Chapter Sixty-Five (פֶּרֶק שִׁשִּׁים וַחֲמִשָּׁה)

The general principle of what we have said regarding the nine Tikkunim of Ze’ir Anpin (כְּלָל הַדְּבָרִים שֶׁאָמַרְנוּ בְּתִשְׁעָה תִּיקּוּנֵי ז״א), is that they do not shine except when Arich Anpin illuminates them (אֵינָם מְאִירִים אֶלָּא כְּשֶׁמֵּאִיר עֲלֵיהֶם אֲ״א), through its thirteen Tikkunim (בְּי״ג תִּיקּוּנִים דִּילֵיהּ), which transform them into mercies (הַמְהַפְכִים אוֹתָם לְרַחֲמִים). And this is the meaning of what it says in the Idra Rabba (וְזֶהוּ אוֹמְרוֹ בָּאִדְּרָא רַבָּא) (Zohar Bamidbar 134a): “Come and see: The outer face” (תָּא חֲזִי, פָּנִים דְּלְבַר), these are the face of Ze’ir Anpin (הֵם הַפָּנִים שֶׁל ז״א), “there are times when they shine and times when they are darkened” (אִית זְמַן דְּנָהֲרִין וְאִית זְמַן דְּחָשׁוֹכָאִין), “and because of this it is written: ‘May Hashem illuminate His face toward you,’ ‘May His face shine upon us forever’” (וּבְגִין כָּךְ כְּתִיב יָאֵר יְיָ פָּנָיו אֵלֶיךָ, יָאֵר פָּנָיו אִתָּנוּ סֶלָה) (Numbers 6:25; Psalms 67:2), which implies that it is not constant (מִכְּלָל דְּלָא הֲוֵי תְּדִירָא), “except when the apples above are revealed” (אֶלָּא כַּד אִתְגַּלְיָין תַּפּוּחִין דִּלְעֵילָא), which are the apples of Arich Anpin (שֶׁהֵם תַּפּוּחֵי אֲ״א), which do not require rectification (אֲשֶׁר אֵינָם צְרִיכִים תִּיקּוּן), “and they shine constantly and are constantly white” (וְנָהֲרִין תְּדִירָא וְחִוְרִין תְּדִיר), and are not red like a rose (וְאֵינָם סוּמְקִין כְּוַרְדָּא), like the face of Ze’ir Anpin (כְּמוֹ פְּנֵי ז״א). And when the light comes from the face of Arich Anpin and from its Tikkunim to the face of Ze’ir Anpin (וּכְשֶׁיָּבוֹא הָאוֹר מִפְּנֵי אֲ״א וּמִתִּיקּוּנָיו לִפְנֵי ז״א), the redness returns to whiteness (הָאוֹדֶם יַחֲזוֹר לְלֹבֶן), and it becomes properly blended (וְהוּא מְמוּזָג כָּרָאוּי), like King David, peace be upon him (כְּמוֹ דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם), concerning whom it is said: “Ruddy, with beautiful eyes” (שֶׁנֶּאֱמַר בּוֹ אַדְמוֹנִי עִם יְפֵה עֵינַיִם) (I Samuel 16:12). For if a person is entirely white (וְאִם הַבֶּן אָדָם כּוּלּוֹ לָבָן), there is no beauty in him (אֵין בּוֹ יוֹפִי), rather when there is red and white together (אֶלָּא אִם הֵם אָדוֹם וְלָבָן), with these colors (בַּגְּוָנִים הַלָּלוּ), he is called beautiful in form and pleasant in appearance (נִקְרָא יְפֵה תֹאַר נֶחְמָד לְמַרְאֶה). And so was David (וְכֵן הָיָה דָּוִד), even though he was ruddy (אַף עַל