Chapter Seven (פֶּרֶק שְׁבִיעִי)

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), the worlds of Beri’ah, Yetzirah, and Asiyah (הָעוֹלָמוֹת בִּי״ע), their essential existence and root that is found within them constantly (עִקָּרָם וְשָׁרְשָׁם אֲשֶׁר נִמְצָא בָהֶם תָּדִיר), are only seven Sefirot (הֵם שִׁבְעָה סְפִירוֹת בִּלְבַד), namely Gedulah, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut (שֶׁהֵם גג״ת נהי״ם), because they were formed, strengthened, and established (לְפִי שֶׁנִּתְהַוּוּ וְנִתְחַזְּקוּ וְנַעֲשׂוּ), in the place where there had been the Reshimu [Impression] of the seven vessels that were shattered (בַּמָּקוֹם אֲשֶׁר הָיָה שָׁם רְשִׁימוּ שֶׁל ז׳ כֵּלִים שֶׁנִּשְׁבְּרוּ כָּאָמוּר), and they grew and expanded in the place of this Reshimu [Impression] (וְנִתְגַּדְּלוּ וְנִתְפַּשְּׁטוּ בִּמְקוֹם הָרְשִׁימוּ הַזֶּה). And this is the secret of the First Gadlut [Maturity] of Beri’ah (וְהוּא סוֹד גַּדְלוּת רִאשׁוֹן דִּבְרִיאָה), for the Mochin [Intellects] of Beri’ah, Yetzirah, and Asiyah are not constant in these worlds (כִּי הַמּוֹחִין דְּבִי״ע אֵינָם תְּדִירִים בָּעוֹלָמוֹת אֵלּוּ), and they are not found within them (וְלֹא יִמָּצְאוּ בָהֶם), except through an awakening from below (כִּי אִם בְּאִתְעָרוּתָא דִלְתַתָּא), in the secret of Mayin Nukvin [Female Waters] (בְּסוֹד מַיִן נוּקְבִין). And they are not present in these worlds (וְאֵינָם בָּעוֹלָמוֹת הַלָּלוּ), except in the secret of a point (כִּי אִם בְּסוֹד נְקֻדָּה), and they do not expand and strengthen themselves (וְלֹא יִתְפַּשְּׁטוּ וְיִתְחַזְּקוּ), except when Mochin [Intellects] come to them (רַק כְּשֶׁיָּבוֹאוּ לָהֶם מוֹחִין), because they were built in a place where there had been no Reshimu [Impression] of them whatsoever (לְפִי שֶׁנִּבְנוּ בְּמָקוֹם שֶׁלֹּא הָיָה שׁוּם רְשִׁימוּ מֵהֶם), and this is the secret of the First Gadlut [Maturity] and the First Katnut [Smallness] as mentioned (וְזֶהוּ סוֹד גַּדְלוּת רִאשׁוֹן וְקַטְנוּת רִאשׁוֹן כָּאָמוּר). And know (וְדַע), that even though we said that the Sefirot of Beri’ah were rectified in the secret of Kelim [Vessels] (כִּי אַף עַל פִּי שֶׁאָמַרְנוּ שֶׁסְּפִירוֹת בְּרִיאָה נִתְקְּנוּ בְּסוֹד כֵּלִים), they were not actual Kelim [Vessels] (לֹא הָיוּ כֵּלִים מַמָּשׁ), for since the aforementioned Reshimu [Impression] was exceedingly bright and refined (כִּי בְּהִיּוֹת שֶׁהָיָה הָרְשִׁימוּ הָאָמוּר בָּהִיר וְזַךְ מְאֹד), when the illumination of the Netzach, Hod, and Yesod of the Malchut of the Malchut came to it, as mentioned (בְּבוֹא אֵלָיו הֶאָרַת נה״י דְּמַלְכוּת דְּמַלְכוּת כָּאָמוּר), it was almost absorbed within them (כִּמְעַט נִכְלַל עִמָּהֶם), and there was no distinction between them (וְלֹא הָיָה הֶפְרֵשׁ בֵּינֵיהֶם). And