Chapter Sixty-Seven (פֶּרֶק שִׁשִּׁים וְשִׁבְעָה)

Behold, in order to establish you upon the true understanding of the existence of Ze’ir Anpin and its Nukvah, and its seven Tikkunim and its thirteen Tikkunim (הִנֵּה כְּדֵי לְהַעֲמִידְךָ עַל תֹּכֶן מְצִיאוּת ז״א וְנוּקְבֵיהּ, וְז׳ תִּיקּוּנָיו וְי״ג תִּיקּוּנָיו), you must know one introduction (צָרִיךְ אַתָּה לָדַעַת הַקְדָּמָה אַחַת), and it is this (וְהִיא זֹאת), that the cause of the entire existence of Atzilut is (כִּי סִבַּת כָּל מְצִיאוּת הָאֲצִילוּת הוּא), the secret of the Ein Sof (סוֹד הָאֵין סוֹף), which we call Atika DeKol Atikin [The Ancient One of All Ancients] (אֲשֶׁר אֲנוּ קוֹרִין אוֹתוֹ עַתִּיקָא דְּכָל עַתִּיקִין). However (אָמְנָם), in order that some illumination from Him may be revealed to us (כְּדֵי שֶׁיִּתְגַּלֶּה אֵלֵינוּ קְצָת הֶאָרָה מִמֶּנּוּ), He is hidden and concealed within Keter (הִנֵּה הוּא גָּנִיז וְטָמִיר בְּכֶתֶר), as is known (כַּנּוֹדָע), that the Ein Sof is hidden within Keter (דְּאֵין סוֹף גָּנִיז בְּכֶתֶר), and then, when He is in the secret of the Three Heads (וְאָז בִּהְיוֹתוֹ בְּסוֹד תְּלַת רֵישִׁין), He is called Atika DeKol Atikin [The Ancient One of All Ancients] (אָז הוּא נִקְרָא עַתִּיקָא דְּכָל עַתִּיקִין). And this is what the Zohar says (וְזֶהוּ מַה שֶּׁאוֹמֵר הַזֹּהַר) (Idra Zuta, Zohar Devarim 288b): “This Holy Ancient One is found in three Heads” (הַאי עַתִּיקָא קַדִּישָׁא אִשְׁתְּכַח בִּתְלַת רֵישִׁין), the explanation of [is found] is (פֵּירוּשׁ אִשְׁתְּכַח), that He is found, concealed, and revealed within these Three Heads (כִּי נִמְצָא וּמִתְעַלֵּם וּמִתְגַּלֶּה בְּאֵלּוּ הַתְּלַת רֵישִׁין). It follows that the essential Atika [Ancient One] is the Ein Sof (נִמְצָא כִּי עִקַּר עַתִּיקָא הוּא אֵין סוֹף), however, its concealment within the Three Heads (אָמְנָם הִתְעַלְּמוּתוֹ בְּג׳ רָאשִׁים), causes those Three Heads also to be called Atika Kadisha [The Holy Ancient One] (נִקְרָאִים הַג׳ רָאשִׁים גַּם כֵּן עַתִּיקָא קַדִּישָׁא). However, the first illumination of the Ein Sof is the existence of the true Ten Sefirot (אָמְנָם תְּחִלַּת הֶאָרַת אֵין סוֹף הוּא מְצִיאוּת י׳ סְפִירוֹת הָאֲמִתִּיּוֹת), meaning (פֵּירוּשׁ), those which are the light of the entire Atzilut (אוֹתָם שֶׁהֵם אוֹר אֶל כָּל הָאֲצִילוּת כֻּלּוֹ), and the life-force of all of them (וְחַיּוּת לְכֻלָּם), and their existence consists of nine Sefirot (וּמְצִיאוּתָם הֵם ט׳ סְפִירוֹת), “[which are neither lights nor palaces]” (דְּלָאו אִינוּן נְהוֹרִין וְלָאו אִינוּן רוּחִין), mentioned in Parashat Pekudei (הַנִּזְכָּר בְּפָרָשַׁת פְּקוּדֵי) (Zohar Pekudei 226a), and in Parashat Noach (וּפָרָשַׁת נֹחַ) (Zohar Noach 65a), and their secret is Chokhmah, Binah, Da’at, Gedulah, Gevurah, Tiferet, Netzach, Hod, and Yesod (וְסוֹדָם הֵם כח״ב גג״ת נה״י). And above these is Reisha DeLa Ityada [The Unknownable Head] (וּלְמַעְלָה מֵאֵלּוּ הוּא רֵישָׁא דְּלָא אִתְיְדַע), which is the first of the Three Heads mentioned in Parashat Ha’azinu (הוּא הָרִאשׁוֹן שֶׁל תְּלַת רֵישִׁין הַנִּזְכָּר בְּפָרָשַׁת הַאֲזִינוּ), thus they are ten Sefirot (הֲרֵי הֵם י׳ סְפִירוֹת), which are the source of all sources (שֶׁהֵם מָקוֹר אֶל כָּל הַמְּקוֹרוֹת כֻּלָּם), and these are what he said here (וְאֵלּוּ הֵם מַה שֶּׁאָמַר בְּכָאן): “When it was rectified, it brought forth nine blazing lights from itself, from its rectifications” (כַּד אִתְתַּקַּן אַפִּיק תְּשַׁע נְהוֹרִין מְלַהֲטִין מִינֵיהּ מִתִּיקּוּנוֹי) (Zohar, Idra Zuta 284a). However, the order of their arrangement is (וְאָמְנָם סֵדֶר עִנְיָנָם הוּא), that they spread through three places (כִּי הֵם מִתְפַּשְּׁטִים בִּשְׁלֹשָׁה מְקוֹמוֹת), namely Arich Anpin, Ze’ir Anpin, and its Nukvah (שֶׁהֵם אֲ״א וְז״א וְנוּקְבֵיהּ). How so? (כֵּיצַד), Chokhmah, Binah, and Da’at are in Arich Anpin (כח״ב בַּאֲ״א), Chesed, Gevurah, and Tiferet are in Ze’ir Anpin (חג״ת בְּז״א), and Netzach, Hod, and Yesod are in its Nukvah (נה״י בְּנוּקְבֵיהּ). But know (אַךְ דַּע), that the existence of Abba and Imma is not mentioned in the Idra of Naso (כִּי אַבָּא וְאִמָּא לֹא נִזְכַּר מְצִיאוּתָם בָּאִדְּרָא נָשֹׂא), as I have written with the help of the Rock (כְּמוֹ שֶׁכָּתַבְתִּי בְּעֶזְרַת הַצּוּר).

And know (וּדַע), that the existence of these lights (כִּי מְצִיאוּת אוֹרוֹת אֵלּוּ), cannot be revealed below except after rectification (אֵינָם יְכוֹלִים לְהִתְגַּלוֹת לְמַטָּה רַק אַחַר הַתִּיקּוּן), because rectification is their purpose (כִּי הַתִּיקּוּן הוּא כַּוָּנָתוֹ), for through the existence of the Tikkunim [Rectifications] and the Levushim [Garments] (שֶׁעַל יְדֵי מְצִיאוּת הַתִּיקּוּנִים וְהַלְּבוּשִׁים), the light is drawn through enclothing and condensation (הָאוֹר נִמְשָׁךְ דֶּרֶךְ הִתְלַבְּשׁוּת וְהִתְעַבּוּת), and through this the lower beings have the ability to bear it (וּבָזֶה יֵשׁ כֹּחַ בַּתַּחְתּוֹנִים לְסָבְלוֹ). It follows that the secret of rectification is the diminution of the light (נִמְצָא כִּי סוֹד הַתִּיקּוּן הוּא הַמְעָטַת הָאוֹר), and on the contrary (וְאַדְרַבָּה), this itself is the cause of its rectification (זוֹ הִיא סִבַּת תִּיקּוּנוֹ), that they may be able to receive it (שֶׁיּוּכְלוּ לְקַבְּלוֹ). Therefore you will see (לָכֵן תִּרְאֶה), that every supernal light (כִּי כָּל אוֹר הָעֶלְיוֹן), is drawn through openings, channels, and hairs (נִמְשָׁךְ דֶּרֶךְ נְקָבִים וְצִנּוֹרוֹת וּשְׂעָרוֹת), as I shall write with the help of Hashem (כְּמוֹ שֶׁאֶכְתֹּב בְּעֶזְרַת ה׳).

And behold, know (וְהִנֵּה דַּע), that that Supernal Head (כִּי הַהוּא רֵישָׁא עִלָּאָה), which is one of the ten Sefirot that we have written about (שֶׁהוּא אֶחָד מִכָּל עֶשֶׂר סְפִירוֹת שֶׁכָּתַבְנוּ), has absolutely no grasp whatsoever (אֵין בּוֹ שׁוּם תְּפִיסָה כְּלָל). However (אָמְנָם), concerning the remaining nine (שְׁאָר הַתִּשְׁעָה), Rashbi, peace be upon him, explained the order of their expansion (בֵּאֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם סֵדֶר הִתְפַּשְּׁטוּתָם). However, know (אָמְנָם דַּע), that the first three, namely Chokhmah, Binah, and Da’at (כִּי הִנֵּה ג׳ רִאשׁוֹנוֹת שֶׁהֵם כח״ב), expanded within Arich Anpin (נִתְפַּשְּׁטוּ בַּאֲ״א), and their order is as follows (וְסִדְרָם כָּךְ): for the secret of Keter and Chokhmah (כִּי סוֹד כֶּתֶר חָכְמָה), is the Keter and Chokhmah within Arich Anpin (הֵם כֶּתֶר חָכְמָה שֶׁבַּאֲ״א), and the secret of Binah (וְסוֹד הַבִּינָה), is that from it Abba and Imma were made (מִמֶּנָּה נַעֲשָׂה אַבָּא וְאִמָּא), and understand this (וְהָבֵן), and therefore: “Abba and Imma emerge together and dwell together” (וְלָכֵן אַבָּא וְאִמָּא כַּחֲדָא נָפְקִין וּכַחֲדָא שָׁרְיָין) (Zohar Vayikra 4a), because they were made from the power of one Sefirah (כִּי מִכֹּחַ סְפִירָה אַחַת נַעֲשׂוּ). And you already know (וּכְבָר יָדַעְתָּ), that those two lower Heads among the three (כִּי אוֹתָם שְׁנֵי רָאשִׁים תַּתָּאִין מִן הַג׳), are the Keter and Chokhmah of Arich Anpin (הֵם כֶּתֶר חָכְמָה דַאֲ״א), these that we mentioned among the first ten Sefirot (אֵלּוּ שֶׁזָּכַרְנוּ מִן י׳ סְפִירוֹת רִאשׁוֹנוֹת). However (אָמְנָם), these two Heads divide into three (אֵלּוּ הַב׳ רָאשִׁים נֶחְלָקִים לְג׳), as we explained elsewhere (כְּמוֹ שֶׁבֵּאַרְנוּ בְּמָקוֹם אַחֵר), and their secret is Galgalta [Skull], Avira [Air], and Mocha [Brain] (וְסוֹדָם הוּא גֻלְגַּלְתָּא וַאֲוִירָא וּמוֹחָא).

And behold (וְהִנֵּה), Galgalta [Skull] and Mocha [Brain] (גֻלְגַּלְתָּא וּמוֹחָא), are the two Heads mentioned on folio 288a (הֵם ב׳ רָאשִׁין הַנִּזְכָּר בְּדַף רפ״ח א׳) (Idra Zuta, Ha’azinu), which are beneath Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] (שֶׁהֵם תַּחַת רֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע). However, the secret of Avira [Air] (אָמְנָם סוֹד אֲוִירָא), which is between Galgalta [Skull] and Mocha [Brain] (שֶׁהוּא בֵּין גֻלְגַּלְתָּא לְמוֹחָא), and stands upon the membrane that covers the brain (שֶׁהוּא עוֹמֵד עַל קְרוּמָא דְחַפְיָא עַל מוֹחָא), is the secret of the extension of Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] (הוּא סוֹד הַמְשָׁכַת רֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע), to give life to these (לְהַחֲיוֹת אֵלּוּ), and it is revealed here (וּמִתְגַּלֶּה כָּאן), but Galgalta [Skull] and Mocha [Brain] are the Keter and Chokhmah of Arich Anpin (אַךְ גֻלְגַּלְתָּא וּמוֹחָא הֵם כֶּתֶר חָכְמָה דַאֲ״א). However, the secret of that Reisha DeLa Ityada [The Unknownable Head] (אָמְנָם סוֹד הַהוּא רֵישָׁא דְּלָא אִתְיְדַע), is that it enclothes itself within Arich Anpin (הוּא מִתְלַבֵּשׁ בַּאֲ״א), and the matter is as follows (וְהָעִנְיָן הוּא), for each one of the ten Sefirot mentioned above, which are the root sources (כִּי כָּל אֶחָד מֵעֶשֶׂר סְפִירוֹת הַנַּ״ל שֶׁהֵם מְקוֹרִיּוֹת), includes ten Sefirot within itself (כָּל אֶחָד כּוֹלֵל עֶשֶׂר סְפִירוֹת), because every holy entity called a Head includes all ten Sefirot (כִּי כָּל דָּבָר שֶׁבִּקְדֻשָּׁה הַנִּקְרָא רֹאשׁ כּוֹלֵל כָּל הָעֶשֶׂר סְפִירוֹת).

And behold (וְהִנֵּה), Chokhmah, Binah, and Da’at are the three Heads of Atika (כח״ב הֵם ג׳ רָאשִׁין דְּעַתִּיקָא), Chesed, Gevurah, and Tiferet are the three Heads of Ze’ir Anpin (חג״ת ג׳ רָאשִׁין דְז״א), and Netzach, Hod, and Yesod are the three Heads of its Nukvah (נה״י ג׳ רָאשִׁין דְנוּקְבֵיהּ), for this is the secret of what is said (כִּי זֶהוּ הַסּוֹד שֶׁנֶּאֱמַר): “The Mochin of the Nukvah are Netzach, Hod, and Yesod” (מוֹחִין דְנוּקְבֵיהּ הֵם נה״י). And know (וּדַע), that every thing which is higher than its fellow (כָּל דָּבָר שֶׁהוּא גָּבוֹהַּ מֵחֲבֵרוֹ), enclothes itself within it in order to illuminate it and give it life (הוּא מִתְלַבֵּשׁ בּוֹ לְהָאִירוֹ וּלְהַחֲיוֹתוֹ), and we shall begin from here and say (וְנַתְחִיל מִכָּאן וְנֹאמַר), that the secret of that Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] (כִּי סוֹד הַהוּא רֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע), enclothes itself within Keter (מִתְלַבֵּשׁ בְּכֶתֶר), which is the totality of the two Heads as we have explained (שֶׁהוּא כְּלָלוּת הַב׳ רָאשִׁין כְּמוֹ שֶׁבֵּאַרְנוּ), and first we shall explain how it spreads within these two Heads (וּתְחִלָּה נְבָאֵר אֵיךְ הוּא מִתְפַּשֵּׁט בִּשְׁנֵי רָאשִׁין אֵלּוּ), and afterward we shall explain the matter of the two Heads themselves and their nature (וְאַחַר כָּךְ נְבָאֵר עִנְיַן הַשְּׁנֵי רָאשִׁין אֵיךְ עִנְיָנָם). And know (וּדַע), that whenever the higher one enclothes itself within the lower one, as mentioned above (כִּי לְעוֹלָם כְּשֶׁהַגָּבוֹהַּ מֵחֲבֵרוֹ מִתְלַבֵּשׁ בַּתַּחְתּוֹן כַּנִּזְכָּר לְמַעְלָה), the lower one has no power to bear the light of the higher one except for its seven lower Sefirot alone (הִנֵּה אֵין כֹּחַ בַּתַּחְתּוֹן לִסְבֹּל אוֹרוֹ שֶׁל עֶלְיוֹן רַק מִז׳ תַּחְתּוֹנוֹת שֶׁלּוֹ בִּלְבַד), for the seven lower Sefirot of Reisha Ila’ah [The Supernal Head] (כִּי ז׳ תַּחְתּוֹנוֹת שֶׁבְּרֵישָׁא עִלָּאָה), which are from Chesed [Kindness] to Malkhut (שֶׁהֵם מֵחֶסֶד עַד מַלְכוּת), are those that enclothe themselves within the two lower Heads of Arich Anpin and illuminate within them (הֵם הַמִּתְלַבְּשׁוֹת בִּשְׁנֵי רָאשִׁין תַּתָּאִין שֶׁבַּאֲ״א וּמְאִירִים בּוֹ). How so? (כֵּיצַד), know (דַּע), that the Chesed [Kindness] of Reisha Ila’ah [The Supernal Head] (כִּי חֶסֶד דְּרֵישָׁא עִלָּאָה), spreads and illuminates within the Galgalta [Skull] (הוּא מִתְפַּשֵּׁט וּמֵאִיר בַּגֻּלְגֹּלֶת), and the Gevurah [Might] within the Mocha [Brain] (וְהַגְּבוּרָה בְּמוֹחָא), for these two are the secret of the two lower Heads (כִּי אֵלּוּ הַשְּׁנַיִם הֵם סוֹד ב׳ רָאשִׁין תַּתָּאִין), and through this you will understand how Keter is complete mercy (וּבָזֶה תָּבִין אֵיךְ הַכֶּתֶר הוּא רַחֲמִים גְּמוּרִים), while Chokhmah contains judgments (אַךְ הַחָכְמָה יֵשׁ בָּהּ דִּינִים), except that they are subdued there (רַק שֶׁהֵם אִתְכַּפְיָין שָׁם). And this is what you find in the Chayyat, in the book Minchat Yehudah (וְזֶהוּ מַה שֶּׁתִּמְצָא בַּחַיָּט בְּסֵפֶר מִנְחַת יְהוּדָה) (Mantua edition, 5358, Sha’ar Revi’i 51b), that Chokhmah is judgment (כִּי הַחָכְמָה הִיא דִּין), and understand this (וְהָבֵן). And this is what was said in Idra Naso, folio 128b (וְזֶה שֶׁאָמַר בָּאִדְּרָא נָשֹׂא דַּף קכ״ח ע״ב): “The concealed Chokhmah is hidden, quiet, and settled, like fine wine resting upon its lees” (חָכְמְתָא סְתִימָאָה סָתִים וְשָׁכִיךְ וְיָתִיב כְּחַמַר טָב דְּיָתִיב עַל דוּרְדַּיָּהּ) (Zohar Naso 128b).