פִּי שֶׁהָיָה אַדְמוֹנִי), nevertheless he was beautiful in the eyes of those who looked upon him (עִם כָּל זֹאת הָיָה יָפֶה בְּעֵינֵי הַמַּבִּיטִים בּוֹ), for he also possessed a white complexion (הָיָה בּוֹ גַּם כֵּן גָּוֶן חִוָּר). So it is with Ze’ir Anpin (כָּךְ הוּא בְּז״א), and it was judgment to the nations and mercy to Israel (וְהָיָה דִּין לָאֻמּוֹת וְרַחֲמִים לְיִשְׂרָאֵל). And this Atika gives him, by way of borrowing, four Tikkunim for his nine Tikkunim (וְעַתִּיקָא הַזֶּה נוֹתֵן לוֹ בְּדֶרֶךְ הַשְׁאָלָה אַרְבָּעָה תִּיקּוּנִים, לְהַתְּשַׁע תִּיקּוּנִים שֶׁלּוֹ), and there become thirteen Tikkunim in Ze’ir Anpin (וְנַעֲשֶׂה י״ג תִּיקּוּנִים בְּז״א), and when we say “And He Passed By” (וַיַּעֲבֹר) (Exodus 34:6), and mention the Thirteen Attributes of Mercy (וּמַזְכִּירִים הַי״ג מִדּוֹת שֶׁל רַחֲמִים), we draw down from above, from Arich Anpin joined with Ein [Nothingness] (אֲנַחְנוּ מַמְשִׁיכִים מִלְמַעְלָה מֵאֲ״א הַמְחֻבָּר עִם אֵין). And through the Thirteen Attributes of Atik Yomin [Ancient of Days] (וְעַל יְדֵי י״ג מִדּוֹת שֶׁל עַתִּיק יוֹמִין), the Tikkunim [Rectifications] come from above to Ze’ir Anpin (בָּאִים מִלְמַעְלָה הַתִּיקּוּנִים לְז״א), which receives the first eight Attributes that are in the Keter (שֶׁמְּקַבֵּל שְׁמוֹנֶה מִדּוֹת רִאשׁוֹנוֹת שֶׁבַּכֶּתֶר). Inwardly they are (הֵן בְּפְנִימִי): El [God]—Malkhut (אֵל־מַלְכוּת), Rachum [Compassionate]—Yesod (רַחוּם יְסוֹד), VeChanun [And Gracious]—Hod (וְחַנּוּן הוֹד), Erekh [Long-Suffering]—Netzach (אֶרֶךְ נֶצַח), Apayim [Of Anger]—Tiferet [Beauty] (אַפַּיִם ת״ת), VeRav Chesed [And Abundant in Kindness]—Gevurah (וְרַב חֶסֶד גְּבוּרָה), VeEmet [And Truth]—Chesed (וֶאֱמֶת חֶסֶד), Notzer [Preserver]—Binah (נוֹצֵר בִּינָה), and for this reason the Nun of Notzer is large (וְלָזֶה הַנו״ן שֶׁל נוֹצֵר גְּדוֹלָה). All these Ze’ir Anpin receives from the Chokhmah within Keter (כָּל אֵלּוּ מְקַבֵּל ז״א מֵחָכְמָה שֶׁבַּכֶּתֶר), which is Reisha DeEin [The Head of Nothingness] (הוּא רֵישָׁא דְּאֵין), which they call Chokhmah within Keter (אֲשֶׁר יִקְרָאוּהוּ חָכְמָה שֶׁבַּכֶּתֶר), since it comes from the point of Chokhmah within Keter (הוֹאִיל וּמִנְּקֻדַּת חָכְמָה שֶׁבַּכֶּתֶר קָאָתֵי). And the last five Attributes are inwardly (וְחָמֵשׁ מִדּוֹת אַחֲרוֹנוֹת הֵן בְּפְנִימִי): Chesed [Kindness]—Yesod within Keter (חֶסֶד יְסוֹד שֶׁבַּכֶּתֶר), LaAlafim [For Thousands]—Hod within Keter (לַאֲלָפִים הוֹד שֶׁבַּכֶּתֶר), Nosei Avon [Bearer of Iniquity]—Netzach of Keter (נוֹשֵׂא עָוֹן נֶצַח