Chapter Sixty-Eight (פֶּרֶק שִׁשִּׁים וּשְׁמוֹנָה)

Concerning what we said above, “four hundred shekels of silver” (מַה שֶּׁאָמַרְנוּ לְמַעְלָה ת׳ שֶׁקֶל כֶּסֶף), we have already explained it (כְּבָר בֵּאַרְנוּ), and it is known (וְנוֹדָע), that the Name in Milui Yudin [Yod-filling] rises to seventy-two (כִּי שֵׁם בְּמִלּוּי יוּדִי״ן עוֹלֶה ע״ב), corresponding to the numerical value of Chesed (כְּמִנְיַן חֶסֶד), and Kesef [Silver] is in Chesed (וְכֶסֶף הוּא בְּחֶסֶד). Also (גַּם), concerning what our Sages of blessed memory said by way of analogy regarding the secret of the union of the mouth (מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זַ״ל מָשָׁל בְּעִנְיַן סוֹד זִוּוּג הַפֶּה), between the throat and the palate (בֵּין הַגָּרוֹן וְהַחֵךְ), it follows (נִמְצָא), that the letters Alef, Chet, Heh, and Ayin are on the side of Binah in the throat (כִּי אוֹתִיּוֹת אחה״ע הֵם מִצַּד הַבִּינָה בַּגָּרוֹן), whose numerical value is eighty-four (בְּגִימַטְרִיָּא פ״ד), and they are the secret of forty-two unions (וְהֵם סוֹד מ״ב זִוּוּגִין), as mentioned at the beginning of the Introduction to Parashat Bereshit (כַּנִּזְכָּר רֵישׁ הַקְדָּמַת פָּרָשַׁת בְּרֵאשִׁית) (Introduction to the Zohar 1a), for forty-two unions are eighty-four letters of Alef, Chet, Heh, and Ayin (כִּי מ״ב זִוּוּגִים הֵם פ״ד אוֹתִיּוֹת אחה״ע), and this is “the seed that is sown through forty-two unions” (וְזֶהוּ זַרְעָא דְּאִזְדְּרַע בְּמ״ב זִוּוּגִין). Also (גַּם), concerning what we said above regarding the arrangement of the three joints of the arm (מַה שֶּׁאָמַרְנוּ לְמַעְלָה בְּעִנְיַן סֵדֶר שְׁלֹשָׁה פִּרְקֵי הַזְּרוֹעַ), you will understand (תָּבִין), why Malkhut is assigned only to the third joint adjacent to the shoulder (לָמָּה אֵין הַמַּלְכוּת נִתֶּנֶת רַק בַּפֶּרֶק הַשְּׁלִישִׁי הַסָּמוּךְ לַכָּתֵף), and there the Tefillah of the hand is placed (וְשָׁם נִתְּנָה תְּפִלָּה שֶׁל יָד). For indeed (כִּי הֲלֹא), there is the final joint (שָׁם הוּא הַפֶּרֶק הָאַחֲרוֹן), the place of the attachment of Malkhut (מְקוֹם אֲחִיזַת הַמַּלְכוּת), which is the first of the two sides of Ze’ir Anpin (שֶׁהוּא רִאשׁוֹן מִשְּׁנֵי סִטְרִין דְּזְעֵיר אַנְפִּין), and there Malkhut is bound (וְשָׁם נִקְשֶׁרֶת מַלְכוּת), and not in the other joints above it (וְלֹא בִּשְׁאָר הַפְּרָקִים הָעֶלְיוֹנִים מִמֶּנּוּ), even though they appear to us to be lower (אַף עַל פִּי שֶׁנִּרְאִים לָנוּ שֶׁהֵם יוֹתֵר תַּחְתּוֹנִים), as mentioned above (כַּנִּזְכָּר לְמַעְלָה).

And let us return to the matter above (וְנַחֲזוֹר לְעֵיל), for according to what was explained (כִּי הֲלֹא לְפִי), that the two Mazalot [Channels of Flow] of the Dikna [Beard], the eighth and the thirteenth (שֶׁב׳ מַזָּלוֹת דְּדִיקְנָא הַח׳ וְהַי״ג), the first is Havayah in Milui Yudin [Yod-filling] (הָרִאשׁוֹן הוּא יְהוָ״ה בְּמִלּוּי יוּדִי״ן), and the second is Ehyeh in Milui Yudin [Yod-filling] (וְהַב׳ הוּא אֶהְיֶ״ה בְּמִלּוּי יוּדִי״ן), and all of them on their side are Abba and Imma (וְכֻלָּן מִצִּדָּם הֵם אַבָּא וְאִמָּא), the first being Havayah and the second Ehyeh (הָרִאשׁוֹן יְהוָ״ה וְהַשֵּׁנִי אֶהְיֶ״ה). And know (וּדַע), that what you find (כִּי הִנֵּה מַה שֶּׁתִּמְצָא), that Ze’ir Anpin and its Nukvah were emanated through the union of Abba and Imma (שֶׁזְּעֵיר אַנְפִּין וְנוּקְבֵיהּ נֶאֶצְלוּ עַל יְדֵי זִוּוּג דְּאַבָּא וְאִמָּא), and it was necessary for them to be (וְהֻצְרְכוּ לִהְיוֹת), in the secret of Ibbur [Gestation] within the womb of Imma (בְּסוֹד עִיבּוּר בִּמְעֵי דְאִמָּא), whereas we do not find this in the higher Atzilut (וְלֹא כֵן מָצִינוּ בַּאֲצִילוּת הָעֶלְיוֹן). For within the mouth of Arich Anpin (שֶׁבְּתוֹךְ הַפֶּה דַאֲרִיךְ אַנְפִּין), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), there was only a single union (לֹא הָיָה רַק זִוּוּג אֶחָד), whereas here, for the sake of Ze’ir Anpin and Nukvah (וְכָאן לְצוֹרֶךְ זְעֵיר וְנוּקְבֵיהּ), two unions were required (הֻצְרְכוּ ב׳ זִוּוּגִים). And understand this great hidden secret (וְהָבֵן הַסּוֹד הַנֶּעְלָם הַגָּדוֹל הַזֶּה), and let them be as lambs for your garments (וִיהְיוּ כְבָשִׂים לִלְבוּשֶׁיךָ) (Proverbs 27:26), for it is a hidden secret (כִּי הוּא סוֹד נֶעְלָם). And know (וְדַע), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] (כִּי רֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע), is above the entirety of Atzilut (הִיא עַל כָּל הָאֲצִילוּת), and beneath it (וְתַחְתָּיו), is the secret of all ten Sefirot “which are neither palaces nor spirits” (הוּא סוֹד כָּל י׳ סְפִירוֹת דְּלָאו אִינוּן הֵיכָלִין וְלָאו אִינוּן רוּחִין) (Zohar Bereshit 68a), and they are the secret of the nine Sefirot of Arich Anpin (וְהֵם סוֹד ט׳ סְפִירוֹת דַאֲרִיךְ אַנְפִּין), which spread throughout the entirety of Atzilut (הַמִּתְפַּשְּׁטִים בְּכָל הָאֲצִילוּת כּוּלּוֹ), according to the order mentioned above (עַל סֵדֶר הַנִּזְכָּר לְמַעְלָה). And behold (וְהִנֵּה), we do not find Malkhut in Arich Anpin (לֹא מָצִינוּ בַּאֲרִיךְ אַנְפִּין מַלְכוּת), therefore how were all the others emanated (אִם כֵּן אֵיךְ נֶאֶצְלוּ כָּל הַשְּׁאָר), namely Abba and Imma, Ze’ir Anpin and Nukvah (שֶׁהֵם אַבָּא וְאִמָּא וְז״א וְנוּקְבָא), if Arich Anpin did not possess a Nukvah, namely Malkhut (אִם לֹא הָיָה לַאֲרִיךְ אַנְפִּין נוּקְבֵיהּ מַלְכוּת). However, the secret of the matter is (אָמְנָם סוֹד הָעִנְיָן הוּא), that we already explained above (כִּי כְּבָר בֵּאַרְנוּ לְמַעְלָה), that from the Chesed of Arich Anpin is the male aspect (כִּי מֵחֶסֶד דַאֲרִיךְ אַנְפִּין הוּא צַד דּוּכְרָא), and from the Gevurah is the secret of its Nukvah (וּמִגְּבוּרָה סוֹד נוּקְבֵיהּ). However (אָמְנָם), it possesses two kinds of unions (יֵשׁ בּוֹ שְׁנֵי מִינֵי זִוּוּגִים): one is in the secret of the mouth of Arich Anpin (אֶחָד הוּא בְּסוֹד הַפֶּה דַאֲרִיךְ אַנְפִּין), in the secret of the throat letters Alef, Chet, Heh, and Ayin (בְּסוֹד אחה״ע), and the second is in the secret of its Yesod (וְהַשֵּׁנִי בְּסוֹד יְסוֹד שֶׁלּוֹ), for it too is composed of two aspects, male and female (כִּי גַּם הוּא כָּלוּל מִשְּׁנַיִם זָכָר וּנְקֵבָה), and its male aspect unites with its female aspect (וְצַד הַזַּכְרוּת שֶׁבּוֹ עִם צַד הַנַּקְבוּת שֶׁבּוֹ מִזְדַּוְּגִים). And for the existence of Abba (וּלִמְצִיאוּת אַבָּא), only one union was necessary (לֹא הֻצְרַךְ רַק זִוּוּג אֶחָד), namely the supernal union of the mouth (הוּא הַזִּוּוּג הָעֶלְיוֹן שֶׁל הַפֶּה), as mentioned above (כַּנִּזְכָּר לְעֵיל), for then the throat, which is the secret of the Head of Abba and Imma (כִּי אָז נִכְלָל הַגָּרוֹן שֶׁהוּא סוֹד רֵישָׁא דְּאַבָּא וְאִמָּא), is included with the termination of the cheeks and jaws of Arich Anpin (עִם סִיּוּם הַלְּחָיַיִם וְהַלְּסָתוֹת דַאֲרִיךְ אַנְפִּין), and there the eighth and thirteenth Tikkunei Dikna [Rectifications of the Beard] are all included together (וְנִכְלָלִים שָׁם תִּיקּוּנֵי דִיקְנָא ח׳ וְי״ג כֻּלָּם יַחַד), and then Mochin [Intellects] are formed for Abba and Imma (וְאָז נַעֲשִׂים מוֹחִין לְאַבָּא וְאִמָּא), and through their power Netzach, Hod, and Yesod spread forth within them (וּמִכֹּחָם מִתְפַּשְּׁטִים בָּהֶם נה״י), as mentioned above (כַּנִּזְכָּר לְמַעְלָה).

It follows (נִמְצָא), that the supernal union of the mouth (כִּי הַזִּוּוּג הָעֶלְיוֹן שֶׁל הַפֶּה), is for the sake of Abba and Imma (הוּא לְצוֹרֶךְ אַבָּא וְאִמָּא), however with respect to itself (אָמְנָם לְעִנְיָן עַצְמוֹ), it serves only for their Mochin [Intellects] and for their Netzach, Hod, and Yesod (אֵינוֹ רַק לְמוֹחִין שֶׁלָּהֶם וְלנה״י שֶׁלָּהֶם). And the reason is (וְהַטַּעַם), because these two Mazalot [Channels of Flow] of the Dikna [Beard] descend in balanced measure until the Tabura DeLiba [Navel of the Heart] (כִּי לְפִי שֶׁשְּׁנֵי מַזָּלוֹת אֵלּוּ דְּדִיקְנָא נָחֲתוּ בְּשִׁיקּוּלָא עַד טַבּוּרָא דְלִבָּא), and this is from the side of the face together with the side of the back (וְזֶהוּ מִצַּד פָּנִים עִם צַד אָחוֹר), for there is an extension of the hairs of the Head descending (יֵשׁ הֶמְשֵׁךְ שְׂעָרוֹת הָרֹאשׁ הַיּוֹרְדִים), by way of the back through the Tiferet (דֶּרֶךְ אָחוֹר בְּת״ת), until the Head of Ze’ir Anpin (עַד רֵישָׁא דְזְעֵיר אַנְפִּין). Then (אָז), from the illumination of the Dikna [Beard], from those hairs that extend behind the Head (מִתּוֹךְ הֶאָרַת דִּיקְנָא מֵאוֹתָם הַשְּׂעָרוֹת הַנִּמְשָׁכוֹת אֲחוֹרֵי הָרֹאשׁ), from there the secret of the existence of Abba and Imma is formed (מִשָּׁם נַעֲשֶׂה סוֹד מְצִיאוּת אַבָּא וְאִמָּא), for necessarily there is formed there in between (כִּי בְּהֶכְרֵחַ נַעֲשִׂים שָׁם בֵּינְתַיִם), one existence of light (מְצִיאוּת אוֹר אֶחָד), through the agency of these two kinds of hairs, of the Dikna [Beard] and of the Head (בְּאֶמְצָעוּת שְׁנֵי מִינֵי שְׂעָרוֹת אֵלּוּ דְּדִיקְנָא וּדְרֵישָׁא), because of their great illumination (מִצַּד אוֹרָם הַגָּדוֹל), which encompasses front and back (הַמַּקִּיף פָּנִים וְאָחוֹר). Therefore only one union was necessary at this stage (לָכֵן לֹא הֻצְרַךְ עַתָּה רַק זִוּוּג אֶחָד), in order to make for them Mochin [Intellects] and Netzach, Hod, and Yesod (לַעֲשׂוֹת לָהֶם מוֹחִין ונה״י). But Ze’ir Anpin and Nukvah (אַךְ זְעֵיר וְנוּקְבָא), possess no existence at all (אֵין לָהֶם שׁוּם מְצִיאוּת כְּלָל), therefore in order to emanate their very existence (לָכֵן הֻצְרַךְ כְּדֵי לְהַאֲצִיל אֶת מְצִיאוּתָם מַמָּשׁ), it was necessary that this be through one Ibbur [Gestation] (לִהְיוֹת עַל יְדֵי עִבּוּר אֶחָד), and afterward, in order to make for them Mochin [Intellects] and Netzach, Hod, and Yesod (וְאַחַר כָּךְ לַעֲשׂוֹת לָהֶם מוֹחִין ונה״י), a second union was necessary (הֻצְרַךְ זִוּוּג שֵׁנִי), which is not the case with Abba and Imma (מַה שֶּׁאֵין כֵּן בְּאַבָּא וְאִמָּא). However (אָמְנָם), there is a distinction between these two unions (יֵשׁ הֶפְרֵשׁ בֵּין שְׁנֵי זִוּוּגִים אֵלּוּ), for the first union, which is to draw them into actual existence (כִּי זִוּוּג רִאשׁוֹן שֶׁהוּא לְהַמְשִׁיךְ אוֹתָם בִּמְצִיאוּתָם מַמָּשׁ), is impossible except through Arich Anpin (אִי אֶפְשָׁר אֶלָּא עַל יְדֵי אֲרִיךְ אַנְפִּין), through whose power the entirety of Atzilut came into being (אֲשֶׁר מִכֹּחוֹ נַעֲשָׂה כָּל הָאֲצִילוּת). But the second union, which is from Abba and Imma (אַךְ זִוּוּג שֵׁנִי שֶׁהוּא מִן אַבָּא וְאִמָּא), is to make for them Mochin [Intellects] (הוּא לַעֲשׂוֹת לָהֶם מוֹחִין). And the matter is (וְהָעִנְיָן), that we have already explained in the Tosefta of Parashat Beshalach (כִּי כְּבָר בֵּאַרְנוּ בַּתּוֹסֶפְתָּא דְּפָרָשַׁת בְּשַׁלַּח): “Before the pure air settled, three were included within three” (עַד לָא אִשְׁתַּקַּע אֲוִירָא דַכְיָא וּבֵיהּ הֲווֹ שָׁלֹשׁ כְּלִילָן בִּשְׁלֹשׁ) (Zohar Shemot 50a). And the explanation of the matter is a hidden secret (וּבֵיאוּר הַדָּבָר הוּא סוֹד נֶעְלָם), namely that we have already explained (וְהוּא כִּי כְּבָר בֵּאַרְנוּ), that the secret of the second union of Arich Anpin (כִּי סוֹד הַזִּוּוּג הַשֵּׁנִי שֶׁל אֲרִיךְ אַנְפִּין), takes place in the secret of its Yesod (נַעֲשֶׂה בְּסוֹד הַיְסוֹד שֶׁבּוֹ), which includes right and left, male and female (הַכּוֹלֵל יָמִין וּשְׂמֹאל דָּכָר וְנוּקְבָא). However (אָמְנָם), because the existence of Ze’ir Anpin and Nukvah is lower, beneath Abba and Imma (לִהְיוֹת מְצִיאוּת זְעֵיר וְנוּקְבָא תַּחְתּוֹן לְמַטָּה מִן אַבָּא וְאִמָּא), therefore it was necessary that a union also take place through Abba and Imma (אִם כֵּן הֻצְרַךְ שֶׁיֵּעָשֶׂה גַּם כֵּן זִוּוּג עַל יְדֵי אַבָּא וְאִמָּא). Therefore, what did He do? (לָכֵן מַה עָשָׂה), those Netzach, Hod, and Yesod of Arich Anpin (אוֹתָם נה״י דַאֲרִיךְ אַנְפִּין), which were below the existence of Abba and Imma (שֶׁהָיוּ לְמַטָּה מִמְּצִיאוּת אַבָּא וְאִמָּא), ascended upward into Abba and Imma, within their Chesed, Gevurah, and Tiferet (נִתְעַלּוּ הֵם לְמַעְלָה בְּתוֹךְ אַבָּא וְאִמָּא בְּחג״ת שֶׁלָּהֶם), and not within the Chesed, Gevurah, and Tiferet of Arich Anpin itself (וְלֹא בְּחג״ת דַאֲרִיךְ אַנְפִּין עַצְמוֹ), for those had already ascended in the secret of the Mochin [Intellects] of Abba and Imma (כִּי אֵלּוּ נִתְעַלּוּ בְּסוֹד מוֹחִין דְּאַבָּא וְאִמָּא), rather they ascended into the Chesed, Gevurah, and Tiferet of Abba and Imma (רַק נִתְעַלּוּ בְּחג״ת דְּאַבָּא וְאִמָּא), and then there existed “three included within three” (וְאָז הָיוּ שָׁם שָׁלֹשׁ דְּכָלִילִין בִּשְׁלֹשׁ), mentioned in the Tosefta of Parashat Beshalach (הַנִּזְכָּר בַּתּוֹסֶפְתָּא דְּפָרָשַׁת בְּשַׁלַּח).

It follows (נִמְצָא), that the Netzach, Hod, and Yesod of Arich Anpin (כִּי נה״י דַאֲרִיךְ אַנְפִּין), are the secret of the three drops arranged as a Segol (הֵם סוֹד שָׁלֹשׁ טִפִּין דְּסֶגוֹל), mentioned in the Tikkunim [Rectifications] (הַנִּזְכָּר בַּתִּיקּוּנִים), from which Adam Tata’ah [The Lower Adam] was formed (שֶׁמֵּהֶם נַעֲשָׂה אָדָם תַּתָּאָה), namely Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין). And then (וְאָז), because of these three drops (מֵחֲמַת שָׁלֹשׁ טִפִּין אֵלּוּ), namely the Netzach, Hod, and Yesod of Arich Anpin (דְּנה״י דַאֲרִיךְ אַנְפִּין), concealed within the Chesed, Gevurah, and Tiferet of Abba and Imma (הַטְּמוּנִים בְּחג״ת דְּאַבָּא וְאִמָּא), from there Ze’ir Anpin and its Nukvah came into being from Arich Anpin itself (מִשָּׁם נִתְהַוּוּ מֵאֲרִיךְ אַנְפִּין עַצְמוֹ זְעֵיר אַנְפִּין וְנוּקְבֵיהּ), through the union of the Yesod (בְּזִוּוּג הַיְסוֹד), however by means of Abba and Imma (אָמְנָם הָיָה עַל יְדֵי אַבָּא וְאִמָּא), through the secret of their Chesed, Gevurah, and Tiferet (מִסּוֹד חג״ת שֶׁלָּהֶם). And then (וְאָז), He brought forth one drop and entered it into Imma (אַפִּיק טִפָּה חֲדָא וְעָיֵיל לָהּ בְּאִמָּא), and there, within the womb of Imma (וְתַמָּן בִּמְעֵי אִמָּא), Ze’ir Anpin was formed (אִתְעֲבִיד זְעֵיר אַנְפִּין), in the secret of a small Vav (בְּסוֹד ו׳ זְעֵירָא), included from only three aspects (כְּלִילָא מִג׳ לְחוֹד), because it came from the secret of the Netzach, Hod, and Yesod (לְפִי שֶׁבָּא מִסּוֹד נה״י), the three of Arich Anpin (תְּלַת דַאֲרִיךְ אַנְפִּין). And at the end of this Vav was the secret of its Nukvah with it (וּבְסוֹף ו׳ זוֹ הָיָה סוֹד נוּקְבֵיהּ עִמֵּיהּ), as we shall explain with the help of Hashem and His salvation (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳ וּבִישׁוּעָתוֹ). However, from this you will understand a hidden secret (אָמְנָם מִזֶּה תָּבִין סוֹד נֶעְלָם), namely the breasts of a woman (שֶׁהֵם הַדַּדִּין שֶׁל הָאִשָּׁה), what their nature is (מַה מְּצִיאוּתָם), from where they came into being (וּמֵהֵיכָן נִתְהַוּוּ), why they are in the chest (וְלָמָּה הֵם בֶּחָזֶה), and why there is no milk in the breasts of a man (וְלָמָּה אֵין חָלָב בְּדַדֵּי הָאָדָם). And the matter is (וְהָעִנְיָן הוּא), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that the Netzach, Hod, and Yesod of Arich Anpin became included within the Chesed, Gevurah, and Tiferet of Abba and Imma (כִּי נִכְלַל נה״י דַאֲרִיךְ בְּחג״ת דְּאַבָּא וְאִמָּא), and were concealed within them (וְנֶעֶלְמוּ בְּתוֹכָם), and there they brought forth that drop (וְשָׁם הוֹצִיאוּ אוֹתָהּ טִפָּה), and it passed from the way of Abba into Imma (וְיָצְאוּ מִדֶּרֶךְ אַבָּא אֶל אִמָּא). Therefore (וְלָכֵן), that great light (אוֹתוֹ הָאוֹר הַגָּדוֹל), which now became magnified within the Netzach, Hod, and Yesod of Arich Anpin (שֶׁנִּתְגַּדֵּל עַתָּה אֶל נה״י דַאֲרִיךְ אַנְפִּין), in order to effect the union that would emanate this Ze’ir Anpin (לַעֲשׂוֹת זִוּוּג לְהַאֲצִיל זְעֵיר אַנְפִּין זֶה), first came into being within the Chesed, Gevurah, and Tiferet of Abba (נִתְהַוָּה תְּחִלָּה בְּחג״ת דְּאַבָּא), and afterward within the Chesed, Gevurah, and Tiferet of Imma (וְאַחַר כָּךְ בְּחג״ת דְּאִמָּא), because within them are included the Netzach, Hod, and Yesod of Arich Anpin (כִּי בְּתוֹכָם כְּלוּלִים נה״י דַאֲרִיךְ אַנְפִּין), as mentioned above (כַּנִּזְכָּר לְמַעְלָה). Therefore (וְלָכֵן), the secret of that mighty essence (סוֹד אוֹתָהּ עָצְמָה), burst forth and emerged outward (בָּקְעָה וְיָצְאָה לַחוּץ), and shone through that place in the chest of Abba and Imma (וְהֵאִירָה דֶּרֶךְ שָׁם בַּחֲזֵה דְּאַבָּא וְאִמָּא), for there are the Netzach, Hod, and Yesod of Arich Anpin (כִּי שָׁם נה״י דַאֲרִיךְ אַנְפִּין), and therefore there are breasts in both man and woman (וְלָכֵן יֵשׁ דַּדִּים בָּאָדָם וּלַנְּקֵבָה), except that those of the man are small and contain no milk (רַק כִּי אוֹתָם שֶׁל הָאָדָם הֵם קְטַנִּים וְאֵין לָהֶם חָלָב), whereas those of the woman are large and contain milk (וְשֶׁל הָאִשָּׁה גְּדוֹלוֹת וְיֵשׁ בָּהֶם חָלָב). And the reason is (וְהַטַּעַם), that while Ze’ir Anpin was within the chest of Abba (כִּי בִּהְיוֹת זְעֵיר אַנְפִּין תּוֹךְ חֲזֵה דְּאַבָּא), there existed only the reality of a small drop (לֹא הָיָה רַק מְצִיאוּת טִפָּה קְטַנָּה), but while it was in the chest of Imma (אַךְ בִּהְיוֹתוֹ בַּחֲזֵה דְּאִמָּא), there it grew in the secret of Ibbur [Gestation] (שָׁם נִתְגַּדֵּל בְּסוֹד עִיבּוּר), until it became a Vav included of three (עַד שֶׁנַּעֲשָׂה ו׳ כְּלוּלָה מִג׳), therefore the breasts of Imma also became enlarged from the abundance of the light (לָכֵן גַּם דַּדֵּי דְּאִמָּא נִתְגַּדְּלוּ מֵרֹב הָאוֹר), and there was milk within them (וְהָיָה בָּהֶם חָלָב). And now you will understand (וְעַתָּה תָּבִין), that the secret of milk is the elevation of blood upward (כִּי הֲלֹא סוֹד הֶחָלָב הוּא עִלּוּי הַדָּם לְמַעְלָה), and it is transformed into milk and sweetened (וּמִתְהַפֵּךְ לְחָלָב וּמִתְמַתֵּק), and likewise Netzach, Hod, and Yesod are always the secret of judgments (וְכֵן נה״י לְעוֹלָם הֵם סוֹד דִּינִין), for this is why they are, in every place, outside the body (כִּי לָכֵן הֵם בְּכָל מָקוֹם לְבַר מִגּוּפָא), as was explained above (כְּמוֹ שֶׁאָמַר לְמַעְלָה). And when they ascend upward through their inclusion within Chesed, Gevurah, and Tiferet (וּבְהֵעָלוֹתָם לְמַעְלָה בְּהִכָּלְלוּתָם בְּחג״ת), then they are transformed into milk (אָז הֵם מִתְהַפְּכִים לְחָלָב). And afterward Ze’ir Anpin emerged outward (וְאַחַר כָּךְ יָצָא זְעֵיר אַנְפִּין לַחוּץ), resembling an infant (דִּמְיוֹן תִּינוֹק אֶחָד), nursing from the abundance of that light as milk (יוֹנֵק מֵרֹב אוֹתוֹ הָאוֹר חָלָב). And then it grows (וְאָז מִתְגַּדֵּל), and becomes sixfold (וְנַעֲשֶׂה ו׳ פְּעָמִים), only in six extremities (בְּשֵׁשׁ קְצָווֹת בִּלְבַד), which is the Vav of the Holy Name (שֶׁהוּא ו׳ דְּשְׁמָא קַדִּישָׁא). But within Binah (אַךְ בְּתוֹךְ הַבִּינָה), it is there in the secret of a small Vav (הוּא שָׁם בְּסוֹד ו׳ זְעֵירָא), included of three (כְּלוּל מִג׳), within the Heh of Binah, Imma Ila’ah [Supernal Mother] (בְּתוֹךְ ה׳ דְּבִינָה אִמָּא עִלָּאָה), and therefore that Vav does not possess the form of a head (וְלָכֵן אֵין דְּמוּת רֹאשׁ לְזוֹ הַו׳). And what we explained (וּמַה שֶּׁבֵּאַרְנוּ), regarding the distinction between the birth and formation of Abba and Imma and the creation of Ze’ir Anpin and Nukvah (חִלּוּק בֵּין הוֹלָדַת אַבָּא וְאִמָּא וּבְרִיאָתָם, לִבְרִיאַת ז״א וְנוּקְבֵיהּ), this is alluded to in Parashat Terumah, daf 167b (זֶה נִרְמָז בְּפָרָשַׁת תְּרוּמָה דַּף קס״ז ע״ב) (Zohar Terumah 167b), in the secret of Adam Kadma'ah [The Primordial Adam], whose form was engraved within the anointing oil (בְּסוֹד אָדָם קַדְמָאָה דְּאִתְגְּלִיף צִיּוּרָא דִילֵיהּ גּוֹ מִשְׁחָתָא), which is Abba and Imma (שֶׁהוּא אַבָּא וְאִמָּא), within the hairs of the Head of Arich Anpin, and the precious Dikna [Beard] is the anointing oil (תּוֹךְ שַׂעֲרוֹת דְּרֵישָׁא דַאֲרִיךְ אַנְפִּין, וְדִיקְנָא יַקִּירָא מִשְׁחָתָא). However, Adam Tinyana [The Second Adam], namely Ze’ir Anpin (אַךְ אָדָם תִּנְיָינָא, זְעֵיר אַנְפִּין), came into being through the union of the Netzach, Hod, and Yesod of Arich Anpin (הָיָה עַל יְדֵי זִוּוּג נה״י דַאֲרִיךְ אַנְפִּין), within Binah (תּוֹךְ הַבִּינָה), as mentioned above (כַּנִּזְכָּר לְמַעְלָה). And do not ask me (וְאַל תִּשְׁאָלֵנִי), that the primary existence of the fetus while it is in its mother's womb is in the belly and not in the chest (כִּי עִיקַר מְצִיאוּת הֲוָיַת הַוָּלָד כְּשֶׁהוּא בִּמְעֵי אִמּוֹ, הוּא בַּבֶּטֶן וְלֹא בֶּחָזֶה), and if so, the breasts should properly have been located in the belly and not in the chest (וְאִם כֵּן הַדַּדִּין הָיָה מִן הָרָאוּי שֶׁיִּהְיוּ בִּמְקוֹם הַבֶּטֶן וְלֹא בֶּחָזֶה). And the matter is (וְהָעִנְיָן הוּא), that neither the man nor the woman is alluded to merely by Malkhut alone (כִּי הָאָדָם אוֹ הָאִשָּׁה אֵינָהּ רְמוּזָה אֶלָּא הַמַּלְכוּת לְבַדָּהּ), or by Tiferet alone and the like (אוֹ לְת״ת וְכַיּוֹצֵא בּוֹ), rather every human being contains within himself an allusion to all ten Sefirot (אַךְ כָּל אָדָם נִרְמְזוּ בּוֹ כָּל הָעֶשֶׂר סְפִירוֹת), from Arich Anpin to Malkhut (מֵאֲרִיךְ אַנְפִּין עַד מַלְכוּת). Therefore, when we depict the form of the breasts (אִם כֵּן כְּשֶׁנְּצַיֵּר צוּרַת הַדַּדִּין), we do not depict the existence of Binah alone (לֹא נְצַיֵּר בְּצִיּוּר מְצִיאוּת הַבִּינָה לְבַדָּהּ), or Malkhut alone (אוֹ מַלְכוּת לְבַדָּהּ), but rather the collective existence of the likeness of all ten Sefirot (רַק בִּמְצִיאוּת כְּלָלִים דְּמוּת כָּל הָעֶשֶׂר סְפִירוֹת), from Arich Anpin to Malkhut (מֵאֲרִיךְ אַנְפִּין עַד מַלְכוּת). And afterward, when we evaluate according to this perspective (וְאַחַר כָּךְ כְּשֶׁנַּעֲרִיךְ בְּעֵרֶךְ זֶה), it follows (נִמְצָא), that when the Netzach, Hod, and Yesod of Arich Anpin ascended into the Chesed, Gevurah, and Tiferet of Abba and Imma, as mentioned above, for gestation, in order to bring forth Ze’ir Anpin (כִּי כַּאֲשֶׁר נִתְעַלּוּ נה״י דַאֲרִיךְ אַנְפִּין בְּחג״ת דְּאַבָּא וְאִמָּא כַּנִּזְכָּר לְמַעְלָה לְהִתְעַבֵּר, לְהוֹצִיא זְעֵיר אַנְפִּין), it was within the Chesed, Gevurah, and Tiferet of Abba and Imma (הָיָה בְּחג״ת דְּאַבָּא וְאִמָּא), which are the Netzach, Hod, and Yesod of Arich Anpin (שֶׁהוּא נה״י דַאֲרִיךְ אַנְפִּין), and Chesed, Gevurah, and Tiferet are precisely in the middle (וְחג״ת הֵם בְּאֶמְצָעִיתָם מַמָּשׁ), for Chokhmah, Binah, and Da’at are above (כִּי כח״ב הֵם לְמַעְלָה), and Netzach, Hod, and Yesod are below (וְנה״י לְמַטָּה), while Chesed, Gevurah, and Tiferet are in the middle (וְחג״ת בָּאֶמְצַע). And the extent of Abba and Imma (וְהִנֵּה שִׁעוּר אַבָּא וְאִמָּא), is within the upper half of the body of Arich Anpin (הֵם בַּחֲצִי גּוּף הָעֶלְיוֹן דַאֲרִיךְ אַנְפִּין), from the throat until the midpoint of the heart (מִן הַגָּרוֹן עַד חֲצִי הַלֵּב), and if you compare the breasts of a woman (וְאִם תַּעֲרִיךְ דַּדֵּי הָאִשָּׁה), you will find them precisely in this place (תִּמְצָאֵם מַמָּשׁ בְּמָקוֹם זֶה), in the middle of the upper half of the body (בְּאֶמְצַע חֲצִי גּוּף הָעֶלְיוֹן), from the neck until the Tabura DeLiba [Navel of the Heart] (שֶׁמִן הַצַּוָּאר וְעַד טַבּוּרָא דְלִבָּא). And the reason is as explained above (וְהַטַּעַם הוּא כַּנִּזְכָּר לְמַעְלָה), for the human species includes the entire existence of the ten Sefirot (כִּי מִין הָאָדָם הוּא כּוֹלֵל כָּל מְצִיאוּת הָעֶשֶׂר סְפִירוֹת), whereas beasts and animals, which are in the secret of only one category (אַךְ הַבְּהֵמוֹת וְהַחַיּוֹת שֶׁהֵם בְּסוֹד מִין אֶחָד בִּלְבַד), do not contain this inclusion as does man (אֵינָם כּוֹלְלִים כְּמוֹ הָאָדָם), therefore their breasts are located in the belly itself (לָכֵן בָּאוּ בָהֶם הַדַּדִּים בְּבִטְנָהּ מַמָּשׁ). And likewise, in the explanation of the sin of Kayin and Hevel (וְכֵן בְּבֵיאוּר חֵטְא קַיִן וָהֶבֶל), when they offered wool and linen (בְּהַקְרִיבָם צֶמֶר וּפִשְׁתִּים), there you will understand the Dikna [Beard] of Ze’ir Anpin, from where it was emanated (שָׁם תָּבִין דִּיקְנָא דְזְעֵיר אַנְפִּין מֵהֵיכָן נֶאֶצְלָה), from the secret of the wool of the supernal sheep (מִסּוֹד צֶמֶר הַכֶּבֶשׂ הָעֶלְיוֹן), which is the Supernal Da’at of the Supernal Dikna [Beard] (שֶׁהוּא הַדַּעַת הָעֶלְיוֹן דְּדִיקְנָא עִלָּאָה), which is there the lower beard of the Yesod (שֶׁהוּא שָׁם זָקָן הַתַּחְתּוֹן שֶׁל הַיְסוֹד), the sign of My Supernal Holy Covenant (אוֹת בְּרִיתִי קֹדֶשׁ הָעֶלְיוֹן), of Arich Anpin (דַאֲרִיךְ אַנְפִּין). Therefore the verse, “From the straits I called upon Yah” (לָכֵן פָּסוּק מִן הַמֵּצַר קָרָאתִי יָהּ) (Psalms 118:5), is said concerning the Dikna [Beard] of Ze’ir Anpin (נֶאֱמַר עַל דִּיקְנָא דְזְעֵיר אַנְפִּין), because it is the narrow channel that emerges from the supernal wool (כִּי הִיא מֵצַר דְּנַפְקָא מִן צֶמֶר הָעֶלְיוֹן). There also (גַּם שָׁם), we explained the matter of the Shofar that brings forth sound (בֵּאַרְנוּ עִנְיַן שׁוֹפָר דְּאַפִּיק קוֹל), fire and water and spirit (אֵשׁ וּמַיִם וְרוּחַ), which is the matter of the union mentioned above (שֶׁהוּא עִנְיַן הַזִּוּוּג הַנִּזְכָּר לְמַעְלָה), from the Netzach, Hod, and Yesod of Arich Anpin (מִנה״י דַאֲרִיךְ אַנְפִּין), where only the three aspects of Ze’ir Anpin came into being (שֶׁשָּׁם נִתְהַוּוּ ג׳ דְּזְעֵיר אַנְפִּין בִּלְבַד), in the secret of a small Vav (בְּסוֹד ו׳ זְעֵירָא), and they are fire, water, and spirit (וְהֵם אֵשׁ וּמַיִם וְרוּחַ), and see there (וְעַיֵּן שָׁם). However, concerning the Netzach, Hod, and Yesod of Arich Anpin (אָמְנָם בְּעִנְיַן נה״י דַאֲרִיךְ אַנְפִּין), we explained that they were included above within the Chesed, Gevurah, and Tiferet of Abba and Imma (בֵּאַרְנוּ שֶׁנִּכְלְלוּ לְעֵיל בְּחג״ת דְּאַבָּא וְאִמָּא), and the matter is (וְהָעִנְיָן הוּא), that there also remained the half of Tiferet below within Arich Anpin itself (כִּי הֲלֹא נִשְׁאַר גַּם כֵּן חֲצִי ת״ת לְמַטָּה מִן אֲרִיךְ אַנְפִּין עַצְמוֹ), together with its Netzach, Hod, and Yesod (עִם נה״י שֶׁלּוֹ).

