Chapter Seven (פֶּרֶק שְׁבִיעִי)

We said that its Nukvah emerged from behind him (אָמַרְנוּ שֶׁיָּצְאָה נוּקְבֵיהּ מֵאֲחוֹרָיו), opposite the navel of Ze’ir Anpin (כְּנֶגֶד טַבּוּרוֹ שֶׁל זְעֵיר), to protect against the enemy (לְהָגֵן מִן הָאוֹיֵב), as it is said: “He has withdrawn His right hand from before the enemy” (הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב) (Lamentations 2:3), whose initial letters spell Imma (רָאשֵׁי תֵיבוֹת אִימָא), and she is the Nukvah of Ze’ir Anpin, the Lower Imma (וְהִיא נוּקְבֵיהּ שֶׁל זְעֵיר אִימָא תַּתָּאָה). Certainly she is his right side (וַדַּאי שֶׁהִיא יְמִינוֹ), as it is written: “The queen stands at Your right hand in the gold of Ophir” (דִּכְתִיב נִצְּבָה שֵׁגַל לִימִינְךָ בְּכֶתֶם אוֹפִיר) (Psalms 45:10), and she is called Goodness, Blessing, and Joy (וְנִקְרֵאת טוֹבָה וּבְרָכָה וְשִׂמְחָה), for one who possesses fear of Hashem (לְמִי שֶׁיֵּשׁ לוֹ יִרְאַת יְהוָה). And our Sages said (וְאָמְרוּ חֲזַ״ל): “One who has no wife lives without a wall” (לְמִי שֶׁאֵין לוֹ אִשָּׁה שָׁרוּי בְּלֹא חוֹמָה) (Yevamot 62b), and certainly she is for him a lofty wall (וּבְוַדַּאי הִיא לוֹ חוֹמָה נִשְׂגָּבָה), to save him from the grasp of the Klipot (לְהַצִּילוֹ מֵאֲחִיזַת הַקְּלִיפּוֹת), who seek to take hold of the Holy Elohim (הָרוֹצִים לֶאֱחֹז בֶּאֱלֹהִים קְדוֹשִׁים). Therefore the Blessed Emanator found it necessary to return her to the back side at the time of her emanation (לְפִיכָךְ הֻצְרַךְ הַמַּאֲצִיל בָּרוּךְ הוּא לַהֲשִׁיבָהּ אָחוֹר בַּאֲצִילוּתָהּ), because of the enemy (מִפְּנֵי הָאוֹיֵב), to protect her from him (לְהָגֵן מִמֶּנּוּ). And this is the secret of what our Sages said (וְזֶהוּ סוֹד שֶׁאָמְרוּ חֲזַ״ל): “The sun never saw the blemish of the moon” (מֵעוֹלָם לֹא רָאֲתָה חַמָּה פְּגִימָתָהּ שֶׁל לְבָנָה) (Rosh Hashanah 23b). Since she is in the back side (כֵּיוָן שֶׁהִיא בָּאֲחוֹרַיִים), Ze’ir cannot look upon her (אֵין זְעֵיר יָכוֹל לְהַבִּיט בָּהּ), and at the time of prayer and good deeds (וּבְעֵת הַתְּפִלָּה וּמַעֲשִׂים טוֹבִים), she emerges from behind him and comes before him (הִיא יוֹצֵאָה מֵאֲחוֹרָיו וּבָאָה לְפָנָיו). Then Ze’ir gazes upon her (וְאָז זְעֵיר מַבִּיט בָּהּ), and she becomes full and illuminated from the light of Ze’ir, who is called the Sun (וְהִיא מְלֵאָה וּמְאִירָה מֵאוֹר זְעֵיר הַנִּקְרָא חַמָּה). And if you should ask (וְאִם תֹּאמַר), according to this reasoning it would have been fitting for the Nukvah to emerge from the head of Ze’ir (הָיָה רָאוּי לְזֶה הַטַּעַם לָצֵאת הַנּוּקְבָא מֵרֹאשׁ זְעֵיר), so that they would not have any grasp upon his head (כְּדֵי שֶׁלֹּא יִהְיֶה לָהֶם אֲחִיזָה בְּרֹאשׁוֹ), and not only