then the Sefirot of Beri’ah were in the secret of Sefirot, which are circular (וְהָיוּ אָז סְפִירוֹת בְּרִיאָה בְּסוֹד סְפִירוֹת שֶׁהֵן עֲגוּלוֹת), and afterward Ze’ir Anpin came to rectify them (וְאַחַר כָּךְ בָּא זְעֵיר כְּדֵי לְתַקְּנָן), and to separate between the Reshimu [Impression] and the Kelim [Vessels] (וּלְהַבְדִּיל בֵּין הָרְשִׁימוּ וְהַכֵּלִים), and he sent from the light of his countenance the Name Havayah (וְשָׁלַח מֵאוֹר פָּנָיו שֵׁם הֲוָיָ״ה), for Ze’ir Anpin is called the Countenance of the King (כִּי זְעֵיר נִקְרָא פְּנֵי הַמֶּלֶךְ), because the Name Havayah is engraved upon his forehead (לִהְיוֹת שֶׁחָקוּק עַל מִצְחוֹ שֵׁם הֲוָיָ״ה), and its filling is behind him (וּמִלּוּאוֹ מֵאֲחוֹרָיו). And he brought it down into the World of Beri’ah, which is called Mount Moriah (וְהוֹרִידוֹ בְּעוֹלָם הַבְּרִיאָה הַנִּקְרָא הַר הַמּוֹרִיָּה), and this Name Havayah descended as far as the Heikhal [Palace] of the God of Yisrael (וְשֵׁם הֲוָיָ״ה זֶה יָרַד עַד הֵיכַל אֱלֹהֵי יִשְׂרָאֵל), and then, upon its descent (וְאָז בְּרָדְתוֹ), it separated the Reshimu [Impression] from the Kelim [Vessels] themselves (הִבְדִּיל הָרְשִׁימוּ מִן הַכֵּלִים עַצְמָם), and this Reshimu [Impression] became the secret of the Nekudot [Points] (וְנַעֲשָׂה רְשִׁימוּ זֶה בְּסוֹד הַנְּקֻדּוֹת), which are the Neshamot [Souls] of the letters (שֶׁהֵן נִשְׁמוֹת הָאוֹתִיּוֹת). And the Kelim [Vessels] themselves were separated (וְהַכֵּלִים עַצְמָם נִבְדְּלוּ), and became thickened (וְנִתְעַבּוּ), and became the secret of the letters (וְנַעֲשׂוּ בְּסוֹד הָאוֹתִיּוֹת), and part of the light of this Havayah entered into the Kelim [Vessels] themselves (וְאוֹר שֶׁל הֲוָיָ״ה זֶה קְצָתוֹ נִכְנַס בַּכֵּלִים עַצְמָם), and part of it remained as Outer Light (וּקְצָתָם נִשְׁאַר בְּסוֹד אוֹר חִיצוֹן), for in the World of Beri’ah there is no Ohr Makif [Surrounding Light] (כִּי בְּעוֹלָם הַבְּרִיאָה אֵין שָׁם אוֹר מַקִּיף). And when this Name Havayah performed this action (וְכַאֲשֶׁר עָשָׂה שֵׁם הֲוָיָ״ה הַפְּעוּלָּה הַזֹּאת), it returned above to the Heikhal [Palace] of the Holy of Holies (חָזַר לְמַעְלָה עַד הֵיכַל קֹדֶשׁ הַקֳּדָשִׁים), and in its return (וּבַחֲזִירָתוֹ), it carved out the Malchuyot within them (חָצַב הַמַּלְכֻיּוֹת שֶׁבָּהֶן), in the secret of Heikhal [Palace] (בְּסוֹד הֵיכַל), which is a permutation of letters in a square arrangement (שֶׁהֵם צֵרוּף אוֹתִיּוֹת בְּמְרֻבָּע). And therefore all the worlds and Heikhalot [Palaces] of Beri’ah, Yetzirah, and Asiyah (וְלָכֵן כָּל הָעוֹלָמוֹת וְהַהֵיכָלוֹת דְּבִי״ע), are all in the secret of Ze’ir Anpin (כֻּלָּן הֵן בְּסוֹד זְעֵיר אַנְפִּין), seven Sefirot and no more for each one of them (שֶׁבַע סְפִירוֹת וְלֹא יוֹתֵר לְכָל אֶחָד מֵהֶם).

