Chapter Sixteen (פֶּרֶק שִׁשָּׁה עָשָׂר)

In the cavity of the skull there are three cavities (בַּחֲלוּל הַגֻּלְגֹּלֶת יֵשׁ ג׳ חֲלוּלִים), and it is divided into three parts (וְהִיא נֶחְלֶקֶת לִג׳ חֲלָקִים), and the reason is (וְהַטַּעַם הוּא): for you already know what I wrote and explained well in the Gate of Kiryat Arba (כִּי כְּבָר יָדַעְתָּ מַה שֶּׁכָּתַבְתִּי בָּאֵר הֵיטֵב בְּשַׁעַר קִרְיַת אַרְבַּע), concerning the secret of what Rabbi Shimon bar Yochai, peace be upon him, said in the Zohar (בְּסוֹד מַה שֶּׁאָמַר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בַּזֹּהַר): “Two Mochin and two crowns are inherited from Abba and Imma by Ze’ir Anpin” (תְּרֵין מוֹחִין וּתְרֵין עִטְרִין דִּירְתִין אַבָּא וְאִמָּא לְזְעֵיר אַנְפִּין) (Zohar Idra Zuta 291a). And the Mochin are two (וְהַמּוֹחִין הֵם שְׁנַיִם), namely the drop of the Mochin of Abba, which is Chesed (דְּהַיְינוּ טִפַּת מוֹחַ אַבָּא הוּא חֶסֶד), and the drop of the Mochin of Gevurah from Imma (וְטִפַּת מוֹחַ גְּבוּרָה מֵאִמָּא), and the Mochin and the crowns, when they emerge from Imma, who gives birth to them (וְהַמּוֹחִין וְהָעִטְרִין כְּשֶׁיּוֹצְאִין מֵאִמָּא שֶׁהַטִּיפּוֹת מוֹלִידוֹת אוֹתָם), are four (הֵם אַרְבָּעָה). And when they are included within Netzach, Hod, and Yesod (וּכְשֶׁנִּכְלְלוּ בִּנְהִ״י), namely the Partzuf of Tevunah (דְּהַיְינוּ פַּרְצוּף תְּבוּנָה), which are brought into Ze’ir (שֶׁמַּכְנִיסִין בִּזְעֵיר), they become three (נַעֲשִׂים שְׁלֹשָׁה): Chokhmah, Binah, and Da’at (חָכְמָה בִּינָה וָדַעַת). And afterward, regarding the Da’at of Ze’ir, about which they said in the Zohar (וְאַחַר כָּךְ בְּדַעַת זְעֵיר שֶׁאָמְרוּ עָלָיו בַּזֹּהַר): “which includes both of them” (דְּכָלִיל תַּרְוַיְיהוּ), the explanation is (פֵּרוּשׁ), that it includes the two crowns (שֶׁהוּא כּוֹלֵל הַתְּרֵין עִטְרִין), which are the five Chesadim and the five Gevurot (שֶׁהֵם הַה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), namely ten Havayot (דְּהַיְינוּ עֶשֶׂר הֲוָיוֹת), five Havayot of Chesadim and five Havayot of Gevurot (ה׳ הֲוָיוֹת חֲסָדִים וְה׳ הֲוָיוֹת גְּבוּרוֹת). And furthermore it includes within itself the two Mochin of Chokhmah and Binah (וְעוֹד כּוֹלֵל אֵלָיו הַתְּרֵין מוֹחִין שֶׁל חָכְמָה וּבִינָה), and it includes within itself ten Havayot and ten Ehyeh Names (וְהוּא כּוֹלֵל אֵלָיו עֶשֶׂר הֲוָיוֹת וְעֶשֶׂר אֶהְיֶ״ה), which are equal in numerical value to “It is a time to act for Hashem” (דְּאִינוּן בְּגִימַטְרִיָּא עֵת לַעֲשׂוֹת לַי־י״) (Psalms 119:126), and together with the four root letters (וְעִם אַרְבַּע אוֹתִיּוֹת הַשֹּׁרֶשׁ).

