Chapter Eighty-One (פֶּרֶק שְׁמוֹנִים וְאֶחָד)

It is fitting to know and investigate (רָאוּי לָדַעַת וְלַחְקֹר), the Achorayim [Backsides] of Netzach, Hod, Yesod of Ze’ir Anpin (אֲחוֹרַיִים שֶׁל נה״י דְּזְעֵיר), which we said Rachel is built from (שֶׁאָמַרְנוּ שֶׁמֵּהֶם נִבְנָה רָחֵל), what are these Names called Achorayim [Backsides] (מָה הֵן אֵלּוּ הַשֵּׁמוֹת הַנִּקְרָאִים אֲחוֹרַיִים), for above there is nothing except letters of light (כִּי לְמַעְלָה אֵין שׁוּם דָּבָר אֶלָּא אוֹתִיּוֹת שֶׁל אוֹר), which are living and enduring forever and ever (שֶׁהֵם חַיִּים וְקַיָּימִין לְעַד וּלְעוֹלְמֵי עוֹלָמִים), and bestow life upon those who receive from them (וּמַשְׁפִּיעִים חַיִּים לַמְקַבְּלִים מֵהֶם). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that since Ze’ir Anpin is built from the Names of illumination of Ehyeh of Imma (לִהְיוֹת שֶׁזְּעֵיר נִבְנָה מִשֵּׁמוֹת הֶאָרָה דְּאֶהְיֶ״ה דְּאִמָּא), therefore the Achorayim [Backsides] of the Netzach of Ze’ir Anpin (לָכֵן הָאֲחוֹרַיִים שֶׁל נֵצַח דְּזְעֵיר), are the Achor [Back] of the Name 161 (הוּא אֲחוֹר שֶׁל קס״א), for the Name 161 itself is in the Panim [Front] of Chesed (כִּי שֵׁם קס״א עַצְמוֹ הוּא בַּפָּנִים שֶׁל חֶסֶד), and it is as follows (וְהוּא כָּזֶה): Aleph Heh Yud Heh (אל״ף ה״י יו״ד ה״י), and the Achorayim [Backsides] are as follows (וְהָאֲחוֹרַיִים הוּא כָּזֶה): Aleph (אל״ף), Aleph Heh (אל״ף ה״י), Aleph Heh Yud (אל״ף ה״י יו״ד), Aleph Heh Yud Heh (אל״ף ה״י יו״ד ה״י). And the Achorayim [Backsides] of the Hod of Ze’ir Anpin (וְהָאֲחוֹרַיִים שֶׁל הוֹד דְּזְעֵיר), are the Achorayim [Backsides] of the Name 151 (הוּא אֲחוֹרַיִים שֶׁל שֵׁם קנ״א), for the Name 151 itself is in the Panim [Front] of Hod (כִּי שֵׁם קנ״א עַצְמוֹ הוּא בַּפָּנִים שֶׁל הוֹד), and it is (וְהוּא): Aleph Heh Heh Yud Heh Heh (אל״ף ה״ה יו״ד ה״ה), and its Achorayim [Backsides] are (וְהָאֲחוֹרַיִים שֶׁלּוֹ הוּא): Aleph (אל״ף), Aleph Heh Heh (אל״ף ה״ה), Aleph Heh Heh Yud (אל״ף ה״ה יו״ד), Aleph Heh Heh Yud Heh Heh (אל״ף ה״ה יו״ד ה״ה). And the Achorayim [Backsides] of Yesod (וַאֲחוֹרַיִים שֶׁל יְסוֹד), are the Name 166 (הוּא שֵׁם קס״ו), which is the Achor [Back] of the squared Name S"G (שֶׁהוּא אֲחוֹר שֶׁל שֵׁם ס״ג מְרֻבָּע), for the Name S"G is in its Panim [Front] as follows (כִּי שֵׁם ס״ג הוּא בַּפָּנִים שֶׁלּוֹ כָּזֶה): Yud Heh Vav Heh (יו״ד ה״י וא״ו ה״י), and the Achor of the squared S"G is as follows (וַאֲחוֹר דְּס״ג הַמְרֻבָּע הוּא זֶה): Yud (יו״ד), Yud Heh (יו״ד ה״י), Yud Heh Vav (יו״ד ה״י וא״ו), Yud Heh Vav Heh (יו״ד ה״י וא״ו ה״י).

And from here you will understand (וּמִכָּאן תָּבִין), the secret of the Panim [Front] of each and every Partzuf [Configuration] (סוֹד פָּנִים שֶׁל כָּל פַּרְצוּף וּפַרְצוּף), and its Achorayim [Backsides] (וַאֲחוֹרַיִים שֶׁלּוֹ), in the manner that I have written to you (כְּדֶרֶךְ שֶׁכָּתַבְתִּי לְךָ), and understand it according to its structure (וְתָבִינוּ עַל מַתְכֻּנְתוֹ), and the other Milu’im [Fillings] (וְהַמִּלּוּאִים הָאֲחֵרִים), I will write in a separate chapter and gate (אֶכְתֹּב בְּפֶרֶק וְשַׁעַר בִּפְנֵי עַצְמוֹ), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ). Namely (דְּהַיְנוּ), the Milu’im [Fillings] of Havayah and Ehyeh, Elohim, and all the Names (מִלּוּאֵי הֲוָיָ״ה וְאֶהְיֶ״ה אֱלֹהִים וְכָל הַשֵּׁמוֹת), where their source and place are found (הֵיכָן מוֹצָאָם וּמְקוֹמָם), and this is the intention of the statement in the Zohar Chadash, Midrash HaNe’elam, Parashat Lech Lecha, daf 50a, at its end (וְזֶהוּ כַּוָּנַת הַמַּאֲמָר בַּזֹּהַר חָדָשׁ מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת לֶךְ לְךָ דַּף נ' ע״א בְּסוֹפוֹ), [Midrash HaNe’elam, Parashat Acharei, discourse of the three Shabbat meals] ([מִדְרַשׁ הַנֶּעְלָם פָּרָשַׁת אַחֲרֵי מַאֲמָר ג' סְעוּדוֹת שַׁבָּת]).

Another explanation (דָּבָר אַחֵר), Israel is compared to a dove (יִשְׂרָאֵל נִמְשְׁלוּ לְיוֹנָה), and the wings are the Mitzvot [Commandments] (וְהַכְּנָפַיִם לְמִצְוֹת), when they are complete in Mitzvot [Commandments] (בְּשָׁעָה שֶׁהֵם שְׁלֵמִים בְּמִצְוֹת), there is no one in the entire world who can prevail against them (לֹא יֵשׁ בְּכָל הָעוֹלָם מִי שֶׁיָּכוֹל לָהֶם), as it is written in Parashat Bil’am (כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת בִּלְעָם), “How shall I curse whom El has not cursed? How shall I denounce whom Havayah has not denounced?” (מָה אֶקֹּב לֹא קַבֹּה אֵל, מָה אֶזְעֹם לֹא זָעַם יְהוָ״ה) (Numbers 23:8). And afterward (וְאַחַר כָּךְ), they went astray after their gods (זָנוּ אַחֲרֵי אֱלֹהֵיהֶם), “and the anger of Hashem was kindled against them” (וַיִּחַר אַף י״י בָּם) (Numbers 25:3).

