Chapter Eighty-Nine (פֶּרֶק שְׁמוֹנִים וְתִשְׁעָה)

Until now (עַד הֵנָּה), I have written for you brief principles (כָּתַבְתִּי לְךָ כְּלָלִים קְצָרִים), concerning the secret of the division of the Chasadim and the Gevurot (בְּסוֹד חִלּוּק הַחֲסָדִים וְהַגְּבוּרוֹת), now (עַתָּה), we shall explain the division at length (נְבָאֵר הַחֲלֻקָּה בַּאֲרִיכוּת), and even though this is not the way of authors (וְאַף עַל פִּי שֶׁאֵין כֵּן דֶּרֶךְ הַמְחַבְּרִים), to write first in a brief manner and afterward at length (לִכְתּוֹב קֹדֶם דֶּרֶךְ קְצָרָה וְאַחַר כָּךְ בַּאֲרִיכוּת), nevertheless (אֶלָּא), my desire is to bring necessary matters that are intermingled (שֶׁרְצוֹנִי לְהָבִיא עִנְיָנִים מֻכְרָחִים מְעוֹרְבָּבִים), in the division of the Chasadim and the Gevurot (בְּחִלּוּק הַחֲסָדִים וְהַגְּבוּרוֹת), “until the first is remembered, the second hastens to come” (עַד שֶׁהָרִאשׁוֹנָה פְּקוּדָה שְׁנִיָּה מְמַהֶרֶת לָבוֹא) (source uncertain). Therefore (לָכֵן), my desire was to bring first brief particulars (רְצוֹנִי הָיָה לְהָבִיא קֹדֶם פְּרָטִים קְצָרִים), fine sifted flour (סֹלֶת נְקִיָּה), in exceedingly concise form (בְּקִצּוּר מֻפְלָג), so that they may remain as a remembrance between your eyes (כְּדֵי שֶׁיִּהְיוּ לְזִכָּרוֹן בֵּין עֵינֶיךָ), and this I begin (וְזֶה הַחֵלִי), with the help of my God and my Redeemer (בְּעֶזְרַת אֵלִי וְגוֹאֲלִי).

I have already written (כְּבָר כָּתַבְתִּי), that Ze’ir Anpin includes five Chasadim and five Gevurot within the Da’at (שֶׁז״א כּוֹלֵל ה' חֲסָדִים וְה' גְּבוּרוֹת בַּדַּעַת), and this is the secret of “and through Da’at the chambers are filled” (וְזֶהוּ סוֹד וּבְדַעַת חֲדָרִים יִמָּלְאוּ) (Proverbs 24:4), because the Da’at distributes the five Chasadim (מִפְּנֵי שֶׁדַּעַת מְחַלֵּק הַה' חֲסָדִים), to Chesed, Gevurah, Tiferet, Netzach, and Hod of Ze’ir Anpin (לְחֶסֶד וּגְבוּרָה ת״ת נֵצַח הוֹד שֶׁבְּזְעֵיר), and the five Gevurot are held in deposit within his Yesod (וְה' גְּבוּרוֹת הֵם בְּפִקָּדוֹן בִּיסוֹד שֶׁלּוֹ), and this is the secret of “and the food shall be for a store in the land” (וְזֶהוּ וְהָיָה הָאֹכֶל לְפִקָּדוֹן לָאָרֶץ) (Genesis 41:36), meaning (פֵּירוּשׁ), to enlarge his Nukvah (לְגַדֵּל לְנוּקְבֵיהּ).