Behold, it is Da’at (הֲרֵי דַּעַת), and then they become one that includes them all (אָז נַעֲשִׂים אֶחָד כּוֹלֵל אֶת כֻּלָּם). And this is the secret of the Shin of the Tefillin with four heads (וְזֶהוּ סוֹד שִׁי״ן שֶׁל תְּפִלִּין שֶׁל אַרְבָּעָה רָאשִׁים), and there is also a Shin of three heads and branches (וְיֵשׁ גַּם כֵּן שִׁי״ן שֶׁל שְׁלֹשָׁה רָאשִׁים וַעֲנָפִים), for at first they were four (שֶׁמִּתְּחִלָּה הָיוּ אַרְבָּעָה): the Mochin of Abba and the Mochin of Imma (מוֹחַ אַבָּא וּמוֹחַ אִמָּא), and the five Chesadim, the right crown (וְה׳ חֲסָדִים עִטְרָא יְמִינָא), and the five Gevurot, the left crown (וְה׳ גְּבוּרוֹת עִטְרָא שְׂמָאלָא), which are four (שֶׁהֵם אַרְבָּעָה). Afterwards they become three (אַחַר כָּךְ נַעֲשִׂים שְׁלֹשָׁה), namely the Mochin of Abba in the Netzach of Imma on the right (דְּהַיְינוּ מוֹחַ שֶׁל אַבָּא בְּנֵצַח אִמָּא לְיָמִין), and the Mochin of Imma on the left in her Hod (וּמוֹחַ אִמָּא לִשְׂמֹאלָה בְּהוֹד שֶׁלָּהּ), and the two crowns, which are the five Chesadim and the five Gevurot together (וְהַתְּרֵין עִטְרִין שֶׁהֵם הַה׳ חֲסָדִים וְה׳ גְּבוּרוֹת יַחַד), enter into the Yesod of Imma (נִכְנָסִים בִּיסוֹד שֶׁל אִמָּא), and through this they become the three branches of the Shin (וּבָזֶה נַעֲשִׂים שְׁלֹשָׁה עַנְפִין שֶׁל שִׁי״ן). And likewise they enter into the head of Ze’ir (וְכֵן נִכְנָסִים בְּרֹאשׁ זְעֵיר), clothed within her Netzach, Hod, and Yesod (מְלֻבָּשִׁים בְּנֵצַח הוֹד יְסוֹד דִּידָהּ), into the Chokhmah, Binah, and Da’at of Ze’ir (בְּחָכְמָה בִּינָה וָדַעַת שֶׁל זְעֵיר), which takes two portions (הַלּוֹקֵחַ שְׁנֵי חֲלָקִים), like a firstborn son who inherits from his father and mother a double portion (כְּמוֹ בֵּן בְּכוֹר הַיּוֹרֵשׁ מֵאָבִיו וְאִמּוֹ פִּי שְׁנַיִם), “of all that is found with him” (בְּכֹל אֲשֶׁר יִמָּצֵא לוֹ) (Deuteronomy 21:17), and not the daughter (וְלֹא הַבַּת), who is sustained from the son (שֶׁהִיא נִיזּוֹנֶת מֵהַבֵּן), just as the Mochin came from Abba and Imma to Ze’ir Anpin (כְּמוֹ שֶׁבָּאוּ הַמּוֹחִין מֵאַבָּא וְאִמָּא לִזְעֵיר אַנְפִּין), and he takes the Mochin (וְהוּא לוֹקֵחַ הַמּוֹחִין), namely the Lamed of the Tzelem [Image] (דְּהַיְינוּ הַלָּמֶ״ד שֶׁל הַצֶּלֶ״ם). And this is what it says in the Idra Zuta, folio 142, column 2, page 1 (וְזֶהוּ אוֹמְרוֹ בְּאַדְרָא זוּטָא דַּף קמ״ב עַמּוּד ב׳ עָלֶה א׳) (Zohar Idra Zuta 292b), and this is its language (וְזֶה לְשׁוֹנוֹ): “In the cavity of the Gulgalta [skull] three lights shine” (בַּחֲלָלָא דְּגוּלְגַּלְתָּא נְהִירִין תְּלַת נְהוֹרִין), “and if you say three, they are four” (וְאִי תֵימָא תְּלַת אַרְבַּע אִינוּן), namely two Mochin and two crowns (דְּהַיְינוּ תְּרֵין מוֹחִין וּתְרֵין עִטְרִין). And this is what it says (וְזֶהוּ אוֹמְרוֹ): “As I have said, he inherited the inheritance of his father and mother” (כְּמָה דַּאֲמִינָא אַחְסַנְתָּא דַּאֲבוּי וְאִמֵּיהּ יָרִית), and this is the inheritance of his father and mother (וְהוּא יְרוּשַּׁת אָבִיו וְאִמּוֹ), who are Abba and Imma (שֶׁהֵם אַבָּא וְאִמָּא), who afterward include these crowns within their Netzach, Hod, and Yesod (שֶׁכּוֹלְלִים אֵלּוּ הָעֲטָרוֹת אַחַר כָּךְ בִּנְהִ״י שֶׁלָּהֶם). And thus they enter into the head of Ze’ir (וְכֵן נִכְנָסִים