And the explanation is (וּפֵירוּשׁ), when the will of the Holy One, blessed be He, is to execute judgment upon the wicked (כֵּיוָן שֶׁרְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת דִּין בָּרְשָׁעִים), all the Sefirot agree with that judgment (מַסְכִּימִים כָּל הַסְּפִירוֹת בַּדִּין הַהוּא), namely (דְּהַיְנוּ), that He gives strengthening to the Gevurah within Chesed (שֶׁנּוֹתֵן תִּגְבּוֹרֶת לִגְבוּרָה שֶׁבַּחֶסֶד), and thus all the Gevurot agree (נִמְצָא כָּל הַגְּבוּרוֹת מַסְכִּימִין), concerning the influence that it receives (אוֹדוֹת הַשֶּׁפַע שֶׁמְּקַבֶּלֶת), and kind finds its own kind and is aroused (וּמָצָא מִין אֶת מִינוֹ וְנֵעוֹר). And likewise (וְכֵן), the Mochin [Supernal Intellects] of Binah emerge before the Mochin [Supernal Intellects] of Chokhmah in Ze’ir Anpin (יוֹצֵא מוֹחַ בִּינָה קוֹדֶם לְמוֹחַ חָכְמָה בְּז״א), on the day of judgment of Rosh HaShanah, as is known (בְּיוֹם הַדִּין שֶׁל רֹאשׁ הַשָּׁנָה כַּנּוֹדָע), and this is the arousal of the talebearer who informs against the servant before his Master (וְזֶהוּ הִתְעוֹרְרוּת הָרָכִיל הַמַּלְשִׁין עַבְדָּא בְּמָארֵיהּ), and likewise the Sefirah of Chesed rules on Pesach in this manner (וְכֵן סְפִירַת חֶסֶד מוֹשֶׁלֶת בְּפֶסַח עַל זֶה הַדֶּרֶךְ). And this is the secret of “Hashem has not denounced” (וְזֶהוּ סוֹד לֹא זָעַם י״י) (Numbers 23:8), which is Rachamim (שֶׁהִיא רַחֲמִים), with all this (עִם כָּל זֹאת), some of the letters hint to the Din within Rachamim (מִקְצָת אוֹתִיּוֹת רוֹמְזוֹת לְדִין שֶׁבְּרַחֲמִים), for Rachamim is included of Chesed and Din, as is known (כִּי רַחֲמִים כָּלוּל מֵחֶסֶד וְדִין כַּנּוֹדָע), and since the Sefirah of Gevurah within the Chesed of Havayah does not agree and receive strengthening (וְכֵיוָן שֶׁסְפִירַת גְּבוּרָה שֶׁבַּחֶסֶד שֶׁל הֲוָיָ״ה אֵינָהּ מַסְכֶּמֶת וּמְקַבֶּלֶת תִּגְבּוֹרֶת), not only does it not allow the Din to act in the world (לֹא זוֹ שֶׁלֹּא מַנִּיחָה הַדִּין לִפְעוֹל בָּעוֹלָם), and the flow of the power of the Dinim does not descend below (וְלֹא יָרַד שֶׁפַע כֹּחַ הַדִּינִים לְמַטָּה), but on the contrary (אֶלָּא אַדְרַבָּה), the Chesed goes out against it in its place (הַחֶסֶד יוֹצֵא כְּנֶגְדּוֹ בִּמְקוֹמוֹ), and weakens it and cools it (וּמַחֲלִישׁוֹ וּמְקָרְרוֹ), until all the fires are cooled and erased (עַד שֶׁכָּל הָאִשּׁוֹת מְקָרְרִים וְנִמְחָקִים), and the same law applies in reverse (וְהוּא הַדִּין לְהֵיפֶךְ). And this is his saying (וְזֶהוּ אוֹמְרוֹ): “and the anger of Havayah was kindled against them” (וַיִּחַר אַף יְהוָ״ה בָּם) (Numbers 25:3), and all the more so (וּמִכָּל שֶׁכֵּן), that they strayed after their gods (שֶׁזָּנוּ אַחֲרֵי אֱלֹהֵיהֶם), that they gave strengthening to the Achorayim [Backsides] of the holy Elohim (שֶׁנָּתְנוּ תִּגְבּוֹרוֹת לַאֲחוֹרִים שֶׁל אֱלֹהִים קְדוֹשִׁים), which are called the Elohim of Israel (שֶׁנִּקְרָאִים אֱלֹהֵיהֶם שֶׁל יִשְׂרָאֵל), to exclude other gods (לְאַפּוֹקֵי אֱלֹהִים אֲחֵרִים), and the word “after” is precise (וּמִלַּת אַחֲרֵי דַּיְקָא), namely (הַיְנוּ), that through their evil deeds they were giving strengthening to these holy Elohim (שֶׁהָיוּ נוֹתְנִים תִּגְבּוֹרוֹת בְּמַעֲשֵׂיהֶם הָרָעִים לְאֵלּוּ אֱלֹהִים קְדוֹשִׁים), namely these Achorayim [Backsides] (דְּהַיְנוּ אֵלּוּ הָאֲחוֹרַיִים), they would draw upon themselves (הָיוּ מַמְשִׁיכִים עֲלֵיהֶם), what had previously guided them (מַה שֶׁהָיְתָה מִקֹּדֶם מַנְהִיגָם), [namely] the Panim [Front] ([הַיְינוּ] הַפָּנִים), of these Names (שֶׁל הַשֵּׁמוֹת הַלָּלוּ).

And we will return to this statement (וְנַחֲזוֹר לְהַמַּאֲמָר הַזֶּה), and this is its language (וְז״ל): and concerning this (וְעַל דָּא), “And you shall not stray after your hearts and after your eyes, after which you go astray” (וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זוֹנִים אַחֲרֵיהֶם) (Numbers 15:39), and what is “after your hearts and after your eyes” (וּמַהוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם), this is “only evil all the day” (זֶהוּ רַק רַע כָּל הַיּוֹם) (Genesis 6:5), one who understands will understand (הַמֵּבִין יָבִין). And the Achorayim [Backsides] are called evil in relation to the Panim [Front], as is known (וְהָאֲחוֹרַיִים נִקְרָא רַע בְּעֵרֶךְ הַפָּנִים כַּנּוֹדָע), and from this the fifth day was damaged (וּמִזֶּה נִתְקַלְקֵל יוֹם חֲמִשִׁי), which is Hod (שֶׁהוּא הוֹד), which has not yet been sweetened until the future (שֶׁהוּא לֹא נִמְתַּק עֲדַיִן עַד לֶעָתִיד), and this is the thigh that Samael, the minister of Esav, damaged (וְזֶה הַשּׁוֹק שֶׁקִּלְקֵל ס״מ שַׂרוֹ שֶׁל עֵשָׂו), in his wrestling with Yaakov (בְּהֵאָבְקוֹ עִם יַעֲקֹב), and he could not prevail against him (וְלֹא יָכוֹל לוֹ), to give his forces and Klipot a hold above (לָתֵת לְכֹחוֹתָיו וּקְלִיפּוֹתָיו לְמַעְלָה אֲחִיזָה), and he drove him away through his wisdom from all the holds of the other Sefirot (וְגֵרֵשׁ אוֹתוֹ בְּחָכְמָתוֹ מִכָּל הָאֲחִיזוֹת שֶׁל שְׁאָר הַסְּפִירוֹת). And the contamination of Esav (וְזוֹהֲמַת עֵשָׂו), which is the contamination of the serpent that came upon Chavah (שֶׁהוּא זוֹהֲמַת הַנָּחָשׁ שֶׁבָּאָה עַל חַוָּה) (Shabbat 146a), and cast contamination into her (וְהִטִּיל בָּהּ זוֹהֲמָא), caused him to have a hold in this Hod (הִיא גָּרְמָה לִהְיוֹת לוֹ אֲחִיזָה בְּהוֹד הַזֶּה), and once Hod was damaged (וְכֵיוָן שֶׁהוֹד נִתְקַלְקֵל), a portion of the Middah of Netzach was also damaged (נִתְקַלְקֵל גַּם כֵּן קְצָת מִדַּת נֵצַח). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “And also the Netzach of Israel will not lie” (וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר) (I Samuel 15:29), not entirely (כּוּלּוֹ), for the thighs act together (כִּי הַשּׁוֹקַיִם פּוֹעֲלִים יַחַד), to bestow prophecy in the world (לְהַשְׁפִּיעַ נְבוּאָה בָּעוֹלָם), and to gather the dispersed (וּלְקַבֵּץ נִדָּחִים), and if one does not perform its function (וְאִם זֶה אֵינוֹ פּוֹעֵל פְּעוּלָּתוֹ), then Hod also accomplishes nothing (גַּם הוֹד אֵינוֹ פּוֹעֵל מְאוּמָה), like a human being (כְּמוֹ הַבֶּן אָדָם), who cannot walk on one leg (שֶׁאֵינוֹ יָכוֹל לֵילֵךְ עַל רֶגֶל אֶחָד), but only on both his legs (אֶלָּא בִּשְׁנֵי רַגְלָיו), which perform one action together (הַפּוֹעֲלִים יַחַד פְּעוּלָּה אַחַת), and likewise above with the thighs (וְכֵן לְמַעְלָה אֵצֶל הַשּׁוֹקַיִם). And therefore the Gid HaNasheh [Sciatic Nerve] was forbidden in both thighs for this reason (וְלָכֵן נֶאֶסְרָה גִּיד הַנָּשֶׁה בִּשְׁנֵי שׁוֹקַיִם מִטַּעַם זֶה), and understand this (וְהָבֵן). And even today (וְעוֹד הַיּוֹם), he seeks “the knees of the Rabbis from them” (מְבַקֵּשׁ בִּרְכֵי דְשָׁלְהֵי רַבָּנָן מִינַיְיהוּ) (Berakhot 6a), and this contamination (וְהַזוֹהֲמָא הַזֹּאת), which is the dust clinging to the feet of these thighs of Beri’ah (שֶׁהִיא הֶעָפָר הַנִּדְבֶּקֶת בְּרַגְלֵי הַשּׁוֹקַיִם הָאֵלֶּה דִּבְרִיאָה), will remain until the verse is fulfilled (עַד שֶׁיְקֻיָּם פָּסוּק), “And it shall be on that day, His feet shall stand upon the Mount of Olives” (וְהָיָה בַּיּוֹם הַהוּא יַעַמְדוּ רַגְלָיו עַל הַר הַזֵּיתִים) (Zechariah 14:4), which is in Atika [the Ancient One] (שֶׁבְּעַתִּיקָא).