For it is the secret of wine with its dregs (כִּי הוּא סוֹד יַיִן עִם שְׁמָרִים), except that they are settled and subdued (רַק שֶׁהֵם מְיֻשָּׁבִים וְאִתְכַּפְיָין), and the Tiferet enclothes itself within that Kruma De-Avira [Membrane of the Air] (וְהַתּ״ת מִתְלַבֵּשׁ בְּהַהוּא קְרוּמָא דַאֲוִירָא), for it is the secret of the firmament that separates between waters and waters (כִּי הוּא סוֹד רָקִיעַ הַמַּבְדִּיל בֵּין מַיִם לָמָיִם) (Genesis 1:6), and it is placed between the Galgalta [Skull], in which are Chesed and Gevurah (וְנִיתַּן בֵּין גֻּלְגַּלְתָּא שֶׁבָּהֶם חֶסֶד גְּבוּרָה), while the membrane between them is the secret of Tiferet (וְהַקְּרוּם בֵּינְתַיִם סוֹד תִּפְאֶרֶת), which separates between Chesed and Gevurah and harmonizes them (הַמַּפְסִיק בֵּין חֶסֶד גְּבוּרָה וּמַכְרִיעַ בֵּינֵיהֶם). And Netzach and Hod possess two aspects (וְנֵצַח הוֹד יֵשׁ בָּהֶם שְׁנֵי בְחִינוֹת), one being the secret of their being concealed in the mystery of “the two testicles of the male” (אֶחָד סוֹד הֱיוֹתָם סְתוּמִים בְּסוֹד תְּרֵין בֵּיעֵי דְּדוּכְרָא), and they are alluded to in the two ears of Atika (וְהָרֶמֶז לָהֶם בִּשְׁנֵי אָזְנַיִם דְּעַתִּיקָא), and because these two testicles are concealed (וּלְהִיוֹתָם אֵלּוּ תְּרֵי בֵּיעֵי סְתוּמִים), therefore ears are not mentioned in Atika (לָכֵן לֹא נִזְכְּרוּ אָזְנַיִם בְּעַתִּיקָא), neither in the Idra Rabba nor in the Idra Zuta (לֹא בָּאִדְּרָא רַבָּא וְלֹא בַזּוּטָא). However, because Netzach is always included within Chesed, and Hod within Gevurah (אָמְנָם לִהְיוֹת כִּי לְעוֹלָם נֵצַח כָּלוּל בְּחֶסֶד, וְהוֹד בִּגְבוּרָה), therefore Netzach and Hod are alluded to within the Galgalta [Skull] and Mocha [Brain], hidden there (לָכֵן נֵצַח הוֹד רְמוּזִים בְּגֻלְגַּלְתָּא וּמוֹחָא דִּטְמִירֵי תַמָּן), and because Netzach and Hod are always in the secret of judgments (וּלְהִיוֹת כִּי לְעוֹלָם נֵצַח הוֹד בְּסוֹד דִּינִים), as mentioned in Parashat Tzav, daf 32a (כַּנִּזְכָּר בְּפָרָשַׁת צַו דַּף ל״ב ע״א) (Zohar Tzav 32a), in the secret of “the willows of the brook” (בְּסוֹד עַרְבֵי נָחַל), therefore they spread within the hairs, which are judgments (לָכֵן הֵם מִתְפַּשְּׁטִים בְּתוֹךְ הַשְּׂעָרוֹת שֶׁהֵם דִּינִים). Therefore their secret is from below upward (וְלָכֵן סוֹדָם מִלְּמַטָּה לְמַעְלָה), for they emerge from Netzach and Hod upward upon the skull (כִּי יוֹצְאִים מִנֵּצַח הוֹד לְמַעְלָה עַל הַגֻּלְגֹּלֶת), and from there they emerge (וּמִשָּׁם יוֹצְאִים), and because their root is from the ears, which are Netzach and Hod (וּלְהִיוֹת כִּי שָׁרְשָׁם מֵהָאָזְנַיִם שֶׁהֵם נֵצַח הוֹד), therefore “it is necessary to remove the hair from above the ears” (לָכֵן בָּעֵי לְבַעֲרָא שַׂעֲרָא מֵעַל אוּדְנִין) (Zohar Devarim, Idra Zuta 293a), “and he cleared away the hair from above his ears” (וִיפַנֶּה שַׂעֲרֵי מֵעַל אוּדְנוֹי), so that they should not possess excessive power (כְּדֵי שֶׁלֹּא יִהְיֶה לָהֶם כֹּחַ חָזָק). However, these aspects are above Yesod, which is in the ears (אָמְנָם בְּחִינוֹת אֵלּוּ הֵם לְמַעְלָה מִיְּסוֹד שֶׁהֵם בָּאָזְנַיִם), while the Yesod is in the forehead as we have explained (וְהַיְסוֹד בַּמֵּצַח כְּמוֹ שֶׁבֵּאַרְנוּ), for the forehead is the Yesod of Reisha Ila’ah [The Supernal Head], of Arich Anpin (כִּי הַמֵּצַח הוּא יְסוֹד דְּרֵישָׁא עִלָּאָה, דַאֲרִיךְ אַנְפִּין), therefore these two are revealed in the forehead (לָכֵן שְׁנַיִם אֵלּוּ מִתְגַּלִּים בַּמֵּצַח), and therefore there is in the forehead the secret of judgments (וְלָכֵן יֵשׁ בַּמֵּצַח סוֹד דִּינִים), except that here, in Atika, they are subdued (רַק שֶׁבְּכָאן בְּעַתִּיקָא הֵם אִתְכַּפְיָין), and this is the meaning of: “the forehead is Netzach in consecutive letters” (מֵצַח נֵצַח בְּאַתְוָון רְצוּפִין), for Netzach and Hod are revealed within Yesod (כִּי נֵצַח הוֹד גְּלוּיִים בִּיסוֹד).

However, the two lower aspects within them (אָמְנָם ב׳ בְּחִינוֹת שֶׁבָּהֶם תַּתָּאִין), which are the secret of the thighs beneath the Yesod (שֶׁהֵם סוֹד הַיְרֵכִין תַּחַת הַיְסוֹד), are the secret of the two eyes (הֵם סוֹד שְׁתֵּי הָעֵינַיִם), and the place of the Yesod is in the forehead (וְהַיְסוֹד מְקוֹמוֹ הוּא בַּמֵּצַח), therefore you will find (לָכֵן תִּמְצָא), that just as the Chesed descends and is hidden within the mouth of Imma (כִּי כְּמוֹ שֶׁהַחֶסֶד נָחִית וְגָנִיז בְּפוּמָא דְאִמָּא), so too the supernal Chesed of Reisha DeLa Ityada [The Unknownable Head] descends into the forehead (גַּם חֶסֶד עֶלְיוֹן דְּרֵישָׁא דְּלָא אִתְיְדַע נָחִית בַּמֵּצַח), for there is the Yesod (שֶׁשָּׁם הוּא יְסוֹד), and there it reveals that “beautiful and pleasant tower” (וְשָׁם הוּא מְגַלֶּה הַהוּא טוּרְנָא יָאָה בְּסִימָא), and it is called Ratzon [Will] (וְנִקְרָא רָצוֹן), because it is drawn from the Chesed of Reisha Ila’ah [The Supernal Head] (כִּי נִמְשָׁךְ מִן חֶסֶד דְּרֵישָׁא עִלָּאָה). And this is what it says here (וְזֶהוּ שֶׁאוֹמֵר כָּאן): “The forehead that is revealed in Atika is called Ratzon [Will], for from that Supernal Head that is not known is drawn a single beautiful and pleasant tower” (מִצְחָא דְאִתְגְּלֵי בְּעַתִּיקָא רָצוֹן אִקְרֵי דְּהָא הַהוּא רֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע מְשִׁיכוּ חַד טוּרְנָא יָאָה בְּסִימָא) (Zohar, Idra Zuta 288b). However, Malkhut has its source in the nose (אָמְנָם הַמַּלְכוּת מְקוֹרָהּ בַּחוֹטֶם), and this is the meaning of: “And My praise I shall restrain for you” (וְזֶהוּ וּתְהִלָּתִי אֶחֱטָם לָךְ) (Isaiah 48:9), for Tehillah [Praise] is always in Malkhut (כִּי לְעוֹלָם תְּהִלָּה בְּמַלְכוּת), except that here it is the Malkhut of Reisha Ila’ah [The Supernal Head] (רַק שֶׁהוּא מַלְכוּת דְּרֵישָׁא עִלָּאָה).

Behold, I have explained to you (הֲרֵי בֵּאַרְתִּי לְךָ), that the seven lower Sefirot of Reisha DeLa Ityada [The Unknownable Head] (כִּי ז׳ תַּחְתּוֹנוֹת דְּרֵישָׁא דְּלָא אִתְיְדַע), are hidden and clothed within Arich Anpin (הֵם גְּנוּזוֹת וּמִתְלַבְּשׁוֹת בַּאֲרִיךְ אַנְפִּין), in the secret of the seven of the Galgalta [Skull] (בְּסוֹד ז׳ דְגֻלְגַּלְתָּא), mentioned in Sifra DiTzniuta (הַנִּזְכָּרִים בְּסִפְרָא דִצְנִיעוּתָא), namely G״T KRA״A P״CH [Galgalta [skull], Tala Di-Vdolcha [the Dew of Bdellium], Kruma De-Avira [Membrane of the Air], Re’uta DeRe’utin [the Will of all Wills], Amar Neqe [the pure wool hairs], Pekicha De-La Na'im [the ever-open eye], and Chutma [the nose of breath] (שֶׁהֵם ג״ט קר״ע פ״ח): Galgalta [Skull]—Chesed (גֻלְגַּלְתָּא חֶסֶד), Tala DiVdolcha [Dew of Crystal Purity]—which is the Mocha [Brain]—is Gevurah (טַלָּא דִבְדוֹלְחָא הוּא מוֹחָא וְהוּא גְּבוּרָה), Kruma De-Avira [Membrane of the Air]—this is Tiferet (קְרוּמָא דַאֲוִירָא דָּא ת״ת). Amar Naki [Pure Wool]—Netzach and Hod (עֲמַר נָקֵי נֵצַח הוֹד), Pekichu DeEinin [Opening of the Eyes]—these are the two aspects of Netzach and Hod, the secret of the ears (פְּקִיחוּ דְעֵינִין אֵלּוּ הֵם סוֹד ב׳ בְּחִינוֹת נֵצַח הוֹד, סוֹד אוּדְנִין), Re’uta DeRe’utin [Will of Wills] in the forehead, and there is the Yesod (רְעוּתָא דְרְעוּתִין בַּמֵּצַח, וְשָׁם יְסוֹד), the two openings of the Pardashka [Nose], and there is Malkhut (תְּרֵין נוּקְבִין דְּפַרְדַּשְׁקָא [חוֹטְמָא], וְשָׁם הִיא מַלְכוּת). However, the secret of the Da’at of Reisha DeLa Ityada [The Unknownable Head] is exceedingly hidden (אָמְנָם סוֹד הַדַּעַת דְּרֵישָׁא דְּלָא אִתְיְדַע הוּא גָּנוּז מְאֹד), and therefore it is in the secret of the mouth of Atika (וְלָכֵן הוּא בְּסוֹד פוּמָא דְעַתִּיקָא), as mentioned in the Zohar: “Da’at is hidden in the mouth” (כַּנִּזְכָּר בַּזֹּהַר דַּעַת גָּנִיז בְּפוּמָא) (Zohar Shemot 123a). However, its first three Sefirot are in the secret of Ohr Makif [Encompassing Light] (אַךְ ג׳ רִאשׁוֹנוֹת שֶׁלּוֹ הֵם בְּסוֹד אוֹר מַקִּיף), for they cannot be clothed at all (כִּי אֵינָם יְכוֹלִים לְהִתְלַבֵּשׁ כְּלָל). But know (אַךְ דַּע), that they cannot be clothed (כִּי אֵינָם יְכוֹלִים לְהִתְלַבֵּשׁ), because we have already explained to you (כִּי כְּבָר בֵּאַרְנוּ לְךָ), that the entirety of Reisha DeLa Ityada [The Unknownable Head] shines its light within that Avira [Air] between the Galgalta [Skull] and the Mocha Setima’ah [Concealed Brain] (כִּי כְּלָלוּת דְּרֵישָׁא דְּלָא אִתְיְדַע אַחֲזֵי נְהוֹרֵיהּ בְּהַהוּא אֲוִירָא שֶׁבֵּין גֻלְגַּלְתָּא וּמוֹחָא סְתִימָאָה), and the secret of this Avira [Air] is the mystery mentioned throughout the Zohar (וְסוֹד הַאי אֲוִירָא הוּא סוֹד הַנִּזְכָּר בַּזֹּהַר בְּכָל מָקוֹם): “Let there be light, and there was air” (יְהִי אוֹר וַיְהִי אֲוִיר), for the light departed and air remained (כִּי יָצָא אוֹר וְאִשְׁתָּאַר אֲוִיר) (Zohar Bereshit 16b).

However, know (אָמְנָם דַּע), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that all seven lower Sefirot of Reisha DeLa Ityada [The Unknownable Head] (כִּי כָּל ז׳ תַּחְתּוֹנוֹת דְּרֵישָׁא דְּלָא אִתְיְדַע), are within the Galgalta [Skull], in its seven aspects (הֵם בַּגֻּלְגֹּלֶת בְּז׳ דִילֵיהּ), and all these seven are drawn from the side of the Galgalta [Skull], which is Keter (וְכָל אֵלּוּ הַז׳ הֵם נִמְשָׁכִים מִצַּד הַגֻּלְגֹּלֶת שֶׁהוּא כֶּתֶר), which always crowns and surrounds the Mocha [Brain] (שֶׁתָּמִיד כּוֹתֵר וּמַקִּיף אֶל הַמּוֹחַ). However, the Mocha [Brain] is concealed (אַךְ הַמּוֹחַ סָתוּם הוּא), and is revealed and spreads forth in the secret of the Dikna [Beard] of Atika (וְנִגְלֶה וּמִתְפַּשֵּׁט בְּסוֹד דִּיקְנָא דְּעַתִּיקָא), therefore know (לָכֵן דַּע), that these two Heads, namely Galgalta [Skull] and Mocha [Brain] (כִּי ב׳ רֵישִׁין אֵלּוּ שֶׁהֵם גֻּלְגַּלְתָּא וּמוֹחָא), each one spreads into thirteen (כָּל אֶחָד מִתְפַּשֵּׁט לְי״ג), for they are ten and they are thirteen (כִּי הֵם י׳ וְהֵם י״ג). And the matter is (וְהָעִנְיָן הוּא), that the Mocha Setima’ah [Concealed Brain] spreads into the thirteen Tikkunim [Rectifications] of the Dikna [Beard] (כִּי מוֹחָא סְתִימָאָה מִתְפַּשֵּׁט בְּי״ג תִּיקּוּנִים דְּדִיקְנָא), as I shall explain with the help of Hashem (כְּמוֹ שֶׁאֲבָאֵר בְּעֶזְרַת ה׳), and the Galgalta [Skull] likewise spreads into thirteen (וְהַגֻּלְגֹּלֶת גַּם כֵּן מִתְפַּשֶּׁטֶת בְּי״ג), for every Head must be included of thirteen (כִּי כָּל רֵישָׁא צָרִיךְ שֶׁיִּהְיֶה כָּלוּל מִי״ג). And you already know (וּכְבָר יָדַעְתָּ), that the two ears, or the two eyes, or the two openings of the Pardashka [Nose] (כִּי ב׳ אָזְנַיִם אוֹ ב׳ עֵינַיִם אוֹ ב׳ נוּקְבֵי דְפַרְדַּשְׁקָא), are all considered as only one in Atika (כֻּלָּם בְּעַתִּיקָא נֶחְשָׁבִים לְאֶחָד בִּלְבַד). And the order of the thirteen aspects of the Galgalta [Skull] (וְסֵדֶר הַי״ג דְּגֻלְגַּלְתָּא), through which the seven lower Sefirot of Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] illuminate (שֶׁבָּהֶם מְאִירִים ז׳ תַּחְתּוֹנִיּוֹת דְּרֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע), is as follows (סִדְרָם כָּךְ הוּא): Keter is the Galgalta [Skull] (כֶּתֶר הִיא הַגֻּלְגֹּלֶת), Chokhmah and Binah are the two ears (חָכְמָה וּבִינָה הֵם שְׁתֵּי אָזְנַיִם), Da’at is the Mocha [Brain] (דַּעַת הִיא מוֹחָא), Gedulah and Gevurah are the two eyes (גְּדוּלָּה וּגְבוּרָה הֵם שְׁתֵּי עֵינַיִם), Tiferet is the straight line of the nose (תִּפְאֶרֶת הִיא הַחוֹטֶם קַו הַמִּישׁוֹר), Netzach and Hod are the two lips (נֵצַח הוֹד שְׁתֵּי שְׂפָתַיִם), Yesod is the tongue (יְסוֹד הוּא הַלָּשׁוֹן), Malkhut is the mouth (מַלְכוּת הִיא הַפֶּה), and the two cheeks are the two Tapuchim [Apples] (וּשְׁתֵּי לְחָיַיִם הֵם שְׁנֵי תַּפּוּחִים), thus you have thirteen included within the Galgalta [Skull] (הֲרֵי לְךָ י״ג דְּכָלִילִין בְּגֻלְגַּלְתָּא).