And behold (וְהִנֵּה), this Tiferet ascended only together with its one half that remained in Abba and Imma (נִתְעַלָּה זֶה הַת״ת רַק עִם חֶצְיוֹ הָאֶחָד שֶׁנִּשְׁאַר בְּאַבָּא וְאִמָּא), and the Netzach, Hod, and Yesod likewise ascended into the Chesed and Gevurah of Abba and Imma (וְעָלוּ גַּם כֵּן נה״י בְּחֶסֶד גְּבוּרָה דְּאַבָּא וְאִמָּא), and there Netzach became included within the Chesed of Abba (וְשָׁם נִכְלַל נֵצַח בְּחֶסֶד דְּאַבָּא), and Hod within the Gevurah of Imma (וְהוֹד בִּגְבוּרָה דְּאִמָּא). However (אָמְנָם), although we say that Netzach is within the Chesed of Abba (אַף עַל פִּי שֶׁאָנוּ אוֹמְרִים כִּי נֵצַח בְּחֶסֶד דְּאַבָּא), nevertheless Hod was also included and ascended to Abba (עִם כָּל זֶה הָיָה כָּלוּל גַּם כֵּן מֵהוֹד עָלָה לְאַבָּא), and Hod, being included from Netzach, ascended to Imma (וְהוֹד כָּלוּל מִנֵּצַח עָלָה לְאִמָּא). And then, through the power of these two aspects within each one (וְאָז מִכֹּחַ שְׁנֵי בְחִינוֹת אֵלּוּ שֶׁבְּכָל אֶחָד וְאֶחָד), the breasts were drawn forth (נִמְשְׁכוּ הַדַּדִּין), from the abundance of the illumination that burst forth and emerged (מֵרֹב הַהֶאָרָה שֶׁבָּקְעָה וְיָצְאָה), except that in the man they are without milk (רַק כִּי בָּאָדָם הֵם בְּלִי חָלָב), because the matter exists there only temporarily (כִּי אֵין הַדָּבָר שָׁם רַק לְפִי שָׁעָה), in the secret of a drop of seed (בְּסוֹד טִפַּת זֶרַע). But in the secret of Binah (אַךְ בְּסוֹד הַבִּינָה), where all the limbs of the body of Ze’ir Anpin came into being (שֶׁנִּתְהַוּוּ שָׁם כָּל אֵיבְרֵי גּוּפוֹ שֶׁל זְעֵיר), the illumination was great in its expansion (הָיְתָה הַהֶאָרָה גְּדוֹלָה בְּהִתְפַּשְּׁטוּת), and from it the milk was drawn forth (וּמִמֶּנּוּ נִמְשַׁךְ הֶחָלָב), and therefore there were two breasts corresponding to the two aspects within each of them (וְלָכֵן הָיוּ ב׳ דַּדִּין כְּנֶגֶד ב׳ בְחִינוֹת שֶׁבְּכָל אֶחָד מֵהֶם). However, the Yesod ascended and was divided into two (אָמְנָם הַיְסוֹד נִתְעַלָּה וְנֶחְלַק לִשְׁנַיִם), half of it into the Yesod of Abba (חֶצְיוֹ בִּיסוֹד דְּאַבָּא), and half of it into the Yesod of Imma (וְחֶצְיוֹ בִּיסוֹד דְּאִמָּא).

And see and understand (וּרְאֵה וְהָבֵן), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that a woman does not conceive from the first union (שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה), rather it is first necessary that there enter into her “one spirit that he places within her” (רַק צָרִיךְ תְּחִלָּה לְהִכָּנֵס בָּהּ חַד רוּחָא דְּשָׁדֵי בְּגַוָּהּ) (see Zohar Shemot 100a), as mentioned above (כַּנִּזְכָּר לְמַעְלָה). However (אָמְנָם), there is an apparent difficulty from the matter of Yaakov (יֵשׁ בָּזֶה פִּקְפּוּק מֵעִנְיַן יַעֲקֹב), for we find that he said, “My strength and the first of my vigor” (שֶׁמָּצִינוּ שֶׁאָמַר כֹּחִי וְרֵאשִׁית אוֹנִי) (Genesis 49:3), indicating that conception occurred from the first union (שֶׁנִּתְעַבְּרָה מִבִּיאָה רִאשׁוֹנָה) (Yevamot 34b; Bereshit Rabbah 97:6). But the matter is (אַךְ הָעִנְיָן), that because Arich Anpin is male without a female counterpart (כִּי לִהְיוֹת שֶׁאֲרִיךְ אַנְפִּין הוּא זָכָר בְּלִי נְקֵבָה), and the union within it is from one part of itself to another part of itself without a female (וְהַזִּוּוּג בּוֹ מִקְצָתוֹ אֶל מִקְצָתוֹ בְּלִי נְקֵבָה), it was not necessary for this purpose to make a vessel from the chest (לֹא הֻצְרַךְ לָזֶה לַעֲשׂוֹת כְּלִי מֵהֶחָזֶה), and this extended to Yaakov (וְנִמְשַׁךְ אֶל יַעֲקֹב), and to all “those whose testicles were crushed in the household of Rabbi” (וּלְכָל מְעוּכוֹת שֶׁל בֵּית רַבִּי) (Yevamot 64b). Nevertheless (אָמְנָם עִם כָּל זֶה), it was necessary that half of the Yesod of Arich Anpin be within Abba (הֻצְרַךְ לִהְיוֹת חֲצִי יְסוֹד דַאֲרִיךְ אַנְפִּין בְּאַבָּא), in the secret of Mayin Duchrin [Masculine Waters] (בְּסוֹד מַיִן דּוּכְרִין), and half of it within Imma, in her Yesod (וְחֶצְיוֹ בְּאִמָּא בִּיסוֹד שֶׁלָּהּ), in the secret of Mayin Nukvin [Feminine Waters] (בְּסוֹד מַיִן נוּקְבִין), but a second union was not required (אַךְ לֹא הֻצְרַךְ לְבִיאָה שֵׁנִית), for the reason mentioned above (לַטַּעַם הַנִּזְכָּר לְמַעְלָה). However (אָמְנָם), from these Netzach, Hod, and Yesod (מִנה״י אֵלּוּ), Ze’ir Anpin came into being (נִתְהַוָּה זְעֵיר אַנְפִּין), from the secret of “three included within three” (מִסּוֹד שָׁלֹשׁ כְּלִילִין בִּשְׁלֹשׁ), as a small Vav alone (ו׳ זְעֵירָא בִּלְבַד). But the secret of the half of the Tiferet of Arich Anpin that ascended above (אַךְ סוֹד חֲצִי ת״ת דַאֲרִיךְ אַנְפִּין שֶׁעָלָה לְמַעְלָה), from it came into being the Mochin [Intellects] for this infant (מִמֶּנּוּ נִתְהַוָּה סוֹד מוֹחִין אֶל הַתִּינוֹק הַזֶּה), while it was in the womb of its mother (בִּהְיוֹתוֹ בִּמְעֵי אִמּוֹ), and the Neshamah [Soul] of these Mochin [Intellects] (וּנְשָׁמָה לְאֵלּוּ הַמּוֹחִין), was that half of the Yesod of Reisha Ila’ah [The Supernal Head] (הָיָה אוֹתוֹ חֲצִי יְסוֹד שֶׁל רֵישָׁא עִלָּאָה), which remained here for Ze’ir Anpin (שֶׁנִּשְׁאַר כָּאן לִזְעֵיר אַנְפִּין). And behold (וְהִנֵּה), when Ze’ir Anpin expanded and emerged outward (כְּשֶׁנִּתְפַּשֵּׁט וְיָצָא זְעֵיר אַנְפִּין לַחוּץ), it emerged included only with six extremities (יָצָא כָּלוּל מִשֵּׁשׁ קְצָווֹת בִּלְבַד), six extremities, a great Vav (ו׳ קְצָווֹת ו׳ גְּדוֹלָה), and the reason is (וְהַטַּעַם הוּא), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that Netzach and Hod contain six joints (כִּי נֵצַח הוֹד אִית בְּהוֹן ו׳ פְּרָקִין). And behold (וְהִנֵּה), if we calculate what remained from Arich Anpin for Ze’ir Anpin (אִם נַחְשֹׁב מַה שֶּׁנִּשְׁאַר מִן אֲ״א אֶל זְעֵיר אַנְפִּין), they are six aspects (הִנֵּה הֵם ו׳ בְּחִינוֹת): first, half of the Tiferet (אֶחָד חֲצִי ת״ת); second, the Yesod (שֵׁנִי יְסוֹד); and four joints of Netzach and Hod (וְאַרְבָּעָה פְּרָקִין דְּנֵצַח הוֹד), behold they are six (הֲרֵי הֵם ו׳), from which the six extremities of Tiferet came into being (שֶׁמֵּהֶם נִתְהַוּוּ שֵׁשׁ קְצָווֹת לְת״ת), for the two upper joints of Netzach and Hod remained above (כִּי שְׁנֵי פְּרָקִין עִלָּאִין שֶׁל נֵצַח הוֹד נִשְׁאֲרוּ לְמַעְלָה), one joint in the Netzach of Abba (פֶּרֶק אֶחָד בְּנֵצַח דְּאַבָּא), and one joint in the Hod of Imma (וּפֶרֶק אֶחָד בְּהוֹד דְּאִמָּא), and these always remain there (וְאֵלּוּ הֵם תָּמִיד שָׁם). And from this power (וּמִכֹּחַ זֶה), milk is drawn to the infant (נִמְשָׁךְ הֶחָלָב לַתִּינוֹק), even after it has emerged from there (גַּם אַחֲרֵי צֵאתוֹ מִשָּׁם), and through this you will understand (וּבָזֶה תָּבִין), how the nourishment of the infant comes through milk (אֵיךְ מְזוֹן הַתִּינוֹק מִצַּד הֶחָלָב). And the reason is (וְהַטַּעַם), that the Neshamah [Soul] of Ze’ir Anpin is the Netzach, Hod, and Yesod of Arich Anpin (כִּי נִשְׁמַת זְעֵיר אַנְפִּין הוּא נה״י דַאֲ״א), and behold (וְהִנֵּה), these two that remained in Abba and Imma are more exalted (אֵלּוּ הַב׳ דְּאִשְׁתָּאֲרוּ בְּאַבָּא וְאִמָּא הֵם יוֹתֵר מְעוּלִים), and it follows (וְנִמְצָא), that when the milk is drawn from there (כְּשֶׁנִּמְשָׁךְ מִשָּׁם הֶחָלָב), it comes from the choicest part of its Neshamah [Soul] (הוּא מִמִּבְחַר נִשְׁמָתוֹ), and from there it is nourished (וּמִשָּׁם הוּא נִזּוֹן). However (אָמְנָם), we have already explained (כְּבָר בֵּאַרְנוּ), that Netzach and Hod are always the secret of judgments (כִּי לְעוֹלָם נֵצַח הוֹד הֵם סוֹד דִּינִין), and they are blood (וְהֵם דָּם), and when they ascend they are transformed into milk (וּכְשֶׁמִּתְעַלִּים נֶהְפָּכִים לְחָלָב), and it is known (וְנוֹדָע), that so indeed occurs in a pregnant woman according to nature (כִּי כֵן אֵירַע הַדָּבָר בָּאִשָּׁה הַמְעֻבֶּרֶת כְּפִי הַטֶּבַע). However afterward (אָמְנָם אַחַר כָּךְ), the second Ibbur [Gestation] came about (בָּא הָעִיבּוּר הַשֵּׁנִי), and Ze’ir Anpin needed to be gestated within Imma a second time (וְהֻצְרַךְ ז״א לְהִתְעַבֵּר בְּתוֹךְ אִמָּא פַּעַם שֵׁנִית), in order to make Mochin [Intellects] for it (לַעֲשׂוֹת לוֹ מוֹחִין). And the matter is (וְהָעִנְיָן הוּא), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that just as the Mayin Nukvin [Feminine Waters] of Ze’ir Anpin and Nukvah (כִּי כְּמוֹ שֶׁמַּיִן נוּקְבִין דְּזְעֵיר וְנוּקְבֵיהּ), come through the souls of the righteous, who are their children (הֵם עַל יְדֵי נִשְׁמוֹת הַצַּדִּיקִים שֶׁהֵם בָּנֵיהֶם), so too the Mayin Nukvin [Feminine Waters] of Abba and Imma (וְגַם מ״ן דְּאַבָּא וְאִמָּא), come through their children, who are Ze’ir Anpin and Nukvah (הֵם עַל יְדֵי הַבָּנִים שֶׁלָּהֶם שֶׁהֵם זו״ן). And likewise (וְהִנֵּה גַּם כֵּן), we find that every night Malkhut becomes impregnated from the souls of the righteous, her children (מָצִינוּ שֶׁבְּכָל לַיְלָה מִתְעַבֶּרֶת מַלְכוּת מִנִּשְׁמוֹת הַצַּדִּיקִים בָּנֶיהָ), in the secret of: “They are new every morning; great is Your faithfulness” (בְּסוֹד חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ) (Lamentations 3:23) (Zohar Shemot 213b). And the matter is (וְהָעִנְיָן), in order to renew them and add strength to them (כְּדֵי לְחַדְּשָׁם וּלְהוֹסִיף בָּהֶם כֹּחַ), and likewise Tiferet and Malkhut (וְכֵן גַּם תִּפְאֶרֶת וּמַלְכוּת), the children of Abba and Imma (בְּנֵי אַבָּא וְאִמָּא), receive through their children (הֵם עַל יְדֵי הַבָּנִים שֶׁלָּהֶם), who are Ze’ir Anpin and Nukvah (שֶׁהֵם זְעֵיר וְנוּקְבֵיהּ). And likewise we find (וְהִנֵּה גַּם כֵּן מָצִינוּ), that Tiferet and Malkhut are also impregnated within Abba and Imma (שֶׁתִּפְאֶרֶת וּמַלְכוּת הֵם מִתְעַבְּרִים גַּם כֵּן בְּאַבָּא וְאִמָּא), in order to renew them with renewed strength (לַעֲשׂוֹתָם חֲדָשִׁים בְּחִדּוּשׁ כֹּחַ), and this renewal by which they are renewed (וְזֶה הַחִדּוּשׁ שֶׁמִּתְחַדְּשִׁים), is the secret of the illumination of the Mochin [Intellects] (הוּא סוֹד הֶאָרַת הַמּוֹחִין), which shines within them (שֶׁמֵּאִיר בָּהֶם), and understand this secret (וְהָבֵן זֶה הַסּוֹד). However (אָמְנָם), because the dominion of Malkhut is only at night (לְפִי שֶׁאֵין שְׁלִיטַת הַמַּלְכוּת רַק בַּלַּיְלָה), therefore the souls of the righteous are impregnated within her only at night (לָכֵן אֵין נִשְׁמוֹת הַצַּדִּיקִים מִתְעַבְּרִים בָּהּ רַק בַּלַּיְלָה). But Imma's dominion is always, by day and by night (אַךְ אִמָּא תָּמִיד שְׁלִיטָתָהּ בַּיּוֹם וּבַלַּיְלָה), for she is in complete unity and never separated (כִּי הִיא בְּיִחוּדָא חֲדָא וְלָא מִתְפָּרְשִׁין), therefore the secret of the illumination of the Mochin [Intellects] of Ze’ir Anpin and Nukvah (לָכֵן סוֹד הֶאָרַת הַמּוֹחִין דְּזְעֵיר וְנוּקְבֵיהּ), is always present in Keri’at Shema [Recitation of the Shema] (הֵם תָּמִיד בִּקְרִיאַת שְׁמַע), by day and by night (בַּיּוֹם וּבַלַּיְלָה). And thus you already know the secret of the second Ibbur [Gestation] (וַהֲרֵי יָדַעְתָּ סוֹד הָעִיבּוּר הַשֵּׁנִי), which is always practiced for the formation of Mochin [Intellects] (שֶׁתָּמִיד נוֹהֵג לְצוּרַת מוֹחִין), what its meaning is (מַה עִנְיָנוֹ). However (אָמְנָם), through this second Ibbur [Gestation] (עַל יְדֵי עִיבּוּר זֶה הַשֵּׁנִי), Ze’ir Anpin expanded to only nine Sefirot (נִתְפַּשֵּׁט זְעֵיר אַנְפִּין לְט׳ סְפִירוֹת בִּלְבַד), in the following manner (בְּעִנְיָן זֶה). For from the half of the Tiferet of Arich Anpin and from its Yesod (כִּי מִן חֲצִי תִפְאֶרֶת דַאֲרִיךְ אַנְפִּין וּמִיְסוֹד שֶׁלּוֹ), Chokhmah and Binah came into being within Ze’ir Anpin (נִתְהַוּוּ בְּז״א חָכְמָה וּבִינָה), Chokhmah from Tiferet (חָכְמָה מִתִּפְאֶרֶת), and Binah from Yesod (וּבִינָה מִיְסוֹד). And there now remained four aspects of Netzach and Hod (וְנִשְׁאֲרוּ עַתָּה ד׳ בְּחִינוֹת נֵצַח הוֹד), for the two upper joints remained above in Abba and Imma (כִּי ב׳ פְּרָקִין עִלָּאִין אִשְׁתָּאֲרוּ לְעֵילָא בְּאַבָּא וְאִמָּא). And from these four joints (וְאֵלּוּ ד׳ פְּרָקִין), from three of them were formed the six extremities of the Tiferet of Ze’ir Anpin (מִן הַג׳ בָּהֶם נִתְהַוּוּ הַשֵּׁשׁ קְצָווֹת דְּז״א הַתִּפְאֶרֶת). From the first joint were formed the Chesed and Netzach of Ze’ir Anpin (מִפֶּרֶק רִאשׁוֹן נִתְהַוָּה חֶסֶד וְנֵצַח דְּזְעֵיר אַנְפִּין), and from the second were formed the Gevurah and Hod of Ze’ir Anpin (וּמֵהַשֵּׁנִי נִתְהַוָּה גְּבוּרָה וְהוֹד דְּז״א), and from the third were formed Tiferet and Yesod (וּמֵהַשְּׁלִישִׁי תִּפְאֶרֶת וִיסוֹד), and from the fourth was formed Malkhut (וּמֵהָרְבִיעִי נִתְהַוְּתָה מַלְכוּת).

It follows (הֲרֵי), that these four joints (שֶׁאֵלּוּ הַד׳ פְּרָקִים), are each included of two aspects (הֵם כָּל אֶחָד כָּלוּל מִשְּׁנַיִם), and this is the secret mentioned in Idra Naso, daf 130b (וְזֶהוּ סוֹד הַנִּזְכָּר בָּאִדְּרָא נָשֹׂא דַּף ק״ל ע״ב) (Zohar Bamidbar 130b), concerning “three spirits included within three” (עִנְיַן ג׳ רוּחִין דְּכָלִילִין גּוֹ תְּלַת), which are the secret of the three joints of Netzach and Hod (שֶׁהֵם סוֹד שְׁלֹשָׁה פְּרָקִים דְּנֵצַח הוֹד), from each of which two aspects came into being for Ze’ir Anpin (שֶׁמִכָּל אֶחָד נִתְהַוּוּ שְׁנַיִם לְז״א), and from the fourth joint came Malkhut (וּמֵהַפֶּרֶק הָרְבִיעִי מַלְכוּת). This is the secret of “that spirit which is included from all the spirits” (זֶהוּ סוֹד הַהוּא רוּחָא דְּכָלִיל מִכָּלְהוֹ רוּחִי), and therefore from it they will understand in the days of Mashiach (וְלָכֵן מִינֵיהּ יָבִינוּ אָז בִּימֵי מָשִׁיחָא), for Malkhut is the secret of King Mashiach (כִּי הַמַּלְכוּת הוּא סוֹד מֶלֶךְ הַמָּשִׁיחַ), and when this fourth spirit is aroused (וּכְשֶׁיִּתְעוֹרֵר רוּחַ זֶה הָרְבִיעִי), Mashiach will come and they will attain Chokhmah (יָבוֹא מָשִׁיחַ וְיַשִּׂיגוּ חָכְמָה), for then the light of the moon will be concealed no longer and will be restored (כִּי אָז תִּתְעַלֶּה אוֹר הַלְּבָנָה כַּנּוֹדָע). And this is the secret of the Yesod of Arich Anpin (וְזֶהוּ סוֹד הַיְסוֹד שֶׁל אֲרִיךְ אַנְפִּין), which remained within its Binah (שֶׁנִּשְׁאַר בְּבִינָה שֶׁלּוֹ), which is the secret of “the tower floating in the air” (הוּא סוֹד הַמִּגְדָּל הַפּוֹרֵחַ בָּאֲוִיר), in the secret of “the laws of annulment of vows float in the air and have nothing upon which to rely” (בְּסוֹד הֲתָרַת נְדָרִים פּוֹרְחִין בָּאֲוִיר וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ) (Chagigah 10a), for it is Yesod and it is Binah, and all is one (כִּי הוּא יְסוֹד וְהוּא הַבִּינָה וְהַכֹּל אֶחָד), for the Binah within the Yesod of Arich Anpin is within Ze’ir Anpin (כִּי הַבִּינָה בִּיסוֹד דַאֲ״א הוּא בְּז״א). However, the reason it is called “floating in the air” (אָמְנָם טַעַם שֶׁנִּקְרָא פּוֹרֵחַ בָּאֲוִיר), is that you can already see with your own eyes (הוּא כִּי כְּבָר אַתָּה רוֹאֶה בְּעֵינֶיךָ), that the root of the Yesod and the place of its attachment are above (כִּי שֹׁרֶשׁ הַיְסוֹד וּמְקוֹם אֲחִיזָתוֹ הוּא לְמַעְלָה), between the two first joints of Netzach and Hod (בֵּין ב׳ פְּרָקִין קַדְמָאִין דְּנֵצַח הוֹד). However (אָמְנָם), these two joints remained in Abba and Imma (אֵלּוּ ב׳ הַפְּרָקִים נִשְׁאֲרוּ בְּאַבָּא וְאִמָּא), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), while the Yesod is below, within Ze’ir Anpin, in its Binah (וְהַיְסוֹד לְמַטָּה בִּזְעֵיר אַנְפִּין בְּבִינָה שֶׁלּוֹ), and the remaining joints of Netzach and Hod are below, within the six extremities of Tiferet and Malkhut (וּשְׁאָר פְּרָקִין דְּנֵצַח הוֹד הֵם לְמַטָּה בְּשֵׁשׁ קְצָווֹת הַתִּפְאֶרֶת וּמַלְכוּת). And it follows (וְנִמְצָא), that the Yesod floats and has nothing upon which to rely (כִּי הַיְסוֹד פּוֹרֵחַ וְאֵין לוֹ עַל מַה שֶׁיִּסְמוֹךְ), for the place of its attachment and support is above, in Abba and Imma (כִּי מְקוֹם אֲחִיזָתוֹ וּסְמִיכָתוֹ הוּא לְמַעְלָה בְּאַבָּא וְאִמָּא), and thus it is found that it has nothing upon which to rest (וְנִמְצָא שֶׁאֵין לוֹ בַּמֶּה לִסְמוֹךְ). Nevertheless (אָמְנָם עִם כָּל זֶה), although it is below (אַף עַל פִּי שֶׁהוּא לְמַטָּה), certainly illumination and power are drawn to it from those two upper joints that remained in Abba and Imma (וַדַּאי שֶׁנִּמְשֶׁכֶת לוֹ הֶאָרָה וְכֹחַ מֵאוֹתָם שְׁנֵי פְּרָקִים עִלָּאִין שֶׁנִּשְׁאֲרוּ בְּאַבָּא וְאִמָּא), and they sustain it through their power (וְהֵם סוֹבְלִים אוֹתוֹ בְּכֹחַ), and draw it toward themselves (וּמַמְשִׁיכִים אוֹתוֹ אֶצְלָם), even though it is not adjacent to them (אַף עַל פִּי שֶׁאֵינוֹ סָמוּךְ אֲלֵיהֶם). And the secret of this power of illumination is called “floating in the air” (וְסוֹד כֹּחַ הֶאָרָה זוֹ נִקְרָא פּוֹרֵחַ בָּאֲוִיר), for through the power of the supernal air (כִּי עַל יְדֵי כֹּחַ אֲוִיר הָעֶלְיוֹן), which is drawn to it from the Netzach and Hod that remained in Abba and Imma (שֶׁנִּמְשָׁךְ לוֹ מִן נֵצַח הוֹד שֶׁנִּשְׁאֲרוּ בְּאַבָּא וְאִמָּא), it is able to be “floating in the air” (הוּא יָכוֹל לִהְיוֹת פּוֹרֵחַ בָּאֲוִיר), and not fall below (וְלֹא יִפּוֹל לְמַטָּה), to the remaining lower joints within the body of Ze’ir Anpin and its Nukvah (עַד שְׁאָר פְּרָקִין תַּתָּאִין שֶׁבְּגוּף זְעֵיר אַנְפִּין וְנוּקְבֵיהּ). However, the arrangement of the four joints of Netzach and Hod that remained within Ze’ir Anpin (אָמְנָם סֵדֶר הָאַרְבָּעָה פְּרָקִין שֶׁל נֵצַח הוֹד שֶׁנִּשְׁאֲרוּ בִּזְעֵיר אַנְפִּין), and which are divided into seven (וְהֵם מִתְחַלְּקִים לְשִׁבְעָה), is as follows (סִדְרָן הוּא כָּךְ): for from the upper joint of Chesed (כִּי מִפֶּרֶק הָעֶלְיוֹן שֶׁל חֶסֶד), were formed the Chesed and Netzach of Ze’ir Anpin (מִמֶּנּוּ נַעֲשָׂה חֶסֶד וְנֵצַח שֶׁל זְעֵיר אַנְפִּין). And from the upper joint of Hod (וּמִפֶּרֶק הָעֶלְיוֹן שֶׁל הוֹד), emerged the Gevurah and Hod of Ze’ir Anpin (יָצָא גְּבוּרָה וְהוֹד שֶׁל ז״א). And from the lower joint of Netzach (וּמִפֶּרֶק הַתַּחְתּוֹן דְּנֵצַח), emerged the Tiferet and Yesod of Ze’ir Anpin (יָצָא ת״ת וִיסוֹד דְּזְעֵיר אַנְפִּין), and from the lower joint of Hod (וּמִפֶּרֶק תַּחְתּוֹן דְּהוֹד), emerged Malkhut (יָצָא מַלְכוּת). However, now you will see (אָמְנָם עַתָּה תִּרְאֶה), how the body of Ze’ir Anpin is in Netzach (אֵיךְ גּוּף דְּז״א הוּא בְּנֵצַח), and Malkhut is in Hod (וּמַלְכוּת בְּהוֹד), and therefore in the weekday prayers (וְלָכֵן בִּתְפִלַּת יְמֵי הַחוֹל), Malkhut ascends into Hod (עוֹלָה מַלְכוּת בְּהוֹד), while Ze’ir Anpin descends into Netzach (וּזְעֵיר אַנְפִּין יוֹרֵד בְּנֵצַח). And behold, you see (וְהִנְּךָ רוֹאֶה), that from one complete joint of Hod (כִּי מִפֶּרֶק אֶחָד שָׁלֵם שֶׁל הוֹד), Malkhut emerged (יָצְאָה מַלְכוּת), therefore she possessed the power to form a complete Partzuf (לָכֵן הָיָה בָּהּ כֹּחַ לַעֲשׂוֹת פַּרְצוּף שָׁלֵם), which is not the case with the others (מַה שֶּׁאֵין כֵּן בִּשְׁאָר). And even though we explained above (וְאַף עַל פִּי שֶׁבֵּאַרְנוּ לְמַעְלָה), that from the half of the Tiferet and the Yesod were formed the Chokhmah and Binah of Ze’ir Anpin (שֶׁמֵּחֲצִי ת״ת וִיסוֹד נִתְהַוּוּ חָכְמָה וּבִינָה דְּזְעֵיר אַנְפִּין), the intention is (הַכַּוָּנָה הִיא), that certainly the power of all the Mochin is present here (כִּי וַדַּאי שֶׁכֹּחַ כָּל הַמּוֹחִין הוּא כָּאן), but only the six extremities are revealed (רַק שֶׁאֵינָם מִתְגַּלִּים אֶלָּא הַשֵּׁשׁ קְצָווֹת).