And we shall explain it (וּנְבָאֲרֵהוּ), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ), how Imma gives these five Chasadim to Ze’ir Anpin in the Mochin, the arms, and the thighs (אֵיךְ אִמָּא נוֹתֶנֶת לִזְעֵיר בְּמוֹחִין וּדְרוֹעִין וִירֵכִין ה' חֲסָדִים הַלָּלוּ), and at first (וּמִתְּחִלָּה), she gives them to the Da’at of Ze’ir Anpin (נוֹתֶנֶת אוֹתָם לְדַעַת זְעֵיר), for it is the distributor (כִּי הוּא הַמְחַלֵּק), thus (נִמְצָא), the Da’at of Ze’ir Anpin includes five Chasadim and five Gevurot (שֶׁדַּעַת זְעֵיר כּוֹלֵל ה' חֲסָדִים וְה' גְּבוּרוֹת), and this is the secret of “and through Da’at the chambers are filled” (וְזֶהוּ וּבְדַעַת חֲדָרִים יִמָּלְאוּ) (Proverbs 24:4), because the Da’at distributes the five Chasadim (מִפְּנֵי שֶׁדַּעַת מְחַלֵּק הַחֲמֵשָׁה חֲסָדִים), to Chesed, Gevurah, Tiferet, Netzach, and Hod (לְחֶסֶד וְלִגְבוּרָה וְלַת״ת וְלַנֵּצַח וְלַהוֹד), of Ze’ir Anpin (דְּזְעֵיר), to enlarge them (לְגַדְּלָם), and to give them vitality (וְלָתֵת לָהֶם חַיּוּת), and the five Gevurot are held in deposit within the Yesod of Ze’ir Anpin (וַחֲמֵשׁ הַגְּבוּרוֹת הֵם בְּפִקָּדוֹן בִּיסוֹד זְעֵיר). And this is the secret of “and the food shall be for a store in the land” (וְזֶהוּ וְהָיָה הָאֹכֶל לְפִקָּדוֹן לָאָרֶץ) (Genesis 41:36), in order to enlarge his Nukvah (כְּדֵי לְגַדֵּל לְנוּקְבֵיהּ), whose initial existence from a tail into a Partzuf [Configuration] (שֶׁתְּחִלָּתָהּ הֲוָיוּתָהּ מִזָּנָב לְפַרְצוּף), is from the remnants of the Chasadim (הוּא מִשִּׁיְרֵי הַחֲסָדִים), and her growth is from the Gevurot (וְגִידּוּלָהּ מִן הַגְּבוּרוֹת), as we shall explain (כַּאֲשֶׁר נְבָאֵר), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ). And the division of the Chasadim in Ze’ir Anpin is in this manner (וְחִלּוּק הַחֲסָדִים בִּזְעֵיר הוּא בְּזֶה הָאוֹפֶן): one complete Chesed to the Gedulah of Ze’ir Anpin (חֶסֶד אֶחָד שָׁלֵם לִגְדוּלָה שֶׁל זְעֵיר), and one complete Chesed to the Gevurah of Ze’ir Anpin (וְחֶסֶד אֶחָד שָׁלֵם לִגְבוּרָה שֶׁל זְעֵיר), and one complete Chesed to the Tiferet of Ze’ir Anpin (וְחֶסֶד אֶחָד שָׁלֵם לְת״ת שֶׁל זְעֵיר). However (אֶלָּא), you must know (שֶׁצָּרִיךְ אַתָּה לָדַעַת), that the two Chasadim which entered the arms (כִּי הַשְּׁנֵי חֲסָדִים שֶׁנִּכְנְסוּ בַּזְּרוֹעוֹת), entered entirely concealed (נִכְנְסוּ מְכֻסִּים כּוּלָּם), for they are from the drop of Abba (כִּי הֵם מִטִּפַּת אַבָּא), and are concealed within the Yesod of Imma (וּמְכֻסִּים בִּיסוֹד אִמָּא), and with this concealment (וְעִם זֶה הַכִּסּוּי), they enter into the Da’at of Ze’ir Anpin (נִכְנָסִים בְּדַעַת זְעֵיר). And this Chesed that descended to the Tiferet (וְזֶה