Chapter Four (פֶּרֶק רְבִיעִי)

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that at the time of the fall of the shattered vessels (כִּי בִּשְׁעַת נְפִילַת שִׁבְרֵי כֵלִים), we explained in the Gate of the World of Tohu (אָמַרְנוּ בְּשַׁעַר עוֹלָם הַתֹּהוּ), that the shards rolled toward the inward side in the place of the World of Atzilut (שֶׁנִּתְגַּלְגְּלוּ הַשְּׁבָרִים לְצַד פָּנִים בִּמְקוֹם עוֹלָם הָאֲצִילוּת), and toward the right side in the world that would afterward be called Beri’ah (וּבְצַד יָמִין בָּעוֹלָם שֶׁיִּקָּרֵא בְּרִיאָה אַחַר כָּךְ), and toward the left side, Yetzirah (וּבְצַד שְׂמֹאל יְצִירָה), and toward the rear side, Asiyah (וּבְצַד אָחוֹר עֲשִׂיָּה). And since these shards were from seven vessels, as mentioned there (וּבְהִיּוֹת שֶׁהַשְּׁבָרִים הַלָּלוּ הָיוּ מִז׳ כֵּלִים כָּאָמוּר שָׁם), therefore in every place where they rolled (לָכֵן בְּכָל מָקוֹם שֶׁנִּתְגַּלְגְּלוּ), they made an impression only from seven Sefirot (עָשׂוּ רֹשֶׁם רַק מִז׳ סְפִירוֹת), which are Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut (שֶׁהֵם גג״ת נהי״ם). And now (וְעַתָּה), the Netzach, Hod, and Yesod of Malchut (נה״י דְּמַלְכוּת), in the upper third, which are Chokhmah, Binah, and Da’at (בַּשְּׁלִישׁ הָעֶלְיוֹן שֶׁהֵם חב״ד), which are nine Sefirot (שֶׁהֵם תִּשְׁעָה סְפִירוֹת), for from each one of them (שֶׁהֲרֵי מִכָּל אֶחָד מֵהֶם), they came down to the place where the impression of the World of Beri’ah had been (בָּאוּ עַד הַמָּקוֹם אֲשֶׁר הָיָה שָׁם רֹשֶׁם עוֹלָם הַבְּרִיאָה), from the shattered vessels (מֵהַשְּׁבָרִים), and they completed the nine Sefirot of Beri’ah (וְהִשְׁלִימוּ הַתִּשְׁעָה סְפִירוֹת דִּבְרִיאָה), meaning (דְּהַיְנוּ), that they rose upon the impression of the shattered vessels that had made an impression in Beri’ah (שֶׁעָלוּ עַל הָרֹשֶׁם שֶׁל שִׁבְרֵי כֵלִים שֶׁעָשׂוּ בִּבְרִיאָה), and brought them forth from potential into actuality (וְהוֹצִיאָם מִן הַכֹּחַ אֶל הַפֹּעַל).

