Chapter Twenty-Two (פֶּרֶק עֶשְׂרִים וּשְׁנַיִים)

And to understand the matter that we said above in the sod of distant space, or a window, or a perforation (וּלְהָבִין הַדָּבָר שֶׁאָמַרְנוּ לְמַעְלָה בְּסוֹד רִיחוּק מָקוֹם, אוֹ חַלּוֹן אוֹ נָקֵב), it may be understood with the statement of David, King of Israel, peace be upon him: “For a sun and a shield is Hashem Elohim” (Psalms 84) (יוּבַן עִם מַאֲמַר דָּוִד הַמֶּלֶךְ ע״ה: כִּי שֶׁמֶשׁ וּמָגֵן י״י אֱלֹהִים). Its meaning is: the sun is a great light (פֵּירוּשׁוֹ, הַשֶּׁמֶשׁ הִיא אוֹר גָּדוֹל), and a person cannot gaze at it (וְאֵין אָדָם יָכוֹל לְהַבִּיט בָּהּ), because of the intensity of its brilliance and brightness (מֵרֹוב זְהִירוּתוֹ וּבְהִירוּתוֹ), but only if one places before the sun a shield (אֲבָל רַק אִם יָשִׂימוּ לִפְנֵי הַשֶּׁמֶשׁ מָגֵן), then he can gaze at it through the shield (יוּכַל לְהַבִּיט בָּהּ עַל יְדֵי הַמָּגֵן). So too is “Hashem Elohim” (כֵּן י״י אֱלֹהִים), for the worlds and the Sefirot are not able to receive His light (וְהָעוֹלָמוֹת וְהַסְּפִירוֹת אֵינָם יְכוֹלִים לְקַבֵּל אוֹרוֹ), except by means of screens (כִּי אִם עַל יְדֵי מָסָכִים). And through this they are able to receive it (וּבָזֶה יוּכְלוּ לְקַבְּלוֹ), for the light comes sweetened through distant space, or a window, or a perforation (כִּי הָאוֹר בָּא מְבוּשָּׂם עַל יְדֵי רִיחוּק מָקוֹם אוֹ חַלּוֹן אוֹ נָקֵב), for since the light constricts itself through the window (כִּי לִהְיוֹת שֶׁהָאוֹר מְצַמְצֵם עַצְמוֹ דֶּרֶךְ הַחַלּוֹן), there is then comprehension to receive pleasure from it (אָז יֵשׁ הַשָּׂגָה לֵהָנוֹת מִמֶּנּוּ). And not all windows are equal (וְלָאו כָּל הַחַלּוֹנוֹת שָׁוִין), for there is a difference whether it be large or small (כִּי יֵשׁ חִלּוּק הֱיוֹתוֹ גָּדוֹל אוֹ קָטוֹן), in the sod of a perforation through the back (בְּסוֹד נָקֵב דֶּרֶךְ אָחוֹר). For the light that comes through a large window is exceedingly abundant shefa (כִּי הָאוֹר הַבָּא עַל יְדֵי חַלּוֹן גָּדוֹל, הוּא שֶׁפַע רַב מְאֹד), and the light that comes through a small window comes in a constrained manner (וְהָאוֹר הַבָּא עַל יְדֵי חַלּוֹן קָטָן, הוּא בָּא מְצוּמְצָם).

And also “window” is gematria 94 (וְגַם חַלּוֹן הוּא גִּימַטְרִיָּיא צ״ד), for Binah sits at the side of Chokhmah (שֶׁהַבִּינָה יוֹשֶׁבֶת בִּצְדָּהּ שֶׁל חָכְמָה), and it shines to her from the side (וּמֵאִיר לָהּ מִן הַצַּד), through the back, in the mystery of a perforation (דֶּרֶךְ אֲחוֹרָיו, בְּסוֹד נָקֵב). And there is also another distinction (וְגַם יֵשׁ חִלּוּק אַחֵר): if one places a separating screen like in the World of Tikkun (אִם יָשִׂימוּ מָסָךְ מַבְדִּיל כְּמוֹ בְּעוֹלַם הַתִּקּוּן), the light strikes the sapphire-like screen (הָאוֹר מַכֶּה בַּמָּסָךְ סַפִּירִיַּי), and the light emerges (וְיוֹצֵא הָאוֹר), through sparks (דֶּרֶךְ נִצּוֹצִין), little by little (מְעַט מִזְּעֵיר). The earlier distinctions belong to the World of Atzilut itself (הַחִלּוּקִים הָרִאשׁוֹנִים הֵם בְּעוֹלַם הָאֲצִילוּת עַצְמוֹ), both in the World of Tikkun and in the World of Tohu (הֵן בְּעוֹלַם הַתִּקּוּן, הֵן בְּעוֹלַם הַתֹּהוּ), in which the light itself extends into the Sefirot with distinction (שֶׁהָאוֹר בְּעַצְמוֹ מִתְפַּשֵּׁט בְּתוֹךְ הַסְּפִירוֹת בְּהֶפְרֵשׁ), when it comes through a window, or a perforation, or distant space as we explained (כְּשֶׁבָּא דֶּרֶךְ חַלּוֹן אוֹ נָקֵב אוֹ רִיחוּק מָקוֹם שֶׁפֵּרַשְׁנוּ).

