Chapter Two (פֶּרֶק שֵׁנִי)

Adam Kadmon in general (הָאָדָם קַדְמוֹן סְתָם) ascended upward (נִתְעַלָּה לְמַעְלָה), and its head entered into the thickness of the head of the Tehiru (וְרֹאשׁוֹ נִכְנַס אֶל תּוֹךְ עוֹבִי רֹאשׁ הַטְּהִירוּ), which is beyond the Yod that is the head (שֶׁהוּא מֵעֵבֶר הַיּו״ד [שֶׁהִיא הָרֹאשׁ]), and it also ascended up to within the legs of Adam Kadmon Setima’ah [the Concealed Primordial Adam] (וְגַם עָלָה עַד תּוֹךְ רַגְלֵי אָדָם קַדְמוֹן סְתִימָאָה), namely one third of the Keter within Keter (כְּלוֹמַר שְׁלִישׁ הַכֶּתֶר שֶׁבַּכֶּתֶר). It entered within the Malkhut of Adam Kadmon Setima’ah [the Concealed Primordial Adam] (נִכְנַס תּוֹךְ מַלְכוּת אָדָם קַדְמוֹן סְתִימָאָה), for within that Adam Kadmon (כִּי בְּאָדָם קַדְמוֹן הַהוּא), the ten Sefirot began in actuality (הִתְחִילוּ הַי׳ סְפִירוֹת בְּפוֹעַל), through the power of the thread of Ein Sof (מִכֹּחַ חוּט שֶׁל אֵין סוֹף), emerging from the Yesod of half the garment (הַיּוֹצֵא מִיסוֹד שֶׁל חֲצִי הַמַּלְבּוּשׁ), which gives below the form of the Metakla [balance] (הַנּוֹתֵן לְמַטָּה צוּרַת הַמַּתְקְלָא), which is the form of the Partzuf of Adam, head and shoulders (שֶׁהוּא צוּרַת פַּרְצוּף אָדָם רֹאשׁ וּכְתֵפַיִם). [Even though within the garment as well there existed the form of Adam (אַף עַל פִּי שֶׁגַּם בַּמַּלְבּוּשׁ הָיוּ שָׁם צוּרַת אָדָם), it is not revealed and visible below as it is here (אֵינוֹ גָּלוּי וְנִרְאֶה לְמַטָּה כְּמוֹ בְּכָאן), but in Adam Kadmon (אֲבָל בְּאָדָם קַדְמוֹן), it is the first revelation (הוּא הַגִּלּוּי הָרִאשׁוֹן), for there the Partzufim of Adam begin to be revealed (כִּי שָׁם מַתְחִילִים לְהִתְגַּלּוֹת פַּרְצוּפֵי אָדָם), and the form of the Metakla [balance] (וְצוּרַת הַמַּתְקְלָא), in order to give preparation to the world of Atzilut (כְּדֵי לִתֵּן הֲכָנָה לְעוֹלַם הָאֲצִילוּת), and because it is the form of Adam haRishon that is visible below (וּלְהִיוֹת שֶׁהוּא צוּרַת אָדָם הָרִאשׁוֹן הַנִּרְאֶה לְמַטָּה), therefore it is called Adam Kadmon (וְלָכֵן נִקְרָא אָדָם קַדְמוֹן)]. And it is Adam haRishon (וְהוּא אָדָם הָרִאשׁוֹן). And the Metakla [balance] and the first Partzuf of all the Partzufim (וְהַמַּתְקְלָא וְהַפַּרְצוּף הָרִאשׁוֹן שֶׁל כָּל הַפַּרְצוּפִים), is called Adam Kadmon (נִקְרָא אָדָם קַדְמוֹן), and there the ten Sefirot began in actuality (וְשָׁם הִתְחִילוּ הַי׳ סְפִירוֹת בְּפוֹעַל), and they were not revealed except as thin as locust horns (וְלֹא נִתְגַּלּוּ אֶלָּא דַּקִּים כְּקַרְנֵי חֲגָבִים), until Adam Kadmon in general came (עַד בֹּא אָדָם קַדְמוֹן סְתָם), and in that place where the Keter had initially been (וּבְאוֹתוֹ הַמָּקוֹם שֶׁהָיְתָה כֶּתֶר בַּתְּחִלָּה), before it ascended upward (קוֹדֶם שֶׁנִּתְעַלָּה לְמַעְלָה), there entered the shattered Chokhmah and Binah (שָׁם נִכְנְסוּ חָכְמָה וּבִינָה הַסְּדוּקִים), after their cracking and the diminution of their vessels (אַחַר סְדִיקָתָם וְהַקְטָנַת כֵּלֵיהֶם). Meaning (הַיְינוּ), that they became in the secret of an elongated sphere (שֶׁנַּעֲשׂוּ בְּסוֹד כַּדּוּר אָרוֹךְ), and not circular (וְלֹא עָגוֹל), as they had