בְּרֹאשׁוֹ שֶׁל זְעֵיר), and are divided into three parts (וּמִתְחַלְּקִים לִשְׁלֹשָׁה חֲלָקִים), into Chokhmah, Binah, and Da’at of Ze’ir (לְחב״ד שֶׁל זְעֵיר), as we explained above sufficiently (כַּאֲשֶׁר בֵּאַרְנוּ לְמַעְלָה דֵּי צָרְכּוֹ), and from this are formed the three cavities of the Gulgalta [skull] of Ze’ir Anpin (וּמִזֶּה הָיוּ נַעֲשִׂים תְּלַת חַלְלֵי גּוּלְגַּלְתָּא דְּזְעֵיר אַנְפִּין). Therefore the Zohar says (וְלָכֵן אוֹמֵר הַזֹּהַר): “And three, and two hidden within them, all of them crowned in his head” (וּתְלַת וּתְרֵין גְּנִיזִין דִּלְהוֹן דְּמִתְעַטְּרִין כֻּלְּהוֹ בְּרֵישֵׁיהּ), for the Mochin are divided into three parts (שֶׁמִּתְחַלְּקִים הַמּוֹחִין לִשְׁלֹשָׁה חֲלָקִים), and they are: Chokhmah, Binah, and Da’at (וְהֵם חָכְמָה וּבִינָה וָדַעַת). And afterward they become a double portion in the head of the firstborn (וְאַחַר כָּךְ נַעֲשִׂים פִּי שְׁנַיִם בְּרֹאשׁ הַבְּכוֹר), namely in his Da’at (דְּהַיְינוּ בְּדַעַת שֶׁלּוֹ), they become two: the Chesadim by themselves and the Gevurot by themselves (נַעֲשִׂים שְׁנַיִם הַחֲסָדִים לְבַדָּם וְהַגְּבוּרוֹת לְבַדָּם), and likewise Da’at equals in numerical value ten Havayot (וְכֵן דַּעַת גִּימַטְרִיָּא עֶשֶׂר הֲוָיוֹת), which are Chesadim (שֶׁהֵם חֲסָדִים), and ten Ehyeh Names (וְעֶשֶׂר אֶהְיֶ״ה), which are the Gevurot of Imma (שֶׁהֵם גְּבוּרוֹת דְּאִמָּא), together with the four letters of their root (עִם אַרְבַּע אוֹתִיּוֹת הַשֹּׁרֶשׁ שֶׁלָּהֶם). And Da’at is one house that includes them all (וְדַעַת הוּא בַּיִת אֶחָד כּוֹלְלָם), and the proof that they divide into two (וְהָרְאָיָה שֶׁנֶּחְלָקִים לִשְׁנַיִם), is that when they descend below into the limbs of the body of Ze’ir (כְּשֶׁיּוֹרְדִים לְמַטָּה לְאֵיבְרֵי גּוּפוֹ דִּזְעֵיר), they are divided only into two (אֵינָם נֶחְלָקִים אֶלָּא לִשְׁנַיִם), namely the Chesadim and the Gevurot (דְּהַיְינוּ הַחֲסָדִים וְהַגְּבוּרוֹת), when they return (כְּשֶׁחוֹזְרִים). The Chesadim return as Ohr Makif [Surrounding Light] (הַחֲסָדִים בְּאוֹר מַקִּיף), and the Gevurot alone remain there (וְנִשְׁאָרִים הַגְּבוּרוֹת לְבַדָּם שָׁם), as a deposit in his Yesod (לְפִקָּדוֹן בִּיסוֹד דִּידֵיהּ). And they are literally the Tefillin of the head (וְאִינוּן תְּפִלִּין דְּרֵישָׁא מַמָּשׁ), which ascend in the secret of Ohr Chozer [Returning Light] (הָעוֹלִים בְּסוֹד אוֹר חוֹזֵר), and become like a kind of thin membrane (וְנַעֲשִׂים כְּמִין דּוֹק), and with the assistance of the Holy One Blessed Be He and His Shekhinah (וּבְעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), I shall explain the secret of the Tefillin very well in a gate of its own (אֲבָאֵר סוֹד הַתְּפִלִּין בָּאֵר הֵיטֵב בְּשַׁעַר בִּפְנֵי עַצְמוֹ). And it says there in the Idra (וְאוֹמֵר שָׁם בְּאַדְרָא): “And afterward they join together from their crowns” (וּלְבָתַר מִתְחַבְּרִין מֵעִטְרוֹי), “and shine and enter into the three cavities of the Gulgalta [skull]” (וְנָהֲרִין וְעָאלִין בִּתְלַת חַלְלֵי דְּגוּלְגַּלְתָּא), in which are Chokhmah, Binah, and Da’at (אֲשֶׁר שָׁם חָכְמָה וּבִינָה וָדַעַת), “each one emerges on its own side” (נָפְקִין כָּל חַד בְּסִטְרוֹי), this one to the right and this one to the left (זֶה לְיָמִין וְזֶה לִשְׂמֹאל), and this one to the middle side (וְזֶה לְצַד הָאֶמְצָעִי), in the secret of their Netzach, Hod, and Yesod (בְּסוֹד נְהִ״י שֶׁלָּהֶם), as we explained in their descent to the lines of Ze’ir (כַּאֲשֶׁר בֵּאַרְנוּ בִּירִידָתָם לְקַוֵּי זְעֵיר), to Chokhmah, Binah, Da’at, and Chesed, Gevurah, Tiferet, and Netzach, Hod, Yesod (לְחב״ד וְחג״ת וְנְהִ״י). And this is what it says (וְזֶהוּ אוֹמְרוֹ): “on its own side, and they spread throughout the entire body” (בְּסִטְרוֹי וּמִתְפַּשְּׁטִין בְּכָל גּוּפָא), “and these are joined with the two Mochin, and the third Mochin includes them” (וְאִלֵּין מִתְחַבְּרִין בִּתְרֵין מוֹחִין וּמוֹחָא תְּלִיתָאָה כָּלִיל לוֹן), this is the secret that the Da’at includes them (הוּא סוֹד הַדַּעַת כָּלִיל לוֹן), those lights that are in the two Mochin (אוֹתָן הָאוֹרוֹת שֶׁהֵם בְּהַתְּרֵין מוֹחִין), namely the Chokhmah and Binah of Ze’ir (חָכְמָה וּבִינָה דִּזְעֵיר), the Da’at includes them (הַדַּעַת כּוֹלֵל אוֹתָן), for it is the firstborn son (שֶׁהוּא בֵּן בְּכוֹר), and especially because it includes within itself the lights from the Yesod of Imma that is within it (וּבִפְרָט מַה שֶׁהוּא כּוֹלֵל אֵלָיו הָאוֹרוֹת מִיסוֹד אִמָּא שֶׁבּוֹ), in the first chapters (בַּפְּרָקִים הָרִאשׁוֹנִים). And from the Da’at is made “He appointed it as a testimony in Yosef” (וּמִדַּעַת נַעֲשֶׂה עֵדוּת בִּיהוֹסֵף שָׂמוֹ) (Psalms 81:6), and testimony is never less than two (וְאֵין עֵדוּת פָּחוֹת מִשְּׁנַיִם), as it is said (שֶׁנֶּאֱמַר): “By the mouth of two witnesses a matter shall be established” (עַל פִּי שְׁנֵי עֵדִים וְיָקוּם דָּבָר) (Deuteronomy 19:15). And the Da’at also is the firstborn son (וְגַם הַדַּעַת בְּרָא בּוּכְרָא), who emerges from the seed at the opening of the cubit (הַיּוֹצֵא מִזֶּרַע פִּי הָאַמָּה), of the Yesod of Imma and Abba (שֶׁל יְסוֹד אִמָּא אַבָּא), and this serves as testimony for him (וְזֶה לוֹ לְעֵדוּת), that he inherits his father and his mother, and not the daughter (שֶׁיּוֹרֵשׁ אֶת אָבִיו וְאֶת אִמּוֹ וְלֹא בַּרְתָּא). Therefore concerning the Da’at of Ze’ir it says there (וְלָכֵן עַל דַּעַת דִּזְעֵיר אוֹמֵר שָׁם): “And it grasps on this side” (וְאָחִיד בְּהַאי סִטְרָא), the side of the Chesadim (שֶׁל חֲסָדִים), “and on that side” (וּבְהַאי סִטְרָא), the left side of the Gevurot (צַד שְׂמֹאל שֶׁל גְּבוּרוֹת), “and it spreads throughout the entire body” (וּמִתְפַּשֵּׁט בְּכָל גּוּפָא), “and from it are made two colors included as one” (וְאִתְעֲבִיד מִינֵיהּ תְּרֵי גַוְונִין כְּלִילִין כַּחֲדָא), “and his face shines” (וְנָהִיר אַנְפּוֹי), in whiteness and redness (בְּלוֹבֶן וְאוֹדֶם). “And it bears