And its meaning is: above, in Keter, the light did not enter it through a window (וּפֵירוּשׁוֹ: לְמַעְלָה בַּכֶּתֶר הָאוֹר לֹא הָיָה נִכְנָס בּוֹ דֶּרֶךְ חַלּוֹן), and it was unable to bear the power of the light (וְלֹא הָיָה יָכוֹל לִסְבֹּל כֹּחַ הָאוֹר), except by distant space (כִּי אִם עַל יְדֵי רִיחוּק מָקוֹם), because it is very close to the Emanator (כִּי קָרוֹב הוּא מְאֹד אֶל הַמַּאֲצִיל), therefore it is judged by distant space (לָכֵן נִדּוֹן בְּרִיחוּק מָקוֹם). For this did not suffice afterward (כִּי זֶה לֹא הוֹעִיל אַחַר כָּךְ), since it had some weakness of strength (שֶׁהָיָה לוֹ חֲלִישׁוּת כֹּחַ מְעַט), and fallen aspects of light went forth from it (וְיָצְאוּ מִמֶּנּוּ נוֹבְלוֹת אוֹר), the dew of the resurrection of the dead (טַל שֶׁל תְּחִיַּת הַמֵּתִים), which I will explain (אֲשֶׁר אֲבָאֵר). But from Keter to Chokhmah, it came through a window (אֲבָל מִכֶּתֶר לְחָכְמָה בָּא עַל יְדֵי חַלּוֹן), that is (הַיְנוּ), by way of analogy (דֶּרֶךְ מָשָׁל). And the window from Keter to Chokhmah is greater than the window from Chokhmah to Binah (וְהַחַלּוֹן שֶׁמִּכֶּתֶר לְחָכְמָה הוּא יָתֵר גָּדוֹל מֵהַחַלּוֹן שֶׁמֵּחָכְמָה לְבִינָה), and its meaning is: that the spark which emerged from Keter to be Makif and Penimi for Chokhmah (וּפֵירוּשׁוֹ שֶׁהַנִּיצוֹץ אֲשֶׁר יָצָא מִכֶּתֶר לִהְיוֹת מַקִּיף וּפְנִימִי לַחָכְמָה), has a greater light than the spark which emerged from Chokhmah to be Makif and Penimi for Binah (יֵשׁ לוֹ אוֹר גָּדוֹל מֵהַנִּיצוֹץ שֶׁיָּצָא מֵחָכְמָה לִהְיוֹת מַקִּיף וּפְנִימִי לְבִינָה). And in this manner, in the analogy of the windows (וּבְעֵרֶךְ זֶה שֶׁל מָשַׁל הַחַלּוֹנוֹת), all of this is in the World of Atzilut (כָּל זֶה הוּא בְּעוֹלַם הָאֲצִילוּת), and especially regarding the distancing of the light (וּבִפְרָט מֵהַרְחָקַת הָאוֹר), through (עַל יְדֵי) or by many garments (אוֹ מֵרֹב לְבוּשִׁים), which were formed in the World of Tikkun (שֶׁנַּעֲשׂוּ בְּעוֹלַם הַתִּקּוּן), such as Adam Kadmon (כְּמוֹ א״ק), the three heads (וּתְּלַת רֵישִׁין), and the five Partzufim (וְהַ׳ פַּרְצוּפִין).

