Chapter Eighty-Five (פֶּרֶק שְׁמוֹנִים וַחֲמִשָּׁה)

Ze’ir Anpin at first is in the secret of six extremities alone (זְעֵיר אַנְפִּין תְּחִלָּה הוּא בְּסוֹד שֵׁשׁ קְצָווֹת לְבַד), and afterward he grows through the Mochin of Gadlut [Maturity] (וְאַחַר כָּךְ נִתְגַּדֵּל עַל יְדֵי מוֹחִין דְּגַדְלוּת). And it is known (וְנוֹדָע), that he possesses Mochin of Abba and of Imma (כִּי יֵשׁ לוֹ מוֹחִין דְּאַבָּא וְדְּאִימָּא), and they come clothed within the Netzach, Hod, Yesod of Imma in Ze’ir Anpin (וּבָאִים מְלוּבָּשִׁים בנה״י דְּאִמָּא בִּזְעֵיר אַנְפִּין), and then he is still called Ze’ir Anpin, the aspect of six extremities alone (וְאָז עֲדַיִן נִקְרָא זְעֵיר אַנְפִּין בְּחִינַת שֵׁשׁ קְצָווֹת לְבַד). And then the illumination of the Gevurot is revealed and spreads throughout Ze’ir Anpin, as is known (וְאָז מִתְגַּלִּים הֶאָרַת הַגְּבוּרוֹת וּמִתְפַּשְּׁטִין בְּזְעֵיר אַנְפִּין כַּנּוֹדָע), even though the first three Perakim [Segments] of Imma have not entered (אַף עַל פִּי שֶׁלֹּא נִכְנְסוּ תְּלַת פְּרָקִין קַדְמָאִין דְּאִמָּא), from their place they illuminate and descend into Ze’ir Anpin (מִמְּקוֹמָם מְאִירִים וְיוֹרְדִים תּוֹךְ ז״א), in the secret of illumination (בְּסוֹד הֶאָרָה). And behold (וְהִנֵּה), at first the Gevurot enter and spread throughout Ze’ir Anpin, as is known (תְּחִלָּה נִכְנָסִין הַגְּבוּרוֹת וּמִתְפַּשְּׁטִין בְּז״א כַּנּוֹדָע), and you already know (וּכְבָר יָדַעְתָּ), that Leah and Rachel are from the five Gevurot (כִּי לֵאָה וְרָחֵל הֵם מִן הַחֲמֵשׁ גְּבוּרוֹת), which are the Atra DeGevurah [Crown of Gevurah] (שֶׁהֵם עַטְרָא דִּגְבוּרָה), and from them their Partzufim are made (מֵהֶם נַעֲשֶׂה פַּרְצוּפֵיהֶן). Therefore (וְלָכֵן), at the beginning of the descent and entry of the five Gevurot into Ze’ir Anpin, into his head (בִּתְחִלַּת יְרִידַת וּכְנִיסַת הַה' גְּבוּרוֹת תּוֹךְ זְעֵיר אַנְפִּין בְּרֹאשׁוֹ), then the Partzuf of Leah is made in the concealed place (אָז נַעֲשֶׂה פַּרְצוּף לֵאָה בִּמְקוֹם הַמְכֻסֶּה), and afterward the Gevurot descend further downward (וְאַחַר כָּךְ יוֹרְדִים הַגְּבוּרוֹת יוֹתֵר לְמַטָּה), to the place of Rachel in the revealed place (עַד מְקוֹם רָחֵל בִּמְקוֹם הַגָּלוּי), and rectify and form the Partzuf of Rachel (וּמְתַקְּנִים וְעוֹשִׂים פַּרְצוּף רָחֵל). And because the Mochin of Abba had not yet entered (וּלְהִיוֹת כִּי עֲדַיִן לֹא נִכְנְסוּ מוֹחִין דְּאַבָּא), which are those that nullify the Klipot (אֲשֶׁר הֵם הַמְבַטְּלִים הַקְּלִיפּוֹת), in the secret of the thought that refines and casts away the three hundred and twenty sparks (בְּסוֹד הַמַּחֲשָׁבָה הַמְבָרֶרֶת וְזוֹרֶקֶת הַש״ךְ נִיצוֹצִין כַּנּוֹדָע), therefore at that time (וְלָכֵן אָז), the Klipot grasp those Gevurot that descended in order (הַקְּלִיפּוֹת אוֹחֲזִים בְּאוֹתָם הַגְּבוּרוֹת שֶׁיָּרְדוּ עַל הַסֵּדֶר), first in Leah (תְּחִלָּה בְּלֵאָה), and afterward in Rachel (וְאַחַר כָּךְ בְּרָחֵל).