from between his thighs alone (וְלֹא מִבֵּין חֲדוֹהִי בִּלְבַד), but from his head itself (אֶלָּא מֵרֹאשׁוֹ). And it may be said (וְיֵשׁ לוֹמַר), that the Partzuf of Leah protects him from the back side (שֶׁפַּרְצוּף לֵאָה מֵגֵן בַּעֲדוֹ מִן הָעֹרֶף), beneath the hollow in the nape until the chest (תַּחַת הַחוֹר שֶׁבָּעֹרֶף עַד הֶחָזֶה), even though she is only an illumination (אַף עַל פִּי שֶׁאֵינָהּ אֶלָּא הֶָאָרָה), and her protection is limited (וּשְׁמִירָתָהּ מוּעֶטֶת), for the head of Ze’ir Anpin is sufficiently protected by this (שֶׁכֵּן רֹאשׁוֹ שֶׁל זְעֵיר סַגִּי לֵיהּ בְּהָכִי). But nevertheless (אֲבָל מִכָּל מָקוֹם), they possess some nourishment (יֵשׁ לָהֶם קְצָת יְנִיקָה), and a certain illumination from afar (וְאֵיזֶה הֶָאָרָה מֵרָחוֹק), from the hairs of Ze’ir Anpin (מֵהַשְּׂעָרוֹת שֶׁל זְעֵיר), of the head, which is round (שֶׁל הָרֹאשׁ שֶׁהוּא עָגֹל), and from the nape, from the hollow in the nape (וּמֵהָעֹרֶף מִן הַחוֹר שֶׁבָּעֹרֶף), because of our sins (בְּסִבַּת חֲטָאֵינוּ), as we shall explain with the help of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר נְבָאֵר בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), and from the hairs of its Nukvah (וּמֵהַשְּׂעָרוֹת דְּנוּקְבֵיהּ). And her head also is round (וְגַם רֹאשָׁהּ הוּא עָגֹל), and even though they are attached back to back and one wall serves both of them (וְגַם אַף עַל פִּי שֶׁהֵם דְּבוּקִים אָחוֹר בְּאָחוֹר וְכוֹתֶל אֶחָד לִשְׁנֵיהֶם), nevertheless they are not literally embracing completely back to back (אַךְ אֵינָם מַמָּשׁ בְּחִבּוּק אָחוֹר בְּאָחוֹר מִכֹּל וָכֹל), for between the arms and between the thighs there is an empty space (כִּי בֵּין הַזְּרוֹעוֹת וּבֵין הַשּׁוֹקַיִם שָׁם יֵשׁ חָלָל), and there the external forces, which are the Klipot, have a grasp (וְשָׁם יֵשׁ אֲחִיזָה לַחִיצוֹנִים שֶׁהֵם הַקְּלִיפּוֹת), and likewise between the shoulders and at the nape of the Nukvah (וְגַם בֵּין הַכְּתֵפַיִם וּבָעֹרֶף שֶׁל נוּקְבָהּ). And if a person engages in mockery (וְאִם אָדָם מִתְלוֹצֵץ), he causes some illumination and grasp to reach them below (גּוֹרֵם שֶׁיַּגִּיעַ לָהֶם לְמַטָּה אֵיזֶה הֶָאָרָה וַאֲחִיזָה), to the harsh judgments (לַדִּינִין הַתַּקִּיפִין), or to the Klipot (אוֹ לַקְּלִיפּוֹת). And if he recites Keri’at Shema according to its proper order (וְאִם יִקְרָא קְרִיאַת שְׁמַע כְּתִקּוּנוֹ), then he creates space between those that are attached (אָז נוֹתֵן רֶוַח בֵּין הַדְּבֵקִים), and fills that empty space with Supernal Influx from the Names of Gadlut [Maturity] (וּמְמַלֵּא אוֹתוֹ הֶחָלָל שֶׁפַע עֶלְיוֹן מִשֵּׁמוֹת שֶׁל גַּדְלוּת), in which the external forces have no grasp (שֶׁאֵין לַחִיצוֹנִים אֲחִיזָה בּוֹ). And if you should say (וְאִם תֹּאמַר), it would have been fitting that Ze’ir Anpin be covered on all sides (הָיָה רָאוּי לִהְיוֹת שֶׁיִּהְיֶה זְעֵיר מְכֻסֶּה מִכָּל צְדָדָיו), and that their heads should not be round (וְהָרֹאשׁ שֶׁלָּהֶם לֹא יִהְיֶה עָגֹל), so that the external forces would have no grasp (כְּדֵי שֶׁלֹּא יִהְיֶה לַחִיצוֹנִים אֲחִיזָה), it may be said (וְיֵשׁ לוֹמַר), that such was the intention of the Emanator of all, blessed be He (שֶׁכָּךְ הָיְתָה כַּוָּנַת הַמַּאֲצִיל הַכֹּל בָּרוּךְ הוּא), to give them vitality (לִתֵּן לָהֶם חַיּוּת), like a person who gives bones to a dog (כְּבַר נָשׁ דְּיָהִיב גַּרְמִין לְכַלְבָּא) (Zohar Shemot 101b), from the table of the King of kings, blessed be He (מִשֻּׁלְחָנוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים בָּרוּךְ הוּא). And therefore from the head of Ze’ir Anpin comes the root of the Klipot (וְלָכֵן מֵרֹאשׁ זְעֵיר שָׁם שֹׁרֶשׁ הַקְּלִיפּוֹת), which take hold of his black hairs (הַנֶּאֱחָזִים בַּשְּׂעָרוֹת הַשְּׁחוֹרוֹת שֶׁלּוֹ), but from the head of its Nukvah comes only the root of the judgments (אַךְ מֵרֹאשׁ נוּקְבֵיהּ הֵם שֹׁרֶשׁ הַדִּינִים בִּלְבַד), from her hairs (מִשְּׂעָרוֹתֶיהָ), which are red (שֶׁהֵם אֲדֻמּוֹת). And the reasoning would seem to be the opposite (וְהִנֵּה הַסְּבָרָא הוּא לְהֵפֶךְ), for it would have been proper that the judgments, which are more subtle than the Klipot, which are coarse (כִּי הָיָה מִן הָרָאוּי שֶׁהַדִּינִים שֶׁהֵם יוֹתֵר דַּקִּים מֵהַקְּלִיפּוֹת שֶׁהֵם עָבִים), should have their root in the head of Ze’ir Anpin (יִהְיֶה שָׁרְשָׁם מִן רֹאשׁ זְעֵיר), while the Klipot, which are more coarse (וְהַקְּלִיפּוֹת שֶׁהֵם יוֹתֵר עָבִים), should have their root in the head of the Nukvah (יִהְיֶה שָׁרְשָׁם מִן רֹאשׁ הַנּוּקְבָה), for she is not as subtle as Ze’ir Anpin (שֶׁהִיא אֵינָהּ דַּקָּה כָּל כָּךְ כְּמוֹ זְעֵיר). But the reason is (אֲבָל הַטַּעַם הוּא), that the Supreme Emanator saw (כִּי רָאָה הַמַּאֲצִיל הָעֶלְיוֹן), that if the root of the judgments, which are in the head of Ze’ir Anpin (שֹׁרֶשׁ הַדִּינִים שֶׁהֵם בְּרֵישָׁא דְּזְעֵיר), remained there, they would be exceedingly harsh judgments (הָיוּ דִּינִים קָשִׁים מְאֹד), for the judgments of the male are harsh and powerful in the head (כִּי דִּינִין דִּדְכוּרָא קַשִּׁים וְתַקִּיפִין בְּרֵישָׁא) (Zohar Bamidbar 142b), because they are Mochin from the aspect of Netzach, Hod, and Yesod of Tevunah, which is female (כִּי הֵם מוֹחִין מִבְּחִינוֹת נה״י דִּתְבוּנָה שֶׁהִיא נוּקְבָא), and these harsh judgments would become overpowering and strongly attached during the time of Mochin of Katnut [Smallness] (וְהָיוּ הַדִּינִים קָשִׁים