And know (וּדַע), that from Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] (כִּי מֵרֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע), Nefesh, Ruach, and Neshamah were drawn into Arich Anpin (נִמְשְׁכוּ נֶפֶשׁ רוּחַ נְשָׁמָה לַאֲ״א), therefore the seven lower Sefirot of Reisha Ila’ah were emanated and clothed within it (לָכֵן נֶאֶצְלוּ וְנִתְלַבְּשׁוּ ז׳ תַּחְתּוֹנִיּוֹת דְּרֵישָׁא עִלָּאָה בּוֹ), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), and this is because (וְהוּא כִּי), the final Heh is called Nefesh (הַה״א אַחֲרוֹנָה נִקְרֵאת נֶפֶשׁ), as is known (כַּנּוֹדָע), and it is in the aspect of Ruach (וְהוּא בְּסוֹד רוּחַ). However, the Neshamah comes from the three upper Sefirot (אָמְנָם הַנְּשָׁמָה בָּאָה מִשָּׁלֹשׁ עֶלְיוֹנוֹת), and because of the abundance of their light (וּלְרֹב אוֹרָם), they cannot be clothed within Arich Anpin (אֵינָם יְכוֹלִים לְהִתְלַבֵּשׁ בַּאֲרִיךְ אַנְפִּין), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), and they remain above in the secret of Ohr Makif [Encompassing Light] (וְנִשְׁאָרִין לְמַעְלָה בְּסוֹד אוֹר מַקִּיף). Therefore it was necessary for its Da’at to clothe itself within Arich Anpin in the secret of Neshamah (לָכֵן הֻצְרַךְ לְהַלְבִּישׁ הַדַּעַת שֶׁלּוֹ בַּאֲרִיךְ אַנְפִּין בְּסוֹד נְשָׁמָה). And this is the secret that I hinted to you (וְזֶהוּ סוֹד שֶׁרָמַזְתִּי לְךָ), concerning “the Avira [Air] that rests upon that membrane which covers the Mocha [Brain]” (מִן הָאֲוִירָא דְּיָתִיב עַל הַהוּא קְרוּמָא דְּחַפְיָא עַל מוֹחָא) (see Zohar Bamidbar 128b), which is the secret of the Da’at revealed there (שֶׁהוּא סוֹד הַדַּעַת שֶׁנִּתְגַּלָּה שָׁם), and afterward it remained greatly concealed there (וְאַחַר כָּךְ הָיָה שָׁם מְכֻסֶּה מְאֹד), and it needed to be revealed more fully in the mouth (וְהֻצְרַךְ לְהִתְגַּלוֹת יוֹתֵר בְּפוּמָא), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), and even so it still remains concealed (וְעִם כָּל זֶה עֲדַיִן הוּא סָתוּם), for within it the Patriarchs are destined to be clothed (דְּבֵיהּ עֲתִידִין אַבְהָתָא לְאִתְלַבְּשָׁא בֵיהּ). Likewise (גַּם כֵּן), we have already explained (כְּבָר בֵּאַרְנוּ), that that membrane is the secret of Tiferet (כִּי אוֹתוֹ הַקְּרוּם הוּא סוֹד תִּפְאֶרֶת), and Tiferet is called Vav (וְהַתִּפְאֶרֶת נִקְרֵאת ו׳), and you know from the Tikkunim (וְיָדַעְתָּ בַּתִּיקּוּנִים), that all hairs and strands are the secret of Vavin [Vavs] (כִּי כָּל נִימִין וְשַׂעֲרִין הֵם סוֹד וָוִי״ן), and you also know (וְגַם יָדַעְתָּ), that the Vavin are always in the secret of Netzach and Hod (כִּי הַוָּוִי״ן לְעוֹלָם הֵם בְּסוֹד נֵצַח הוֹד), which are called “the hooks of the pillars” (הַנִּקְרָאִים וָוֵי הָעַמּוּדִים) (Exodus 27:10), for Netzach and Hod are the secret of the Vavin (כִּי נֵצַח הוֹד הֵם סוֹד הַוָּוִי״ן), drawing nourishment from Tiferet (הַיּוֹנְקִים מִן הַתִּפְאֶרֶת), which is the great Vav of the Name Havayah (שֶׁהִיא ו׳ גְּדוֹלָה שֶׁל שֵׁם הֲוָיָ״ה). And through this you will understand (וּבָזֶה תָּבִין), how the thirteen strands of hair emerge from the Kruma De-Avira [Membrane of the Air] (אֵיךְ י״ג נִימִין דְּשַׂעֲרִין נַפְקִין מִן קְרוּמָא דַאֲוִירָא), which is Tiferet (שֶׁהוּא ת״ת), and they are Netzach, Hod, and Yesod themselves (וְהֵם נה״י עַצְמָן), which are alluded to in: “those pure wool hairs hang in balance” (שֶׁהֵם מְרוּמָזִים אִינוּן עֲמַר נָקֵי תַּלְיָין בְּשִׁיקּוּלָא) (Sifra DiTzniuta 176b), and this is the secret of “And these are the kings” (וְזֶהוּ סוֹד וְאֵלֶּה הַמְּלָכִים) (Genesis 36:31). For surely the secret of “before there reigned a king over the children of Israel” (כִּי הֲלוֹא סוֹד לִפְנֵי מְלֹךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל) (Genesis 36:31), is the secret of the Tikkun [Rectification], as is known (הוּא סוֹד הַתִּיקּוּן כַּנּוֹדָע), because through the hairs the light becomes condensed (שֶׁהִנֵּה עַל יְדֵי הַשְּׂעָרוֹת מִתְעַבֶּה הָאוֹר), and the kings mentioned there possess the capacity to receive that light (וְיֵשׁ כֹּחַ בַּמְּלָכִים הַנִּזְכָּר לְקַבֵּל אוֹתוֹ הָאוֹר). Thus you see (וַהֲרֵי לְךָ), how Amar Naki [Pure Wool] (אֵיךְ עֲמַר נָקֵי), is the fourth Tikkun [Rectification] of the seven of the Galgalta [Skull] (הוּא הַתִּיקּוּן הַד׳ מִז׳ דְּגֻלְגַּלְתָּא), mentioned at the beginning of Sifra DiTzniuta (הַנִּזְכָּרִים בְּרֵישׁ סִפְרָא דִצְנִיעוּתָא), and it is the secret called “the children of Israel” (וְהוּא סוֹד הַנִּקְרָא בְּנֵי־יִשְׂרָאֵל), which are Netzach and Hod (שֶׁהֵם נֵצַח הוֹד), and this is: “[before there reigned]” is one (וְזֶהוּ לִפְנֵי מְלֹךְ א׳), “[a king]” is two (מֶלֶךְ ב׳), “[over the children]” is three (לִבְנֵי הֲרֵי ג׳), “[of Israel]” is four (יִשְׂרָאֵל הֲרֵי ד׳). For when the fourth Tikkun [Rectification] arrives (כִּי כְּשֶׁבָּא הַתִּיקּוּן הַד׳), which is Israel, namely the hairs (שֶׁהוּא יִשְׂרָאֵל שֶׁהֵם הַשְּׂעָרוֹת), then there was the capacity to receive the supernal light through the hairs (אָז הָיָה כֹּחַ לְקַבֵּל הָאוֹר הָעֶלְיוֹן עַל יְדֵי הַשְּׂעָרוֹת). And the secret of these Vavin (וְסוֹד וָוִי״ן אֵלּוּ), I explained in Idra Naso, daf 128b (בֵּאַרְתִּים בָּאִדְּרָא נָשֹׂא דַּף קכ״ח ע״ב): “It was taught: upon the Galgalta [Skull] of the Head hang a thousand thousands of myriads” (תָּאנָא בְּגֻלְגַּלְתָּא דְּרֵישָׁא תַּלְיָין אַלְפֵי אַלְפִין רִבְוָן), see there (עַיֵּן שָׁם). And know (וּדַע), that from these two Heads, namely Galgalta [Skull] and Mocha [Brain] (כִּי מִשְּׁנֵי רָאשִׁין אֵלּוּ שֶׁהֵם גֻלְגַּלְתָּא וּמוֹחָא), the primordial Keter and Chokhmah (כֶּתֶר וְחָכְמָה הַמְּקוֹרִיִּים), their life-force is drawn into Abba and Imma (מֵהֶם נִמְשָׁךְ חַיּוּתָם לְאַבָּא וְאִמָּא), which came into existence from the side of the primordial Binah (שֶׁנִּתְהַוּוּ מִצַּד הַבִּינָה הַמְּקוֹרִית), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), from Keter to Abba and from Chokhmah to Imma (מִן כֶּתֶר לְאַבָּא וּמֵחָכְמָה לְאִמָּא), as I shall write below with the help of Hashem (כְּמוֹ שֶׁאֶכְתֹּב לְמַטָּה בְּעֶזְרַת ה׳). And know (וּדַע), that Arich Anpin enclothes itself throughout the entire Atzilut (כִּי אֲ״א הוּא מִתְלַבֵּשׁ בְּכָל הָאֲצִילוּת כּוּלּוֹ), however its Head does not enclothe itself at all (אָמְנָם רֹאשׁוֹ אֵינוֹ מִתְלַבֵּשׁ כְּלָל), for I have already informed you (כִּי כְּבָר הוֹדַעְתִּיךָ), that the supernal light is never clothed in that which is beneath it except through its seven lower Sefirot alone (כִּי לְעוֹלָם אֵין הָאוֹר הָעֶלְיוֹן כְּשֶׁיֵּשׁ לְמַטָּה הֵימֶנּוּ, אִם לֹא ז׳ תַּחְתּוֹנוֹת שֶׁבּוֹ בִּלְבַד), for the first three Sefirot are always in the secret of Ohr Makif [Encompassing Light] (כִּי הַג׳ רִאשׁוֹנוֹת לְעוֹלָם בְּסוֹד אוֹר מַקִּיף). And this is the secret mentioned in the Idra, daf 288a (וְזֶהוּ סוֹד הַנִּזְכָּר בָּאִדְּרָא דַּף רפ״ח ע״א) (and daf 282b) (וְדַף רפ״ב ע״ב): “Certainly, in this Atika nothing is revealed except the Head alone” (וַדַּאי בְּהַאי עַתִּיקָא לָא אִתְגַּלְיָא אֶלָּא רֵישָׁא בִּלְחוֹדוֹי). And behold (וְהִנֵּה), it would seem difficult in light of what is said in the Idra Rabba, daf 130b, at the end (נִרְאֶה דְקָשֶׁה לָזֶה לְמַה שֶּׁאָמַר בָּאִדְּרָא רַבָּא דַּף ק״ל סוֹף ע״ב), where it appears that it also possesses the stature of a body (וְנִרְאֶה לוֹ דְּיֵשׁ לוֹ גַּם כֵּן קוֹמַת הַגּוּף). However (אֲבָל), if you understand what is meant by “nothing is revealed” (אִם תָּבִין מַה שֶּׁאָמַר לָא אִתְגַּלְיָא), you will certainly understand (תָּבִין וַדַּאי), that the entire stature of the body exists within it (כִּי כָּל קוֹמַת הַגּוּף יֵשׁ בּוֹ), but nothing of it is revealed except the Head alone (אֲבָל אֵין נִגְלֶה מִמֶּנּוּ אֶלָּא הָרֹאשׁ בִּלְבַד), because the Head “is not clothed at all” (מִשּׁוּם מַה שֶּׁכָּתוּב כִּי הָרֹאשׁ לֹא אִתְלַבַּשׁ כְּלָל), whereas the rest of the body is clothed within Atzilut (אַךְ שְׁאָר הַגּוּף נִתְלַבֵּשׁ בַּאֲצִילוּת), as I shall write with the help of Hashem (כְּמוֹ שֶׁאֶכְתֹּב בְּעֶזְרַת ה׳). And behold (וְהִנֵּה), from the beginning of the throat until the Tabura DeLiba [Navel of the Heart] of Arich Anpin (מִתְּחִלַּת הַגָּרוֹן עַד טַבּוּרָא דְלִבָּא דַאֲ״א), it enclothes itself within Abba and Imma (הוּא מִתְלַבֵּשׁ בְּאַבָּא וְאִמָּא), and from the Tabura DeLiba [Navel of the Heart] and below (וּמִטַּבּוּרָא דְלִבָּא וּלְמַטָּה), it enclothes itself within Ze’ir Anpin and Nukvah (מִתְלַבֵּשׁ בְּזו״ן), as we have said (כְּמוֹ שֶׁאָמַרְנוּ). This is the secret of Tiferet (זֶהוּ סוֹד הַתִּפְאֶרֶת), which is always called [heart] (שֶׁנִּקְרָא תָּמִיד לֵב), and understand this (וְהָבֵן). And know (וּדַע), that the Dikna [Beard] of Arich Anpin does not enclothe itself at all (כִּי דִּיקְנָא דַאֲ״א אֵינוֹ מִתְלַבֵּשׁ כְּלָל), and the reason is (וְהַטַּעַם), because its length extends from the beard until the Tabura DeLiba [Navel of the Heart] (כִּי אָרְכּוֹ הוּא מִדִּיקְנָא עַד טַבּוּרָא דְלִבָּא), and there begins the Head of Ze’ir Anpin (שָׁם מַתְחִיל רֹאשׁ ז״א), as mentioned previously (כַּנִּזְכָּר), thus these hairs reach as far as the hairs of Ze’ir Anpin (נִמְצָא כִּי מַגִּיעִים שְׂעָרוֹת אֵלּוּ עַד שְׂעָרוֹת דְּזְעֵיר אַנְפִּין), and through them influence is drawn to the Head of Ze’ir Anpin (וְעַל יָדוֹ נִמְשָׁךְ שֶׁפַע לְרֹאשׁ ז״א), as mentioned in Idra Naso, daf 131a (כַּנִּזְכָּר בָּאִדְּרָא נָשֹׂא דַּף קל״א ע״א).

It follows (נִמְצָא), that since the stature of Abba and Imma extends from the throat until the Tabura DeLiba [Navel of the Heart] of Arich Anpin (כִּי כֵיוָן שֶׁשִּׁעוּר אַבָּא וְאִמָּא קוֹמָתָן מִן הַגָּרוֹן עַד טַבּוּרָא דְלִבָּא דַאֲ״א), and the Dikna [Beard] of Arich Anpin extends until its Tabura DeLiba [Navel of the Heart] (וְהִנֵּה דִּיקְנָא דַאֲרִיךְ אַנְפִּין נִמְשָׁךְ עַד טַבּוּרָא דְלִבָּא דִילֵיהּ), then this Dikna [Beard] covers Abba and Imma (אִם כֵּן נִמְצָא כִּי הַאי דִּיקְנָא חַפְיָא עַל אַבָּא וְאִמָּא), for it is not clothed within them at all (כִּי אֵינוֹ מִתְלַבֵּשׁ בָּהֶם כְּלָל), as mentioned above (כַּנִּזְכָּר), and thus it hovers over them (וְנִמְצָא חוֹפֵף עֲלֵיהֶם), and they are included within it (וְאִינוּן אִתְכְּלִילוּ בֵיהּ). And this is the secret alluded to later, daf 289b (וְזֶהוּ סוֹד הַנִּרְמָז לְקַמָּן דַּף רפ״ט ע״ב): “The three supernal Heads were illuminated... and they depend upon the Mazal and are included within it” (אִתְנְהִירוּ ג׳ רָאשִׁין עִלָּאִין... וּבְמַזָּלָא תַּלְיָין וְאִתְכְּלִילוּ בֵיהּ), for Abba and Imma are the two Heads that are included within the Mazal (כִּי אַבָּא וְאִמָּא הֵם ב׳ רָאשִׁין דְּאִתְכְּלִילוּ בְּמַזָּלָא), and understand this (וְהָבֵן זֶה). Therefore Abba and Imma cannot unite except through Da’at Ila’ah [Supernal Da’at] (וְלָכֵן אֵינָם יְכוֹלִים לְהִזְדַּוֵּג אַבָּא וְאִמָּא רַק עַל יְדֵי דַּעַת עִלָּאָה), which is the thirteenth Tikkun [Rectification] of the Dikna [Beard] (שֶׁהוּא תִּיקּוּן י״ג דְּדִיקְנָא). And the explanation of Mazal is as follows (וּבֵיאוּר מַזָּלָא): know (דַּע), that we have already explained to you in Idra Naso, daf 146b, in Ra’aya Meheimna (כִּי הֲלֹא כְּבָר בֵּאַרְנוּ לְךָ בָּאִדְּרָא נָשֹׂא דַּף קמ״ו ע״ב בְּרַעְיָא מְהֵימְנָא), that the thirteen Tikkunei Dikna [Rectifications of the Beard] are three Havayot, all of them in Milui Yudin [Yod-fillings] (כִּי י״ג תִּיקּוּנֵי דִיקְנָא הֵם ג׳ הֲוָיוֹת וְכֻלָּם בְּמִלּוּי יוּדִי״ן), and in three Havayot there are twelve letters (וּבְג׳ הֲוָיוֹת יֵשׁ י״ב אוֹתִיּוֹת), and these are the twelve Tikkunim [Rectifications] (וְהֵם י״ב תִּיקּוּנִין), while the thirteenth Tikkun [Rectification] includes them all (וּבַתִּיקּוּן י״ג כּוֹלֵל כֻּלָּם). For within it there are again the three Havayot mentioned above (כִּי יֵשׁ בּוֹ פַּעַם שֵׁנִית כָּל הַג׳ הֲוָיוֹת הַנִּזְכָּר לְמַעְלָה), which are twelve letters (שֶׁהֵם י״ב אוֹתִיּוֹת), and it is the thirteenth that includes them (וְהוּא י״ג דְּכָלִיל לוֹן), and within it there are twelve letters and three Havayot, equaling seventy-eight (וְיֵשׁ בּוֹ י״ב אוֹתִיּוֹת וְג׳ הֲוָיוֹת כְּמִנְיַן ע״ח), in the secret of Mazala [Channel of Flow] (בְּסוֹד מַזָּלָא), and understand this (וְהָבֵן זֶה).

And know (וּדַע), that I have already explained to you (כִּי כְּבָר בֵּאַרְתִּי לְךָ), that the nine primordial Sefirot besides Malkhut are in Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] above it (כִּי תֵּשַׁעה סְפִירוֹת מִלְּבַד מַלְכוּת מְקוֹרִיּוֹת הֵם בְּרֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע עֲלַיְיהוּ), and behold, the existence of Malkhut had not yet been revealed (וְהִנֵּה מְצִיאוּת מַלְכוּת לֹא נִתְגַּלְּתָה עֲדַיִן), however afterward Malkhut was revealed from the secret of this Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] (אָמְנָם אַחַר כָּךְ נִתְגַּלְּתָה מַלְכוּת מִסּוֹד הַאי רֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע). And through this you will understand the greatness of Malkhut (וּבָזֶה תָּבִין עִנְיַן מַעֲלַת מַלְכוּת), for she is the crown upon the head of the Tzaddik (כִּי הִיא עֲטָרָה בְּרֹאשׁ צַדִּיק), “the stone that was rejected has become the chief cornerstone” (הָיְתָה לְרֹאשׁ פִּנָּה) (Psalms 118:22), and in the future she shall also be greater than the sun (וְתִהְיֶה גַּם כֵּן לֶעָתִיד לָבוֹא גְּדוֹלָה מִן הַשֶּׁמֶשׁ), and understand this (וְהָבֵן זֶה).

And know (וּדַע), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that the seven lower Sefirot of that Reisha DeLa Ityada [The Unknownable Head] (כִּי הַז׳ תַּתָּאִין דְּהַהוּא רֵישָׁא דְּלָא אִתְיְדַע), reveal sparks within the seven of the Galgalta [Skull] (מִתְגַּלִּים נִיצוֹצוֹת בְּז׳ דְגֻלְגַּלְתָּא), and this is what is mentioned in the Zohar: Atik Yomin [Ancient of Days] (וְזֶהוּ הַנִּזְכָּר בַּזֹּהַר עַתִּיק יוֹמִין), meaning (פֵּירוּשׁ), that nothing is revealed from Him except the aspect of the Yomin [Days] (כִּי אֵין מִתְגַּלֶּה מִמֶּנּוּ רַק בְּחִינַת יוֹמִין), which are the seven days of Creation (שֶׁהֵם שִׁבְעָה יְמֵי בְרֵאשִׁית), the seven lower Sefirot of His own being (שִׁבְעָה תַּתָּאִין דִילֵיהּ). And in every place Atik Yomin [Ancient of Days] refers to the seven lower Sefirot (וּכְכָל מָקוֹם עַתִּיק יוֹמִין הֵם שִׁבְעָה תַּתָּאִין), which are revealed in the seven aspects of the Galgalta [Skull] (הַמִּתְגַּלִּים בְּשִׁבְעָה דְגֻלְגַּלְתָּא), and insofar as He is clothed (וּבְעֵרֶךְ שֶׁהוּא מִתְלַבֵּשׁ), it is written concerning Him: “And Atik Yomin [Ancient of Days] sat; His garment was white as snow, and the hair of His Head like pure wool” (כְּתִיב בֵּיהּ וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא) (Daniel 7:9), even though this is not His actual Head (אַף עַל פִּי שֶׁאֵין זֶה רֹאשׁוֹ מַמָּשׁ), but rather that He is revealed here (רַק שֶׁמִּתְגַּלֶּה כָּאן). However, this Reisha DeLa Ityada [The Unknownable Head] is revealed in the two lower Heads as one (אָמְנָם הַאי רֵישָׁא דְּלָא אִתְיְדַע מִתְגַּלֶּה בִּשְׁנֵי רָאשִׁין תַּתָּאִין כַּחֲדָא), even though (אַף עַל פִּי), according to what would seem proper (שֶׁמִּן הָרָאוּי הָיָה), it should have been revealed in the second Head and then in the third Head (שֶׁיִּתְגַּלֶּה בְּרֵישָׁא תַּנְיָינָא וְתַנְיָינָא בִּתְלִיתָאָה). And the reason is (וְהַטַּעַם הוּא), because the existence of these two lower Heads is afterward revealed in Abba and Imma (כִּי מְצִיאוּת אֵלּוּ הַשְּׁנֵי רָאשִׁין תַּתָּאִין מִתְגַּלִּים אַחַר כָּךְ בְּאַבָּא וְאִמָּא), and you already know that Abba and Imma “emerge together and dwell together” (וּכְבָר יָדַעְתָּ כִּי אַבָּא וְאִמָּא כַּחֲדָא נָפְקִין וּכַחֲדָא שָׁרְיָין) (Zohar Vayikra 4a), therefore it is necessary that these two lower Heads here also be as one (וְלָכֵן צָרִיךְ כִּי גַּם אֵלּוּ הַשְּׁנֵי רָאשִׁין תַּתָּאִין יִהְיוּ הָכָא כַּחֲדָא), with that Supernal Head clothing itself within them equally (מִתְלַבֵּשׁ בְּהוֹן בְּשָׁוֶה הַהוּא רֵישָׁא עִלָּאָה). Therefore you find (וְלָכֵן תִּמְצָא), that its Chesed is revealed in the Galgalta [Skull], which is the second Head (כִּי הַחֶסֶד שֶׁבּוֹ מִתְגַּלֶּה בְּגֻלְגַּלְתָּא שֶׁהוּא רֵישָׁא תַּנְיָינָא), and its Gevurah is revealed in the Mocha [Brain], which is the third Head (וְהַגְּבוּרָה שֶׁלּוֹ מִתְגַּלָּה בְּמוֹחָא שֶׁהוּא רֵישָׁא תְלִיתָאָה), and thus Chesed is included within Gevurah and Gevurah within Chesed (וְאָז נִכְלָל חֶסֶד בִּגְבוּרָה וּגְבוּרָה בְּחֶסֶד). And we also find (וְגַם אָנוּ מוֹצְאִים), that the Yesod is revealed in the forehead, which is the secret of the second Head (שֶׁהַיְסוֹד מִתְגַּלֶּה בַּמֵּצַח שֶׁהוּא סוֹד רֵישָׁא תַּנְיָינָא), and from there it is revealed in the Dikna [Beard] in the secret of Ratzon [Will] (וּמִשָּׁם מִתְגַּלֶּה בְּדִיקְנָא בְּסוֹד הָרָצוֹן), as mentioned on daf 289 in Idra Zuta (כַּנִּזְכָּר בְּדַף רפ״ט בְּאִדְּרָא זוּטָא). You also know (גַּם יָדַעְתָּ), that the secret of Hod is the beard (כִּי סוֹד הוֹד הוּא הַזָּקָן), for Hod is also included within it (כִּי גַּם הוֹד בּוֹ נִכְלָל), and the Dikna [Beard] exists only in the secret of the Yesod (וְהַדִּיקְנָא אֵינָהּ אֶלָּא בְּסוֹד הַיְסוֹד), and therefore they do not possess a beard (וְלָכֵן אֵין לָהֶם זָקָן), because these two Heads are included within one another (כִּי שְׁנֵי רָאשִׁין אֵלּוּ כְּלוּלִים זֶה בָּזֶה), and this one within that one (וְזֶה בָזֶה). And afterward you will find (וְהִנֵּה אַחַר כָּךְ תִּמְצָא), that the two Tikkunei Dikna [Rectifications of the Beard], the eighth and the thirteenth (כִּי שְׁנֵי תִּיקּוּנֵי דִיקְנָא הַשְּׁמִינִי וְהַי״ג), are called Mazala [Channels of Flow] (נִקְרָאִים מַזָּלָא), and the matter is (וְהָעִנְיָן), that both are of one category (כִּי שְׁנֵיהֶם מִסּוּג אֶחָד), for both descend in balanced measure until the navel (כִּי יוֹרְדִים תַּרְוַיְיהוּ בְּשִׁיקּוּלָא עַד טַבּוּרָא), as mentioned in the Idra Rabba, daf 131a (כַּנִּזְכָּר בָּאִדְּרָא רַבָּא דַּף קל״א ע״א), and from these two Abba and Imma draw nourishment (וּמֵאֵלּוּ הַשְּׁנַיִם יוֹנְקִים אַבָּא וְאִמָּא), for Abba and Imma are included within the Mazala [Channels of Flow] (כִּי אַבָּא וְאִמָּא אִתְכְּלִילוּ בְּמַזָּלָא), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), because the stature of Abba and Imma extends until the Tabura DeLiba [Navel of the Heart] of Arich Anpin (כִּי שִׁעוּר אַבָּא וְאִמָּא הֵם עַד טִיבּוּרָא דְלִבָּא דַאֲ״א), and it follows that these two Mazalot [Channels of Flow] cover them (וְנִמְצָאוּ שֶׁאֵלּוּ הַשְּׁנֵי מַזָּלוֹת חַפְיָין עֲלַיְיהוּ). And Abba principally draws nourishment from the eighth Mazal [Channel of Flow] (וְאַבָּא עִיקַּר יְנִיקָתוֹ מִמַּזָּל הַשְּׁמִינִי), while Imma principally draws nourishment from the thirteenth Mazal [Channel of Flow] (וְאִמָּא עִיקַּר יְנִיקָתָהּ מִמַּזָּל הַי״ג). Therefore Abba, which draws nourishment from it, is greater than Imma (לָכֵן אַבָּא שֶׁיּוֹנֵק מִמֶּנּוּ הוּא גָּדוֹל מֵאִמָּא), yet with respect to both of them (אַךְ בְּעֵרֶךְ תַּרְוַיְיהוּ), “they emerge together and dwell together” (כַּחֲדָא נָפְקִין כַּחֲדָא שָׁרְיָין). And through this you know (וּבָזֶה יָדַעְתָּ), that they descend in balanced measure until the navel, over Abba and Imma (דְּנָחֲתִין בְּשִׁיקּוּלָא עַד טִיבּוּרָא עַל אַבָּא וְאִמָּא), therefore Abba and Imma emerge together (לָכֵן אַבָּא וְאִמָּא כַּחֲדָא נָפְקִין), and through this you understand how Abba and Imma dwell together (וּבָזֶה תָּבִין אֵיךְ אַבָּא וְאִמָּא כַּחֲדָא שָׁרְיָין), yet the superiority of Abba over Imma is greater (אַךְ גְּדוֹלָה מַעֲלָתוֹ דְּאַבָּא עַל אִמָּא). And it is fitting that you know (וְרָאוּי שֶׁתֵּדַע), that the eighth Mazal [Channel of Flow] is the secret of the letter Alef (כִּי מַזָּל הַשְּׁמִינִי הוּא סוֹד אוֹת א׳), whose form is Yod-Vav-Yod (שֶׁהִיא יו״י), and the thirteenth Mazal [Channel of Flow] is the secret of the letter Alef (וּמַזָּל הַי״ג הוּא בְּסוֹד אוֹת א׳), whose form is Yod-Vav-Dalet (שֶׁהִיא יו״ד שֶׁצּוּרָתָהּ י׳ו׳ד׳), as mentioned in the Tikkunim (כַּנִּזְכָּר בַּתִּיקּוּנִים), that there are two kinds of Alef (שֶׁיֵּשׁ שְׁנֵי מִינֵי אָלֶ״ף), to indicate what was stated regarding these two Mazalot [Channels of Flow] (לְהוֹרוֹת מַה שֶּׁאָמַר בִּשְׁנֵי מַזָּלוֹת אֵלּוּ), namely that they are the nourishment of Abba and Imma (שֶׁהֵם יְנִיקַת אַבָּא וְאִמָּא). Therefore one has the form Yod-Vav-Yod (לָכֵן הָאַחַת צוּרָתָהּ י׳ו׳י), and the other has the form Yod-Vav-Dalet (וְהָאַחַת צוּרָתָהּ י׳ו׳ד), and the Dalet is in the third point (וְהַדָּלֶ״ת הִיא בַּקּוֹץ הַג׳), for the Dalet is always the secret of the feminine (כִּי הַד׳ הִיא סוֹד נְקֵבָה לְעוֹלָם).

And now we shall explain the secret of the eighth Mazal [Channel of Flow], which is the form of Yod-Vav-Yod (וְעַתָּה נְבָאֵר סוֹד הַמַּזָּל הַשְּׁמִינִי שֶׁהוּא צוּרַת י׳ו׳י׳), and the matter is (וְהָעִנְיָן), that this Mazal [Channel of Flow] descends until the Tabura DeLiba [Navel of the Heart] in balanced measure (כִּי זֶה הַמַּזָּל נָחִית עַד טַבּוּרָא דְלִבָּא בְּשִׁיקּוּלָא), and therefore all thirteen Tikkunei Dikna [Rectifications of the Beard] are included within it as well (וְלָכֵן גַּם בּוֹ אִתְכְּלִילוּ כָּל י״ג תִּיקּוּנֵי דִיקְנָא), which are twelve and with it they are thirteen (שֶׁהֵם י״ב וְעִמּוֹ הֵם י״ג), however the twelve are revealed within it (אָמְנָם הַי״ב מִתְגַּלִּים בּוֹ), and they are the Vav in the middle of the letter Alef (וְהֵם וָאו שֶׁבָּאֶמְצַע אוֹת א׳). And we have already explained (וּכְבָר בֵּאַרְנוּ), that every Vav is doubled, thus: Vav-Vav (שֶׁכָּל וָא״ו הִיא כְּפוּלָה כָּזֶה: ו״ו), behold there are twelve that are revealed within it (הֲרֵי י״ב שֶׁמִּתְגַּלִּים בּוֹ), and I have informed you concerning the pillars (וְהוֹדַעְתִּיךָ בְּעִנְיַן הָעַמּוּדִים), that they are called “the hooks of the pillars” (שֶׁהֵם נִקְרָאִים וָוֵי הָעַמּוּדִים) (Exodus 27:10), the secret of the Vav (סוֹד ו׳), which is in the middle of the Alef (שֶׁבָּאֶמְצַע הָאָלֶ״ף), and it is the letter Alef in the Name Tzevaot [Hosts] (וְהִיא אוֹת א׳ שֶׁבְּשֵׁם צְבָאוֹת), which is divided into two, like this (הַנֶּחְלֶקֶת לִשְׁנַיִם כָּזֶה):And so it is exactly in this manner (וְכֵן הוּא עַל דֶּרֶךְ זֶה מַמָּשׁ). And behold (וְהִנֵּה), this Mazal [Channel of Flow] includes these twelve in two modes of existence (זֶה הַמַּזָּל כּוֹלֵל אֵלּוּ הַי״ב בִּשְׁנֵי מְצִיאוּת), one with respect to their being included within it (אֶחָד בְּעֵרֶךְ הֱיוֹתָם כְּלוּלִים בּוֹ), and it receives from them (וְהוּא מְקַבֵּל מֵהֶם), and this is alluded to in the secret of the lower Yod (וְזֶה נִרְמָז בְּסוֹד י׳ תַּתָּאָה), while this is in the upper Yod of the letter Alef (וְזֶה בָּאוֹת י׳ עִלָּאָה שֶׁל אוֹת א׳), however these two aspects are truly one (אַךְ שְׁנֵי בְחִינוֹת אֵלּוּ הֵם א׳ כְּפִי הָאֱמֶת), and behold, now they are thirteen (וְהִנֵּה עַתָּה הֵם י״ג). However (אָמְנָם), these twelve within it are divided into three Names of Havayah (י״ב אֵלּוּ שֶׁבּוֹ הֵם נֶחְלָקִים לְג׳ שֵׁמוֹת יְהוָ״ה יְהוָ״ה יְהוָ״ה), and they are twelve letters (וְהֵם י״ב אוֹתִיּוֹת), however the fillings of these Names are twelve Yodin (אָמְנָם מִלּוּי שֵׁמוֹת אֵלּוּ הֵם י״ב יוּדִי״ן), and they ascend [together with the Names themselves] to seventy-eight (וְעוֹלִים [עִם הַשֵּׁמוֹת] לְע״ח), which is the secret of [this] Mazal [Channel of Flow] (סוֹד הַמַּזָּל), namely seventy-eight (דְּהַיְינוּ ע״ח). And the thirteenth Mazal [Channel of Flow] is the secret of the letter Alef, whose form is Yod-Vav-Dalet (וּמַזָּל הַי״ג הוּא סוֹד אוֹת אָלֶ״ף שֶׁצּוּרָתָהּ י׳ו׳ד׳ כָּךְ):And it is likewise according to the manner mentioned above (וְהִיא גַּם כֵּן עַל דֶּרֶךְ הַנִּזְכָּר), except that because its form is the letter Dalet (רַק לְפִי שֶׁמְּצִיאוּתָהּ אוֹת ד׳), therefore its three Names are: Ehyeh, Ehyeh, Ehyeh (לָכֵן שְׁמוֹתָיו ג׳: אֶהְיֶ״ה, אֶהְיֶ״ה, אֶהְיֶ״ה), and their letters are likewise twelve (וְאוֹתִיּוֹתֵיהֶם י״ב גַּם כֵּן), and their fillings are likewise in Yodin [Yods] (וּמִלּוּאָם גַּם כֵּן בְּיוּדִי״ן). And behold, it follows (וְהִנֵּה נִמְצָא), that the eighth Mazal [Channel of Flow] enclothes itself within the thirteenth Mazal [Channel of Flow] (שֶׁמַּזָּל הַשְּׁמִינִי מִתְלַבֵּשׁ בְּמַזָּל הַי״ג), in the secret of Havayah and Ehyeh (בְּסוֹד יְהוָ״ה אֶהְיֶ״ה), and therefore in this manner it is with Abba and Imma (וְלָכֵן עַל דֶּרֶךְ זֶה הוּא בְּאַבָּא וְאִמָּא), who draw nourishment from there (אֲשֶׁר הֵם יוֹנְקִים מִשָּׁם): Havayah is Abba (יְהוָ״ה אַבָּא), Ehyeh is Imma (אֶהְיֶ״ה אִמָּא), and understand this (וְהָבֵן זֶה), and therefore through these two Mazalot [Channels of Flow] they are included within Abba and unite (וְלָכֵן עַל יְדֵי הַמַּזָּלוֹת אֵלּוּ הַשְּׁנַיִם נִכְלָלִים בְּאַבָּא וּמִזְדַּוְּגִים). And that which we explained above (וּמַה שֶּׁבֵּאַרְנוּ לְעֵיל), that each and every one of them possesses thirteen (כִּי כָּל אֶחָד וְאֶחָד מֵהֶם יֵשׁ בּוֹ י״ג), whether Arich Anpin, Abba, Imma, Ze’ir Anpin, or its Nukvah (בֵּין אֲ״א בֵּין אַבָּא בֵּין אִמָּא בֵּין ז״א בֵּין נוּקְבֵיהּ), is because after I informed you (בִּהְיוֹת שֶׁאַחַר שֶׁהוֹדַעְתִּיךָ), that the higher one does not clothe itself within that which is beneath it except through its seven lower Sefirot (כִּי אֵין הָעֶלְיוֹן מִתְלַבֵּשׁ בְּשֶׁלְּמַטָּה הֵימֶנּוּ רַק ז׳ תַּחְתּוֹנוֹת שֶׁבּוֹ), therefore there must exist within the lower one three additional aspects (עַל כֵּן צָרִיךְ שֶׁיִּהְיֶה בַּתַּחְתּוֹן סוֹד ג׳ אֲחֵרִים), in order to receive from its three upper Sefirot (כְּדֵי לְקַבֵּל מִג׳ רִאשׁוֹנוֹת שֶׁבּוֹ), therefore it must receive some aspect of illumination (עַל כֵּן צָרִיךְ שֶׁיְּקַבֵּל אֵיזֶה צַד הֶאָרָה), and for this reason each and every one extends to thirteen and thirteen (לָכֵן כָּל אֶחָד וְאֶחָד הוֹלֵךְ עַד י״ג י״ג). And know (וּדַע), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that the Reisha Chivra [White Head] contains thirteen Tikkunim [Rectifications] (כִּי רֵישָׁא חִוָּרָא אִית בֵּיהּ י״ג תִּיקּוּנִים), which spread within it from that whiteness of its own (דְּמִתְפַּשְּׁטִין בֵּיהּ מֵהַהִיא חִוָּרְתָּא דִילֵיהּ), and this is the secret of the whiteness within the hairs of the Galgalta [Skull] (וְהוּא סוֹד הַלַּבְנִינוּת שֶׁבְּתוֹךְ הַשְּׂעָרוֹת שֶׁבַּגֻּלְגַּלְתָּא), as mentioned in Idra Naso, daf 121b (כַּנִּזְכָּר בָּאִדְּרָא נָשֹׂא דַּף קכ״א ע״ב). And the secret of this is (וְסוֹד זֶה הוּא), that the hairs are the secret of the writing itself, the actual form of the letters (כִּי הַשְּׂעָרוֹת הֵם סוֹד הַכְּתִיבָה, צוּרַת הָאוֹתִיּוֹת עַצְמָם), while the whiteness is the secret of the blank space (וְהַלַּבְנִינוּת הוּא סוֹד הֶחָלָק), the secret of the parchment that bears the writing upon it (סוֹד הַנְּיָר הַסּוֹבֵל הַכְּתִיבָה עָלָיו). Therefore there are distinctions (וְלָכֵן יֵשׁ בְּחִינוֹת), for at times the hairs are more exalted than the whiteness (כִּי לִפְעָמִים הַשְּׂעָרוֹת הֵם יוֹתֵר מְעוּלִים מִן הַחִוַּרְתָּא), and from its illumination the righteous inherit in the World to Come “four hundred worlds of longing” (וּמִנְּהִירוּ דִילֵיהּ יָרְתִין צַדִּיקַיָּא לְעָלְמָא דְאָתֵי ת׳ עָלְמִין דְּכִסּוּפִין) (Zohar Bamidbar 128b, Idra Rabba). However, from the hairs themselves Ze’ir Anpin draws nourishment (אַךְ מִן הַשְּׂעָרוֹת יוֹנֵק זְעֵיר אַנְפִּין עַצְמוֹ). However (אָמְנָם), I have already explained to you (כְּבָר בֵּאַרְתִּי לְךָ), how the seven lower Sefirot of Atik Yomin [Ancient of Days] are included within Arich Anpin (אֵיךְ שִׁבְעָה תַּתָּאִין דְּעַתִּיק יוֹמִין כְּלִילִין בַּאֲרִיךְ אַנְפִּין), and behold (וְהִנֵּה), from the secret of its Netzach and Hod (מִסּוֹד נֵצַח הוֹד שֶׁבּוֹ), from there emerged the hairs, the “hooks of the pillars” (מִשָּׁם יָצְאוּ הַשְּׂעָרוֹת וָוֵי הָעַמּוּדִים) (Exodus 27:10).