And behold (וְהִנֵּה), the Chasadim had still not entered into Ze’ir Anpin (הַחֲסָדִים עֲדַיִן לֹא נִכְנְסוּ תּוֹךְ ז״א), and remained above upon his head (וְנִשְׁאֲרוּ לְמַעְלָה עַל רֹאשׁוֹ), because (כִּי), since the Mochin of Abba had not yet entered (כֵּיוָן שֶׁעֲדַיִן לֹא נִכְנְסוּ מוֹחִין דְּאַבָּא), which nullify, suspend, and cut off the Klipot completely (הַמְבַטְּלִין וּמַשְׁבִּיתִין וְכוֹרְתִים אֶת הַקְּלִיפּוֹת לְגַמְרֵי), behold (הִנֵּה), the Klipot would also have grasped the Chasadim (הַקְּלִיפּוֹת הָיוּ אוֹחֲזִים גַּם בַּחֲסָדִים), and there would have been a very great blemish (וְהָיָה פְּגָם גָּדוֹל מְאֹד). Therefore (לָכֵן), the Gevurot descend first (הַגְּבוּרוֹת יוֹרְדִים תְּחִלָּה), when only the aspect of the Mochin of Imma had descended (כַּאֲשֶׁר לֹא יָרְדוּ רַק בְּחִינַת מוֹחִין דְּאִמָּא), of the six extremities of Ze’ir Anpin (שֶׁל שֵׁשׁ קְצָווֹת דְּז״א), for even though the Chitzonim [External Forces] may seize them (כִּי אַף עַל פִּי שֶׁיִּתְאַחֲזוּ בָהֶם הַחִיצוֹנִים), it is not such a great blemish (אֵינוֹ כָּל כָּךְ פְּגָם), as if, Heaven forbid, they were to seize the Chasadim (כְּמוֹ אִם חַס וְשָׁלוֹם יִתְאַחֲזוּ בַּחֲסָדִים). And especially (וּבִפְרָט), since on the contrary (כִּי אַדְרַבָּה), His blessed intention is to give vitality to the Klipot (כַּוָּנָתוֹ יִתְבָּרַךְ לָתֵת חַיּוּת אֶל הַקְּלִיפּוֹת), from the Gevurot from which the Klipot derive their root (מֵהַגְּבוּרוֹת אֲשֶׁר מֵהֶם שֹׁרֶשׁ הַקְּלִיפּוֹת), which is not the case with the Chasadim (מַה שֶּׁאֵין כֵּן בַּחֲסָדִים), and therefore the Gevurot alone descend into Ze’ir Anpin (וְלָכֵן הַגְּבוּרוֹת לְבַדָּם יוֹרְדִים בְּז״א), while he is in the state of six extremities (בִּהְיוֹתוֹ בֶּן שֵׁשׁ קְצָווֹת), which is not the case with the Gadlut [Maturity] of the Chasadim (מַה שֶּׁאֵין כֵּן בְּגַדְלוּת הַחֲסָדִים). However afterward (אָמְנָם אַחַר כָּךְ), the first three Perakim [Segments] of Imma enter (נִכְנָסִים ג' פְּרָקִים רִאשׁוֹנִים שֶׁל אִמָּא), and we have already explained (וּכְבָר בֵּאַרְנוּ), that the first three Perakim [Segments] of Imma descend together (כִּי שָׁלֹשׁ פְּרָקִין קַדְמָאִין דְּאִמָּא יוֹרְדִים בְּיַחַד), with the three lower Perakim [Segments] of Abba at one time (עִם תְּלַת פְּרָקִין תַּתָּאִין דְּאַבָּא בְּבַת אַחַת). And the reason is together with that which was mentioned (וְהַטַּעַם עִם הַנִּזְכָּר), for in order that there should not be any grasp for the Chitzonim [External Forces] in the first three of Imma (כִּי כְּדֵי שֶׁלֹּא יִהְיֶה אֲחִיזָה לַחִיצוֹנִים בְּשָׁלֹשׁ רִאשׁוֹנוֹת דְּאִמָּא), and especially in the Chasadim as mentioned (וּבִפְרָט בַּחֲסָדִים כַּנִּזְכָּר), therefore the three lower ones of Abba descend with them (וְלָכֵן יוֹרְדִין עִמָּהֶן שָׁלֹשׁ תַּחְתּוֹנוֹת דְּאַבָּא), to cut off the Klipot [Husks] (לְהַכְרִית הַקְּלִיפּוֹת). But regarding the six lower ones of Imma (אַךְ בְּשֵׁשׁ תַּתָּאִין דְּאִמָּא), there is no concern if the Chitzonim [External Forces] seize them (אֵין חֲשָׁשׁ אִם יִתְאַחֲזוּ בָהֶם הַחִיצוֹנִים), and on the contrary they need to be given vitality, as mentioned (וְאַדְרַבָּה צָרִיךְ לָתֵת לָהֶם חַיּוּת כַּנִּזְכָּר). And then (וְאָז), when the three lower ones of Abba descend (בִּרְדַת שָׁלֹשׁ תַּתְּאִין דְּאַבָּא), the first three of Imma descend (יוֹרְדִין ג' רִאשׁוֹנוֹת דְּאִמָּא), and the Chasadim within the Da’at (וְהַחֲסָדִים בְּתוֹךְ הַדַּעַת), through the Yesod of Imma that is there (עַל יְדֵי יְסוֹד דְּאִמָּא אֲשֶׁר שָׁם), as I have written (כַּאֲשֶׁר כָּתַבְתִּי). And now there is no fear from the Chitzonim [External Forces] (וְאֵין עַתָּה פַּחַד מִן הַחִיצוֹנִים). Thus (הֲרֵי), how the Gevurot enter and spread first in Ze’ir Anpin before the Chasadim (אֵיךְ הַגְּבוּרוֹת נִכְנָסִין וּמִתְפַּשְּׁטִין תְּחִלָּה בְּזְעֵיר אַנְפִּין קוֹדֶם הַחֲסָדִים). And behold (וְהִנֵּה), the Chasadim descend and spread through Ze’ir Anpin for the sake of building his Partzuf, as is known (הַחֲסָדִים יוֹרְדִים וּמִתְפַּשְּׁטִים בְּז״א לְצוֹרֶךְ בִּנְיַן פַּרְצוּפוֹ כַּנּוֹדָע).

And behold (וְהִנֵּה), the illumination of the Gevurot enters first, before the Chasadim (הֶאָרַת הַגְּבוּרוֹת הוּא נִכְנָס תְּחִלָּה קוֹדֶם הַחֲסָדִים), however the Gevurot themselves (אַךְ הַגְּבוּרוֹת עַצְמָן), which are in the Da’at within the first three of Imma (אֲשֶׁר בַּדַּעַת בְּג' רִאשׁוֹנוֹת דְּאִמָּא), which need to descend into Rachel for her sake, as is known (שֶׁצְּרִיכִין לֵירֵד בְּרָחֵל לְצוֹרְכָהּ כַּנּוֹדָע), have still not descended (עֲדַיִן לֹא יָרְדוּ), and what descended was only the spreading of the Gevurot (וּמַה שֶּׁיָּרַד הוּא הִתְפַּשְּׁטוּת הַגְּבוּרוֹת בִּלְבַד), and not their root (וְלֹא שָׁרְשָׁם).

And behold (וְהִנֵּה), these Gevurot do not descend below (גְּבוּרוֹת אֵלּוּ אֵינָם יוֹרְדִים לְמַטָּה), because there is fear of the Klipot [Husks] lest they seize them (כִּי יֵשׁ פַּחַד מֵהַקְּלִיפּוֹת שֶׁלֹּא יֹאחֲזוּ בָהֶם), for they are powerful Gevurot, as is known (כִּי הֵם גְּבוּרוֹת תַּקִּיפִין כַּנּוֹדָע), and even though the three lower Perakim [Segments] of Abba entered (אַף עַל פִּי שֶׁנִּכְנְסוּ תְּלַת תַּתָּאִין דְּאַבָּא), nevertheless they are not sufficient (עִם כָּל זֹאת לֹא יַסְפִּיקוּ), to prevent and cut off the nourishment and grasp of the Chitzonim [External Forces] upon the powerful Gevurot (לִמְנוֹעַ וְלִכְרוֹת יְנִיקַת הַחִיצוֹנִים וַאֲחִיזָתָם בַּגְּבוּרוֹת הַתַּקִּיפִין), for their root is from there (כִּי מִשָּׁם שָׁרְשָׁם). However (וְאָמְנָם), for the sake of their vitality (לְצוֹרֶךְ חַיּוּתָם), the spreading of the illumination of the Gevurot was already sufficient for them (כְּבָר הִסְפִּיק לָהֶם בְּהִתְפַּשְּׁטוּת [הֶאָרַת] הַגְּבוּרוֹת), therefore they still remain above (לָכֵן נִשְׁאֲרוּ עֲדַיִן לְמַעְלָה), and do not descend (וְאֵינָם יוֹרְדִים).

And behold (וְהִנֵּה), now when the three lower Perakim [Segments] of Abba enter (עַתָּה בְּהִכָּנֵס ג' פְּרָקִים תַּתָּאִין דְּאַבָּא), a portion of his Yesod also enters (נִכְנָס קְצָת מִן הַיְסוֹד שֶׁלּוֹ), for he is male and therefore long (כִּי הוּא דְּכוּרָא וְהוּא אָרוֹךְ), and is not like the Yesod of Imma, which is short (וְאֵינוֹ כְּמוֹ יְסוֹד אִמָּא שֶׁהוּא קָצָר). And then (וְאָז), it cuts off the grasp of the Klipot, as mentioned (כוֹרֵת אֲחִיזַת הַקְּלִיפּוֹת כַּנִּזְכָּר), and then the upper aspect of Amon that is in Leah ceases (וְאָז בְּחִינַת עַמּוֹן הָעֶלְיוֹנָה אֲשֶׁר בְּלֵאָה נִפְסְקָה), and is nullified (וְנִתְבַּטְּלָה), however (אָמְנָם), the lower aspect of Moav was not nullified (בְּחִינַת מוֹאָב הַתַּחְתּוֹנָה לֹא נִתְבַּטֵּל), because only the three lower Perakim [Segments] of Abba entered (כִּי שָׁלֹשׁ פְּרָקִים תַּתָּאִין דְּאַבָּא לְבַד נִכְנְסוּ), while the upper part remained above (וְנִשְׁאֲרָה לְמַעְלָה), in the head of Ze’ir Anpin (בְּרֵישָׁא דְּז״א). Therefore (וְלָכֵן), only the aspect of Amon was nullified (לֹא נִתְבַּטֵּל רַק בְּחִינַת עַמּוֹן), which is in the place of the Mochin [Supernal Intellects] of Ze’ir Anpin (שֶׁהוּא בִּמְקוֹם הַמּוֹחִין דְּז״א), but Moav, which is below, was not nullified (אֲבָל מוֹאָב שֶׁהוּא לְמַטָּה לֹא נִתְבַּטֵּל). And this is also the reason (וְזֶהוּ הַטַּעַם גַּם כֵּן), that the Gevurot did not descend below into Rachel (שֶׁלֹּא יָרְדוּ הַגְּבוּרוֹת לְמַטָּה בְּרָחֵל), because she does not possess the three Perakim [Segments] of Abba (כִּי אֵין בָּהּ הַג' פְּרָקִים דְּאַבָּא), which remained above in the head of Ze’ir Anpin (הַנִּשְׁאָרִים לְמַעְלָה בְּרֹאשׁ ז״א), to nullify the Klipot from them (לְבַטֵּל הַקְּלִיפּוֹת מֵהֶם), below in the place of Rachel (לְמַטָּה בִּמְקוֹם רָחֵל). And therefore (וְלָכֵן), since they are unable to descend into their place (כֵּיוָן שֶׁאֵינָם יְכוֹלִים לֵירֵד בִּמְקוֹמָם), they remain above in the head of Ze’ir Anpin (נִשְׁאָרִים לְמַעְלָה בְּרֵישָׁא דְּז״א), upon him (עָלָיו), and did not actually enter (וְלֹא נִכְנְסוּ מַמָּשׁ), and remained together with the first Perakim [Segments] of Abba (וְנִשְׁאֲרוּ עִם הַפְּרָקִים קַדְמָאִין דְּאַבָּא).