The explanation is (פֵּירוּשׁ), that the Chokhmah, Binah, and Da’at of the Netzach of the Malchut of the Malchut (הַיְנוּ חב״ד דְּנֵצַח דְּמַלְכוּת דְּמַלְכוּת), formed the right column of Beri’ah (עָשׂוּ קַו הַיָּמִין דִּבְרִיאָה), and the Chokhmah, Binah, and Da’at of the Yesod of the Malchut (וְחב״ד דִּיסוֹד דְּמַלְכוּת), formed the middle column of Beri’ah (עָשׂוּ קַו הָאֶמְצָעִי דִּבְרִיאָה), and the Chokhmah, Binah, and Da’at of the Hod of the Malchut (וְחב״ד דְּהוֹד דְּמַלְכוּת), formed the left column of Beri’ah (עָשׂוּ קַו הַשְּׂמָאלִי שֶׁל בְּרִיאָה). And because these Sefirot of the Netzach, Hod, and Yesod of the Malchut of Atzilut (וּלְפִי שֶׁהַסְּפִירוֹת אֵלּוּ דְּנה״י דְּמַלְכוּת דַּאֲצִילוּת), found in the place of Beri’ah the impressions that the shattered vessels had made (מָצְאוּ בִּמְקוֹם בְּרִיאָה הָרִשּׁוּמִים שֶׁעָשׂוּ הַשִּׁבְרֵי כֵלִים), which had impressed there an impression of Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut from the shattered vessels (שֶׁרָשְׁמוּ שָׁם רֹשֶׁם שֶׁל גג״ת נהי״ם מִן הַכֵּלִים הַנִּשְׁבָּרִים), there was power in these Sefirot of the Malchut of the Malchut of Atzilut (הָיָה כֹּחַ בַּסְּפִירוֹת אֵלּוּ דְּמַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת), to make in Beri’ah strong and fully formed Gedulah, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut (לַעֲשׂוֹת בִּבְרִיאָה נג״ת נהי״ם חֲזָקִים וּמֻגְלָמִים). But Chokhmah, Binah, and Da’at (אֲבָל חב״ד), since there had not previously been any impression of them there in Beri’ah (שֶׁלֹּא הָיָה שָׁם בִּבְרִיאָה מִקֹּדֶם שׁוּם רֹשֶׁם), they made them only as Hiyulim [Potential States] without Mochin [Intellects] (לֹא עָשׂוּ אוֹתָם כִּי אִם הִיוּלִים בְּלִי מוֹחִין), and later, with the help of the Holy One, blessed be He, and His Shekhinah (וּלְפָנֵינוּ בְּסִיַּיעְתָּא דְקב״ה וּשְׁכִינְתֵּיהּ), we shall explain how the Mochin [Intellects] were made (נְבָאֵר אֵיךְ נַעֲשׂוּ הַמּוֹחִין). And afterward (וְהִנֵּה אַחַר כָּךְ), the Gedulah, Gevurah, and Tiferet of the Netzach, Hod, and Yesod of the Malchut of the Malchut of Atzilut (גג״ת דְּנה״י דְּמַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת), which are likewise nine Sefirot (שֶׁהֵם גַּם כֵּן תִּשְׁעָה סְפִירוֹת), rectified nine Sefirot in the World of Yetzirah (תִּקְּנוּ תִּשְׁעָה סְפִירוֹת בְּעוֹלָם הַיְצִירָה), in the manner mentioned regarding Beri’ah (בָּאֹפֶן הַנִּזְכָּר בִּבְרִיאָה). And afterward (וְאַחַר כָּךְ), the Netzach, Hod, and Yesod of the Netzach, Hod, and Yesod of the Malchut of the Malchut of Atzilut (נה״י דְּנה״י דְּמַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת), which are likewise nine Sefirot (שֶׁהֵם גַּם כֵּן תִּשְׁעָה סְפִירוֹת), rectified nine Sefirot in Asiyah (תִּקְּנוּ תִּשְׁעָה סְפִירוֹת בַּעֲשִׂיָּה), in the manner stated regarding Beri’ah and Yetzirah (בָּאֹפֶן הָאָמוּר בִּבְרִיאָה וִיצִירָה). And the Malchut of the Netzach, Hod, and Yesod of the Malchut of Atzilut (וּמַלְכוּת שֶׁל נה״י דְּמַלְכוּת דַּאֲצִילוּת), which built Beri’ah, Yetzirah, and Asiyah as mentioned (שֶׁבָּנוּ בִי״ע כָּאָמוּר), is not mentioned (לֹא נִזְכָּר), because the Malchut of Netzach is absorbed into its Yesod (לְפִי שֶׁמַּלְכוּת דְּנֵצַח נִבְלַעַת בִּיסוֹד דִּידֵיהּ), and likewise the Malchut of Hod is absorbed into its Yesod (וְכֵן מַלְכוּת דְּהוֹד נִבְלַעַת בִּיסוֹד דִּידֵיהּ). And since these worlds were built only from the Netzach, Hod, and Yesod of the Malchut of the Malchut that is in Atzilut (וּלְפִי שֶׁלֹּא נִבְנוּ אֵלּוּ הָעוֹלָמוֹת אֶלָּא מִסְּפִירוֹת נה״י דְּמַלְכוּת דְּמַלְכוּת שֶׁבָּאֲצִילוּת), as mentioned (כָּאָמוּר), namely from their Gedulah, Gevurah, and Tiferet (דְּהַיְנוּ מִגג״ת שֶׁלָּהֶם), while their Chokhmah, Binah, and Da’at did not enter into the bonds with them (וְחב״ד שֶׁלָּהֶם לֹא נִכְנְסוּ בַּקְּשָׁרִים עִמָּהֶם), it follows that there remained at the head of the World of Beri’ah (נִמְצָא שֶׁנִּשְׁאַר בְּעוֹלָם הַבְּרִיאָה בְּרֹאשׁוֹ), that which is above the aforementioned Netzach, Hod, and Yesod (מַה שֶּׁלְּמַעְלָה מִנה״י הַנִּזְכָּר), namely the Chokhmah, Binah, Da’at, Chesed, Gevurah, and Tiferet of the Malchut within the Malchut (שֶׁהֵם חב״ד גג״ת דְּמַלְכוּת שֶׁבַּמַּלְכוּת), like the Galgalta [Skull] (כְּמוֹ הַגֻּלְגַּלְתָּא), and the Reisha deLo Ityada [Unknowable Head], and Arich Anpin (וְרֵישָׁא דְלָא אִתְיְדַע וַאֲרִיךְ).

It follows from this (נִמְצָא לְפִי זֶה), that what happened to the fathers happened to the children (מַה שֶּׁאֵרַע לָאָבוֹת אֵרַע לַבָּנִים), namely (דְּהַיְנוּ), that everything which exists in Atzilut has its counterpart in the World of Beri’ah (כָּל מַה שֶּׁיֵּשׁ בַּאֲצִילוּת יֵשׁ דֻּגְמָתוֹ בְּעוֹלָם הַבְּרִיאָה), except that it is not as exalted (אֶלָּא שֶׁאֵינוֹ מְעוּלֶּה כָּל כָּךְ), and especially the Mochin [Intellects] (וּבִפְרָט הַמּוֹחִין), which are not there except in a potential state (שֶׁאֵינָם שָׁם אֶלָּא כְּמוֹ הִיּוּלִי), and they are not constant (וְאֵינָם תְּדִירִי), rather their essential existence is only (רַק עִקָּרָם), “seven and seven pipes” (שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת) (Zechariah 4:2), very small in comparison to the Mochin [Intellects] of Atzilut (קְטַנִּים מְאֹד בְּעֵרֶךְ הַמּוֹחִין דַּאֲצִילוּת). Especially the Atik of the Three Heads of Beri’ah (בִּפְרָט הָעַתִּיק דְּתְלַת רֵישִׁין דִּבְרִיאָה). May God illuminate our eyes through His holy Torah (אֵל יָאִיר עֵינֵינוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה), Yaakov shall rejoice, Yisrael shall be glad (יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14:7). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).