מִתְגַּבְּרִים וְנֶאֱחָזִים מְאֹד בִּזְמַן מוֹחֵי קַטְנוּת). And likewise, if the root of the Klipot were below in the head of the Nukvah (וְכֵן אִם שֹׁרֶשׁ הַקְּלִיפּוֹת לְמַטָּה בְּרֹאשׁ הַנּוּקְבָה), around whom all the Klipot surround (אֲשֶׁר כָּל הַקְּלִיפּוֹת סוֹבְבִים אוֹתָהּ), in the secret of the verse: “As a rose among the thorns, so is My beloved among the daughters” (בְּסוֹד הַפָּסוּק כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת) (Song of Songs 2:2), they would always take hold of her, Heaven forbid (הָיוּ נֶאֱחָזִים תָּמִיד חַס וְשָׁלוֹם), and from there the world would have been destroyed (וְהָיָה מִשָּׁם נֶחֱרָב הָעוֹלָם). Therefore the Supreme Emanator, in His wisdom (וְלָכֵן רָצָה הַמַּאֲצִיל הָעֶלְיוֹן בְּחָכְמָתוֹ), desired to overturn this reasoning (לְשַׁבֵּשׁ הַסְּבָרָא הַזּוֹ), so that the root of the Klipot would draw sustenance from the head of the male (וְשֹׁרֶשׁ הַקְּלִיפּוֹת יִהְיוּ יוֹנְקִים מֵרֹאשׁ הַדְּכוּרָא), where the light reaches them only from afar (אֲשֶׁר הָאוֹר בָּא לָהֶם מֵרָחוֹק), and they would not have the ability to take hold there excessively (וְאֵין לָהֶם יְכֹלֶת לְהִתְאַחֵז שָׁם יוֹתֵר מִדַּאי), as they would if they were below in the head of the Nukvah (כְּמוֹ אִם הָיוּ לְמַטָּה בְּרֹאשׁ הַנּוּקְבָה). And likewise the root of the Dinim [Judgments] is below in the head of the Nukvah (וְכֵן שֹׁרֶשׁ הַדִּינִין לְמַטָּה בְּרֹאשׁ דְּנוּקְבָהּ), whose Mochin are from Netzach, Hod, and Yesod of Ze’ir Anpin (אֲשֶׁר מוֹחִין דִּילָהּ הֵם מנה״י דִּזְעֵיר), and they rest in the head (וְהֵם נָחִים בְּרֵישָׁא), and through this the Dinim [Judgments] become sweetened (וּבָזֶה יִהְיוּ הַדִּינִין מְמֻתָּקִין). And make your ear like a funnel (וַעֲשֵׂה אָזְנְךָ כַּאֲפַרְכֶּסֶת), to hear the words of the mysteries of Atik Yomin [Ancient of Days] (לִשְׁמֹעַ דִּבְרֵי רָזֵי עַתִּיק יוֹמַיָּיא), for all of them are proper introductions for the one who understands (כִּי כֻּלָּם הַקְדָּמוֹת נְכוֹחוֹת לַמֵּבִין), and upright for those who attain knowledge (וִישָׁרִים לְמוֹצְאֵי דָעַת), and they are very necessary for you concerning the Tikkunim of the head of Ze’ir Anpin (וּצְרִיכִים לְךָ מְאֹד לְתִיקּוּנֵי הָרֹאשׁ שֶׁל זְעֵיר), even though I have explained some of them to you in the gates that I have written (אַף עַל פִּי שֶׁמִּקְצָתָם בֵּאַרְתִּי לְךָ בַּשְּׁעָרִים שֶׁכָּתַבְתִּי), nevertheless here is truly their proper place (עִם כָּל זֹאת כָּאן מְקוֹמָם מַמָּשׁ). And through this you will know the difference between the head of Ze’ir Anpin and the head of Arich Anpin (וּבָזֶה תֵּדַע הַחִלּוּק מַה שֶּׁבֵּין רֹאשׁוֹ שֶׁל זְעֵיר לְרֹאשׁוֹ שֶׁל אֲרִיךְ אַנְפִּין).

