Chapter Eighty-Seven (פֶּרֶק שְׁמוֹנִים וְשִׁבְעָה)

In the second Katnut [Smallness] (בְּקַטְנוּת שֵׁנִי), namely the second Ibbur [Impregnation] (הַיְנוּ עִבּוּר שֵׁנִי), her limbs [those of Malkhut] that had already grown folded back upon themselves (נִתְקַפְּלוּ אֵיבָרֶיהָ [שֶׁל הַמַּלְכוּת] שֶׁכְּבָר נִתְגַּדְּלוּ), and they were still able afterward to fold themselves (וְהָיוּ יְכוֹלִין עֲדַיִן לְהִתְקַפֵּל אַחַר כָּךְ). And within the womb of Imma (וּבְתוֹךְ מְעֵי אִמָּא), their Kelim [Vessels] received an illumination from without (קִבְּלוּ כְלֵיהֶם הֶאָרָה מִבַּחוּץ), from the lights of the womb of Imma (מֵאוֹרוֹת מְעֵי אִמָּא), and that light remains attached to them forever (וְאוֹתוֹ אוֹר לְעוֹלָם דָּבוּק בָּהֶם). It follows (נִמְצָא), that their Kelim [Vessels] possess an Ohr Penimi [Inner Light] and an Ohr Chitzon [Outer Light] (שֶׁכְּלֵיהֶם יֵשׁ לָהֶם אוֹר פְּנִימִי וְאוֹר חִיצוֹן), in the secret of a Cup of Blessing (בְּסוֹד כּוֹס שֶׁל בְּרָכָה), which requires rinsing on the inside and washing on the outside (שֶׁצָּרִיךְ שְׁטִיפָה מִבִּפְנִים וַהֲדָחָה מִבַּחוּץ). And this illumination (וְהֶאָרָה הַזֹּאת), is the second Berur [Refinement] (הוּא בֵּרוּר שֵׁנִי), which refines the Kelim [Vessels] from the Dinim [Judgments] (שֶׁמְבָרֵר הַכֵּלִים מִן הַדִּינִים). Afterward (אַחַר כָּךְ), she gave birth to them in their form and in their stature (יָלְדָה אוֹתָם בְּצִבְיוֹנָם וּבְקוֹמָתָם), and afterward (אַחַר כָּךְ), it is necessary to give them Mochin [Supernal Intellects] (צָרִיךְ לָתֵת לָהֶם מוֹחִין), for a child, although he possesses a head, has no Da’at (כִּי הַקָּטָן הֲגַם שֶׁיֵּשׁ לוֹ רֹאשׁ אֵין לוֹ דַּעַת), and it is necessary to give him Mochin [Supernal Intellects] (וְצָרִיךְ לָתֵת לוֹ מוֹחִין), which are the foundation of Da’at (שֶׁהֵם בְּסִיס הַדַּעַת), namely Chokhmah, Binah, Da’at (דְּהַיְנוּ חָכְמָה בִּינָה דַּעַת), which are the two Mochin [Supernal Intellects] and the two Atarin [Crowns] (שֶׁהֵם הַתַּרֵין מוֹחִין וְהַתַּרֵין עַטְרִין), as we shall explain (כַּאֲשֶׁר נְבָאֵר). And the sum of the matter is (וּכְלָל הַדְּבָרִים), that from the inwardness of the seven shattered Sefirot mentioned above (שֶׁמִפְּנִימִיּוּת הַז' סְפִירוֹת