And behold (וְהִנֵּה), these Gevurot must descend by necessity (צְרִיכִים לֵירֵד אֵלּוּ הַגְּבוּרוֹת בְּהֶכְרֵחַ), for the rectification of Rachel, as is known (לְתִקּוּן רָחֵל כַּנּוֹדָע), and they are afraid to descend (וְיֵשׁ לָהֶם פַּחַד לֵירֵד), and therefore (וְלָכֵן), what do they do? (מַה הֵם עוֹשִׂים), these five Gevurot of the Yesod of Imma return (חוֹזְרִים אֵלּוּ הַה' גְּבוּרוֹת שֶׁל יְסוֹד אִמָּא), and join together with the five of the Yesod of Abba, as is known (וּמִצְטָרְפִים עִם ה' דִּיסוֹד אַבָּא כַּנּוֹדָע). For there are five Chasadim and five Gevurot in the Yesod of Imma (כִּי ה' חֲסָדִים וְה' גְּבוּרוֹת בִּיסוֹד אִמָּא), and corresponding to them five Chasadim and five Gevurot in the Yesod of Abba (וּכְנֶגְדָּם ה' חֲסָדִים וְה' גְּבוּרוֹת בִּיסוֹד אַבָּא), and these ten ascend (וְעוֹלִים אֵלּוּ הָעֲשָׂרָה), the five of Abba and the five of Imma (ה' דְּאַבָּא וְה' דְּאִמָּא), in the secret of Mayin Nukvin [Female Waters] (בְּסוֹד מַיִן נוּקְבִין), up to the place of Abba and Imma (עַד מְקוֹם אַבָּא וְאִמָּא), and they effect a second Zivug [Union] of Abba and Imma (וְעוֹשִׂים זִוּוּג שֵׁנִי דְּאַבָּא וְאִמָּא). And there emerge five Chasadim of Abba and five Gevurot of Imma (וְיוֹצְאִים ה' חֲסָדִים דְּאַבָּא וְה' גְּבוּרוֹת דְּאִמָּא), which are another ten (שֶׁהֵם עֲשָׂרָה אֲחֵרִים), and these Chasadim of Abba are Gevurot (וְהַחֲסָדִים אֵלּוּ דְּאַבָּא הֵם גְּבוּרוֹת), for through the power of the Mayin Nukvin [Female Waters] (כִּי מִכֹּחַ מַיִן נוּקְבִין), only the Gevurot were produced, as mentioned (הַגְּבוּרוֹת לְבַדָּם נַעֲשׂוּ כַּנִּזְכָּר), however they are called Chasadim relative to those of Imma (אַךְ נִקְרָאִים חֲסָדִים בְּעֵרֶךְ אוֹתָם שֶׁל אִמָּא). And this is also the secret of the five Chasadim of Imma (וְגַם זֶהוּ סוֹד ה' חֲסָדִים דְּאִמָּא), for they are the Gevurot of Abba (כִּי הֵם גְּבוּרוֹת דְּאַבָּא), aside from the reason mentioned above in chapter twenty-four of this gate (מִלְּבַד הַטַּעַם הַנִּזְכָּר לְמַעְלָה בְּפֶרֶק כ״ד בַּשַּׁעַר הַזֶּה). And it is known (וְיָדוּעַ), that in holiness there always remains an impression of the original holiness (שֶׁבִּקְדֻשָּׁה תָּמִיד נִשְׁאָר רְשִׁימוּ הַקְּדֻשָּׁה הָרִאשׁוֹנָה), even though it departed (אַף עַל פִּי שֶׁנִּסְתַּלְּקָה), and if so (וְאִם כֵּן), there are for me Gevurot (הֲרֵי לִי גְּבוּרוֹת), because previously they were ten (כִּי מִקֹּדֶם הָיוּ עֲשָׂרָה), namely the five of Abba and the five of Imma (וְהֵם ה' דְּאַבָּא וְה' דְּאִמָּא), and their impression remained below before their ascent (וְנִשְׁאַר רְשִׁימוּ שֶׁלָּהֶם לְמַטָּה טֶרֶם עֲלוֹתָם), and afterward they ascended in the secret of Mayin Nukvin [Female Waters] (וְאַחַר כָּךְ עָלוּ בְּסוֹד מַיִן נוּקְבִין), thus there are for me Gevurot (הֲרֵי לִי גְּבוּרוֹת), and all of them are for the sake of Rachel (וְכֻלָּם לְצוֹרֶךְ רָחֵל). And the secret of this second Zivug [Union] (וְסוֹד זִוּוּג שֵׁנִי זֶה), is alluded to for us in the blessing of the Avot [Patriarchs] (נִרְמָז אֶצְלֵנוּ בְּבִרְכַּת אָבוֹת), in the secret of “and Possessor of all” (בְּסוֹד וְקוֹנֵה הַכֹּל), which is the Upper Mazal (שֶׁהוּא מַזָּלָא עִלָּאָה), that unites Abba and Imma (הַמְזַוֵּג לְאַבָּא וְאִמָּא), and is called VeNakeh [and Cleanser] (וְנִקְרָא וְנַקֵּה), whose letters are Koneh [Possessor] (אוֹתִיּוֹת וְקוֹנֵה). And behold (וְהִנֵּה), after this second Zivug [Union] (אַחַר זֶה הַזִּוּוּג הַשֵּׁנִי), when these other ten arrived (שֶׁבָּאוּ [אֵלּוּ] עֲשָׂרָה אֲחֵרוֹת), they became mingled with the first ones (נִתְעָרְבוּ עִם הָרִאשׁוֹנִים), and were rectified (וּמְתַקְּנִים), and were sweetened together (וְנִתְבַּסְּמוּ יַחַד), and now there is no fear that the Klipot will seize them (וְאֵין פַּחַד עַתָּה שֶׁיִּתְאַחֲזוּ בָהֶם הַקְּלִיפּוֹת). And then (וְאָז), the Gevurot enter and spread and descend in Ze’ir Anpin down to Rachel (נִכְנָסִין הַגְּבוּרוֹת וּמִתְפַּשְּׁטִין וְיוֹרְדִין בְּז״א עַד רָחֵל), and her Partzuf is built (וְנִבְנֶה פַּרְצוּף שֶׁלָּהּ), and now (וְעַתָּה), the Klipot of Amon return to their former state (חוֹזֵר קְלִיפּוֹת עַמּוֹן לְקַדְמוּתָן), when the Gevurot descend into Ze’ir Anpin in the place of Leah (בִּרְדַת הַגְּבוּרוֹת תּוֹךְ ז״א בִּמְקוֹם לֵאָה), and that which had first been nullified returns to its place (וּמַה שֶּׁנִּתְבַּטֵּל תְּחִלָּה חָזַר לִמְקוֹמוֹ), and therefore it is called “Ben Ami” [Son of My People] (וְלָכֵן נִקְרָא בֶּן עַמִּי), meaning (פֵּירוּשׁ), the son of the first Amon (בֶּן עַמּוֹן הָרִאשׁוֹן), which had been nullified, as mentioned (שֶׁנִּתְבַּטֵּל כַּנִּזְכָּר), which is not the case with Moav (מַה שֶּׁאֵין כֵּן בְּמוֹאָב), which corresponds to Rachel (שֶׁהוּא כְּנֶגֶד רָחֵל). And this is the meaning of what is stated in the Zohar, Parashat Beshalach (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר פָּרָשַׁת בְּשַׁלַּח), and this is its language (וְזֶה לְשׁוֹנוֹ): “And the streams of Arnon” (וְאֶת הַנְּחָלִים אַרְנוֹן), “and with the streams that were found and flowed toward it” (וְעִם נַחֲלַיָּא דְּאִשְׁתְּכָחוּ וְאִתְנְגִידוּ לְגַבֵּיהּ), “from that upper place called Arnon” (מֵהַהוּא אֲתַר עִלָּאָה דְּאִתְקְרֵי אַרְנוֹן), “what is Arnon?” (מַאי אַרְנוֹן), “the supernal Zivug [Union] of affection that never separates forever” (זִוּוּגָא עִלָּאָה דְּחֲבִיבוּתָא דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), as you say (כְּמָה דְּאַתְּ אָמַר), “and a river went out from Eden” (וְנָהָר יֹצֵא מֵעֵדֶן) (Genesis 2:10). And the secret of the matter is (וְסוֹד הָעִנְיָן), that the border of Moav (כִּי גְּבוּל מוֹאָב), meaning (פֵּירוּשׁ), the Atzilut and Partzuf of Rachel (אֲצִילוּתָהּ וּפַרְצוּפָהּ שֶׁל רָחֵל), when it was bounded and delimited (כְּשֶׁנִּגְבְּלָה וְנִתְחֲמָה), was through the Avhan [Fathers] (עַל יְדֵי אֲבָהָן הָיָה), and this is what it says (וְזֶהוּ שֶׁאָמַר), “for Arnon is the border of Moav” (כִּי אַרְנוֹן גְּבוּל מוֹאָב) (Numbers 21:13). Meaning (פֵּירוּשׁ), that through the second supernal Zivug [Union] itself of Abba and Imma, as mentioned above (כִּי עַל יְדֵי זוּוּג עִלָּאָה עַצְמָהּ הַשֵּׁנִי שֶׁל אַבָּא וְשֶׁל אִמָּא כַּנִּזְכָּר לְמַעְלָה), which is called Arnon (הַנִּקְרָא אַרְנוֹן), through that Zivug [Union] Moav, which is Malkhut, was delimited (עַל יְדֵי זוּוּג נִגְבְּלָה מוֹאָב שֶׁהִיא מַלְכוּת), for all of her boundary and Partzuf came through the Gevurot (כִּי כָּל גְּבוּלָהּ וּפַרְצוּפָהּ עַל יְדֵי הַגְּבוּרוֹת הָיָה), and these descended from this Zivug [Union] of Abba and Imma (וְאֵלּוּ יָרְדוּ מִזֶּה הַזִּוּוּג דְּאַבָּא וְאִמָּא), as mentioned (כַּנִּזְכָּר). And through this (וּבָזֶה), you will understand (תָּבִין), that there in the Zohar above (כִּי שָׁם בַּזֹּהַר דִּלְעֵיל), their entire intention in this verse (כָּל כַּוָּנָתָם בַּפָּסוּק הַזֶּה), was to allude to the power of the Gevurot (רָמְזוּ עַל כֹּחַ הַגְּבוּרוֹת), as it says there (כְּמוֹ שֶׁנֶּאֱמַר שָׁם), “Et Vahev BeSufah” (אֶת וָהֵב בְּסוּפָה) (Numbers 21:14), as you say (כְּמוֹ דְּאַתְּ אָמַר), “The leech has two daughters: Hav, Hav” (לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב) (Proverbs 30:15). Meaning (פֵּירוּשׁ), in Sufah [the End] (בְּסוֹפָה), and that is Rachel (וְהִיא רָחֵל), where the Gevurot are found (אֲשֶׁר שָׁם הַגְּבוּרוֹת). And as the Zohar says afterward there (וּכְמוֹ שֶׁאוֹמֵר הַזֹּהַר אַחַר כָּךְ שָׁם), after saying (אַחַר אָמְרוֹ), “What is Arnon? The supernal Zivug [Union]” (מַאי אַרְנוֹן זוּוּגָא עִלָּאָה), “and from this its roots take root and its branches grow” (וּבְדָא מִשְׁתָּרְשִׁין שָׁרְשׁוֹי וְאִתְרַבִּיאוּ עַנְפֵּיהּ), “to extend battles in every place, to extend forces and Gevurot” (לְאוֹשְׁטָא קְרָבִין בְּכָל אֲתַר לְאוֹשְׁטָא חֵילִין וּגְבוּרָאן), “and to reveal great and honored dominion” (וּלְאִתְחֲזָאָה שׁוּלְטָנָא רַבָּא וְיַקִּירָא) (Shemot 56a), and see there (וְעַיֵּין שָׁם).