been there in the secret of wheat and barley (כְּמוֹ שֶׁהָיוּ שָׁם בְּסוֹד חִטָּה וּשְׂעוֹרָה), and they did not take the entire place of the Keter (וְלֹא לָקְחוּ כָּל מְקוֹם הַכֶּתֶר), for the legs of the Keter still remained (כִּי עֲדַיִן נִשְׁאֲרוּ רַגְלֵי הַכֶּתֶר), namely Netzach, Hod, Yesod (דְּהַיְנוּ נֵצַח הוֹד יְסוֹד), in the place where its head had been (בַּמָּקוֹם שֶׁהָיָה שָׁם רֹאשׁוֹ), for Keter, Chokhmah, Binah of this Keter (כִּי כֶּתֶר חָכְמָה בִינָה שֶׁל הַכֶּתֶר הַזֶּה), entered within the Malkhut of Adam Kadmon Setima’ah [the Concealed Primordial Adam] (נִכְנַס תּוֹךְ מַלְכוּת אָדָם קַדְמוֹן סְתִימָאָה), and Gedulah, Gevurah, Tiferet (וּגְדוּלָה גְּבוּרָה ת״ת), entered within the thickness of the sphere of the Tehiru beyond the Yod (נִכְנַס בְּתוֹךְ עוֹבִי כַּדּוּר הַטְּהִירוּ מֵעֵבֶר הַיּו״ד). It follows (נִמְצָא), that Netzach, Hod, Yesod remained within the Tehiru (שֶׁנִּשְׁאֲרוּ נֵצַח הוֹד יְסוֹד בְּתוֹךְ הַטְּהִירוּ), together with the Malkhut that spread forth in its ten Sefirot until the end of all the worlds (עִם מַלְכוּת שֶׁנִּתְפַּשְּׁטָה בְּי׳ סְפִירוֹתֶיהָ עַד סוֹף כָּל הָעוֹלָמוֹת), as I shall explain (כַּאֲשֶׁר אֲבָאֵר). And according to this it follows (וְנִמְצָא לְפִי זֶה), that Chokhmah and Binah only took two thirds of the place where the Keter had initially been (כִּי חָכְמָה וּבִינָה לֹא לָקְחוּ כִּי אִם שְׁנֵי שְׁלִישִׁים מִמְּקוֹם שֶׁהָיָה הַכֶּתֶר בַּתְּחִלָּה), thus the two heads of Chokhmah and Binah reached the end of the sphere of the Keter (נִמְצָא שֶׁשְּׁנֵי רָאשֵׁי חָכְמָה בִינָה הִגִּיעוּ לְסוֹף כַּדּוּר הַכֶּתֶר).

And know for yourself (וְדַע לְךָ), that every spiritual thing that is removed from its place (שֶׁכָּל דָּבָר רוּחָנִי שֶׁנֶּעְתַּק מִמְּקוֹמוֹ), leaves behind its Reshimu [impression] there (יַנִּיחַ שָׁם רְשִׁימוֹ שֶׁלּוֹ), as the sages of blessed memory said (כְּאָמְרָם זַ״ל): “The Shekhinah did not depart until it made an impression” (לֹא זָזָה שְׁכִינָה עַד שֶׁעָשְׂתָה רֹשֶׁם) (Yonat Elem 1). And this Reshimu [impression] possesses some substance (וְהָרְשִׁימוּ הַזֶּה יֵשׁ בּוֹ אֵיזֶה מַמָּשׁוּת). It follows (נִמְצָא), that Chokhmah and Binah which ascended into the place of the Keter (שֶׁחָכְמָה וּבִינָה שֶׁעָלוּ בִּמְקוֹם הַכֶּתֶר), are called Chokhmah and Binah within Keter (נִקְרָאִים חָכְמָה וּבִינָה שֶׁבַּכֶּתֶר), because they are within the Reshimu [impression] of the Keter itself (מִפְּנֵי שֶׁהֵם בְּתוֹךְ הָרְשִׁימוּ שֶׁל כֶּתֶר עַצְמוֹ), and the Reshimu [impression] is included within them (וְהָרְשִׁימוּ נִכְלָל בָּהֶם), and they are called Chokhmah and Binah within Keter (וְנִקְרָאִים חָכְמָה בִינָה שֶׁבַּכֶּתֶר). And you, the one who contemplates (וְאַתָּה הַמְעַיֵּן), shall understand and merit to contemplate (תָּבִין וְתִזְכֶּה לְעַיֵּן), how subtle these matters are (כַּמָּה דַקִּים הַדְּבָרִים הַלָּלוּ), which it is impossible to explain in completeness (וַאֲשֶׁר אִי אֶפְשָׁר לְבָאֲרָם בִּשְׁלֵמוּת), all the papers would be exhausted and they would not be exhausted (כָּל הַנְּיָרוֹת יִכְלוּ וְהֵם לֹא יִכְלוּ), and the intellect cannot bear to grasp them (וְהַשֵּׂכֶל אֵינוֹ סוֹבֵל לְתָפְשׂוֹ), therefore I shall shorten it according to my ability (לָכֵן אֲקַצֵּר בּוֹ כְּפִי יְכָלְתִּי), and that which is more necessary I shall explain (וּמַה שֶּׁהוּא יוֹתֵר צֹרֶךְ אֲבָאֵר), according as Hashem my God bestows goodness upon me (כְּפִי יְיָ אֱלֹהַי הַטּוֹבָה עָלָי). And because I explained to you the secret of this Reshimu [impression] of Chokhmah and Binah above (וּמִפְּנֵי שֶׁבֵּאַרְתִּי לְךָ סוֹד הָרְשִׁימוּ הַזֶּה שֶׁל חָכְמָה וּבִינָה לְמַעְלָה), in the place to which they ascended (בַּמָּקוֹם שֶׁנִּתְעַלּוּ), I shall also explain to you the lower Reshimu [impression] (אֲבָאֵר לְךָ גַּם כֵּן הָרְשִׁימוּ הַתַּחְתּוֹן), which they left behind them as a blessing (שֶׁהִנִּיחוּ אַחֲרֵיהֶם בְּרָכָה), in the place where they had been below before they ascended (בַּמָּקוֹם שֶׁהָיוּ לְמַטָּה קֹדֶם שֶׁנִּתְעַלּוּ), there too they left their Reshimu [impression] (גַּם שָׁם הִנִּיחוּ רְשִׁימוּ שֶׁלָּהֶם), upon the place of Gedulah, Gevurah, Tiferet of Arich Anpin (עַל מְקוֹם גְּדוּלָה גְּבוּרָה ת״ת שֶׁל אֲרִיךְ), namely its shoulders and arms and navel (דְּהַיְנוּ כְּתֵפָיו וְיָדָיו וְטַבּוּרוֹ), which is half of Tiferet (וְהוּא חֲצִי ת״ת). Therefore it is a distinguished place (לָכֵן הוּא מָקוֹם מְסֻיָּם), both in the lower Adam and in the place of the supernal Adam (הֵן בְּאָדָם הַתַּחְתּוֹן הֵן בִּמְקוֹם אָדָם הָעֶלְיוֹן), which possesses an upper and lower level (שֶׁיֵּשׁ לוֹ מַעֲלָה עֶלְיוֹנָה וְתַחְתּוֹנָה), “from the appearance of his loins and upward, from the appearance of his loins and downward” (מִמַּרְאֵה מָתְנָיו וּלְמַעְלָה מִמַּרְאֵה מָתְנָיו וּלְמַטָּה) (Ezekiel 1). And from the aforementioned Reshimu [impression] (וּמֵהָרְשִׁימוּ הַנִּזְכָּר), afterward were made Abba and Imma (נַעֲשׂוּ אַחַר כָּךְ אַבָּא וְאִמָּא), as will be explained in its place (כַּאֲשֶׁר יִתְבָּאֵר בִּמְקוֹמוֹ), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ). And the wise man, his eyes are in his head (וְהֶחָכָם עֵינָיו בְּרֹאשׁוֹ) (Ecclesiastes 2), to contemplate and understand (לְהַשְׂכִּיל וּלְהָבִין), why I mention one matter several times (לָמָּה אֲנִי מַזְכִּיר עִנְיָן אֶחָד כַּמָּה פְּעָמִים), each in its fitting place (בִּמְקוֹמוֹ הָרָאוּי לוֹ), and there is no Beit Midrash without novelty (וְאֵין בֵּית הַמִּדְרָשׁ בְּלֹא חִדּוּשׁ) (Chagigah 3a). And if Heaven forbid I had concealed it (וְאִם חַס וְשָׁלוֹם הָיִיתִי מַעֲלִימוֹ), from this would have resulted great destruction (הִגִּיעַ מִזֶּה חֻרְבָּן גָּדוֹל), and let the one who contemplates know (וְיֵדַע הַמְעַיֵּן), that it is not an empty matter (כִּי לֹא דָבָר רֵק הוּא), “and if it is empty, it is from you” (וְאִם רֵק הוּא מִכֶּם) (Jerusalem Talmud Peah 1:1). “To You, Hashem, I lift up my soul” (אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא) (Psalms 25). “Uncover my eyes and I shall behold wonders from Your Torah” (גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ) (Psalms 119). “Let Jacob rejoice, let Israel be glad” (יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14).