Chapter Three (פֶּרֶק שְׁלִישִׁי)

And these Mochin that we said become the head of Ze’ir Anpin (וְאֵלּוּ הַמּוֹחִין שֶׁאָמַרְנוּ שֶׁנַּעֲשֶׂה מִמֶּנּוּ רֹאשׁוֹ שֶׁל ז״א), are not constantly with him (אֵינָם בְּתָמִידוּת אֶצְלוֹ). And the matter is as follows (וְהָעִנְיָן הוּא): when Ze’ir Anpin was built by Arich Anpin (כְּשֶׁנִּבְנָה ז״א עַל יְדֵי א״א), who raised that drop through his legs (שֶׁהֶעֱלָה אוֹתוֹ הַטִּפָּה בְּרַגְלָיו), and built him through Abba and Imma (וּבָנָה אוֹתוֹ עַל יְדֵי אַבָּא וְאִמָּא), He gave a measure to Ze’ir (נָתַן שִׁעוּר לִזְעֵיר), that he should possess six extremities (שֶׁיִּהְיוּ לוֹ שֵׁשׁ קְצָווֹת), namely Gedulah, Gevurah, Tiferet, Netzach, Hod, and Yesod (דְּהַיְנוּ גג״ת נה״י), great limbs in the stature of a man (אֵיבָרִים גְּדוֹלִים בְּקוֹמַת אִישׁ). And He gave to the Sefirot of Ze’ir two measures (וְנָתַן לִסְפִירוֹתָיו דִּזְעֵיר שְׁתֵּי שִׁעוּרִים), one in potential and one in actuality (אֶחָד בְּכֹחַ וְאֶחָד בְּפֹעַל). For that which is in actuality is Gedulah, Gevurah, Tiferet, Netzach, Hod, and Yesod (שֶׁהַפֹּעַל הוּא גג״ת נה״י), which are within him as the essential reality (שֶׁהֵם בּוֹ דֶּרֶךְ עִיקָּר), while that which is in potential is Chokhmah, Binah, and Da’at (וְאוֹתוֹ שֶׁבְּכֹחַ הוּא חב״ד), and certainly Keter itself as well (וּמִכָּל שֶׁכֵּן כֶּתֶר עַצְמוֹ). And the explanation of the matter is this (וּפֵירוּשָׁא דְּמִילְתָא כָּךְ הִיא): you already know (כְּבָר יָדַעְתָּ), that Ze’ir Anpin is the union of six extremities (שֶׁזּ״א הוּא חִבּוּר שֵׁשׁ קְצָווֹת), namely Gedulah, Gevurah, Tiferet, Netzach, Hod, and Yesod (וְהוּא גג״ת נה״י), and the joining together of these six extremities (וְחִבּוּר אֵלּוּ הַשֵּׁשׁ קְצָווֹת), is called Ze’ir Anpin (נִקְרָאִים ז״א), meaning “Small Face” (פֵּירוּשׁוֹ פָּנִים קָטָן), like a youth (כְּמוֹ נַעַר), for his head is small (כִּי רֹאשׁוֹ קָטָן).