And I shall explain to you (וַאֲבָאֵר לְךָ), the order of the child as he grows through his years (סֵדֶר הַתִּינוֹק הָעוֹלֶה בִּשְׁנוֹתָיו): behold, you already know (הִנֵּה כְּבָר יָדַעְתָּ), that the secret of the teeth is that they emerge during the first two years after the birth of the child (כִּי סוֹד הַשִּׁנַּיִם הֵם יוֹצְאִים בִּשְׁנֵי שָׁנִים הָרִאשׁוֹנוֹת שֶׁל הוֹלֶדֶת הַתִּינוֹק), and the number of the teeth is thirty-two (וּמִסְפַּר הַשִּׁנַּיִם הוּא ל״ב), corresponding to the thirty-two Paths (שֶׁנִּמְשָׁכוֹת מִל״ב נְתִיבוֹת), and the teeth have no power to emerge except through the milk from the mother (וְאֵין כֹּחַ בַּשִּׁנַּיִם לָצֵאת רַק עַל יְדֵי הֶחָלָב מִן הָאֵם). And the secret of the milk is as follows (וְסוֹד הֶחָלָב הָעִנְיָן הוּא): for the Netzach and Hod of Arich Anpin ascended into the Chesed and Gevurah of Abba and Imma (כִּי נֵצַח הוֹד דַאֲרִיךְ אַנְפִּין נִתְעַלּוּ בְּחֶסֶד וּגְבוּרָה דְּאַבָּא וְאִמָּא), which are in the upper half of the Tiferet of Arich Anpin, as is known (שֶׁהֵם בַּחֲצִי ת״ת הָעֶלְיוֹן שֶׁל אֲרִיךְ אַנְפִּין כַּנּוֹדָע), therefore the breasts broke forth and emerged there (לָכֵן נִבְקְעוּ וְיָצְאוּ הַדַּדִּים שָׁם). However, the half of the Tiferet ascended and joined with the upper half of the Tiferet of Arich Anpin, as is known (אָמְנָם חֲצִי ת״ת נִתְעַלָּה וְנִדְבַּק עִם חֲצִי ת״ת הָעֶלְיוֹן שֶׁל אֲרִיךְ אַנְפִּין כַּנּוֹדָע), and from it came into being the bodies of Abba and Imma, as mentioned above (וּמִמֶּנּוּ נִתְהַוּוּ גּוּפָא דְּאַבָּא וְאִמָּא כַּנִּזְכָּר לְמַעְלָה), and this Tiferet became complete together as one (וְנַעֲשָׂה ת״ת זֶה שָׁלֵם בְּיַחַד). And the secret of Tiferet, you already know, is that it possesses twelve diagonal boundaries (וְסוֹד ת״ת כְּבָר יָדַעְתָּ שֶׁיֵּשׁ לוֹ י״ב גְּבוּלֵי אֲלַכְסוֹן), and when it joined above and became complete (וּכְשֶׁנִּדְבַּק לְמַעְלָה הָיָה שָׁלֵם), then the secret of the milk shone forth (אָז הֵאִיר סוֹד הֶחָלָב), and emerged outward (וְיָצָא לַחוּץ). And when the half of the Tiferet returned in the secret of Chokhmah (וְכַאֲשֶׁר חָזַר חֲצִי ת״ת בְּסוֹד חָכְמָה), within the Yesod of the upper half of Tiferet there is the secret of twelve diagonal boundaries (בִּיסוֹד ת״ת חֲצִי הָעֶלְיוֹן יֵשׁ בּוֹ סוֹד י״ב גְּבוּלֵי אֲלַכְסוֹן), and within the lower half of Tiferet there is the secret of another twelve (וּבַחֲצִי ת״ת הַתַּחְתּוֹן יֵשׁ בּוֹ סוֹד י״ב אֲחֵרִים), behold they are twenty-four (הֲרֵי כ״ד), corresponding to the twenty-four months of nursing mentioned in the Gemara (כְּנֶגֶד כ״ד חֳדָשִׁים שֶׁל יְנִיקָה הַנִּזְכָּר בַּגְּמָרָא). However, the opinion that says only eighteen months (אָמְנָם סְבָרַת הָאוֹמֵר י״ח חֳדָשִׁים בִּלְבַד), and the reason is as follows (וְהַטַּעַם הוּא): for indeed the lower half of the Tiferet is twelve (כִּי בִּשְׁלָמָא חֲצִי ת״ת הַתַּחְתּוֹן הוּא י״ב), for you already know (כִּי כְּבָר יָדַעְתָּ), that Tiferet is two Vavin [Vavs] (כִּי ת״ת הוּא ב׳ וָוִי״ן), and the second Vav is in the Yesod (וְהַוָּו הַשֵּׁנִית הִיא בִּיסוֹד) (see Zohar Bereshit 185b; Likutei Torah, Vayetze; Zohar Shemot 9b), and when it became enclothed (וְכַאֲשֶׁר נִתְלַבְּשָׁה), it became Vav-Vav (נַעֲשָׂה ו״ו), in the secret of a doubled Vav-Vav, which are twelve (בְּסוֹד ו״ו כְּפוּלָה שֶׁהֵם י״ב). However, the upper half of the Tiferet is only one Vav (אַךְ חֲצִי ת״ת הָעֶלְיוֹן אֵינוֹ רַק ו׳ אֶחָד), for the lower one was not enclothed within this upper one (כִּי לֹא נִתְלַבְּשָׁה בְּזוֹ הָעֶלְיוֹנָה הַתַּחְתּוֹנָה), and behold, they are only eighteen in total (וְהִנֵּה אֵינָם רַק י״ח בִּלְבַד). And because this came about only through the two halves of the Tiferet (וְלִהְיוֹת שֶׁזֶּה לֹא נַעֲשָׂה רַק עַל יְדֵי שְׁנֵי חֲצָאֵי ת״ת), therefore half was divided in the upper jaw (לָכֵן נֶחְלְקוּ חֶצְיָן בַּלֶּחִי הָעֶלְיוֹן), and half in the lower jaw (וְחֶצְיָן בַּלֶּחִי הַתַּחְתּוֹן). And you already know (וּכְבָר יָדַעְתָּ), what our Sages of blessed memory said (מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זַ״ל): “A minor’s intercourse is not considered intercourse until nine years and one day” (כִּי קָטָן אֵין בִּיאָתוֹ בִּיאָה עַד תֵּשַׁע שָׁנִים וְיוֹם אֶחָד) (Sanhedrin 69b). And the matter is (וְהָעִנְיָן), that there is not yet sufficient power in the Moach [Brain] of Ze’ir Anpin except to bring forth the teeth (כִּי אֵין כֹּחַ עֲדַיִן בַּמּוֹחַ דְּזְעֵיר אַנְפִּין רַק לְהוֹצִיא הַשִּׁנַּיִם). However, because the supernal Mochin [Intellects] are not yet within it from above (אַךְ לִהְיוֹת שֶׁעֲדַיִן סוֹד הַמּוֹחִין הָעֶלְיוֹנִים אֵינָם בּוֹ עֲדַיִן מִלְמַעְלָה), therefore there is not yet sufficient power in its Mochin [Intellects] (לָכֵן אֵין כֹּחַ בַּמּוֹחִין דִילֵיהּ), to bring forth a drop fit for procreation (כְּדֵי לְהוֹצִיא טִפָּה הָרְאוּיָה לְהוֹלִיד), until nine years and one day have passed over it (עַד שֶׁיַּעַבְרוּ עָלָיו תֵּשַׁע שָׁנִים וְיוֹם אֶחָד). The reason is (הַטַּעַם הוּא), that its six extremities (כִּי הַשֵּׁשׁ קְצָווֹת שֶׁלּוֹ), together with the three Mochin [Intellects] that are present within it only potentially (וְהַשְּׁלֹשָׁה מוֹחִין שֶׁיֵּשׁ בּוֹ בְּכֹחַ בִּלְבַד), are nine (הֵם תֵּשַׁע), and the secret of the Galgalta [Skull], which is its Keter (וְסוֹד הַגֻּלְגֹּלֶת שֶׁהוּא הַכֶּתֶר שֶׁבּוֹ), is the one additional day (הוּא יוֹם אֶחָד), thus making nine years and one day (הֲרֵי תֵּשַׁע שָׁנִים וְיוֹם אֶחָד). And the reason that the ten are not complete (וְהַטַּעַם שֶׁאֵין הָעֶשֶׂר שְׁלֵמִים), is because the secret of the Galgalta [Skull] has not yet been formed within it (כִּי סוֹד הַגֻּלְגֹּלֶת עֲדַיִן לֹא נַעֲשָׂה בּוֹ), except after the second Ibbur [Gestation] of Abba and Imma (רַק אַחַר הָעִיבּוּר הַשֵּׁנִי שֶׁל אַבָּא וְאִמָּא), as we shall explain with the help of Hashem (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת הַשֵּׁם), and therefore it is counted only as one day (וְלָכֵן אֵינוֹ נִמְנֶה רַק יוֹם אֶחָד), because then immediately at its beginning (כִּי אָז תֵּכֶף בִּתְחִלָּתוֹ), it would become impregnated again and again in order to form the Galgalta [Skull] (הָיָה אָז מִתְעַבֵּר פַּעַם אַחַר פַּעַם לַעֲשׂוֹת גֻּלְגֹּלֶת), and would become fit for intercourse (וְיִהְיֶה רָאוּי לְבִיאָה). And afterward (וְאַחַר כָּךְ), if you add the four Mochin [Intellects] that enter into it (אִם תּוֹסִיף הַד׳ מוֹחִין שֶׁנִּכְנָסִים בּוֹ), behold there are thirteen years and one day (הֲרֵי י״ג שָׁנָה וְיוֹם אֶחָד), and then he is a complete man (וְאָז הוּא אִישׁ גָּמוּר), and this is the reason why one is not called a man before thirteen years and one day (וְזֶהוּ הַטַּעַם לָמָּה אֵין נִקְרָא אִישׁ פָּחוֹת מִי״ג וְיוֹם אֶחָד). However, know (אַךְ דַּע), that there is one distinction (כִּי יֵשׁ חִלּוּק אֶחָד), and know that it is a great secret (וּדַע שֶׁהוּא סוֹד גָּדוֹל), for the matter of this second Ibbur [Gestation] mentioned above (כִּי עִנְיַן עִיבּוּר זֶה הַשֵּׁנִי שֶׁאָמַר לְעֵיל), means (פֵּירוּשׁ), that it is the secret of “They are new every morning” (שֶׁהוּא סוֹד חֲדָשִׁים לַבְּקָרִים) (Lamentations 3:23), for just as the souls of the righteous become Mayin Nukvin [Feminine Waters] every night for Malkhut (כִּי כְּמוֹ שֶׁנִּשְׁמוֹת הַצַּדִּיקִים נַעֲשִׂים מַיִן נוּקְבִין בְּכָל לַיְלָה לְמַלְכוּת), so too Tiferet and Malkhut become Mayin Nukvin [Feminine Waters] for Binah (גַּם כֵּן תִּפְאֶרֶת וּמַלְכוּת נַעֲשִׂים מַיִן נוּקְבִין לְבִינָה), and this is the secret of this second Ibbur [Gestation] (וְזֶהוּ סוֹד עִיבּוּר זֶה הַב׳), and then an illumination is added to its Mochin [Intellects] (וְאָז נִתּוֹסֵף בּוֹ הֶאָרָה אֶל הַמּוֹחִין), in the secret of “They are new every morning” (בְּסוֹד חֲדָשִׁים לַבְּקָרִים) (Lamentations 3:23). However, know (אָמְנָם דַּע), that until Tiferet possesses the secret of nine years and one day (כִּי עַד שֶׁיִּהְיוּ לְתִפְאֶרֶת סוֹד תֵּשַׁע שָׁנִים וְיוֹם אֶחָד), it is not fit to ascend in the secret of Mayin Nukvin [Feminine Waters] within Binah (לֹא הָיָה רָאוּי לַעֲלוֹת בְּסוֹד מ״ן בְּתוֹךְ הַבִּינָה), until it becomes complete in the entire Partzuf (עַד שֶׁיִּהְיֶה שָׁלֵם בְּכָל הַפַּרְצוּף), namely nine years and one day (שֶׁהֵם תֵּשַׁע שָׁנִים וְיוֹם אֶחָד), as mentioned above (כַּנִּזְכָּר לְעֵיל). Even though the Mochin [Intellects] are not yet fit to generate offspring (אַף עַל פִּי שֶׁאֵין הַמּוֹחִין רְאוּיִים לְהוֹלִיד), nevertheless it is fit to ascend in the secret of Mayin Nukvin [Feminine Waters] (עִם כָּל זֶה רָאוּי לַעֲלוֹת בְּסוֹד מ״ן), and then Mochin [Intellects] are made for it through “They are new every morning” (וְאָז נַעֲשִׂים לוֹ מוֹחִין חֲדָשִׁים לַבְּקָרִים) (Lamentations 3:23), and from that point onward it is fit to generate offspring (וְהָיָה רָאוּי לְהוֹלִיד מִשָּׁם וָהָלְאָה). And this parallel exists in lower man as well (וְדוּגְמָה זוֹ הִיא בָּאָדָם הַתַּחְתּוֹן), for the souls of the righteous cannot ascend in the secret of Mayin Nukvin [Feminine Waters] to Malkhut (כִּי אֵין נִשְׁמוֹת הַצַּדִּיקִים יְכוֹלוֹת לַעֲלוֹת בְּסוֹד מַיִן נוּקְבִין לְמַלְכוּת), until thirteen years and one day (עַד י״ג שָׁנָה וְיוֹם אֶחָד). However, this distinction exists between the supernal child and the lower child (אַךְ זֶה הַהֶפְרֵשׁ יֵשׁ, בֵּין תִּינוֹק הָעֶלְיוֹן לַתַּחְתּוֹן), for the supernal child can ascend from the age of nine years and one day (כִּי תִּינוֹק הָעֶלְיוֹן יָכוֹל לַעֲלוֹת מִנִּמְנַן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד), whereas the lower child requires thirteen years and one day (אַךְ תִּינוֹק הַתַּחְתּוֹן צָרִיךְ י״ג וְיוֹם אֶחָד).

And the reason for the matter is (וְטַעַם הָעִנְיָן), that after the supernal child has completed nine years and one day (כִּי תִּינוֹק הָעֶלְיוֹן אַחַר שֶׁנִּשְׁלְמוּ ט׳ שָׁנִים וְיוֹם אֶחָד), it is already fit to ascend (כְּבָר הוּא רָאוּי לַעֲלוֹת), and then it immediately encounters the place of the supernal circumcision (וְאָז פּוֹגֵעַ תֵּכֶף בִּמְקוֹם הַמִּילָה הָעֶלְיוֹנָה), which are the Netzach, Hod, and Yesod of Abba and Imma (שֶׁהֵם נה״י דְּאַבָּא וְאִמָּא), and it is immediately fit for union (וְתֵכֶף רָאוּי לְבִיאָה), and Mochin [Intellects] are made for it (וְנַעֲשׂוּ לוֹ הַמּוֹחִין). However, the lower child (אַךְ תִּינוֹק הַתַּחְתּוֹן), after nine years and one day have passed over it (אַחַר שֶׁעָבְרוּ עָלָיו תֵּשַׁע שָׁנִים וְיוֹם אֶחָד), and its Partzuf becomes complete (וְנִשְׁלַם פַּרְצוּפוֹ), then it begins to ascend (אָז מַתְחִיל לַעֲלוֹת), and first encounters the supernal foreskin (וּמַתְחִיל פּוֹגֵעַ בָּעָרְלָה הָעֶלְיוֹנָה), which is the Klipah (שֶׁהִיא הַקְּלִיפָּה), and therefore for three years it stands corresponding to the days of Orlah [Foreskin] (וְלָכֵן שָׁלֹשׁ שָׁנִים עוֹמֵד כְּנֶגֶד יְמֵי עָרְלָה), and therefore twelve years and one day are completed for it (וְלָכֵן נִשְׁלְמוּ לוֹ י״ב שָׁנִים וְיוֹם אֶחָד). And in the fourth year (וּבַשָּׁנָה הָרְבִיעִית), which is the thirteenth (שֶׁהֵם י״ג), “[all its fruit shall be holy, praises to Hashem]” (יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים) (Leviticus 19:24), and upon completing that year (וּבְהַשְׁלִימוֹ אוֹתָהּ שָׁנָה), it is found that it is thirteen years and one day (נִמְצָא שֶׁהוּא י״ג וְיוֹם אֶחָד), and then it is fit to raise Mayin Nukvin [Feminine Waters] (וְאָז הוּא רָאוּי לַעֲלוֹת מַיִן נוּקְבִין), together with the other souls of the righteous (עִם שְׁאָר נִשְׁמוֹת הַצַּדִּיקִים), but less than this (אַךְ פָּחוֹת מִזֶּה), no soul of a minor ascends above at all in the secret of Mayin Nukvin [Feminine Waters] (אֵין שׁוּם נִשְׁמַת קָטָן עוֹלָה לְמַעְלָה כְּלָל בְּסוֹד מַיִן נוּקְבִין). However then (אָמְנָם אָז), after it reaches the supernal Yesod of Binah (אַחַר שֶׁהִגִּיעַ לִיסוֹד הָעֶלְיוֹן שֶׁל בִּינָה), it also receives the illumination of the lower beard of Arich Anpin (אָז יֵשׁ לוֹ הֶאָרַת הַזָּקָן הַתַּחְתּוֹן דַאֲ״א גַּם כֵּן), in the secret of the two hairs (בְּסוֹד ב׳ שְׂעָרוֹת), which are the sign of manhood after thirteen years (שֶׁהֵם סִימַן הָאִישׁ אַחַר הַי״ג שָׁנִים), and after these thirteen years are completed (וְאַחַר שֶׁנִּשְׁלְמוּ אֵלּוּ הַי״ג שָׁנִים), then the seven primordial days of Reisha DeLa Ityada [The Unknownable Head] can shine within him (אָז יְכוֹלִים לְהָאִיר בּוֹ ז׳ יוֹמִין קַדְמָאִין שֶׁל רֵישָׁא דְּלָא אִתְיְדַע). And then (וְאָז), the entire reality of the seven aspects of the Galgalta [Skull] that exist in Arich Anpin enters into him (נִכְנָס בּוֹ כָּל מְצִיאוּת ז׳ דְּגֻלְגַּלְתָּא שֶׁיֵּשׁ בַּאֲרִיךְ אַנְפִּין), and they likewise come here into the Galgalta [Skull] of Ze’ir Anpin (גַּם כֵּן בָּאוּ בְּכָאן בְּגֻלְגֹּלֶת דְּזְעֵיר אַנְפִּין), and all seven aspects of the Galgalta [Skull] are built within him (וְנִבְנוּ בּוֹ כָּל ז׳ דְּגֻלְגַּלְתָּא), and within them are clothed the seven primordial days of Reisha DeLa Ityada [The Unknownable Head] (וּבָהֶם נִתְלַבְּשׁוּ שִׁבְעָה יוֹמִין קַדְמָאִין דְּרֵישָׁא דְּלָא אִתְיְדַע). And the matter is (וְהָעִנְיָן הוּא), that certainly they are not those very same ones (כִּי וַדַּאי שֶׁאֵינָם הֵם עַצְמָם), for we have already explained how their existence spread forth (כִּי כְּבָר בֵּאַרְנוּ אֵיךְ נִתְפַּשֵּׁט מְצִיאוּתָם), rather the matter is (אַךְ הָעִנְיָן), that from that supernal light within them (כִּי מֵאוֹתוֹ אוֹר הָעֶלְיוֹן שֶׁבָּהֶם), it descended from level to level (נִשְׁתַּלְשֵׁל מִמַּדְרֵגָה לְמַדְרֵגָה), until the seven aspects of the Galgalta [Skull] of Ze’ir Anpin (עַד ז׳ דְּגֻלְגַּלְתָּא דְז״א). And the reason is (וְהַטַּעַם), that just as the secret of Chesed includes all seven primordial days (כִּי כְּמוֹ שֶׁסוֹד הַחֶסֶד כּוֹלֵל כָּל הַז׳ יוֹמִין), therefore in the aspect of Reisha Ila’ah [The Supernal Head], whose foundation and dwelling place is in the Galgalta [Skull] of Arich Anpin (לָכֵן בִּבְחִינַת רֵישָׁא עִלָּאָה אֲשֶׁר יְסוֹדוֹ וּמוֹשָׁבוֹ בְּגֻלְגַּלְתָּא דַאֲרִיךְ אַנְפִּין), so too from the Yesod of Reisha Ila’ah [The Supernal Head], whose foundation is in the Galgalta [Skull] of Ze’ir Anpin (כָּךְ מִן הַיְסוֹד דְּרֵישָׁא עִלָּאָה שֶׁיְּסוֹדוֹ בְּגֻלְגַּלְתָּא דְזְעֵיר אַנְפִּין), there spread forth from it seven lights into the seven aspects of the Galgalta [Skull] of Ze’ir Anpin (נִתְפַּשְּׁטוּ מִמֶּנּוּ ז׳ אוֹרוֹת בְּז׳ דְּגֻלְגַּלְתָּא דְזְעֵיר אַנְפִּין). And after the seven aspects of the Galgalta [Skull] of Ze’ir Anpin came into being (וְאַחַר שֶׁנִּתְהַוּוּ ז׳ דְּגֻלְגַּלְתָּא דְזְעֵיר אַנְפִּין), then the beard comes to him (אָז בָּא לוֹ הַזָּקָן), for the seven aspects of the Galgalta [Skull] are from the side of Keter, as is known (כִּי הֲלֹא ז׳ דְּגֻלְגַּלְתָּא הֵם מִצַּד הַכֶּתֶר כַּנּוֹדָע), whereas the Dikna [Beard] is from the side of the Mocha [Brain], which is Chokhmah (וְהַדִּיקְנָא מִצַּד הַמּוֹחָא שֶׁהִיא חָכְמָה). Therefore first come the seven aspects of the Galgalta [Skull] (וְלָכֵן תְּחִלָּה בָּאִים ז׳ דְּגֻלְגַּלְתָּא), and afterward the Dikna [Beard] (וְאַחַר כֵּן הַדִּיקְנָא). Therefore you see (וְלָכֵן תִּרְאֶה), that after the thirteen years (כִּי אַחַר הַי״ג שָׁנִים), another seven years pass (עוֹבְרִים ז׳ שָׁנִים אֲחֵרִים), to complete the seven aspects of its Galgalta [Skull] (לְהַשְׁלִים הַז׳ דְּגֻלְגַּלְתָּא דִילֵיהּ), and together they are twenty years (וְהֵם כ׳ שָׁנָה), and afterward the beard begins to shine forth within him (וְאַחַר כָּךְ מִתְנוֹצֵץ בּוֹ הַזָּקָן). Therefore a beard does not develop in a man until the age of twenty (לָכֵן אֵין נוֹצָר דִּיקְנָא בָּאָדָם עַד כ׳ שָׁנָה). And you already know (וּכְבָר יָדַעְתָּ), that just as Chesed includes all seven (כִּי כְּמוֹ שֶׁהַחֶסֶד כּוֹלֵל כָּל הַז׳), so too all seven are included within Yesod (כָּךְ בִּיסוֹד נִכְלָלִים כָּל הַז׳), and therefore the Yesod of Reisha Ila’ah [The Supernal Head] possesses the power to bring forth seven lights (וְלָכֵן יֵשׁ כֹּחַ בִּיסוֹד דְּרֵישָׁא עִלָּאָה לְאַפָּקָא ז׳ אוֹרוֹת), into the Galgalta [Skull] of Ze’ir Anpin (בְּגֻלְגַּלְתָּא דְזְעֵיר אַנְפִּין). However, the reality of its Mochin [Intellects] is as follows (אָמְנָם הַמּוֹחִין שֶׁלּוֹ מְצִיאוּתָם הוּא זֶה), for it has already been explained (כִּי כְּבָר בֵּאֲרוּ), that the Chesed and Gevurah of Arich Anpin (שֶׁחֶסֶד גְּבוּרָה דַאֲרִיךְ אַנְפִּין), were each divided into three portions (נַעֲשׂוּ לוֹ שָׁלֹשׁ חֲלוּקוֹת כָּל אֶחָד וְאֶחָד), for each arm consists of three parts (כִּי הוּא שְׁלֹשָׁה חֲלָקִים זְרוֹעַ יָמִין), and from the two upper joints of the right arm (וּמִן הַשְּׁנֵי פְּרָקִים הָעֶלְיוֹנִים מֵהֶם), were formed the Chokhmah and Binah of Abba (נַעֲשׂוּ חָכְמָה וּבִינָה דְּאַבָּא), and from the two joints of the left arm (וּמִב׳ פְּרָקִים דִּזְרוֹעַ שְׂמֹאל), were formed the Chokhmah and Binah of Imma (מֵהֶם נִתְהַוּוּ חָכְמָה וּבִינָה דְּאִמָּא). There remained (נִשְׁאֲרוּ), the two lower joints of the two arms of Arich Anpin (ב׳ פְּרָקִים תַּחְתּוֹנִים שֶׁל ב׳ זְרוֹעוֹת דַאֲרִיךְ אַנְפִּין), which are attached to the body (שֶׁהֵם הַדְּבוּקוֹת בַּגּוּף), and these are the two Atarin [Crowns] (וְהֵם תְּרֵין עֲטָרִין), and from the secret of the half of the Tiferet (וּמִסּוֹד חֲצִי ת״ת), were formed the bodies of Abba and Imma (נַעֲשׂוּ גּוּפָא דְּאַבָּא וְאִמָּא). How so? (כֵּיצַד), know (דַּע), that Tiferet is the secret of one Vav (כִּי הַת״ת הוּא סוֹד ו׳ אֶחָד), and this Vav was divided into two (וְזֹאת הַו׳ נֶחְלְקָה לִשְׁנַיִם), and three remained above for Abba and Imma (וְנִשְׁאֲרוּ לְמַעְלָה שְׁלֹשָׁה לְאַבָּא וְאִמָּא), and three below for Ze’ir Anpin (וּשְׁלֹשָׁה לְמַטָּה לְז״א). And these three upper portions, which are the upper half of the Tiferet (וְאֵלּוּ הַשְּׁלֹשָׁה הָעֶלְיוֹנִים שֶׁהֵם חֲצִי ת״ת הָעֶלְיוֹן), from the first two parts of it (הַב׳ חֲלָקִים הָרִאשׁוֹנִים שֶׁבּוֹ), were formed the two bodies of Abba and Imma (נַעֲשׂוּ מֵהֶם ב׳ גּוּפִים דְּאַבָּא וְאִמָּא). And the matter is (וְהָעִנְיָן הוּא), that you already know (כִּי כְּבָר יָדַעְתָּ), that the half of the Tiferet remaining in Abba and Imma is one Vav (שֶׁחֲצִי ת״ת הַנִּשְׁאָר בְּאַבָּא וְאִמָּא הוּא ו׳ אֶחָד), and if you spell it out thus: Vav-Alef-Vav (וְאִם תְּמַלְּאֶנָּה כָּזֶה: וא״ו), behold (וְהִנֵּה), the Alef in the middle (מִן הָא׳ שֶׁבָּאֶמְצַע), is the third portion of the three portions into which the half of the Tiferet, namely half of the Vav, was divided (הוּא הַחֵלֶק הַשְּׁלִישִׁי מִן הַשְּׁלֹשָׁה חֲלָקִים שֶׁנֶּחְלַק חֲצִי ת״ת, חֲצִי הַו׳, כַּנִּזְכָּר לְעֵיל), and from it was formed the Yesod of Abba and Imma (וּמִמֶּנּוּ נַעֲשָׂה יְסוֹד דְּאַבָּא וְאִמָּא). From the first Vav was formed the body of Abba (מִן הַו׳ רִאשׁוֹנָה נַעֲשָׂה גּוּפָא דְּאַבָּא), and from the second Vav was formed the body of Imma (וּמִן הַו׳ שֵׁנִי נַעֲשָׂה גּוּפָא דְּאִימָּא). There now remained the secret of the two Atarin [Crowns] (נִשְׁאַר עַתָּה סוֹד תְּרֵין עֲטָרִין), which are the two lower joints of the Chesed and Gevurah of Arich Anpin (שֶׁהֵם ב׳ פְּרָקִין תַּתָּאִין דְּחֶסֶד גְּבוּרָה דַאֲרִיךְ אַנְפִּין). However (אָמְנָם), when they now come to make Mochin [Intellects] for Ze’ir Anpin (כְּשֶׁבָּאִים עַתָּה לַעֲשׂוֹת מוֹחִין לִזְעֵיר אַנְפִּין), then the drop of the Moach [Brain] of Abba and Imma emerges in the following manner (אָז יוֹצֵא טִפַּת הַמּוֹחַ דְּאַבָּא וְאִמָּא בְּאֹפֶן זֶה): For the Netzach and Hod of Reisha Ila’ah [The Supernal Head] (כִּי נֵצַח הוֹד דְּרֵישָׁא עִלָּאָה), are the Neshamah [Soul] of the Chesed and Gevurah of Arich Anpin (הֵם נְשָׁמָה לְחֶסֶד גְּבוּרָה דַאֲרִיךְ אַנְפִּין). Then Netzach and Hod unite and become included within one another (וְאָז מִזְדַּוְּגִים וְנִכְלָלִים נֵצַח בְּהוֹד וְהוֹד בְּנֵצַח), of Atika (דְּעַתִּיקָא), and then the drop descends, included from the Netzach and Hod of Abba and Imma (וְאָז יוֹרֵד הַטִּפָּה כְּלוּלָה מִנֵּצַח הוֹד דְּאַבָּא וְאִמָּא), Netzach in Abba and Hod in Imma (נֵצַח בְּאַבָּא וְהוֹד בְּאִמָּא), and you already know (וּכְבָר יָדַעְתָּ), that these are the Chesed and Gevurah of Arich Anpin (שֶׁהֵם חֶסֶד גְּבוּרָה דַאֲ״א). And then one drop emerges, included from two (וְאָז יוֹצֵא טִפָּה אַחַת כְּלוּלָה מִשְּׁנַיִם), and these are called “the inheritance of Abba and Imma” (וְנִקְרָאִים אֵלּוּ אַחְסַנְתָּא דְּאַבָּא וְאִמָּא), for these joints reached the divisions and became actually divided (כִּי אֵלּוּ הַפְּרָקִים הִגִּיעוּ לַחֲלָקִים וְנֶחְלָקִים מַמָּשׁ), and from there Mochin [Intellects] are drawn below (וּמִשָּׁם נִמְשָׁכִים מוֹחִין לְתַתָּא). Likewise (וְכֵן), those two Atarin [Crowns] (אוֹתָם תְּרֵין עֲטָרִין), which are the two lower joints of the Chesed and Gevurah of Arich Anpin (שֶׁהֵם שְׁנֵי פְּרָקִין תַּתָּאִין שֶׁל חֶסֶד גְּבוּרָה דַאֲ״א), also descended below (גַּם הֵם יָרְדוּ לְמַטָּה), and all of them were in the secret of Ohr Makif [Surrounding Light] for the Galgalta [Skull] of Ze’ir Anpin (וְכֻלָּם בְּסוֹד אוֹר מַקִּיף לְגֻלְגֹּלֶת דְּזְעֵיר אַנְפִּין), and there they existed in the aspect of four Mochin [Intellects], as mentioned above (וְשָׁם הָיוּ בִּבְחִינַת ד׳ מוֹחִין כַּנִּזְכָּר לְעֵיל). And afterward (וְאַחַר כָּךְ), the Netzach, Hod, and Yesod of Binah descended and were drawn below (יָרְדוּ וְנִשְׁתַּלְשְׁלוּ נה״י שֶׁל בִּינָה לְמַטָּה), to enter as Mochin [Intellects] into Ze’ir Anpin (לְהִכָּנֵס בְּסוֹד מוֹחִין לִזְעֵיר אַנְפִּין), and these are the first three Mochin [Intellects] (וְהֵם אֵלּוּ שְׁלֹשָׁה מוֹחִין רִאשׁוֹנִים), while the others are four (וְהֵם ד׳), therefore it was necessary that those be clothed within these three (וְלָכֵן הֻצְרְכוּ לְהִתְלַבֵּשׁ אוֹתָם בְּאֵלּוּ הַשְּׁלֹשָׁה). How so? (כֵּיצַד), these two Atarin [Crowns] became clothed within the Yesod of Binah (אֵלּוּ הַב׳ עֲטָרִין נִתְלַבְּשׁוּ בִּיסוֹד הַבִּינָה), and became one (וְנַעֲשׂוּ אֶחָד). And those that are “the inheritance of his father and mother” (וְאוֹתָם שֶׁהֵם אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ) (Zohar Vayikra 61b), which are two Mochin [Intellects] (שֶׁהֵם ב׳ מוֹחִין), became clothed in Ze’ir Anpin from the Netzach and Hod of Imma (נִתְלַבְּשׁוּ בִּזְעֵיר אַנְפִּין מִנֵּצַח הוֹד דְּאִמָּא), and from these Netzach and Hod were formed for him Chokhmah and Binah (וּמִנֵּצַח הוֹד אֵלּוּ נִתְהַוּוּ לוֹ חָכְמָה וּבִינָה), and from the two Atarin [Crowns] included within the Yesod of Imma (וּמִב׳ עֲטָרִין הַכְּלוּלִים בִּיסוֹד דְּאִמָּא), there was formed for him Da’at (נַעֲשָׂה לוֹ דַּעַת).