testimony concerning Abba and Imma” (וְאַסְהִיד בְּאַבָּא וְאִמָּא), that he is their son (שֶׁהוּא בֵּן שֶׁלָּהֶם), since he receives their double inheritance (אַחַר שֶׁלּוֹקֵחַ הַיְּרוּשָּׁה פִּי שְׁנַיִם שֶׁלָּהֶם), and they are his true father and mother (וְהֵם אָבִיו וְאִמּוֹ אֲמִתִּיִּים שֶׁלּוֹ). And likewise concerning “These are the generations of Yaakov: Yosef” (וְכֵן אֵצֶל אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף) (Genesis 37:2), “for the radiance of his appearance resembled that of his father” (שֶׁהָיָה זִיו אִיקוֹנִין שֶׁלּוֹ דּוֹמֶה לְשֶׁל אָבִיו) (Bereshit Rabbah 84:8), and everyone who saw him would say: this is the son of Yaakov (וְכָל הָרוֹאֶה אוֹתוֹ אוֹמֵר זֶהוּ בְּנוֹ שֶׁל יַעֲקֹב), and this is a clear testimony in Yosef (וְזֶהוּ עֵדוּת בְּרוּרָה בְּיוֹסֵף), to the name of his father (שְׁמוֹ שֶׁל אָבִיו), that everyone who saw him would mistake him and think that he was his father (שֶׁכָּל הָרוֹאֶה אוֹתוֹ טוֹעֶה בּוֹ וְסוֹבֵר שֶׁהוּא אָבִיו), and would call him by the name of his father (וְקוֹרֵא אוֹתוֹ בְּשֵׁם אָבִיו). And likewise concerning Yitzchak the son of Avraham (וְכֵן אֵצֶל יִצְחָק בֶּן אַבְרָהָם), “Avraham begot Yitzchak” (אַבְרָהָם הוֹלִיד אֶת יִצְחָק) (Genesis 25:19), and our Sages of Blessed Memory said (וְאָמְרוּ חֲזַ״ל), in order that they should not say that Sarah conceived from Avimelech (כְּדֵי שֶׁלֹּא יֹאמְרוּ מֵאֲבִימֶלֶךְ נִתְעַבְּרָה שָׂרָה) (Rashi on Genesis 25:19), and the radiance of his appearance served as testimony and proof (וְהָיָה זִיו אִיקוֹנִין שֶׁלּוֹ לוֹ לְעֵדוּת וְלִרְאָיָה), resembling that of his father (דּוֹמֶה לְשֶׁל אָבִיו), so that everyone who saw him would say: this is the son of Avraham (שֶׁכָּל הָרוֹאֶה אוֹתוֹ אוֹמֵר זֶהוּ בֶּן אַבְרָהָם) (Bereshit Rabbah 63:6). And likewise concerning Ze’ir Anpin (וְכֵן אֵצֶל ז״א), the Da’at took its two colors (הַדַּעַת לָקְחָה הַתְּרֵי גַוְונִין שֶׁלּוֹ), whiteness and redness (לוֹבֶן וְאוֹדֶם), Chesadim and Gevurot (חֲסָדִים וּגְבוּרוֹת), and from them his face shines (וּמֵהֶם מְאִירִים פָּנָיו), in the secret of the Da’at of Ze’ir (בְּסוֹד הַדַּעַת דִּזְעֵיר), these two portions, the Chesadim and the Gevurot (אֵלּוּ הַתְּרֵין חוּלָקִין הַחֲסָדִים וְהַגְּבוּרוֹת), and “A man’s wisdom illuminates his face” (וְחָכְמַת אָדָם תָּאִיר פָּנָיו) (Ecclesiastes 8:1), the two apples of his face (הַתְּרֵין תַּפּוּחֵי הַפָּנִים שֶׁלּוֹ), and they are the two colors of his father and his mother that illuminate his face (וְהֵם הַשְּׁנֵי גַוְונִין שֶׁל אָבִיו וְאִמּוֹ הַמְּאִירִים פָּנָיו). And this also serves as testimony for Ze’ir (וְגַם זֶה לוֹ לִזְעֵיר לְעֵדוּת), that the radiance of the apples of his face, which are the likeness of his image (שֶׁזִּיו תַּפּוּחֵי פָּנָיו הֵם דְּמוּת דִּיּוֹקְנוֹ), resemble those of his father and his mother (הֵם דּוֹמִין לְשֶׁל אָבִיו וְאִמּוֹ), and they are literally their colors (וְהֵם