שֶׁל כֶּתֶר), VaFesha [And Transgression]—Tiferet [Beauty] of Keter (וָפֶשַׁע ת״ת שֶׁל כֶּתֶר), VeChata’ah [And Sin]—Gevurah of Keter (וְחַטָּאָה גְּבוּרָה שֶׁל כֶּתֶר), and VeNakeh [And Cleansing]—Gedulah [Greatness] within Keter itself, which is Reisha DeLa Ityada [The Unknownable Head] (וְנַקֵּה גְּדוּלָּה שֶׁבַּכֶּתֶר עַצְמוֹ הוּא רֵישָׁא דְּלָא אִתְיְידַע). It follows that the Chokhmah gave eight Tikkunim [Rectifications] (נִמְצָא שֶׁהַחָכְמָה נָתְנָה שְׁמוֹנֶה תִּיקּוּנִים), and the Keter and Chokhmah within it remained (וְנִשְׁאֲרוּ כֶּתֶר חָכְמָה שֶׁבּוֹ), which gave nothing to the beard of Ze’ir Anpin (שֶׁלֹּא נָתְנוּ כְּלוּם לְדִיקְנָא דְז״א), and Keter itself gave five (וְכֶתֶר עַצְמוֹ נָתַן חֲמִשָּׁה), behold, the total is thirteen Tikkunim [Rectifications] of Ze’ir Anpin (הֲרֵי סַךְ הַכֹּל י״ג תִּיקּוּנִים דְז״א).

And one should not raise the difficulty that they are fourteen (וְאֵין לְהַקְשׁוֹת שֶׁהֵם י״ד), for the Keter gave six Tikkunim [Rectifications] according to the count before us (כִּי הַכֶּתֶר נָתַן שִׁשָּׁה תִּיקּוּנִים כְּפִי הַמִּנְיָן שֶׁלְּפָנֵינוּ), but the answer is (אֲבָל הַתֵּירוּץ הוּא), that what we counted as Binah within Chokhmah and Yesod within Keter as two (מַה שֶּׁמָּנִינוּ בִּינָה שֶׁבַּחָכְמָה, וִיסוֹדִי שֶׁבַּכֶּתֶר, לִשְׁנַיִם), are really only one (אֵינָם אֶלָּא אֶחָד), because Binah is the eighth from below upward (לְפִי שֶׁבִּינָה הִיא שְׁמִינִית מִלְּמַטָּה לְמַעְלָה), and Yesod is likewise the eighth from above downward (וִיסוֹד גַּם כֵּן שְׁמִינִי מִלְמַעְלָה לְמַטָּה). And they unite with one another (וְהֵם מִתְיַחֲדִים זֶה בָּזֶה), and strike one another (וּבָטְשִׁי אַהֲדָדֵי), and bring forth the two Atarot [Crowns] (וּמוֹצִיאִים הַתְּרֵין עֲטָרִין), which are the secret of the seven Tikkunei HaRosh [Rectifications of the Head] (שֶׁהֵם סוֹד ז׳ תִּיקּוּנֵי הָרֹאשׁ), and the thirteen Tikkunei Dikna [Rectifications of the Beard] of Ze’ir Anpin descend through the two locks of the beard to Abba and Imma (וְי״ג תִּיקּוּנֵי דִּקְנָא דְז״א יוֹרְדִים דֶּרֶךְ תְּרֵי שִׁבֹּלֶת הַזָּקָן אֶל אַבָּא וְאִמָּא), and from them to Ze’ir Anpin (וּמֵהֶם לְז״א), thus they are only thirteen (נִמְצָא שֶׁאֵינָם אֶלָּא י״ג בִּלְבַד). It follows that Keter, Chokhmah, Binah, Yesod, and Malkhut within Keter remain (נִמְצָא שֶׁנִּשְׁאַר כּח״ב וִיסוֹד וּמַלְכוּת שֶׁבַּכֶּתֶר), which are five (שֶׁהֵם ה׳), and the Keter and Chokhmah within Chokhmah, which is Reisha DeEin [The Head of Nothingness] (וְכֶתֶר חָכְמָה