And I, Naftali, the small one among the companions (וַאֲנִי נַפְתָּלִי זְעֵירָא דְּמִן חַבְרַיָּא), son of my master, my father, the pious Rabbi Yaakov Elchanan, of blessed memory for the life of the World to Come (בֶּן לַאדוֹנִי אָבִי הֶחָסִיד מהַר״ר יַעֲקֹב אֶלְחָנָן זלה״ה), beseech the one who studies this work (אֲחַלֶּה פְּנֵי הַמְעַיֵּן), not to formulate interpretations concerning that which is difficult for him to comprehend (לְבַל יִסְבַּר סְבָרָא מַה שֶּׁקָּשֶׁה לְהָלְמוֹ), for reasoning in these matters is folly that prevents benefit (כִּי הַסְּבָרָא בָּהֶם אִוֶּלֶת מוֹנַעַת הַתּוֹעֶלֶת), and causes great harm (וְרַבַּת הַנְּזָקִים). Rather he should go to the Masters of Judgment and the Mysteries of the Orayta (אֶלָּא יֵלֵךְ לְמָארֵי דִין וְרָזִין דְּאוֹרַיְיתָא), and they will explain them according to their true meaning (וִיבָאֲרֵם עַל אֲמִתָּתָם), and he should not rely upon his own intellect (וְלֹא יִסְמֹךְ עַל שִׂכְלוֹ), for these secrets are sealed and closed with a thousand locks (כִּי אֵלּוּ הַסּוֹדוֹת הֵם סְתוּמִים וַחֲתוּמִים בְּאֶלֶף עִזְקָאן). For in this chapter there are several distinctions from the other books of the disciples of the Ari, of blessed memory for the life of the World to Come (כִּי יֵשׁ בָּזֶה הַפֶּרֶק כַּמָּה חִלּוּקִים עִם שְׁאָר הַסְּפָרִים שֶׁל תַּלְמִידֵי הָאֲרִ״י זלה״ה), for one who is not expert in them because of the textual uncertainties (לְמִי שֶׁאֵינוֹ בָּקִי בָּהֶם אוֹדוֹת הַגִּמְגּוּמִים), but for one who is expert in them and knows them according to their true meaning (אֲבָל לְמִי שֶׁבָּקִי בָּהֶם וְיוֹדֵעַ אוֹתָם עַל אֲמִתָּתָם), blessed is He Who chose them and their teaching (בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם), no difficulty whatsoever in the world will trouble him (לֹא יִקְשֶׁה לוֹ שׁוּם קֻשְׁיָא בָּעוֹלָם). Rather the words of our master and teacher, the Ari, of blessed memory for the life of the World to Come (אֶלָּא דִּבְרֵי מוֹרֵינוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה), are like firmly planted nails from the Masters of Assemblies, given from one Faithful Shepherd (הֵם כְּמַסְמְרוֹת נְטוּעִים מִבַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרוֹעֶה נֶאֱמָן אֶחָד) (Ecclesiastes 12:11). And my prayer is to You, Hashem, at a favorable time, O Elohim (וַאֲנִי תְּפִלָּתִי לְךָ י״י עֵת רָצוֹן אֱלֹהִים), in the abundance of Your Chesed answer me with the truth of Your salvation (בְּרֹב חַסְדֶּךָ עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ) (Psalms 69:14), “Uncover my eyes and I shall behold wonders from Your Torah” (גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶיךָ) (Psalms 119:18), and may I draw waters of new teachings of Orayta (וְאֶשְׁאַב מַיִם אוּלְפָּן חַדְתִּין דְּאוֹרַיְיתָא), with joy from the springs of salvation (בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה) (Isaiah 12:3). And let it be said (וְנֹאמַר): “And the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).