And know (וְדַע), that in the World of Beri’ah (כִּי בְּעוֹלָם הַבְּרִיאָה), the Name that encompasses it, rules over it, surrounds it, and becomes upon it like a garment (הַשֵּׁם הַכּוֹלֵל אוֹתוֹ וְשׁוֹלֵט בּוֹ וּמַקִּיפוֹ וְנַעֲשֶׂה עָלָיו כְּמִין מַלְבּוּשׁ), is Akatriel Y-H Havayah Tzevaot Elohei Yisrael (הוּא שֵׁם אַכְתְּרִיאֵל יָ״ה יְהוָ״ה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל), and it surrounds all the Sefirot of Beri’ah (וְהוּא סוֹבֵב כָּל הַסְּפִירוֹת דִּבְרִיאָה). And the light of this Name (וְאוֹר שֶׁל שֵׁם זֶה), is what Rabbi Yishmael ben Elisha the Kohen Gadol saw (הוּא שֶׁרָאָה רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע כֹּהֵן גָּדוֹל), and when He said to him, “Yishmael My son, bless Me” (וּכְשֶׁאָמַר לוֹ יִשְׁמָעֵאל בְּנִי בָּרְכֵנִי) (Berakhot 7a), He meant (רָצָה לוֹמַר), that he should awaken the secret of Mayin Nukvin [Female Waters] (שֶׁיִּתְעוֹרֵר בְּסוֹד מַיִן נוּקְבִין), and when He nodded to him with His head (וּכְשֶׁנִּנְעַנַע לוֹ בְּרֹאשׁוֹ), He meant (רָצָה לוֹמַר), that He brought down influx to him from the World of Atzilut that is above him (שֶׁהוֹרִיד לוֹ שֶׁפַע מֵעוֹלָם הָאֲצִילוּת שֶׁעַל רֹאשׁוֹ). And this Name is a screen separating between the World of Beri’ah and the World of Atzilut (וְשֵׁם זֶה הוּא מָסָךְ מַבְדִּיל בֵּין עוֹלָם הַבְּרִיאָה לְעוֹלָם הָאֲצִילוּת), and it is called Akatriel (וְנִקְרָא אַכְתְּרִיאֵל), its meaning being (פֵּירוּשׁוֹ), “My Keter is El” (כֶּתֶר שֶׁלִּי הוּא אֵל), for the Name El is in the Malchut of Atzilut (כִּי שֵׁם אֵל הוּא בְּמַלְכוּת דַּאֲצִילוּת), and it has an Aleph at its head (וְיֵשׁ לוֹ א׳ בְּרֹאשׁוֹ), alluding to the Aleph of the Name S”G of Imma (לִרְמוֹז לְא׳ שֶׁל שֵׁם ס״ג דְּאִמָּא), which make Mochin [Intellects] for it (שֶׁעוֹשִׂין לוֹ מוֹחִין). And it emerges from the verse (וְיוֹצֵא מִפָּסוּק): “A memorial and a name better than sons and daughters... I shall give him that shall never be cut off” (יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת... אֶתֵּן לוֹ אֲשֶׁר לֹא יִכָּרֵת) (Isaiah 56:5), and it is called Y-H (וְנִקְרָא יָ״ה), which are Abba and Imma (שֶׁהֵם אַבָּא וְאִמָּא), and even though Imma nests in the Throne (וְאַף עַל פִּי שֶׁאִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), it is through Abba (הוּא עַל יְדֵי אַבָּא), and the complete Name (וְהַשֵּׁם הַשָּׁלֵם), is in the secret of Ze’ir Anpin and Nukvah (הוּא בְּסוֹד ז״א וְנוּקְבָהּ), which are in Beri’ah (אֲשֶׁר הֵם בִּבְרִיאָה). And it is called Tzevaot (וְנִקְרָא צְבָאוֹת), meaning (רָצָה לוֹמַר), “a sign within His host” (אוֹת בְּצָבָא שֶׁלּוֹ), which are the seven Heikhalot [Palaces] (שֶׁהֵם הַז׳ הֵיכָלוֹת). And these Names are a garment (וְהַשֵּׁמוֹת הַלָּלוּ הֵם מַלְבּוּשׁ), for the entire World of Beri’ah (לְכָל עוֹלָם הַבְּרִיאָה), for there is a garment and a covering for each one of the worlds of Atzilut, Beri’ah, Yetzirah, and Asiyah individually (כִּי יֵשׁ לְבוּשׁ וְכִסּוּי לְכָל אֶחָד מֵעוֹלָמוֹת אֲבִי״ע לְבַד), and the word Malbush [Garment] consists of the letters of “in peace” (וּמַלְבּוּשׁ הוּא אוֹתִיּוֹת בְּשָׁלוֹם), the meaning being (פֵּירוּשׁ), that it causes peace from the forces of impurity (שֶׁגּוֹרֵם שָׁלוֹם מִן כֹּחוֹת הַטֻּמְאָה). And the World of Yetzirah (וְעוֹלָם הַיְצִירָה), is ruled by, encompassed by, and included within (שׁוֹלֵט בּוֹ מִבַּחוּץ מַקִּיפוֹ וְכוֹלֵל אוֹתוֹ), Metatron Sar haPanim [Prince of the Presence] (מ׳טַטְרוֹן שַׂר הַפָּנִים), whose numerical value is Shaddai (הָעוֹלֶה שַׁדַּי), and whose initials are Moshe (וְרָאשֵׁי תֵּבוֹת מֹשֶׁה), and it also equals two times Zaken [Elder] (וְגַם עוֹלֶה ב׳ פְּעָמִים זָקֵן), and it surrounds the Sefirot of Yetzirah in the secret of a Garment (וְהוּא סוֹבֵב סְפִירוֹת דִּיצִירָה בְּסוֹד לְבוּשׁ). And surrounding this Metatron (וְעַל מֶטַטְרוֹן זֶה סוֹבֵב לְבוּשׁ), there is a Garment whose name is Chashmal (אֲשֶׁר שְׁמוֹ חַשְׁמַל), and it is called Orfaniel (וְנִקְרָא אוֹרְפַנִיאֵ״ל), whose numerical value equals Chashmal and also Malbush [Garment] (הָעוֹלֶה כְּמִנְיַן חַשְׁמַל וְגַם מַלְבּוּשׁ). And this Metatron (וּמֶטַטְרוֹן זֶה), rules and surrounds in its essential state and constantly (הוּא שׁוֹלֵט וְסוֹבֵב בְּעִקָּרוֹ וְתָדִיר), the seven Sefirot of Yetzirah (בְּז׳ סְפִירוֹת דִּיצִירָה), which are Gedulah, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut (שֶׁהֵם גג״ת נהי״ם), because this Metatron is of Ze’ir Anpin of Atzilut (לְפִי שֶׁמֶּטַטְרוֹן זֶה הוּא דְּז״א דַּאֲצִילוּת). And even though Akatriel in the World of Beri’ah as well (וְאַף עַל פִּי שֶׁגַּם אַכְתְּרִיאֵל בְּעוֹלָם הַבְּרִיאָה), is from the seven Sefirot which are from Gedulah and below (הוּא מִשֶּׁבַע סְפִירוֹת שֶׁהֵם מִגְּדוּלָה וּלְמַטָּה), and likewise Sandalfon, whose value equals Eliyahu remembered for good (וְכֵן סַנְדַּלְפוֹן עוֹלֶה אֵלִיָּהוּ זָכוּר לַטּוֹב), is in Asiyah (הוּא בַּעֲשִׂיָּה), nevertheless these of Beri’ah and Asiyah are not in the likeness of Ze’ir Anpin (אֲבָל אֵלּוּ דִּבְרִיאָה וְדַעֲשִׂיָּה אֵינָם בְּדִיּוּקְנָא דְּז״א), for they are in the secret of the feminine aspects (שֶׁהֵם בְּסוֹד נְקֵבוֹת). For we have already said (כִּי כְּבָר אָמַרְנוּ), that Imma nests in the Throne (דְּאִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), and likewise Rachel nests in Asiyah (וְכֵן רָחֵל מְקַנְּנָא בַּעֲשִׂיָּה), and it is not the way to designate a male except by a male name (וְאֵין דֶּרֶךְ לְכַנוֹת זָכָר אֶלָּא בְּשֵׁם זָכָר), and a female by a female name (וּנְקֵבָה בְּשֵׁם נְקֵבָה), therefore Sandalfon is not called by the name of Ze’ir Anpin (לָכֵן אֵין סַנְדַּלְפוֹן נִקְרָא בְּשֵׁם ז״א), for Ze’ir Anpin nests in Yetzirah (כִּי ז״א מְקַנֵּן בִּיצִירָה). But the Mochin [Intellects], which are the Chokhmah, Binah, and Da’at of Yetzirah (אֲבָל הַמּוֹחִין שֶׁהֵם חב״ד דִּיצִירָה), are not with him constantly (אֵינָם לוֹ תָּדִיר), only when we arouse Mayin Dukhrin [Male Waters] (רַק כְּשֶׁאָנוּ מְעוֹרְרִין מַיִן דּוּכְרִין), through our Mayin Nukvin [Female Waters] (בְּמַיִן נוּקְבִין שֶׁלָּנוּ), then Mochin [Intellects] are made for him (אָז נַעֲשִׂים לוֹ מוֹחִין), and he becomes included with the Mochin [Intellects] (וְהוּא נִכְלָל עִם הַמּוֹחִין), and ascends and becomes in the Mochin [Intellect] of Chokhmah the name Yehuel (וּמִתְעַלֶּה וְנַעֲשֶׂה בְּמוֹחַ דְּחָכְמָה שֵׁם יְהוּאֵ״ל), and in his Mochin [Intellect] of Binah (וּבְמוֹחַ דְּבִינָה שֶׁלּוֹ), Shmuel (שְׁמוּעִיאֵ״ל), and in his Mochin [Intellect] of Da’at (וּמוֹחַ דַּעַת שֶׁלּוֹ), Metatron (מֶטַטְרוֹן). And this is what is said in the Book of the Zohar (וְזֶהוּ שֶׁאוֹמֵר בְּסֵפֶר הַזֹּהַר), “This is My Name” (זֶה שְּׁמִי) (Exodus 3:15), as an acronym for Shmuel, Metatron, Yehuel (נוֹטָרִיקוֹן שְׁמוּעִיאֵ״ל מֶטַטְרוֹן יְהוּאֵ״ל), and they are alluded to in the word El (וְנִרְמְזוּ בְּמִלַּת אֵל), because these worlds of Beri’ah, Yetzirah, and Asiyah were made from the Netzach, Hod, and Yesod of the Malchut of the Malchut of Atzilut (לְפִי שֶׁהָעוֹלָמוֹת אֵלּוּ בִי״ע נַעֲשׂוּ מִנה״י דְּמַלְכוּת דְּמַלְכוּת דַּאֲצִילוּת), for the essential Name of Malchut is El (כִּי עִקַּר שֵׁם מַלְכוּת הוּא אֵל), and therefore the names of most angels end with the word El (וּלְכָךְ רֹב הַמַּלְאָכִים שְׁמָם מִסְתַּיֵּם בְּמִלַּת אֵל), because their root is from this Malchut (לְפִי שֶׁשָּׁרְשָׁם מִן מַלְכוּת זוֹ). And from each and every Sefirah of Yetzirah (וּמִכָּל סְפִירָה וּסְפִירָה דִּיצִירָה), there emerge many groups of angels (יוֹצְאִים כַּמָּה כִתּוֹת שֶׁל מַלְאָכִים), whose bodies are from the World of Yetzirah (שֶׁסּוֹד גּוּפָם הוּא מֵעוֹלָם הַיְצִירָה), and whose souls are from Beri’ah (וְסוֹד נִשְׁמָתָן מִבְּרִיאָה), who stand ready to perform miracles for Yisrael (הָעוֹמְדִים לַעֲשׂוֹת נִסִּים לְיִשְׂרָאֵל), and they are the mighty warriors (וְהֵם גִּבּוֹרֵי הֶחָיִל), who stand over the appointed charges (הָעוֹמְדִים עַל הַפְּקוּדִים), each man at his watch and his service (אִישׁ עַל מִשְׁמַרְתּוֹ וַעֲבוֹדָתוֹ). Those who are within the Pargod [Curtain] (אֵלּוּ שֶׁהֵם לִפְנִים מִן הַפַּרְגּוֹד), are called His ministers (נִקְרָאִים מְשָׁרְתָיו), and they are flaming fire (וְהֵם אֵשׁ לֹהֵט), and their fear is cast upon the forces of impurity (וְאֵימָתָן מֻטֶּלֶת עַל כּוֹחוֹת הַטֻּמְאָה). And those who are outside the Pargod [Curtain] (וְאֵלּוּ שֶׁהֵם חוּץ מִן הַפַּרְגּוֹד), are called angels (נִקְרָאִים מַלְאָכִים), as it is said (שֶׁנֶּאֱמַר): “He makes His angels winds” (עֹשֶׂה מַלְאָכָיו רוּחוֹת) (Psalms 104:4), and they do not have as much power to wage the wars of Hashem (וְאֵין לָהֶם כָּל כָּךְ כּוֹחַ לְהִלָּחֵם מִלְחֲמוֹת י״י). And there is an evil spirit and a good spirit (וְיֵשׁ רוּחַ רַע וְרוּחַ טוֹב), and there is the Tree of Knowledge of Good and Evil (וְשָׁם הוּא עֵץ הַדַּעַת טוֹב וָרָע), standing close to one another (סְמוּכִים זֶה לָזֶה), but not mixed together (אֲבָל לֹא מְעוֹרָבִים), and fortunate is the one who knows the secret of the Tree of Knowledge of Good and Evil according to its proper order (וְאַשְׁרֵי לְמִי שֶׁיּוֹדֵעַ סוֹד עֵץ הַדַּעַת טוֹב וָרָע עַל מַתְכֻּנָתוֹ). And in the future it shall be said (וּלְעָתִיד נֶאֱמַר): “A Psalm, a Song for the Sabbath Day” (מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92:1), for the day that is entirely good (לְיוֹם שֶׁכֻּלּוֹ טוֹב), a Sabbath and rest for the Life of the Worlds (שַׁבָּת וּמְנוּחָה לְחַי הָעוֹלָמִים) (Tamid 33b).