שֶׁבַּחָכְמָה הוּא רֵישָׁא דְּאֵין), which we have not mentioned here (שֶׁלֹּא זָכַרְנוּ אוֹתָם הֵנָּה), and they do not enter into the count of the Thirteen Attributes (וְאֵינָם נִכְנָסִים בְּמִנְיַן הַי״ג מִדּוֹת), to illuminate them in the secret of Ohr Penimi [Inner Light] (לְהָאִיר לָהֶם בְּסוֹד אוֹר פְּנִימִי). Nevertheless, they too join together to form Ohr Makif [Encompassing Light] for Ze’ir Anpin like the other Attributes (מִכָּל מָקוֹם גַּם הֵמָּה מִצְטָרְפִים לַעֲשׂוֹת אוֹר מַקִּיף לִזְעֵיר כְּמוֹ שְׁאָר הַמִּדּוֹת), as I shall explain after this chapter with the assistance of Atik Yomaya [Ancient of Days] (כְּמוֹ שֶׁאֲפָרֵשׁ אַחַר זֶה הַפֶּרֶק בְּסִיַּיעְתָּא דְּעַתִּיק יוֹמַיָּיא), and through this Ze’ir Anpin is completed in its thirteen Tikkunim [Rectifications] (וּבָזֶה נִשְׁלַם ז״א בְּי״ג תִּיקּוּנָיו). It follows that included within him and illuminating within him are three sets of thirteen Tikkunim [Rectifications] (נִמְצָא שֶׁכְּלוּלִים בּוֹ וּמְאִירִים בּוֹ ג׳ פְּעָמִים י״ג תִּיקּוּנִים), equal to the Name YHV [Yod-Heh-Vav] in its filling, which is in Ze’ir Anpin and equals Tal [Dew] (כְּמִנְיַן שֵׁם יה״ו בְּמִלּוּאוֹ שֶׁהוּא בִּזְעֵיר הָעוֹלִים טַל), thus (כָּזֶה): Yod, Heh, and Vav (יו״ד ה״א וא״ו).

The first is from Atika DeAtikin [Ancient of Ancients] (חֲדָא מֵעַתִּיקָא דְּעַתִּיקִין), which is Reisha DeEin [The Head of Nothingness] and its Attributes (שֶׁהוּא רֵישָׁא דְּאֵין וּמְכִילִין דִילֵיהּ), namely “Who is a God like You” (מִי אֵל כָּמוֹךָ) (Micah 7:18), whose secret is Yod and so forth (שֶׁסּוֹדוֹ יו״ד וְגוֹמֵר), which Micah the Prophet mentioned (שֶׁזְּכָרָם מִיכָה הַנָּבִיא). The second is the thirteen Attributes of Arich Anpin (תַּנְיָינָא י״ג מִדּוֹת שֶׁל אֲ״א), whose secret is Heh (שֶׁסּוֹדוֹ ה״א), for it is certainly the Binah of Keter (כִּי הוּא בִּינָה שֶׁל כֶּתֶר וַדַּאי), and they are El [God], Rachum [Compassionate], and VeChanun [And Gracious] (וְהֵן אֵל רַחוּם וְחַנּוּן), which Moshe Rabbeinu, peace be upon him, mentioned (שֶׁזְּכָרָם מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם). The third is the thirteen Attributes of Ze’ir Anpin itself (תְּלִיתָאֵי י״ג מִדּוֹת שֶׁל ז״א בְּגוּפֵיהּ), whose secret is Vav everywhere (שֶׁסּוֹדוֹ וא״ו בְּכָל מָקוֹם), and they are T”KH, GSFI, until PTR”TZ (וְאִינוּן ת״ך, גספ״י, עַד פטר״ץ), through the substitution of ATBSH (בְּחִלּוּף דְּאַת בַּ״שׁ), and they are posterior in relation to the thirteen of Arich (וְהֵם אֲחוֹרַיִם בְּעֵרֶךְ הַי״ג שֶׁל אֲרִיךְ).