It follows (נִמְצָא), that from the outside, while they are in the secret of Ohr Makif [Surrounding Light] (כִּי מִבַּחוּץ בִּהְיוֹתָם בְּסוֹד אוֹר מַקִּיף), when they are not yet clothed within the Netzach, Hod, and Yesod of Imma (שֶׁאָז אֵינָם מִתְלַבְּשִׁים בנה״י דְּאִמָּא), then they are four Mochin [Intellects] (וְאָז הֵם אַרְבָּעָה מוֹחִין). However (אַךְ), after the Netzach, Hod, and Yesod of Imma descend (אַחַר שֶׁיָּרְדוּ נה״י דְּאִמָּא), to make Mochin [Intellects] for Ze’ir Anpin as Ohr Penimi [Inner Light] (לַעֲשׂוֹת מוֹחִין לִזְעֵיר אַנְפִּין בְּאוֹר פְּנִימִי), then these four Mochin [Intellects] shine within them (אָז הֵאִירוּ אֵלּוּ הַד׳ מוֹחִין בָּהֶם), and there they are only three (וְאָז שָׁם אֵינָם אֶלָּא ג׳ בִּלְבַד), in the secret of inner Mochin [Intellects] (בְּסוֹד מוֹחִין פְּנִימִיִּים). But the root of these four Mochin [Intellects] remains outside (אֲבָל שֹׁרֶשׁ אֵלּוּ הַד׳ מוֹחִין נִשְׁאָרוּ בַּחוּץ), in the secret of Ohr Makif [Surrounding Light] continually (בְּסוֹד אוֹר מַקִּיף תָּמִיד). It follows (נִמְצָא), that the Chokhmah and Binah of Ze’ir Anpin (כִּי חָכְמָה וּבִינָה דְז״א), are the secret of the drops that emerged from the Chesed and Gevurah of Arich Anpin (הֵם סוֹד הַטִּפִּין שֶׁיָּצְאוּ מֵחֶסֶד גְּבוּרָה דַאֲ״א), for they are the two upper joints, “the inheritance of his father and mother” (כִּי הֵם ב׳ פְּרָקִין עִלָּאִין אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ) (Zohar Vayikra 61b). And the Da’at of Ze’ir Anpin (וְהַדַּעַת שֶׁל ז״א), is the two Atarin [Crowns] (הֵם ב׳ עֲטָרִין), which are the two lower joints of the Chesed and Gevurah of Arich Anpin (שֶׁהֵם ב׳ פְּרָקִין תַּתָּאִין דְּחֶסֶד גְּבוּרָה דַאֲ״א), and therefore the Da’at is beneath the Chokhmah and Binah (וְלָכֵן הַדַּעַת הוּא תַּחַת חָכְמָה וּבִינָה). And do not raise the difficulty and say (וְאַל תַּקְשֶׁה וְתֹאמַר), that since these two Atarin [Crowns] are the very light of Arich Anpin itself, namely its two lower joints (כֵּיוָן שֶׁשְּׁנֵי עֲטָרִין אֵלּוּ הֵם אוֹר אֲ״א עַצְמוֹ ב׳ פְּרָקִין תַּתָּאִין שֶׁלּוֹ), whereas its Chokhmah and Binah, namely those of Ze’ir Anpin (אָמְנָם חָכְמָה וּבִינָה שֶׁלּוֹ שֶׁל ז״א), are the secret of the drop drawn from “the inheritance of his father and mother” (הֵם סוֹד הַטִּפָּה הַנִּמְשֶׁכֶת מֵאַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ), if so (וְאִם כֵּן), the power of these two Atarin [Crowns], which are the very essence of Arich Anpin (גָּדוֹל כֹּחַ אֵלּוּ הַב׳ עֲטָרִין שֶׁהֵם עַצְמוֹ דַאֲרִיךְ אַנְפִּין), should be greater than “the inheritance of his father and mother” (יוֹתֵר מֵאַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ), which is merely a drop drawn from them (שֶׁהֵם טִפָּה הַנִּמְשֶׁכֶת מֵהֶם), and is not their actual essence (וְאֵינָם הֵם עַצְמוּתוֹ). For this is not a difficulty (כִּי זוֹ אֵינָהּ קוּשְׁיָא), because these two Atarin [Crowns] became clothed within the Mocha [Brain] of Abba and Imma (כִּי אֵלּוּ הַשְּׁנֵי עֲטָרִין נִתְלַבְּשׁוּ בְּמוֹחָא דְּאַבָּא וְאִמָּא), and descended while clothed (וְיָרְדוּ מְלוּבָּשִׁים), therefore certainly (אִם כֵּן וַדַּאי), when we evaluate the light of these two Atarin [Crowns] (שֶׁכַּאֲשֶׁר נַעֲרִיךְ אוֹר שְׁנֵי עֲטָרִין אֵלּוּ), they are below them, namely below Abba and Imma (הֵם לְמַטָּה מֵהֶם אַבָּא וְאִמָּא וַדַּאי). And it follows (וְנִמְצָא), that from the light of the two first joints of the Chesed and Gevurah of Arich Anpin (כִּי מֵאוֹר ב׳ פְּרָקִין קַדְמָאִין דְּחֶסֶד גְּבוּרָה דַאֲ״א), were formed the two Mochin [Intellects] of Ze’ir Anpin (נַעֲשׂוּ ב׳ מוֹחִין לְז״א), and from the two lower joints of Chesed and Gevurah (וּמִב׳ פְּרָקִין תַּתָּאִין דְּחֶסֶד גְּבוּרָה), came the two Atarin [Crowns] (הֵם שְׁנֵי עֲטָרִין), which are the Da’at of Ze’ir Anpin (שֶׁהֵם דַּעַת שֶׁל ז״א). And behold (וְהִנֵּה), the Netzach and Hod of Reisha Ila’ah [The Supernal Head] also illuminate the Chokhmah and Binah of Ze’ir Anpin (גַּם נֵצַח הוֹד דְּרֵישָׁא עִלָּאָה הֵם מְאִירִים בְּחָכְמָה וּבִינָה שֶׁל ז״א), however they are only an illumination (אַךְ אֵינָם רַק הֶאָרָה בִּלְבַד), corresponding to the two first joints of the Chesed and Gevurah of Arich Anpin, which merely illuminate (דּוּגְמַת ב׳ פְּרָקִים קַדְמָאִין דְּחֶסֶד גְּבוּרָה דַאֲ״א שֶׁהֵם מְאִירִים בִּלְבַד). However (אַךְ), the two joints of Reisha Ila’ah [The Supernal Head] themselves actually clothe the two Atarin [Crowns] (ב׳ פְּרָקִין דְּרֵישָׁא עִלָּאָה הֵם מַמָּשׁ מַלְבִּישִׁים ב׳ עֲטָרִין), which are the Da’at of Ze’ir Anpin (שֶׁהֵם דַּעַת דְּז״א), and these are the very two lower joints of the Chesed and Gevurah of Arich Anpin (וְהֵם ב׳ פְּרָקִין תַּתָּאִין עַצְמָן שֶׁל חֶסֶד גְּבוּרָה דַאֲ״א). And know (וּדַע), that from this “inheritance of his father and mother” (כִּי מֵהַאי אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ) (Zohar Vayikra 61b), there is drawn for Ze’ir Anpin the illumination of the Face (נִמְשֶׁךְ לוֹ הֶאָרַת פָּנִים לְז״א), in the secret of “May Hashem illuminate His Face” (בְּסוֹד יָאֵר ה׳ פָּנָיו) (Numbers 6:25), namely the two Faces, right and left (ב׳ פָּנָיו יָמִין וּשְׂמֹאל), from the side of Abba and Imma (מִצַּד אַבָּא וְאִמָּא), but the Da’at enters within the body (אַךְ הַדַּעַת הוּא עָיֵיל לְגוֹ גוּפָא), as we shall explain with the help of Hashem (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת הַשֵּׁם). And behold (וְהִנֵּה), this is the explanation in Idra Naso, daf 192b [135b, Zohar Bamidbar] (זֶה פֵּירוּשׁ בָּאִדְּרָא נָשֹׂא דַּף קצ״ב ע״ב [קל״ה ב זֹהַר בַּמִּדְבָּר]), concerning Asha Dakya [Pure Fire] and Avira [Air] (בְּעִנְיַן אַשָּׁא דַכְיָא וַאֲוִירָא), and I shall explain it briefly (אֲבָאֲרֶנּוּ בְּקִצּוּר). That which it says, “He brought forth the Pure Air and brought forth one Skull” (מַה שֶּׁאָמַר אַפִּיק אֲוִירָא דַכְיָא וְאַפִּיק חַד גֻּלְגֹּלְתָּא), is because the Galgalta [Skull] of Ze’ir Anpin is not formed until the Pure Air emerges (הוּא כִּי אֵין גֻּלְגֹּלְתָּא דְז״א נַעֲשֵׂית עַד שֶׁיֵּצֵא אֲוִירָא דַכְיָא), and then those four Mochin [Intellects] are formed in Ohr Makif [Surrounding Light], as mentioned above (וְאָז נַעֲשׂוּ בְּאוֹר מַקִּיף אוֹתָם ד׳ מוֹחִין כַּנִּזְכָּר לְעֵיל). And through their power (וּמִכֹּחָם), the Galgalta [Skull] of Ze’ir Anpin is formed (נַעֲשֵׂית גֻּלְגֹּלֶת דְז״א), from that illumination of the four Mochin [Intellects] of Ohr Makif [Surrounding Light] (מֵאוֹתָהּ הֶאָרָה שֶׁל ד׳ מוֹחִין שֶׁל אוֹר מַקִּיף), and this is the meaning of, “The Skull emerged to four sides” (וְזֶהוּ אוֹמְרוֹ נָפִיק גֻּלְגֹּלְתָּא לְאַרְבַּע סִטְרִין), corresponding to these four surrounding Mochin [Intellects] (כְּנֶגֶד ד׳ מוֹחִין אֵלּוּ הַמַּקִּיפִים). And that which it says, “The Fire spread from one side and the Air from one side” (וּמַה שֶּׁאָמַר אִתְפַּשְּׁטוּ אַשָּׁא מִסִּטְרָא חַד וַאֲוִירָא מִסִּטְרָא חַד), its explanation is (פֵּירוּשׁ), that they are two categories (כִּי הֵם ב׳ דְּבָרִים): first, Air and Fire (א׳ אֲוִירָא וְאַשָּׁא), and second, Pure Air and Pure Fire (וּב׳ אֲוִירָא דַכְיָא וְאַשָּׁא דַכְיָא). And the matter is (וְהָעִנְיָן), that the secret of “the inheritance of his father and mother” (כִּי סוֹד אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ) (Zohar Vayikra 61b), namely Chokhmah and Binah (שֶׁהֵם חָכְמָה וּבִינָה), are called Pure Air and Fire (נִקְרָאִים אֲוִירָא דַכְיָא וְאַשָּׁא), whereas its two Atarin [Crowns] are called simply Air and Fire (אַךְ ב׳ עֲטָרִין דִילֵיהּ נִקְרָאִים אֲוִירָא וְאַשָּׁא סְתָם) for Ze’ir Anpin (לְז״א). For these two Atarin [Crowns], which are Air and Fire (כִּי אֵלּוּ הַב׳ עֲטָרִין שֶׁהֵם אֲוִירָא וְאַשָּׁא), spread into the two Atarin [Crowns] (אִתְפַּשְּׁטוּ בְּב׳ עֲטָרִין), and afterward the Pure Air (וְאַחַר כָּךְ אֲוִירָא דַכְיָא), which is the secret of the Chokhmah of Abba (שֶׁהֵם סוֹד חָכְמָה דְּאַבָּא), stands over it (קָאִים עֲלֵיהּ), meaning (פֵּירוּשׁ), over one of those two Atarin [Crowns] (עַל חַד מִנַּיְיהוּ ב׳ עֲטָרִין), namely those on the right side (שֶׁהֵם יְמִינִיִּים), and stands above it (וְקָאִים עֲלֵיהּ), because it is more exalted than it (כִּי הוּא יוֹתֵר מְעוּלֶה מִמֶּנּוּ), for it is the upper joint of the Chesed of Arich Anpin (כִּי הוּא פֶּרֶק עֶלְיוֹן דְּחֶסֶד דַאֲ״א), whereas that Atarah [Crown] is the lower joint (אַךְ אוֹתָהּ עֲטָרָה הוּא הַפֶּרֶק הַתַּחְתּוֹן), therefore it stands above it (לָכֵן קָאִים עֲלֵיהּ). And likewise (וְכֵן), Asha Dakya [Pure Fire], which is Binah (אַשָּׁא דַכְיָא שֶׁהִיא הַבִּינָה), which is the upper joint of the Gevurah of Arich Anpin (שֶׁהִיא פֶּרֶק עֶלְיוֹן דִּגְבוּרָה דַאֲ״א), stands above the second Atarah [Crown] (קָאִים עֲלֵיהּ דְּעַטְרָא תִּנְיָינָא), which is called simply Asha [Fire] (הַנִּקְרֵאת אַשָּׁא סְתָם), because it is the lower joint of the Gevurah of Arich Anpin (כִּי הוּא פֶּרֶק תַּחְתּוֹן דִּגְבוּרָה דַאֲ״א). And then (וְאָז), there were formed there four Mochin [Intellects], two upon two (נִתְהַוּוּ שָׁם ד׳ מוֹחִין ב׳ עַל ב׳), meaning (פֵּירוּשׁ), the two of “the inheritance of his father and mother” (ב׳ שֶׁל אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ) (Zohar Vayikra 61b), which are Avira Dakya [Pure Air] and Asha Dakya [Pure Fire] (שֶׁהֵם אֲוִירָא דַכְיָא וְאַשָּׁא דַכְיָא), above the two Atarin [Crowns], which are simply Avira [Air] and Asha [Fire] (עַל ב׳ עֲטָרִין שֶׁהֵם אֲוִירָא וְאַשָּׁא סְתָם). And all of this is externally, in the secret of Ohr Makif [Surrounding Light] (וְכָל זֶה הוּא מִבַּחוּץ בְּסוֹד אוֹר מַקִּיף), and this is what it says in Idrat Ha’azinu, daf 292b (וְזֶהוּ שֶׁאוֹמֵר בְּאִדְרַת הַאֲזִינוּ דַּף רצ״ב ע״ב): “They are crowned upon his head” (דְּמִתְעַטְּרִין בְּרֵישֵׁיהּ), and afterward, “they shine and enter into the cavities of the Skull” (וְאַחַר כָּךְ נַהֲרִין וְעָאלִין גּוֹ חַלְלֵי דְּגֻלְגַּלְתָּא), as I explained above (כְּמוֹ שֶׁבֵּאַרְתִּי לְעֵיל). For when they enter (כִּי כְּשֶׁנִּכְנָסִים), they are only three (אֵינָם אֶלָּא ג׳ בִּלְבַד), because the two Atarin [Crowns] join together in Da’at (כִּי ב׳ עֲטָרִין מִתְחַבְּרִין בְּדַעַת), and you already know (וּכְבָר יָדַעְתָּ), that from this Da’at (כִּי מִזֶּה הַדַּעַת), power is drawn to the Yesod of Ze’ir Anpin (נִמְשָׁךְ כֹּחַ לִיסוֹד דְּז״א), in order to give one spirit in the first union (כְּדֵי לְמֵיהַב חַד רוּחָא בְּבִיאָה רִאשׁוֹנָה), which is the secret of Binyamin (שֶׁהוּא סוֹד בִּנְיָמִין), as mentioned above (כַּנִּזְכָּר לְעֵיל). For this Da’at is drawn from the two Atarin [Crowns] (שֶׁזֶּה הַדַּעַת נִמְשָׁךְ מִב׳ עֲטָרִין), which are the secret of the two lower joints of the Chesed and Gevurah of Arich Anpin (שֶׁהֵם סוֹד ב׳ פְּרָקִין תַּתָּאִין שֶׁל חֶסֶד גְּבוּרָה דַאֲ״א), which are the secret of the shoulders (שֶׁהֵם סוֹד הַכְּתֵפַיִם). Therefore (וְלָזֶה), Moshe Rabbeinu, peace be upon him, blessed him and said (בֵּרַךְ מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם וְאָמַר): “And He dwells between his shoulders” (וּבֵין כְּתֵפָיו שָׁכֵן) (Deuteronomy 33:12), for from there is its source (כִּי מִשָּׁם מְקוֹרוֹ), and understand this (וְהָבֵן זֶה). And because the Netzach and Hod of Reisha Ila’ah [The Supernal Head] illuminate the Binah and Chokhmah of Ze’ir Anpin (וּלְהִיוֹת כִּי סוֹד נֵצַח הוֹד דְּרֵישָׁא עִלָּאָה הֵם מְאִירִים בְּבִינָה וּבְחָכְמָה דְז״א), therefore the secret of judgment spread forth in the forehead of Ze’ir Anpin, corresponding to the Mochin [Intellects] (לָכֵן נִתְפַּשֵּׁט בַּמֵּצַח דְז״א כְּנֶגֶד הַמּוֹחִין סוֹד הַדִּין), as mentioned in Idra Zuta, and this is its language (כַּנִּזְכָּר בָּאִדְּרָא זוּטָא וְזֶה לְשׁוֹנוֹ): “And it is called Metzach [Forehead], Netzach in consecutive letters” (וְאִתְקְרֵי מֵצַח נֵצַח בְּאַתְוָון רְצוּפִין) (Zohar Devarim 293a). And behold (וְהִנֵּה), it has been explained (נִתְבָּאֵר), that the four Mochin [Intellects], which are “the inheritance of his father and mother” (כִּי ד׳ מוֹחִין שֶׁהֵם אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ) (Zohar Vayikra 61b), together with the two hidden Atarin [Crowns] (וּב׳ עֲטָרִין גְּנוּזִים), surround the Mochin [Intellects] of Ze’ir Anpin from without (הֵם מַקִּיפִים לְמוֹחִין דְז״א מִבַּחוּץ). And afterward (וְאַחַר כָּךְ), the illuminations of these four Mochin [Intellects] became clothed (נִתְלַבְּשׁוּ הֶאָרוֹת אֵלּוּ הַד׳ מוֹחִין), not they themselves (וְלֹא הֵם בְּעַצְמָם), but only a certain illumination from them (רַק קְצָת הֶאָרָה מֵהֶם), and they became clothed within the Netzach, Hod, and Yesod of Binah (וְנִתְלַבְּשׁוּ בנה״י שֶׁל בִּינָה). And through this enclothement (וְעַל יְדֵי הִתְלַבְּשׁוּת זֶה), it follows (נִמְצָא), that when the Netzach, Hod, and Yesod of Binah entered into the Galgalta [Skull] of Ze’ir Anpin (כִּי כְּשֶׁנִּכְנְסוּ נה״י שֶׁל בִּינָה בְּגֻלְגַּלְתָּא דְז״א), then the illumination of the four Mochin [Intellects] entered into the Galgalta [Skull] of Ze’ir Anpin (אָז נִכְנְסוּ הֶאָרַת ד׳ מוֹחִין לְתוֹךְ גֻלְגַּלְתָּא דְז״א), but their essence remained in the secret of Ohr Makif [Surrounding Light] (אַךְ עִיקָרָם נִשְׁאֲרוּ בְּסוֹד אוֹר מַקִּיף). However (אָמְנָם), the two Atarin [Crowns] became clothed together (הַב׳ עֲטָרִין נִתְלַבְּשׁוּ יַחַד), within the Yesod of Binah (בְּתוֹךְ יְסוֹד שֶׁל בִּינָה).

And behold (וְהִנֵּה), corresponding to these two states of existence (כְּנֶגֶד אֵלּוּ ב׳ מְצִיאוּיוֹת), namely the aspect of four Mochin [Intellects] (שֶׁהֵם בְּחִינוֹת ד׳ מוֹחִין), and the aspect of only three when they are within (וּבְחִינוֹת ג׳ בִּלְבַד בִּהְיוֹתָם בִּפְנִים), therefore there are two Shin letters upon the Tefillin (לָכֵן הָיוּ ב׳ שִׁינִין בַּתְּפִלִּין), one of four branches and one of three branches (אֶחָד שֶׁל ד׳ וְאֶחָד שֶׁל ג׳). However, the order of their entrance was (אָמְנָם סֵדֶר כְּנִיסָתָם הָיָה): first Chokhmah entered into Netzach (כִּי תְּחִלָּה נִכְנְסָה הַחָכְמָה בְּנֵצַח), afterward Binah into Hod (וְאַחַר כָּךְ הַבִּינָה בְּהוֹד), and afterward the two Atarin [Crowns] into Yesod (וְאַחַר כָּךְ הַב׳ עֲטָרִין בִּיסוֹד). And the reason is (וְהַטַּעַם), because concerning Netzach and Hod it is said (כִּי לְעוֹלָם נֵצַח הוֹד עֲלַיְיהוּ אִתְמַר): “and the horns were high, and one was higher than the other” (וְהַקְּרָנַיִם גְּבֹהוֹת וְהָאַחַת גְּבֹהָה מֵחֲבִרְתָּהּ) (Daniel 8:3), for the existence of the Netzach of Arich Anpin and of the Binah of Tiferet (כִּי מְצִיאוּת הַנֵּצַח שֶׁל אֲ״א וְשֶׁל הַבִּינָה שֶׁל ת״ת), all of them are shorter than Hod (כֻּלָּם הֵם יוֹתֵר קְצָרִים מִן הַהוֹד), and in this manner they are found to be higher than Hod (וּבְאֹפֶן זֶה נִמְצָא שֶׁהֵם גְּבוֹהוֹת מִן הַהוֹד). And the secret of the matter is (וְסוֹד הָעִנְיָן), that Netzach is always in the secret of Tiferet (כִּי הַנֵּצַח הוּא לְעוֹלָם בְּסוֹד ת״ת), and Hod is in the secret of Malkhut (וְהַהוֹד בְּסוֹד מַלְכוּת). And behold (וְהִנֵּה), when Binah extended its Netzach downward (כְּשֶׁהַבִּינָה הִמְשִׁיכָה אֶת הַנֵּצַח שֶׁבָּהּ לְמַטָּה), it extended only until the Tabura DeLiba [Navel of the Heart] of Ze’ir Anpin (לֹא הִמְשִׁיכָה אֶלָּא עַד טַבּוּרָא דְלִבָּא דְז״א), and this is the secret of a short strap whose measure extends only to the chest (וְהוּא סוֹד רְצוּעָה קְצָרָה שֶׁשִּׁעוּרָהּ עַד הֶחָזֶה), for it is for the sake of Ze’ir Anpin (כִּי הוּא לְצוֹרֶךְ ז״א), and therefore there is its principal place of existence (וְלָכֵן שָׁם עִיקַר מְצִיאוּתוֹ), for from there and below is the realm of Malkhut, as is known (כִּי מִשָּׁם וּלְמַטָּה מְצִיאוּת הַמַּלְכוּת כַּנּוֹדָע). Then the Hod of Binah spread forth (וְאָז נִתְפַּשְּׁטָה הוֹד שֶׁל הַבִּינָה), in order to complete the existence of Malkhut (לְהַשְׁלִים מְצִיאוּת שֶׁל מַלְכוּת), and it extended until the Hod of Ze’ir Anpin (וְנִתְפַּשְּׁטָה עַד הוֹד דְז״א), for it is the secret of Binah (כִּי הוּא סוֹד הַבִּינָה), and it continued until the Binah of Malkhut (וְנִמְשְׁכָה עַד הַבִּינָה שֶׁל מַלְכוּת), and because it reaches completion at the navel (וּלְפִי שֶׁבַּטִּיבּוּרָא שָׁלִים), therefore its measure extends to the navel (לָכֵן שִׁעוּרָא עַד טִיבּוּרָא). However (אָמְנָם), this is the explanation of the statement, “and the spreading of Binah extends until Hod” (זֶהוּ בֵּיאוּר אוֹמְרוֹ וְהִתְפַּשְּׁטוּת דְּבִינָה עַד הוֹד), for this indicates that its Hod is what extended beyond the measure of Netzach (כִּי זֶה מוֹרֶה שֶׁהַהוֹד שֶׁבָּהּ הוּא אֲשֶׁר נִתְפַּשְּׁטָה יוֹתֵר מִשִּׁעוּר נֵצַח), and this is what was explained in the Tikkunim, daf 9, concerning the secret of the straps (וְזֶהוּ מַה שֶּׁנִּתְבָּאֵר בַּתִּיקּוּנִים דַּף ט׳ בְּסוֹד הָרְצוּעוֹת). It follows (נִמְצָא), that the strap of Netzach is short (כִּי רְצוּעַת נֵצַח הִיא קְצָרָה), while the straps of Hod are long (וּרְצוּעוֹת הוֹד אֲרֻכּוֹת). And even though in Ra’aya Meheimna, Parashat Pinchas, daf 221a, it is stated that the right strap is long and the left is short (וְאַף עַל פִּי שֶׁבְּרַעְיָא מְהֵימְנָא פָּרָשַׁת פִּינְחָס דַּף רכ״א נֶאֱמַר כִּי שֶׁל יָמִין הִיא אֲרֻכָּה וְשֶׁל שְׂמֹאל קְצָרָה), this is not a difficulty (אֵין זוֹ קוּשְׁיָא), for there it is from the perspective of the one who puts them on (כִּי שָׁם בִּבְחִינַת הַמַּנִּיחַ), but from the perspective of Binah (אַךְ בִּבְחִינַת הַבִּינָה), it is found that her right is the left (נִמְצָא כִּי הַיָּמִין שֶׁלָּהּ הוּא הַשְּׂמֹאל), and likewise the opposite (וְכֵן לְהֵפֶךְ). And it follows from this (וְנִמְצָא מִזֶּה), that the Moach [Brain] which is clothed within the Netzach of Binah (כִּי הַמּוֹחַ שֶׁהַמִּתְלַבֵּשׁ בְּנֵצַח הַבִּינָה), is the one that enters first into Ze’ir Anpin (הוּא אֲשֶׁר נִכְנָס תְּחִלָּה בְּז״א), and afterward Binah (וְאַחַר כָּךְ הַבִּינָה), and afterward the Yesod (וְאַחַר כָּךְ הַיְסוֹד). And this is the meaning of what is written in Parashat Ha’azinu (וְזֶהוּ שֶׁכָּתוּב בְּפָרָשַׁת הַאֲזִינוּ) (Zohar Ha’azinu 289b): “This Chokhmah was engraved and brought forth and became one Moach” (אִתְגְּלִיף הַאי חָכְמְתָא וְאַפִּיק וְאִתְעֲבִיד חַד מוֹחָא), and this corresponds to Chokhmah (וְזֶהוּ כְּנֶגֶד חָכְמָה). Afterward it says, “This Chokhmah was engraved” (אַחַר כָּךְ אָמַר אִתְגְּלִיף הַאי חָכְמְתָא), and this is the secret of “the inheritance of his father and mother” (וְהוּא סוֹד אַחְסַנְתֵּיהּ דְּאָבוּי וְאִמֵּיהּ), which is the Chokhmah within Binah (שֶׁהִיא חָכְמָה שֶׁבְּבִינָה), and it becomes Binah in the Head of Ze’ir Anpin (וְנַעֲשֵׂית בִּינָה בְּרֵישָׁא דְז״א). And afterward the two Atarin [Crowns] entered (וְאַחַר כָּךְ נִכְנְסוּ ב׳ עֲטָרִין), and this is the meaning of the statement, “That other one, that illumination” (וְזֶהוּ אוֹמְרוֹ הַהוּא אָחֳרָא הַהוּא נְהִירוּ). And know (וּדַע), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that there are three stages for Ze’ir Anpin and Nukvah (כִּי ג׳ בְּחִינוֹת לְזו״ן): one is the first Ibbur [Gestation], while it is three within three (אֶחָד הוּא עִבּוּר רִאשׁוֹן בִּהְיוֹתוֹ תְּלַת גּוֹ תְּלַת), afterward when it emerges outward (וְאַחַר כָּךְ בְּצֵאתוֹ לַחוּץ), and afterward from nine years and upward, the secret of the second Ibbur [Gestation] (וְאַחַר כָּךְ מִתֵּשַׁע שָׁנִים וָמַעְלָה סוֹד עִיבּוּר שֵׁנִי), in order to give it Mochin [Intellects] (לָתֵת לוֹ מוֹחִין). And we have already explained (וּכְבָר בֵּאַרְנוּ), that during the first Ibbur [Gestation] (כִּי בִּהְיוֹתוֹ בְּעִיבּוּר רִאשׁוֹן), it was “three included within three” (אָז הָיָה תְּלַת כְּלִילָן בִּתְלַת), and Malkhut was the fourth to them (וּמַלְכוּת ד׳ רְבִיעִית לְאֵלּוּ), in the secret of the Tiferet, Netzach, Hod, and Yesod of Arich Anpin (בְּסוֹד תנה״י דַאֲרִיךְ אַנְפִּין).