And the matter is (וְהָעִנְיָן הוּא), that through the streams (כִּי עַל יְדֵי נְחָלִים), these are the ten Gevurot (אֵלּוּ הֵם הָעֶשֶׂר גְּבוּרוֹת), five of Abba and five of Imma (ה' דְּאַבָּא וְה' דְּאִמָּא), and they are the streams that are in the two Yesodot (וְהֵם הַנְּחָלִים שֶׁבִּשְׁתֵּי הַיְסוֹדוֹת), which are also called streams (הַנִּקְרָאִים גַּם הֵם נְחָלִים). And these emerge and flow from the supernal Zivug [Union] called Arnon (וְאֵלּוּ יוֹצְאִין וְנָגְדִין מִזּוּוּגָא עִלָּאָה הַנִּקְרָא אַרְנוֹן), in the secret of the second Zivug [Union] (בְּסוֹד הַזִּוּוּג הַשֵּׁנִי), and through these (וְעַל יְדֵי אֵלּוּ), Moav was rectified (נִתְקַן מוֹאָב), and the Gevurot descended into her (וְיָרְדוּ בָהּ הַגְּבוּרוֹת), which are thirty Gevurot (שֶׁהֵם ל' גְּבוּרוֹת), and this is the secret of “Et Vahev BeSufah” (וְזֶהוּ סוֹד אֶת וָהֵב בְּסוּפָה) (Numbers 21:14), as above (כִּדְלְעֵיל), these are the Gevurot descending there (הֵם הַגְּבוּרוֹת הַיּוֹרֶדֶת שָׁם).