הַחֶסֶד שֶׁיָּרַד לְת״ת), only one third of it was concealed (לֹא הָיָה כִּי אִם הַשְּׁלִישׁ בִּלְבַד), concealed within the upper third of the Tiferet of Ze’ir Anpin (מְכֻסֶּה בִּשְׁלִישׁ ת״ת זְעֵיר), while the other two thirds are revealed (וְהַשְּׁנֵי שְׁלִישִׁים מְגֻלִּים). And the reason is (וְהַטַּעַם), because the Yesod of Imma that enters into the Da’at of Ze’ir Anpin is short (לִהְיוֹת יְסוֹד אִמָּא הַנִּכְנָס בְּדַעַת זְעֵיר קָצָר), and it ends at this concealed third of Tiferet (וְנִשְׁלָם בְּזֶה הַשְּׁלִישׁ הַמְכֻסֶּה שֶׁל ת״ת), and therefore (וְלָכֵן), the other two thirds of the Chesed (הַשְּׁנֵי שְׁלִישִׁים שֶׁל הַחֶסֶד), emerge revealed (יוֹצְאִים מְגֻלִּים), into the two thirds of Tiferet (לִשְׁנֵי שְׁלִישִׁים שֶׁל ת״ת). And the Chasadim of Netzach and Hod are also revealed (וְהַחֲסָדִים גַּם כֵּן שֶׁל נֵצַח וְהוֹד הֵם מְגֻלִּים), because all the Chasadim emerge from the Yesod of Imma (מִפְּנֵי שֶׁכָּל הַחֲסָדִים יוֹצְאִים מִיְסוֹד אִמָּא), and the channel of the Yesod of Imma (וְצִנּוֹר יְסוֹד אִמָּא), because it is short, being that of a woman (לִהְיוֹתוֹ קָצָר שֶׁהוּא שֶׁל אִשָּׁה), “and from my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26), ends at the third of Tiferet (נִשְׁלָם בִּשְׁלִישׁ ת״ת), and even to there it would not have reached (וַאֲפִלּוּ עַד שָׁם לֹא הָיָה מַגִּיעַ), had she not inclined and lowered herself (לוּלֵא שֶׁהִרְכִּינָה וְהִפְשִׁילָה עַצְמָהּ), and through this she reached that point (וּבָזֶה הִגִּיעַ עַד שָׁם).

It follows (נִמְצָא), that there are two thirds of a Chesed (שֶׁיֵּשׁ שְׁנֵי שְׁלִישִׁים שֶׁל חֶסֶד), which entered the Tiferet in a revealed state (שֶׁנִּכְנְסוּ בְּת״ת מְגֻלִּים), and also the two Chasadim of Netzach and Hod are revealed (וְגַם הַשְּׁנֵי חֲסָדִים שֶׁל נֵצַח וְהוֹד מְגֻלִּים), thus (נִמְצָא), there are two thirds of a Chesed and two Chasadim revealed (שֶׁיֵּשׁ שְׁנֵי שְׁלִישִׁים חֶסֶד וּשְׁנֵי חֲסָדִים מְגֻלִּים), in the secret of Ohr Chitzon [Outer Light] (בְּסוֹד אוֹר חִיצוֹן), and two Chasadim and one third concealed (וּשְׁנֵי חֲסָדִים וּשְׁלִישׁ מְכֻסִּים), in the secret of Ohr Penimi [Inner Light] (בְּסוֹד אוֹר פְּנִימִי).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the arms required for each one (כִּי הַזְּרוֹעוֹת הֻצְרְכוּ לְכָל אֶחָד), a complete measure of Chesed (מִדָּה [שֶׁל] חֶסֶד שָׁלֵם), because they entered in a concealed state (לִהְיוֹת כִּי נִכְנְסוּ מְכֻסִּים), but in the Tiferet (אֲבָל בְּת״ת), since the two thirds that entered it entered in a revealed state (לִהְיוֹת שֶׁשְּׁנֵי שְׁלִישִׁים הַנִּכְנָסִים בּוֹ נִכְנְסוּ מְגֻלִּים), one third alone of the Chesed is sufficient