And I shall explain the matter to you well (וַאֲבָאֵר לְךָ הָעִנְיָן הֵיטֵב), for in this first Ibbur [Gestation] it has three aspects (כִּי בָּזֶה הָעִיבּוּר רִאשׁוֹן יֵשׁ לוֹ ג׳ בְּחִינוֹת), and all of them are one (וְכֻלָּם אֶחָד), For we explained above (כִּי בֵּאַרְנוּ לְעֵיל), that Malkhut is alluded to in the lower joint of the Hod of Arich Anpin (שֶׁהַמַּלְכוּת רְמוּזָה בַּפֶּרֶק תַּחְתּוֹן שֶׁל הוֹד דַאֲ״א), and in this aspect it is said (וּבִבְחִינָה זוֹ נֶאֱמַר), that Ze’ir Anpin is alone a small Vav included within three (כִּי ז״א הוּא לְבַד ו׳ זְעֵירָא כָּלוּל בְּג׳), and Malkhut is the fourth to it (וּמַלְכוּת ד׳ רְבִיעִית לוֹ). For Ze’ir Anpin is in the secret of Tiferet, Netzach, Hod, and Yesod of Arich Anpin (כִּי ז״א הוּא בְּסוֹד תנה״י דַאֲ״א), and within these are included all the extremities of Tiferet (וּבְאֵלּוּ כְּלוּלִים כָּל הַקְּצָווֹת ת״ת), and Malkhut is the fourth aspect in Hod (וּמַלְכוּת ד׳ רְבִיעִית בְּהוֹד), and even though only half of Hod belongs to her (וְאַף עַל פִּי שֶׁחֲצִי שֶׁל הוֹד לְבַד הוּא שֶׁלָּהּ), nevertheless we attribute all of it to Malkhut (עִם כָּל זֹאת מְכַנִּים אָנוּ הַכֹּל אֶל מַלְכוּת). Another aspect (עוֹד בְּחִינָה אַחֶרֶת), and it is when Netzach and Hod are divided into six joints (וְהִיא כַּאֲשֶׁר נֶחְלַק נֵצַח הוֹד לְשִׁשָּׁה פְּרָקִין), as mentioned above (כַּנִּזְכָּר לְעֵיל), and the two upper joints remained above (וְהַשְּׁנֵי פְּרָקִין עִלָּאִין נִשְׁאֲרוּ לְמַעְלָה), in the place of the breasts of Binah (בִּמְקוֹם הַדַּדִּין שֶׁל הַבִּינָה), as mentioned above (כַּנִּזְכָּר לְמַעְלָה). Behold, four joints remained below (הִנֵּה נִשְׁאֲרוּ ד׳ פְּרָקִין לְמַטָּה), and Tiferet and Yesod, behold they are six (וְהַת״ת וְהַיְסוֹד הֲרֵי הֵם ו׳), corresponding to its six extremities (כְּנֶגֶד הַשֵּׁשׁ קְצָווֹת שֶׁלּוֹ), and Malkhut was below at the end of the final joint of Hod (וּמַלְכוּת הָיְתָה לְמַטָּה בְּסוֹף פֶּרֶק הָאַחֲרוֹן שֶׁל הוֹד), behold seven (הֲרֵי ז׳), the six extremities of Ze’ir Anpin (שֵׁשׁ קְצָווֹת ז״א), and Malkhut is the seventh (וּמַלְכוּת ז׳). Another third aspect (עוֹד בְּחִינָה שְׁלִישִׁית), and it is that I have already informed you (וְהוּא כִּי כְּבָר הוֹדַעְתִּיךָ), that the child has Mochin [Intellects] while it is in its mother’s womb (כִּי הַתִּינוֹק יֵשׁ לוֹ מוֹחִין בִּהְיוֹתוֹ בִּמְעֵי אִמּוֹ), except that they are drawn as though they were not (רַק שֶׁנִּמְשָׁכִים כְּלֹא הָיוּ), because they are not fit to bring forth (לְפִי שֶׁאֵינָם רְאוּיִים לְהוֹצִיא), but nevertheless, if we count them (אַךְ עִם כָּל זֹאת אִם נִמְנֶה אוֹתָם), they will be nine (יִהְיוּ ט׳). In this manner (בְּאֹפֶן זֶה): for we explained above (כִּי בֵּאַרְנוּ לְעֵיל), that from the first joints of Netzach (כִּי פְּרָקִין נֵצַח הָרִאשׁוֹנִים), Chesed and Netzach of Ze’ir Anpin came into being (נִתְהַוּוּ חֶסֶד וְנֵצַח דְז״א), and from the upper joints of Hod (וּמִפְּרָקִין עִלָּאִין דְהוֹד), Gevurah and Hod came into being for Ze’ir Anpin (נִתְהַוּוּ גְּבוּרָה וְהוֹד לְז״א), and from the lower joint of Netzach (וּמִפִּרְקָא תַּתָּאָה דְנֵצַח), Tiferet and Yesod of Ze’ir Anpin came into being (נִתְהַוּוּ ת״ת וִיסוֹד דְז״א), behold they are six (הֲרֵי הֵם ו׳), And from the lower joint of Hod, Malkhut came into being (וּמִן הַתַּחְתּוֹן דְהוֹד נִתְהַוָּה מַלְכוּת), behold seven (הֲרֵי ז׳), Tiferet and Yesod of Ze’ir Anpin remained (נִשְׁאֲרוּ ת״ת וִיסוֹד דְז״א), from which Chokhmah and Binah of Ze’ir Anpin came into being (שֶׁמִשָּׁם נִתְחַוּוּ חָכְמָה וּבִינָה דְז״א), behold nine (הֲרֵי ט׳). However, if we evaluate all of these aspects together (אָמְנָם אִם נַעֲרִיךְ כָּל אֵלּוּ הַבְּחִינוֹת), they are eighteen (הֵם י״ח), corresponding to the Eighteen Worlds (כְּנֶגֶד חַ״י הָעוֹלָמִים), however all of these aspects are one (אָמְנָם כָּל אֵלּוּ הַבְּחִינוֹת הֵם אֶחָד). However (אָמְנָם), what was not present here was the third Moach, called the Da’at of Ze’ir Anpin (מַה שֶּׁלֹּא הָיָה כָּאן סוֹד הַמּוֹחַ הַג׳ הַנִּקְרָא דַּעַת דְז״א), for a minor possesses no Da’at until thirteen years (כִּי הַקָּטָן אֵין בּוֹ דַּעַת עַד י״ג שָׁנִים). And the secret of the matter is (וְסוֹד הָעִנְיָן), that his intercourse is not yet considered intercourse (כִּי עֲדַיִן אֵין בִּיאָתוֹ בִּיאָה), and therefore there is no need for Da’at (וְאֵין צוֹרֶךְ לְדַעַת), for Da’at is that which joins and unites Chokhmah and Binah (כִּי הַדַּעַת הוּא הַמְחַבֵּר וְהַמְזַוֵּג חָכְמָה וּבִינָה), and since he is not fit to generate offspring (וְכֵיוָן שֶׁאֵין רָאוּי לְהוֹלִיד), there is no need for it (אֵין צוֹרֶךְ אֵלָיו). And all of these aspects exist while he is in his mother's womb (וְכָל בְּחִינוֹת אֵלּוּ הֵם בִּהְיוֹתוֹ בִּמְעֵי אִמּוֹ), however the secret of the half of the Yesod of Reisha Ila’ah [The Supernal Head] (אָמְנָם סוֹד חֲצִי יְסוֹד דְּרֵישָׁא עִלָּאָה), which reaches the portion of the half of the Tiferet of Arich Anpin (הַמַּגִּיעַ אֶל חֵלֶק חֲצִי ת״ת דַאֲ״א), remains there as the Keter of Ze’ir Anpin (הוּא נִשְׁאָר שָׁם בְּסוֹד כֶּתֶר לְז״א), and through this everything has been explained (וּבָזֶה נִתְבָּאֵר הַכֹּל). However, from where did the throat of Ze’ir Anpin come into being? (אָמְנָם סוֹד הַגָּרוֹן שֶׁל ז״א מֵהֵיכָן נִתְהַוָּה), and the matter is as follows (וְהָעִנְיָן הוּא), for we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that the two upper joints of the Netzach and Hod of Arich Anpin (כִּי ב׳ פְּרָקִין עִלָּאִין דְּנֵצַח הוֹד דַאֲ״א), ascended above into Abba, in the place of the breasts (נִתְעַלּוּ לְמַעְלָה בְּאַבָּא בִּמְקוֹם הַדַּדִּין). And know (וּדַע), that forever they remain there (כִּי לְעוֹלָם וָעֶד נִשְׁאֲרוּ שָׁם), just as a woman's breasts remain there forever (כְּמוֹ דַּדֵּי הָאִשָּׁה שֶׁנִּשְׁאֲרִים שָׁם לְעוֹלָם). And these two joints (וְאֵלּוּ הַב׳ פְּרָקִין), from the very first moment before the limbs of Ze’ir Anpin came into being (מִן הָעֵת הָרִאשׁוֹן קֹדֶם שֶׁנִּתְהַוּוּ אֵיבְרֵי ז״א), ascended to the place of the breasts (נִתְעַלּוּ הֵם בִּמְקוֹם הַדַּדִּין), corresponding to the blood of a woman which ascends upward and is transformed into milk at the beginning of pregnancy (דּוּגְמַת דַּם הָאִשָּׁה שֶׁמִּסְתַּלֶּק לְמַעְלָה וּמִתְהַפֵּךְ לְחָלָב בָּאִשָּׁה בְּעֵת הַהֵרָיוֹן בַּתְּחִלָּה), and not after she gives birth (וְלֹא אַחַר שֶׁיּוֹלֶדֶת). And behold (וְהִנֵּה), the Yesod remained below for the sake of Ze’ir Anpin and its gestation (הַיְסוֹד נִשְׁאַר לְמַטָּה לְצוֹרֶךְ ז״א לְעִבּוּר שֶׁלּוֹ), as is known (כַּנּוֹדָע), for the location of the Yesod is between the two upper joints of Netzach and Hod (כִּי מְצִיאוּת הַיְסוֹד הוּא בֵּין שְׁנֵי פְּרָקִין עִלָּאִין דְּנֵצַח הוֹד). And it follows (וְנִמְצָא), that when the two joints of Netzach and Hod ascended to the place of the breasts (כִּי בְּהִתְעַלּוֹת ב׳ פְּרָקִין דְּנֵצַח הוֹד בִּמְקוֹם הַדַּדִּין), the place between them was left lacking (נִשְׁאַר חָסֵר אוֹתוֹ הַמָּקוֹם שֶׁבֵּינֵיהֶם), for there is the place of the true Yesod (שֶׁשָּׁם מְקוֹם הַיְסוֹד הָאֲמִתִּי), and now a vacant space remained (וְעַתָּה נִשְׁאַר חָלָל). However (אָמְנָם), through the power of that illumination that had originally been there in the Yesod (מִכֹּחַ אוֹתָהּ הַהֶאָרָה שֶׁהָיָה שָׁם הַיְסוֹד בַּתְּחִלָּה), from there the throat of Ze’ir Anpin came into being (מִשָּׁם נִתְהַוָּה גָּרוֹן דְז״א), and from there its existence began (וּמִשָּׁם הִתְחִיל מְצִיאוּתוֹ). And this is the voice that emerges from within the Shofar (וְזֶהוּ קוֹל דְּנָפִיק מִגּוֹ שׁוֹפָר), for there it exists only in the secret of Air (כִּי שָׁם הוּא בְּסוֹד אֲוִיר בִּלְבַד), in the secret of a voice composed of three elements: Water, Fire, and Air (בְּסוֹד קוֹל כָּלוּל מִג׳ מַיִם אֵשׁ אֲוִיר), which emerges from the throat and from there spreads downward (הַיּוֹצֵא מִן הַגָּרוֹן וּמִשָּׁם מִתְפַּשֵּׁט לְמַטָּה), and understand this (וְהָבֵן זֶה). However (אָמְנָם), because this throat came into being from that void between the two upper joints of Netzach and Hod (לְפִי שֶׁסוֹד גָּרוֹן זֶה נִתְהַוָּה מֵאוֹתוֹ הֶחָלָל שֶׁבֵּין ב׳ פְּרָקִין דְּנֵצַח הוֹד הָעֶלְיוֹנִים), therefore our Sages of blessed memory said (לָכֵן אָמְרוּ חֲזַ״ל): “If a slain person is found in the land—from the place that makes him a void, namely from his neck” (כִּי יִמָּצֵא חָלָל בָּאֲדָמָה מִמָּקוֹם שֶׁעוֹשֶׂה אוֹתוֹ חָלָל מִצַּוָּארוֹ) (Sotah 45b). And because the neck is called a void (וּלְפִי שֶׁסוֹד הַצַּוָּאר נִקְרָא חָלָל), having been created from that void (שֶׁנִּבְרָא מִזֶּה הֶחָלָל), therefore they designated the neck by the name “void” (לָכֵן כִּנּוּ הַצַּוָּאר בְּשֵׁם חָלָל). And behold (וְהִנֵּה), when he emerges from his mother's womb (בְּצֵאתוֹ מִמְּעֵי אִמּוֹ), he still remains as before until nine years of age (אָז עֲדַיִן הוּא כְּמִתְחִלָּה עַד ט׳ שָׁנִים), except that he must enlarge and perfect his limbs (רַק כִּי הוּא צָרִיךְ לְהַגְדִּיל אֵיבָרָיו וּלְתַקְּנָם). And corresponding to these nine Sefirot that we counted (וּכְנֶגֶד ט׳ סְפִירוֹת אֵלּוּ שֶׁמָּנִינוּ), are nine years (הֵם ט׳ שָׁנִים), during which his intercourse is not considered intercourse (שֶׁאֵין בִּיאָתוֹ בִּיאָה), for during these nine years he must enlarge and perfect all these nine aspects mentioned above (כִּי אֵלּוּ הַט׳ שָׁנִים צָרִיךְ שֶׁיַּגְדִּיל וִיתַקֵּן כָּל הַט׳ הַנִּזְכָּרִים), and afterward Mochin [Intellects] fit for procreation will come (וְאַחַר כָּךְ יָבֹאוּ מוֹחִין רְאוּיִים לְהוֹלָדָה). And behold (וְהִנֵּה), during the first two years, which are the period of nursing, as is known (בִּשְׁנֵי שָׁנִים הָרִאשׁוֹנִים שֶׁהֵם זְמַן הַיְנִיקָה כַּנּוֹדָע), he draws the secret of the milk from those two upper joints of the Netzach and Hod of Arich Anpin (אָז מוֹשֵׁךְ סוֹד הֶחָלָב מֵאוֹתָם ב׳ פְּרָקִין עִלָּאִין מִנֵּצַח הוֹד דַאֲ״א), which remain in the breasts of Binah (הַנִּשְׁאָרִים בְּדַדֵּי הַבִּינָה), and through that nursing (וְעַל יְדֵי אוֹתָהּ הַיְנִיקָה), his two Mochin [Intellects], Chokhmah and Binah, are enlarged (נִגְדָּלִים ב׳ מוֹחִין שֶׁלּוֹ חָכְמָה וּבִינָה), for he does not yet possess Da’at, as mentioned above (כִּי דַּעַת אֵין לוֹ עֲדַיִן כַּנִּזְכָּר). However (אָמְנָם), because he does not yet possess the secret of Da’at (לְפִי שֶׁאֵין לוֹ עֲדַיִן סוֹד דַּעַת), it is impossible properly to perfect the reality of his Moach [Brain] of Chokhmah (אִי אֶפְשָׁר לְתַקֵּן הֵיטֵב מְצִיאוּת מוֹחַ חָכְמָה שֶׁבּוֹ), since Da’at is not yet within him to unite Chokhmah and Binah (אַחַר שֶׁהַדַּעַת אֵין בּוֹ עֲדַיִן לְזַוֵּג חָכְמָה וּבִינָה), therefore the principal rectification at this stage is the rectification of the Moach of Binah alone (לָכֵן עִיקַר הַתִּקּוּן הַזֶּה הוּא סוֹד תִּקּוּן מוֹחַ הַבִּינָה לְבַדָּהּ). But through it are rectified the thirty-two Paths of Chokhmah (אַךְ מִמֶּנָּה מִתְתַּקְּנִים סוֹד ל״ב נְתִיבוֹת חָכְמָה), after they are within Binah (אַחַר הֱיוֹתָם בְּבִינָה), for then they are called the thirty-two Elohim of Ma’aseh Bereshit [the Work of Creation] (כִּי אָז הֵם נִקְרָאִים שָׁם ל״ב אֱלֹהִים דְּמַעֲשֵׂה בְּרֵאשִׁית), and from them are drawn the thirty-two teeth (וּמֵהֶם נִמְשָׁכִים ל״ב שִׁנַּיִם), and this is the secret of the growth of the teeth in the infant during the first two years (וְזֶהוּ סוֹד הַגְדָּלַת שִׁנַּיִם לַתִּינוֹק בִּב׳ שָׁנִים הָרִאשׁוֹנִים). However, after two years there is no further need for nursing (אָמְנָם אַחַר ב׳ שָׁנִים אֵין צוֹרֶךְ עוֹד לִינִיקָה), after his Mochin [Intellects] have been rectified for growth alone (אַחַר שֶׁנִּתְתַּקְּנוּ מוֹחִין שֶׁלּוֹ בְּסוֹד הַגְדָּלָה בִּלְבַד), even though they are not yet fit for procreation (אַף עַל פִּי שֶׁאֵינָם רְאוּיִים לְהוֹלִיד). And then (וְאָז), from the power of that nursing which has already passed (מֵאוֹתוֹ כֹּחַ הַיְנִיקָה שֶׁעָבְרָה), he draws strength into Ze’ir Anpin through the seven lower Sefirot (הוּא מוֹשֵׁךְ כֹּחַ בְּז״א בְּז׳ סְפִירוֹת תַּחְתּוֹנוֹת), which are the six extremities within him (שֶׁהֵם ו׳ קְצָווֹת שֶׁבּוֹ), and together with Malkhut they become seven (וְהַמַּלְכוּת הֲרֵי ז׳). And then (וְאָז), all seven are found there (נִמְצָא כָּל אֵלּוּ הַז׳), and corresponding to them seven additional years are required (וּכְנֶגְדָּם צָרִיךְ ז׳ שָׁנִים אֲחֵרוֹת), making nine years in total (הֲרֵי ט׳ שָׁנִים), and then all of them have already grown (וְאָז כְּבָר הִגְדִּילוּ כֻלָּם). And after they have all grown (וְאַחַר שֶׁגָּדְלוּ כֻלָּם), the Yesod of Reisha Ila’ah [The Supernal Head] also extends into all of them (גַּם יְסוֹד דְּרֵישָׁא עִלָּאָה נִמְשָׁךְ בְּכֻלָּם), and then they become complete and fit for the Mochin [Intellects] of procreation (וְאָז נִשְׁלְמוּ וְהָיוּ רְאוּיִים לְמוֹחִין הַהוֹלָדָה), and then a second Ibbur [Gestation] is required for these Mochin [Intellects], and his intercourse is considered intercourse (וְאָז צָרִיךְ עִיבּוּר שֵׁנִי לְמוֹחִין אֵלּוּ וּבִיאָתוֹ בִּיאָה). However, regarding the Mochin [Intellects] that come to the child from the age of nine years and upward until the completion of thirteen years (אָמְנָם בְּעִנְיַן הַמּוֹחִין הַבָּאִים לַתִּינוֹק בִּהְיוֹתוֹ מִנִּמְנַן ט׳ שָׁנִים וָמַעְלָה עַד תַּשְׁלוּם י״ג), at which point he is called a complete man in every respect (שֶׁאָז נִקְרָא אָדָם שָׁלֵם לְכָל דָּבָר), behold there are in between four years corresponding to the four Mochin [Intellects] (וְהִנֵּה יֵשׁ בֵּינְתַיִם ד׳ שָׁנִים כְּנֶגֶד ד׳ מוֹחִין). And we shall explain one matter (וּנְבָאֵר עִנְיָן אֶחָד), for we already know (כִּי כְּבָר יָדַעְנוּ), that during these nine years this child grew through the secret of the milk (שֶׁהַט׳ שָׁנִים אֵלּוּ הִגְדִּיל קָטָן זֶה מִסּוֹד הֶחָלָב), during the first two years (בִּב׳ שָׁנִים הָרִאשׁוֹנִים). And we explained (וּבֵאַרְנוּ), that the secret of the thirty-two teeth of the child, which grow through the milk that it nurses during the first two years (כִּי סוֹד הַל״ב שִׁנַּיִם שֶׁל הַתִּינוֹק נִגְדָּלִים עַל יְדֵי חָלָב שֶׁיּוֹנֵק בִּב׳ שָׁנִים הָרִאשׁוֹנִים), is the secret of the verse: “and the whiteness of teeth from milk” (הוּא סוֹד הַפָּסוּק וּלְבֶן שִׁנַּיִם מֵחָלָב) (Genesis 49:12), and understand this (וְהָבֵן זֶה). And these teeth are in the secret of the child, namely the rectification of the Mochin [Intellects] (וְהַשִּׁנַּיִם אֵלּוּ הֵם בְּסוֹד הַתִּינוֹק תִּקּוּן הַמּוֹחִין), for from there they are drawn, as mentioned above (כִּי מִשָּׁם נִמְשָׁכִים כַּנִּזְכָּר לְעֵיל), and afterward the remaining seven years until the completion of nine, as mentioned above (וְאַחַר כָּךְ שְׁאָר הַז׳ עַד ט׳ כַּנִּזְכָּר). And all of this is beneficial only for himself at first, for his limbs and his body (וְכָל זֶה אֵינוֹ מוֹעִיל רַק לְעַצְמוֹ תְּחִלָּה אֵיבָרָיו וְגוּפוֹ), but after he has grown (אַךְ אַחַר שֶׁגָּדַל), his Mochin [Intellects] must be rectified (אָז צָרִיךְ שֶׁיִּתְתַּקְּנוּ מוֹחִין שֶׁלּוֹ), from the Mochin [Intellects] of Abba and Imma themselves (מִסּוֹד מוֹחִין דְּאַבָּא וְאִמָּא עַצְמָם), which are drawn from the Chesed and Gevurah of Arich Anpin (הַנִּמְשָׁכִים מֵחֶסֶד גְּבוּרָה שֶׁל אֲ״א), and through this (וּבָזֶה), his Mochin [Intellects] become capable of procreation (יוּכְלוּ הַמּוֹחִין שֶׁלּוֹ לְהוֹלִיד), and of bringing forth souls corresponding to Abba and Imma themselves (וּלְהוֹצִיא נְשָׁמוֹת דּוּגְמַת אַבָּא וְאִמָּא עַצְמָם), who produced a son and a daughter (שֶׁהוֹלִידוּ בֵּן וּבַת). However, to accomplish this (אָמְנָם לַעֲשׂוֹת זֶה), a second Ibbur [Gestation] is required (צָרִיךְ עִיבּוּר שֵׁנִי), so that Imma Ila’ah [Supernal Mother] becomes impregnated from them (שֶׁתִּתְעַבֵּר אמא עילאה מֵהֶם), and then its Mochin [Intellects] will be rectified (וְאָז יְתֻקְּנוּ מוחין שֶׁלּוֹ). And this is the secret alluded to in Parashat Acharei Mot, daf 65b, concerning Imma Ila’ah [Supernal Mother] (וְזֶהוּ סוֹד הָרָמוּז בְּפָרָשַׁת אַחֲרֵי מוֹת דַּף ס״ה ב׳ בְּאִימָא), and this is its language (וְזֶה לְשׁוֹנוֹ): “And two sons whom Imma nursed, and she became impregnated from them, and brought them forth” (וְתַרֵין בְּנִין דְּיִינְקָא לְהוֹ אִימָא וְאִתְעַבְּרַת מִנַּיְיהוּ וְאַפִּיק לוֹן). And behold, this language is very difficult (וְהִנֵּה לָשׁוֹן זֶה קָשֶׁה מְאֹד), for how did it say at first, “Imma nursed them” (כִּי אֵיךְ אָמַר בַּתְּחִלָּה, יינקא להו אימא), and afterward it said, “that she became impregnated from them” (וְאַחַר כָּךְ אָמַר דְּאִתְעַבְּרַת מִנַּיְיהוּ), for it should have said the opposite (כִּי הָיָה לוֹ לוֹמַר לְהֵפֶךְ), “that she became impregnated from them, and afterward nursed them” (דאתעברת מינייהו וְאַחַר כָּךְ ינקא להו). But this is a great secret (אַךְ זֶהוּ סוֹד גָּדוֹל), and it is as I have informed you (וְהוּא כְּמוֹ שֶׁהוֹדַעְתִּיךָ), that after the first nine years, when she nursed them (כִּי אַחַר ט' שָׁנִים הָרִאשׁוֹנִים דינקא להו), afterward she became impregnated from them a second time (אַחַר כָּךְ אתעברת מינייהו פַּעַם שֵׁנִית), to give them Mochin [Intellects] (לָתֵת לָהֶם מוחין), and afterward she brought forth the son (וְאַחַר כָּךְ אפיק לבן), and understand this (וְהָבֵן זֶה). And I shall first let you taste this secret below, among the lower beings (וְסוֹד זֶה אַטְעִמֶנּוּ לְךָ תְּחִלָּה לְמַטָּה [בתחתונים]), for “in the image of Elohim He made the man” (כִּי בְּצֶלֶם אלהים עָשָׂה אֶת הָאָדָם) (Genesis 9:6), and where have we found that a person returns to become gestated in his mother’s womb when he is thirteen years old (וְהֵיכָן מָצִינוּ כִּי הָאָדָם חוֹזֵר לְהִתְעַבֵּר בְּמֵעֵי אִמּוֹ, בִּהְיוֹתוֹ בֶּן י״ג שָׁנִים). But the matter is (אַךְ הָעִנְיָן הוּא), that I have already informed you (כִּי כְּבָר הוֹדַעְתִּיךָ), that the Neshamah [Soul] of a child younger than thirteen years cannot ascend above (שֶׁאֵין תִּינוֹק פָּחוֹת מִי״ג שָׁנִים, יְכוֹלָה נִשְׁמָתוֹ לַעֲלוֹת לְמַעְלָה), to make Mayin Nukvin [Feminine Waters] (לַעֲשׂוֹת מיין נוקבין). And behold, when he is thirteen years old (וְהִנֵּה בֶּן י״ג), then he ascends above every night and night (אָז עוֹלֶה לְמַעְלָה, בְּכָל לַיְלָה וָלַיְלָה), and Malkhut becomes impregnated from him (וּמִתְעַבֶּרֶת מִמֶּנּוּ הַמַּלְכוּת), in the secret of “new every morning” (בְּסוֹד חדשים לבקרים) (Lamentations 3:23), and then Malkhut actually becomes impregnated from him (וְאָז מִתְעַבֶּרֶת הַמַּלְכוּת מַמָּשׁ מִמֶּנּוּ), and through this Ibbur [Gestation] (וְעַל יְדֵי עִיבּוּר זֶה), she renews and rectifies his Mochin [Intellects] (מְחַדֵּשׁ וּמְתַקֵּן מוחין דיליה), which is his Neshamah [Soul] that dwells in the Moach [Brain] (שֶׁהִיא הַנְּשָׁמָה שֶׁלּוֹ הַיּוֹשֶׁבֶת בַּמּוֹחַ). And behold, exactly corresponding to this (וְהִנֵּה דּוּגְמַת זֶה מַמָּשׁ), there is the case of Ze’ir Anpin with its mother after thirteen years (יֵשׁ לְז״א עִם אִמּוֹ אַחַר י״ג שָׁנָה), for it cannot ascend and make Mayin Nukvin [Feminine Waters] (כִּי אֵינוֹ יָכוֹל לַעֲלוֹת וְלַעֲשׂוֹת מיין נוקבין), until it is nine years old and thirteen years old (עַד הֱיוֹתוֹ בֶּן ט׳ שָׁנִים וּבֶן י״ג), and there is no distinction between Ze’ir Anpin and the souls of the righteous (וְאֵין הֶפְרֵשׁ בֵּין ז״א לְנִשְׁמוֹת הַצַּדִּיקִים), except that the souls of the righteous make Mayin Nukvin [Feminine Waters] only at night (רַק כִּי נִשְׁמוֹת הַצַּדִּיקִים אֵינָם עוֹשִׂים מיין נוקבין, רַק בַּלֵּילוֹת), whereas Tiferet and Malkhut do so by night and by day (אַךְ ת״ת וּמַלְכוּת בַּלַּיְלָה וּבַיּוֹם). Therefore, in order that you may understand the matter well (לָכֵן כְּדֵי שֶׁתָּבִין הָעִנְיָן הֵיטֵב), I shall explain to you the secret of the Yichud [Unification] of Keri’at Shema [Recitation of the Shema] of Shacharit and Arvit (אֲבָאֵר לְךָ סוֹד יִחוּד קְרִיאַת שְׁמַע דְּשַׁחֲרִית וְעַרְבִית), and at the time of Hashkiveinu (וּבִזְמַן הַשְׁכִּיבֵנוּ), correctly (אֶל נָכוֹן), and also the reality of Mayin Nukvin [Feminine Waters], what their nature is (וְגַם מְצִיאוּת מַיִן נוּקְבִין מַה עִנְיָנָם). And we shall begin first with Malkhut and say (וְהוּא כִּי נַתְחִיל תְּחִלָּה מִמַּלְכוּת וְנֹאמַר): that from the time of nursing through the milk (כִּי מִזְּמַן הַיְנִיקָה עַל יְדֵי הֶחָלָב), Tiferet and Malkhut grew to their full measure (נִגְדְּלוּ תִּפְאֶרֶת וּמַלְכוּת כָּל צָרְכָּם), however in the matter of the Mochin [Intellects] (אַךְ בְּסוֹד הַמּוֹחִין), they were still lacking (הָיוּ עֲדַיִן חֲסֵרִים), and were not fit for union (וְלֹא הָיוּ רְאוּיִים לְבִיאָה). And you already know (וּכְבָר יָדַעְתָּ), that the souls of the righteous are from Beri’ah (כִּי נִשְׁמוֹת הַצַּדִּיקִים הֵם מִבְּרִיאָה), whereas the angels have their root in Yetzirah (אַךְ הַמַּלְאָכִים שָׁרְשָׁם מִיְצִירָה), which is the secret of the six extremities (שֶׁהֵם סוֹד הַשֵּׁשׁ קְצָווֹת), as is known (כַּנּוֹדָע), for in Yetzirah “there the six Sefirot make their nest” (כִּי בִּיצִירָה תַּמָּן מְקַנְּנִין שִׁית סְפִירָן). However (אָמְנָם), Malkhut has no need to become impregnated from these (אֵין צוֹרֶךְ בְּמַלְכוּת לְהִתְעַבֵּר מֵאֵלּוּ), since she already possesses the power of growth from the nursing within her six extremities (אַחַר שֶׁכְּבָר יֵשׁ לָהּ כֹּחַ הַגְדָּלָה מִן הַיְנִיקָה בְּשֵׁשׁ קְצָווֹת שֶׁלָּהּ), from which the angels derive their root (אֲשֶׁר מִשָּׁם שֹׁרֶשׁ הַמַּלְאָכִים). But the souls of the righteous, which are called Beri’ah (אַךְ נִשְׁמוֹת הַצַּדִּיקִים הַנִּקְרָאִים בְּרִיאָה), are the realm of the Mochin [Intellects]—Chokhmah, Binah, and Da’at (הֵם מְקוֹם הַמּוֹחִין חָכְמָה בִּינָה וָדַעַת), and therefore she must become impregnated from these (וְלָכֵן צְרִיכָה הִיא לְהִתְעַבֵּר מֵאֵלּוּ). After she already possesses the power of growth from the nursing (אַחַר שֶׁיֵּשׁ לָהּ כֹּחַ הַגְדָּלָה מִן הַיְנִיקָה), she now becomes impregnated from the souls of the righteous (עַתָּה תִּתְעַבֵּר מִנִּשְׁמוֹת הַצַּדִּיקִים), in order to ascend through them and receive the fitting Mochin [Intellects] (כְּדֵי לַעֲלוֹת עַל יָדָם לָקַחַת מוֹחִין הָרְאוּיִים), and this is the secret of the raising of Mayin Nukvin [Feminine Waters] through the souls (וְזֶהוּ סוֹד הַעֲלָאַת מַיִן נוּקְבִין עַל יְדֵי הַנְּשָׁמוֹת). And another reason, close to the previous one (וְעוֹד טַעַם אַחֵר קָרוֹב אֶל הַקּוֹדֵם), is that when Tiferet gives into her that “spirit which he leaves within her” (כִּי כְּשֶׁנּוֹתֵן בָּהּ הַת״ת אוֹתָהּ רוּחָא דְּשָׁבִיק בָּהּ), which is the secret of Mayin Nukvin [Feminine Waters] (שֶׁהוּא סוֹד מַיִן נוּקְבִין), behold she has the power to give only “one spirit” (הִנֵּה אֵין בָּהּ כֹּחַ לָתֵת רַק חַד רוּחָא), included from whatever exists in his power (כְּלִיל מִמַּה שֶּׁיֵּשׁ בְּכֹחוֹ) (Zohar Shemot 100a–b), which is from his six extremities (שֶׁהוּא מִשֵּׁשׁ קְצָווֹת שֶׁלּוֹ). For I have already informed you (שֶׁכְּבָר הוֹדַעְתִּיךָ), that within him there exists only the reality of the letter Vav of the Holy Name (שֶׁאֵין בּוֹ רַק מְצִיאוּת אוֹת ו׳ דְּשְׁמָא קַדִּישָׁא), however the Mochin [Intellects] come to him as an additional endowment from Abba and Imma (אַךְ הַמּוֹחִין בָּאִים לוֹ מִסּוֹד תּוֹסֶפֶת מֵאַבָּא וְאִמָּא), who are higher than him (שֶׁהֵם עֶלְיוֹנִים מִמֶּנּוּ). Therefore (וְלָכֵן), when he is by himself (כַּאֲשֶׁר הוּא לְבַדּוֹ), he does not possess the power to generate new souls (אֵין בּוֹ כֹּחַ לְהוֹלִיד נְשָׁמוֹת חֲדָשׁוֹת), and he possesses only the Mochin [Intellects] necessary for himself (וְאֵין בּוֹ רַק הַמּוֹחִין הַצְּרִיכִים לְעַצְמוֹ), and not for others (וְלֹא לַאֲחֵרִים). However, when he desires to generate new souls (אָמְנָם כַּאֲשֶׁר יִרְצֶה לְהוֹלִיד נְשָׁמוֹת חֲדָשִׁים), then an additional power of Mochin [Intellects] must come into him (אָז צָרִיךְ שֶׁיָּבוֹא בּוֹ תּוֹסֶפֶת כֹּחַ מוֹחִין), from those who are above him (מֵאוֹתָם שֶׁלְּמַעְלָה מִמֶּנּוּ), and then he is able to elevate souls and bestow merit upon others (וְאָז יָכוֹל לְהַעֲלוֹת נְשָׁמוֹת וְלִזְכּוֹת לַאֲחֵרִים), and this is the ascent of Mayin Nukvin [Feminine Waters] through the souls of the righteous to Malkhut (וְזֶהוּ עֲלִיַּית מַיִן נוּקְבִין עַל יְדֵי נִשְׁמוֹת הַצַּדִּיקִים לַמַּלְכוּת). However (אָמְנָם), the ascent of Mayin Nukvin [Feminine Waters] above (עֲלִיַּית מַיִן נוּקְבִין לְמַעְלָה), from Tiferet and Malkhut in order to unite Abba and Imma (מִת״ת וּמַלְכוּת לְזַוֵּג אַבָּא וְאִמָּא), follows the reasoning mentioned above (בְּעֵרֶךְ טַעַם הַנִּזְכָּר), for behold (כִּי הִנֵּה), when Chokhmah gives a spirit into Imma (הַחָכְמָה כַּאֲשֶׁר נָתַן רוּחָא בְּאִמָּא), in the secret of “that spirit which he places within her” (בְּסוֹד הַהוּא רוּחָא דְּשָׁדֵי בָהּ), it can only give from that which it possesses (אֵינוֹ יָכוֹל לָתֵת רַק מִמַּה שֶּׁיֵּשׁ בּוֹ). However (אָמְנָם), you already know (כְּבָר יָדַעְתָּ), that it possesses only the power of Chesed, Gevurah, and half of the Tiferet of Arich Anpin (כִּי אֵין בּוֹ רַק כֹּחַ חֶסֶד גְּבוּרָה וַחֲצִי ת״ת דַאֲ״א), and it has no grasp whatsoever in the Mochin [Intellects] of Arich Anpin (וְאֵין לוֹ תְּפִיסָה בְּמוֹחִין דַאֲ״א כְּלָל). And behold (וְהִנֵּה), in order to give the power of procreative intellect to Ze’ir Anpin (כְּדֵי לָתֵת כֹּחַ מוֹחַ הוֹלָדָה בְּז״א), it must first receive an addition from the Supernal Mocha [Brain] of Arich Anpin (צָרִיךְ שֶׁיְּקַבֵּל תְּחִלָּה בָּהּ תּוֹסֶפֶת מִן מוֹחָא עִלָּאָה דַאֲ״א), and then it will be able to give Ze’ir Anpin the power to generate souls (וְאָז יוּכַל לָתֵת כֹּחַ בְּז״א לְהוֹלִיד נְשָׁמוֹת). Therefore (וְלָכֵן), Tiferet and Malkhut, which are the secret of Mayin Nukvin [Feminine Waters], must first be aroused (צָרִיךְ שֶׁיִּתְעוֹרְרוּ תְּחִלָּה ת״ת וּמַלְכוּת סוֹד מַיִן נוּקְבִין), and then they receive from above, from the Mocha [Brain] of Arich Anpin (וְאָז יְקַבְּלוּ מִלְמַעְלָה מִמּוֹחָא דַאֲ״א), and it will be able to impart to them the power of procreative Mochin [Intellects] (וְיוּכַל לְמֵיהַב בְּהוֹן כֹּחַ מוֹחֵי הוֹלָדָה), to give to Ze’ir Anpin (לָתֵת לְז״א). However (אָמְנָם), the secret of how, through Tiferet and Malkhut, it can receive the addition of the Supernal Mocha [Brain] of Arich Anpin (סוֹד הַדָּבָר אֵיךְ עַל יְדֵי ת״ת וּמַלְכוּת אָז יְכוֹלָה לְקַבֵּל תּוֹסֶפֶת מוֹחָא עִלָּאָה דַאֲ״א), is a beautiful secret (הוּא סוֹד נָאֶה), for I have already informed you above (כִּי כְּבָר הוֹדַעְתִּיךָ לְעֵיל), that the union of Arich Anpin is in the secret of its Yesod (כִּי זִוּוּג אֲ״א הוּא בְּסוֹד הַיְסוֹד שֶׁבּוֹ), for it includes within itself the place of masculinity and femininity (כִּי הוּא כָּלוּל מִמְּקוֹם זַכְרוּת וּנְקֵבוּת), and it unites from itself and within itself without a female counterpart (וְהוּא מִזְדַּוֵּג מִינֵיהּ וּבֵיהּ בְּלִי נְקֵבָה). And you were also informed before this (וְגַם הוֹדַעְתִּיךָ קֹדֶם זֶה), that the Yesod of Arich Anpin is the Neshamah [Soul] of Ze’ir Anpin and Nukvah (כִּי הַיְסוֹד שֶׁל אֲ״א הוּא נְשָׁמָה לִזְעֵיר וְנוּקְבָה), and during the days of nursing (וּבִימֵי הַיְנִיקָה), that second Mocha [Brain], called the Binah of Ze’ir Anpin, spread forth (נִתְפַּשֵּׁט הַהוּא מוֹחָא תִּנְיָינָא הַנִּקְרָא בִּינָה דְז״א), for there is the Yesod of Arich Anpin (שֶׁשָּׁם הוּא יְסוֹד דַאֲ״א), and from there spread forth the thirty-two Elohim of Binah (וּמִשָּׁם נִתְפַּשְּׁטוּ ל״ב אֱלֹהִים שֶׁל בִּינָה), and they became the thirty-two teeth (וְנַעֲשׂוּ ל״ב שִׁנַּיִם). And afterward, until nine years of age (וְאַחַר כָּךְ עַד ט׳ שָׁנִים), it spread throughout all six extremities (נִתְפַּשֵּׁט בְּכָל הַשֵּׁשׁ קְצָווֹת), the male and Malkhut (הַזָּכָר וּמַלְכוּת), as mentioned above (כַּנִּזְכָּר לְמַעְלָה). However (אָמְנָם), through the elevation of Tiferet and Malkhut (עַל יְדֵי הַעֲלָאַת ת״ת וּמַלְכוּת), this Yesod of Arich Anpin ascends together with them (אָז עוֹלֶה עִמָּהֶם זֶה הַיְסוֹד שֶׁל אֲ״א), upward into Abba and Imma (עַד לְמַעְלָה בְּאַבָּא וְאִמָּא), and arouses the secret of the Supernal Moach [Brain] (וּמְעוֹרֵר סוֹד הַמּוֹחַ הָעֶלְיוֹן). And it gives power to Abba and Imma within the Mochin [Intellects] (וְנוֹתֵן כֹּחַ לְאַבָּא וְאִמָּא בַּמּוֹחִין), to bring forth a drop of intellectual essence (לְהוֹצִיא טִפַּת מוֹחַ), into the Mochin [Intellects] of Tiferet and Malkhut (בְּמוֹחִין דְּת״ת וּמַלְכוּת), so that they will be fit to generate offspring (שֶׁיִּהְיוּ רְאוּיִים לְהוֹלִיד), corresponding to what we explained regarding the Mayin Nukvin [Feminine Waters] of the souls of the righteous to Malkhut (דּוּגְמַת מַה שֶּׁבֵּאַרְנוּ בְּמַיִן נוּקְבִין דְּנִשְׁמַת הַצַּדִּיקִים אֶל מַלְכוּת). However (אָמְנָם), the power of the Supernal Mocha [Brain] of Arich Anpin itself does not descend to Abba and Imma (אֵין כֹּחַ מוֹחָא עִלָּאָה דַאֲ״א עַצְמוֹ יוֹרֵד עַד אַבָּא וְאִמָּא), for its exaltedness is exceedingly great (כִּי גָדְלָה מַעֲלָתוֹ עַד מְאֹד). But the secret of the matter is (אַךְ סוֹד הַדָּבָר), what we explained above in other places (מַה שֶּׁבֵּאַרְנוּ לְמַעְלָה בִּמְקוֹמוֹת אֲחֵרִים), that the entire revelation of the Mocha Setima’ah [Concealed Brain] of Arich Anpin is within the Dikna of Atika (כִּי סוֹד מוֹחָא סְתִימָאָה דַאֲ״א כָּל גִּלּוּיָיא הוּא בְּדִיקְנָא דְּעַתִּיקָא), and there are two Mazalot [Channels of Flow] there (וְשָׁם יֵשׁ שְׁנֵי מַזָּלוֹת), the eighth Mazal and the thirteenth Mazal (מַזָּל ח׳ וּמַזָּל י״ג). The eighth Mazal is Tiferet (הַשְּׁמִינִי הוּא ת״ת), and the thirteenth is Yesod (וְהַי״ג הוּא יְסוֹד), and the eighth Mazal is in the aspect of a male (וְהַמַּזָּל הַח׳ הוּא כְּעֵין זָכָר), and from there power comes to Abba (וּמִשָּׁם כֹּחַ לְאַבָּא), while the thirteenth Mazal is in the aspect of a female (וּמַזָּל הַי״ג הוּא כְּעֵין נוּקְבָא), and from there power comes to Imma (וּמִשָּׁם כֹּחַ לְאִמָּא). And then (וְאָז), through the ascent of the Yesod of Arich Anpin which spread into Tiferet and Malkhut (עַל יְדֵי עֲלִיַּית יְסוֹד דַאֲ״א שֶׁנִּתְפַּשֵּׁט בְּת״ת וּמַלְכוּת), the Supernal Moach [Brain] of Arich Anpin is aroused (מִתְעוֹרֵר מוֹחַ הָעֶלְיוֹן דַאֲ״א), and it bestows through the Da’at within it (וְהוּא מַשְׁפִּיעָם עַל יְדֵי הַדַּעַת שֶׁבּוֹ), namely from the eighth Mazal to the thirteenth Mazal (זֶהוּ מַזָּל הַח׳ לְמַזָּל הַי״ג). And then Abba and Imma take that drop (וְאָז לוֹקְחִים אוֹתָהּ הַטִּפָּה אַבָּא וְאִמָּא), and bequeath those Mochin [Intellects] to their children, Tiferet and Malkhut (וּמוֹרִישִׁין אוֹתָם מוֹחִין לִבְנֵיהֶם ת״ת וּמַלְכוּת). And through this you will also understand (וְגַם בָּזֶה תָּבִין), why a eunuch has no beard (כִּי הַסָּרִיס אֵין לוֹ זָקָן), for that Yesod arouses the Supernal Dikna [Beard] (לָכֵן הַיְסוֹד הַהוּא מְעוֹרֵר דִּיקְנָא עִלָּאָה), and understand this (וְהָבֵן זֶה).

And behold (וְהִנֵּה), through this Ibbur [Gestation], whereby Binah becomes impregnated from Tiferet and Malkhut (עַל יְדֵי עִיבּוּר זֶה שֶׁמִּתְעַבֶּרֶת הַבִּינָה מִן ת״ת וּמַלְכוּת), then the Mazala of the Dikna [Channel of Flow of the Beard] is aroused (וְאָז מִתְעוֹרֵר מַזָּלָא דְּדִיקְנָא), through the enclothement of Abba and Imma (בְּהִתְלַבְּשׁוּת אַבָּא וְאִמָּא), and they bequeath Mochin [Intellects] to their children (וּמוֹרִישִׁין מוֹחִין לִבְנַיְיהוּ). However, set your heart upon this and understand now the secret of the Tefillin according to their proper arrangement (אָמְנָם שִׂים לִבְּךָ וְהָבֵן עַתָּה סוֹד הַתְּפִלִּין עַל תְּכוּנָתָם), know (דַּע), that it has been explained above (כִּי נִתְבָּאֵר לְעֵיל), that the secret of the Tefillin is the two upper joints of the arms (כִּי סוֹד הַתְּפִלִּין הֵם שְׁנֵי פְּרָקִים עֶלְיוֹנִים שֶׁל הַזְּרוֹעוֹת), which are the two hands of Arich Anpin (שֶׁהֵם ב׳ יָדוֹת שֶׁל אֲ״א), and the two arms (וּשְׁנֵי הַזְּרוֹעוֹת), and they are the Chokhmah and Binah of Abba and Imma (וְהֵם חָכְמָה וּבִינָה דְּאַבָּא וְאִמָּא), namely (דְּהַיְינוּ), the Chokhmah of Abba and the Chokhmah of Imma (חָכְמָה דְּאַבָּא וְחָכְמָה דְּאִמָּא), and the Binah of Abba and the Binah of Imma (וּבִינָה דְּאַבָּא וּבִינָה דְּאִמָּא), and they are called “the inheritance of his father and mother” (וְנִקְרָאִים אַחְסַנְתֵּיהּ דְּאָבוּי וְאִמֵּיהּ). And in addition (וְעוֹד), there are the two hidden Atarin [Crowns] (ב׳ עֲטָרִין גְּנִיזִין), which are the two lower joints of the arms (שֶׁהֵם ב׳ פְּרָקִין תַּתָּאִין שֶׁל הַזְּרוֹעוֹת), which are the two shoulders of Arich Anpin (שֶׁהֵם ב׳ כְּתֵפַיִם דַאֲ״א), and these are the four Parashiyot and the four Mochin of Ze’ir Anpin (וְאֵלּוּ הֵם ד׳ פָּרָשִׁיּוֹת וְד׳ מוֹחִין דְז״א). And the matter is (וְהָעִנְיָן הוּא), that through the drawing forth of the drop from the Supernal Dikna [Beard], the Holy Mazala [Channel of Flow] (כִּי בְּהֶמְשֵׁךְ טִפָּה מִדִּיקְנָא עִלָּאָה מַזָּלָא קַדִּישָׁא), the Mochin of Abba and Imma become increased (אָז מִתְרַבֶּה סוֹד מוֹחִין דְּאַבָּא וְאִמָּא), and are drawn down to the children (וְנִמְשָׁכִים עַד הַבָּנִים).

And behold (וְהִנֵּה), there are five aspects within them (יֵשׁ בָּהֶם ה׳ בְּחִינוֹת): First (כִּי תְּחִלָּה), they are in their place, within Abba and Imma, as is known (הֵם בִּהְיוֹתָם בִּמְקוֹמָם בְּתוֹךְ אַבָּא וְאִמָּא כַּנּוֹדָע). The second aspect (בְּחִינָה ב׳), is that through that illumination of the Holy Mazala [Channel of Flow] (כִּי עַל יְדֵי אוֹתָהּ הֶאָרָה דְּמַזָּלָא קַדִּישָׁא), additional illumination is added within them (נִתּוֹסֵף הֶאָרָה בָּהֶם), and their light sparkles outward beyond them (וּמִתְנוֹצֵץ אוֹרָם עַד מִבַּחוּץ לָהֶם), there in their place opposite the inner aspect (שָׁם בִּמְקוֹמָם כְּנֶגֶד הַפְּנִימִיּוּת), in the secret of Ohr Makif [Surrounding Light] (בְּסוֹד אוֹר מַקִּיף). The third aspect (בְּחִינָה ג׳), is that from there the light is drawn downward into the Netzach, Hod, and Yesod of Imma (כִּי מִשָּׁם נִמְשָׁךְ הָאוֹר עַד לְמַטָּה בנה״י דְּאִמָּא), and there it enters into their inwardness and becomes clothed there (וְשָׁם נִכְנָסִים בִּפְנִימִיּוּתָם וּמִתְלַבְּשִׁים שָׁם). And know (וּדַע), that all these aspects which he mentioned (כִּי כָּל אֵלּוּ הַבְּחִינוֹת שֶׁאָמַר), do not mean that they are uprooted from their place, Heaven forbid (אֵינָם שֶׁנֶּעֱקָרִים מִמְּקוֹמָם חַס וְשָׁלוֹם), rather through the abundance of illumination that is added within them (רַק עַל יְדֵי רִבּוּי הֶאָרָה כִּי נִתּוֹסֵף בָּהֶם), they illuminate below themselves (וּמְאִירִים לְמַטָּה מֵהֶם), while their root above remains forever in existence (וְשָׁרְשָׁם לְמַעְלָה לְעוֹלָם הוּא קַיָּים). However, there is one distinction (אַךְ יֵשׁ הֶפְרֵשׁ אֶחָד), namely (וְהוּא), that regarding the two which are called “the inheritance of his father and mother” (כִּי הַב׳ שֶׁנִּקְרָאִים אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ), these do not themselves emerge (בְּאֵלּוּ הוּא שֶׁאֵינָם יוֹצְאִים הֵם עַצְמָם), rather only their illumination emerges (רַק הֶאָרָה שֶׁלָּהֶם). But the two “hidden Atarin [Crowns]” (אַךְ ב׳ עֲטָרִין גְּנִיזִין), they themselves emerge and are drawn into Ze’ir Anpin (הֵם עַצְמָם יוֹצְאִים וְנִמְשָׁכִים בְּז״א), and there is within them only their very essence (וְלֹא יֵשׁ בָּהֶם רַק עַצְמוּתָן). But the matter is (אַךְ הָעִנְיָן), that after they were first within Abba and Imma (כִּי אַחַר שֶׁהָיוּ תְּחִלָּה בְּאַבָּא וְאִמָּא), they became clothed there through the power of Abba and Imma (נִתְלַבְּשׁוּ שָׁם מִכֹּחַ אַבָּא וְאִמָּא), and when they emerged and became clothed within Ze’ir Anpin (וְכַאֲשֶׁר יָצְאוּ וְנִתְלַבְּשׁוּ בְּז״א), it was through the enclothement with which they had first become clothed within Abba and Imma (הָיָה עַל יְדֵי הִתְלַבְּשׁוּת שֶׁנִּתְלַבְּשׁוּ בְּאַבָּא וְאִמָּא תְּחִלָּה).

The fourth aspect (בְּחִינָה ד׳), is that there these four Mochin [Intellects] became clothed and spread externally (כִּי שָׁם נִתְלַבְּשׁוּ וְנִתְפַּשְּׁטוּ ד׳ מוֹחִין אֵלּוּ מִבַּחוּץ), for the Netzach, Hod, and Yesod of Imma illuminated there in the secret of Ohr Makif [Surrounding Light] (שֶׁנה״י דְּאִמָּא הֵאִירוּ שָׁם בְּסוֹד אוֹר מַקִּיף), and from there they are called the Ohr Makif [Surrounding Light] of the Head of Ze’ir Anpin (וּמִשָּׁם הֵם נִקְרָאִים אוֹר מַקִּיף אֶל רֵישָׁא דְז״א).

The fifth aspect (בְּחִינָה ה׳), is the entrance of their light inward into the three cavities of the Galgalta [Skull] of Ze’ir Anpin (הִיא בְּהִכָּנֵס אוֹרָם לִפְנִים בְּג׳ חַלְלֵי דְגֻלְגַּלְתָּא דְז״א). However, the secret of the Tefillin (אָמְנָם סוֹד הַתְּפִלִּין), namely that the four become three (הֱיוֹת הַד׳ בַּג׳), has already been explained above (כְּבָר נִתְבָּאֵר לְמַעְלָה), for the first two became clothed within the Netzach and Hod of Imma (כִּי הַב׳ רִאשׁוֹנִים נִתְלַבְּשׁוּ בְּנֵצַח הוֹד דְּאִמָּא), and they are the Chokhmah and Binah of Ze’ir Anpin (וְהֵם חָכְמָה וּבִינָה דְז״א), while the two Atarin [Crowns] became clothed within the Yesod (וְהַב׳ עֲטָרִין נִתְלַבְּשׁוּ בִּיסוֹד), and that is the Da’at of Ze’ir Anpin (וְהוּא הַדַּעַת שֶׁל ז״א). And there (וְשָׁם), is the principal existence of the Ohr Makif [Surrounding Light] itself of Ze’ir Anpin (הוּא עִיקַר מְצִיאוּת אוֹר מַקִּיף עַצְמוֹ שֶׁל ז״א), from there in its place above, within the Netzach, Hod, and Yesod of Imma (מִשָּׁם בִּמְקוֹמוֹ לְמַעְלָה בנה״י דְּאִמָּא).

The fifth aspect (בְּחִינָה ה׳), is when their light enters inward into the three cavities of the Galgalta [Skull] of Ze’ir Anpin (הִיא בְּהִכָּנֵס אוֹרָם לִפְנִים בְּג׳ חַלְלֵי דְגֻלְגַּלְתָּא דְז״א). However, the secret of the Tefillin, namely that the four become three (אָמְנָם סוֹד הַתְּפִלִּין, הֱיוֹת הַד׳ בַּג׳), has already been explained above (כְּבָר נִתְבָּאֵר לְמַעְלָה), for the first two became clothed within the Netzach and Hod of Imma (כִּי הַב׳ רִאשׁוֹנִים נִתְלַבְּשׁוּ בְּנֵצַח הוֹד דְּאִמָּא), and they are the Chokhmah and Binah of Ze’ir Anpin (וְהֵם חָכְמָה וּבִינָה דְז״א), while the two Atarin [Crowns] became clothed within the Yesod (וְהַב׳ עֲטָרִין נִתְלַבְּשׁוּ בִּיסוֹד), and that is the Da’at of Ze’ir Anpin (וְהוּא הַדַּעַת שֶׁל ז״א). However, the secret of the Tefillin is the sixth aspect (אָמְנָם סוֹד הַתְּפִלִּין הִיא בְּחִינָה ו׳), for we have no power to attain all of the previous aspects (כִּי כָּל אֵלּוּ אֵין בָּנוּ כֹּחַ לְהַשִּׂיגָם), but the sixth aspect is within our power to attain (אֲבָל בְּחִינָה ו׳ יֵשׁ בָּנוּ כֹּחַ לְהַשִּׂיגָהּ), and these are the Tefillin that we possess the ability to put on (וְהֵם הַתְּפִלִּין שֶׁאָנוּ מַשִּׂיגִים כֹּחַ לְהַנִּיחָם). And it is (וְהוּא), that through the power of these inner Mochin [Intellects] (כִּי מִכֹּחַ מוֹחִין אֵלּוּ הַפְּנִימִיּוֹת), their light sparkles outward (מִתְנוֹצֵץ אוֹרָם בַּחוּץ), in the secret of Ohr Makif [Surrounding Light] upon the forehead (בְּסוֹד אוֹר מַקִּיף בַּמֵּצַח), and these are the Tefillin of the Head (וְהֵם תְּפִלִּין שֶׁל רֹאשׁ). And the secret of the matter is (וְסוֹד הָעִנְיָן הוּא), that it has already been explained (כִּי כְּבָר נִתְבָּאֵר), that they are only three Mochin [Intellects] (שֶׁאֵינָם רַק מוֹחִין ג׳), these Tefillin being three Mochin [Intellects] (אֵלּוּ הַתְּפִלִּין ג׳ מוֹחִין), yet the Tefillin contain four Parashiyot (אַךְ הַתְּפִלִּין הֵם ד׳ פָּרָשִׁיּוֹת). And the matter is (וְהָעִנְיָן הוּא), through what we shall understand from that which is stated in Idra Naso, daf 129 and daf 131 (בְּמַה שֶּׁנָּבִין בְּמַה שֶּׁאָמַר בָּאִדְּרָא נָשֹׂא דַּף קכ״ט וְדַף קל״א), that the hairs of the Head of Arich Anpin extend (כִּי שְׂעַר רֵישָׁא דַאֲ״א נִמְשָׁכִין), “until the head of the shoulders, in order to draw from its Moach [Brain] to the Moach [Brain] of Ze’ir Anpin” (עַד רֵישָׁא דְּכַתְפִּין בְּגִין לְמִנְגַּד מִמּוֹחָא דִילֵיהּ לְמוֹחָא דְז״א). And it is necessary to understand (וְצָרִיךְ לְהָבִין), why they extend by way of the back and not through the middle of the head from above, or through the front (לָמָּה נִמְשָׁכִים דֶּרֶךְ אָחוֹר וְלֹא בְּאֶמְצַע הָרֹאשׁ מִלְמַעְלָה אוֹ דֶּרֶךְ פָּנִים). And furthermore (וְגַם), since the existence of Ze’ir Anpin begins from the Tabura DeLiba [Navel of the Heart] of Arich Anpin (כִּי מְצִיאוּת ז״א הוּא מִטַּבּוּרָא דְלִבָּא דַאֲ״א), for all the rest is within Abba and Imma, as is known (כִּי כָּל הַשְּׁאָר בְּאַבָּא וְאִמָּא כַּנּוֹדָע), therefore they should have been drawn until the heart (אִם כֵּן עַד הַלֵּב הָיוּ צְרִיכִין לְהַמְשִׁיךְ), and not until the head of the shoulders (וְלֹא עַד רֵישָׁא דְּכַתְפִּין), for there is no existence of Ze’ir Anpin there (כִּי אֵין שָׁם מְצִיאוּת ז״א). Also, in Idra Naso, daf 140 (גַּם בָּאִדְּרָא נָשֹׂא דַּף ק״מ), it says that the three Mochin [Intellects] that are in Ze’ir Anpin (אָמַר כִּי ג׳ מוֹחִין דַהֲווֹ בְּז״א), together with “one Moach [Brain] that rests upon the sediment of Arich Anpin, join together as one” (עִם חַד מוֹחָא דְּשָׁקִיט עַל דוּרְדַּיָּא דַאֲ״א מִתְחַבְּרִים כַּחֲדָא), and they are the four Parashiyot of the Tefillin (וְאִינוּן ד׳ פָּרָשִׁיּוֹת דִּתְפִלִּין), and this overturns everything that we explained above (וְזֶה מְהָרֵס כָּל מַה שֶּׁבֵּאַרְנוּ לְעֵיל). But the secret of the matter is in accordance with what he said (אַךְ סוֹד הָעִנְיָן עִם מַה שֶּׁאָמַר), for we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that the secret of the two hidden Atarin [Crowns], which are Mochin [Intellects] (שֶׁסוֹד תְּרֵין עֲטָרִין גְּנִיזִין שֶׁהֵם מוֹחִין), is the secret of the heads of the shoulders of Arich Anpin (סוֹד רֵישֵׁי דְּכַתְפִּין דַאֲ״א). We also explained (גַּם בֵּאַרְנוּ), that they are four Mochin [Intellects] and afterward become included within three Mochin [Intellects] (כִּי הֵם ד׳ מוֹחִין וְאַחַר כָּךְ נִכְלָלִים בְּג׳ מוֹחִין). Therefore (וְלָכֵן), the secret of that lock of hair extends by way of the back (נִמְשָׁךְ סוֹד הַהוּא קוּצָא דְשַׂעֲרֵי דֶּרֶךְ אָחוֹר), upon the nape of Ze’ir Anpin (בְּעוֹרֶף דְז״א), and illuminates there through the power of the Mochin [Intellects] of Arich Anpin (וּמְאִירִין שָׁם מִכֹּחַ מוֹחִין דִילֵיהּ דַאֲ״א), and they are from the rear side (וְהֵם מִן הָאָחוֹר), so that the light may sparkle opposite them in the forehead (כְּדֵי שֶׁיִּתְנוֹצֵץ הָאוֹר מִכְּנֶגְדָּם בַּמֵּצַח), through its striking against the nape (עַל יְדֵי הַכָּאָתוֹ בָּעוֹרֶף). And then (וְאָז), the light of the four inner Mochin [Intellects] shines externally (מְאִירִים בַּחוּץ אוֹר ד׳ מוֹחִין פְּנִימִיִּים), and that which had previously entered as three (וּמַה שֶּׁהָיוּ בָּאִים ג׳), now becomes four (עַתָּה הֵם ד׳), because of the additional light (מֵחֲמַת הָאוֹר הַנּוֹסָף), through those hairs of the Supernal Mocha [Brain] (עַל יְדֵי אוֹתָם הַשְּׂעָרוֹת דְּמוֹחָא עִלָּאָה). And the light of the two Atarin [Crowns] is divided (וְנֶחְלַק אוֹר הַתְּרֵין עֲטָרִין), which until now had been together inwardly as one (שֶׁהָיוּ עַד עַתָּה בִּפְנִים כְּאֶחָד), and now they are two (וְעַתָּה הֵם ב׳), and these are the four Parashiyot of the Tefillin (וְאֵלּוּ הֵם אַרְבַּע פָּרָשִׁיּוֹת שֶׁבַּתְּפִלִּין). However (אָמְנָם), insofar as they are not divided into two except through the striking of that Supernal Light of the Supernal Mocha [Brain] upon them (בְּעֵרֶךְ כִּי אֵינָם נֶחְלָקִים לִשְׁנַיִם אֶלָּא עַל יְדֵי הַכָּאוֹת אוֹתוֹ הָאוֹר הָעֶלְיוֹן שֶׁל מוֹחָא עִלָּאָה בָּהֶם), therefore he said (לָכֵן אָמַר), that that Supernal Mocha [Brain] together with the three Mochin [Intellects] of Ze’ir Anpin (כִּי הַהוּא מוֹחָא עִלָּאָה עִם הַג׳ מוֹחִין דְז״א), are the four Parashiyot (הֵם ד׳ פָּרָשִׁיּוֹת), and understand this well (וְהָבֵן זֶה הֵיטֵב). And through this you will understand (וּבָזֶה תָּבִין), that since the essential reality is these four Mochin [Intellects] of Abba and Imma together with the two Atarin [Crowns] (לְפִי שֶׁהָעִיקָר אֵלּוּ ד׳ מוֹחִין דְּאַבָּא וְדְאִמָּא עִם הַב׳ עֲטָרִין), therefore the inner reality of these four Parashiyot (לָכֵן פְּנִימִיּוּת ד׳ פָּרָשִׁיּוֹת אֵלּוּ), is within the four compartments of the Tefillah of the Head (בְּד׳ בָּתִּים בַּתְּפִלָּה שֶׁל רֹאשׁ), because their essential root is four Mochin [Intellects] (לְפִי שֶׁעִיקָרָן הֵם אַרְבָּעָה מוֹחִין), which is not the case with the Tefillah of the Hand (מַה שֶּׁאֵין כֵּן בַּתְּפִלָּה שֶׁל יָד), as we shall explain with the help of Hashem (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

And behold (וְהִנֵּה), you already know the reality of the Tefillah of the Head (יָדַעְתָּ מְצִיאוּת תְּפִלָּה שֶׁל רֹאשׁ), and now know (וְעַתָּה דַּע), that every reality of light possesses Ohr Chozer [Returning Light] (כִּי כָּל מְצִיאוּת אוֹר יֵשׁ בּוֹ אוֹר חוֹזֵר), and this light of the Tefillah of the Head must possess a Returning Light (וְאוֹר זֶה שֶׁל תְּפִלָּה שֶׁל רֹאשׁ צָרִיךְ שֶׁיִּהְיֶה לוֹ אוֹר חוֹזֵר), returning to the first place (לַמָּקוֹם הָרִאשׁוֹן), which is in that place where those hairs of Arich Anpin stand (שֶׁהוּא בְּהַהוּא אֲתַר דְּקַיְימוּ אִינוּן שַׂעֲרֵי דַאֲ״א), from whose power they illuminated within the Tefillah of the Head (אֲשֶׁר מִכֹּחָם הֵאִירוּ בַּתְּפִלָּה שֶׁל רֹאשׁ). Therefore (וְלָכֵן), the light of these four Parashiyot returned (חָזַר אוֹר ד׳ פָּרָשִׁיּוֹת אֵלּוּ), and sparkled inwardly within the three inner Mochin [Intellects] (וְנִתְנוֹצֵץ בִּפְנִים בְּג׳ מוֹחִין פְּנִימִיִּים), and protruded backward (וּבָלְטוּ לְאָחוֹר), until the place of the knot of the Tefillin, the Dalet of Echad (עַד מְקוֹם קֶשֶׁר שֶׁל תְּפִלִּין ד׳ דְּאֶחָד). And the secret of the matter is (וְסוֹד הַדָּבָר), that although I said that the Netzach, Hod, and Yesod of Imma are the Mochin [Intellects] of Ze’ir Anpin (כִּי אַף עַל פִּי שֶׁאָמַרְתִּי שֶׁנה״י דְּאִמָּא הֵם מוֹחִין דְז״א), if so (אִם כֵּן), it would be impossible that these three, which are higher than Malkhut (אִי אֶפְשָׁר שֶׁאֵלּוּ הַג׳ שֶׁהֵם עֶלְיוֹנִים מִן הַמַּלְכוּת), should descend below (יִשְׁתַּלְשְׁלוּ לְמַטָּה), while the Malkhut of Imma, which is beneath them (וּמַלְכוּת דְּאִמָּא שֶׁהִיא תַּחְתּוֹנָה מֵהֶם), remains above (תִּשָּׁאֵר לְמַעְלָה). However, certainly (אָמְנָם וַדַּאי), when the Netzach, Hod, and Yesod descended (כְּשֶׁיָּרְדוּ נה״י), certainly the Malkhut of Imma also descended with them (וַדַּאי שֶׁמַּלְכוּת דְּאִמָּא גַּם כֵּן יָרְדָה עִמָּהֶם), for she is attached there within the Da’at of Ze’ir Anpin (כִּי הִיא דְּבוּקָה שָׁם בְּדַעַת דְז״א), but she is not included among the Mochin [Intellects] (אַךְ אֵינָהּ בִּכְלַל מוֹחִין). However (אָמְנָם), when this Returning Light returned within the Tefillin of the Head toward its rear side (כְּשֶׁחָזַר אוֹר זֶה הַחוֹזֵר בַּתְּפִלִּין שֶׁל רֹאשׁ לַאֲחוֹרָיו), to the place of the nape (בִּמְקוֹם הָעוֹרֶף), and entered through the inner Mochin [Intellects] (וְנִכְנַס דֶּרֶךְ מוֹחִין פְּנִימִיִּים), then these four lights illuminated there from within (אָז הֵאִירוּ ד׳ אוֹרוֹת אֵלּוּ שָׁם מִבִּפְנִים), and became clothed within that Dalet, which is the secret of the Malkhut of Imma (וְנִתְלַבְּשׁוּ בְּאוֹתָהּ ד׳ שֶׁהִיא סוֹד מַלְכוּת דְּאִמָּא). Therefore (וְלָכֵן), she is called Dalet (נִקְרֵאת ד׳), corresponding to these four lights clothed within her (כְּנֶגֶד ד׳ אוֹרוֹת אֵלּוּ הַמְּלוּבָּשִׁים בָּהּ), and then their light pierces outward (וְאָז נוֹקֶבֶת אוֹרָם מִבַּחוּץ), at the place of the knot of the Tefillin (בִּמְקוֹם קֶשֶׁר שֶׁל תְּפִלִּין), and there Malkhut is revealed (וְשָׁם מִתְגַּלֵּית מַלְכוּת), which is the secret of the Dalet of the knot (שֶׁהִיא סוֹד הַד׳ שֶׁל הַקֶּשֶׁר), and within her are clothed the four lights of the four Mochin [Intellects] (וּבְתוֹכָהּ מְלוּבָּשִׁים ד׳ אוֹרוֹת שֶׁל ד׳ מוֹחִין). However (אָמְנָם), because there exists there only the reality of Malkhut alone (לְפִי שֶׁאֵין שָׁם רַק מְצִיאוּת הַמַּלְכוּת לְבַדָּהּ), there exists there only one reality of light alone (אֵין שָׁם רַק מְצִיאוּת אוֹר אֶחָד בִּלְבַד), for the light is in the secret of Malkhut (כִּי הָאוֹר בְּסוֹד מַלְכוּת), and there is no writing there whatsoever (וְאֵין שָׁם שׁוּם כְּתִיבָה), because there are no actual Mochin [Intellects] there, as there are in the Tefillin (לְפִי שֶׁאֵין שָׁם מוֹחִין מַמָּשׁ כְּמוֹ בַּתְּפִלִּין), and understand this (וְהָבֵן זֶה). And behold (וְהִנֵּה), the secret of the Tefillah of the Head together with its knot has been explained (נִתְבָּאֵר סוֹד תְּפִלָּה שֶׁל רֹאשׁ עִם הַקֶּשֶׁר), and now we shall explain the secret of its straps together with the Tefillah of the Hand (וְעַתָּה נְבָאֵר סוֹד רְצוּעוֹתָיו עִם תְּפִלָּה שֶׁל יָד).

Know (דַּע), that all the aspects mentioned above are also present in these Tefillin of the Hand (כִּי כָּל הַבְּחִינוֹת הַנִּזְכָּרוֹת הֵם גַּם כֵּן בְּאֵלּוּ הַתְּפִלִּין שֶׁל יָד), for this Dalet of the knot is the secret of the Ohr Makif [Surrounding Light] itself of Malkhut (כִּי סוֹד ד׳ זוֹ שֶׁל הַקֶּשֶׁר הוּא סוֹד אוֹר הַמַּקִּיף עַצְמוֹ שֶׁל מַלְכוּת), and it is here above (וְהוּא כָּאן לְמַעְלָה), and from here it surrounds her (וּמִכָּאן הוּא מַקִּיף אֵלֶיהָ). And behold (וְהִנֵּה), from this Dalet extend two straps (מִן ד׳ זוֹ נִמְשָׁכִין ב׳ רְצוּעוֹת), one to the right and one to the left (אֶחָד לַיָּמִין וְאֶחָד לַשְּׂמֹאל). In the right strap is the secret of the Chokhmah and Chesed of Ze’ir Anpin (בִּרְצוּעוֹת הַיָּמִין שָׁם סוֹד חָכְמָה וְחֶסֶד דְז״א), and in the left strap are the Binah and Gevurah of Ze’ir Anpin (וּבַשְּׂמָאלִית בִּינָה וּגְבוּרָה דְז״א), and these two straps include the four Mochin [Intellects] according to the order explained above (וְאֵלּוּ הַב׳ רְצוּעוֹת הַכּוֹלְלִים ד׳ מוֹחִין עַל סֵדֶר הַנִּזְכָּר לְעֵיל). However (אָמְנָם), just as the Dalet itself is only the secret of light (כְּמוֹ שֶׁהַד׳ עַצְמָהּ אֵינָהּ רַק סוֹד אוֹר), so too the straps are the secret of light without inward essence within them (לָכֵן גַּם הָרְצוּעוֹת הֵם סוֹד אוֹר בִּלְתִּי פְנִימִיּוּת בּוֹ), and all of them are in the secret of Ohr Makif [Surrounding Light] (וְכֻלָּם בְּסוֹד אוֹר מַקִּיף), and they are drawn externally (וְהֵם מִבַּחוּץ נִמְשָׁכִים). And it is shorter (וְהִיא יוֹתֵר קְצָרָה), as explained at the beginning of the Tikkunim, daf 9 (כְּמוֹ שֶׁנִּתְבָּאֵר בְּרֵישׁ תִּיקּוּנִים דַּף ט׳), and it is concealed within the Tabura DeLiba [Navel of the Heart] (וְהִיא נִגְנֶזֶת בְּטַבּוּרָא דְלִבָּא), within the inwardness of Ze’ir Anpin (בִּפְנִימִיּוּת דְז״א). And the secret of the matter is (וְסוֹד הָעִנְיָן), that you already know (כִּי כְּבָר יָדַעְתָּ), that the two hidden Atarin [Crowns] consist of one Chesed and one Gevurah (כִּי ב׳ עֲטָרִין גְּנִיזִין אֶחָד חֶסֶד וְאֶחָד גְּבוּרָה), and behold (וְהִנֵּה), Ze’ir Anpin is predominantly from the side of Chesed (ז״א רֻבּוֹ מִצַּד חֶסֶד), while the Nukvah is from the side of Gevurah (וְהַנְּקֵבָה מִצַּד גְּבוּרָה). Therefore (וְלָכֵן), the male draws all the reality of the Atarah [Crown] called Chesed (הַזָּכָר יוֹנֵק כָּל מְצִיאוּת הָעֲטָרָא הַנִּקְרֵאת חֶסֶד), and there remains for the female only a very small amount (וְאֵינוֹ נִשְׁאַר לַנְּקֵבָה כִּי אִם מְעַט מִזְּעֵיר), and this is the secret of Tiferet, which inclines toward Chesed (וְהוּא סוֹד ת״ת הַנִּקְרָא מַטֶּה כְּלַפֵּי חֶסֶד). Therefore (וְלָכֵן), the right strap, wherein is the secret of Chesed (הָרְצוּעָה הַיְמָנִית שֶׁשָּׁם סוֹד הַחֶסֶד), is concealed in the heart, in the place of the chest (נִגְנָז בְּלִבָּא בִּמְקוֹם הֶחָזֶה), because from there and below begins the construction of the Nukvah, as is known (לְפִי שֶׁמִשָּׁם וּלְמַטָּה הַתְחָלַת בִּנְיַן הַנּוּקְבָה כַּנּוֹדָע), and from there the reality of this Chesed ends and ceases (וּמִשָּׁם כָּלָה וְנִפְסַק מְצִיאוּת חֶסֶד זֶה), and afterward there remains only a very small amount (וְאֵין נִשְׁאַר אַחַר כָּךְ רַק מְעַט מִזְּעֵיר), passing through the shoulders inwardly there (דֶּרֶךְ כְּתֵפַיִם בִּפְנִים שָׁם), entering through the Yesod of Ze’ir Anpin itself, as is known (שֶׁנִּכְנָס דֶּרֶךְ הַיְסוֹד דְּז״א עַצְמוֹ כַּנּוֹדָע). However, the Atarah [Crown] called Gevurah, which is the left strap (אָמְנָם עֲטָרָא הַנִּקְרָא גְּבוּרָה שֶׁהִיא הָרְצוּעָה הַשְּׂמָאלִית), surrounds externally and also extends to the Nukvah until the navel (הִיא מַקֶּפֶת מִבַּחוּץ וְגַם לַנּוּקְבָה עַד טִיבּוּרָא), because there is the beginning of the Netzach, Hod, and Yesod of Ze’ir Anpin (לְפִי שֶׁשָּׁם הִיא הַתְחָלַת נה״י דְז״א), and because Ze’ir Anpin is predominantly Chesed (וּלְפִי שֶׁז״א רֻבּוֹ חֶסֶד), it took only a small portion from the Atarah [Crown] of Gevurah (לֹא לָקַח מֵעֲטָרָא דִּגְבוּרָה רַק מְעַט), and all the remainder stayed with the Nukvah (וְנִשְׁאַר הַכֹּל לַנּוּקְבָה).

And know (וּדַע), that even though the Atarah [Crown] of Chesed remained in Arich Anpin (כִּי אַף עַל פִּי שֶׁעִטְרָא דְחֶסֶד נִשְׁאַר בַּאֲ״א), nevertheless the Moach [Brain] of Chokhmah, because of the greatness of its light (עִם כָּל זֶה סוֹד מוֹחַ הַחָכְמָה לְרֹב גַּדְלוּת אוֹרוֹ), was not cut off because of this (לֹא נִפְסַק מִפְּנֵי זֶה), rather it also descended in stages until Malkhut (אַךְ גַּם הוּא נִשְׁתַּלְשֵׁל עַד מַלְכוּת). And there remained for Malkhut still only three Mochin [Intellects]—Chokhmah, Binah, and Da’at (וְנִשְׁאַר עֲדַיִן לְמַלְכוּת ג׳ מוֹחִין בִּלְבַד חב״ד), and then they became clothed within the Netzach and Hod of Ze’ir Anpin (וְאָז נִתְלַבְּשׁוּ בְּנֵצַח הוֹד שֶׁל ז״א), in the following manner (בְּאֹפֶן זֶה): Chokhmah in Netzach (חָכְמָה בְּנֵצַח), and Gevurah in Hod (וּגְבוּרָה בְּהוֹד), and afterward their light emerged externally in the secret of Ohr Makif [Surrounding Light] (וְאַחַר כָּךְ יָצָא אוֹרָם מִבַּחוּץ בְּסוֹד אוֹר מַקִּיף), according to the pattern of what we explained regarding the Tefillah of the Head in all its aspects (אֲבָל בְּדוּגְמַת מַה שֶּׁבֵּאַרְנוּ בִּתְפִלָּה שֶׁל רֹאשׁ בְּכָל בְּחִינוֹתָיו). And afterward they entered into the cavities of the Galgalta [Skull] of the Nukvah (וְאַחַר כָּךְ נִכְנְסוּ בְּחַלְלֵי דְגֻלְגַּלְתָּא דְנוּקְבָא), and there they existed as only two Mochin [Intellects] (וְשָׁם הָיוּ בְּסוֹד ב׳ מוֹחִין בִּלְבַד), and the reason is already known (וְהַטַּעַם כְּבָר נוֹדָע), because the secret of the male Yesod did not reach the Nukvah (כִּי סוֹד הַיְסוֹד דּוּכְרָא לֹא הִגִּיעַ עַד הַנּוּקְבָה). And also according to the reason mentioned above (וְגַם לַטַּעֲנָה הַנִּזְכֶּרֶת), that the secret of the Atarah [Crown] of Chesed was concealed (כִּי סוֹד עִטְרָא דְחֶסֶד נִגְנָז), that small amount which remained from it in the Yesod (אוֹתוֹ מְעַט שֶׁנִּשְׁאַר מִמֶּנּוּ בַּיְסוֹד), nevertheless there remained for her the two Mochin [Intellects] of the male (אָמְנָם נִשְׁאֲרוּ לָהּ ב׳ מוֹחִין דּוּכְרָא), namely Netzach and Hod (נֵצַח הוֹד), for within Netzach is the power of Chokhmah (כִּי הַנֵּצַח בּוֹ כֹּחַ הַחָכְמָה), and within Hod is the power of Binah and Gevurah (וְהַהוֹד בּוֹ כֹּחַ הַבִּינָה וְהַגְּבוּרָה). And through this you will understand (וּבָזֶה תָּבִין), how Malkhut is always associated with the left side (אֵיךְ הַמַּלְכוּת הִיא שְׂמָאלִית תָּמִיד), because the greater part of her derives from the left (כִּי רֻבָּהּ מִן הַשְּׂמֹאל), for on her left side she possesses Binah and Gevurah (כִּי בִּשְׂמֹאלָהּ יֵשׁ בָּהּ בִּינָה וּגְבוּרָה), while on her right side she possesses Chokhmah alone (וּבִימִינָהּ חָכְמָה לְבַד), and understand this (וְהָבֵן זֶה). However (אָמְנָם), that which spread forth in the Tefillah of the Head also spreads here (נִתְפַּשֵּׁט זֶה בִּתְפִלָּה שֶׁל רֹאשׁ גַּם הוּא בְּכָאן), for the Yesod of Ze’ir Anpin certainly also enters into the Head of the Nukvah (כִּי הַיְסוֹד שֶׁל ז״א וַדַּאי שֶׁגַּם הוּא נִכְנָס בְּרֵישָׁא דְנוּקְבָא), however there spreads there the secret of the Atarah [Crown] called Gevurah (אָמְנָם נִתְפַּשֵּׁט שָׁם סוֹד עִטְרָא הַנִּקְרָא גְּבוּרָה), and this is the secret of the Gevurot that are in the point of Tzion within Malkhut (וְזֶהוּ סוֹד הַגְּבוּרוֹת שֶׁהֵם בִּנְקֻדַּת צִיּוֹן שֶׁבַּמַּלְכוּת), and understand this (וְהָבֵן זֶה), for from there they are drawn into her (כִּי מִשָּׁם נִמְשָׁכִים בָּהּ). And from this you will also understand (וְגַם מִזֶּה תָּבִין), that which the Zohar says, that Yesod is predominantly judgment (מַה שֶּׁאוֹמֵר בַּזֹּהַר שֶׁיְּסוֹד רֻבּוֹ דִּין), and this is when it is within Malkhut (וְהוּא בִּהְיוֹתוֹ בַּמַּלְכוּת), for the Atarah [Crown] of Chesed within it is only a small amount (כִּי עִטְרָא דְחֶסֶד שֶׁבּוֹ הִיא מוּעֶטֶת), while its principal aspect is here below (וְעִיקָרוֹ הוּא בְּכָאן לְמַטָּה), in the secret of the Atarah [Crown] of Gevurah (בְּסוֹד עִטְרָא דִּגְבוּרָה). And therefore (וְלָכֵן), the understanding of women is lighter (דַּעְתָּן שֶׁל נָשִׁים קַלָּה), because she possesses only the reality of half of Da’at (כִּי אֵין בָּהּ רַק מְצִיאוּת חֲצִי דַּעַת), for Da’at is the totality of the two Atarin [Crowns] together as one (לְפִי שֶׁהַדַּעַת הוּא כְּלָלוּת ב׳ עֲטָרִין כַּחֲדָא), so that it may include Chokhmah and Binah and harmonize between them (כְּדֵי שֶׁיִּהְיֶה כּוֹלֵל חָכְמָה וּבִינָה וּמַכְרִיעַ בֵּינֵיהֶם). But this one possesses only a single Atarah [Crown] (אַךְ זוֹ אֵין בָּהּ רַק עִטְרָא חֲדָא), and therefore it is called “light” (וְלָכֵן נִקְרָא קַל), [the numerical value of five Havayot] (גִּימַטְרִיָּא ה׳ הֲוָיוֹת), as the verse says: “the light bread” (כְּמוֹ שֶׁאָמַר הַכָּתוּב בַּלֶּחֶם הַקְּלֹקֵל) (Numbers 21:5), for the Supernal Da’at includes two Atarin [Crowns], which are “light, light” (כִּי דַּעַת עֶלְיוֹן כּוֹלֵל ב׳ עֲטָרִין שֶׁהֵם קַל קַל), but that of Malkhut is a single Atarah [Crown] (אַךְ שֶׁל מַלְכוּת עִטְרָא חַד), therefore it is called “light” (לָכֵן נִקְרָא קַל), and understand this (וְהָבֵן זֶה). And afterward (וְאַחַר כָּךְ), just as those hairs were drawn into the Head of Ze’ir Anpin from the Head of Arich Anpin (כְּמוֹ דְּאִתְמְשַׁךְ בְּרֵישָׁא דְזְעֵיר אַנְפִּין הַנְהוּ שַׂעֲרֵי מֵרֵישָׁא דַאֲרִיךְ אַנְפִּין), so too they are drawn here into the Head of Ze’ir Anpin (גַּם כֵּן נִמְשָׁךְ כָּאן בְּרֵישָׁא דְזְעֵיר אַנְפִּין), until the lock of hair upon the Head of the Matronita [Queen] (עַד קוּצָא דְשַׂעֲרֵי בְּרֵישָׁא דְמַטְרוֹנִיתָא), as mentioned in Idra Naso, daf 141b (כַּנִּזְכָּר בָּאִדְּרָא נָשֹׂא דַּף קמ״א ע״ב), and it strikes her nape (וּמַכֶּה בְּעוֹרֶף דִּילָהּ), and then the light of these Mochin [Intellects] protrudes and sparkles in the forehead of the Matronita [Queen] (וְאָז בּוֹלֵט וְנוֹצֵץ אוֹר מִמּוֹחִין אֵלּוּ בְּמִצְחָא דְמַטְרוֹנִיתָא), and there is the Tefillah of the Hand (וְשָׁם הִיא תְּפִלָּה שֶׁל יָד). However, through the power of that striking of light from that lock of hair (אָמְנָם מִכֹּחַ אוֹתָהּ הַכָּאַת אוֹר דְּהַאי קוּצָא דְשַׂעֲרֵי), that very small amount from the side of Chesed, concealed within the Yesod (נִגְבַּל אוֹתוֹ מְעַט מִזְּעֵיר מִסִּטְרָא דְחֶסֶד הַגָּנוּז בִּיסוֹד), was formed into four Parashiyot (וְנַעֲשׂוּ ד׳ פָּרָשִׁיּוֹת מֵהֶם), and through this her four Parashiyot were likewise completed (וּבָזֶה נִשְׁלְמוּ ד׳ פָּרָשִׁיּוֹת גַּם כֵּן בָּהּ). And even though we say (וְאַף עַל פִּי שֶׁאָנוּ אוֹמְרִים), that these two Atarin [Crowns] which are in the Yesod (שֶׁאֵלּוּ הַב׳ עֲטָרִין שֶׁהֵם בִּיסוֹד), are principally dependent upon Chokhmah and Binah (עִיקָרָם תְּלוּיִים בְּחָכְמָה וּבִינָה), which belong to the male (שֶׁהֵם דְּדוּכְרָא), nevertheless afterward they become joined to these four within her Yesod of Ze’ir Anpin (רַק שֶׁאַחַר כָּךְ מִתְחַבְּרִים לְד׳ אֵלּוּ בְּתוֹךְ יְסוֹד ז״א שֶׁבָּהּ), and then this Yesod protrudes outward at her nape (וְאָז בּוֹלֵט לַחוּץ בְּעוֹרֶף שֶׁלָּהּ סוֹד זֶה הַיְסוֹד). And this is the secret of the Yud of the knot of the Tefillin of the Hand (וְהוּא סוֹד י׳ קֶשֶׁר שֶׁל תְּפִלִּין דְּיָד), and within it are the secret of her four Mochin [Intellects] (וּבְתוֹכָם הֵם סוֹד ד׳ מוֹחִין שֶׁלָּהּ), according to the manner that we explained regarding the Tefillah of the Head (עַל דֶּרֶךְ שֶׁבֵּאַרְנוּ בִּתְפִלָּה שֶׁל רֹאשׁ). However, understand now (אָמְנָם הָבֵן עַתָּה), that above we explained regarding the Tefillah of the Head (כִּי לְמַעְלָה בֵּאַרְנוּ בִּתְפִלָּה שֶׁל רֹאשׁ), that the four Mochin [Intellects] of Abba and Imma themselves are drawn into Ze’ir Anpin (שֶׁנִּמְשָׁכִים ד׳ מוֹחִין עַצְמָם דְּאַבָּא וְאִמָּא בְּתוֹךְ ז״א), only that they became clothed in the Netzach, Hod, and Yesod of Imma (רַק שֶׁנִּתְלַבְּשׁוּ בנה״י דְּאִמָּא), and therefore there were for them four compartments of the Head Tefillin (וְלָכֵן הָיוּ לָהֶם ד׳ בָּתִּים שֶׁל רֹאשׁ). But here, in Malkhut (אַךְ כָּאן בַּמַּלְכוּת), since her principal Mochin [Intellects] exist only through the enclothement of the Netzach, Hod, and Yesod of Imma within Ze’ir Anpin (לְפִי שֶׁעִיקַר מוֹחִין שֶׁלָּהּ אֵינָם רַק בְּסוֹד הִתְלַבְּשׁוּת נה״י דְּאִמָּא בְּתוֹךְ ז״א), and they protruded outward in the forehead (וּבָלְטוּ חוּץ בַּמֵּצַח), and afterward returned to the nape, to the knot of the Dalet of the Head Tefillin (וְאַחַר כָּךְ חָזְרוּ בָּעוֹרֶף קֶשֶׁר ד׳ דְּרֹאשׁ), for from there is the secret of the drawing down of the Mochin [Intellects] into Malkhut (כִּי מִשָּׁם סוֹד הַמְשָׁכַת הַמּוֹחִין בַּמַּלְכוּת), as mentioned above (כַּנִּזְכָּר לְעֵיל).

It follows (נִמְצָא), that her principal Mochin [Intellects] are the secret of Netzach and Hod and not the Mochin [Intellects] themselves (כִּי עִיקַר מוֹחִין שֶׁלָּהּ הֵם סוֹד נֵצַח וְהוֹד וְלֹא מוֹחִין עַצְמָן), and even below, within Ze’ir Anpin, the Mochin [Intellects] themselves do not become clothed within her (וְגַם לְמַטָּה בְּז״א אֵינָם מִתְלַבְּשִׁין בָּהּ רַק נֵצַח וְהוֹד לְבַד), as mentioned above (כַּנִּזְכָּר לְעֵיל), and these constitute the totality of her Mochin [Intellects] (הֵם כְּלָלוּת מוֹחִין דִילָהּ). And we already know (וּכְבָר יָדַעְנוּ), that Netzach and Hod are two halves of one body (כִּי נֵצַח וְהוֹד הֵם תְּרֵי פַלְגֵי דְגוּפָא), and they are one body (וְהֵם גּוּפָא חַד), therefore Malkhut possesses only one compartment (לָכֵן אֵין בַּמַּלְכוּת רַק בַּיִת אֶחָד לְבַד), but the Parashiyot are four (אַךְ הַפָּרָשִׁיּוֹת הֵם ד׳), for nevertheless the four Mochin [Intellects] are within her (כִּי עִם כָּל זֹאת ד׳ מוֹחִין הֵם בְּגַוָּהּ).

And behold (וְהִנֵּה), the Head of Malkhut is in the chest (רֹאשׁ מַלְכוּת הוּא בֶּחָזֶה), and she is close to the left arm because of her Atarah [Crown] of Gevurah (וְהִיא קְרוֹבָה לַזְּרוֹעַ שְׂמֹאל מִצַּד עִטְרָא דִּגְבוּרָה דִילָהּ), as mentioned above (כַּנִּזְכָּר), and therefore we place the Tefillah of the Hand, which is her Head (וְלָכֵן אָנוּ מְשִׂימִין תְּפִלָּה שֶׁל יָד שֶׁהוּא רֵישָׁא דִילָהּ), upon the left arm of a person (בִּזְרוֹעַ שְׂמֹאל לָאָדָם). However (אָמְנָם), since you already know (לְפִי שֶׁכְּבָר יָדַעְתָּ), that from the four Supernal Mochin [Intellects] almost all three of them are taken by Ze’ir Anpin (כִּי מִן ד׳ מוֹחִין עִלָּאִין כִּמְעַט שֶׁכָּל הַג׳ מֵהֶם כּוּלָּם נוֹטֵל אוֹתָם ז״א), and there remains only the Atarah [Crown] of Gevurah for his Nukvah (וְלֹא נִשְׁאַר רַק עִטְרָא דִּגְבוּרָה לְנוּקְבֵיהּ), as is known (כַּנּוֹדָע), and this Atarah [Crown] of Gevurah is the secret of the upper joint of the left arm attached to the shoulder (וְהוּא עִטְרָא דִּגְבוּרָה סוֹד הַפֶּרֶק הָעֶלְיוֹן שֶׁל זְרוֹעַ שְׂמֹאל הַדָּבוּק לַכָּתֵף), therefore the place of its placement is upon the upper shoulder of the left arm (וְלָכֵן מְקוֹם הֲנָחָתָהּ הוּא הַכָּתֵף הָעֶלְיוֹן שֶׁבִּזְרוֹעַ שְׂמֹאל), for there is the point of attachment of her Atarah [Crown] (כִּי שָׁם הוּא אֲחִיזַת עִטְרָא דִילָהּ), and understand this (וְהָבֵן זֶה).

And we shall return to the secret of the straps of the male (וְנַחֲזוֹר בְּסוֹד רְצוּעוֹת שֶׁל הַזָּכָר), and we explained that they are the secret of the four Mochin [Intellects] (וּבֵאַרְנוּ שֶׁהֵם סוֹד ד׳ מוֹחִין), and behold (וְהִנֵּה), the four Mochin [Intellects] became clothed within the Netzach and Hod of Ze’ir Anpin, or within Imma (ד׳ מוֹחִין נִתְלַבְּשׁוּ בְּנֵצַח הוֹד דְז״א אוֹ בְּאִמָּא), however because the Yesod is there (אָמְנָם לְפִי שֶׁהַיְסוֹד שָׁם), and its principal aspect is the Atarah [Crown] of Chesed (עִיקָרוֹ עִטְרָא דְחֶסֶד), namely that small remnant which remained from it (הַיְינוּ אוֹתוֹ הַמִּעוּט שֶׁנִּשְׁאַר מִמֶּנּוּ), we do not mention it (אֵין אָנוּ זוֹכְרִים), but only the Netzach and Hod alone (רַק הַנֵּצַח וְהוֹד לְבַד), therefore they are called the two straps of Netzach and Hod (לָכֵן נִקְרָאִים ב׳ רְצוּעוֹת נֵצַח וָהוֹד). However (אָמְנָם), we explained that the right one is shorter and higher above the Hod (בֵּאַרְנוּ שֶׁהַיְמָנִית הִיא יוֹתֵר קְצָרָה וּגְבוֹהָה לְמַעְלָה מִן הַהוֹד), and this is the secret of their being called “Netzach and Hod of Shechakim” (וְזֶה סוֹד שֶׁנִּקְרְאוּ נֵצַח הוֹד שְׁחָקִים), for this is the secret of the millstones that grind the Manna for the righteous (כִּי זֶה סוֹד הָרֵחַיִם הַטּוֹחֲנוֹת מָן לַצַּדִּיקִים), and they are one above the other (וְהֵם זוֹ עַל זוֹ), and one higher than the other (וְזוֹ לְמַעְלָה מִזּוֹ), and understand this (וְהָבֵן זֶה). However (אָמְנָם), it has been explained how there are two Makifim [Surrounding Lights] for Ze’ir Anpin (נִתְבָּאֵר אֵיךְ יֵשׁ ב׳ מַקִּיפִים לְז״א). One is above, within the Netzach, Hod, and Yesod of Imma externally (אֶחָד לְמַעְלָה בנה״י דְּאִמָּא מִבַּחוּץ), in the secret of Ohr Makif [Surrounding Light] (בְּסוֹד אוֹר מַקִּיף), before they entered into the Galgalta [Skull] (קוֹדֶם שֶׁנִּכְנְסוּ בְּגֻלְגַּלְתָּא), and from there they surround him (וּמִשָּׁם מַקִּיפִים אֵלָיו), as mentioned above (כַּנִּזְכָּר לְעֵיל).

A second one (עוֹד שֵׁנִית), is after they entered into the three cavities of the Galgalta [Skull] (אַחַר שֶׁנִּכְנְסוּ בְּג׳ חַלְלֵי דְגֻלְגַּלְתָּא), and then “those hairs of the Head of Atika” struck there (וְאָז הִכָּה שָׁם הַנְהוּ שַׂעֲרֵי דְּרֵישָׁא דְעַתִּיקָא), and protruded outward (וּבוֹלְטִים לַחוּץ), and these are the secret of the Tefillin (וְהֵם סוֹד הַתְּפִלִּין). And behold (וְהִנֵּה), these two Makifim [Surrounding Lights]—the first is the secret of the Ohr Makif [Surrounding Light] for the Galgalta [Skull] from above and for the Mochin [Intellects] (אֵלּוּ הַב׳ מַקִּיפִים, הָאֶחָד הוּא סוֹד אוֹר מַקִּיף לַגֻּלְגֹּלֶת מִלְמַעְלָה וְאֶל הַמּוֹחִין), because it is above them and overshadows them (לְפִי שֶׁהוּא עֶלְיוֹן וְחוֹפֵף עֲלֵיהֶם). But the second Makif [Surrounding Light] (אַךְ מַקִּיף הַב׳), is the secret of the Tefillin (הוּא סוֹד הַתְּפִלִּין), which, after the Mochin [Intellects] settled within (שֶׁהֵם אַחַר שֶׁנִּתְיַשְּׁבוּ בִּפְנִים הַמּוֹחִין), protruded outward (בָּלְטוּ לַחוּץ), and this certainly does not serve as an Ohr Makif [Surrounding Light] for the Mochin [Intellects] (וְזֶה וַדַּאי אֵינוֹ מוֹעִיל לְסוֹד אוֹר מַקִּיף לַמּוֹחִין), for on the contrary, they emerged from there (כִּי אַדְּרַבָּה מִשָּׁם יָצְאוּ), rather they are the secret of the light that surrounds the entire reality of his face (אַךְ הֵם סוֹד הָאוֹר הַמַּקִּיף אֶל כָּל מְצִיאוּת הַפָּנִים שֶׁלּוֹ). And this is what is stated on daf 292b (וְזֶה שֶׁאָמַר בְּדַף רצ״ב ב׳) (Zohar Devarim, Idra Ha’azinu 292b), concerning the Mochin [Intellects] (בְּסוֹד הַמּוֹחִין): “From them his face shines, and the colors of his face bear witness to Abba and Imma” (מִנַּיְיהוּ נָהִיר אַנְפּוֹי וְאַסְהִיד בְּאַבָּא וְאִמָּא גַּוְונֵי אַנְפּוֹי). And this is the secret of “And they shall be Totafot between your eyes” (וְזֶהוּ סוֹד וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֶיךָ) (Deuteronomy 6:8), for the secret of the Tefillin is that they are the Ohr Makif [Surrounding Light] of the face (כִּי סוֹד הַתְּפִלִּין הֵם סוֹד אוֹר מַקִּיף לַפָּנִים), and from between the eyes it extends to the entire reality of the face (וּמִבֵּין לָעֵינַיִם נִמְשָׁךְ אֶל כָּל מְצִיאוּת הַפָּנִים), which are below the eyes (שֶׁהֵם תַּחַת הָעֵינַיִם), and concerning this secret it was said (וְלְסוֹד זֶה נֶאֱמַר): “And they shall be Totafot between your eyes” (וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֶיךָ) (Deuteronomy 6:8). And now you will understand the secret of what we explained to you elsewhere (וְעַתָּה תָּבִין סוֹד מַה שֶּׁבֵּאַרְנוּ לְךָ בְּמָקוֹם אַחֵר), that the Tefillin contain the secret of Ehyeh in the Divine Names (שֶׁהַתְּפִלִּין יֵשׁ בָּהֶם סוֹד אֶהְיֶ״ה בַּהַזְכָּרוֹת), and Havayah in the Parashiyot (וַהֲוָיָ״ה בַּפָּרָשִׁיּוֹת), and Ehyeh in the four compartments (וְאֶהְיֶ״ה בְּד׳ בָּתִּים), corresponding to the four Ibburim [Gestations] (כְּנֶגֶד ד׳ עִיבּוּרִים), which are Ehyeh, Ehyeh (שֶׁהֵם אֶהְיֶ״ה אֶהְיֶ״ה), and Havayah in the middle of the two Ibburim [Gestations] (וַהֲוָיָ״ה בְּאֶמְצַע הַב׳ עִיבּוּרִים). However (אָמְנָם), now the matter will become clearer to you in explicit detail (עַתָּה יִתְבָּאֵר לְךָ הָעִנְיָן יוֹתֵר בְּפֵירוּשׁ), for behold (כִּי הִנֵּה), I have informed you (הוֹדַעְתִּיךָ), that every aspect of the Ohr Makif [Surrounding Light] of Ze’ir Anpin and Nukvah is entirely from the Name Ehyeh (כִּי כָּל סוֹד אוֹר מַקִּיף שֶׁל זו״ן כּוּלָּם הֵם שֶׁל אֶהְיֶ״ה). And behold (וְהִנֵּה), corresponding to the first Ohr Makif [Surrounding Light] that is upon the Head of Ze’ir Anpin, namely the Netzach, Hod, and Yesod of Imma (כְּנֶגֶד אוֹר מַקִּיף הָא׳ שֶׁעַל רֵישָׁא דְז״א דנה״י דְּאִמָּא), there is the Name Ehyeh (שָׁם הוּא אֶהְיֶ״ה), which corresponds to the twenty-one Divine Names (שֶׁהוּא כְּנֶגֶד כ״א אַזְכָּרוֹת). And afterward (וְאַחַר כָּךְ), because of their great concealment (לְרֹב הִתְעַלְּמוּת), they were not mentioned except after they became clothed below as Mochin [Intellects] (לֹא נִזְכְּרוּ רַק אַחַר שֶׁנִּתְלַבְּשׁוּ לְמַטָּה בְּמוֹחִין), within the cavities of the Galgalta [Skull] (בְּתוֹךְ חַלְלֵי דְגֻלְגַּלְתָּא), and then they were alluded to within the Parashiyot (וְאָז נִרְמְזוּ בְּתוֹךְ הַפָּרָשִׁיּוֹת), but their principal existence is above in the secret of Ohr Makif [Surrounding Light] (אַךְ עִיקַר מְצִיאוּתָם לְמַעְלָה בְּסוֹד אוֹר מַקִּיף), except that they become revealed here within the Parashiyot (רַק שֶׁהֵם מִתְגַּלִּים בְּכָאן בְּתוֹךְ הַפָּרָשִׁיּוֹת), when they descend and become clothed below (כְּשֶׁיָּרְדוּ וְנִתְלַבְּשׁוּ לְמַטָּה). And the four Parashiyot (וְהַד׳ פָּרָשִׁיּוֹת), correspond to Havayah (הֵם כְּנֶגֶד יהו״ה), for they are the secret of the Mochin [Intellects] that became clothed within him in the three cavities of the Galgalta [Skull] (שֶׁהֵם סוֹד מוֹחִין שֶׁנִּתְלַבְּשׁוּ בְּתוֹכוֹ בְּג׳ חַלְלֵי דְגֻלְגַּלְתָּא), and then they are not in the secret of Ehyeh, which indicates Ohr Makif [Surrounding Light] (וְאָז אֵינָם בְּסוֹד אֶהְיֶ״ה הַמּוֹרֶה עַל אוֹר מַקִּיף), but rather in the secret of inwardness (רַק בְּסוֹד פְּנִימִיּוּת), and they are the Mochin [Intellects] themselves (וְהֵם הַמּוֹחִין עַצְמָם), after they entered into the cavities of the Galgalta [Skull] (אַחַר שֶׁנִּכְנְסוּ בְּתוֹךְ חַלְלֵי דְגֻלְגַּלְתָּא), and they are in the secret of Havayah, namely the four Parashiyot (וְהֵם בְּסוֹד יהו״ה ד׳ פָּרָשִׁיּוֹת). However (אַךְ), we have already explained (כְּבָר בֵּאַרְנוּ), that even within these four Parashiyot (כִּי גַּם בְּד׳ פָּרָשִׁיּוֹת אֵלּוּ), sparks of the Supernal Ohr Makif [Surrounding Light] are alluded to (נִרְמְזוּ נִיצוֹצוֹת אוֹר הַמַּקִּיף הָעֶלְיוֹן), and these are the twenty-one Divine Names (וְהֵם כ״א אַזְכָּרוֹת), for in their Supernal place (כִּי בִּמְקוֹמָם הָעֶלְיוֹן), they could not become revealed (לֹא יָכְלוּ לְהִתְגַּלוֹת). And behold (וְהִנֵּה), after they became clothed in the secret of the four Mochin [Intellects] (אַחַר שֶׁנִּתְלַבְּשׁוּ בְּסוֹד ד׳ מוֹחִין), they returned and emerged outward (חָזְרוּ לָצֵאת לַחוּץ), and these are the secret of the four compartments of the Tefillin (וְהֵם סוֹד ד׳ בָּתִּים דִּתְפִלִּין), for then they are in the secret of the second Ohr Makif [Surrounding Light] (כִּי אָז הֵם בְּסוֹד אוֹר מַקִּיף ב׳), therefore they are the secret of the compartments (לָכֵן הֵם סוֹד בָּתִּים), and they correspond to the second Ehyeh (וְהֵם כְּנֶגֶד אֶהְיֶ״ה הַב׳), which is the second Ohr Makif [Surrounding Light] (שֶׁהוּא אוֹר מַקִּיף הַב׳). And through this you know (וּבָזֶה יָדַעְתָּ), how the Tefillin are the Head of Ze’ir Anpin (אֵיךְ הַתְּפִלִּין הֵם רֵישָׁא דְז״א), in its three aspects (בְּג׳ בְּחִינוֹתָיו): Ohr Makif [Surrounding Light] above it (אוֹר מַקִּיף אֵלָיו), Ohr Penimi [Inner Light] (וְאוֹר פְּנִימִי), and an outer Ohr Makif [Surrounding Light] (וְאוֹר מַקִּיף חִיצוֹן).