And know (וּדַע), that I have already explained to you (כִּי הֲלֹא בֵּאַרְתִּי לְךָ), that there are two aspects of Netzach and Hod (כִּי שְׁנֵי בְחִינוֹת יֵשׁ לְנֵצַח הוֹד), and they are the two eyes and the two ears (וְהֵם ב׳ עֵינַיִם ב׳ אָזְנַיִם), and in all of these there is no hair at all (וּבְכָל אֵלּוּ אֵין שׁוּם שֵׂעָר), except when they ascend from below upward through the Kruma De-Avira [Membrane of the Air] (רַק כְּשֶׁהֵם עוֹלִים מִלְּמַטָּה לְמַעְלָה דֶּרֶךְ קְרוּמָא דַאֲוִירָא), which is Tiferet, the secret of the Vav (שֶׁהוּא ת״ת סוֹד הַוָּאו), then they become hairs and strands, which are Vavin [Vavs] (אָז נַעֲשִׂים שְׂעָרוֹת וְנִימִין שֶׁהֵם וָוִי״ן). Therefore from the power of these (וְלָכֵן מִכֹּחַ אֵלּוּ), the whiteness and the hairs of the Galgalta [Skull] came into being (נִתְהַוּוּ הַחִוַּרְתָּא וְהַשְּׂעָרוֹת בַּגֻּלְגַּלְתָּא), this in the secret of the writing of the letters (זֶה בְּסוֹד כְּתִיבַת הָאוֹתִיּוֹת), and this in the secret of the blank parchment that bears the writing (וְזֶה בְּסוֹד הַנְּיָר הֶחָלָק הַסּוֹבֵל הַכְּתִיבָה).

And I shall explain the matter to you (וַאֲבָאֵר לְךָ הָעִנְיָן). Know (דַּע), that the whiteness of the Head is divided into three regions (כִּי הֲלֹא הַחִוַּרְתָּא דְּרֵישָׁא נֶחְלֶקֶת לְג׳ עִיבָר), and their order is as follows (וְסִדְרָם כָּךְ): the back and the front (אָחוֹר וּפָנִים). The back consists of four (הָאָחוֹר הֵם ד׳), and the front is divided into the two cheeks up to the middle of the nose (וְהַפָּנִים נֶחְלָקִים לִב׳ לְחָיַיִם עַד אֶמְצַע הַחוֹטֶם), thus there are only three regions (הֲרֵי ג׳ עִיבָר בִּלְבַד), each one divided into four (כָּל אֶחָד נֶחְלָק לְד׳), making twelve (הֵם י״ב). However (אָמְנָם), the secret of these twelve (סוֹד י״ב אֵלּוּ), is the secret of three Names (הֵם סוֹד שְׁלֹשָׁה שֵׁמוֹת), which are twelve letters in Milui Yudin [Yod-fillings] (שֶׁהֵם י״ב אוֹתִיּוֹת בְּמִלּוּי יוּדִי״ן). However, the back side, which is the four letters of Havayah (אָמְנָם צַד אָחוֹר שֶׁהוּא ד׳ אוֹתִיּוֹת יְהוָ״ה), is drawn from the two aspects of Netzach and Hod mentioned above (נִמְשָׁךְ מִצַּד ב׳ בְחִינוֹת נֵצַח הוֹד הַנִּזְכָּר), namely the two ears and the two eyes, which are four (וְהֵם ב׳ אָזְנַיִם וּב׳ עֵינַיִם שֶׁהֵם ד׳), and therefore “the righteous inherit four hundred worlds of longing” (וְלָכֵן יָרְתִין צַדִּיקַיָּא ת׳ עָלְמִין דְּכִסּוּפִין) (Zohar Bamidbar 128b, Idra Rabba). And the reason is (וְהַטַּעַם הוּא), that these hairs and this whiteness are drawn behind the Head upon Tiferet (כִּי אֵלּוּ הַשְּׂעָרוֹת וְהַחִוַּרְתָּא נִמְשָׁכִים אֲחוֹרֵי הָרֹאשׁ עַל גַּבֵּי ת״ת), and from there they descend to Ze’ir Anpin (וּמִתַּמָּן נָחִית לְז״א), for all of them are joined together through that place (כִּי כֻלָּם מִתְחַבְּרִים דֶּרֶךְ שָׁם כַּנּוֹדָע), because they are not drawn even from the sides (כִּי אֲפִלּוּ מִן הַצְּדָדִים אֵינָם נִמְשָׁכִים), for “the hair is removed from above the ears” (דְּשַׂעֲרָא אִתְפְּנֵי מֵעַל גַּבֵּי אוּדְנִין) (Idra Zuta 293a).

And behold (וְהִנֵּה), if you fill this Name with Yodin [Yods] (אִם תְּמַלֵּא שֵׁם זֶה בְּיוּדִי״ן), it contains four Yodin [Yods] (יֵשׁ בּוֹ ד׳ יוּדִי״ן), and every Yod is composed of ten, each one of the Yod (וְכָל י׳ הִיא כְּלוּלָה מֵעֶשֶׂר כָּל אֶחָד מֵהַיּוֹ״ד), such that the Yod is one hundred (בְּאֹפֶן שֶׁהַי׳ הִיא ק׳), therefore the four Yodin [Yods] are four hundred (הֲרֵי ד׳ יוּדִי״ן הֵם ת׳). And you already know (וּכְבָר יָדַעְתָּ), that in the secret of Arich there is a great reckoning (כִּי בְּסוֹד אֲרִיךְ הוּא חֶשְׁבּוֹן גָּדוֹל), and the secret of Alafin [Thousands] (וְסוֹד אַלְפִין), therefore these four of the back side (לָכֵן אֵלּוּ הַד׳ דְּצַד אָחוֹר), ascend to four hundred thousand worlds of longing (עוֹלִים לְת׳ אַלְפֵי עָלְמִין דְּכִסּוּפִין), from the spreading forth of the whiteness of the Head (דְּאִתְפַּשְׁט חִוָּרָא דְּרֵישָׁא). And do not err in saying (וְאַל תִּטְעֶה לוֹמַר), that all the thirteen aspects of the whiteness are four hundred (כִּי כָּל הַי״ג דְּחִוָּרָא הֵם ת׳), rather only these four on the back side alone (רַק אֵלּוּ הַד׳ בְּצַד אָחוֹר בִּלְבַד). And behold (וְהִנֵּה), when these descend and are drawn below (כְּשֶׁאֵלּוּ יוֹרְדִים וְנִמְשָׁכִים לְמַטָּה), then they are in a smaller reckoning (אָז הוּא בְּחֶשְׁבּוֹן יוֹתֵר קָטָן), in the secret of four hundred alone (בְּסוֹד ת׳ בִּלְבַד), and from there the righteous are illuminated (וּמִשָּׁם נַהֲרִין צַדִּיקַיָּא). And know (וּדַע), that we have already explained (כִּי הֲלוֹא כְּבָר בֵּאַרְנוּ), how the Dikna [Beard] covers Abba and Imma from the front (אֵיךְ דִּיקְנָא חַפְיָא עַל אַבָּא וְאִמָּא דֶּרֶךְ פָּנִים), while this whiteness and these hairs cover Abba and Imma from the back side (וְהַאי חִוָּרְתָּא וְשַׂעֲרֵי חַפְיָין עַל אַבָּא וְאִמָּא מִצַּד אָחוֹר), and thus Abba and Imma are covered by the hairs, both front and back (וְנִמְצָאִים אַבָּא וְאִמָּא חַפְיָין בִּשְׂעָרוֹת פָּנִים וְאָחוֹר), for all of it reaches the Head of Ze’ir Anpin and the Tabura DeLiba [Navel of the Heart] of Arich Anpin (כִּי הַכֹּל מָטֵי לְרֵישֵׁיהּ דְז״א וְטַבּוּרָא דְלִבָּא דַאֲרִיךְ אַנְפִּין). And this is the secret of “four hundred shekels of silver” (וְהִנֵּה זֶהוּ סוֹד ת׳ שֶׁקֶלֵי כֶסֶף) (Genesis 23:15), for Shekel [Shekel] equals four hundred and thirty (כִּי שֶׁקֶל הֵם עוֹלִים ת״ל), the four hundred are the secret of the four Yodin [Yods] in the secret of Shaq [Sackcloth] (הַת׳ הֵם סוֹד ד׳ יוּדִי״ן בְּסוֹד שַׁק), and the thirty is twenty-six plus four letters, making thirty (וְהַל׳ הוּא כ״ו וְד׳ אוֹתִיּוֹת הֲרֵי ל׳), and this is the secret of Shekel Kesef [Shekel of Silver] (וְזֶהוּ סוֹד שֶׁקֶל כֶּסֶף), for all of this is drawn from the Kesef [Silver] (כִּי כָּל זֶה נִמְשָׁךְ מִן הַכֶּסֶף), which comes through the whiteness of the Head (שֶׁהוּא עַל יְדֵי חִוָּרָא דְּרֵישָׁא). However (אָמְנָם), they are only recognizable from below upward (אֵינָם נִכָּרִים אֶלָּא מִלְּמַטָּה לְמַעְלָה), because first three Yodin [Yods] are revealed, which are heads (כִּי תְּחִלָּה מִתְגַּלִּים שְׁלֹשָׁה יוּדִי״ן שֶׁהֵם רָאשִׁים), and afterward the first Yod, which is the root (וְאַחַר כָּךְ הַי׳ רִאשׁוֹנָה שֶׁהִיא שָׁרְשִׁית), from which the three other Yodin [Yods] emerged (שֶׁמִּמֶּנָּה יָצְאוּ שְׁלֹשָׁה יוּדִי״ן אֲחֵרִים), and this is the letter Kuf (וְזֶהוּ אוֹת ק׳), and afterward the root of the Name itself, which is thirty (וְאַחַר כָּךְ שֹׁרֶשׁ הַשֵּׁם עַצְמוֹ שֶׁהוּא ל׳), and this is Shekel Kesef [Shekel of Silver] (וְזֶהוּ שֶׁקֶל כֶּסֶף). And examine the secret of “sackcloth and ashes” (וְעַיֵּן בְּסוֹד שַׁק וָאֵפֶר) (Esther 4:1), and you will understand it more deeply in the secret of Esav (וְתָבִין אוֹתוֹ יוֹתֵר בְּסוֹד עֵשָׂו), “four hundred men with him” (אַרְבַּע מֵאוֹת אִישׁ עִמּוֹ) (Genesis 32:7), for the four hundred men with him are the secret of Shaq [Sackcloth] (כִּי ת׳ אִישׁ עִמּוֹ הוּא סוֹד שַׁק), and examine it there (וְעַיֵּן שָׁם).

And you must know (וְצָרִיךְ שֶׁתֵּדַע), that even though all of these are hairs, in the secret of the roots of the judgments (כִּי אַף עַל פִּי שֶׁכָּל אֵלּוּ הֵם שְׂעָרוֹת בְּסוֹד שָׁרְשֵׁי הַדִּינִין), they are nevertheless far more complete mercies than the mercies of Ze’ir Anpin (הֵם יוֹתֵר רַחֲמִים גְּמוּרִים מֵרַחֲמֵי זְעֵיר אַנְפִּין), therefore from these hairs the existence and influence are drawn to Ze’ir Anpin (לָכֵן מֵאֵלּוּ הַשְּׂעָרוֹת נִמְשָׁךְ הַמְּצִיאוּת וְהַהַשְׁפָּעָה לְז״א). However, they reach only as far as the Head of Ze’ir Anpin and no further (אָמְנָם אֵינָם מַגִּיעִים רַק עַד רֵישָׁא דְז״א וְלֹא יוֹתֵר), while all the remainder of its structure is smooth (וּשְׁאָר כְּלָלוּתוֹ הוּא חָלָק), as explained there in the secret of “sackcloth and ashes” (כַּמְבֹאָר שָׁם בְּשַׁק וָאֵפֶר) (Esther 4:1). And know (וּדַע), that from the Tabura DeLiba [Navel of the Heart] of Arich Anpin (כִּי מִטַּבּוּרָא דְלִבָּא דַאֲ״א), which is from the midpoint of its Tiferet (שֶׁהוּא מֵחֲצִי ת״ת שֶׁבּוֹ), from there Ze’ir Anpin begins (מִשָּׁם מַתְחִיל ז״א), and within Ze’ir Anpin, Arich Anpin enclothes itself (וּבְתוֹךְ ז״א מִתְלַבֵּשׁ אֲ״א), from the Tabura DeLiba [Navel of the Heart] down to the end of its Yesod (מִטַּבּוּרָא דְלִבָּא עַד סִיּוּם הַיְסוֹד שֶׁבּוֹ). Therefore know (וְלָכֵן דַּע), that from that half of Tiferet (כִּי מֵאוֹתוֹ חֲצִי ת״ת), the Galgalta [Skull] of Ze’ir Anpin was formed (נַעֲשָׂה גֻלְגַּלְתָּא דְז״א), and its three Mochin [Intellects] were formed from the Netzach, Hod, and Yesod of Arich Anpin (וְג׳ מוֹחִין דְּבֵיהּ נַעֲשׂוּ מִנה״י דַאֲ״א), and this is the secret alluded to in the Tosefta of Parashat Beshalach, daf 50a (וְזֶהוּ סוֹד הָרָמוּז בַּתּוֹסֶפְתָּא שֶׁל פָּרָשַׁת בְּשַׁלַּח דַּף נ׳ ע״א) (Zohar Shemot 50a): “Before the pure air settled” (עַד לָא אִשְׁתַּקַּע אֲוִירָא דַּכְיָא), as it is written there (כְּמוֹ שֶׁכָּתוּב שָׁם). For there were three stages in Ze’ir Anpin (כִּי שָׁלֹשׁ בְּחִינוֹת הָיוּ לְז״א), one while in the womb of its mother (אֶחָד בִּמְעֵי אִמּוֹ), and there they were three included within three (וְשָׁם הָיוּ שָׁלֹשׁ דְּכָלִילָן בִּשְׁלֹשׁ), namely the Netzach, Hod, and Yesod of Arich Anpin (שֶׁהֵם נה״י דַאֲ״א), for these three ascended upward into the womb of Imma (כִּי אֵלּוּ הַשְּׁלֹשָׁה נִתְעַלּוּ לְמַעְלָה בִּמְעֵי אִמָּא), and there they were three included within three (וְשָׁם הָיוּ שָׁלֹשׁ דְּכָלִילִין בִּשְׁלֹשׁ), and therefore these three were a small Vav (וְלָכֵן אֵלּוּ הַשָּׁלֹשׁ הָיוּ ו׳ זְעֵירָא). For I have already informed you (כִּי כְּבָר הוֹדַעְתִּיךָ), that the extent of Abba and Imma reaches until the Tabura DeLiba [Navel of the Heart] (כִּי אַבָּא וְאִמָּא שִׁעוּרָם עַד טַבּוּרָא דְלִיבָּא), and they are the totality of Chesed, Gevurah, and Tiferet of Arich Anpin (וְהֵם כְּלָלוּת חג״ת דַאֲ״א), and then when these three, namely Netzach, Hod, and Yesod, ascended above into Abba and Imma (וְאָז כַּאֲשֶׁר נִתְעַלּוּ שָׁלֹשׁ אֵלּוּ נה״י לְמַעְלָה בְּאַבָּא וְאִמָּא), they became included within the three of Chesed, Gevurah, and Tiferet (נִכְלְלוּ בְּג׳ דְחג״ת), and therefore this is the secret of three included within three (וְלָכֵן הוּא סוֹד ג׳ דְּכָלִילִין בְּג׳), and therefore these three are six (וְלָכֵן אֵלּוּ הַג׳ הֵם ו׳), as is known (כַּנּוֹדָע), for the great Vav is Chesed, Gevurah, and Tiferet (כִּי ו׳ גְּדוֹלָה הֵם חג״ת). And there, in the secret of Ibbur [Gestation] (וְשָׁם בְּסוֹד הָעִיבּוּר), these drops were extended (נִתְאָרְכוּ הַטִּפִּין אֵלּוּ), and became for Ze’ir Anpin three additional aspects while it was in its mother’s womb (וְנַעֲשִׂים לְז״א בִּהְיוֹתוֹ בִּמְעֵי אִמּוֹ שְׁלֹשָׁה אֲחֵרִים), and then it emerged outward included with six extremities (וְאָז יָצָא לַחוּץ כָּלוּל מִו׳ קְצָווֹת), from Chesed to Yesod (מֵחֶסֶד עַד יְסוֹד). And we shall further expand upon this matter, with the help of Hashem, in its proper place (וְעוֹד נַרְחִיב עִנְיַן זֶה בְּעֶזְרַת ה׳ בִּמְקוֹמוֹ). And through this you will understand what is written (וּבָזֶה תָּבִין מַה שֶּׁכָּתוּב) (Zohar Devarim 291a), concerning the Atarin [Crowns] of Abba and Imma (מֵעִנְיַן עַטְרִין דְּאַבָּא וְאִמָּא), which are Chesed, Gevurah, and Tiferet (שֶׁהֵם חג״ת), and understand this (וְהָבֵן זֶה). And know and understand (וּדַע וְהָבֵן), that none of these thirteen whitenesses extend to Ze’ir Anpin (כִּי אֵין שׁוּם אֶחָד מֵאֵלּוּ הַי״ג חִיוַּרְתָּא נִמְשָׁכִים אֶל ז״א), except from one white path that goes in the division of the hairs (רַק מֵחַד אָרְחָא חִיוָרָא דְּאָזֵל בִּפְלַגּוּתָא דְשַׂעֲרֵי), and from there another whiteness is drawn to the Head of Ze’ir Anpin, in the division of its hairs as well (מִתַּמָּן נִמְשָׁךְ חִיוָר אַחֵר לְרֵישָׁא דְז״א בִּפְלַגּוּתָא דְשַׂעֲרֵי דִילֵיהּ גַּם כֵּן), from its own aspect (מִשֶּׁלּוֹ), for those four hundred whitenesses of the Head from the back side (כִּי אוֹתָם ת׳ חִיוַּרְתָּא דְּרֵישָׁא מִצַּד אָחוֹר), extend from behind the shoulders until the Head of Ze’ir Anpin (הֵם נִמְשָׁכִים מִבָּתַר כַּתְפִּין עַד רֵישָׁא דְז״א).