מַמָּשׁ גַּוְונִין שֶׁלָּהֶם), whiteness and redness (לוֹבֶן וְאוֹדֶם), the Chesadim and the Gevurot (הַחֲסָדִים וְהַגְּבוּרוֹת), in the secret of “apples of gold” (בְּסוֹד תַּפּוּחֵי זָהָב) (Proverbs 25:11), gold is redness (אוֹדֶם), “in settings of silver” (בְּמַשְׂכִּיּוֹת כָּסֶף) (Proverbs 25:11), silver is whiteness (הֵם לוֹבֶן), and they are the apples of the face, right and left (וְהֵם תַּפּוּחֵי הַפָּנִים יָמִין וּשְׂמֹאל). “And from it are made two colors included as one” (וְאִתְעֲבִיד מִינֵיהּ תְּרֵי גַוְונִין כְּלִילָן כַּחֲדָא), “and his face shines and bears testimony concerning Abba and Imma through the colors of his face” (וְנָהִיר אַנְפּוֹי וְאַסְהִיד בְּאַבָּא וְאִמָּא גַּוְונֵי דְאַנְפּוֹי), “and it is called Da’at” (וְהוּא אִתְקְרֵי דַּעַת), through testimony, which is Yesod (בְּעֵדוּת שֶׁהוּא יְסוֹד), as it is said (שֶׁנֶּאֱמַר): “He appointed it as a testimony in Yosef” (עֵדוּת בִּיהוֹסֵף שָׂמוֹ) (Psalms 81:6), and it is written (וּכְתִיב): “For Hashem is a God of knowledges” (כִּי אֵל דֵּעוֹת י״י) (I Samuel 2:3), reverse the word De’ot [knowledges] and you will find Edut [testimony] (הֲפוֹךְ דֵּעוֹת וְתִמְצָא עֵדוּת). And it is in the plural form (וְהוּא לְשׁוֹן רַבִּים), because within it are the Yesod of Abba and the Yesod of Imma (שֶׁבּוֹ יְסוֹד אַבָּא וִיסוֹד אִמָּא), and within it are Chesadim and Gevurot (וְיֵשׁ בּוֹ חֲסָדִים וּגְבוּרוֹת). And there are also two Da’at aspects in Abba (וְיֵשׁ גַּם כֵּן שְׁנֵי דֵעוֹת בְּאַבָּא), meaning that there are two kinds of Da’at (רוֹצֶה לוֹמַר שֶׁיֵּשׁ שְׁנֵי מִינֵי דַעַת), one Da’at in Abba (דַּעַת אֶחָד בְּאַבָּא), and another Da’at in Yisrael Saba (וּבְיִשְׂרָאֵל סָבָא דַּעַת אַחֵר), and likewise in Imma and Tevunah (וְכֵן בְּאִמָּא וּתְבוּנָה), and likewise in Na’ar Yisrael [Youth of Yisrael] and Yaakov (וְכֵן בְּנַעַר יִשְׂרָאֵל וְיַעֲקֹב), there are two kinds of Da’at (שְׁנֵי מִינֵי דַעַת), and this is the meaning of “For Hashem is a God of knowledges” (וְהַיְינוּ כִּי אֵל דֵּעוֹת י״י) (I Samuel 2:3), in the plural form (לְשׁוֹן רַבִּים). And since in the Da’at of Ze’ir there are two colors, Chesed [kindness] and Din [judgment] (וּמֵאַחַר שֶׁיֵּשׁ בְּדַעַת דִּזְעֵיר תְּרֵין גַּוְונִין חֶסֶד וְדִין), therefore it says there (לָזֶה אָמַר שָׁם): “Because it is in two colors” (בְּגִין דְּאִיהוּ בִּתְרֵי גַוְונֵי), “by Him actions are weighed” (לוֹ נִתְכְּנוּ עֲלִלוֹת) (I Samuel 2:3), to incline to the left or to the right (לְהַשְׂמִיאיל אוֹ לְהַיְמִין), to perform Chesed [kindness] or Din [judgment] (לַעֲשׂוֹת חֶסֶד אוֹ דִּין). “But concerning the Holy Atika, actions are not weighed” (אֲבָל לְעַתִּיקָא קַדִּישָׁא לָא נִתְכְּנוּ עֲלִילוֹת), for there in Atika everything is Chesed [kindness] and Rachamim [mercy], and there is no Din [judgment] within it (כִּי שָׁם בְּעַתִּיקָא כֻּלּוֹ חֶסֶד וְרַחֲמִים וְאֵין בּוֹ דִּין), “What is the reason that actions are