The Shefa [Flow] is called wine (הַשֶּׁפַע נִקְרָא יַיִן), namely the Gevurot (דְּהַיְנוּ הַגְּבוּרוֹת), as Rashbi, peace be upon him, said (כְּמוֹ שֶׁאָמַר הָרַשְׁבִּ״י ע״ה), concerning the Mocha of Atika [Brain of the Ancient One] (בְּמוֹחָא דְּעַתִּיקָא), “like good wine that rests upon its dregs” (כְּחַמְרָא טָב דְּיָתִיב עַל דוּרְדְּיָיהּ') (Zohar, Bamidbar 128b), and that which he said, “its dregs” (וּמַה שֶׁאָמַר דוּרְדְּיָיהּ), these are the Gevurot that are within it (הֵם הַגְּבוּרוֹת שֶׁהֵם בּוֹ), except that they are not visible there (אֶלָּא שֶׁאֵינָם נִרְאִים שָׁם), because its Netzach and Hod strike the Gevurot and grind them (מִפְּנֵי שֶׁנֵּצַח וְהוֹד שֶׁלּוֹ הֵם בּוֹטְשִׁין הַגְּבוּרוֹת וְטוֹחֲנִין אוֹתָם). And when the illumination comes from Adam Kadma’ah (וּכְשֶׁבָּאָה הַהֶאָרָה מֵאָדָם קַדְמָאָה), and adds light in Atika [the Ancient One] (וּמוֹסִיף אוֹר בְּעַתִּיקָא), then the Netzach and Hod of Atika [the Ancient One] (אָז הַנֵּצַח הוֹד שֶׁל עַתִּיקָא), increase from the light (מִתְרַבִּים מִן הָאוֹר), and they need to bestow the light upon Abba and Imma (וְהֵם צְרִיכִים לְהַשְׁפִּיעַ הָאוֹר לְאַבָּא וּלְאִמָּא), and also to Ze’ir Anpin and Nukvah (וְגַם בִּזְעֵיר וְנוּקְבֵיהּ). And in order that this Shefa [Flow] not emerge mixed together with the dregs, which are the Dinim [Judgments] (וּכְדֵי שֶׁאוֹתוֹ הַשֶּׁפַע לֹא יֵצֵא מְעוֹרָב עִם הַשְּׁמָרִים שֶׁהֵם הַדִּינִים), together with the Chasadim (עִם הַחֲסָדִים), then they grind those “dregs” that we mentioned (אָז טוֹחֲנִין אוֹתָן הַ'דוּרְדְּיָיהּ' שֶׁאָמַרְנוּ), and the dregs of wine are removed from there (וְנֶעְתָּק מִשָּׁם דוּרְדְּיָיהּ דְּיַיִן), and oil is produced from it (וְנַעֲשֶׂה בֵּיהּ זֵיתָא), and the wine is transferred into Abba (וְהַיַּיִן נֶעְתָּק בְּאַבָּא), and changes its name (וּמַחֲלִיף שְׁמוֹ), and is called “good oil” (וְנִקְרָא שֶׁמֶן טוֹב). And this is the secret of the verse (וְזֶהוּ סוֹד הַכָּתוּב), “And His feet shall stand on that day upon the Mount of Olives” (וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים) (Zechariah 14:4), of Abba through Imma (שֶׁל אַבָּא עַל יְדֵי אִמָּא), Ze’ir Anpin who will ascend there (זְעֵיר שֶׁיַּעֲלֶה שָׁם), for it is known (כִּי יָדוּעַ), that the Kelim [Vessels] of Imma always have the Kelim [Vessels] of Abba within them (שֶׁכְּלֵי אִמָּא תָּמִיד כְּלֵי אַבָּא בְּתוֹכָם), and they act together (וּפוֹעֲלִים יַחַד). And through the ascent (וְעַל יְדֵי הָעֲלִיָּה), Ze’ir Anpin will be sweetened (יִהְיֶה נִמְתַּק זְעֵיר), namely his feet (דְּהַיְנוּ רַגְלָיו), which are his Netzach and Hod (שֶׁהוּא נֵצַח וְהוֹד שֶׁלּוֹ), and then all the Gevurot will come to His distant ones (וְאָז כָּל הַגְּבוּרוֹת יָבֹאוּ לִרְחוֹקָיו יִתְבָּרַךְ), to execute vengeance upon the nations (לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם), and then He will go forth (וְאָז יֵצֵא), “like a mighty warrior, as when He fights on the day of battle” (כְּגִבּוֹר כְּהִלָּחֲמוֹ בְּיוֹם קְרָב) (Zechariah 14:3). Or the intention of the statement that says (אוֹ כַּוָּנַת הַמַּאֲמָר שֶׁאוֹמֵר): “Bad, bad, says the buyer” (רַע רַע יֹאמַר הַקּוֹנֶה) (Proverbs 20:14), (all the day) ((כָּל הַיּוֹם)), is the secret of Ra [Bad] (הוּא סוֹד רַע), which is a notarikon of Rosh Ekev [Head-Heel] (שֶׁהוּא נוֹטָרִיקוֹן ר׳אשׁ ע׳קב), to indicate (לְהוֹרוֹת), that through our sins (שֶׁבַּחֲטָאֵינוּ), the head of the Klipot (רֹאשׁ הַקְּלִיפּוֹת), rules over the heel of holiness, as is known (שׁוֹלֵט בְּעָקֵב הַקְּדֻשָּׁה כַּנּוֹדָע), which are in the secret of the sin of Er, the firstborn of Yehudah (שֶׁהֵם בְּסוֹד חֵטְא עֵר בְּכוֹר יְהוּדָה), “evil in the eyes of Hashem” (רַע בְּעֵינֵי י״י) (Genesis 38:7). And according to these two paths (וְעַל אֵלּוּ הַשְּׁנֵי דְרָכִים), he explains the verse that the statement brings (יְפָרֵשׁ הַפָּסוּק שֶׁמֵּבִיא הַמַּאֲמָר), and concerning this (וְעַל דָּא), “Bad, bad, says the buyer” (רַע רַע יֹאמַר הַקּוֹנֶה) (Proverbs 20:14), two times Ra [Bad] (ב' פְּעָמִים רַע), one corresponding to the inner Chesed that was damaged through the agreement of its Gevurah (אֶחָד כְּנֶגֶד חֶסֶד הַפְּנִימִי שֶׁנִּתְקַלְקֵל בְּהַסְכָּמַת הַגְּבוּרָה שֶׁלּוֹ), and all the more so the Achorayim [Backsides] (וּמִכָּל שֶׁכֵּן הָאֲחוֹרַיִים). And the buyer is the Holy One, blessed be He (וְהַקּוֹנֶה הוּא הַקָּדוֹשׁ בָּרוּךְ הוּא), in the secret of “and Possessor of all” (בְּסוֹד וְקוֹנֵה הַכֹּל), and through this they caused the thirty-two Elohim to be damaged (וְגָרְמוּ בָזֶה שֶׁנִּתְקַלְקְלוּ הַל״ב אֱלֹהִים), which are the secret of the thirty-two of holiness (שֶׁהוּא סוֹד הַל״ב שֶׁל הַקְּדֻשָּׁה), in the secret of “after your hearts and after your eyes” (בְּסוֹד אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם) (Numbers 15:39), which is the secret of “evil in the eyes of Havayah” (שֶׁהִיא סוֹד רַע בְּעֵינֵי יְהוָ״ה) (Genesis 38:7), for the five Havayot of Gevurot equal Ayin [Eye] (כִּי ה' הֲוָיוֹת גְּבוּרוֹת עוֹלוֹת עַיִן), and the five Havayot of Chasadim also equal Ayin [Eye] (וְה' הֲוָיוֹת חֲסָדִים עוֹלֶה גַּם כֵּן עַיִן), right and left (יָמִין וּשְׂמֹאל), and the blemish rises up to the two eyes of Ze’ir Anpin (וְהַפְּגָם עוֹלֶה עַד שְׁתֵּי עֵינַיִם דְּזְעֵיר), which are five corresponding to five (שֶׁהֵם חָמֵשׁ כְּנֶגֶד חָמֵשׁ), all of which previously illuminated the world (שֶׁכֻּלָּם הָיוּ מְאִירִים מִקֹּדֶם לָעוֹלָם), and watched over them (וּמַשְׁגִּיחִים עֲלֵיהֶם), as it is said (שֶׁנֶּאֱמַר), “Behold, the Guardian of Israel neither slumbers nor sleeps” (הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל) (Psalms 121:4). “When the House of Israel sins, He makes Himself as one who sleeps” (כַּד חָטְיִין בֵּית יִשְׂרָאֵל עָבִיד גַּרְמֵיהּ כְּמַאן דְּדָמִיךְ), and the Gevurot cause sleep, as is known (וְהַגְּבוּרוֹת גּוֹרְמִים שֵׁנָה כַּנּוֹדָע), and this is “after your eyes” (וְזֶהוּ אַחֲרֵי עֵינֵיכֶם). And therefore it says there (וְלָכֵן אוֹמֵר שָׁם): “And you shall see My back” (וְרָאִיתָ אֶת אֲחֹרָי) (Exodus 33:23), through the sin of the Calf (בַּעֲוֹן הָעֵגֶל), but “My face shall not be seen” (אֲבָל פָּנַי לֹא יֵרָאוּ) (Exodus 33:23) (Zohar Chadash, Midrash Ruth, The Discourse on the Tablets). This is what is written (הָדָא הוּא דִכְתִיב): “He has withdrawn His right hand from before the enemy” (הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב) (Lamentations 2:3) (Zohar Chadash, Midrash HaNe’elam, Parashat Acharei, discourse of the three Shabbat meals) [and likewise all the continuation] ([וְכֵן כָּל הַהֶמְשֵׁךְ]). And it is written (וּכְתִיב): “I will hide My face from them, I will see what their end shall be” (אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם) (Deuteronomy 32:20), and concerning this (וְעַל דָּא), when Israel were serving the Holy One, blessed be He, with a complete heart (בְּשָׁעָה שֶׁיִּשְׂרָאֵל הָיוּ בְּלֵב שָׁלֵם עוֹבְדִים הַקָּדוֹשׁ בָּרוּךְ הוּא), what was then? (מָה הָיָה), “Face to face Hashem spoke with Moshe” (פָּנִים בְּפָנִים דִּבֶּר ה' עִם מֹשֶׁה) (Exodus 33:11). And this is the secret of the forbidden unions (וְזֶהוּ סוֹד הָעֲרָיוֹת), the secret of Eryah [nakedness] and Ervah [nakedness] (סוֹד עֶרְיָה וְעֶרְוָה), namely (דְּהַיְנוּ), Eryah [nakedness] is one who inserts Ra [evil] between the Yud, which is Abba (עֶרְיָה שֶׁמַּכְנִיס רַע בֵּין יו״ד שֶׁהִיא אַבָּא), and the upper Heh, which is Imma (וּבֵין הֵ״א עִלָּאָה שֶׁהִיא אִמָּא), and Ervah [nakedness] is one who inserts Ra [evil] between the Vav, which is Ze’ir Anpin (וְעֶרְוָה הוּא שֶׁמַּכְנִיס רַע בֵּין וא״ו שֶׁהוּא ז״א), and his Nukvah, which is the lower Heh (לְנוּקְבֵיהּ שֶׁהִיא הֵ״א תַּתָּאָה). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “This is what is written: ‘The nakedness of your father and the nakedness of your mother you shall not uncover’” (הָדָא הוּא דִכְתִיב עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה) (Leviticus 18:7), and there is Abba and Imma above in their place (וְיֵשׁ אַבָּא וְאִמָּא לְמַעְלָה בִּמְקוֹמָם), and also Ze’ir Anpin and Nukvah are our father and mother (וְגַם ז״א וְנוּקְבֵיהּ הֵם אָב וָאֵם שֶׁלָּנוּ), as it is said (שֶׁנֶּאֱמַר), “You are children to Hashem your God” (בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם) (Deuteronomy 14:1), and so forth (וְגוֹמֵר). And this is what it says in Sifra DeTzni’uta (וְזֶהוּ שֶׁאָמַר בְּסִפְרָא דִּצְנִיעוּתָא), “Woe to the one who uncovers his nakedness” (וַי לְמַאן דְּגָלֵי עַרְיְיתָאֵיהּ). And it says there (וְאוֹמֵר שָׁם): and there is a backside of holiness (וְיֵשׁ אֲחוֹר שֶׁל קְדֻשָּׁה), this is what is written (הָדָא הוּא דִכְתִיב), “After Hashem they shall go; He shall roar like a lion” (אַחֲרֵי יְהוָ״ה יֵלְכוּ כַּאֲרִיֵּה יִשְׁאָג) (Hosea 11:10), and it is called Panim [Front] with respect to below (וְאִתְקְרֵי פָּנִים לְגַבֵּי מַטָּה), and Achor [Back] with respect to above (וַאֲחוֹר כְּלַפֵּי מַעְלָה). And there is a light (וְיֵשׁ אוֹר), that is called Chol [Profane] with respect to above (דְּאִתְקְרֵי חוֹל לְגַבֵּי מַעְלָה), and Kodesh [Holy] with respect to below (וְקֹדֶשׁ לְגַבֵּי מַטָּה), and this is what Moshe sought to know (וְזֶה בִּקֵּשׁ מֹשֶׁה לֵידַע), namely that which was with respect to above (זֶה שֶׁהָיָה לְגַבֵּי מַעְלָה), and He said to him (וְאָמַר לֵיהּ), “For no man shall see Me and live” (כִּי לֹא יִרְאַנִי הָאָדָם וָחָי) (Exodus 33:20). And afterward (וְאַחַר כָּךְ), he requested that He give a Neshamah [Soul] to Israel from the Panim [Front] with respect to below (בִּקֵּשׁ שֶׁיִּתֵּן נְשָׁמָה לְיִשְׂרָאֵל מִן הַפָּנִים לְגַבֵּי מַטָּה), and they are called “My back” with respect to above (וְנִקְרְאוּ אֲחוֹרַי לְגַבֵּי מַעְלָה), and He said to him (וְאָמַר לוֹ), “And you shall see My back” (וְרָאִיתָ אֶת אֲחֹרָי) (Exodus 33:23), “You shall see, but they shall not see” (אַתָּה תִּרְאֶה וְהֵם לֹא יִרְאוּ). Two words (תְּרֵי תֵּיבִין), which are the secret of VH (שֶׁהוּא סוֹד ו״ה), which with respect to above were “My back” (שֶׁהָיָה לְגַבֵּי מַעְלָה אֲחוֹרַי), and with respect to Israel were Panim [Front] (וּלְגַבֵּי יִשְׂרָאֵל פָּנִים), and concerning this He said (וְעַל זֶה אָמַר), “and they shall not see” (וְלֹא יִרְאוּ), and He did not say “and you shall not see” (וְלֹא אָמַר וְלֹא תִרְאֶה). And the intention is (וְהַכַּוָּנָה הוּא), that Moshe Rabbeinu, peace be upon him, requested (שֶׁבִּקֵּשׁ מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), that the Holy One, blessed be He, give to Israel (שֶׁיִּתֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל), a Neshamah [Soul] from the Panim [Front] of below (נְשָׁמָה מִן הַפָּנִים שֶׁל מַטָּה), which is Binah (שֶׁהִיא בִינָה), the upper Heh (ה״א עִלָּאָה), and she is Panim [Front] to Ze’ir Anpin and Nukvah (וְהִיא פָּנִים לְז״א וְנוּקְבֵיהּ), who are the secret of VH (שֶׁהֵם סוֹד ו״ה), and Achorayim [Backsides] with respect to the Yud, which is Abba (וַאֲחוֹרַיִים לְגַבֵּי י׳ שֶׁהוּא אַבָּא), even though they are face to face in Zivug [Union] (אַף עַל פִּי שֶׁהֵם פָּנִים בְּפָנִים בְּזִוּוּג).

Despite all this (עַל כָּל זֹאת), she is made from the Achorayim [Backsides] of the arms of Arich Anpin (נַעֲשֵׂית מֵאֲחוֹרַיִים שֶׁל זְרוֹעוֹת דַּאֲרִיךְ אַנְפִּין), as I explained in its place (כַּאֲשֶׁר פֵּרַשְׁתִּי בִּמְקוֹמוֹ), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ): “And you shall see My back, but My face shall not be seen” (וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ) (Exodus 33:23), concerning which Midrash HaNe’elam says (שֶׁאוֹמֵר הַמִּדְרַשׁ הַנֶּעְלָם), “You shall see, but they shall not see” (אַתָּה תִּרְאֶה וְהֵם לֹא יִרְאוּ). And its precision is derived from the word “And you shall see” (וְדִיּוּקוֹ הוּא מִן מִלַּת וְרָאִיתָ), which is singular (הוּא לְשׁוֹן יָחִיד), and addressed directly to Moshe Rabbeinu, peace be upon him (וְנוֹכַח לְמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), whereas “My face shall not be seen” (וּפָנַי לֹא יֵרָאוּ), is plural and hidden (הוּא לְשׁוֹן רַבִּים וְנִסְתָּר). For the statement was made to Moshe concerning Israel (שֶׁהָאֲמִירָה הָיְתָה לְמֹשֶׁה עַל יִשְׂרָאֵל), that they would not merit seeing the Panim [Front] of below (שֶׁלֹּא יִזְכּוּ לִרְאוֹת הַפָּנִים שֶׁל מַטָּה), and the secret of the matter is (וְסוֹד הַדָּבָר הוּא), that the Neshamah [Soul] of Moshe Rabbeinu, peace be upon him (שֶׁנִּשְׁמַת מֹשֶׁה רַבֵּינוּ ע״ה), is from the Achorayim [Backsides] of Abba and from the Panim [Front] of Imma (הוּא מֵאֲחוֹרַיִים שֶׁל אַבָּא וּמֵהַפָּנִים שֶׁל אִמָּא), because he is from the Mochin [Supernal Intellects] that are in the Yesod of Imma (לְפִי שֶׁהוּא מֵהַמּוֹחִין אֲשֶׁר הֵם בִּיסוֹד אִמָּא), and they surround the exteriority of the Yesod of Abba (וְהֵן מַקִּיפִין הַחִיצוֹנִיּוּת שֶׁל יְסוֹד אַבָּא), and it is known (וְיָדוּעַ), that every external light is Achorayim [Backsides] (שֶׁכָּל אוֹר חִיצוֹן הוּא אֲחוֹרַיִים). And likewise (וְכֵן), you will find (תִּמְצָא), that Moshe Rabbeinu, peace be upon him (שֶׁעוֹלֶה מֹשֶׁה רַבֵּינוּ ע״ה), equals in gematria 184 (כְּמִנְיַן פק״ד), which are the Achorayim [Backsides] of A"B of Abba (שֶׁהֵם אֲחוֹרַיִים שֶׁל ע״ב דְּאַבָּא), and 161 of Ehyeh with Yudin of Imma (וְקס״א שֶׁל אֶהְיֶ״ה דְּיוּדִי״ן דְּאִמָּא), both of them together equal Moshe (שְׁנֵיהֶם עוֹלִים מש״ה). And this is what the verse says (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב), “And you shall see My back, but My face shall not be seen” (וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ) (Exodus 33:23), which are the Panim [Front] of Abba (שֶׁהֵם הַפָּנִים שֶׁל אַבָּא), and the expression “And you shall see” is precise (וְאוֹמְרוֹ וְרָאִיתָ דַּיְקָא), you shall see and not Israel (אַתָּה תִּרְאֶה וְלֹא יִשְׂרָאֵל), for they will not merit seeing the Panim [Front] with respect to below (שֶׁהֵם לֹא יִזְכּוּ לִרְאוֹת פָּנִים לְגַבֵּי מַטָּה), and with respect to Me they are Achorayim [Backsides] (וּלְגַבֵּי דִידִי הֵם אֲחוֹרַי). And the reason for the matter is (וְטַעַם הַדָּבָר הוּא), why? (לָמָּה), [because] the Mochin [Supernal Intellects] that are in Imma surround the exteriority of the Yesod of Abba ([מִשּׁוּם [שֶׁ]הַמּוֹחִין אֲשֶׁר בְּאִמָּא מַקִּיפִים חִיצוֹנִיּוּת יְסוֹד אַבָּא), I have already explained to you (כְּבָר פֵּרַשְׁתִּי לְךָ), that the Mochin [Supernal Intellects] emerged from Abba and Imma to the Yesod of Tevunah (שֶׁהַמּוֹחִין יָצְאוּ מֵאַבָּא וְאִמָּא אֶל יְסוֹד תְּבוּנָה), and the Yesod of Tevunah receives them within its inwardness (וִיסוֹד תְּבוּנָה מְקַבֵּלָם בִּפְנִימִיּוּת שֶׁלּוֹ), which is its interior (שֶׁהוּא תּוֹכוֹ). And it is already known (וְיָדוּעַ כְּבָר), many times as I have written (כַּמָּה פְּעָמִים שֶׁכָּתַבְתִּי), that the Kli [Vessel] of Abba is always within the Kli [Vessel] of Imma (שֶׁתָּמִיד כְּלִי אַבָּא הוּא בְּתוֹךְ כְּלִי אִמָּא), and especially the Kli [Vessel] of union that joins Abba and Imma in constant Zivug [Union] (וּבִפְרָט כְּלִי הַמִּשְׁגָּל הַמְחַבֵּר אַבָּא וְאִמָּא זִוּוּג תָּמִידִי), for they are companions who never separate forever (כִּי אִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), it follows (נִמְצָא), that the Yesod of Abba is entirely within the inwardness of the Yesod of Imma (שֶׁיְּסוֹד אַבָּא הוּא בְּתוֹךְ פְּנִימִיּוּת יְסוֹד אִמָּא כּוּלּוֹ), entering within it (נִכְנָס בְּתוֹכוֹ), like the covenant of the membrum, כביכול, in physical union (כְּמוֹ בְּרִית הַמָּעוֹר כִּבְיָכוֹל אֵצֶל הַזִּוּוּג הַגַּשְׁמִי). It follows (נִמְצָא), that the inwardness of the Yesod of Imma surrounds the exteriority of the Yesod of Abba that is within it (שֶׁפְּנִימִיּוּת דִּיסוֹד אִמָּא מַקִּיף הַחִיצוֹנִיּוּת שֶׁל יְסוֹד אַבָּא אֲשֶׁר בְּתוֹכוֹ), and the matter is clear to one who understands (וְהַדָּבָר מְבֹאָר לַמֵּבִין), and from Hashem I request forgiveness (וּמֵה' אֶשְׁאַל הַמְּחִילָה), for I have revealed the furnace of the world (שֶׁגִּלִּיתִי כִּבְשָׁנוֹ שֶׁל עוֹלָם). And it is already known (וְיָדוּעַ כְּבָר), from the beginning of the holy and pure Atzilut until its end (מֵרֹאשׁ הָאֲצִילוּת הַקָּדוֹשׁ וְהַטָּהוֹר עַד סוֹפוֹ), that even the Name Havayah itself contains the aspect of Panim [Front] and Achorayim [Backsides] (אֲפִלּוּ שֵׁם יְהוָ״ה בְּעֶצֶם יֵשׁ בּוֹ בְּחִינַת פָּנִים וַאֲחוֹרַיִים), whenever it is above its fellow it is called Panim [Front] with respect to below and Achorayim [Backsides] with respect to above (כָּל זְמַן שֶׁהוּא לְמַעְלָה מֵחֲבֵרוֹ נִקְרָא פָּנִים לְגַבֵּי מַטָּה וַאֲחוֹרַיִים לְגַבֵּי מַעְלָה), and even the letters themselves (וַאֲפִלּוּ הָאוֹתִיּוֹת), each and every one is an Achor [Back] relative to the one preceding it (כָּל אֶחָד וְאֶחָד אָחוֹר לְגַבֵּי חֲבֵרוֹ שֶׁלְּפָנָיו). And from this (וּמִזֶּה), you will understand the other levels (תָּבִין שְׁאָר הַמַּדְרֵגוֹת), until it descends to the lowest levels (עַד שֶׁיּוֹרֵד אֶל פְּחִיתוּת הַמַּדְרֵגוֹת), and therefore (וְלָכֵן), this is the secret of the ladder of ascending levels (זֶהוּ סוֹד סֻלָּם גֶּרֶם הַמַּעֲלוֹת), every level that goes upward is more refined (כָּל מַה שֶּׁהוֹלֵךְ לְמַעְלָה הוּא דַק), and has a greater level than the one beneath it (וְיֵשׁ לוֹ מַעֲלָה יוֹתֵר מֵחֲבֵרוֹ שֶׁתַּחְתָּיו), and whenever it descends (וְכָל זְמַן שֶׁיּוֹרֵד), it diminishes and descends through the levels of the Nefesh (הוּא פּוֹחֵת וְהוֹלֵךְ בְּמַדְרֵגוֹת הַנֶּפֶשׁ), and therefore the lights cannot ascend after they have descended (וְלָכֵן הָאוֹרוֹת אֵינָם יְכוֹלִים לַעֲלוֹת אַחֲרֵי שֶׁיָּרְדוּ). Except for the lights of Imma that are in Ze’ir Anpin (חוּץ מֵאוֹרוֹת אִמָּא שֶׁבְּז״א), which after the Zivug [Union] depart (אַחֲרֵי הַזִּוּוּג מִסְתַּלְּקִים), in this present exile (בַּגָּלוּת הַחֵל הַזֶּה), and at night when the Beit HaMikdash existed (וּבַלַּיְלָה בִּזְמַן שֶׁהָיָה בֵּית הַמִּקְדָּשׁ קַיָּים). And therefore (וְלָכֵן), there are five Partzufim in every world (יֵשׁ ה' פַּרְצוּפִים בְּכָל עוֹלָם וְעוֹלָם), namely (דְּהַיְנוּ), Arich Anpin, which is the secret of Yechidah (אֲרִיךְ שֶׁהוּא סוֹד יְחִידָה), Abba, which is the secret of Chayah (אַבָּא הוּא סוֹד חַיָּה), Imma, which is the secret of Neshamah (אִמָּא הוּא סוֹד נְשָׁמָה), Ze’ir Anpin, which is the secret of Ruach [Spirit] (זְעֵיר הוּא סוֹד רוּחַ), Malkhut, which is the secret of Nefesh (מַלְכוּת הוּא סוֹד נֶפֶשׁ). And this is exactly the diminishing of descending levels (וְזֶהוּ מַמָּשׁ פְּחִיתַת יְרִידוֹת הַמַּדְרֵגוֹת), that one is below its fellow (שֶׁזֶּה לְמַטָּה מֵחֲבֵרוֹ), it is Achor [Back] with respect to above (הוּא אָחוֹר לְגַבֵּי מַעְלָה), and Panim [Front] with respect to below (וּפָנִים לְגַבֵּי מַטָּה), and the Nefesh is lower than all of them (וְהַנֶּפֶשׁ הִיא פְּחוּתָה מִכֻּלָּם). And these levels also exist within the worlds themselves (וְיֵשׁ גַּם כֵּן מַדְרֵגוֹת אֵלּוּ בָּעוֹלָמוֹת עַצְמָם), for Asiyah is the secret of Nefesh (כִּי עֲשִׂיָּה הִיא סוֹד הַנֶּפֶשׁ), for the Malkhut of Atzilut illuminates there (שֶׁמְּאִירָה מַלְכוּת הָאֲצִילוּת שָׁם), and this is what Rashbi, peace be upon him, said (וְזֶהוּ שֶׁאָמַר רַשְׁבִּ״י ע״ה), that the daughter nests in the Ofan [Wheel] (כִּי בַּרְתָּא מְקַנְנָא בְּאוֹפַן), which is Sandalfon (שֶׁהוּא סַנְדַּלְפוֹ״ן). And Yetzirah is the secret of Ruach [Spirit] (וִיצִירָה הִיא סוֹד הָרוּחַ), for the son nests in Yetzirah (כִּי בְרָא מְקַנֵּן בִּיצִירָה), and Beri’ah is the secret of Neshamah (וּבְרִיאָה הִיא סוֹד נְשָׁמָה), for Imma nests in the Kursaya [Throne] (כִּי אִמָּא מְקַנְּנָא בְּכוּרְסְיָיא), and Atzilut is the secret of Nishmeta LeNishmeta [Soul of the Soul] (וַאֲצִילוּת הִיא סוֹד נִשְׁמְתָא לְנִשְׁמְתָא) (Tikkunei Zohar 23a). And the Name Havayah has these five levels (וְשֵׁם הֲוָיָ״ה יֵשׁ לוֹ ה' מַדְרֵגוֹת אֵלּוּ), together with the tip of the Yud (עִם קוֹצוֹ שֶׁל יו״ד), which alludes both in the worlds to Atzilut (שֶׁרוֹמֶזֶת הֵן בָּעוֹלָמוֹת לַאֲצִילוּת), which is in the likeness of Keter (שֶׁהוּא כִּדְמוּת כֶּתֶר), the head of heads with respect to the aspect of Beri’ah, Yetzirah, Asiyah (רֹאשׁ הָרָאשִׁים לִבְחִינַת בי״ע), and also in the Partzufim of every world and world it alludes to Arich Anpin (הֵן בַּפַּרְצוּפִים שֶׁל כָּל עוֹלָם וְעוֹלָם רוֹמֶזֶת לַאֲרִיךְ), thus the Name Havayah includes them all (נִמְצָא שֵׁם הֲוָיָ״ה כּוֹלֵל אֶת כֻּלָּם). And the entire world of Asiyah is the secret of the six nights of the weekdays, as is known (וְכָל עוֹלָם הָעֲשִׂיָּה הוּא סוֹד שֵׁשׁ לֵילוֹת שֶׁל יְמֵי הַחוֹל כַּנּוֹדָע), for it is the secret of night (שֶׁהִיא סוֹד לַיְלָה), and Yetzirah (וִיצִירָה), is the secret of the six weekdays themselves (הוּא סוֹד שֵׁשֶׁת יְמֵי הַחוֹל עַצְמָם), and Beri’ah (וּבְרִיאָה), is the secret of the holy day of Shabbat (הוּא סוֹד יוֹם הַשַּׁבָּת קֹדֶשׁ), and Atzilut (וַאֲצִילוּת), is Shabbat Shabbaton, Kodesh Kodashim [Holy of Holies] (הוּא שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ קָדָשִׁים). And likewise (וְכֵן), in the Partzufim [Configurations] of Atzilut itself (בַּפַּרְצוּפִין שֶׁל אֲצִילוּת עַצְמוֹ), the Nukvah of Ze’ir Anpin is called Yirah [Fear] (נוּקְבֵיהּ דְּזְעֵיר נִקְרֵאת יִרְאָה), and the secret of night (וְסוֹד לַיְלָה), namely the night of Shabbat, Kallah Malketa [the Bride Queen] (דְּהַיְנוּ לֵיל שַׁבָּת כַּלָּה מַלְכְּתָא), and Ze’ir Anpin is called Ahavah [Love] (וּזְעֵיר אַנְפִּין נִקְרָא אַהֲבָה), and the attribute of the holy day of Shabbat (וּמִדַּת יוֹם שַׁבָּת קֹדֶשׁ). And he acquires this name (וְהוּא קוֹנֶה זֶה הַשֵּׁם), which is in holiness itself (שֶׁהוּא בַּקֹּדֶשׁ עַצְמוֹ), and inherits the place of Abba and Imma (וְיוֹרֵשׁ מְקוֹם אַבָּא וְאִמָּא), when he calls the children to him to eat with him the Shabbat meal (כְּשֶׁקּוֹרֵא הַבָּנִים אֵלָיו לֶאֱכֹל עִמּוֹ סְעוּדַת שַׁבָּת), and since they are in holiness from head to foot (וְכֵיוָן שֶׁהֵם בַּקֹּדֶשׁ מֵרֹאשׁ וְעַד רַגְלָם), when the Beit HaMikdash existed (בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים), they are called Kodesh [Holy] (נִקְרָאִים קֹדֶשׁ), night and day (לַיְלָה וָיוֹם). And this is as it is said (וְזֶהוּ שֶׁנֶּאֱמַר), “Remember the day of Shabbat to sanctify it” (זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Exodus 20:8). And Abba and Imma are Taharah [Purity] and Kedushah [Holiness] (וְאַבָּא וְאִמָּא הֵם טָהֳרָה וּקְדֻשָּׁה), and Arich Anpin is Shabbetei Shabbaton [Sabbath of Sabbaths] (וַאֲרִיךְ הוּא שַׁבְּתֵי שַׁבָּתוֹן), which is revealed at the Minchah of Shabbat (הַמִּתְגַּלֶּה בְּמִנְחָה שֶׁל שַׁבָּת), through the Eina Pekicha Dileh [His Open Eye] (בְּעֵינָא פְקִיחָא דִילֵיהּ), which is called Et Ratzon [A Time of Favor] (הַנִּקְרָא עֵת רָצוֹן). For the Malkhut of Adam Kadmon in which the Tikkunim [Rectifications] are found (כִּי הַמַּלְכוּת דְּאָדָם קַדְמוֹן שֶׁבָּהּ הַתִּיקּוּנִים), is called Et Tov [Time of Good] and Re’ava DeRe’avin [Will of Wills] (נִקְרֵאת עֵת טוֹב וְרַעֲוָא דְרַעֲוִין), it is the secret of Ratzon [Will] (הוּא סוֹד רָצוֹן), which is revealed at this particular time (הַמִּתְגַּלֶּה בְּהַאי עֵת בִּפְרָטִיּוּת). And between each and every one (וּבֵין כָּל אֶחָד וְאֶחָד), there is a Parsa [Partition] (פַּרְסָה), namely a Parokhet [Curtain] and a Pargod [Veil] separating between them (דְּהַיְנוּ פָּרֹכוֹת וּפַרְגּוֹד מַפְסִיק בֵּינְתַיִם), and all the more so (וּמִכָּל שֶׁכֵּן), between Yetzirah, which is the world of Chol [Profane] (בֵּין יְצִירָה שֶׁהוּא עוֹלָם הַחוֹל), and Beri’ah, which is called Kodesh [Holy] (וּבֵין בְּרִיאָה הַנִּקְרֵאת קֹדֶשׁ). And there is also a Parsa [Partition] (וְיֵשׁ גַּם כֵּן פַּרְסָה), namely a Parokhet [Curtain], a Masakh [Screen], and a Pargod [Veil] (דְּהַיְנוּ פָּרֹכֶת וּמָסָךְ וּפַרְגּוֹד), between Beri’ah, which is called Kodesh [Holy] (בֵּין בְּרִיאָה הַנִּקְרֵאת קֹדֶשׁ), and Atzilut, which is called Holy of Holies (לַאֲצִילוּת הַנִּקְרֵאת קֹדֶשׁ קָדָשִׁים), and this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “to distinguish between the holy and the profane” (לְהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחוֹל) (Leviticus 10:10), and between Holy of Holies (וּבֵין קֹדֶשׁ קָדָשִׁים).

And now (וּמֵעַתָּה), the statement that I will bring (הַמַּאֲמָר שֶׁאָבִיא), namely the final portion remaining from the statement that I brought above (דְּהַיְנוּ חֵלֶק הָאַחֲרוֹן הַנִּשְׁאָר מֵהַמַּאֲמָר שֶׁהֵבֵאתִי לְמַעְלָה), is explained according to its proper structure (מְבֹאָר עַל מַתְכֻּנְתוֹ), and this is its language (וְזֶה לְשׁוֹנוֹ): “Come and see” (תָּא חֲזֵי), through the sin of Adam Kadma’ah (בְּחוֹבָא דְּאָדָם קַדְמָאָה), the upper Panim [Fronts] of Abba and Imma were lost (אָבְדוּ הַפָּנִים עִלָּאִין שֶׁל אַבָּא וְאִמָּא), and through the sin of the Calf (וּבְחוֹבָא דְּעֵגֶל), the lower Panim [Fronts] of Ze’ir Anpin and Nukvah (הַפָּנִים תַּתָּאִין שֶׁל זְעֵיר וְנוּקְבֵיהּ), which are called Achor [Back] relative to the upper ones (דְּאִתְקְרֵי אֲחוֹר לְגַבֵּי עִלָּאָה), and in every exile and exile they were lost (וּבְכָל גָּלוּת וְגָלוּת אָבְדוּ), and this is a great secret (וְאִיהוּ רָזָא רַבְרְבָא).