You will understand how then (תָּבִין אֵיךְ אָז), from the nine Tikkunei Dikna [Rectifications of the Beard] of Ze’ir Anpin (מִתִּשְׁעָה תִּיקּוּנֵי דִּקְנָא דְז״א), thirteen Tikkunim [Rectifications] are made (נַעֲשִׂים אָז י״ג תִּיקּוּנִים), together with these four from the back side of the whiteness of the Head (עִם אֵלּוּ הַד׳ דְּמִצַּד אָחוֹר דְּחִיוַּרְתָּא דְּרֵישָׁא), for these bestow influence (כִּי אֵלּוּ מַשְׁפִּיעִים). However, there is another state of existence (אַךְ יֵשׁ מְצִיאוּת אַחֶרֶת), namely when Ze’ir Anpin ascends into Abba and Imma (וְהוּא כְּשֶׁתַּעֲלֶה ז״א בְּאַבָּא וְאִמָּא), for then it is included within the four final Tikkunim [Rectifications] of the Supernal Dikna [Beard] (כִּי אָז נִכְלָל בְּד׳ תִּיקּוּנִים בַּתְרָאִין דְּדִיקְנָא עִלָּאָה), and then it has from there thirteen Tikkunim [Rectifications] (וְאָז יֵשׁ לוֹ מִשָּׁם י״ג תִּיקּוּנִים), nine and four, which are thirteen (ט׳ וְד׳ שֶׁהֵם י״ג). And know (וּדַע), that from Chesed, Gevurah, and Tiferet of Arich Anpin, which are within Chokhmah and Binah (כִּי מֵחג״ת דַאֲ״א שֶׁבְּחָכְמָה וּבִינָה), Mochin [Intellects] were made for Ze’ir Anpin in the secret of surrounding illumination (נַעֲשׂוּ מוֹחִין לְז״א בְּסוֹד הַקָּפָה), but from the Netzach, Hod, and Yesod of Binah (אֲבָל מִנה״י שֶׁל בִּינָה), these inner Mochin [Intellects] were made (נַעֲשׂוּ אֵלּוּ מוֹחִין פְּנִימִיִּים).

And behold (וְהִנֵּה), the two Heads, namely Galgalta [Skull] and Mocha [Brain] (שְׁנֵי רָאשִׁין שֶׁהֵם גֻּלְגַּלְתָּא וּמוֹחָא), which are the primordial Keter and Chokhmah (שֶׁהֵם כֶּתֶר חָכְמָה הַמְּקוֹרִיִּים), became Mochin [Intellects] in the secret of surrounding illumination for Abba (נַעֲשׂוּ מוֹחִין בְּסוֹד הַקָּפָה לְאַבָּא), Keter for Abba and Chokhmah for Imma (כֶּתֶר לְאַבָּא וְחָכְמָה לְאִמָּא), and from the primordial Binah (וּמִן הַבִּינָה הַמְּקוֹרִית), which is the secret of the throat of Arich Anpin (שֶׁהִיא סוֹד הַגָּרוֹן שֶׁל אֲ״א), two skulls were made, one for Abba and one for Imma (נַעֲשׂוּ שְׁנֵי גֻלְגֹּלֶת אֶחָד לְאַבָּא וְאֶחָד לְאִמָּא). And from the primordial Chesed, Gevurah, and Tiferet (וּמֵחג״ת הַמְּקוֹרִיִּים), three inner Mochin [Intellects] were made for Abba (נַעֲשׂוּ שְׁלֹשָׁה מוֹחִין פְּנִימִיִּים לְאַבָּא), and likewise three inner Mochin [Intellects] for Imma (וְג׳ מוֹחִין פְּנִימִיִּים לְאִמָּא), except that the third Moach [Brain] among them is Da’at (רַק כִּי מוֹחַ הַג׳ שֶׁבָּהֶם הוּא הַדַּעַת), and its source is only from the primordial Tiferet (וּמְקוֹרוֹ אַךְ מִן הַתּ״ת הַמְּקוֹרִי), and from it all the remaining limbs of Abba and Imma spread forth, from Chesed to Malkhut (מִמֶּנּוּ נִתְפַּשְּׁטוּ כָּל שְׁאָר אֵיבְרֵי אַבָּא וְאִמָּא מֵחֶסֶד עַד מַלְכוּת), and all of this extends until the Tabura DeLiba [Navel of the Heart] of Arich Anpin (וְכָל זֶה עַד טַבּוּרָא דְלִבָּא דַאֲ״א), which is the half of the primordial Tiferet (שֶׁהוּא חֲצִי הַתּ״ת הַמְּקוֹרִי), but from the other half of Tiferet (אֲבָל מֵחֲצִי ת״ת הָאַחֵר), the Galgalta [Skull] of Ze’ir Anpin was made (נַעֲשָׂה הַגֻּלְגֹּלֶת דָּא דְזְעֵיר אַנְפִּין), as mentioned above (כַּנִּזְכָּר).

And it follows (וְנִמְצָא), that all nine primordial Sefirot are within Arich Anpin (כִּי תֵּשַׁעה סְפִירוֹת הַמְּקוֹרִיִּים כֻּלָּם הֵם בַּאֲ״א), which enclothes itself and extends throughout the entirety of Atzilut (הַמִּתְלַבֵּשׁ וּמִתְפַּשֵּׁט בְּכָל הָאֲצִילוּת), until the Nukvah of Ze’ir Anpin (עַד הַנּוּקְבָא דְז״א). However, know (אָמְנָם דַּע), that even though we explained (כִּי אַף עַל פִּי שֶׁבֵּאַרְנוּ), that the seven lower Sefirot of Atik Yomin [Ancient of Days], namely Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] (כִּי שִׁבְעָה תַּתָּאִין דְּעַתִּיק יוֹמִין הוּא רֵישָׁא עִלָּאָה דְּלָא אִתְיְדַע), were clothed within the seven aspects of the Galgalta [Skull] of Arich Anpin (אִתְלַבְּשׁוּ בְּשִׁבְעָה דְגֻלְגַּלְתָּא דַאֲ״א), nevertheless (עִם כָּל זֹאת), it is necessary that they extend throughout the entire stature of Arich Anpin (בְּהֶכְרֵחַ הוּא שֶׁיִּתְפַּשְּׁטוּ בְּכָל קוֹמַת הָאֲ״א). However (אָמְנָם), the principal manner in which they are within the Head of Arich Anpin (עִיקַּר מַה שֶּׁהֵם בְּרֵישָׁא דַאֲ״א), consists only of two (אֵינָם אֶלָּא ב׳), namely Chesed and Gevurah (שֶׁהֵם חֶסֶד גְּבוּרָה): Chesed in the Head of the Galgalta [Skull] (חֶסֶד בְּרֵישָׁא דְגֻלְגַּלְתָּא), and Gevurah in the Mocha [Brain] (וּגְבוּרָה בְּמוֹחָא), because the Mocha [Brain] and the Galgalta [Skull] are the two lower Heads (לְפִי שֶׁמּוֹחָא וְגֻלְגַּלְתָּא הֵם שְׁנֵי רָאשִׁין תַּתָּאִין), and they are the roots of the entire existence of the Head (וְהֵם שָׁרְשִׁיִּים לְכָל מְצִיאוּת הָרֹאשׁ). But the remainder that is revealed in the six lower aspects of the Head (אֲבָל שְׁאָר הַמִּתְגַּלִּים בו׳ תַּחְתּוֹנוֹת דְּרֵישָׁא), is only an illumination alone (אֵינָם רַק הֶאָרָה בְּעָלְמָא). Rather (אַךְ), the principal clothing of these Sefirot is below, in the remainder of the stature of Arich Anpin (עִיקַּר הִתְלַבְּשׁוּתָם הוּא לְמַטָּה בִּשְׁאָר שִׁעוּר קוֹמָה דַאֲ״א). How so? (כֵּיצַד), Tiferet in Binah (ת״ת בְּבִינָה), which is the Galgalta [Skull] of Abba and Imma (שֶׁהִיא גֻלְגַּלְתָּא דְּאַבָּא וְאִמָּא), and Netzach, Hod, and Yesod in Chesed, Gevurah, and Tiferet of Arich Anpin (ונה״י בחג״ת דַאֲ״א), which are the Mochin [Intellects] of Abba (שֶׁהֵם מוֹחִין דְּאַבָּא), and afterward from Yesod it spreads into the Netzach, Hod, and Yesod of Arich Anpin (וְאַחַר כָּךְ מִיְּסוֹד מִתְפַּשֵּׁט בנה״י דַאֲרִיךְ אַנְפִּין). And the reason is (וְהַטַּעַם), as we have said many times above (כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה כַּמָּה פְעָמִים), that Netzach, Hod, and Yesod in every place are always outside the body (כִּי לְעוֹלָם כָּל נה״י בְּכָל מָקוֹם הֵם לְבַר מִגּוּפָא), and they are always in the secret of an addition (וְהֵם תָּמִיד בְּסוֹד תּוֹסֶפֶת), and not in the essential root itself (וְלֹא בַּשֹּׁרֶשׁ הָעִקָּרִי). Therefore (וְלָכֵן), from the Yesod of Atik Yomin [Ancient of Days] they spread within Arich Anpin into its Netzach, Hod, and Yesod (מִיְּסוֹד דְּעַתִּיק יוֹמִין מִתְפַּשְּׁטִין בַּאֲ״א בנה״י שֶׁלּוֹ), and so is the matter with all Netzach, Hod, and Yesod throughout the entirety of Atzilut (וְכֵן הָעִנְיָן בְּכָל נה״י שֶׁבְּכָל הָאֲצִילוּת). And if you examine carefully (וְאִם תְּדַקְדֵּק), you will find that from the entire secret of Tiferet is made Keter, which is the Galgalta [Skull] (תִּמְצָא כִּי כָּל סוֹד ת״ת נַעֲשֶׂה מִמֶּנּוּ כֶּתֶר שֶׁהוּא גֻלְגֹּלֶת), for from the Tiferet of Atik Yomin [Ancient of Days] is the Galgalta [Skull] of Abba and Imma (כִּי מִת״ת דְּעַתִּיק יוֹמִין נַעֲשֵׂית גֻלְגֹּלֶתָא דְּאַבָּא וְאִמָּא), which is the secret of Binah (שֶׁהוּא סוֹד הַבִּינָה), and likewise from the Tiferet of Arich Anpin is made a Galgalta [Skull] for the Nukvah and a Keter for her (וְכֵן מִת״ת דַאֲ״א נַעֲשֵׂית גֻלְגֹּלֶת לַנּוּקְבָא וְכֶתֶר אֵלֶיהָ). Also know (גַּם דַּע), that the Tiferet of Arich Anpin is divided into two halves (כִּי הִנֵּה סוֹד ת״ת דַאֲרִיךְ אַנְפִּין נֶחְלָק לִב׳ חֲצָאִים), one half for the existence of Abba and Imma with respect to their bodies (הַחֲצִי לִמְצִיאוּת אַבָּא וְאִמָּא בְּעֵרֶךְ גּוּפָם), and the other half for the Keter of Ze’ir Anpin (וְהַחֲצִי לְכֶתֶר דְּזְעֵיר אַנְפִּין). Thus Abba, Imma, and Ze’ir Anpin are two kings making use of one crown (הֲרֵי כִּי אַבָּא וְאִמָּא וְז״א הֵם ב׳ מְלָכִים הַמִּשְׁתַּמְּשִׁים בְּכֶתֶר אֶחָד). Likewise, the Tiferet of Ze’ir Anpin is divided into two (וְגַם כֵּן ת״ת דְּזְעֵיר אַנְפִּין נֶחְלָק לִשְׁנַיִם), one half for the body of Tiferet until its completion (חֲצִי לְגוּף תִּפְאֶרֶת עַד סִיּוּמוֹ), and one half for the Keter of the Nukvah (וַחֲצִי לְכֶתֶר דְּנוּקְבָא), and this is how it is possible for two kings to make use of one crown (וְזֶהוּ אֶפְשָׁר לִשְׁנֵי מְלָכִים לְהִשְׁתַּמֵּשׁ בְּכֶתֶר אֶחָד). And we have already explained (וּכְבָר בֵּאַרְנוּ), that just as the seven of Atik Yomin [Ancient of Days] are revealed in the seven aspects of the Head (כִּי כְּמוֹ שֶׁז׳ דְּעַתִּיק יוֹמִין מִתְגַּלִּים בְּז׳ דְּרֵישָׁא), so too they are revealed in the Dikna [Beard] of Atika (כָּךְ גַּם כֵּן מִתְגַּלִּים בְּדִיקְנָא דְּעַתִּיקָא), and we explained (וּבֵאַרְנוּ), that the Chesed of Atik Yomin [Ancient of Days], which is in the Galgalta [Skull] (שֶׁחֶסֶד דְּעַתִּיק יוֹמִין שֶׁהוּא בַּגֻּלְגֹּלֶת), is hidden in the mouth of its Imma (וְהוּא גָּנוּז בְּפוּמָא דְאִמָּהּ דִילֵיהּ), which is the Yesod of Atik Yomin [Ancient of Days] (שֶׁהוּא יְסוֹד דְּעַתִּיק יוֹמִין), and is revealed in the forehead of Arich Anpin (הַמִּתְגַּלֶּה בְּמִצְחָא דַאֲרִיךְ אַנְפִּין). And from there it is afterward drawn into the Dikna [Beard] of Atika (וּמִשָּׁם נִמְשָׁךְ אַחַר כָּךְ לְדִיקְנָא דְּעַתִּיקָא), in the thirteenth Tikkun [Rectification] (בְּתִיקּוּן י״ג), as mentioned at the beginning of daf 289 (כַּנִּזְכָּר רֵישׁ דַּף רפ״ט) (Zohar Devarim, Idra Zuta). And you will understand (וְתָבִין), why in the Idra Rabba the existence of Abba and Imma is not mentioned (לָמָּה בָּאִדְּרָא רַבָּא לֹא נִזְכַּר מְצִיאוּת אַבָּא וְאִמָּא), and the reason is (וְהַטַּעַם), because they are included within the Mazala [Channel of Flow] (כִּי הִיא כְּלוּלָה בְּמַזָּלָא), therefore they are not mentioned in the Idrot (לָכֵן לֹא נִזְכְּרוּ בָּאִידָרוֹת), but in Idrat Ha’azinu he explained them (אֲבָל בְּאִידְרַת הַאֲזִינוּ פֵּירְשָׁם).

And behold, the secret of the Mocha [Brain] is that because within it is the secret of the Gevurot of Atik Yomin [Ancient of Days] (וְהִנֵּה סוֹד מוֹחָא לִהְיוֹת שֶׁבָּהּ סוֹד הַגְּבוּרוֹת דְּעַתִּיק יוֹמִין), therefore the secret of Butzina DeKardinuta [The Hard Spark] is impressed within it (לְכָךְ נִרְשַׁם בָּהּ סוֹד בּוּצִינָא דְקַרְדִּינוּתָא), which is the root of all judgments (שֶׁהִיא שֹׁרֶשׁ לְכָל הַדִּינִין), for from there is the root of all the judgments in the world (כִּי מִשָּׁם שֹׁרֶשׁ כָּל הַדִּינִין שֶׁבָּעוֹלָם), except that there they are subdued (רַק שֶׁשָּׁם נִכְפִּין), and from there, from the Mocha Setima’ah [Concealed Brain] (וּמִשָּׁם מִמּוֹחָא סְתִימָאָה), it spread into Binah (נִתְפַּשְּׁטָה אֶל הַבִּינָה), as I have informed you (כְּמוֹ שֶׁהוֹדַעְתִּיךָ), for the Galgalta [Skull] and Mocha [Brain] of Arich Anpin are the root of Abba (כִּי גֻלְגַּלְתָּא וּמוֹחָא דַאֲרִיךְ אַנְפִּין הֵם שֹׁרֶשׁ לְאַבָּא). And behold (וְהִנֵּה), the Chesed of Atik is in the Galgalta [Skull] (הַחֶסֶד דְּעַתִּיק בַּגֻּלְגַּלְתָּא), and the Gevurah is in the Mocha [Brain] (וְהַגְּבוּרָה בְּמוֹחָא), therefore their parallel below is in Abba and Imma (לָכֵן דּוּגְמָתָם לְמַטָּה הֵם בְּאַבָּא וְאִמָּא), Chesed in Abba and Gevurah in Imma (חֶסֶד בְּאַבָּא וּגְבוּרָה בְּאִמָּא), and these two are called Avira Dakya [Pure Air] and Butzina DeKardinuta [The Hard Spark] (וְאֵלּוּ הַב׳ נִקְרָאִים אֲוִירָא דַכְיָא וּבוּצִינָא דְקַרְדִּינוּתָא). Therefore you will understand (וְלָכֵן תָּבִין), that from the Tiferet of Abba and Imma (כִּי מִת״ת דְּאַבָּא וְאִמָּא), from them is made the Galgalta [Skull] of Ze’ir Anpin (מֵהֶם נַעֲשֵׂה גֻלְגֹּלֶת דְּזְעֵיר אַנְפִּין), as mentioned above (כַּנִּזְכָּר לְעֵיל). And behold (וְהִנֵּה), it is the Chesed and Gevurah that are upon the Tiferet (חֶסֶד וּגְבוּרָה שֶׁעַל ת״ת), which joined together (הֵם שֶׁנִּתְחַבְּרוּ), and brought forth this Galgalta [Skull] (וְאַפִּיקוּ הַאי גֻלְגֹּלֶתָא), from the secret of the Tiferet that follows them (מִסּוֹד ת״ת שֶׁל אַחֲרֵיהֶם), and this is the secret of the union of Butzina DeKardinuta [The Hard Spark] and Avira Dakya [Pure Air] (וְזֶהוּ סוֹד הִתְחַבְּרוּת בּוּצִינָא וַאֲוִירָא דַכְיָא), and it follows (וְנִמְצָא), that the secret of the primordial Binah (כִּי סוֹד הַבִּינָה הַמְּקוֹרִית), is the secret of the two Galgaltot [Skulls] of Abba and Imma (הִיא סוֹד שְׁנֵי גֻלְגֹּלֶת דְּאַבָּא וְאִמָּא). And within this Binah (וּבְזוֹ הַבִּינָה), there is the Tiferet of Atik Yomin [Ancient of Days] (שָׁם הִיא ת״ת דְּעַתִּיק יוֹמִין), and it too is divided into two (וְגַם הוּא נֶחְלָק לִשְׁנַיִם), for Abba and Imma (לְאַבָּא וְאִמָּא), and in this respect (וּבְעֵרֶךְ זֶה), Binah, which is Keter and Galgalta [Skull] for Abba and Imma (הַבִּינָה שֶׁהִיא כֶּתֶר וְגֻלְגֹּלֶת לְאַבָּא וְאִמָּא), we call Binah Keter in this aspect (אָנוּ קוֹרִין לַבִּינָה כֶּתֶר בִּבְחִינָה זֹאת). However (אָמְנָם), the primordial Chesed and Gevurah and half of Tiferet up to the Tabura DeLiba [Navel of the Heart] (חֶסֶד וּגְבוּרָה וַחֲצִי ת״ת עַד טַבּוּרָא דְלִבָּא הַמְּקוֹרִיִּים), are the secret of Abba and Imma (הֵם סוֹד אַבָּא וְאִמָּא), as mentioned above (כַּנִּזְכָּר לְעֵיל). And the matter is (וְהָעִנְיָן), that Chesed and Gevurah are the two arms (כִּי חֶסֶד וּגְבוּרָה הֵם ב׳ זְרוֹעוֹת), within which are six joints (דְּבְהוֹן שִׁית פִּרְקִין), and these are in the secret of Chasadim and Gevurot (וְאֵלּוּ הֵם בְּסוֹד חֲסָדִים וּגְבוּרוֹת), as alluded to in Parashat Vayechi (כִּרְמוּז בְּפָרָשַׁת וַיְחִי), and from these were made the Mochin of Abba and Imma (וּמֵאֵלּוּ נַעֲשׂוּ מוֹחִין לְאַבָּא וְאִמָּא). And the order of these six joints is (וְסֵדֶר שֵׁשׁ פְּרָקִים אֵלּוּ הוּא): the two upper joints are the Chokhmah of Abba and the Chokhmah of Imma (ב׳ פְּרָקִים הָעֶלְיוֹנִים הֵם חָכְמָה דְּאַבָּא וְחָכְמָה דְּאִמָּא), namely Chasadim [Kindnesses] for Abba and Gevurot for Imma (הַיְינוּ חֲסָדִים לְאַבָּא וּגְבוּרוֹת לְאִמָּא), according to the manner mentioned above (עַל דֶּרֶךְ הַנִּזְכָּר).

Behold (הִנֵּה), the two Mochin [Intellects], Chokhmah and Binah, of the right arm are for Abba (שְׁנֵי מוֹחִין חָכְמָה וּבִינָה זְרוֹעַ הַיָּמִין לְאַבָּא), and the left arm is for Imma (וּזְרוֹעַ שְׂמֹאל לְאִמָּא), that is to say (רוֹצֶה לוֹמַר), Chokhmah and Binah for Imma (חָכְמָה וּבִינָה לְאִמָּא). There remained two joints (נִשְׁאֲרוּ שְׁנֵי פְּרָקִין), from the right arm, which is Chesed (מִזְּרוֹעַ יָמִין שֶׁהוּא חֶסֶד), and from the left arm, for Gevurah (וּמִזְּרוֹעַ שְׂמֹאל לִגְבוּרָה), the two Atarin [Crowns], as is known (שְׁנֵי עֲטָרִין כַּנּוֹדָע), “Chesed and Gevurah bequeathed to their children” (חֶסֶד וּגְבוּרָה אַחְסִינוּ לִבְרַיְיהוּ), as mentioned (כַּנִּזְכָּר) (Zohar Devarim, Idra Zuta 292b). However (אָמְנָם), there are six joints (שִׁית פִּרְקִין הֵם), according to what appears (דֶּרֶךְ מַה שֶּׁנִּרְאֶה), for the first are the two hands (כִּי הָרִאשׁוֹנִים הֵם שְׁנֵי יָדַיִם), afterward the middle joints (וְאַחַר כָּךְ הֵם הָאֶמְצָעִיִּים), and afterward the final ones adjacent to the shoulder and joined there (וְאַחַר כָּךְ הָאַחֲרוֹנִים הַסְּמוּכִים לַכָּתֵף וּמְחֻבָּרִים שָׁם). And the reason is (וְהַטַּעַם הוּא), that on the contrary (כִּי אַדְרַבָּה), the secret of the hands and the middle joints is more in the aspect of the back parts (סוֹד הַיָּדַיִם וְהַפְּרָקִים הָאֶמְצָעִיִּים הֵם יוֹתֵר בְּסוֹד אֲחוֹרַיִם), as it is written: “And all their back parts were within” (כִּדְכְתִיב וְכָל אֲחוֹרֵיהֶם בָּיִתָה) (Zohar Bereshit 154a), which is not so with the tops of the shoulders (מַה שֶּׁאֵין כֵּן בְּרָאשֵׁי הַכְּתֵפַיִם), which face toward the back (שֶׁהֵם פּוֹנִים לְאָחוֹר), and this itself is an advantage (וַהֲרֵי זוֹ מַעֲלָה אַחַת). Furthermore (עוֹד), the hands of a person possess the ability to be raised up to the Mochin (כִּי הִנֵּה יָדַיִם יֵשׁ בָּאָדָם יְכֹלֶת לְהַגְבִּיהָם עַד הַמּוֹחִין), which is not the case with the joints adjacent to the shoulder (מַה שֶּׁאֵין כֵּן בַּפְּרָקִים הַסְּמוּכִים לַכָּתֵף), for they do not possess the ability to bend and be raised (שֶׁאֵין כֹּחַ לְכָפְפָם וּלְהַעֲלוֹתָם). And there is another reason (וְעוֹד אַחֶרֶת), for the joints adjacent to the shoulder are truly attached to the body (כִּי הַפְּרָקִים הַסְּמוּכִים לַכָּתֵף הֵם דְּבוּקִים מַמָּשׁ בַּגּוּף), with a powerful attachment (דִּבּוּק אַמִּיץ), for they are the secret of the two Atarin [Crowns] attached to Ze’ir Anpin (כִּי הֵם סוֹד תְּרֵין עֲטָרִין דְּבוּקִים בְּז״א), whereas the other joints are not attached to the body (אַךְ שְׁאָר הַפְּרָקִים אֵינָם דְּבוּקִים בַּגּוּף), and can be raised to the Mochin [Intellects] (וִיכוֹלִים לְהַעֲלוֹתָם אֵצֶל הַמּוֹחִין). And corresponding to this is the raising of the hands during Netilah [Ritual Washing] (וּבָזֶה דּוּגְמַת הַגְבָּהַת הַיָּדַיִם בְּעֵת הַנְּטִילָה), for they are the secret of Chesed and Gevurah (שֶׁהֵם סוֹד חֶסֶד וּגְבוּרָה), the two joints of the hands (ב׳ פְּרָקִים דְּיָדַיִם), which become Mochin (הַנַּעֲשִׂים מוֹחִין), and understand this (וְהָבֵן).

And behold (וְהִנֵּה), within the primordial Chesed, Gevurah, and Tiferet (תּוֹךְ חג״ת הַמְּקוֹרִיִּים), which are the Chokhmah, Binah, and Da’at of Abba and Imma (שֶׁהֵם בחב״ד דְּאַבָּא וְאִמָּא), are the Netzach, Hod, and Yesod of Atik Yomin [Ancient of Days] (יֵשׁ נה״י דְּעַתִּיק יוֹמִין). And you already know (וּכְבָר יָדַעְתָּ), that in the legs as well there are six joints (כִּי גַּם בַּשּׁוֹקַיִם יֵשׁ שִׁשָּׁה פְּרָקִין), and they are divided (וְהֵם מִתְחַלְּקִים), exactly according to the manner mentioned above (מַמָּשׁ עַל דֶּרֶךְ הַנִּזְכָּר לְמַעְלָה), until it is found (עַד שֶׁנִּמְצָא), that there remain the two lower joints among them (כִּי נִשְׁאֲרִים ב׳ פְּרָקִים שֶׁבָּהֶם הַתַּחְתּוֹנִים), which are the secret of the feet (שֶׁהֵם סוֹד הָרַגְלַיִם), that reach until the two Atarin [Crowns] of Ze’ir Anpin (שֶׁמַּגִּיעִים עַד ב׳ עֲטָרִין דְּז״א), and through this it is connected with Reisha Ila’ah [The Supernal Head] (וּבָזֶה נֶאֱחָז עִם רֵישָׁא עִלָּאָה). And likewise (וְכֵן), the secret of the two joints of Chesed, Gevurah, and Tiferet of Arich Anpin is also in Ze’ir Anpin (סוֹד ב׳ פְּרָקִים דְחג״ת דַאֲ״א הֵם גַּם כֵּן בְּז״א). However (אָמְנָם), concerning the secret of the half of the Tiferet of Arich Anpin belonging to Abba and Imma (סוֹד חֲצִי ת״ת דַאֲ״א שֶׁל אַבָּא וְאִמָּא), how is this so (כֵּיצַד), for from it are made the two Da’ats of Abba and Imma (כִּי מִמֶּנּוּ נַעֲשִׂים ב׳ דֵּעוֹת דְּאַבָּא וְאִמָּא). How is the matter? (כֵּיצַד הָעִנְיָן), “And this one called to that one and said” (וְקָרָא זֶה אֶל זֶה וְאָמַר) (Isaiah 6:3), for Tiferet is called “Zeh [This]” (כִּי הַת״ת נִקְרָא זֶה), corresponding to the twelve joints whose number equals Zeh [This] (כְּנֶגֶד י״ב פְּרָקִין כְּמִנְיַן זֶה), and they are divided into two (וְהֵם מִתְחַלְּקִים לִשְׁנַיִם): a small Vav and a great Vav (ו׳ זְעֵירָא ו׳ גְּדוֹלָה).

And behold (וְהִנֵּה), Tiferet is the great Vav (הַת״ת ו׳ גְּדוֹלָה), in the secret of the six extremities within it (בְּסוֹד שֵׁשׁ קְצָווֹת שֶׁבָּהּ), which derive from the two arms (שֶׁהֵם מִב׳ דְּרוֹעִין), and the Yesod is likewise six extremities, a small Vav (וְהַיְסוֹד גַּם כֵּן שֵׁשׁ קְצָווֹת ו׳ זְעֵירָא), corresponding to the six joints of the two thighs (כְּנֶגֶד שִׁית פְּרָקִין דְּתְרֵין יַרְכִין), and from this you will understand (וּמִזֶּה תָּבִין), what was explained above in Parashat Bereshit (מַה שֶּׁנִּתְבָּאֵר לְעֵיל בְּפָרָשַׁת בְּרֵאשִׁית), that in Heikhal HaRatzon [Palace of Will] there are six Heikhalin [Palaces] included within it (כִּי יֵשׁ בְּהֵיכַל הָרָצוֹן שִׁית הֵיכָלִין כְּלוּלִים בּוֹ), for this aspect always exists in Tiferet and in Yesod (כִּי לְעוֹלָם יֵשׁ בְּחִינָה זוֹ בְּת״ת וּבִיסוֹד), a Vav in each and every one (ו׳ בְּכָל אֶחָד וְאֶחָד). And if you divide the Tiferet into halves (וְאִם תְּחַלֵּק הַת״ת לַחֲצָאִין), three remain (יִשָּׁאֲרוּ שְׁלֹשָׁה): three for Abba and three for Imma (הַשְּׁלֹשָׁה לְאַבָּא וְהַשְּׁלֹשָׁה לְאִמָּא), and the three for Ze’ir Anpin from the Tabura DeLiba [Navel of the Heart] and below (וְהַג׳ לְז״א מִטַּבּוּרָא דְלִבָּא וּלְמַטָּה), as we shall explain with the help of Hashem (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). And behold (וְהִנֵּה), from the three portions of the Tiferet (ג׳ חֶלְקֵי הַת״ת), from two of them were formed the two Da’ats of Abba (מִשְּׁנַיִם מֵהֶם נִתְהַוּוּ ב׳ דֵּעוֹת דְּאַבָּא), and the third portion proceeds to form the two bodies of Abba and Imma (וְהַחֵלֶק הַשְּׁלִישִׁי מִתְהַלֵּךְ לַעֲשׂוֹת ב׳ גּוּפִין דְּאַבָּא וְאִמָּא).

And in order that you may understand the matter well (וּכְדֵי שֶׁתָּבִין הָעִנְיָן הֵיטֵב), I shall first explain to you one introduction (אֲבָאֵר לְךָ הַקְדָּמָה אַחַת תְּחִלָּה). I have already informed you (כְּבָר הוֹדַעְתִּיךָ), that Netzach, Hod, and Yesod are always in the secret of additions (כִּי לְעוֹלָם נה״י הֵם סוֹד תּוֹסָפוֹת), and are not essentials (וְאֵינָם עִיקָרִים), therefore they are outside the body (לָכֵן הֵם לְבַר מִגּוּפָא). And the reason is (וְהַטַּעַם הוּא), because from Reisha Ila’ah [The Supernal Head], through which it comes (לְפִי שֶׁמֵּרֵישָׁא עִלָּאָה עַל יָדוֹ), its existence is not clothed within Arich Anpin except through its seven lower Sefirot (אֵינוֹ מִתְלַבֵּשׁ מְצִיאוּתוֹ בַּאֲרִיךְ אַנְפִּין כִּי אִם הַז׳ תַּחְתּוֹנִיּוֹת שֶׁבּוֹ), therefore it follows (אִם כֵּן נִמְצָא), that Arich Anpin possesses enduring existence only through its first seven Sefirot (שֶׁאֵין קִיּוּם לַאֲרִיךְ אַנְפִּין רַק לַז׳ רִאשׁוֹנוֹת שֶׁבּוֹ), while the three lower Sefirot, namely Netzach, Hod, and Yesod (וְהַג׳ תַּחְתּוֹנוֹת שֶׁהֵם נה״י), can only exist in the secret of additions (אֵינָם יְכוֹלִים לִהְיוֹת רַק בְּסוֹד תּוֹסָפוֹת), because they possess no essential existence in the higher level above them (כִּי אֵין לָהֶם עִיקַר קִיּוּם בִּמְצִיאוּת הָעֶלְיוֹן מֵהֶם), and so is the matter until the end of the entire Atzilut (וְכֵן הָעִנְיָן עַד סוֹף הָאֲצִילוּת כּוּלּוֹ).

And know (וּדַע), that just as we explained (כְּמוֹ שֶׁבֵּאַרְנוּ), that when we desire to draw Netzach, Hod, and Yesod into Ze’ir Anpin (שֶׁאָנוּ רוֹצִים לְהַמְשִׁיךְ נה״י לְזְעֵיר אַנְפִּין), we make a union between Abba and Imma (אָנוּ עוֹשִׂים זִוּוּג בֵּין אַבָּא וְאִמָּא), so that three Mochin [Intellects] may be included within Ze’ir Anpin (כְּדֵי שֶׁיּוּכְלְלוּ בִּזְעֵיר אַנְפִּין ג׳ מוֹחִין), and then through this power additions are bestowed upon it (וְאָז עַל יְדֵי כֹּחַ זֶה נִתּוֹסָפִים לוֹ), so too there is a union between Abba and Imma in order that Netzach, Hod, and Yesod may be included (זִוּוּג בֵּין אַבָּא וְאִמָּא כְּדֵי שֶׁיּוּכְלְלוּ נה״י), as is known (כַּנּוֹדָע). Likewise Abba and Imma (גַּם אַבָּא וְאִמָּא), in order to possess Netzach, Hod, and Yesod (לִהְיוֹת לָהֶם נה״י), first require the union of the Keter (הֵם צְרִיכִים תְּחִלָּה לְזִוּוּג הַכֶּתֶר).

And behold (וְהִנֵּה), the secret of the union of the Keter (סוֹד זִוּוּג הַכֶּתֶר), is in the secret of the mouth in the Head of Arich Anpin (הוּא בְּסוֹד הַפֶּה שֶׁבְּרֹאשׁ אֲרִיךְ אַנְפִּין), and there is the union (וְשָׁם הוּא הַזִּוּוּג). How so? (כֵּיצַד), Binah (הַבִּינָה), for there it possesses the letters Alef, Chet, Heh, and Ayin [guttural letters] (שֶׁשָּׁם יֵשׁ לָהּ אוֹתִיּוֹת אחה״ע), and we have identified Binah with the existence of the throat (וְהַבִּינָה זָכַרְנוּ אוֹתָהּ בִּמְצִיאוּת הַגָּרוֹן), and these letters are the letters of the throat (וְאוֹתִיּוֹת אֵלּוּ הֵם אוֹתִיּוֹת הַגָּרוֹן), and they are the secret of its five Gevurot (וְהֵם סוֹד ה׳ גְּבוּרוֹת שֶׁבָּהּ), in the Binah within Keter (בַּבִּינָה שֶׁבַּכֶּתֶר). And the letters Gimel, Yod, Kaf, and Kuf are the five Chasadim [Kindnesses] from Chokhmah, which is the male (וְאוֹתִיּוֹת גיכ״ק הֵם ה׳ חֲסָדִים מֵחָכְמָה שֶׁהוּא הַזָּכָר), for it is the secret of the palate (כִּי הוּא סוֹד הַחֵךְ), and these letters are from the palate (וְאֵלּוּ הָאוֹתִיּוֹת הֵם מִן הַחֵךְ), and then they unite together in the secret of the tongue that is between them (וְאָז מִזְדַּוְּגִים יַחַד בְּסוֹד הַלָּשׁוֹן שֶׁבֵּינְתַיִם), which is the Yesod, the covenant of the tongue, through which they unite (שֶׁהוּא יְסוֹד בְּרִית הַלָּשׁוֹן שֶׁמִּזְדַּוְּגִים). And this secret is alluded to on daf 295b (וְסוֹד זֶה נִרְמָז דַּף רצ״ה ע״ב) (Idra Zuta). And behold, the secret of this union is in the mouth (וְהִנֵּה סוֹד הַזִּוּוּג הַזֶּה הוּא בַּפֶּה), and it is found throughout the entire existence of Atzilut (נִמְצָא בְּכָל מְצִיאוּת הָאֲצִילוּת), in Arich Anpin, in Abba and Imma, and in Ze’ir Anpin and Nukvah (בַּאֲרִיךְ אַנְפִּין וּבְאַבָּא וְאִמָּא וּבִזְעֵיר וְנוּקְבֵיהּ), and they are the secret of the kisses that precede the union (וְהֵם סוֹד הַנְּשִׁיקִין שֶׁמַּקְדִּימִים לַזִּוּוּג), and understand this (וְהָבֵן זֶה), for first there is an awakening there (כִּי תְּחִלָּה מְעוֹרֵר שָׁם). And this is the secret mentioned in the Gemara (וְזֶהוּ סוֹד הַנִּזְכָּר בַּגְּמָרָא): “What is considered immediately? Such as while the saliva is still in her mouth” (הֵיכִי דָּמֵי לְאַלְתַּר כְּגוֹן בְּעוֹד שֶׁרוֹק בְּפִיהָ) (Niddah 16b; 64b). The explanation is (פֵּירוּשׁ): “From my flesh I behold God” (כִּי מִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26), for when a man unites with his wife (כִּי כְּשֶׁהָאָדָם מִזְדַּוֵּג עִם אִשְׁתּוֹ), then necessarily saliva is expressed within their mouths (אָז בְּהֶכְרֵחַ מִתְמַצֶּה הָרוֹק בְּתוֹךְ פִּיהֶם), and this is the sign of the union (וְזֶהוּ סִימַן הַזִּוּוּג), as mentioned in the Gemara (כַּנִּזְכָּר בַּגְּמָרָא).

It follows (נִמְצָא), that the kisses are a very spiritual union (כִּי הַנְּשִׁיקִין הֵם סוֹד הַזִּוּוּג רוּחָנִי מְאֹד), however there is a distinction (וְאַךְ יֵשׁ הֶפְרֵשׁ), for in Keter the union takes place within a single mouth (כִּי בַּכֶּתֶר הַזִּוּוּג הוּא בְּתוֹךְ פֶּה אֶחָד), and therefore only two Ruachin [Spirits] are found there (וְלָכֵן אֵינָם נִמְצָאִים רַק ב׳ רוּחִין), namely the throat letters Alef, Chet, Heh, and Ayin, and the palate letters Gimel, Yod, Kaf, and Kuf (אחח״ע גיכ״ק). But in Abba and Imma, or in Ze’ir Anpin (אַךְ בְּאַבָּא וְאִמָּא אוֹ בִזְעֵיר אַנְפִּין), there are two mouths (הֵם ב׳ פִּיּוֹת), in the secret of Mayin Duchrin and Mayin Nukvin [Masculine Waters and Feminine Waters] (בְּסוֹד מַיִן דּוּכְרִין וְנוּקְבִין), both in the male and in the female (בֵּין בַּזָּכָר בֵּין בַּנְּקֵבָה).

And it follows (וְנִמְצָא), that there are four Ruachin [Spirits] between them (שֶׁהֵם ד׳ רוּחִין בֵּין שְׁנֵיהֶם), in the secret of the four letters of Ahavah [Love] (בְּסוֹד ד׳ אוֹתִיּוֹת אַהֲבָה), which are formed from the kisses (הַנַּעֲשִׂים מִן הַנְּשִׁיקִין), as mentioned in Parashat Terumah, daf 146b (כַּנִּזְכָּר בְּפָרָשַׁת תְּרוּמָה דַּף קמ״ו ע״ב) (Zohar Terumah 146b), and understand that this is a hidden secret (וְהָבֵן כִּי הוּא סוֹד נֶעְלָם).

And now (וְעַתָּה), since Abba and Imma are always included within the Mazala [Channels of Flow] (כִּי הֲלֹא תָּמִיד אַבָּא וְאִמָּא אִתְכְּלִילוּ בְּמַזָּלָא), namely the eighth and thirteenth Tikkunim [Rectifications] of Atika (שֶׁהֵם תִּיקּוּנִים ח׳ וְי״ג דְּעַתִּיקָא), which hang in balanced measure until the navel (דְּתַלְיָין בְּשִׁיקּוּלָא עַד טִיבּוּרָא), there is nevertheless one distinction (אַךְ יֵשׁ הֶפְרֵשׁ אֶחָד), for sometimes Abba and Imma possess only Chasadim from Netzach, Hod, and Yesod (כִּי לִפְעָמִים אֵין לְאַבָּא וְאִמָּא רַק חֲסָדִים מִנה״י), even though they are included within the Mazala [Channels of Flow] (אַף עַל פִּי דְּאִתְכְּלִילוּ בְּמַזָּלָא). However (אַךְ), when the supernal union of the mouth of Arich Anpin takes place (כַּאֲשֶׁר הַזִּוּוּג הָעֶלְיוֹן שֶׁל פֶּה דַאֲרִיךְ אַנְפִּין נַעֲשֶׂה), then all the remaining four Tikkunim [Rectifications] (אָז כָּל שְׁאָר הַתִּיקּוּנִים הַד׳), which stand between the eighth Tikkun and the thirteenth Tikkun of the Dikna [Beard] of Atika (שֶׁעוֹמְדִים בֵּין תִּיקּוּן הַח׳ לְתִּיקּוּן י״ג דְּדִיקְנָא דְּעַתִּיקָא), all join together (כֻּלָּם מִתְחַבְּרִים יַחַד), and Abba and Imma are included within them (וְנִכְלָלִים בָּהֶם אַבָּא וְאִמָּא).

And the matter is (וְהָעִנְיָן), that we have already explained (כִּי כְּבָר בֵּאַרְנוּ), that the throat is the secret of the head and Galgalta [Skull] of Abba and Imma (כִּי הַגָּרוֹן הוּא סוֹד אַבָּא וְאִמָּא רֹאשָׁם וְגֻלְגָּלְתָּם), and if you observe a person when he bends his head toward his body (וְאִם תַּבִּיט בָּאָדָם כְּשֶׁכּוֹפֵף רֹאשׁוֹ אֵצֶל הַגּוּף), then the throat becomes covered and included within the end of the cheeks of the head (אָז הַגָּרוֹן נֶחְפֶּה וְנִכְלָל בְּתוֹךְ סִיּוּם לְחָיֵי הָרֹאשׁ), and when he raises his head upright (וּכְשֶׁזּוֹקֵף רֹאשׁוֹ), then the throat becomes visible beneath the head (אָז מִתְרָאֶה הַגָּרוֹן תַּחַת הָרֹאשׁ). And behold (וְהִנֵּה), when the union of the supernal mouth of Arich Anpin takes place in the secret of kisses (כְּשֶׁזִּוּוּג הַפֶּה הָעֶלְיוֹן דַאֲרִיךְ אַנְפִּין נַעֲשֶׂה בְּסוֹד נְשִׁיקִין), then it descends below the termination of the mouth until the thirteenth Tikkun [Rectification] (אָז הוּא יוֹרֵד לְמַטָּה מִסִּיּוּם הַפֶּה עַד תִּיקּוּן י״ג), and all of them join together below (וְכֻלָּם מִתְחַבְּרִים יַחַד לְמַטָּה), in the secret of the bending of the head (בְּסוֹד כְּפִיפַת הָרֹאשׁ), and then the throat is included within them (וְאָז הַגָּרוֹן נִכְלָל בָּהֶם), and this is literally the secret of the Head down to the Netzach, Hod, and Yesod of Abba and Imma, which become included within the Head of Ze’ir Anpin (וְהוּא מַמָּשׁ סוֹד הָרֹאשׁ עַד נה״י דְּאַבָּא וְאִמָּא שֶׁנִּכְלָלִים בְּרֵישָׁא דְז״א). Likewise (גַּם כֵּן), these four Tikkunim [Rectifications] that stand between the two Mazalot [Channels of Flow] mentioned above, namely the eighth Tikkun and the thirteenth Tikkun (אֵלּוּ הַתִּיקּוּנִים ד׳ שֶׁבֵּין ב׳ מַזָּלוֹת הַנִּזְכָּרִים תִּיקּוּן ח׳ וְתִּיקּוּן י״ג), join together and become included within the Head of Abba and Imma (מִתְחַבְּרִים וְנִכְלָלִים בְּרֵישָׁא דְּאַבָּא וְאִמָּא), which is the throat (שֶׁהוּא הַגָּרוֹן), and they are formed there in the secret of Mochin [Intellects] because of that increased abundance of flow (וְנַעֲשִׂים שָׁם בְּסוֹד מוֹחִין בַּעֲבוּר אוֹתוֹ הַשֶּׁפַע הַמִּתְרַבֶּה), and then the two bodies of Abba and Imma become complete (וְאָז מִשְׁתַּלֵּם שְׁנֵי גּוּפֵי אַבָּא וְאִמָּא). For that third portion of the Tiferet of Arich Anpin mentioned above (כִּי אוֹתוֹ הַחֵלֶק הַשְּׁלִישִׁי מִת״ת דַאֲרִיךְ אַנְפִּין הַנִּזְכָּר לְמַעְלָה), which remained after the two portions of Tiferet that became the two Da’ats, one for Abba and one for Imma (שֶׁנִּשְׁאַר מִשְּׁנֵי חֶלְקֵי תִפְאֶרֶת שֶׁנַּעֲשׂוּ ב׳ דֵּעוֹת אֶחָד לְאַבָּא וְאֶחָד לְאִמָּא), that third portion likewise becomes two forms of existence (אוֹתוֹ הַחֵלֶק הַשְּׁלִישִׁי נַעֲשֶׂה כֵּן ב׳ מְצִיאוּת): one form of existence as a body for Abba, including its Chesed, Gevurah, and Tiferet (מְצִיאוּת אֶחָד גּוּף לְאַבָּא שֶׁכּוֹלֵל חג״ת שֶׁלּוֹ), and one form of existence as a body for Imma, including its Chesed, Gevurah, and Tiferet (וּמְצִיאוּת גּוּף לְאִמָּא שֶׁכּוֹלֵל חג״ת שֶׁלָּהּ), and this is the secret of the body (וְזֶהוּ סוֹד הַגּוּף). And then, because of the abundance of the flow (וְאָז מֵרֹב הַשֶּׁפַע), three additional aspects are also formed (נַעֲשִׂים גַּם כֵּן ג׳ אֲחֵרִים), namely Netzach, Hod, and Yesod for Abba, and Netzach, Hod, and Yesod for Imma (שֶׁהֵם נה״י לְאַבָּא ונה״י לְאִמָּא).

The sum of the matter is (הֲרֵי כְּלַל הַדְּבָרִים), that from the half of the Tiferet of Arich Anpin (כִּי מִן חֲצִי תִפְאֶרֶת דַאֲרִיךְ אַנְפִּין), two Da’ats are formed (נַעֲשׂוּ ב׳ דֵּעוֹת), extending until their feet (עַד שֶׁיִּהְיוּ הָרַגְלַיִם שֶׁלָּהֶם), and this corresponds to this secret (וְזֶהוּ דּוּגְמַת זֶה סוֹד), that the Yesod of Atik Yomin [Ancient of Days] (הַיְסוֹד דְּעַתִּיק יוֹמִין), hidden within the Tiferet of Arich Anpin (הַגָּנוּז בְּתִפְאֶרֶת דַאֲרִיךְ אַנְפִּין), is likewise divided (גַּם כֵּן הוּא נֶחְלָק), corresponding to Tiferet itself (דּוּגְמַת תִפְאֶרֶת בְּעַצְמוֹ), into six extremities (לְשֵׁשׁ קְצָווֹת), as mentioned in Idra Naso, daf 143a (כַּנִּזְכָּר בָּאִדְּרָא נָשֹׂא דַּף קמ״ג ע״א), and this is its language (וְזֶה לְשׁוֹנוֹ): “And the Tzaddik, the Foundation of the World, in whom six are included together in one knot” (וְצַדִּיק יְסוֹד עוֹלָם דְּכָלִיל שִׁית בְּקַרְטוֹפָא כַּחֲדָא) (Zohar Bamidbar 143a).

And let us return to the matter above concerning the whitenesses of the Galgalta [Skull] that spread into four hundred worlds (וְנַחֲזוֹר לְעֵיל בְּעִנְיַן חִיוְרֵי דְגֻלְגַּלְתָּא אִתְפַּשְׁטוּ לְת׳ עָלְמִין) (see Zohar Devarim, Idra Zuta 288a and the continuation). Know (דַּע), that we have already said (כִּי כְּבָר אָמַרְנוּ), that the whitenesses were divided into thirteen paths (שֶׁהַחִיוְרֵי נֶחְלְקוּ לְי״ג אָרְחִין), and the four that are at the back of the Head (וְהַד׳ שֶׁהֵם אֲחוֹרֵי הָרֹאשׁ), are drawn together with the thirteen strands of the hairs of the Head (הֵם נִמְשָׁכִים עִם י״ג נִימִין דְּשַׂעֲרִין דְּרֵישָׁא), which extend from the back of the Head until the Head of Ze’ir Anpin (הַנִּמְשָׁכִים אֲחוֹרֵי הָרֹאשׁ עַד רֵישָׁא דְז״א), and from there the flow descends to the Head of Ze’ir Anpin (וּמִשָּׁם יוֹרֵד הַשֶּׁפַע אֶל רֵישָׁא דְז״א). However (אַךְ), from those other nine Tikkunim [Rectifications] of the whiteness of the Galgalta [Skull] (מֵאוֹתָם תִּשְׁעָה תִּיקּוּנִים דְּחִוָּרָא דְגֻלְגַּלְתָּא הָאֲחֵרִים), which are on the side of the face, as mentioned above (שֶׁהֵם מִצַּד הַפָּנִים כַּנִּזְכָּר לְמַעְלָה), they are drawn through the face until Ze’ir Anpin (הִנֵּה הֵם נִמְשָׁכִים דֶּרֶךְ פָּנִים עַד זְעֵיר אַנְפִּין), and there they unite within its Dikna [Beard] (וְשָׁם מִתְחַבְּרִים בְּדִיקְנָא דִילֵיהּ), and from this secret came into being these nine Tikkunim [Rectifications] of the Dikna [Beard] of Ze’ir Anpin (וּמִזֶּה הַסּוֹד נִתְהַוּוּ אֵלּוּ ט׳ תִּיקּוּנִין דְּדִיקְנָא דְזְעֵיר אַנְפִּין). And from these are drawn and bestowed upon it its own nine Tikkunim [Rectifications] (וּמֵאֵלּוּ נִמְשָׁכִים וְנִשְׁפָּעִים לוֹ תִּשְׁעָה תִּיקּוּנִים דִילֵיהּ). Thus (הֲרֵי), Abba and Imma receive influence from the holy Mazala of Atik Yomin [Ancient of Days] (כִּי אַבָּא וְאִמָּא מֻשְׁפָּעִים מִצַּד מַזָּלָא קַדִּישָׁא דְּעַתִּיק יוֹמִין), which are drawn from the Mocha Setima’ah [Concealed Brain], the Chokhmah within Keter (שֶׁהֵם נִמְשָׁכִים מִסּוֹד מוֹחָא סְתִימָאָה חָכְמָה שֶׁבַּכֶּתֶר). However (אָמְנָם), Ze’ir Anpin receives influence from an even higher source (זְעֵיר אַנְפִּין מֻשְׁפָּע יוֹתֵר מִלְמַעְלָה), namely from the Keter itself of Arich Anpin (מֵהַכֶּתֶר עַצְמוֹ דַאֲרִיךְ אַנְפִּין), from which the thirteen whitenesses of the Head are drawn (שֶׁמִשָּׁם נִמְשָׁכִים י״ג חִיוְרֵי דְּרֵישָׁא), and from this aspect (וּמִזֶּה הַצַּד), Ze’ir Anpin at times rises above Abba and Imma (הוּא הָעוֹלֶה לִפְעָמִים זְעֵיר אַנְפִּין יוֹתֵר מֵאַבָּא וְאִמָּא). Yet (אַךְ), because the flow descends to it only through Abba and Imma (הֱיוֹת כִּי אֵין יוֹרֵד הַשֶּׁפַע אֵלָיו אֶלָּא דֶּרֶךְ אַבָּא וְאִמָּא), in this respect they are greater than it (בִּבְחִינָה זוֹ הֵם גְּדוֹלִים מִמֶּנּוּ). And this secret is alluded to on daf 292a (וְזֶה הַסּוֹד נִרְמָז בְּדַף רצ״ב ע״א), and this is its language (וְזֶה לְשׁוֹנוֹ): “Abba and Imma emerged from this Mocha [Brain] and were included in the Mazala” (אַבָּא וְאִמָּא מֵהַאי מוֹחָא נַפְקוּ אִתְכְּלִילוּ בְּמַזָּלָא), for “Ze’ir Anpin depends upon and is attached to Atika” (כִּי ז״א בְּעַתִּיקָא תַּלְיָא וְאָחִיד) (Zohar Devarim, Idra Zuta 292a), and understand this (וְהָבֵן זֶה), together with what was said (עִם מַה שֶּׁאָמַר), that Ze’ir Anpin draws nourishment from the Keter (שֶׁזְּעֵיר אַנְפִּין יוֹנֵק מֵהַכֶּתֶר), while Abba and Imma draw from the Mocha [Brain] (וְאַבָּא וְאִמָּא מִמּוֹחָא), through the Mazal [Channel of Flow] descending from there (עַל יְדֵי הַמַּזָּל הַיּוֹרֵד מִשָּׁם). As explained above (לְעֵיל), that the half of the Tiferet of Arich Anpin and its Netzach, Hod, and Yesod (כִּי חֲצִי הַתִּפְאֶרֶת דַאֲרִיךְ אַנְפִּין ונה״י שֶׁלּוֹ), were held within Ze’ir Anpin (הָיוּ אֲחוּזִים בְּתוֹךְ זְעֵיר אַנְפִּין), therefore “Ze’ir Anpin is attached to Atika Kadisha [The Holy Ancient One]” (וְז״א בְּעַתִּיקָא קַדִּישָׁא אָחִיד), for it is literally attached there (כִּי הוּא אָחוּז מַמָּשׁ שָׁם). However (אַךְ), with respect to these thirteen Tikkunei Chivarta [Rectifications of the Whiteness] in the Head (בְּעֵרֶךְ אֵלּוּ הַי״ג תִּיקּוּנֵי חִיוַּרְתָּא בְּרֵישָׁא), as mentioned above (כַּנִּזְכָּר לְמַעְלָה), concerning this it is called “dependent” (עַל זֶה נִקְרָא תַּלְיָא), because through them Ze’ir Anpin is revealed (כִּי בָּהֶם נִתְגַּלָּה ז״א), and with respect to these two aspects (וּבְעֵרֶךְ ב׳ בְּחִינוֹת אֵלּוּ), it says “attached and dependent” (אָמַר אָחִיד וְתַּלְיָא). And this itself also applies to Abba and Imma (וְגַם זֶה בְּעַצְמוֹ בְּאַבָּא וְאִמָּא), for they are dependent upon the Holy Mazala [Channel of Flow] (כִּי הֵם תַּלְיָין בְּמַזָּלָא קַדִּישָׁא), which is drawn from the Concealed Brain (הַנִּמְשָׁךְ מִן הַמּוֹחָא סְתִימָאָה), and they are also attached within the Binah, Chesed, Gevurah, and Tiferet of Arich Anpin (וְהֵם גַּם כֵּן אֲחוּזִים בְּבִינָה חג״ת דַאֲ״א). And we have already explained above (וּכְבָר בֵּאַרְנוּ לְעֵיל), that the entire secret of Tiferet is always divided into two (כִּי לְעוֹלָם כָּל סוֹד תִּפְאֶרֶת מִתְחַלֵּק לִשְׁנַיִם), but the distinction is (אַךְ הַחִלּוּק הוּא), that the Tiferet of Atik Yomin [Ancient of Days], hidden within the Binah of Arich Anpin (כִּי ת״ת דְּעַתִּיק יוֹמִין הַגָּנוּז בְּבִינָה דַאֲרִיךְ אַנְפִּין), is divided equally, side by side (מִתְחַלֵּק בְּשָׁוֶה זֶה בְּצַד זֶה), Abba and Imma together (אַבָּא וְאִמָּא כַּחֲדָא). But the Tiferet of Arich Anpin is divided into two, one above the other (אַךְ ת״ת דַאֲ״א נֶחְלָק לִשְׁנַיִם זֶה מִלְמַעְלָה מִזֶּה), the first half for Abba and Imma (חֲצִי הָרִאשׁוֹן לְאַבָּא וְאִמָּא), and the second half for Ze’ir Anpin (וַחֲצִי הַשֵּׁנִי לִזְעֵיר אַנְפִּין), and likewise the Tiferet of Ze’ir Anpin is divided into two, one above the other (וְכֵן ת״ת דְּז״א נֶחְלָק לִשְׁנַיִם זֶה מִלְמַעְלָה מִזֶּה), the first half for itself (חֲצִי הָרִאשׁוֹן לוֹ), and the second half for the Galgalta [Skull] of its Nukvah (וַחֲצִי הַשֵּׁנִי לְגֻלְגֹּלֶת דְּנוּקְבֵיהּ). And behold (וְהִנֵּה), from what we explained above (מִמַּה שֶּׁבֵּאַרְנוּ לְעֵיל), that there is a supernal union, namely the secret of the kisses, in the secret of the mouth (כִּי יֵשׁ סוֹד זִוּוּג עֶלְיוֹן סוֹד הַנְּשִׁיקִין בְּסוֹד הַפֶּה), through this you will understand (בָּזֶה תָּבִין), what our Sages of blessed memory said (מַה שֶּׁאָמְרוּ חֲזַ״ל): “From every utterance that proceeds from the mouth of the Holy One, blessed be He, one angel is created” (כִּי מִכָּל דִּבּוּר וְדִבּוּר שֶׁיּוֹצֵא מִפִּי הקב״ה נִבְרָא מַלְאָךְ אֶחָד) (Chagigah 14a), for this is truly the secret of the union itself (כִּי הֲלֹא זֶהוּ סוֹד הַזִּוּוּג מַמָּשׁ).