for those two thirds within it (מַסְפִּיק לְאֵלּוּ הַשְּׁנֵי שְׁלִישִׁים שֶׁבּוֹ שְׁלִישׁ אֶחָד לְבַד מֵהַחֶסֶד). For you must know this principle (מִפְּנֵי שֶׁצָּרִיךְ אַתָּה לָדַעַת זֶה הַכְּלָל), that one revealed third of a Chesed (שֶׁשְּׁלִישׁ חֶסֶד אֶחָד מְגֻלֶּה), is sufficient for two thirds of the Middah (מַסְפִּיק לִשְׁנֵי שְׁלִישֵׁי הַמִּדָּה), thus according to this (נִמְצָא לְפִי זֶה), regarding the Chesed entering the Tiferet of Ze’ir Anpin (שֶׁהַחֶסֶד הַנִּכְנָס בְּת״ת זְעֵיר), one third of the Chesed remained concealed (שְׁלִישׁ אֶחָד מֵהַחֶסֶד נִשְׁאַר מְכֻסֶּה), together with the third of the Tiferet (עִם הַשְּׁלִישׁ שֶׁל ת״ת), and of the two thirds that remained revealed (וּשְׁנֵי שְׁלִישִׁים שֶׁנִּשְׁאֲרוּ מְגֻלִּים), one third was taken by the two thirds of the Tiferet for themselves (שְׁלִישׁ הָאֶחָד לָקְחוּ הַשְּׁנֵי שְׁלִישִׁים שֶׁל ת״ת לְעַצְמָם), and the other (וְהָאֶחָד), through the power of the great light (מִכֹּחַ הָאוֹר הַגָּדוֹל), protruded outward to its backside (בָּלַט לַאֲחוֹרָיו), and from it was made the head of his Nukvah (וְנַעֲשָׂה מִמֶּנּוּ רֹאשׁ נוּקְבֵיהּ), who until now had been in the secret of a tail (שֶׁעַד עַתָּה הָיְתָה בְּסוֹד זָנָב). And this is the statement of Rashbi (וְזֶהוּ מַאֲמַר הָרַשְׁבִּ״י): “It begins from his chest, between the two arms” (שָׁארֵי מֵחֲדוֹי מִבֵּין תְּרֵין דְּרוֹעִין) (Zohar, Bamidbar 141b), as we shall explain in its place (כַּאֲשֶׁר נְבָאֵר בִּמְקוֹמוֹ), and therefore (וְלָזֶה), the Mezuzah (הַמְּזוּזָה), whose value is the Name Adonai (שֶׁעוֹלָה בְּשֵׁם אדנ״י), must be placed in the upper third (שֶׁצָּרִיךְ לָשִׂים אוֹתָהּ בַּשְּׁלִישׁ הָעֶלְיוֹן), just as Malkhut emerges from the upper third (כְּמוֹ שֶׁהַמַּלְכוּת יוֹצֵאת מֵהַשְּׁלִישׁ הָעֶלְיוֹן). And this is the meaning of (וְזֶהוּ), “and Shaddai shall be in your storehouses” (וְהָיָה שַׁדַּי בִּצְרֶיךָ) (Job 22:25), for there is an attachment there for Tzari [the Adversary] (שֶׁיֵּשׁ שָׁם אֲחִיזָה לְצָרִי), therefore she emerged to the backside (לָכֵן יָצְאָה לַאֲחוֹר), to protect against the Klipah (לְהָגֵן עַל [מִפְּנֵי] הַקְּלִיפָּה), as we shall explain with the help of Kudsha Berikh Hu and Shekhinteh (כַּאֲשֶׁר נְבָאֵר בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ), and from the two revealed Chasadim (וּמֵהַשְּׁנֵי חֲסָדִים מְגֻלִּים), that are in the Netzach and Hod of Ze’ir Anpin (שֶׁבְּנֵצַח וְהוֹד זְעֵיר), Mochin [Supernal Intellects] were made for his Nukvah (נַעֲשׂוּ מוֹחִין לְנוּקְבֵיהּ), as you shall know with the help of Kudsha Berikh Hu and Shekhinteh (כַּאֲשֶׁר תֵּדַע בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ).