Chapter Fifty-Nine (פֶּרֶק חֲמִשִּׁים וְתִשְׁעָה)

After Hashem showed us all these pleasant secrets (אַחֲרֵי שֶׁהֶרְאָה ה׳ אוֹתָנוּ כָּל אֵלֶּה הַסּוֹדוֹת הַנְּעִימִים), let us state the general rule of the matters (נֹאמַר כְּלַל הַדְּבָרִים), and you will understand all these introductions that I introduced before you (וְתָבִין כָּל אֵלֶּה הַהַקְדָּמוֹת אֲשֶׁר הִקְדַּמְתִּי לְפָנֶיךָ), in the two chapters above this chapter (בִּשְׁנֵי הַפְּרָקִים אֲשֶׁר לְמַעְלָה מִזֶּה הַפֶּרֶק). And we shall say (וְנֹאמַר), that you must know (שֶׁצָּרִיךְ אַתָּה לָדַעַת), that the upper Mazal (שֶׁמַּזָּל עֶלְיוֹן) is the Eighth Tikkun [Rectification] of the Dikna [Beard] of Arich (הוּא תִּיקּוּן שְׁמִינִי דְּדִיקְנָא דַּאֲרִיךְ), which is Notzer Chesed [Preserver of Kindness] (שֶׁהוּא נוֹצֵר חֶסֶד), and the Thirteenth Tikkun [Rectification] (וְתִקּוּן י״ג), which is VeNakeh [and Cleanses], the lower Mazal (שֶׁהוּא וְנַקֵּה מַזָּל הַתַּחְתּוֹן), and the place of Abba and Imma (וּמְקוֹם אַבָּא וְאִמָּא), begins beneath the Dikna [Beard] of Arich (מַתְחִיל תַּחַת דִּקְנָא דַּאֲרִיךְ). And they receive illumination from it (וּמְקַבְּלִים הֶאָרָה מִמֶּנּוּ), namely the addition of Mochin that we mentioned (דְּהַיְינוּ תּוֹסֶפֶת הַמּוֹחִין שֶׁזָּכַרְנוּ), from the palate and the throat (מֵחֵךְ וְהַגָּרוֹן), which are the secret of Chokhmah and Binah of Ein (שֶׁהֵם סוֹד חָכְמָה וּבִינָה דְּאַיִן), and how this flow is bestowed through the head of Abba and Imma (וְאֵיךְ דֶּרֶךְ רֹאשׁ שֶׁל אַבָּא וְאִמָּא, נִשְׁפַּע הַשֶּׁפַע הַזֶּה). And they also receive illumination from its thirteen Tikkunim [Rectifications] (וְגַם מְקַבְּלִים הֶאָרָה מִי״ג תִּיקּוּנָיו), which are included in these two Mazalin (הַנִּכְלָלִים בִּשְׁנֵי מַזָּלוֹת הָאֵלֶּה), the upper Mazal and the lower Mazal (מַזָּל עֶלְיוֹן וּמַזָּל תַּחְתּוֹן), which are Notzer and Nakeh (שֶׁהֵם נוֹצֵר וְנַקֵּה), and through them Abba and Imma enter Zivug [Union] (וְעַל יָדָם מִזְדַּוְּגִים אַבָּא וְאִמָּא), for they are the ones that cover over them from outside (כִּי הֵם הַחוֹפִים עֲלֵיהֶם מִבַּחוּץ), until the head of Yisrael-Saba and Tevunah (עַד רֹאשׁ יִשְׂרָאֵל־סָבָא וּתְבוּנָה). And we have already said (וּכְבָר אָמַרְנוּ), that the Zivug [Union] of Abba and Imma in their upper Partzufim (שֶׁזִּוּוּג אַבָּא וְאִמָּא בְּפַרְצוּפֵיהֶם הָעֶלְיוֹנִים), is very hidden (הֵם נֶעְלָמִים מְאֹד), and the Mochin attain revelation (וּמַשִּׂיגִים הַמּוֹחִין הִתְגַּלּוּת), in their lower Partzufim (בְּפַרְצוּפֵיהֶם הַתַּחְתּוֹנִים), of Yisrael-Saba and Tevunah (שֶׁל יִשְׂרָאֵל־סָבָא וּתְבוּנָה), upon whom are the two Mazalin (שֶׁעֲלֵיהֶם הַתְּרֵין מַזָּלוֹת).