The secret of spatial separation and its likeness is slightly, slightly (סוֹד רִיחוּק מָקוֹם וְדוּגְמָתוֹ מְעַט קָט), spatial separation and the windows in the World of Tohu (רִיחוּק מָקוֹם וְהַחַלּוֹנוֹת בָּעוֹלָם הַתֹּהוּ), for certainly (כִּי בְּוַדַּאי), one who stands in a small rung (מִי שֶׁעוֹמֵד בְּמַדְרֵגָה קְטַנָּה), does not have the window of abundance to receive (אֵין לוֹ הַחַלּוֹן שֶׁל הַשֶּׁפַע לְקַבֵּל), like the one who is above him (כְּמוֹ זֶה שֶׁלְּמַעְלָה מִמֶּנּוּ), and especially the female, like Binah (וּבִפְרָט הַנְּקֵבָה כְּמוֹ בִינָה), in the secret of her orifice (בְּסוֹד נְקֵבִיָּהּ). And always Malkhut receives (וּלְעוֹלָם הַמַלְכוּת מְקַבֶּלֶת), in the secret of an orifice at the navel of Ze’ir (בְּסוֹד נֶקֶב שֶׁבְּטִבּוּר זְעֵיר), in the World of Tikkun (בְּעוֹלַם הַתִּקּוּן), and there the Name Ehyeh (וְיֵשׁ שָׁם אֶהְיֶה), in its full spelling (בִּמְלוּאוֹ), which equals 152 (עוֹלֶה קנ״ב), reaches until that navel (מַגִּיעַ עַד הַטִּבּוּר הַהוּא), and this is the secret of the orifice of Hashem (וְהוּא סוֹד נֶקֶב ה׳). So was its likeness in the World of Tohu (כֵּן הָיְתָה דּוּגְמָתוֹ בְּעוֹלַם הַתֹּהוּ). But the Chokhmah and Binah in the World of Tikkun (אֲבָל הַחָכְמָה וּבִינָה שֶׁבְּעוֹלַם הַתִּקּוּן), are face to face and not from the aspect of the back (הֵם פָּנִים בְּפָנִים וְלֹא מִצַּד אָחוֹר), like this orifice of the World of Tohu (כְּמוֹ הַנֶּקֶב הַזֶּה שֶׁל עוֹלַם הַתֹּהוּ), for their Zivug is in the mouth of kissing (כִּי זִוּוּגָם הוּא בְּפֶה דְּנְשִׁיקִין), that is, the Partzufim of Abba (דְּהַיְנוּ פַּרְצוּפֵי אַבָּא), and Imma, and it is exceedingly hidden (וְאִמָּא, וְהוּא נֶעְלָם מְאֹוד). But from their navel downward, they are Yisrael Sava and Tevunah (אֲבָל מִטִּבּוּרָם וּלְמַטָּה הֵם יִשְׂרָאֵל סַבָּא וּתְבוּנָה), whose Zivug is below, in Yesod (אֲשֶׁר זִוּוּגָם לְמַטָּה בִּיסוֹד), therefore the secret of the orifice is not relevant here (לְכַן סוֹד נֶקֶב אֵינוֹ עִנְיָן לְכָאן), for they are in the World of Tikkun, companions who never separate for all eternity (דְּאִינּוּן בְּעוֹלַם הַתִּקּוּן רְעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), and they are always face to face and not in the secret of an orifice, the secret of the back (וְהֵם לְעוֹלָם פָּנִים בְּפָנִים וְלֹא בְּסוֹד נֶקֶב, סוֹד אָחוֹר). And the differentiation of the light that strikes the sapphire screen mentioned above (וְחִלּוּק הָאוֹר הַמַּכֶּה בַּמָּסָךְ סַפִּירַיֵּי הַנִּזְכָּר), is in the World of Tikkun (הוּא בְּעוֹלַם הַתִּקּוּן), from the World of Atzilut to the other worlds - Beri’ah, Yetzirah, Asiyah (מֵעוֹלַם הָאֲצִילוּת לִשְׁאָר הָעוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה), and they are all palaces of Gan Eden for the masters of Pardes (וְכוּלָּם הֵיכָלוֹת גַּן עֵדֶן לִבְעָלֵי פַרְדֵּ״ס), each according to his rung (כָּל אֶחָד לְפִי מַדְרִיגָתוֹ). And between each world and world, there is a separating curtain (וְיֵשׁ בֵּין כָּל עוֹלָם וְעוֹלָם הֶפְסֵק פָּרְגוֹד), and a veil, and a barrier (וּפָרוֹכֶת וּפַרְסָה), so that none may ascend higher than he is worthy to ascend (שֶׁלֹּא יַעֲלֶה מִי שֶׁאֵינוֹ רָאוּי לַעֲלוֹת יוֹתֵר). For just as His Essence, may He be elevated, encompasses all that exists (כִּי כְּמוֹ שֶׁעַצְמוּתוֹ יִתְעַלֶּה מַקִּיף כָּל הַנִּמְצָאִים), and He is the place of the world, in the secret of the garment (וְהוּא מְקוֹמוֹ שֶׁל עוֹלָם בְּסוֹד הַמַּלְבּוּשׁ), that made space for the worlds (שֶׁפִּנָּה מָקוֹם לָעוֹלָמוֹת), so too a line extends from the World of Atzilut and encompasses the World of Beri’ah (כֵּן קַו יוֹצֵא מֵעוֹלַם הָאֲצִילוּת וּמַקִּיף עוֹלָם הַבְּרִיאָה). And this is the secret of Imma nesting in the Throne (וְזֶהוּ סוֹד אִמָּא מְקַנֶּנֶת בְּכוּרְסְיָא), by means of the upper joints of the Netzach–Hod–Yesod of Malkhut of Atzilut (עַל יְדֵי פְּרָקִים הָרִאשׁוֹנִים דְּנַה״י דְּמַלְכוּת דּאֲצִילוּת), for there is made there a single barrier called curtain (שֶׁנַּעֲשֶׂה שָׁם פַּרְסָה אַחַת הַנִּקְרֵאת פָּרוֹכֶת), and veil, and barrier (וּפַרְגּוֹד וּפַרְסָה), as mentioned in the Sefer haZohar (כַּנִּזְכָּר בְּסֵפֶר הַזֹּהַר). And likewise Kudsha Berikh Hu, which is the Tiferet of Beri’ah (וְכֵן קב״ה שֶׁהוּא תִּפְאֶרֶת דְּבְרִיאָה), nests by means of the screen in Yetzirah (מְקַנֵּן עַל יְדֵי מָסָךְ בִּיצִירָה). And just as the Primordial Air surrounds Adam Kadma’ah (וּכְמוֹ שֶׁאֲוִיר קַדְמָאָה מַקִּיף לְאָדָם קַדְמָאָה), so too a line issues from the World of Beri’ah and surrounds the World of Yetzirah (כֵּן קַו יוֹצֵא מֵעוֹלַם הַבְּרִיאָה וּמַקִּיף עוֹלַם הַיְצִירָה). And just as Adam Kadma’ah surrounds the spheres of the Tehiru (וּכְמוֹ שֶׁאָדָם קַדְמָאָה מַקִּיף כַּדוּרֵי הַטְּהִירוּ), so too a line issues from Yetzirah and encompasses and surrounds the World of Asiyah (כֵּן קַו יוֹצֵא מִיצִירָה וּמַקִּיף וּסוֹבֵב עוֹלַם הָעֲשִׂיָּה). That is, the Malkhut of Yetzirah nests in a manner that is Asiyah (פֵּירוּשׁ מַלְכוּת דְּיְצִירָה מְקַנֶּנֶת בְּאֹפֶן דְּהַיְנוּ עֲשִׂיָּה), and the intention is that Imma draws down her influxes to the upper joints of the Netzach–Hod–Yesod of Malkhut of Atzilut (וְהַכַּוָּנָה אִמָּא מוֹשֶׁכֶת הַשְׁפָעוֹתֶיהָ לַפְּרָקִים הָעֶלְיוֹנִים שֶׁל נַה״י דְּמַלְכוּת דּאֲצִילוּת), and from there the influx strikes by means of a screen into Beri’ah (וּמִשָּׁם מַכֶּה הַשֶּׁפַע עַל יְדֵי מָסָךְ לִבְרִיאָה). And Ze’ir extends his influxes to the middle joints of the Netzach–Hod–Yesod of Malkhut of Atzilut (וְזְעֵיר מַמְשִׁיךְ הַשְׁפָעוֹתָיו לַפְּרָקִים הָאֶמְצָעִיִּים שֶׁל נַה״י דְּמַלְכוּת דּאֲצִילוּת), through the screen of the Palace of Love, which is the Tiferet of Beri’ah (דֶּרֶךְ מָסָךְ הֵיכַל אַהֲבָה שֶׁהוּא ת״ת דְּבְרִיאָה), and from there the influx comes into Yetzirah (וּמִשָּׁם בָּא הַשֶּׁפַע לִיצִירָה).