הַנִּשְׁבָּרִים הַנִּזְכָּרִים), were made the Kelim [Vessels] of the Partzuf [Configuration] of Ze’ir Anpin and his Nukvah mentioned above (נַעֲשׂוּ הַכֵּלִים שֶׁל פַּרְצוּף ז״א וְנוּקְבֵיהּ הַנִּזְכָּרִים), and the Gadlut [Maturity] of Imma gives him illumination (וְגַדְלוּת אִמָּא נוֹתְנִים לוֹ הֶאָרָה), and they become an Ohr Penimi [Inner Light] for him and for his Nukvah (וְנַעֲשִׂים אוֹר פְּנִימִי לוֹ וּלְנוּקְבֵיהּ), and this is the first emergence from the first Ibbur [Impregnation] (וְזֹאת הִיא הַיְצִיאָה הָרִאשׁוֹנָה מֵעִבּוּר רִאשׁוֹן). And afterward (וְאַחַר כָּךְ), Imma, after they emerged outside (אִמָּא אַחַר שֶׁיָּצְאוּ לַחוּץ), bestows Chasadim upon them (הִיא מַשְׁפַּעַת לָהֶם חֲסָדִים), in the secret of nursing from her Name Ehyeh (בְּסוֹד יְנִיקָה מִשֵּׁם אֶהְיֶ״ה שֶׁלָּהּ), in the secret of Eldad and Medad (בְּסוֹד אֶל־דָּד וּמֵידָד). And through the nursing (וְעַל יְדֵי הַיְנִיקָה), Ze’ir Anpin grows (נִתְגַּדֵּל ז״א), and afterward (וְאַחַר כָּךְ), Imma returned and inclined herself over him (חָזְרָה אִמָּא וְאִתְרַכִּינַת עֲלֵיהּ), and became impregnated from them (וְאִתְעַבְּרַת מִינַיְיהוּ), meaning (הַיְנוּ), that Ze’ir Anpin folded three within three (שֶׁנִּתְקַפֵּל זְעֵיר תְּלַת גּוֹ תְּלַת), just as Arich Anpin did (כְּמוֹ שֶׁעָשָׂה אֲרִיךְ), and likewise his Nukvah also did so (וְכֵן גַּם כֵּן עָשְׂתָה נוּקְבֵיהּ), although her limbs had already emerged in actuality through this aforementioned Gadlut [Maturity] (אֵיבָרֶיהָ כְּבָר יָצְאוּ בְּפוֹעַל בְּגַדְלוּת זֶה הַנִּזְכָּר). And afterward (וְאַחַר כָּךְ), in the second Katnut [Smallness] (בְּקַטְנוּת שֵׁנִי), namely in the second Ibbur [Impregnation] (הַיְנוּ בְּעִבּוּר שֵׁנִי), their Kelim [Vessels] received an illumination from outside from the light of Imma (קִבְּלוּ כְלֵיהֶם הֶאָרָה מִבַּחוּץ מֵאוֹר אִמָּא), and that light remains attached to them forever (וְאוֹתוֹ אוֹר לְעוֹלָם דָּבוּק בָּהֶם), and their Kelim [Vessels] possess an Ohr Penimi [Inner Light] and an Ohr Chitzon [Outer Light] (וּכְלֵיהֶם יֵשׁ לָהֶם אוֹר פְּנִימִי וְאוֹר חִיצוֹן), and this illumination refines those Kelim [Vessels] from the Dinim [Judgments] (וְהֶאָרָה הַזֹּאת מְבָרֶרֶת אוֹתָם הַכֵּלִים מֵהַדִּינִים).

And know (וְדַע), that all the Kelim [Vessels] in all the worlds (כִּי כָּל הַכֵּלִים שֶׁבְּכָל הָעוֹלָמוֹת), possess an Ohr Penimi [Inner Light] and an Ohr Chitzon [Outer Light] (יֵשׁ לָהֶם אוֹר פְּנִימִי וְאוֹר חִיצוֹן), and all the exteriority is Achorayim [Backsides] (וְכָל הַחִיצוֹנִיּוּת הוּא אֲחוֹרַיִים), expressions of Dinim [Judgments] (תֵּיבוֹת שֶׁל דִּינִים), for every Achorayim [Backsides] is Din [Judgment] (כִּי כָל אֲחוֹרַיִים הוּא דִּין), and externally (וּמִבַּחוּץ), the Dinim [Judgments] of the shattered Kelim [Vessels] correspond to Beri’ah, Yetzirah, Asiyah (הַדִּינִים שֶׁל הַשִּׁבְרֵי כֵּלִים כְּנֶגֶד בי״ע), and they benefit from afar from the light of this exteriority (וְנֶהֱנִים מֵרָחוֹק מֵאוֹר הַחִיצוֹנִיּוּת הַזֶּה), and from them the Klipot derive benefit (וּמֵהֶם נֶהֱנִים הַקְּלִיפּוֹת). And this is specifically in Beri’ah (וְזֶהוּ דַּוְקָא בִּבְרִיאָה), where they stood at a distance (שֶׁהָיוּ עוֹמְדִים מֵרָחוֹק), but in Yetzirah they are equal though not mingled (אֲבָל בִּיצִירָה הֵם שָׁוִים אֲבָל לֹא מְעוֹרָבִים), and in Asiyah they are mingled together and evil prevails (וּבַעֲשִׂיָּה הֵם מְעוֹרָבִים וְהָרַע גּוֹבֵר). And the ascent is the rectification (וְהָעֲלִיָּה הִיא הַתִּקּוּן), and all our intention in the prayers (וְכָל כַּוָּנָתֵינוּ בַּתְּפִלּוֹת), is to elevate the worlds (לְהַעֲלוֹת הָעוֹלָמוֹת), and to make the Ohr Chitzon [Outer Light] into an Ohr Penimi [Inner Light] (וְלַעֲשׂוֹת מֵאוֹר חִיצוֹן אוֹר פְּנִימִי), as I shall write regarding the intention of the prayers (כַּאֲשֶׁר אֶכְתֹּב בְּכַוָּנַת הַתְּפִלּוֹת), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ). And since the Achorayim [Backsides], namely the exterior, become internal (וְכֵיוָן שֶׁנַּעֲשֶׂה מֵאֲחוֹרַיִים דְּהַיְנוּ הַחִיצוֹן פְּנִימִי), it follows (נִמְצָא), that the Din [Judgment] is sweetened and becomes Rachamim [Mercy] (הַדִּין נִמְתָּק וְנַעֲשֶׂה רַחֲמִים), and the exteriority is concealed (וְנִסְתָּר הַחִיצוֹנִיּוּת), so that the Klipot will not derive benefit and ascend with it (שֶׁלֹּא יֵהָנוּ וְיַעֲלוּ הַקְּלִיפּוֹת עִמָּהּ). And this will not occur (וְזֶה לֹא יִהְיֶה), unless influence descends upon them from the light of Abba and Imma (אִם לֹא יֵרֵד הַשְׁפָּעָה עֲלֵיהֶם מֵאוֹר אַבָּא וְאִמָּא), through the ladder of ascending levels (דֶּרֶךְ גֶּרֶם הַמַּעֲלוֹת), and this great principle that we have written is sufficient (וְדַי בָּזֶה הַכְּלָל הַגָּדוֹל שֶׁכָּתַבְנוּ). Afterward (אַחַר כָּךְ), it is necessary to give them Mochin [Supernal Intellects] (צָרִיךְ לִתֵּן לָהֶם מוֹחִין), for a child, although he has a head, has no Da’at (כִּי הַקָּטָן הֲגַם שֶׁיֵּשׁ לוֹ רֹאשׁ אֵין לוֹ דַּעַת), and it is necessary to give him Mochin [Supernal Intellects] (וְצָרִיךְ לָתֵת לוֹ מוֹחִין), which are the foundation of Da’at (שֶׁהֵם בְּסִיס הַדַּעַת), namely Keter, Chokhmah, Binah, Da’at (דְּהַיְנוּ כֶּתֶר חָכְמָה בִּינָה דַּעַת), as we shall explain (כְּמוֹ שֶׁנְּבָאֵר), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ).