דְּהַיְינוּ יְסוֹד). And it said: “Kaddisha” - meaning that it is holy (וְאָמַר: קַדִּישָׁא כְּלוֹמַר שֶׁהוּא קָדוֹשׁ), separated and set apart from the worlds (פָּרוּשׁ וּמֻפְרָשׁ מִן הָעוֹלָמוֹת), and outside of the worlds (וְחוּץ לַעֲולָמוֹת), which are within the sphere of Tehiru (שֶׁהֵם בְּתוֹךְ כַּדּוּר הַטְּהִירוּ). For if it were inside the worlds, it would be impossible for the worlds not to benefit from it (דְּאִילּוּ הָיָה בְּתוֹךְ הָעוֹלָמוֹת אִי אֶפְשָׁר שֶׁלֹּא יִתְהַנּוּ הָעוֹלָמוֹת מִמֶּנּוּ), even if it were concealed in many concealments (אֲפִלּוּ הָיָה גָּנוּז בְּכַמָּה גְּנִיזוֹת). But when it is concealed in this place (אֲבָל כַּאֲשֶׁר הוּא גָּנוּז בַּמָּקוֹם הַזֶּה), they do not benefit from it at all (אֵינָם מִתְהַנִּים מִמֶּנּוּ כְּלָל), except from a small portion of its light (אֶלָּא מִמְּקְצַת אוֹרוֹ), which is drawn downward (אֲשֶׁר מִשְׁתַּלְשֵׁל לְמַטָּה), and enters into the thread of Ein Sof (וְנִכְנָס בְּתוֹךְ הַחוּט שֶׁל אֵין סוֹף), which spreads forth from the Partzuf AL downward (הַמִּתְפַּשֵּׁט מִפַּרְצוּף א״ל לְמַטָּה), and enters and penetrates and passes through Adam Kadmon the Concealed (וְנִכְנָס וּבוֹקֵעַ וְעוֹבֵר בַּאֲדָם קַדְמוֹן סְתִימָאָה), after the Tikkun (לְאַחַר הַתִּקּוּן). And it passes through him from his head to his feet (וּמַעֲבִיר אוֹתוֹ מֵרֹאשׁוֹ וְעַד רַגְלָיו), and within him is the image of Man (וּבְתוֹכוֹ הוּא דְּיוֹקְנָא דְּאָדָם). And from him came the World of the Scale within the Keter (וּמִמֶּנּוּ יָצָא עוֹלַם הַמִּתְקַלָּא בְּתוֹךְ הַכֶּתֶר), which is the simple Adam Kadmon after the Tikkun (דְּהוּא אָדָם קַדְמוֹנָאָה סְתַם אַחַר הַתִּקּוּן).