And we shall return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), for we have already explained the reality of the Mochin [Intellects] of Ze’ir Anpin (כִּי כְּבָר בֵּאַרְנוּ מְצִיאוּת הַמּוֹחִין שֶׁל זְעֵיר אַנְפִּין), and now we shall explain how the body spread forth through these Mochin [Intellects] and through the second Ibbur [Gestation] (וְעַתָּה נְבָאֵר אֵיךְ נִתְפַּשֵּׁט גּוּפָא עַל יְדֵי מוֹחִין אֵלּוּ וְהָעִיבּוּר הַשֵּׁנִי). Know (דַּע), that the essential reality of Ze’ir Anpin was originally the first Vav (כִּי הֲלֹא עִיקַר מְצִיאוּת ז״א הָיָה סוֹדוֹ ו׳ רִאשׁוֹנָה), which is the totality of the six extremities, from Chesed to Yesod (שֶׁהִיא כְּלָלוּת ו׳ קְצָווֹת מֵחֶסֶד עַד יְסוֹד), for its Mochin [Intellects] existed only potentially and not actually (כִּי הַמּוֹחִין שֶׁלּוֹ הָיוּ בְּכֹחַ וְלֹא בְּפוֹעַל), as explained above (כַּמְבֹאָר לְעֵיל). And when these four Mochin [Intellects] mentioned above came to enter into it (וְכַאֲשֶׁר אֵלּוּ הַד׳ מוֹחִין הַנִּזְכָּר לְעֵיל בָּאוּ לְהִכָּנֵס בְּתוֹכוֹ), they entered into its Chesed, Gevurah, and Tiferet (נִכְנְסוּ בְּתוֹךְ חג״ת שֶׁלּוֹ). And I shall explain this matter clearly to you (וַאֲבָאֵר לְךָ עִנְיָן זֶה בְּבֵירוּר), know (דַּע), that within the Netzach, Hod, and Yesod of Binah are included and clothed the reality of the four Mochin [Intellects] mentioned above (כִּי נה״י דְּבִינָה בָּהֶם נִכְלָלִים וְנִלְבָּשִׁים מְצִיאוּת אַרְבָּעָה מוֹחִין כַּנִּזְכָּר לְעֵיל), which are: “the inheritance of his father and mother” and the two hidden Atarin [Crowns] (שֶׁהֵם אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ וּב׳ עֲטָרִין גְּנִיזִין). It follows (נִמְצָא), that Tiferet required three inner aspects (כִּי צָרִיךְ שֶׁהָיוּ לְת״ת ג׳ בְּחִינוֹת פְּנִימִיּוֹת), besides the Ohr Makif [Surrounding Light] within it (מִלְּבַד אוֹר הַמַּקִּיף שֶׁבּוֹ): the first aspect is the four Mochin [Intellects] mentioned above (אוֹר א׳ ד׳ מוֹחִין הַנִּזְכָּר לְעֵיל), the second aspect is the Netzach, Hod, and Yesod of Binah within which the four Mochin [Intellects] are clothed (ב׳ נה״י דְּבִינָה שֶׁבָּהֶם מִתְלַבְּשִׁים הַד׳ מוֹחִין), and the third aspect is Tiferet itself, which received within itself the Netzach, Hod, and Yesod of Binah, within which the four Mochin [Intellects] are clothed (ג׳ הַת״ת עַצְמוֹ שֶׁהָיָה מְקַבֵּל בְּתוֹכוֹ נה״י דְּבִינָה שֶׁבָּהֶם מִתְלַבְּשִׁים הַד׳ מוֹחִין). And first we shall speak about the middle aspect (וּתְחִלָּה נְדַבֵּר בַּבְּחִינָה הָאֶמְצָעִית), which is the Netzach, Hod, and Yesod of Binah (שֶׁהִיא נה״י דְּבִינָה), for behold (כִּי הֲלֹא), the Netzach contains three joints (הַנֵּצַח יֵשׁ בּוֹ ג׳ פְּרָקִים), and from them were formed three inner aspects and a Neshamah [Soul] for Ze’ir Anpin (וּמֵהֶם נַעֲשׂוּ ג׳ בְּחִינוֹת פְּנִימִיּוֹת וּנְשָׁמָה לְז״א), for its Chokhmah, Chesed, and Netzach (לְחָכְמָה חֶסֶד וְנֵצַח שֶׁלּוֹ), which are the right line (שֶׁהֵם קַו יָמִין), and they became clothed there (וְנִתְלַבְּשׁוּ שָׁם). And from the Hod of Binah, which contains three other joints (וּמֵהוֹד דְּבִינָה שֶׁיֵּשׁ בָּהּ ג׳ פְּרָקִים אֲחֵרִים), were formed three other inner aspects and a Neshamah [Soul] for Ze’ir Anpin (נַעֲשׂוּ ג׳ בְּחִינוֹת אֲחֵרוֹת פְּנִימִיּוֹת וּנְשָׁמָה לְז״א), in its Binah, Gevurah, and Hod (בְּבִינָה וּגְבוּרָה וְהוֹד), the left line (קַו שְׂמָאלִי). And from the Yesod of Binah, which includes the two hidden Atarin [Crowns], as is known (וּמִיְסוֹד דְּבִינָה שֶׁהֵם כּוֹלְלִים ב׳ עֲטָרִין גְּנִיזִין כַּנּוֹדָע), were formed three inner aspects and a Neshamah [Soul] for Ze’ir Anpin (נַעֲשׂוּ ג׳ בְּחִינוֹת פְּנִימִיּוֹת וּנְשָׁמָה לְז״א), in its Da’at and its Tiferet (בְּדַעַת ת״ת שֶׁלּוֹ). However, the Yesod of Ze’ir Anpin was not yet rectified (אַךְ הַיְסוֹד שֶׁל ז״א עֲדַיִן לֹא נִתְתַּקֵּן), for the lower aspect extends only to the place reached by the Netzach, Hod, and Yesod of Binah (כִּי הַבְּחִינָה הַתַּחְתּוֹנָה עַד מְקוֹם שֶׁהִגִּיעוּ נה״י דְּבִינָה), namely to the Hod of Ze’ir Anpin (עַד הוֹד דְז״א), and this is the secret of “the spreading of the Supernal Chokhmah until Hod” (וְזֶהוּ סוֹד הִתְפַּשְּׁטוּת דְּחָכְמָה עִלָּאָה עַד הוֹד), and the four Mochin [Intellects], which are “the inheritance of his father and mother” together with the two Atarin [Crowns] (וְד׳ מוֹחִין שֶׁהֵם אַחְסַנְתָּא דְּאָבוּי וְאִמֵּיהּ וּב׳ עֲטָרִין), become clothed within the three upper joints of the Netzach, Hod, and Yesod of Binah (מִתְלַבְּשִׁין בְּתוֹךְ ג׳ פְּרָקִין עִלָּאִין בנה״י דְּבִינָה), which are the Chokhmah, Binah, and Da’at of Ze’ir Anpin (שֶׁהֵם חב״ד דְז״א). And behold (וְהִנֵּה), within this entire collective structure mentioned above (בְּתוֹךְ כָּל כְּלָלוּת זֶה הַנִּזְכָּר), the reality of Arich Anpin is clothed within them all (הוּא מִתְלַבֵּשׁ מְצִיאוּת אֲרִיךְ אַנְפִּין לְכֻלָּם), as we shall explain with the help of Hashem (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). And now, regarding Ze’ir Anpin itself (וְעַתָּה עִנְיַן זְעֵיר אַנְפִּין בְּעַצְמוֹ), we have already explained (כְּבָר בֵּאַרְנוּ), that its entire essence consists only of six extremities, from Chesed to Yesod (שֶׁכָּל עִיקָרוֹ הֵם ו׳ קְצָווֹת בִּלְבַד מֵחֶסֶד עַד יְסוֹד), and you know (וְיָדַעְתָּ), that Malkhut is half the measure of Ze’ir Anpin (כִּי מַלְכוּת הִיא חֲצִי מִדַּת זְעֵיר אַנְפִּין), and likewise Ze’ir Anpin is half the measure of Binah (וְכֵן זְעֵיר אַנְפִּין הוּא חֲצִי שִׁעוּר מִדַּת הַבִּינָה), for Ze’ir Anpin begins from the Tiferet of Binah (כִּי מִת״ת דְּבִינָה מִשָּׁם מַתְחִיל ז״א).

It follows (נִמְצָא), that the length of the Netzach, Hod, and Yesod of Binah is equal to the measure of the Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod of Ze’ir Anpin, half corresponding to half (כִּי אוֹרֶךְ נה״י דְּבִינָה הֵם שִׁעוּר מִדַּת חג״ת נה״י שֶׁל ז״א מֶחֱצָה עַל מֶחֱצָה), and the Netzach, Hod, and Yesod of Binah, which are three, become clothed within the six of Ze’ir Anpin (וְהנה״י דְּבִינָה שֶׁהֵם ג׳ מִתְלַבְּשִׁים בְּתוֹךְ ו׳ דְז״א), and then they become equal together (וְאָז הֵם שָׁוִים יַחַד).

It follows (נִמְצָא), that within the length of the Chesed and Netzach of Ze’ir Anpin are clothed the three joints of the Netzach of Binah (כִּי בְּאוֹרֶךְ חֶסֶד וְנֵצַח דְז״א מִתְלַבְּשִׁים שָׁם ג׳ פְּרָקִים דְּנֵצַח דְּבִינָה), and within the length of the Gevurah and Hod of Ze’ir Anpin are clothed the three joints of the Hod of Binah (וּבְאוֹרֶךְ גְּבוּרָה וְהוֹד דְז״א מִתְלַבְּשִׁים שָׁם ג׳ פְּרָקִים מֵהוֹד דְּבִינָה), and within the length of the Tiferet and Yesod of Ze’ir Anpin are clothed the two joints of the Yesod of Binah (וּבְאוֹרֶךְ תִּפְאֶרֶת וִיסוֹד דְז״א מִתְלַבְּשִׁים שָׁם ב׳ פְּרָקִים דִּיסוֹד דְּבִינָה).

It follows from all this (נִמְצָא בְּכָל זֶה), that the Chesed and Netzach of Ze’ir Anpin became three aspects (כִּי חֶסֶד וְנֵצַח דְז״א נַעֲשׂוּ ג׳ בְּחִינוֹת), in order to contain within themselves the three joints of the Da’at of Binah (לִכְלוֹל בְּתוֹכָם ג׳ פְּרָקִים דְּדַעַת בִּינָה), and this means (וְהוּא כִּי), that from the Chesed and Netzach of Ze’ir Anpin, which at first were two Sefirot (מֵחֶסֶד וְנֵצַח דְּזְעֵיר אַנְפִּין שֶׁהָיוּ תְּחִלָּה ב׳ סְפִירוֹת), there were now formed and divided three Sefirot (נַעֲשׂוּ עַתָּה וְנִתְחַלְּקוּ לְג׳ סְפִירוֹת), and one part of them is called Chokhmah (וְחֵלֶק הָאֶחָד מֵהֶם נִקְרָא חָכְמָה), and the second is called Chesed (וְהַב׳ נִקְרָא חֶסֶד), and the third is called Netzach (וְהַג׳ נִקְרָא נֵצַח). Likewise (וְכֵן), the Gevurah and Hod of Ze’ir Anpin became three parts (בִּגְבוּרָה וְהוֹד דְז״א שֶׁנַּעֲשׂוּ ג׳ חֲלָקִים), the first being Binah (הָאֶחָד בִּינָה), the second Gevurah (וְהַב׳ גְּבוּרָה), and the third Hod (וְהַג׳ הוֹד). But the Tiferet and Yesod of Ze’ir Anpin remained only in two aspects (אַךְ תִּפְאֶרֶת וִיסוֹד דְז״א נִשְׁאֲרוּ בִּב׳ בְּחִינוֹת בִּלְבַד), as I shall explain with the help of Hashem (כְּמוֹ שֶׁבֵּאַרְתִּי בְּעֶזְרַת ה׳). However (אַךְ), the new element that was introduced now is (הַחִדּוּשׁ שֶׁנִּתְחַדֵּשׁ עַתָּה הוּא), that at first they were Tiferet and Yesod (כִּי תְּחִלָּה הָיוּ תִּפְאֶרֶת וִיסוֹד), whereas now they are Da’at and Tiferet (וְעַתָּה הֵם דַּעַת וְתִפְאֶרֶת), because just as the two lower joints became the secret of Chesed and Gevurah (לְפִי שֶׁכְּמוֹ שֶׁב׳ פְּרָקִים תַּחְתּוֹנִים הָיוּ בְּסוֹד חֶסֶד וּגְבוּרָה), so too the Yesod ascended into the secret of Tiferet (גַּם הַיְסוֹד נִתְעַלָּה בְּסוֹד תִּפְאֶרֶת), but the two lower joints, which are Netzach and Hod (אַךְ הַב׳ פְּרָקִין תַּתָּאִין שֶׁהֵם נֵצַח וְהוֹד), still do not yet possess a Yesod (אֵין לָהֶם עֲדַיִן יְסוֹד), as I shall write with the help of Hashem concerning the secret of “Koneh HaKol” [Possessor of All] (כְּמוֹ שֶׁאֶכְתּוֹב בְּעֶזְרַת ה׳ בְּסוֹד קוֹנֵה הַכֹּל).

And it follows (וְנִמְצָא), that from the two upper aspects of the Chesed and Gevurah of Ze’ir Anpin (כִּי מִב׳ בְּחִינוֹת עֶלְיוֹנוֹת דְּחֶסֶד גְּבוּרָה דְז״א), were formed the two cavities of the Galgalta [Skull] of Ze’ir Anpin (נִתְהַוּוּ ב׳ חַלְלֵי דְגֻלְגַּלְתָּא דְז״א), within which became clothed the two upper joints of the Netzach, Hod, and Yesod of Binah together with the Mochin [Intellects] (שֶׁבָּהֶם נִתְלַבְּשׁוּ ב׳ פְּרָקִין עִלָּאִין דנה״י דְּבִינָה עִם הַמּוֹחִין), and therefore these two aspects of Chesed and Gevurah are called Chokhmah and Binah (וְלָכֵן אֵלּוּ הַב׳ בְּחִינוֹת דְּחֶסֶד גְּבוּרָה נִקְרָא חָכְמָה וּבִינָה). And from the Tiferet of Ze’ir Anpin (וּמִת״ת דְז״א), was formed the third cavity of the Galgalta [Skull] (נַעֲשָׂה חַלָּלָא הַג׳ דְגֻלְגַּלְתָּא), within which became clothed the upper joint of the Yesod of Binah together with the Mochin [Intellects] (נִתְלַבֵּשׁ פִּרְקָא עִלָּאָה דִּיסוֹד דְּבִינָה עִם הַמּוֹחִין), and it is called Da’at (וְנִקְרָא דַּעַת). And through this you will understand (וּבָזֶה תָּבִין), why Imma is called Middah [Measure] (לָמָּה נִקְרֵאת אִמָּא מִדָּה), for behold (וְהֲלוֹא), she gives measure to all of Ze’ir Anpin (הִיא נוֹתֶנֶת מִדָּה לְכָל ז״א), because according to the extent that the first joint of her Netzach spreads forth (כִּי כְּשִׁעוּר שֶׁנִּתְפַּשֵּׁט פִּרְקָא קַמָּא דְּנֵצַח שֶׁלָּהּ), the Chokhmah of Ze’ir Anpin is formed (נַעֲשֵׂה חָכְמָה דְז״א), and according to the extent that the second joint of her Netzach spreads forth (וּמַה שֶּׁנִּתְפַּשֵּׁט פֶּרֶק ב׳ דְּנֵצַח דִּילָהּ), the Chesed of Ze’ir Anpin is formed (נַעֲשֶׂה חֶסֶד דְז״א), and so it is with all the others (וְכֵן כָּל כַּיּוֹצֵא בָּזֶה). And this is the meaning of the Measure (וְזֶהוּ עִנְיַן הַמִּדָּה), which measures and becomes the measure for all the curtains (הַמּוֹדֶדֶת וְנַעֲשֵׂית מִדָּה לְכָל הַיְרִיעוֹת), and gives measure to all of Ze’ir Anpin (וְנוֹתֶנֶת מִדָּה לְכָל ז״א), saying: from here (וְאוֹמֶרֶת מִכָּאן), meaning up to this point shall be Chesed (רָצָה לוֹמַר עַד כָּאן יִהְיֶה חֶסֶד), and likewise for the others (וְכֵן כַּיּוֹצֵא בָּזֶה), and all this is due to her spreading within him (וְהַכֹּל מֵחֲמַת הִתְפַּשְּׁטוּתָהּ בְּתוֹכוֹ). And behold (וְהִנֵּה), the Yesod is now lacking (עַתָּה חָסֵר הַיְסוֹד), because Binah did not spread as far as the Yesod (כִּי הַבִּינָה לֹא נִתְפַּשְּׁטָה עַד הַיְסוֹד), but only until the Hod (אֶלָּא עַד הוֹד), for the Yesod reached only as far as the Tiferet of Ze’ir Anpin (כִּי הַיְסוֹד לֹא הִסְפִּיק אֶלָּא עַד ת״ת דְז״א). And the reason is (וְהַטַּעַם), that the Yesod of Binah is Avira [Air], as is known (כִּי הַיְסוֹד שֶׁל בִּינָה הוּא אֲוִירָא כַּנּוֹדָע), for it is not like the Yesod of the male (כִּי אֵינוֹ דִּמְיוֹן יְסוֹד הַזָּכָר), which protrudes because of the abundance of light (שֶׁהוּא בּוֹלֵט מֵחֲמַת רִבּוּי הָאוֹר), whereas the Yesod of the female is only Air (אַךְ יְסוֹד שֶׁל הַנְּקֵבָה הוּא אֲוִיר בִּלְבַד), which is not an actual protruding reality (שֶׁאֵינוֹ מְצִיאוּת מַמָּשִׁי בּוֹלֵט). And the reason is known (וְהַטַּעַם נוֹדָע), for the male is predominantly Chesed (כִּי הַזָּכָר רֻבּוֹ חֶסֶד), and therefore an abundance of light is drawn from it into the Yesod, as is known (וְלָכֵן נִמְשָׁךְ מִמֶּנּוּ רִבּוּי אוֹר אֶל הַיְסוֹד כַּנּוֹדָע), but the female does not possess sufficient power in her Yesod for it to protrude (אַךְ הַנְּקֵבָה אֵין בָּהּ כֹּחַ בִּיסוֹד שֶׁלָּהּ שֶׁיִּהְיֶה בּוֹלֵט), and therefore there is not sufficient power in her Yesod to rectify his Yesod (לָכֵן אֵין בּוֹ כֹּחַ בִּיסוֹד שֶׁלָּהּ לְתַקֵּן יְסוֹד שֶׁלּוֹ). And through this you will understand (וּבָזֶה תָּבִין), that which is stated on daf 136a in Idra Naso (מַה שֶּׁאָמַר בְּדַף קל״ו א׳ בָּאִדְּרָא נָשֹׂא) (Zohar Bamidbar 136a), that the secret of Da’at spreads throughout the entire body (כִּי סוֹד הַדַּעַת אִתְפַּשְּׁט בְּכָל גּוּפָא בְּסוֹד הַדַּעַת), as it is said: “And by Da’at the chambers are filled” (שֶׁנֶּאֱמַר וּבְדַעַת חֲדָרִים יִמָּלֵאוּן) (Proverbs 24:4). And likewise in Idrat Ha’azinu, daf 289b (וְכֵן בְּאִדְרַת הַאֲזִינוּ בְּדַף רפ״ט ב׳) (Zohar Devarim 289b): “And it enters into the body and fills the chambers and the porticoes” (וְעָיֵיל לְגוֹ גוּפָא וּמַלְיָיא אַדְרִין וְאַכְסַדְרָאִין). And the matter is (וְהָעִנְיָן), that because it is the secret of Air (כִּי לִהְיוֹת סוֹד אֲוִיר), it is capable of spreading throughout the entire body (יָכוֹל לִהְיוֹתוֹ מִתְפַּשֵּׁט בְּכָל הַגּוּף כֻּלּוֹ), even into its Chesed, Gevurah, Netzach, and Hod (אֲפִלּוּ בְּחֶסֶד גְּבוּרָה וְנֵצַח הוֹד שֶׁלּוֹ), which are situated at the sides (שֶׁהֵם מִן הַצְּדָדִים). And this is the secret of what is stated in Parashat Shelach Lecha, daf 170a (וְזֶהוּ סוֹד מַה שֶּׁאוֹמֵר בְּפָרָשַׁת שְׁלַח לְךָ דַּף ק״ע א׳) (Zohar Bamidbar 170a): “Da’at exists in six directions, and that which remains is Kal [light]” (יָדַעַת אִית בּוֹ בְּו׳ סִטְרִין וּמַה דְּאִשְׁתָּאַר אִיהוּ קַל), for Da’at spreads through the six extremities of Ze’ir Anpin (כִּי הַדַּעַת מִתְפַּשֵּׁט בְּו׳ קְצָווֹת הַז״א), and therefore that which remains is Kal [light] (וְלָכֵן מַה דְּאִשְׁתָּאַר אִיהוּ קַל). And for this reason (וּלְטַעַם זֶה), Ze’ir Anpin still does not yet possess a Yesod (לֹא יֵשׁ עֲדַיִן יְסוֹד לְז״א). And it appears (וְהַנִּרְאֶה), that all this which we explained above (כָּל זֶה שֶׁבֵּאַרְנוּ לְעֵיל), is the secret of what is stated in Parashat Mishpatim, daf 122b (הוּא סוֹד מַה שֶּׁאוֹמֵר בְּפָרָשַׁת מִשְׁפָּטִים דַּף קכ״ב ב׳) (Zohar Shemot 122b): “The Head of the King was rectified through Chesed and Gevurah” (רֵישָׁא דְמַלְכָּא אִתְתַּקַּן בְּחֶסֶד וּבִגְבוּרָה). And do not explain it by saying (וְאַל תְּפָרֵשׁ לוֹמַר), that surely its Mochin [Intellects] are the secret mentioned above, as is known (כִּי הֲלֹא הַמּוֹחִין דִילֵיהּ הֵם סוֹד הַנִּזְכָּר כַּנּוֹדָע), for from the two upper joints came the Chokhmah and Binah of Abba and Imma (כִּי מֵהַשְּׁנֵי פְּרָקִים עִלָּאִין הֵם חָכְמָה וּבִינָה דְּאַבָּא וְאִמָּא), and the two lower joints are the two hidden Atarin [Crowns] (ב׳ פְּרָקִין תַּתָּאִין הֵם ב׳ עֲטָרִין גְּנִיזִין).

It follows (נִמְצָא), that all four Mochin [Intellects] which are drawn into the Head of the King, namely Ze’ir Anpin (כִּי כָּל ד׳ מוֹחִין הַנִּמְשָׁכִים בְּרֵישָׁא דְמַלְכָּא שֶׁהוּא ז״א), all of them are from the Chesed and Gevurah of Arich Anpin (כֻּלָּם הֵם מֵחֶסֶד גְּבוּרָה דַאֲ״א). And this explanation is not true (וְאֵין פֵּירוּשׁ זֶה אֱמֶת), for you already know (כִּי כְּבָר יָדַעְתָּ), that all the Tikkunim [Rectifications] consist of the diminution of the light and its thickening (שֶׁכָּל הַתִּיקּוּנִים הֵם הַמְעָטַת הָאוֹר וְהִתְעַבּוּתוֹ), as is known (כַּנּוֹדָע). And on the contrary (וְאַדְּרַבָּה), it should have said the opposite (הֲוָה לֵיהּ לְמֵימַר לְהֵפֶךְ): “The Chesed and Gevurah of Atika were rectified in the Head of the King” (חֶסֶד וּגְבוּרָה דְּעַתִּיקָא אִתְתַּקְּנוּ בְּרֵישָׁא דְמַלְכָּא), because through their becoming clothed in the Head of the King (כִּי עַל יְדֵי שֶׁנִּתְלַבְּשׁוּ בְּרֵישָׁא דְמַלְכָּא), they received rectification (הָיָה לָהֶם תִּיקּוּן), through the diminution of the light (עַל יְדֵי הַמְעָטַת הָאוֹר). But the King was not rectified through them (אַךְ הַמַּלְכָּא לֹא אִתְתַּקַּן עַל יָדָם), for on the contrary (כִּי אַדְּרַבָּה), a great light was added to him through these Mochin [Intellects] (נִתּוֹסֵף בּוֹ אוֹר גָּדוֹל עַל יְדֵי מוֹחִין אֵלּוּ). And if so (וְאִם כֵּן), how is it appropriate to say that “the Head of the King was rectified through Chesed and Gevurah” (מַה שַּׁיָּךְ לוֹמַר דְּרֵישָׁא דְמַלְכָּא אִתְתַּקַּן בְּחֶסֶד וּבִגְבוּרָה), when on the contrary (וְאַדְּרַבָּה), according to this explanation it should have said the reverse (אִם כְּפֵירוּשׁ הַזֶּה הֲוָה לֵיהּ לְמֵימַר לְהֵפֶךְ): “Chesed and Gevurah were rectified in the Head of the King” (חֶסֶד וּגְבוּרָה אִתְתַּקְּנוּ בְּרֵישָׁא דְמַלְכָּא), meaning Arich Anpin, who is the King (רָצָה לוֹמַר דַאֲ״א דְּאִיהוּ מַלְכָּא), namely the Chesed and Gevurah of Atika (שֶׁהוּא חֶסֶד וּגְבוּרָה דְּעַתִּיקָא). And behold (וְהִנֵּה), this explanation that was mentioned (זֶה הַפֵּירוּשׁ הַנִּזְכָּר), was explained by me, Chaim (בֵּאַרְתִּי אֲנִי חַיִּים).

And my teacher, the Arizal, of blessed memory, rejected this explanation because of the difficulty mentioned above (וּמוֹרִי הָאֲרִ״י עָלָיו הַשָּׁלוֹם דָּחָה אוֹתוֹ מִכֹּחַ הַקּוּשְׁיָא הַנִּזְכָּר), the explanation being (פֵּירוּשׁ), that the clarification of the word “these” refers to what we wrote above (בֵּיאוּר מִלַּת אֵלּוּ שֶׁהֵם מוֹרִים עַל מַה שֶּׁכָּתַבְנוּ לְמַעְלָה), for behold (כִּי הֲלֹא), from the Chesed and Gevurah of the King himself, namely Ze’ir Anpin (חֶסֶד גְּבוּרָה דְּמַלְכָּא עַצְמוֹ שֶׁהוּא ז״א), its own Chokhmah and Binah were formed (מֵהֶם נַעֲשׂוּ חָכְמָה וּבִינָה אֵלָיו בְּעַצְמוֹ), in order to receive the four Mochin [Intellects] within them (כְּדֵי לְקַבֵּל ד׳ מוֹחִין בְּהוֹן). It follows (נִמְצָא), that the Head of the King, namely the four Mochin [Intellects] that are drawn down to him from above (כִּי רֵישָׁא דְמַלְכָּא שֶׁהֵם הַד׳ מוֹחִין הַנִּמְשָׁכִים לוֹ מִלְמַעְלָה), were rectified and clothed within his Chesed and Gevurah (נִתְתַּקְּנוּ וְנִתְלַבְּשׁוּ בְּתוֹךְ חֶסֶד וּגְבוּרָה שֶׁלּוֹ). And now the word “was rectified” fits properly (וְהַשְׁתָּא אָתֵי שַׁפִּיר מִלַּת אִתְתַּקַּן), for they truly became vessels and rectifications to receive the Mochin [Intellects], which are called the Head of the King (כִּי מַמָּשׁ נַעֲשׂוּ כֵּלִים וְתִיקּוּנִים לְקַבֵּל הַמּוֹחִין הַנִּקְרָאִים רֵישָׁא דְמַלְכָּא). And the reason he called the Mochin [Intellects] “the Head” (וְטַעַם שֶׁקְּרָאָם לַמּוֹחִין רֵישָׁא), is that Tiferet itself has no head (כִּי הֲלֹא ת״ת עַצְמוֹ אֵין לוֹ רֵישָׁא), for it is the secret of a truncated Vav (כִּי הוּא סוֹד ו׳ קְטִיעָא), within the Heh of Binah (דְּבְתוֹךְ ה׳ דְּבִינָה), which possesses no head but only six extremities (שֶׁאֵין בָּהּ רֹאשׁ רַק ו׳ קְצָווֹת בִּלְבַד), and it follows (וְנִמְצָא), that its head is the secret of the Mochin [Intellects] that come to it afterward (כִּי רֵישֵׁיהּ דִילֵיהּ הֵם סוֹד הַמּוֹחִין הַבָּאִין לוֹ אַחַר כָּךְ). This explanation is difficult (וּפֵירוּשׁ זֶה קָשֶׁה), for it should have said, “The Head was rectified through Chesed, Gevurah, and Tiferet” (כִּי הֲוָה לֵיהּ לְמֵימַר רֵישָׁא אִתְתַּקַּן בְּחג״ת), because the Da’at was also formed from the Tiferet (כִּי גַּם הַת״ת נַעֲשָׂה מִמֶּנּוּ הַדַּעַת). And my teacher answered me (וְתֵירֵץ לִי מוֹרִי נר״ו), that Tiferet is also a totality of Chesed and Gevurah (כִּי הַתִּפְאֶרֶת גַּם הוּא כְּלָלוּת חֶסֶד גְּבוּרָה), for it harmonizes between them (כִּי הוּא מַכְרִיעַ), since it is Heaven, Fire, and Water (כִּי הוּא שָׁמַיִם אֵשׁ וּמַיִם).

It follows (נִמְצָא), that when it says Chesed and Gevurah, Tiferet is included within them (שֶׁאוֹמֵר חֶסֶד גְּבוּרָה וְהַתִּפְאֶרֶת נִכְלֶלֶת בָּהֶם), for Tiferet is included within them (כִּי הַתִּפְאֶרֶת נִכְלֶלֶת בָּהֶם). And one may further say (וְעוֹד יֵשׁ לוֹמַר), that the Yesod of Imma is the secret of Avira [Air], as mentioned above (כִּי הִנֵּה הַיְסוֹד דְּאִמָּא הוּא סוֹד אֲוִירָא כַּנִּזְכָּר לְעֵיל), and therefore it possesses no substantial existence (וְלָכֵן אֵין בּוֹ מַמָּשׁוּת), and therefore he mentioned only Chokhmah and Binah within Chesed and Gevurah (וְלָכֵן לֹא זָכַר רַק חָכְמָה וּבִינָה בִּלְבַד בְּחֶסֶד גְּבוּרָה). And we have already explained (וַהֲרֵי בֵּאַרְנוּ), that the spreading of Binah through its Netzach, Hod, and Yesod (כִּי הִתְפַּשְּׁטוּת שֶׁלָּהּ הַבִּינָה בנה״י שֶׁלָּהּ), extends throughout the entire body of Ze’ir Anpin (בְּתוֹךְ כָּל הַגּוּף דְז״א). And this is what is stated on daf 289b (וְזֶהוּ שֶׁאָמַר דַּף רפ״ט ע״ב) (Zohar Devarim 289b): “This Chokhmah was engraved and flowed throughout the entire body; that other one, that illumination, entered deep within the body” (אִתְגְּלִיף הַאי חָכְמְתָא וְנָגִיד בְּכָל גּוּפָא, הַהוּא אָחֳרָא הַהוּא נְהִירוּ וְעָיֵיל לְגוֹ בְּגוֹ גוּפָא). Likewise on daf 194 (וְכֵן דַּף קצ״ד): “And they shine and enter into the three cavities of the Galgalta [Skull], and each one emerges to its own side and spreads throughout the entire body” (וְנַהֲרִין וְעָאלִין גּוֹ ג׳ חַלְלֵי דְגֻלְגַּלְתָּא, וְנָפְקִין כָּל חַד בְּסִטְרוֹי וּמִתְפַּשְּׁטִין בְּכָל גּוּפָא). And this is what we explained (וְהוּא מַה שֶּׁבֵּאַרְנוּ), that the Netzach, Hod, and Yesod of Binah, which are the secret of the Mochin [Intellects] (כִּי נה״י דְּבִינָה שֶׁהֵם סוֹד מוֹחִין), do not exist only in the Head of Ze’ir Anpin (אֵין מְצִיאוּתָם בְּרֵישָׁא דְז״א בִּלְבַד), rather they spread throughout the entire body (רַק הֵם מִתְפַּשְּׁטִים בְּכָל גּוּפָא), as mentioned above (כַּנִּזְכָּר לְעֵיל), in the secret of joints (בְּסוֹד פִּרְקִין), for the Netzach, Hod, and Yesod each contain three joints (שֶׁיֵּשׁ בנה״י ג׳ פִּרְקִין בְּכָל חַד וְחַד). Likewise, in Idra Naso, daf 136a (וְכֵן בְּאִדְּרָא נָשֹׂא דַּף קל״ו א׳) (Zohar Bamidbar 136a): “And these three spread throughout the entire body” (וְאִלֵּין ג׳ מִתְפַּשְּׁטִין בְּכָל גּוּפָא).