Malkhut draws down the influx of the majority of her height (מַלְכוּת מוֹשֶׁכֶת הַשֶּׁפַע שֶׁל רֹב קוֹמָתָה), in the lower joints of her Netzach–Hod–Yesod (בַּפְּרָקִים הַתַּחְתּוֹנִים שֶׁל נַה״י דִּידָה), and from there to Asiyah through the mentioned screen and line (וּמִשָּׁם לַעֲשִׂיָּה עַל יְדֵי מָסָךְ וְקוּ הַנִּזְכָּר), and all these screens are in the World of Tikkun (וְכָל אֵלּוּ הַמָּסָכִים הֵם בְּעוֹלַם הַתִּקּוּן), that is (הַיְנוּ), from the World of Atzilut to the other worlds of Beri’ah, Yetzirah, and Asiyah (מֵעוֹלַם הָאֲצִילוּת לִשְׁאָר עוֹלָמוֹת בִּי״ע). But in the World of Atzilut of the World of Tikkun (אֲבָל בְּעוֹלַם הָאֲצִילוּת שֶׁל עוֹלַם הַתִּקּוּן), “He and His life-forces are one in them” (אִיהוּ וְחַיּוֹהִי חַד בְּהוֹן), meaning (רָצָה לוֹמַר), He - which is the World of Atzilut (אִיהוּ שֶׁהוּא עוֹלַם הָאֲצִילוּת), and His life-force - which is the thread of Ein Sof, blessed be He (וְחַיּוֹתוֹ שֶׁהוּא חוּט א״ס בָּרוּךְ הוּא), which is in Adam Kadma’ah from His head to His feet (אֲשֶׁר הוּא בְּאָדָם קַדְמָאָה מֵרֹאשׁוֹ וְעַד רַגְלָיו), through Arich and His companions (עַל יְדֵי אֲרִיךְ וַחֲבִירָיו), is clinging to the Partzufim of Atzilut (דָּבוּק בְּפַרְצוּפִין דְּאֲצִילוּת), with an immense and great cleaving (דָּבוּק עָצוּם וְרַב), in the desire of passion (בְּתַשׁוּקַת הַחֶמְדָּה), until all of Him is one within them (עַד שֶׁכֻּלּוֹ חַד בְּהוֹן), by the power of the great cleaving (מִכֹּחַ דְּבֵקוּת גָּדוֹל). And this too is the meaning of: “He and His limbs are one in them” (וְזֶהוּ גַּם כֵּן: אִיהוּ וּגַרְמוֹי חַד בְּהוֹן), meaning, the World of Atzilut and His Essence, may He be blessed (פֵּירוּשׁ עוֹלַם הָאֲצִילוּת וְעַצְמוּתוֹ יִתְבָּרֵךְ), are one in them - in the Partzufim of Atzilut (חַד בְּהוֹן בְּפַרְצוּפֵי אֲצִילוּת), unlike that which is from Him and below (מַה שֶּׁאֵין כֵּן מִמֶּנּוּ וּלְמַטָּה), that is, Beri’ah, Yetzirah, and Asiyah (דְּהַיְנוּ בִּי״ע), about which it is said: “And from there it is separated” (שֶׁנֶּאֱמַר עָלָיו וּמִשָּׁם יִפָּרֵד). For Ein Sof is not joined with them except in the secret of surrounding light (כִּי אֵין־סוֹף אֵינוֹ דָּבוּק בָּהֶם כִּי אִם בְּסוֹד מַקִּיף), for they are built upon the joints of the Netzach–Hod–Yesod of Malkhut of Atzilut (כִּי הֵם נִבְנִים עַל פִּרְקֵי נַה״י דְּמַלְכוּת דּאֲצִילוּת), and she herself does not have a constant Zivug in the secret of companions (וְהִיא עַצְמָהּ אֵין לָהּ זִוּוּג תָּמִידִי בְּסוֹד רְעִים), but rather in the secret of lovers (אֶלָּא בְּסוֹד דוֹדִים), who come to one another from time to time (שֶׁבָּאִים לִפְרָקִים זֶה אֶל זֶה), such as at the time of prayer (כְּגוֹן שַׁעַת הַתְּפִלָּה).