weighed concerning this one?” (מַאי טַעְמָא נִתְכְּנוּ לְהַאי), “Because it inherited two portions” (בְּגִין דִּירִית תְּרֵין חוּלָקִין), and it is written (וּכְתִיב): “With the pious You show Yourself pious, with the upright man You show Yourself upright, and with the crooked You show Yourself twisted” (עִם חָסִיד תִּתְחַסָּד וְעִם גְּבַר תָּמִים תִּתַּמָּם וְעִם עִקֵּשׁ תִּתְפַּתָּל) (Psalms 18:26–27). “And the companions have already established this in truth” (וְהָא בְּקוּשְׁטָא אוֹקִימוּ חַבְרַיָּא), for it is written (דִּכְתִיב): “And Yaakov told Rachel that he was her father’s brother and that he was Rivkah’s son” (וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא וְכִי בֶן רִבְקָה הוּא) (Genesis 29:12), and it does not say “the son of Yitzchak” (וְלֹא כְּתִיב בֶּן יִצְחָק), and all of it is alluded to in wisdom (וְכֹלָּא רְמִיזָא בְּחָכְמְתָא), “and because of this he is called complete in everything” (וְעַל הַאי אִתְקְרֵי שְׁלִים לְכֹלָּא), in the secret of that which is said (בְּסוֹד שֶׁנֶּאֱמַר): “And Yaakov came complete” (וַיָּבֹא יַעֲקֹב שָׁלֵם) (Genesis 33:18), for he possesses two portions, Din [judgment] and Rachamim [mercy] (שֶׁיֵּשׁ בּוֹ שְׁנֵי חֲלָקִים דִּין וְרַחֲמִים), unlike Atika, which possesses Chesed [kindness] alone (מַה שֶּׁאֵין כֵּן בְּעַתִּיקָא שֶׁיֵּשׁ בּוֹ חֶסֶד לְבַד). And through this faithfulness is revealed (וּבְזֶה אִתְחֲזֵי מְהֵימְנוּתָא), if a human being possesses good and evil within himself (אִם הַבֶּן אָדָם יֵשׁ בּוֹ טוֹב וָרָע), meaning (פֵּרוּשׁ), that he possesses intellect and Da’at (דַּעַת) to distinguish between good and evil (שֶׁיֵּשׁ בּוֹ שֵׂכֶל וָדַעַת לְהַבְחִין בֵּין טוֹב לְרָע), and he holds fast to the good (וּמַחֲזִיק בַּטּוֹב), it is necessary that he be one who preserves his faithfulness in his heart (מֻכְרָח הוּא לִהְיוֹת שֶׁשּׁוֹמֵר אֱמוּנָתוֹ בְּלִבּוֹ), as it is said (שֶׁנֶּאֱמַר): “One who keeps a commandment shall know no evil thing” (שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע) (Ecclesiastes 8:5), for no evil enters his thoughts (שֶׁאֵינוֹ עוֹלֶה בְּמַחֲשַׁבְתּוֹ שׁוּם רָע). This is not so with Atika (מַה שֶּׁאֵין כֵּן בְּעַתִּיקָא), for it is entirely good and its nature is good (שֶׁכֻּלּוֹ טוֹב וְטִבְעוֹ טוֹב), therefore it bestows goodness upon others (לָכֵן הוּא מֵטִיב לְזוּלָתוֹ), but it does not come by virtue of love and faithfulness (אֲבָל אֵינוֹ בָּא מִכֹּחַ אַהֲבָה וֶאֱמוּנָה), therefore Ze’ir is called “the faithful God” (לָכֵן זְעֵיר נִקְרָא הָאֵל הַנֶּאֱמָן). And because of this it is written (וּבְגִין כָּךְ כְּתִיב): “And Yaakov told” (וַיַּגֵּד יַעֲקֹב), which is an expression of allusion (שֶׁהוּא לְשׁוֹן רְמִיזָה), and it is not written “and he said” (וְלֹא כְּתִיב וַיֹּאמֶר). “These colors spread throughout the entire body” (הָנֵי גַוְונֵי מִתְפַּשְּׁטִין בְּכָל גּוּפָא), of Ze’ir Anpin, right and left (שֶׁל זְעֵיר אַנְפִּין יָמִין