And concerning this Ze’ir Anpin says to its Nukvah (וְעַל זֶה אוֹמֵר זְעֵיר לְנוּקְבֵיהּ): “Open for Me, My sister” (פִּתְחִי לִי אֲחֹתִי), “My beloved” (רַעְיָתִי), “for My head is filled with dew” (שֶׁרֹאשִׁי נִמְלָא טָל) (Song of Songs 5:2), meaning (רוֹצֶה לוֹמַר), that he requests help and assistance from his Nukvah from below (שֶׁשּׁוֹאֵל מִנּוּקְבֵיהּ עֵזֶר וְסִיּוּעַ מִלְּמַטָּה), through the secret of Mayin Nukvin [Feminine Waters] (בְּסוֹד מַיִן נוּקְבִין), which his Nukvah brings to him (שֶׁמְּבִיאָה נוּקְבֵיהּ אֵלָיו), for he is filled with every goodness in order to bestow into her (כִּי הוּא מָלֵא כָּל טוּב לְהַשְׁפִּיעַ בָּהּ), and three times thirteen equals Tal [Dew] (וְג׳ פְּעָמִים י״ג עוֹלִים טַל).

And behold, the reason that Moshe Rabbeinu, peace be upon him, mentioned the Thirteen Attributes (וְהִנֵּה הַטַּעַם שֶׁזָּכַר מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם י״ג מִדּוֹת), when praying concerning the sin of the forgiveness of the Golden Calf (בְּהִתְפַּלְּלוֹ עַל עֲוֹן מְחִילַת הָעֵגֶל), while regarding the spies he mentioned only nine (וּבַמְּרַגְּלִים לֹא זָכַר אֶלָּא תֵּשַׁע), the matter is (הָעִנְיָן הוּא), that the sin of the Golden Calf caused damage in Ze’ir Anpin (כִּי עֲוֹן הָעֵגֶל הָיָה פּוֹגֵם בְּז״א), because they were denying their leader (שֶׁהָיוּ כּוֹפְרִים בַּמַּנְהִיג שֶׁלָּהֶם), who is the Name Havayah (שֶׁהוּא שֵׁם הֲוָיָה), like Pharaoh who said: “Who is Hashem that I should obey His voice?... I do not know Hashem” (כְּפַרְעֹה שֶׁאָמַר מִי ה׳ אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ... לֹא יָדַעְתִּי אֶת ה׳) (Exodus 5:2), which is Reshut HaYachid [the Domain of Unity] (שֶׁהוּא רְשׁוּת הַיָּחִיד), for he had no knowledge except of the Name Elohim (שֶׁלֹּא הָיְתָה לוֹ יְדִיעָה אֶלָּא מִשֵּׁם אֱלֹהִים), and they said: “Make for us other gods that shall go before us” (וְאָמְרוּ עֲשֵׂה לָנוּ אֱלֹהִים אֲחֵרִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ) (Exodus 32:1), and these are Reshut HaRabim [the Domain of Multiplicity] (וְהֵם רְשׁוּת הָרַבִּים). And the sin of the spies damaged its Nukvah (וַעֲוֹן הַמְּרַגְּלִים פָּגַם בְּנוּקְבֵיהּ), for they brought forth an evil report concerning the Supernal Land (שֶׁהוֹצִיאוּ דִּבַּת הָאָרֶץ הָעֶלְיוֹנָה), and there is an earth corresponding to an earth (וְיֵשׁ אֶרֶץ מוּל אֶרֶץ), this one depends upon that one (הָא בְּהָא תַּלְיָא), through the klipah of the scorpion directed toward it (עַל יְדֵי קְלִיפַת עַקְרָב הַמְכֻוֶּנֶת אֵלֶיהָ), and therefore Moshe Rabbeinu, peace be upon him, would mention the nine Attributes of