And now (וְעַתָּה), in order to give Abba and Imma an awakening to enter Zivug [Union] for the need of Ze’ir Anpin and Nukvah (כְּדֵי לָתֵת לְאַבָּא וְאִמָּא הִתְעוֹרְרוּת לְהִזְדַּוֵּג לְצוֹרֶךְ ז״א וְנוּקְבֵיהּ), the upper Mazal strikes the lower Mazal with one striking (בָּטִישׁ מַזָּל עֶלְיוֹן בְּמַזָּל תַּחְתּוֹן בְּטִישָׁה אַחַת), and the Gevurot are cooled by the greatness of the Chesed of VeNakeh [and Cleanses] (וְנִצְטַנְּנוּ הַגְּבוּרוֹת בְּגֹדֶל חַסְדּוֹ שֶׁל וְנַקֵּה), and by the force of that striking (וּמִכֹּחַ אוֹתָהּ הַבְּטִישָׁה), from those other lights (מֵאוֹתָם הָאוֹרוֹת אַחֶרֶת [הָאֲחֵרִים]), the upper one gives Abba five Chasadim (הָעֶלְיוֹן נוֹתֵן לְאַבָּא חֲמִשָּׁה חֲסָדִים), and inserts them into his Da’at (וּמַכְנִיסָם בְּדַעַת שֶׁלּוֹ). For he is the one who distributes to others (כִּי הוּא הַמְחַלֵּק לַאֲחֵרִים), as it is said (שֶׁנֶּאֱמַר), “and through Da’at the chambers are filled” (וּבְדַעַת חֲדָרִים יִמָּלֵאוּ) (Proverbs 24:4), and the five Chasadim become one drop (וְה' חֲסָדִים נַעֲשׂוּ טִפָּה אַחַת), namely one bond and one joining (דְּהַיְינוּ קֶשֶׁר וְחִבּוּר אֶחָד). And this striking (וְהַבְּטִישָׁה הַזֹּאת), from which the five Chasadim and the five Gevurot came into being (שֶׁנִּתְהַוָּה מֵהֶם הַה' חֲסָדִים וְהַה' גְּבוּרוֹת), is the secret of the striking of the male organ within the hollows of the female, as it were (הוּא סוֹד בְּטִישַׁת אֵיבָר הַזָּכָר בִּנְקָבוּת הַנְּקֵבָה כִּבְיָכוֹל), “and from my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26). And this name does not apply there (וְלֹא שַׁיָּיךְ שָׁם שֵׁם זֶה), except in the Yesodot of Abba and Imma (רַק בִּיסוֹדוֹת דְּאַבָּא וְאִמָּא), but for the need of Ze’ir and his Nukvah (אֶלָּא לְצוֹרֶךְ זְעֵיר וְנוּקְבֵיהּ), the name of striking is borrowed for them (מֻשְׁאָל שָׁם הַבְּטִישָׁה אֲלֵיהֶם), on a supernal level (בְּמַעֲלָה עֶלְיוֹנָה). For the female does not apply there so much in actuality (כִּי לֹא שַׁיָּיךְ נְקֵבָה שָׁם בְּפֹעַל כָּל כָּךְ), and it is the secret of the joy and gladness of the lights that strike one upon another (וְהוּא סוֹד שִׂמְחַת וְחֶדְוַת הָאוֹרוֹת שֶׁמַּכִּים זֶה עַל זֶה), and letters and Names sparkle forth (וּמִתְנוֹצְצִים אוֹתִיּוֹת וְשֵׁמוֹת), in the secret of the filling from the root letters (בְּסוֹד הַמִלּוּי מֵאוֹתִיּוֹת הַשֹּׁרֶשׁ), and they descend below and fill the limbs of Ze’ir (וְיוֹרְדִים לְמַטָּה וּמְמַלְּאִים אֵיבְרֵי זְעֵיר), and afterward they return above to the head of Ze’ir (וְאַחַר כָּךְ חוֹזְרִים לְמַעְלָה אֶל רֹאשׁ זְעֵיר), in the secret of the Tefillin that the Holy One Blessed Be He lays (בְּסוֹד הַתְּפִלִּין דְּמַנַּח לְהוּ קב״ה). And they are in truth the twelve permutations of Havayah itself (וְהֵם בֶּאֱמֶת י״ב צֵירוּפֵי הוי״ה בְּעֶצֶם), which are filled out from the root of Havayah itself (הַמִּתְמַלְּאִים מֵהַשֹּׁרֶשׁ שֶׁל הֲוָיָה עַצְמָהּ), as it is said (שֶׁנֶּאֱמַר): “And Hashem passed before him and proclaimed: Hashem, Hashem” (וַיַּעֲבֹר י״י עַל פָּנָיו וַיִּקְרָא י״י י״י) (Exodus 34:6), for there are three Havayot there (שֶׁיֵּשׁ שָׁם ג׳ הֲוָיוֹת), two from the side of the face (ב׳ מִצַּד הַפָּנִים), and one from the back side (וְאֶחָד מֵאֲחוֹרַיִים), and they are twelve letters (וְהֵם י״ב אוֹתִיּוֹת), and together with the Kolel [inclusive total] (וְעִם הַכּוֹלֵל), thirteen Tikkunei Dikna [Rectifications of the Beard] spread forth from them (נִתְפַּשְּׁטוּ מֵהֶם י״ג תִּיקּוּנֵי דִיקְנָא). And when they strike and sparkle from one another (וּכְשֶׁמַּכִּים וּמִתְנוֹצְצִים זֶה מִזֶּה), and increase through their fillings (וּמִתְרַבִּים בְּמִלּוּאֵיהֶם), and beget after their likeness and after their image (וּמוֹלִידִים כִּדְמוּתָם וּכְצַלְמָם), twelve permutations are formed (נַעֲשׂוּ י״ב צֵירוּפִים). For the five Chasadim and the five Gevurot (כִּי ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), which are called the two Atarot [Crowns] (הַנִּקְרָאִים תְּרֵין עֲטָרִין), amount to ten (הֵם עוֹלִים עֶשֶׂר), and in addition the drop of the Mochin of Abba and the drop of the Mochin of Imma (וְעוֹד טִפַּת מוֹחַ אַבָּא וְעוֹד טִפַּת מוֹחַ אִמָּא), are two (הֵם שְׁנַיִם), their total is twelve permutations of Havayah (כְּלָלָם י״ב צֵירוּפֵי הוי״ה), as will be explained afterward in the matters of the Tefillin (כְּמוֹ שֶׁיִּתְבָּאֵר אַחַר כָּךְ בְּעִנְיְנֵי הַתְּפִלִּין). And from them at the beginning of Creation (וּמֵהֶם בְּרֹאשׁ הַבְּרִיאָה), spread forth the twelve rivers of the pure balsam (מִתְפַּשְּׁטִים י״ב נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא), and together with the source (וְעִם הַמָּקוֹר), they are thirteen (הוּא י״ג), and in Yetzirah are twelve boundaries (וּבִיצִירָה י״ב גְּבוּלִים), and in Asiyah twelve domains (וּבַעֲשִׂיָּה י״ב תְּחוּמִים), which are the seals of the Merkavah [Chariot] (שֶׁהֵם חוֹתָמוֹת הַמֶּרְכָּבָה), and corresponding to them are the twelve gates of Gan Eden and the twelve gates of the Supernal Jerusalem (וּכְנֶגְדָּם י״ב שַׁעֲרֵי גַן עֵדֶן וְי״ב שַׁעֲרֵי יְרוּשָׁלַיִם הָעֶלְיוֹנָה). And this influence awakens their desire (וְהַהַשְׁפָּעָה זוֹ מְעוֹרֶרֶת תַּאֲוָתָם), and they enter Zivug [Union] together (וּמִזְדַּוְּגִים יַחַד), even though they are always joined together (אַף עַל פִּי שֶׁהֵם תָּמִיד יַחַד מְדֻבָּקִים), in the secret of “my companion” (בְּסוֹד רַעְיָתִי), as it is said in the Zohar (כָּאָמוּר בַּזֹּהַר), “as one they emerge, as one they dwell” (בְּחַד נָפְקִין בְּחַד שַׁרְיָין). This refers specifically to that first Zivug [Union] that we mentioned several times (הַיְינוּ דַּוְקָא אוֹתוֹ הַזִּוּוּג הָרִאשׁוֹן שֶׁזָּכַרְנוּ כַּמָּה פְּעָמִים), which is only for the sustenance of the worlds (שֶׁהוּא קִיּוּם הָעוֹלָמוֹת לְבַדּוֹ). But not to beget and become impregnated with souls (וְלֹא לְהוֹלִיד וּלְהִתְעַבֵּר נְשָׁמוֹת), and to rectify the structure of Ze’ir Anpin and Nukvah in completeness (וּלְתַקֵּן בִּנְיָין ז״א וְנוּקְבֵיהּ עַל הַשְּׁלֵמוּת), as it needs to be (כְּמוֹ שֶׁצָּרִיךְ לִהְיוֹת), for this a more elevated Zivug [Union] is needed (לָזֶה צָרִיךְ זִוּוּג יוֹתֵר מְעֻלֶּה), and more elevated new Mochin (וּמוֹחִין חֲדָשִׁים יוֹתֵר מְעֻלִּים), as is known (כַּנּוֹדָע). And the Da’at of Abba distributes the five Chasadim mentioned above in this manner (וְדַעַת דְּאַבָּא מְחַלֵּק הַה׳ חֲסָדִים הַנִּזְכָּרִים בְּאוֹפֶן זֶה): one to Gedulah (אֶחָד לִגְדוּלָה), and one to Gevurah (וְאֶחָד לִגְבוּרָה), and one to Tiferet (וְאֶחָד לְת״ת), and one to Netzach and one to Hod (וְאֶחָד לְנֶצַח וְאֶחָד לְהוֹד), and from there all of them flow together to the Yesod of Abba (וּמִשָּׁם נִשְׁפָּעִים יַחַד כֻּלָּם לִיסוֹד דְּאַבָּא). And in this manner (וְעַל דֶּרֶךְ זֶה), the Da’at of Imma distributes the five Gevurot that the lower Mazal gave her (דַּעַת אִמָּא מְחַלֵּק הַה׳ גְּבוּרוֹת שֶׁנָּתַן לָהּ מַזָּל הַתַּחְתּוֹן), and afterward all of them flow to her Yesod (וְאַחַר כָּךְ נִשְׁפָּעִים כֻּלָּם לִיסוֹד דִּידָהּ), and when Abba and Imma enter Zivug [Union] together (וּבְהִזְדַּוְּגָם יַחַד אַבָּא וְאִמָּא), the five Chasadim entered from the Yesod of Abba into the Yesod of Imma (נִכְנְסוּ הַה׳ חֲסָדִים מִיסוֹד אַבָּא אֶל תּוֹךְ יְסוֹד אִמָּא).