However (וְאָמְנָם), the name Arnon is as follows (שֵׁם אַרְנוֹן הוּא), for Arnan without a Vav (כִּי אַרְנָן חָסֵר בְּלֹא וא״ו), equals in gematria three hundred (הוּא בְּגִימַטְרִיָּא ש'), and they are the secret of the thirty Gevurot mentioned above (וְהֵם סוֹד ל' גְּבוּרוֹת הַנִּזְכָּרִים לְמַעְלָה), each one included with ten (כָּל אֶחָד כְּלוּלָה מֵעֶשֶׂר), making three hundred (הֵם ש'), and therefore (וְלָכֵן), this supernal Zivug [Union] is called Arnan (נִקְרָא זִוּוּג עֶלְיוֹן זֶה אַרְנָן), which equals in gematria three hundred (שֶׁהוּא בְּגִימַטְרִיָּא ש'), after the Gevurot descending to Malkhut through the power of this Zivug [Union] (עַל שֵׁם הַגְּבוּרוֹת הַיּוֹרְדוֹת אֶל מַלְכוּת בְּכֹחַ זִוּוּג זֶה), and these are the streams descending from the Upper Arnon to Moav (וְאֵלּוּ הֵם הַנְּחָלִים הַיּוֹרְדִים מֵאַרְנוֹן עִילָּאָה אֶל מוֹאָב). And this is the secret of “Therefore those who speak in parables say” (וְזֶהוּ סוֹד עַל כֵּן יֹאמְרוּ הַמֹּשְׁלִים) (Numbers 21:27), these are Abba and Imma (הֵם אַבָּא וְאִמָּא), the rulers and supernal governors (הַמּוֹשְׁלִים וְהַשַּׁלִּיטִים עֶלְיוֹנִין), “Come to Cheshbon” (בֹּאוּ חֶשְׁבּוֹן) (Numbers 21:27), meaning (פֵּירוּשׁ), [Abba and Imma] say to those Gevurot (אוֹמְרוֹת [אַבָּא וְאִמָּא] לְאוֹתָן הַגְּבוּרוֹת), which were unable to descend to Moav, the city of Sichon (אֲשֶׁר לֹא הָיוּ יְכוֹלִין לָרֶדֶת לְמוֹאָב עִיר סִיחוֹן), because of fear of the Klipot, as mentioned (מִפַּחַד הַקְּלִיפּוֹת כַּנִּזְכָּר), and therefore (וְלָכֵן), “Come to Cheshbon” (בֹּאוּ חֶשְׁבּוֹן), meaning (פֵּירוּשׁ), as in “ascend” (כְּמוֹ וְעָלוּ), in the secret of Mayin Nukvin [Female Waters] (בְּסוֹד מַיִן נוּקְבִין), to the supernal Zivug [Union] and union of Abba and Imma (אֶל זִוּוּג וּבִיאָה עֶלְיוֹנָה שֶׁל אַבָּא וְאִמָּא), and they raised Mayin Nukvin [Female Waters] to Abba, the Supernal Thought (וְהֶעֱלוּ מַיִן נוּקְבִין אֶל אַבָּא מַחֲשָׁבָה עִלָּאָה), and this is the secret of “Come to Cheshbon” (וְזֶהוּ סוֹד בֹּאוּ חֶשְׁבּוֹן), and through this (וְעַל יְדֵי כֵן), “the city of Sichon shall be built and established” (תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן) (Numbers 21:27), which is Moav, the lower Rachel (הִיא מוֹאָב רָחֵל תַּתָּאָה), for through the Zivug [Union] the Gevurot descended into Rachel (כִּי עַל יְדֵי זִוּוּג יָרְדוּ הַגְּבוּרוֹת לְרָחֵל), and established and perfected her (וְכּוֹנְנוּ וְשִׁכְלְלוּ אוֹתָהּ), in the secret of the building of the Gufa [Body] (בְּסוֹד בִּנְיַן גּוּפָא), whereby the Gevurot spread through her Da’at down to her Hod (אֲשֶׁר מִתְפַּשְּׁטִים הַגְּבוּרוֹת בְּדַעַת שֶׁלָּהּ עַד הוֹד שֶׁבָּהּ), and this is why it is called building (וְזֶהוּ שֶׁנִּקְרָא בִּנְיָן), and also their collective inclusion in the Yesod (גַּם כְּלָלוּתָם בִּיסוֹד), which comes for the purpose of Zivug [Union] to make them a Kli [Vessel] (שֶׁבָּא לְצוֹרֶךְ זִוּוּג לַעֲשׂוֹתָם כְּלִי). For Mayin Nukvin [Female Waters] are called “establishment” (כִּי מַיִן נוּקְבִין נִקְרָא כוֹנְנוֹת), in the secret of “the Sanctuary, Hashem, which Your hands established” (בְּסוֹד מִקְדָּשׁ ה' כּוֹנְנוּ יָדֶיךָ) (Exodus 15:17), and the hands are the secret of the Gevurot (וְהֵם הַיָּדַיִם סוֹד הַגְּבוּרוֹת), which come to the Yesod of Rachel (הַבָּאִים לִיסוֹד דְּרָחֵל), to press by hand, like a date-palm (לְמַעַךְ בַּיָּד, כְּתָמָר), so that the first union will not be in vain (כְּדֵי שֶׁהַבִּיאָה הָרִאשׁוֹנָה לֹא יִהְיֶה לְבַטָּלָה). And the hands are the secret of the five letters of Elohim and the five letters of MNTZPKH (וְהַיָּדַיִם הֵם סוֹד ה' אוֹתִיּוֹת אֱלֹהִים וְה' אוֹתִיּוֹת מנצפ״ך), and they are the hands of the Upper Imma (וְהֵם הַיָּדַיִם שֶׁל אִמָּא עִלָּאָה), descending to press the virginity of Rachel (הַיּוֹרְדִים לְמַעַךְ בְּתוּלֵי רָחֵל). And now after the Zivug [Union] (וְעַתָּה אַחַר הַזִּוּוּג), the Mochin [Supernal Intellects] depart (הַמּוֹחִין מִסְתַּלְּקִים), and the upper hands also depart (גַּם הַיָּדַיִם הָעֶלְיוֹנִים מִסְתַּלְּקִים), for they are higher than the Mochin [Supernal Intellects] of Yisrael Saba and Tevunah (שֶׁהֵם יוֹתֵר גָּבוֹהַּ מֵהַמּוֹחִין שֶׁל יִשְׂרָאֵל סָבָא וּתְבוּנָה). And the matter is (וְהָעִנְיָן הוּא), that the Zivug [Union] of Keri’at Shema of the night (כִּי זִוּוּג קְרִיאַת שְׁמַע שֶׁל לַיְלָה), causes the establishment and rectification of the Kli [Vessel] of the Yesod of the Nukvah (גּוֹרֵם כוֹנְנוֹת וְתִקּוּן כְּלִי שֶׁל הַיְסוֹד דְּנוּקְבָא), so that afterward (שֶׁתּוּכַל אַחַר כָּךְ), during the Zivug [Union] of the day (בְּזוּוּג הַיּוֹם), she will be able to raise Mayin Nukvin [Female Waters] (לְהַעֲלוֹת מַיִן נוּקְבִין). And the secret of this preparation is (וְסוֹד הַהִתְכּוֹנְנוּת זֶה הוּא), for behold (כִּי הֲלֹא), the ascent of the Neshamot [Souls] at night (עֲלִיַּית הַנְּשָׁמוֹת בַּלַּיְלָה), is into the womb of Malkhut (הוּא בְּרֶחֶם שֶׁל הַמַּלְכוּת), which is her Yesod (שֶׁהִיא הַיְסוֹד שֶׁלָּהּ), and it is called Yad [Hand] (וְהוּא נִקְרָא יָד), which is the secret of the intention of the verse (אֲשֶׁר הוּא סוֹד כַּוָּנַת פָּסוּק): “Into Your hand I entrust my spirit” (בְּיָדְךָ אַפְקִיד רוּחִי) (Psalms 31:6), which we recite at night (שֶׁאָנוּ אוֹמְרִים בַּלַּיְלָה).