It follows (נִמְצָא), that the essence of Ze’ir Anpin is the union of six extremities (שֶׁעַצְמוּת ז״א הוּא חִבּוּר שֵׁשׁ קְצָווֹת), for it possesses no vessels of Chokhmah, Binah, and Da’at (כִּי כְּלֵי חָכְמָה בִּינָה וָדַעַת אֵין בּוֹ), rather Arich Anpin made for him a receptacle (אֶלָּא שֶׁאֲרִיךְ אַנְפִּין עָשָׂה לוֹ בֵּית קִבּוּל), so that he would be able to receive Chokhmah, Binah, and Da’at (כְּדֵי שֶׁיָּכוֹל לְקַבֵּל חָכְמָה בִּינָה וָדַעַת), and they exist within him as potentiality and receptacle (וְהֵם בּוֹ כְּמוֹ הִיּוּלִי וּבֵית קִבּוּל). And this is in the secret of the meaning of Segolta [three-dot formation] (וְהוּא בְּסוֹד טַעַם סְגוֹלְתָּא). And the matter is (וְהָעִנְיָן הוּא), that because Ze’ir Anpin does not possess Mochin (שֶׁזּ״א לִהְיוֹת שֶׁאֵין לוֹ מוֹחִין), which are Chokhmah, Binah, and Da’at (שֶׁהֵם חָכְמָה בִּינָה וָדַעַת), for a small youth has no Da’at (שֶׁהֲרֵי נַעַר קָטָן אֵין בּוֹ דַּעַת), after his Yenikah [Suckling] and growth through the segments of Netzach, Hod, and Yesod of Imma (וְאַחֲרֵי יְנִיקָתוֹ וְהַגְדָּלָתוֹ עַל יְדֵי פִּרְקֵי נה״י דְּאִמָּא), Da’at enters him little by little (נִכְנָס לוֹ הַדַּעַת מְעַט מְעַט). And likewise the beard (וְכֵן הַזָּקָן), for a youth has no beard (כִּי נַעַר אֵין לוֹ זָקָן), and is unable to unite (וְאֵינוֹ יָכוֹל לְהִזְדַּוֵּג), because the lower beard depends upon the upper one (כִּי הַזָּקָן הַתַּחְתּוֹן בָּעֶלְיוֹן תַּלְיָא), just as a eunuch has no beard (שֶׁהַסָּרִיס אֵין לוֹ זָקָן), so too Ze’ir Anpin, as it were (כֵּן זְעֵיר אַנְפִּין כִּבְיָכוֹל). Since these Mochin are not within him (בִּהְיוֹת שֶׁאֵין בּוֹ אֵלּוּ הַמּוֹחִין), through our good deeds we draw down from Imma the Mochin (בְּמַעֲשֵׂינוּ הַטּוֹבִים אָנוּ מַמְשִׁיכִים מֵאִמָּא הַמּוֹחִין), which are the secret of the Tefillin (שֶׁהֵם סוֹד הַתְּפִלִּין), which we shall explain in their place with the help of the Holy One Blessed Be He and His Shekhinah (שֶׁנְּבָאֲרֵם בִּמְקוֹמָם בְּעֶזְרַת קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “How shall Yaakov arise, for he is small?” (מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7:2, 5), for Imma is called Mi [Who] (כִּי אִמָּא נִקְרֵאת מִי), corresponding to her fifty gates (מִסְפַּר חֲמִשִּׁים שְׁעָרֶיהָ), and she is that which stands for inquiry (וְהִיא דְּקַיְימָא לִשְׁאֵלָה), while Yaakov is Ze’ir Anpin (וְיַעֲקֹב הוּא ז״א). And may the true God and King of the World illuminate for me the secret of the Neshamah of the Ruach of our nostrils, Arich Anpin (וְאֶל אֱלֹהֵי אֱמֶת וּמֶלֶךְ עוֹלָם יָאִיר לִי סוֹד נְשָׁמַת רוּחַ אַפֵּינוּ אֲרִיךְ אַנְפִּין), Who is His Great Name, Havayah (הוּא שְׁמוֹ הַגָּדוֹל הֲוָיָ״ה). And this is the secret of Ruach haKodesh [Holy Spirit] emerging from His two nostrils (וְהוּא סוֹד רוּחַ הַקֹּדֶשׁ הַיּוֹצֵא מִשְּׁתֵּי נְחִירָיו), the nose, which is the Pardashka (הַחוֹטֶם דְּאִיהוּ פַּרְדַּשְׁקָא), descending from the light of His Great Name of the World of the Garment (הַיּוֹרֵד מֵאוֹר שְׁמוֹ הַגָּדוֹל שֶׁל עוֹלָם הַמַּלְבּוּשׁ), through the spirit of Primordial Air (דֶּרֶךְ רוּחַ אֲוִיר קַדְמוֹן), to fulfill in me that which is said: “And He shall satisfy your soul in radiant places, and strengthen your bones, and you shall be like a watered garden and like a spring of water whose waters do not fail” (וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמֹתֶיךָ יַחֲלִיץ וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו) (Isaiah 58:11). And this is the secret of those companions who never separate (וְהוּא סוֹד אִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), and to the Master of the Nose I pray (וּלְבַעַל הַחוֹטֶם אֲנִי מִתְפַּלֵּל), concerning whom it is said: “And My praise I shall restrain for you” (אֲשֶׁר עָלָיו נֶאֱמַר וּתְהִלָּתִי אֶחֱטָם לָךְ) (Isaiah 48:9; Zohar Bamidbar 130b). “Let Yaakov rejoice, let Israel be glad” (יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל) (Psalms 14:7). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).