וּשְׂמֹאל), in the secret of the Tzadi of the word Tzelem [Image] (בְּסוֹד הַצַּדִּ״י שֶׁל מִלַּת צֶלֶ״ם), through the right and left of Imma and the middle line (עַל יְדֵי יָמִין וּשְׂמֹאל שֶׁל אִמָּא וְקַו הָאֶמְצָעִי), “and the body is held by them” (וְגוּפָא אִתְאַחִיד בְּהוּ). The explanation is (פֵּרוּשׁ), that the Chesadim and the Gevurot are the very essence of the body of Ze’ir Anpin (כִּי הַחֲסָדִים וְהַגְּבוּרוֹת הֵם עַצְמִיּוּת גּוּפוֹ שֶׁל זְעֵיר אַנְפִּין), and this is its life, its essence, and its connection (וְזֶהוּ חַיּוּתוֹ וְעַצְמוּתוֹ וְקִשּׁוּרוֹ), for they are literally its limbs (כִּי הֵם מַמָּשׁ אֵיבָרָיו), which are formed from the Chesadim and the Gevurot (שֶׁנַּעֲשִׂים מֵהַחֲסָדִים וְהַגְּבוּרוֹת), as I explained in its place (כַּאֲשֶׁר בֵּאַרְתִּי בִּמְקוֹמוֹ), in the secret of the extension of the first, second, and third joints (בְּסוֹד דְּחִיַּת הַפְּרָקִים רִאשׁוֹנִים וּשְׁנִיִּים וּשְׁלִישִׁיִּים), as stated in the secret of the Tzadi of the word Tzelem [Image] (כָּאָמוּר בְּסוֹד הַצַּדִּ״י שֶׁל מִלַּת צֶלֶ״ם). “But concerning the Holy Atika, the Concealed of all Concealed Ones, they are neither weighed nor fitting for Him” (אֲבָל לְעַתִּיקָא קַדִּישָׁא סְתִימָא דְכָל סְתִימִין לָא נִתְכְּנוּ וְלָא יָאִין לֵיהּ), meaning those colors (רוֹצֶה לוֹמַר אוֹתָן הַגַּוְונִין), “for everything is found in one” (דְּהָא כֹּלָּא אִשְׁתְּכַח בְּחַד), for it is entirely Chesed [kindness] (כִּי כֻּלּוֹ חֶסֶד), “life to all” (חַיִּים לְכֹלָּא), “judgment does not depend upon it at all” (לָא תַּלְיָא בֵּיהּ דִּינָא כְּלָל). “But concerning this one” (אֲבָל בְּהַאי), meaning Ze’ir Anpin (רוֹצֶה לוֹמַר בִּזְעֵיר אַנְפִּין), “by Him actions are indeed weighed” (לוֹ נִתְכְּנוּ וַדַּאי עֲלִילוֹת), as it is said (שֶׁנֶּאֱמַר): “Great in counsel and mighty in deed, whose eyes are open upon all the ways of the children of men” (גְּדוֹל הָעֵצָה וְרַב הָעֲלִילִיָּה אֲשֶׁר עֵינֶיךָ פְּקֻחוֹת עַל כָּל דַּרְכֵי בְּנֵי אָדָם) (Jeremiah 32:19), meaning (רוֹצֶה לוֹמַר), to do evil to them or to do good to them according to their ways (לְהָרַע אוֹ לְהֵיטִיב לָהֶם כְּפִי דַרְכָּם). But the Holy Atika is good (אֲבָל עַתִּיקָא קַדִּישָׁא הוּא טוֹב), and it is the nature of the good to bestow goodness upon both the wicked and the righteous (וְטֶבַע הַטּוֹב לְהֵיטִיב לָרָעִים וְלַטּוֹבִים), and all of His providence is for good (וְכָל הַשְׁגָּחָתוֹ לְטוֹבָה הוּא). May it be His will that the Holy Atika watch over us with a Good Eye (יְהִי רָצוֹן שֶׁיַּשְׁגִּיחַ עָלֵינוּ עַתִּיקָא קַדִּישָׁא בְּעֵינָא טָבָא), to whiten the eyes of Ze’ir (לְלַבֵּן עֵינָיו שֶׁל זְעֵיר), concerning whom it is said (שֶׁנֶּאֱמַר בּוֹ): “He that has a good eye shall be blessed” (טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22:9), “for there Hashem commanded the blessing, life forevermore” (כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).