And the matter is (וְהֲלֹא הָעִנְיָן הוּא), that the five Gevurot (כִּי ה' גְּבוּרוֹת), which are the five letters of Elohim and the five letters of MNTZPKH (שֶׁהֵם ה' אוֹתִיּוֹת אֱלֹהִים וְה' אוֹתִיּוֹת מנצפ״ך), and their root is above in five places (וְשָׁרְשָׁם הֵם לְמַעְלָה בְּה' מְקוֹמוֹת), in the nose, in the mouth, in the arms, in the hands, and in the fingers (בְּחוֹטְמָא, בְּפוּמָא, בִּדְרוֹעִין, בִּידִין, בְּאֶצְבְּעִין). And in each one of these places (וּבְכָל אֶחָד מֵהַמְּקוֹמוֹת אֵלּוּ), all five Gevurot are included (כְּלוּלִים כָּל הַה' גְּבוּרוֹת), except that only one Gevurah is recognizable there (רַק שֶׁאֵינוֹ נִכֶּרֶת שָׁם רַק גְּבוּרָה אַחַת לְבַד).

In the nose (בְּחוֹטְמָא), all five Gevurot are included and concealed (בָּהּ כְּלוּלִין וְנֶעְלָמִין כָּל הַה' גְּבוּרוֹת), and so it is in the mouth (וְכֵן הוּא בְּפוּמָא), however (אָמְנָם), at the end of the five places (בְּסוֹף הַה' מְקוֹמוֹת), which is the secret of the fingers (שֶׁהוּא סוֹד הָאֶצְבָּעוֹת), there all five Gevurot are revealed (שָׁם נִתְגַּלוּ כָּל הַה' גְּבוּרוֹת), and therefore corresponding to them there were five fingers there (וְלָכֵן הָיוּ כְּנֶגְדָּם ה' אֶצְבָּעוֹת שָׁם), the secret of the aforementioned hand (סוֹד הַיָּד הַנִּזְכָּר). And this hand is from Binah, the Upper Imma (וְיָד זוֹ הִיא מִן הַבִּינָה אִמָּא עִלָּאָה), and from there they are drawn downward until the Yesod of Malkhut (וּמִשָּׁם נִמְשָׁכוֹת לְמַטָּה עַד יְסוֹד הַמַּלְכוּת), and it rectified and made the aspect of a Kli [Vessel] (וְתִקְּנָה וְעָשְׂתָה בְּחִינוֹת כְּלִי).

And the matter is (וְהָעִנְיָן), for behold (כִּי הֲלוֹא), “a woman does not conceive from the first union” (אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה), and our Rabbis, of blessed memory, also said (גַּם אָמְרוּ חֲזַ״ל): “A woman makes a covenant only with the one who made her into a vessel” (אֵין הָאִשָּׁה כּוֹרֶתֶת בְּרִית אֶלָּא לְמִי שֶׁעֲשָׂאָהּ כְּלִי). Meaning (פֵּירוּשׁ), that from the first union (כִּי מִן הַבִּיאָה הָרִאשׁוֹנָה), the male gives the Nukvah five Gevurot (נוֹתֵן הַזָּכָר בַּנּוּקְבָא ה' גְּבוּרוֹת), and these remain within her forever (וְאֵלּוּ הֵם נִשְׁאָרוֹת בָּהּ תָּמִיד), in the secret of the Name B"N (בְּסוֹד שֵׁם ב״ן), “for it is the spirit that he places within her” (דְּהוּא רוּחָא דְּשָׁדֵי בְּגַוָּוהּ) (Sha’ar HaKavanot, Derushei Nefilat Apayim, Derush 4), and through their power (וּבְכֹחָם), she continually raises Mayin Nukvin [Female Waters] (מַעֲלָה מַיִן נוּקְבִין תָּמִיד), in the subsequent unions (בִּשְׁאָר הַבִּיאוֹת), and there is there a preparation to receive the Shefa [Flow] (וְיֵשׁ שָׁם הֲכָנָה לְקַבֵּל הַשֶּׁפַע), and to form it into the shape of a child (וּלְצַיְּרָהּ בְּצוּרַת וָלָד). And if that Kli [Vessel] had not existed (וְאִם לֹא הָיְתָה אוֹתָהּ הַכְּלִי), all the drops, Heaven forbid, would have gone to waste (הָיוּ כָּל הַטִּפּוֹת חַס וְחָלִילָה הוֹלְכוֹת לְבַטָּלָה), and therefore a woman does not conceive from the first union (וְלָכֵן אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה), because that drop makes her into a Kli [Vessel] (כִּי אוֹתָהּ הַטִּפָּה עוֹשָׂה אוֹתָהּ כְּלִי), and no child is formed (וְאֵין וָלָד מִצְטַיֵּר), until there first exists the aspect of a Kli [Vessel] there (עַד שֶׁיִּהְיֶה שָׁם תְּחִלָּה בְּחִינַת כְּלִי). However (וְאָמְנָם), in earlier times (בִּזְמַן הָרִאשׁוֹנִים), they would remove the virginity with a finger (הָיוּ מוֹצִיאִים הַבְּתוּלִים בְּאֶצְבַּע), and they would press with the hand (וְהָיוּ מְמַעֲכִין בַּיָּד), and the matter is (וְהָעִנְיָן), that in order that the first union should not be in vain (כִּי כְּדֵי שֶׁבִּיאָה רִאשׁוֹנָה לֹא תִהְיֶה לְבַטָּלָה), therefore they would press with the finger (לָכֵן הֵן מְמַעֲכִין בְּאֶצְבַּע), so that there would be recognizable within her a rectified Kli [Vessel] (כְּדֵי שֶׁתִּהְיֶה נִכָּר בָּהּ כְּלִי מְתֻקָּן שֶׁבָּהּ), and then she would be able to conceive from the first union (וְאָז תּוּכַל לְהִתְעַבֵּר מִבִּיאָה רִאשׁוֹנָה). And behold (וְהִנֵּה), this aspect also existed in the Supernal Nukvah, Malkhut (גַּם בְּחִינָה זוֹ הָיְתָה בַּנּוּקְבָא הָעֶלְיוֹנָה מַלְכוּת), for the upper hand of Imma descended into her Yesod (כִּי יָרְדָה הַיָּד הָעֶלְיוֹנָה שֶׁל אִמָּא בִּיסוֹד שֶׁלָּהּ), and there it pressed with the hand (וְשָׁם מִעֲכָה בַּיָּד), and those five fingers remained there (וְנִשְׁאֲרָה שָׁם אוֹתָם ה' אֶצְבָּעוֹת), for the sake of the Kli [Vessel] of Malkhut (לְצוֹרֶךְ כְּלִי הַמַּלְכוּת). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק), “The Sanctuary, Hashem, which Your hands established” (מִקְדָּשׁ אֲדנָ״י כּוֹנְנוּ יָדֶיךָ) (Exodus 15:17), meaning (פֵּירוּשׁ), the Sanctuary called Adonai (הַמִּקְדָּשׁ הַנִּקְרָא אֲדנָ״י), Your upper hands established it (כּוֹנְנוּ אוֹתוֹ יָדֶיךָ הָעֶלְיוֹנִים). However (וְאָמְנָם), when the Mochin [Supernal Intellects] depart (כַּאֲשֶׁר הַמּוֹחִין מִסְתַּלְּקִין), every day, as is known (בְּכָל יוֹם כַּנּוֹדָע), which are the Netzach, Hod, Yesod of Imma (שֶׁהֵם נה״י דְּאִמָּא), all the more so (מִכָּל שֶׁכֵּן), her hands also depart from there (שֶׁגַּם הַיָּדַיִם שֶׁלָּהּ הֵם מִסְתַּלְּקִים מִשָּׁם), for they are even higher (שֶׁהֵם יוֹתֵר גְּבוֹהַּ). Therefore (וְלָכֵן), at night we must draw down those hands (בַּלַּיְלָה אָנוּ צְרִיכִים לְהַמְשִׁיךְ אוֹתָם הַיָּדַיִם), and rectify for her the aspect of a Kli [Vessel] (וּלְתַקֵּן לָהּ בְּחִינַת כְּלִי), for the sake of the Zivug [Union] of the day (לְצוֹרֶךְ זִוּוּג הַיּוֹם), and therefore (וְלָכֵן), this Zivug [Union] is not effective for new Neshamot [Souls] (אֵין זִוּוּג זֶה מוֹעִיל לִנְשָׁמוֹת חֲדָשׁוֹת), but only to renew the old Neshamot [Souls] (רַק לְחַדֵּשׁ נְשָׁמוֹת הַיְשָׁנוֹת), similar to the fact (דוּגְמַת מַה), that her Kli [Vessel] is also renewed at night (שֶׁגַּם הַכְּלִי שֶׁלָּהּ נִתְחַדֵּשׁ בַּלַּיְלָה), through Keri’at Shema and “Blessed be the Name of the glory of His kingdom forever and ever” (בִּקְרִיאַת שְׁמַע וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), as will be explained in its place (כַּאֲשֶׁר יִתְבָּאֵר בִּמְקוֹמוֹ). And after he recites Keri’at Shema (וְאַחַר שֶׁאָמַר קְרִיאַת שְׁמַע), and the aspect of the Kli [Vessel] has been made within her (וְנַעֲשָׂה בָּהּ בְּחִינַת הַכְּלִי), then we say (אָז אָנוּ אוֹמְרִים), “Into Your hand I entrust my spirit” (בְּיָדְךָ אַפְקִיד רוּחִי) (Psalms 31:6), into that hand which we have now rectified there (בְּאוֹתוֹ הַיָּד שֶׁתִּקַּנּוּהָ עַתָּה שָׁם), “I entrust my spirit” (אַפְקִיד רוּחִי), so that it may be renewed (כְּדֵי שֶׁתִּתְחַדֵּשׁ), and afterward (וְאַחַר כָּךְ), in the Zivug [Union] of the day (בְּזִוּוּג הַיּוֹם), she already brings forth the Kli [Vessel] properly rectified (כְּבָר מוֹצִיא הַכְּלִי מְתֻקָּן), and produces new Neshamot [Souls] (וְעוֹשָׂה נְשָׁמוֹת חֲדָשׁוֹת), except that it is in the secret of Achor beAchor [Back to Back], as mentioned (רַק שֶׁהוּא בְּסוֹד אָחוֹר בְּאָחוֹר כַּנִּזְכָּר). And so it is with Abba and Imma (וְכֵן הוּא בְּאַבָּא וְאִמָּא), for during the verse “Hear O Israel” (כִּי בְּפָסוּק שְׁמַע יִשְׂרָאֵל), Abba and Imma unite in a complete Zivug [Union] (אָז מִזְדַוֵּוג אַבָּא וְאִמָּא זִוּוּג גָּמוּר), and the power of those Mochin [Supernal Intellects] (וְכֹחַ אוֹתָן הַמּוֹחִין), it also gives to Malkhut (נוֹתֶנֶת גַּם כֵּן לַמַּלְכוּת), in the unification of “Blessed be the Name of the glory of His kingdom forever and ever” (בְּיִחוּד בְּשַׁכְמְל״ו), to bring forth new Neshamot [Souls], as mentioned (לְהוֹצִיא נְשָׁמוֹת חֲדָשׁוֹת כַּנִּזְכָּר). And so it is mentioned in the Tikkunim (וְכֵן נִזְכָּר בַּתִּיקּוּנִים), that Shema corresponds to Binah (כִּי שְׁמַע כְּנֶגֶד בִּינָה), and “Blessed be the Name of the glory of His kingdom forever and ever” corresponds to Malkhut (וּבְשַׁכְמְל״ו כְּנֶגֶד מַלְכוּת).