And with all this (וְעִם כָּל דָּא), they are alluded to in the Name Havayah (נִרְמְזוּ בְּשֵׁם יְהוָ״ה), namely (דְּהַיְנוּ), the Yud is the upper Panim [Fronts] (י׳ פָּנִים עִלָּאִין), the Heh is Achor [Back] relative to the Yud and Panim [Front] relative to the Vav (ה׳ אֲחוֹר לְגַבֵּי י׳ וּפָנִים לְגַבֵּי ו׳), Ze’ir Anpin is the Vav (זְעֵיר ו׳), Achor [Back] relative to the upper Heh, Imma (אֲחוֹר לְגַבֵּי ה׳ עִלָּאָה אִמָּא), and Panim [Front] relative to the lower Heh, the Nukvah of Ze’ir Anpin (וּפָנִים לְגַבֵּי ה׳ תַּתָּאָה נוּקְבֵיהּ דְּז״א), the Heh is Achor [Back] relative to the Vav and Panim [Front] relative to the mystery below (ה׳ אֲחוֹר לְגַבֵּי ו׳ וּפָנִים לְגַבֵּי רָזָא דִלְתַתָּא), and what is it? (וּמַאי אִיהוּ), the lower Havayah (יְהוָ״ה דְּאִתְקְרֵי אֲחוֹר לְגַבֵּי יְהוָ״ה דִּלְעֵילָא). “And this is the distinction between Kodesh [Holy] and Holy of Holies” (וְדָא הַמַּבְדִּיל בֵּין קֹדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים), the upper Havayah, the Upper Adam (יְהוָ״ה דִּלְעֵילָא אָדָם עִלָּאָה), Ze’ir Anpin, for the Name Havayah equals M"H (ז״א שֵׁם הֲוָיָ״ה עוֹלֶה מ״ה), corresponding to the numerical value of Adam (כְּמִנְיַן אָדָ״ם), the lower Havayah (יְהוָ״ה דִּלְתַתָּא), the lesser Adam (אָדָם הַקָּטוֹן), Metatron, the Prince of the Presence (מֶטַטְרוֹ״ן שַׂר הַפָּנִים), of whom it says in Pirkei Heikhalot (שֶׁאוֹמֵר בְּפִרְקֵי הֵיכָלוֹת), that the Holy One, blessed be He, called his name “the lesser Adonai” (שֶׁקָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ אֲדנ״י הַקָּטָן), as it is said concerning him (שֶׁנֶּאֱמַר עָלָיו): “for My Name is within him” (כִּי שְׁמִי בְּקִרְבּוֹ) (Exodus 23:21; Heikhalot Rabbati, chapter 31, §3). And this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), “There is a lower Havayah, which is the third” (אִית יְהוָ״ה דִלְתַתָּא דְּאִיהוּ תְּלִיתָאָה), the third world, Yetzirah (עוֹלָם הַשְּׁלִישִׁי יְצִירָה), and this is the meaning of his statement (וְזֶהוּ אוֹמְרוֹ), “the third, which is called Achor [Back] relative to the second Name” (תְּלִיתָאָה דְּאִתְקְרֵי אֲחוֹר לְגַבֵּי שְׁמָא תִנְיָינָא), and “the second Name” is that of Beri’ah (וְשְׁמָא תִנְיָינָא שֶׁל בְּרִיאָה), it is Panim [Front] relative to the Havayah (אִיהוּ פָּנִים לְגַבֵּי הַהֲוָיָ״ה), and this is “the distinction between Kodesh [Holy] and Chol [Profane]” (וְדָא הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל), “and between Holy of Holies” (וּבֵין קֹדֶשׁ הַקֳּדָשִׁים), and they are three in number (וְאִינוּן תְּלַת בְּחוּשְׁבָּן), Ehyeh, Ehyeh, Ehyeh, three times (אֶהְיֶ״ה אֶהְיֶ״ה אֶהְיֶ״ה תְּלַת זִמְנִין), until here is the statement (עַד כָּאן הַמַּאֲמָר) (Zohar Chadash, Parashat Acharei, Midrash HaNe’elam, The Discourse on Faces [Turned] Downward). Because (לִהְיוֹת), this statement is of great benefit for these combinations (שֶׁהַמַּאֲמָר הַזֶּה הוּא תּוֹעֶלֶת גָּדוֹל לַצֵּרוּפִים הָאֵלֶּה), and many novel insights emerge from it (וְיוֹצְאִים מִמֶּנּוּ כַּמָּה חִדּוּשִׁים), therefore I have presented it before you (לָכֵן הִצַּגְתִּיו לְפָנֶיךָ), behold (הִנֵּה).

And because these Achorayim [Backsides] of the Netzach, Hod, Yesod of Ze’ir Anpin (וּלְהִיוֹת שֶׁאֵלּוּ הָאֲחוֹרַיִים שֶׁל נה״י דְּזְעֵיר), from which the lines of Rachel were built, as mentioned (שֶׁמֵּהֶם נִבְנוּ קַוֵּי רָחֵל כַּנִּזְכָּר), were themselves built from the Netzach, Hod, Yesod of Imma (הֵם עַצְמָם נִבְנוּ מנה״י דְּאִמָּא), therefore they were built from the Names of Imma (לָכֵן נִבְנוּ מִשֵּׁמוֹת אִמָּא), which are 161 and 151 and S"G [63] (שֶׁהֵם קס״א וְקנ״א וְס״ג), all of them being Names of Imma (הֵם כּוּלָּם שֵׁמוֹת דְּאִמָּא), and they are the roots of the combinations (וְהֵם רָאשֵׁי הַצֵּרוּפִים), from which their companions were born (שֶׁמֵּהֶם נוֹלְדוּ חַבְרֵיהֶם), that fill all the limbs of the thighs (הַמְמַלְּאִים אֵיבְרֵי הַשּׁוֹקַיִם כּוּלָּם). And from this (וּמִמֶּנּוּ), you will understand the secret of their other combinations (תָּבִין סוֹד צֵרוּפֵיהֶם הָאֲחֵרִים), which become filled and sparkle forth (הַמִּתְמַלְּאִים וּמִתְנוֹצְצִים), upon the flocks of their companions (עַל עֶדְרֵי חַבְרֵיהֶם), intertwining and interweaving (יִשְׂתָּרְגוּ וְיִשְׁתַּלְּבוּ), one woman with her sister (אִשָּׁה אֶל אֲחוֹתָהּ), and from them are the offspring of Names (וּמֵהֶם תּוֹלְדוֹת שֵׁמוֹת), born from the Zivug [Union] of that sparkling forth (הַנּוֹלָדִים מֵהַזִּוּוּג שֶׁל הַהִתְנוֹצְצוּת הַהוּא), and they are Names differing from one another (וְהֵם שֵׁמוֹת מְשֻׁנִּים זוֹ מִזּוֹ). And from these offspring emerge many angels and many camps (וְיוֹצְאִים מִתּוֹלְדוֹת אֵלּוּ כַּמָּה מַלְאָכִים וְכַמָּה מַחֲנוֹת), as I will explain in the World of Beri’ah (כַּאֲשֶׁר אֲבָאֵר בְּעוֹלַם הַבְּרִיאָה), if Hashem wills in His kindness (אִם יִרְצֶה ה׳ בְּחַסְדּוֹ), blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).