Ze’ir Anpin (וְלָכֵן הָיָה מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם מַזְכִּיר ט׳ מִדּוֹת דְז״א), in order to draw its nine Tikkunim upon its Nukvah, so as to rectify her (כְּדֵי לְהַמְשִׁיךְ עַל נוּקְבֵיהּ תֵּשַׁע תִּיקּוּנָיו כְּדֵי לְתַקְּנָהּ). And they made the Calf from gold (וְעָשׂוּ הָעֵגֶל מִזָּהָב), in the form of an ox (כְּתַבְנִית שׁוֹר), the klipah of Esav (קְלִיפָה שֶׁל עֵשָׂו), together with its four primary categories of damages (עִם אַרְבַּע אֲבוֹת נְזִיקִין שֶׁלּוֹ), and in its reverse aspect (וּבְהִפּוּכוֹ), “[wormwood and poison]” (לַעֲנָה וָרֹאשׁ), and it is said: “Their grapes are grapes of [poison]” (וְנֶאֱמַר עֲנָבֵימוֹ עִנְּבֵי רוֹשׁ) (Deuteronomy 32:32), and it is said: “Their wine is the venom of serpents and the cruel poison of vipers” (וְנֶאֱמַר וַחֲמַת תַּנִּינִם יֵינָם וְרֹאשׁ פְּתָנִים אַכְזָר) (Deuteronomy 32:33), which is the ox (שֶׁהוּא הַשּׁוֹר), which is Samael (שֶׁהוּא סַמָּאֵל). And they ate and drank from these grapes and from this wine (וְהֵם אָכְלוּ וְשָׁתוּ מִן הָעֲנָבִים וּמִן הַיַּיִן הַזֶּה), and fell into his net (וְנָפְלוּ בְּרִשְׁתּוֹ), and a decree of the Angel of Death was issued against them (וְנִגְזְרָה עֲלֵיהֶם מָרִי הַמָּוֶת), as it is said: “And they ate and drank, and the people arose to revel” (שֶׁנֶּאֱמַר וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיָּקֻמוּ הָעָם לְצַחֵק) (Exodus 32:6) (Shemot Rabbah 41; Ma’amar VeHaLuchot). And behold, the ox made of gold (וְהִנֵּה הַשּׁוֹר מִזָּהָב), which is the left side of the klipah (שֶׁהוּא שְׂמֹאל שֶׁל קְלִיפָה), is harsher than the donkey (יוֹתֵר קָשֶׁה מֵחֲמוֹר), which is made of silver (שֶׁהוּא מִכֶּסֶף), namely [the melting of silver] (דְּהַיְינוּ הִיתוּכָא דְכַסְפָּא), which is the klipah of the right side (הוּא קְלִיפַת יָמִין), of the left side of Yishmael (שֶׁל שְׂמֹאל שֶׁל יִשְׁמָעֵאל), whose power is that of the donkey (שֶׁהוּא כֹּחַ חֲמוֹר). And it is said: “And their right hand is a right hand of falsehood” (וְנֶאֱמַר וִימִינָם יְמִין שָׁקֶר) (Psalms 144:8), and all the more so when the ox and the donkey joined together in the Calf (וְכָל שֶׁכֵּן בְּהִשְׁתַּתְּפָם הַשּׁוֹר וְהַחֲמוֹר יַחַד בָּעֵגֶל), and furthermore they associated the Name of Heaven with their deed (וְעוֹד שֶׁשִּׁתְּפוּ שֵׁם שָׁמַיִם בְּמַעֲשֵׂיהֶם), “[Rise up, O Ox]” (עֲלֵה שׁוֹר) (Tanchuma, Beshalach 2), and the allusion is that ABGYT”TZ equals [Ox] (וְהָרֶמֶז אַבְגִית״ץ גִּימַטְרִיָּא שׁוֹר), and they gave a hold to the external forces within Ze’ir Anpin (וְנָתְנוּ אֲחִיזָה לַחִיצוֹנִים בְּז״א). For they did not desire His leadership alone (כִּי לֹא הָיוּ חֲפֵצִים בְּהַנְהָגָתוֹ בִּלְבַד), rather they were associating the Name of Heaven with another thing (אֶלָּא הָיוּ מְשַׁתְּפִים שֵׁם שָׁמַיִם וְדָבָר אַחֵר), by saying in the plural: “Make for us gods” (בְּאָמְרָם לְשׁוֹן רַבִּים עֲשֵׂה לָנוּ אֱלֹהִים) (Exodus 32:1), holy gods and other gods (קְדוֹשִׁים וֶאֱלֹהִים אֲחֵרִים). And it was said concerning them: “I said: You are gods” (וְנֶאֱמַר עֲלֵיהֶם אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם) (Psalms 82:6), of holiness (שֶׁל קְדֻשָּׁה), “and all of you are sons of the Most High” (וּבְנֵי עֶלְיוֹן כֻּלְּכֶם) (Psalms 82:6), which are holy gods (שֶׁהוּא אֱלֹהִים קְדוֹשִׁים), for He is Most High and rules over other gods (שֶׁהוּא עֶלְיוֹן וּמוֹשֵׁל עַל אֱלֹהִים אֲחֵרִים), “nevertheless, like [Adam] you shall die” (אָכֵן כְּאָדָם תְּמוּתוּן) (Psalms 82:7), namely the first Adam (הָאָדָם הָרִאשׁוֹן), to separate food from refuse (לְבָרֵר אוֹכֵל מִתּוֹךְ הַפְּסֹלֶת), “and you shall fall like one of the princes” (וּכְאַחַד הַשָּׂרִים תִּפֹּלוּ) (Psalms 82:7), who are Aza and Azael (שֶׁהֵם עֲזָא וַעֲזָאֵל).

And behold, they sinned against the holy Ox of Imma, which had departed (וְהִנֵּה חָטְאוּ בִּפְנֵי שׁוֹר הַקָּדוֹשׁ דְאִמָּא שֶׁנִּסְתַּלְּקָה), as Rashbi, peace be upon him, says in Parashat Ki Tisa (כְּמוֹ שֶׁאוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בְּפָרָשַׁת כִּי תִשָּׂא): “They sinned against Imma” (בְּאִמָּא חָאבוּ) (Zohar Shemot 191a), and she is the one who gives the inwardness of Ze’ir Anpin (וְהִיא הַנּוֹתֶנֶת פְּנִימִיּוּת דְז״א), and she is the source of Moshe’s attachment (וְהִיא אֲחִיזָתוֹ דְּמֹשֶׁה). And because they perceived that the illumination of the inwardness would not be constant with them (וּלְהִיוֹת שֶׁהִשִּׂיגוּ שֶׁלֹּא יִהְיֶה הֶאָרַת הַפְּנִימִי תְּדִירִי אֶצְלָם), for the Mochin [Intellects] depart from Ze’ir Anpin (כִּי הַמּוֹחִין מִסְתַּלְּקִים מִזְּעֵיר אַנְפִּין), which then gives them to its Nukvah (שֶׁהוּא נוֹתֵן אוֹתָם לְנוּקְבֵיהּ), and according to his exalted level he would depart from them with ease (כִּי לְפִי מַעֲלָתוֹ הָיָה מִסְתַּלֵּק מֵעֲלֵיהֶם בִּנְקַל), they sought a leader more permanently established among the lower realms (וּבִקְשׁוּ מַנְהִיג יוֹתֵר קָבוּעַ בַּתַּחְתּוֹנִים), one deriving from the Kelim [Vessels] of Ze’ir Anpin (שֶׁהוּא מִן הַכֵּלִים דְז״א), which come from the Name Elohim (שֶׁהֵם מִן שֵׁם אֱלֹהִים), as expounded in the secret of the Egyptian exile (כַּנִּדְרָשׁ בְּסוֹד גָּלוּת מִצְרַיִם), and Pharaoh’s knowledge of the Name Elohim (וִידִיעַת פַּרְעֹה בְּשֵׁם אֱלֹהִים). And behold, during the exile (וְהִנֵּה בִּזְמַן הַגָּלוּת), its inwardness departs, three within three, into the womb of Imma (פְּנִימִיּוּתוֹ נִסְתַּלֵּק תְּלַת גּוֹ תְּלַת בִּמְעֵי אִמָּא), while the Kelim [Vessels] from the Name Elohim remain to govern the world (וְהַכֵּלִים מִשֵּׁם אֱלֹהִים נִשְׁאָרִים לְהַנְהִיג הָעוֹלָם), in order to give dominion to the enemy (כְּדֵי לָתֵת שְׁלִיטָה לָאוֹיֵב), and since they damaged Ze’ir Anpin from within (וְכֵיוָן שֶׁפָּגְמוּ בִּזְעֵיר מִלְּגָאו), Moshe Rabbeinu, peace be upon him, had to draw down the inwardness from above, from Arich Anpin (הֻצְרַךְ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם לְהַשְׁפִּיעַ הַפְּנִימִיּוּת מִלְמַעְלָה מֵאֲ״א). And this is what our Rabbis of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל): “You should have helped Me” (הָיָה לְךָ לְעָזְרֵנִי), as it is said: “And now, let the power of Hashem be magnified, as You have spoken, saying” (שֶׁנֶּאֱמַר וְעַתָּה יִגְדַּל נָא כֹּחַ יְהוָ״ה כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר) (Numbers 14:17) (Shabbat 89a), and on every occasion he would pray for the help and assistance of Arich Anpin (וּבְכָל פַּעַם הָיָה מִתְפַּלֵּל לְעֵזֶר וְסִיּוּעַ שֶׁל אֲ״א). And this is what the Holy One Blessed Be He said to Moshe (וְזֶהוּ שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה): “My Face shall go, and I shall give you rest” (פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ) (Exodus 33:14) (Berakhot 7a), meaning (רוֹצֶה לוֹמַר), that the faces of wrath, the attribute of judgment of Elohim, shall depart (שֶׁיֵּלְכוּ פָּנִים שֶׁל זַעַם מִדַּת הַדִּין שֶׁל אֱלֹהִים), and the inward lights of the Name Havayah shall come (וְיָבֹאוּ הָאוֹרוֹת פְּנִימִיּוֹת שֶׁל שֵׁם הֲוָיָ״ה), which will sweeten them (שֶׁיְּמַתְּקוּ), “and I shall give you rest” (וַהֲנִחֹתִי לָךְ), and He would cause all His goodness to pass before him (וְהָיָה מַעֲבִיר כָּל טוּבוֹ עַל פָּנָיו). And in the future it shall be said (וּלְעָתִיד נֶאֱמַר): “And on that day Hashem shall be One and His Name One” (וְהָיָה בַּיּוֹם הַהוּא יִהְיֶה יְהוָ״ה אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9), meaning (רוֹצֶה לוֹמַר), that they shall be complete in their stature and in their form, in their Tikkunim [Rectifications], like Arich Anpin itself (שֶׁיִּהְיוּ שְׁלֵמִים בְּקוֹמָתָם וּבְצִבְיוֹנָם בְּתִיקּוּנֵיהֶם כְּמוֹ אֲ״א עַצְמוֹ), and [One] means [complete] (וְאֶחָד פֵּירוּשׁ שָׁלֵם), as it is said: “And the Mishkan shall be one” (שֶׁנֶּאֱמַר וְהָיָה הַמִּשְׁכָּן אֶחָד) (Exodus 26:6). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).