And behold (וְהִנֵּה), because in the fingers of the left hand the five Gevurot were revealed (לְפִי שֶׁבְּאֶצְבְּעוֹת יַד שְׂמֹאל נִתְגַּלּוּ הַה' גְּבוּרוֹת), while the five Chasadim were revealed in the fingers of the right hand (כִּי ה' חֲסָדִים נִתְגַּלּוּ בְּאֶצְבְּעוֹת יַד יָמִין), therefore (לָכֵן), it was necessary to support the Malkhut every day through the Tefillah Shel Yad [Arm Tefillin] (הֻצְרְכוּ לִסְמֹךְ אֶת הַמַּלְכוּת בְּכָל יוֹם בִּתְפִלָּה שֶׁל יָד), to bind her to the left arm (לְקוֹשְׁרָהּ בִּזְרוֹעַ שְׂמֹאל), which corresponds to the Gevurah and Hod of Arich Anpin (שֶׁהִיא כְּנֶגֶד גְּבוּרָה הוֹד דַּאֲרִיךְ אַנְפִּין), which is the root of all the Dinim [Judgments] (שֶׁהִיא שֹׁרֶשׁ הַדִּינִין כּוּלָּם), and through it all the Dinim [Judgments] within her will be sweetened (וְעַל יָדוֹ יִמְתְּקוּ כָּל הַדִּינִים שֶׁבָּהּ), as is known (כַּנּוֹדָע), for there is no sweetening of judgment except in its root (כִּי אֵין מִתּוּק הַדִּין אֶלָּא בְּשָׁרְשׁוֹ).

However (וְאָמְנָם), you already know (כְּבָר יָדַעְתָּ), that Malkhut is called Esther (כִּי הַמַּלְכוּת נִקְרֵאת אֶסְתֵּר), whose womb is narrow (אֲשֶׁר רַחְמָהּ צַר), and she is beloved by her husband (וַחֲבִיבָה עַל בַּעְלָהּ), for she is always a virgin (כִּי הִיא תָּמִיד בְּתוּלָה), and her spring is closed (וּמַעְיָנָהּ סָתוּם), and therefore (וְלָכֵן), every day we must renew within her the aspect of her Kli [Vessel] (בְּכָל יוֹם אָנוּ צְרִיכִין לְחַדֵּשׁ בָּהּ בְּחִינַת כְּלִי שֶׁבָּהּ).

And behold (וְהִנֵּה), corresponding to what we explained regarding the ascent of the Neshamot [Souls] during their sleep at night (דּוּגְמַת מַה שֶּׁבֵּאַרְנוּ בַּעֲלִיַּית הַנְּשָׁמוֹת בְּעֵת שֵׁינָתָם בַּלַּיְלָה), so too is the secret of the sleep and Dormita [Slumber] of Ze’ir Anpin (כֵּן הוּא סוֹד הַשֵּׁנָה וְהַדּוֹרְמִיטָא דְּז״א), for his Neshamah [Soul] ascends above to Binah (כִּי נִשְׁמָתוֹ עוֹלָה לְמַעְלָה אֶל הַבִּינָה), to be there in the secret of Mayin Nukvin [Female Waters] (לִהְיוֹת שָׁם בְּסוֹד מַיִן נוּקְבִין), in order to unite Abba and Imma (כְּדֵי לְזַוֵּג אֶת אַבָּא וְאִמָּא), so that through that Zivug [Union] they will bestow Mochin [Supernal Intellects] for the sake of Malkhut (שֶׁיַּשְׁפִּיעוּ בְּאוֹתוֹ זִוּוּג מוֹחִין לְצוֹרֶךְ הַמַּלְכוּת), in order to build her and enlarge her like him (כְּדֵי לִבְנוֹתָהּ וּלְגַדְּלָהּ כָּמוֹהוּ).

However (וְאָמְנָם), if both of them, Ze’ir Anpin and Nukvah, were to ascend in the secret of Mayin Nukvin [Female Waters] (אִם גַּם שְׁנֵיהֶם זו״ן הָיוּ עוֹלִים בְּסוֹד מַיִן נוּקְבִין), then she would have needed to receive the Mochin [Supernal Intellects] through him (הִנֵּה הָיְתָה צְרִיכָה לְקַבֵּל הַמּוֹחִין עַל יָדוֹ), and thereby (וּבָזֶה), she would not have grown to the measure of his stature (לֹא הָיְתָה נֶגְדֶּלֶת בְּשִׁעוּר מִדָּתוֹ), since her illumination came through him (כֵּיוָן שֶׁהֶאָרָתָהּ בָּאָה עַל יָדוֹ), it would have been impossible for her to be equal to him (אִי אֶפְשָׁר שֶׁהָיְתָה שָׁוָה אֵלָיו). Therefore (וְלָכֵן), he alone ascends in the secret of Mayin Nukvin [Female Waters] (הוּא לְבַדּוֹ עוֹלֶה בְּסוֹד מַיִן נוּקְבִין), and afterward the Mochin [Supernal Intellects] are given to her directly (וְאַחַר כָּךְ נוֹתְנִין הַמּוֹחִין לָהּ לְעַצְמָהּ), not through him (שֶׁלֹּא עַל יָדוֹ).

And behold (וְהִנֵּה), regarding our Neshamot [Souls] (נִשְׁמוֹת שֶׁלָּנוּ), we observe in the secret of sleep (אָנוּ רוֹאִים בְּסוֹד הַשֵּׁנָה), that both those of the males and those of the females ascend (שֶׁעוֹלִים שֶׁל הַזְּכָרִים וְשֶׁל הַנְּקֵבוֹת), and the reason is (וְהַטַּעַם), because since these Neshamot [Souls] are required as Mayin Nukvin [Female Waters] (כִּי כֵּיוָן שֶׁצָּרִיךְ מַיִן נוּקְבִין אֵלּוּ הַנְּשָׁמוֹת), for the sake of the renewal of the Neshamot [Souls] of both males and females (הוּא לְצוֹרֶךְ הִתְחַדְּשׁוּת הַנְּשָׁמוֹת שֶׁל הַזְּכָרִים וְשֶׁל הַנְּקֵבוֹת), therefore both males and females must ascend (לָכֵן צְרִיכִין לַעֲלוֹת בֵּין זְכָרִים בֵּין נְקֵבוֹת), for the Mayin Nukvin [Female Waters] of the males benefit the females (כִּי מַיִן נוּקְבִין שֶׁל הַזְּכָרִים מוֹעִילִים לְצוֹרֶךְ הַנְּקֵבוֹת), and the Mayin Nukvin [Female Waters] of the females benefit the males (וּמַיִן נוּקְבִין שֶׁל הַנְּקֵבוֹת מוֹעִילִים לְצוֹרֶךְ הַזְּכָרִים), for Mayin Nukvin [Female Waters] never ascend except for the sake of their cause (כִּי לְעוֹלָם אֵין מַיִן נוּקְבִין עוֹלִים אֶלָּא לְצוֹרֶךְ עִילָתוֹ). And likewise (וְכֵן), when Ze’ir Anpin and Nukvah require Mochin [Supernal Intellects] (כְּשֶׁצְּרִיכִים זו״ן מוֹחִין), then both of them ascend in the secret of Mayin Nukvin [Female Waters] (אָז יַעֲלוּ שְׁנֵיהֶם בְּסוֹד מַיִן נוּקְבִין), and Ze’ir Anpin raises Mayin Nukvin [Female Waters] for the sake of his Nukvah (וְז״א מַעֲלֶה מַיִן נוּקְבִין לְצוֹרֶךְ נוּקְבֵיהּ), and his Nukvah raises them for the sake of Ze’ir Anpin (וְנוּקְבֵיהּ מַעֲלָה לְצוֹרֶךְ ז״א), and then (וְאָז), since the Shefa [Flow] comes to both of them (כֵּיוָן שֶׁבָּא הַשֶּׁפַע לִשְׁנֵיהֶם), it necessarily follows (אִם כֵּן מֻכְרָח הוּא), that the female is secondary to the male (שֶׁתִּהְיֶה הַנְּקֵבָה טְפֵלָה לַזָּכָר). But (אַךְ), when the Mochin [Supernal Intellects] are needed only for the female (כְּשֶׁהַמּוֹחִין לְצוֹרֶךְ הַנְּקֵבָה לְבַד), then Ze’ir Anpin alone ascends in the secret of Mayin Nukvin [Female Waters] (אָז עוֹלֶה זְעֵיר לְבַדּוֹ בְּסוֹד מַיִן נוּקְבִין), for the sake of his Nukvah (לְצוֹרֶךְ נוּקְבֵיהּ), and then (וְאָז), she receives her Mochin [Supernal Intellects] by herself (הִיא נוֹטֶלֶת מוֹחִין שֶׁלָּהּ בְּעַצְמָהּ), not through him (שֶׁלֹּא עַל יָדוֹ), for his Mochin [Supernal Intellects] and hers do not come mingled together (כִּי אֵינָם בָּאִים מְעוֹרָבִים יַחַד מוֹחִין שֶׁלּוֹ וְשֶׁלָּהּ), so that he would take them first of all (כְּדֵי שֶׁיִּטְלֵם הוּא תְּחִלַּת הַכֹּל).

Behold (הִנֵּה), we have explained these two Derushim [Discourses] together in this chapter very well (בֵּאַרְנוּ שְׁנֵי דְרוּשִׁים אֵלּוּ יַחַד בְּפֶרֶק זֶה בְּאֵר הֵיטֵב), namely (דְּהַיְנוּ), the discourse of the nourishment of the Klipot from the illumination of the Gevurot before they enter into Ze’ir Anpin (דְּרוּשׁ יְנִיקַת הַקְּלִיפּוֹת מֵהֶאָרַת הַגְּבוּרוֹת קֹדֶם שֶׁיִּכָּנְסוּ בִּזְעֵיר), and the discourse of the establishment of the Hand and the Kli [Vessel] of Malkhut (וּדְרוּשׁ כּוֹנְנוֹת הַיָּד וְכְלִי שֶׁל מַלְכוּת). And make your ears like a funnel (וַעֲשֵׂה אָזְנֶיךָ כַּאֲפַרְכֶסֶת), to hear the words of the Living God (לִשְׁמוֹעַ דִּבְרֵי אֱלֹהִים חַיִּים), mysteries that Atik Yomaya [the Ancient of Days] concealed (רָזִין שֶׁכִּסָּה אוֹתָם עַתִּיק יוֹמַיָּיא), and remember and do not forget these principles (וּזְכוֹר וְאַל תִּשְׁכַּח הַכְּלָלִים הַלָּלוּ), for all of them are needed by you (כִּי כּוּלָּם צְרִיכִים לְךָ), then you shall rejoice in the God of Israel (אָז תָּגִיל בֵּאלֹהֵי יִשְׂרָאֵל), and in the Holy One of Israel you shall exult (וּבִקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל) (Isaiah 41:16), blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).