Chapter Fifty-One (פֶּרֶק חֲמִשִּׁים וְאֶחָד)

And now you must know (וְעַתָּה צָרִיךְ שֶׁתֵּדַע), the secret of this configuration (סוֹד הַצִּיּוּר הַזֶּה), it is the reality of the growth of Ze’ir Anpin (הוּא מְצִיאוּת הַגִּידּוּל שֶׁל זְעֵיר אַנְפִּין), and it is in this manner (וְהוּא בָּזֶה הָאוֹפֶן): the first three joints [the lower ones] (שְׁלֹשָׁה פְּרָקִים הָרִאשׁוֹנִים [הַתַּחְתּוֹנִים]) of Netzach, Hod, Yesod of Tevunah (שֶׁל נה"י דִּתְבוּנָה) spread within Ze’ir at first (מִתְפַּשְּׁטִים בְּתוֹךְ זְעֵיר בָּרִאשׁוֹנָה). Because we take first (מִפְּנֵי שֶׁאָנוּ לוֹקְחִים רִאשׁוֹן), the lower one near Ze’ir Anpin (הַתַּחְתּוֹן הַקָּרוֹב אֶל זְעֵיר אַנְפִּין), for we are speaking from below to above (כִּי אָנוּ מְדַבְּרִים מִמַּטָּה לְמַעְלָה), concerning the joints of Netzach, Hod, Yesod of Tevunah (בְּהַפְּרָקִים שֶׁל נה"י דִּתְבוּנָה). And the first joint (וְהַפֶּרֶק הָרִאשׁוֹן) is, as it were, by way of metaphor (הוּא כִּבְיָכוֹל דֶּרֶךְ מָשָׁל), the place of the sole and the toes (מְקוֹם הַפַּרְסָה וְהָאֶצְבָּעוֹת), that is, the soles of the foot with its toes (דְּהַיְינוּ פַּרְסוֹת הָרֶגֶל עִם אֶצְבְּעוֹתָיו), for Netzach and Hod (כִּי נֶצַח וְהוֹד) are the shins (הֵם הַשּׁוֹקַיִם), and they have three joints (וְיֵשׁ לָהֶם ג' פְּרָקִים). As, to distinguish, with the physical human being (כְּמוֹ לְהַבְדִּיל אֵצֶל הַבֶּן אָדָם הַגַּשְׁמִי), they too are divided into three parts (גַּם הֵם נֶחֱלָקִים לִשְׁלֹשָׁה חֲלָקִים), and the second joint (וְהַפֶּרֶק הַשֵּׁנִי) is the place of the junction of the sinews (הוּא מְקוֹם צוֹמֶת הַגִּידִין), and the final joint (וְהַפֶּרֶק הָאַחֲרוֹן) is Buka DeAtma [socket of the thigh] (הוּא בּוּקָא דְאַטְמָא), it is the joint adjacent to the cavity of the body (הוּא הַפֶּרֶק הַסָּמוּךְ לַחֲלַל הַגּוּף). And because the Netzach, Hod, Yesod of the Netzach, Hod, Yesod of Tevunah (וּמִפְּנֵי שֶׁנה"י דנה"י דִּתְבוּנָה) are adjacent to Ze’ir Anpin (הֵם סְמוּכִים לִזְעֵיר), they enter first into Ze’ir (הֵם נִכְנָסִים רִאשׁוֹנָה בִּזְעֵיר), and they are called first ones (וְנִקְרָאִים רִאשׁוֹנִים), in relation to their being adjacent (בְּעֵרֶךְ שֶׁהֵם סְמוּכִים), and at first (וּמִתְּחִלָּה) the first joint of Netzach enters (נִכְנָס פֶּרֶק הָרִאשׁוֹן שֶׁל נֶצַח), namely the Netzach, Hod, Yesod within it (דְּהַיְינוּ נה"י), into the Chokhmah of Ze’ir (בְּחָכְמַת זְעֵיר), which is immediately beneath it (שֶׁהוּא תֵּכֶף תַּחְתָּיו), and it is the branch of Chesed (וְהוּא עֲנַף הַחֶסֶד), as is known (כַּנּוֹדָע). Then the two-thirds of the Chesed of Ze’ir Anpin ascend (אָז עוֹלִים שְׁנֵי שְׁלִישֵׁי חֶסֶד ז"א), which are adjacent to the Chokhmah (הַסְּמוּכִים לַחָכְמָה), temporarily (לְפִי שָׁעָה), and the Chokhmah of Ze’ir grows (וּמִתְגַּדֶּלֶת), and becomes the complete Chokhmah of Ze’ir (וְנַעֲשֵׂית חָכְמַת זְעֵיר שְׁלֵמָה), from three thirds (מִשְּׁלֹשָׁה שְׁלִישִׁים). One third (שְׁלִישׁ אֶחָד) from the Netzach of Binah (שֶׁל נֶצַח בִּינָה), namely the Netzach, Hod, Yesod within it (דְּהַיְינוּ נה"י), and two-thirds of the Chesed of Ze’ir Anpin (וּב' שְׁלִישֵׁי חֶסֶד ז"א), namely the Chokhmah, Binah, Da’at and Gedulah, Gevurah, Tiferet within it (דְּהַיְינוּ חב"ד גג"ת שֶׁלָּהּ), which ascended to its Chokhmah to enlarge it (שֶׁעָלוּ לְחָכְמָה שֶׁלּוֹ לְהַגְדִּילָהּ), and from these (וּמֵאֵלּוּ) a complete Chokhmah is made (נַעֲשֵׂית חָכְמָה שְׁלֵמָה), from three thirds (מִג' שְׁלִישִׁים). And this is what the Zohar says (וְזֶהוּ שֶׁאוֹמֵר הַזֹּהַר), “Chesed, Chasadim” (חֶסֶד חֲסָדִים) (Daf 241a), the explanation is (פֵּירוּשׁ), the Netzach of Binah is called Chesed (נֶצַח דְּבִינָה נִקְרָא חֶסֶד), because it is the branch of Chesed (כִּי הוּא עֲנַף הַחֶסֶד), and because the Netzach, Hod, Yesod of Netzach entered into the Chokhmah of Ze’ir (וּמִפְּנֵי שֶׁנִּכְנָס נה"י דְּנֶצַח בְּחָכְמָה דְּזְעֵיר), it is therefore also called Chesed in the Zohar (נִקְרָא גַּם כֵּן חֶסֶד בַּזֹּהַר), in the singular expression (בִּלְשׁוֹן יָחִיד), for it is one third (שֶׁהוּא שְׁלִישׁ אֶחָד). And the two-thirds of its Chesed that ascended to the Chokhmah of Ze’ir (וּשְׁנֵי שְׁלִישֵׁי חֶסֶד שֶׁלּוֹ שֶׁעָלוּ לְחָכְמַת זְעֵיר), because they are Chasadim (מִפְּנֵי שֶׁהֵם חֲסָדִים), and they are two thirds (וְהֵם שְׁנֵי שְׁלִישִׁים), they are called in the plural expression Chasadim (נִקְרְאוּ בִּלְשׁוֹן רַבִּים חֲסָדִים). And in the Chokhmah there is “Chesed, Chasadim” (וּבְחָכְמָה יֵשׁ חֶסֶד חֲסָדִים), thus is the intention of the Zohar (כֵּן כַּוָּנַת הַזֹּהַר), likewise also regarding “Gevurah, Gevurot” (גַּם כֵּן אֵצֶל גְּבוּרָה גְּבוּרוֹת), as I shall explain (כַּאֲשֶׁר אֲבָאֵר), for the entire right line is like one line called Chesed (כִּי כָּל הַקַּו יָמִין הוּא כְּמוֹ קַו אֶחָד הַנִּקְרָא חֶסֶד), and likewise in the left line also they are all called Gevurah (וְכֵן בְּקַו שְׂמֹאל גַּם כֵּן כּוּלָּם נִקְרָאִים גְּבוּרָה). And thus the joint of Hod of Binah descended into the Binah of Ze’ir Anpin (וְכֵן פֶּרֶק הוֹד שֶׁל בִּינָה יָרַד לְתוֹךְ בִּינָה ז"א), into the place of its Chokhmah, Binah, Da’at (בִּמְקוֹם חב"ד שֶׁלָּהּ), and two-thirds of Gevurah are lent to it temporarily (וּב' שְׁלִישֵׁי גְּבוּרָה מֻשְׁאָלִים אֵלֶיהָ לְפִי שָׁעָה), having ascended to the place of the Binah of Ze’ir Anpin (שֶׁעָלוּ לִמְקוֹם בִּינָה ז"א), and the Binah becomes complete (נַעֲשֵׂית בִּינָה שְׁלֵמָה), from three thirds (מִג' שְׁלִישִׁים). It follows that within it there is “Gevurah” in the singular expression (נִמְצָא יֵשׁ בָּהּ גְּבוּרָה לְשׁוֹן יָחִיד), namely the Netzach, Hod, Yesod of the Hod of Tevunah (הוּא נה"י דְּהוֹד דִּתְבוּנָה), and “Gevurot” in the plural expression (וּגְּבוּרוֹת הוּא לְשׁוֹן רַבִּים), namely the two-thirds of Gevurah that ascended (הֵם ב' שְׁלִישֵׁי גְּבוּרָה שֶׁעָלוּ), and they are called in the plural expression in the Zohar, “Gevurot” (נִקְרְאוּ בִּלְשׁוֹן רַבִּים בַּזֹּהַר גְּבוּרוֹת).

And according to this manner (וְעַל דֶּרֶךְ זֶה), “Netzach, Netzachim” is explained (יִתְפָּרֵשׁ נֶצַח נְצָחִים), and “Hod, Hodot” (הוֹד הוֹדוֹת), but it does not say “Yesod, Yesodot” (וְאֵלּוּ יְסוֹד יְסוֹדוֹת לָא קָאָמַר), because the Yesod of Imma is short, as it were (מִפְּנֵי שֶׁיְּסוֹד אִמָּא קָצָר כִּבְיָכוֹל), because it is of a female, as it were (מִפְּנֵי שֶׁהוּא שֶׁל אִשָּׁה כִּבְיָכוֹל), which is called “the broad places of the river” (הַנִּקְרָא רְחוֹבוֹת הַנָּהָר), and nothing from the Yesod of Binah reaches Ze’ir (וְאֵינוֹ מַגִּיעַ לִזְעֵיר כְּלוּם מִיְּסוֹד בִּינָה), during the descent of the first joints (בִּירִידַת הַפְּרָקִים הָרִאשׁוֹנִים), because it does not reach Ze’ir (מִפְּנֵי שֶׁאֵינוֹ מַגִּיעַ לִזְעֵיר), for this reason that we have written (מִזֶּה הַטַּעַם שֶׁכָּתַבְנוּ), and as I shall explain (וְכַאֲשֶׁר אֲבָאֵר).

And let us return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), the two-thirds of the Tiferet of Ze’ir ascend to the place of Da’at to enlarge it (שְׁנֵי שְׁלִישֵׁי תִּפְאֶרֶת זְעֵיר עוֹלִים לִמְקוֹם דַּעַת לְהַגְדִּילוֹ), and Da’at is made (וְנַעֲשֶׂה דַּעַת), from these two-thirds alone temporarily (מִשְּׁנֵי שְׁלִישִׁים אֵלּוּ בִּלְבַד לְפִי שָׁעָה), for indeed (שֶׁהֲרֵי), the Yesod of Imma is short (יְסוֹד אִמָּא קָצָר), and still it does not reach (וַעֲדַיִן אֵינֶנּוּ מַגִּיעַ) to the head of Ze’ir (לְרֹאשׁ זְעֵיר), in the first joints (בַּפְּרָקִים הָרִאשׁוֹנִים), until the second joints of the Netzach and Hod of Imma descend (עַד שֶׁיּוֹרְדִים הַפְּרָקִים הַשֵּׁנִיִּים שֶׁל נֶצַח וְהוֹד דְּאִמָּא). And afterward (וְאַחַר כָּךְ), the second joint of the Netzach of Imma descends into the Chokhmah of Ze’ir (יוֹרֵד פֶּרֶק שֵׁנִי שֶׁל נֶצַח אִמָּא לְחָכְמַת זְעֵיר), namely the Gedulah, Gevurah, Tiferet of the Netzach of Imma (דְּהַיְינוּ גג"ת שֶׁל נֶצַח אִמָּא), and that first joint which was previously in the Chokhmah of Ze’ir (וְאוֹתוֹ הַפֶּרֶק הָרִאשׁוֹן שֶׁהָיָה קוֹדֶם בְּחָכְמַת זְעֵיר), now descends into the Chesed of Ze’ir (יוֹרֵד עַתָּה בְּחֶסֶד זְעֵיר), and it finds there only one third remaining within it (וּמָצָא בוֹ רַק שְׁלִישׁ אֶחָד שֶׁנִּשְׁאַר בּוֹ), for two-thirds of the Chesed ascended to the Chokhmah of Ze’ir (כִּי שְׁנֵי שְׁלִישֵׁי חֶסֶד עָלוּ לְחָכְמַת זְעֵיר), to enlarge it (לְהַגְדִּילוֹ), and to make for it three thirds (וְלַעֲשׂוֹת לוֹ שְׁלֹשָׁה שְׁלִישִׁים), as I explained above (כַּאֲשֶׁר בֵּאַרְתִּי לְמַעְלָה). It follows that there are now in the Chesed of Ze’ir two thirds (נִמְצָא שֶׁיֵּשׁ עַתָּה בְּחֶסֶד זְעֵיר ב' שְׁלִישִׁים), one that descended from the Netzach of Imma which had previously been in the Chokhmah of Ze’ir (אֶחָד שֶׁיָּרַד מִנֶּצַח אִמָּא שֶׁהָיָה קוֹדֶם בְּחָכְמַת זְעֵיר), and the second third is that which remained in Chesed (וְהַשְּׁלִישׁ הַשֵּׁנִי הוּא שֶׁנִּשְׁאַר בְּחֶסֶד), from the time (מִזְּמַן) that its first two thirds ascended to the Chokhmah of Ze’ir (שֶׁהַשְּׁנַיִם הָרִאשׁוֹנִים שֶׁלּוֹ עָלוּ לְחָכְמַת זְעֵיר), and the third third ascends from the Netzach of Ze’ir (וְהַשְּׁלִישׁ הַשְּׁלִישִׁי עוֹלֶה מִנֶּצַח זְעֵיר), lent temporarily (מֻשְׁאָל לְפִי שָׁעָה), thus the Chesed of Ze’ir is complete (נִמְצָא חֶסֶד זְעֵיר שְׁלֵמָה), from three thirds (מִשְּׁלֹשָׁה שְׁלִישִׁים). And this is the secret of what our Sages, of blessed memory, said (וְזֶהוּ סוֹד אָמְרוֹ חז"ל), “Regarding a commandment, up to one-third for the commandment” (בְּמִצְוָה עַד שְׁלִישׁ בַּמִּצְוָה) (Bava Kamma 9b), so much must one beautify the commandment that he adds a third (כָּל כָּךְ צָרִיךְ לְהַדֵּר אַחַר הַמִּצְוָה עַד שֶׁיּוֹסִיף שְׁלִישׁ), namely one-third from below, from the Netzach of Ze’ir (דְּהַיְינוּ שְׁלִישׁ מִלְּמַטָּה מִנֶּצַח זְעֵיר), through which the Chesed of Ze’ir becomes complete (שֶׁנַּעֲשֶׂה עַל יָדוֹ חֶסֶד זְעֵיר שָׁלֵם), and this is the secret of “Netzach, Netzachim” (וְזֶהוּ סוֹד נֶצַח נְצָחִים), meaning to say (רָצָה לוֹמַר), the third of Netzach that remains within it is expressed in the singular as Netzach (שְׁלִישׁ נֶצַח שֶׁנִּשְׁאַר בּוֹ הוּא לְשׁוֹן יָחִיד נֶצַח), and the two-thirds that come from another place (וּב' שְׁלִישִׁים שֶׁבָּאִים מִמָּקוֹם אַחֵר), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), and likewise “Hod, Hodot” (וְכֵן הוֹד הוֹדוֹת). And afterward (וְאַחַר כָּךְ), the lower joint descended into Chesed to enlarge it (יָרַד פֶּרֶק הַתַּחְתּוֹן לְחֶסֶד כְּדֵי לְהַגְדִּילוֹ), then the middle third of the Netzach of Binah descended (יָרַד אָז שְׁלִישׁ הָאֶמְצָעִי שֶׁל נֶצַח בִּינָה), into the Chokhmah of Ze’ir (בְּתוֹךְ חָכְמַת זְעֵיר), and it lacks nothing at all (וְאֵינוֹ חָסֵר כְּלוּם), and likewise the second joint of the Hod of Imma, namely Gedulah, Gevurah, Tiferet (וְכֵן פֶּרֶק שֵׁנִי שֶׁל הוֹד אִמָּא דְּהַיְינוּ גג"ת), descends into the Binah of Ze’ir (יוֹרֵד לְבִינָה זְעֵיר). And the first joint that was there from the Hod of Imma (וְהַפֶּרֶק הָרִאשׁוֹן שֶׁהָיָה שָׁם מֵהוֹד אִמָּא), descends into the Gevurah of Ze’ir (יוֹרֵד לִגְבוּרַת זְעֵיר), and finds there only one third (וּמוֹצֵא שָׁם שְׁלִישׁ אֶחָד לְבַד), that remained there (שֶׁנִּשְׁאַר שָׁם), for the first two-thirds of the Gevurot of Ze’ir ascended (כִּי שְׁנֵי שְׁלִישִׁים הָרִאשׁוֹנִים שֶׁל גְּבוּרוֹת זְעֵיר עָלוּ), to enlarge the Binah of Ze’ir (לְהַגְדִּיל בִּינַת זְעֵיר). It follows that there are now in the Gevurah of Ze’ir two thirds (נִמְצָא שֶׁיֵּשׁ עַתָּה בִּגְבוּרַת זְעֵיר ב' שְׁלִישִׁים), namely (דְּהַיְינוּ): one third from the Hod of Imma that had previously been in Binah (שְׁלִישׁ אֶחָד שֶׁל הוֹד אִמָּא שֶׁהָיָה קוֹדֶם בְּבִינָה), and a second third that remained in Gevurah itself (וּשְׁלִישׁ שֵׁנִי שֶׁנִּשְׁאַר בִּגְבוּרָה עַצְמָהּ), and one third ascends from the Hod of Ze’ir (וּשְׁלִישׁ אֶחָד עוֹלֶה מֵהוֹד זְעֵיר), and is lent temporarily to the Gevurah of Ze’ir (וּמֻשְׁאָל לְפִי שָׁעָה לִגְבוּרַת זְעֵיר), thus the Gevurah of Ze’ir is complete (נִמְצָא גְּבוּרַת זְעֵיר שְׁלֵמָה), from three thirds (מִשְּׁלֹשָׁה שְׁלִישִׁים).

And know (וְדַע), that the Yesod of Binah (שֶׁיְּסוֹד בִּינָה), even though it has three joints (אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁלֹשָׁה פְרָקִים), namely (דְּהַיְינוּ): Prozdor [corridor], Cheder [chamber], Aliyah [upper chamber] (פְּרוֹזְדוֹר חֶדֶר עֲלִיָּה), nevertheless (עִם כָּל זֹאת), because it is the Yesod of a female (מִפְּנֵי שֶׁהוּא יְסוֹד שֶׁל נְקֵבָה), it is not long but only broad, as it were (אֵינוֹ אָרוֹךְ כִּי אִם רָחָב כִּבְיָכוֹל), and they are not of the measure of the three joints of the Netzach and Hod of Imma (וְאֵינָם בְּשִׁעוּר ג' פְּרָקִים דְּנֶצַח וְהוֹד דְּאִמָּא), which are long (שֶׁהֵם אֲרוּכִים), but rather one and a half thirds (כִּי אִם שְׁלִישׁ וָחֵצִי), because it is short (מִפְּנֵי שֶׁהוּא קָצָר), in the secret of the Yud of Ehyeh (בְּסוֹד י' שֶׁל אֶהְיֶ"ה).

If so, previously (אִם כֵּן מִקּוֹדֶם), namely on the first occasion (דְּהַיְינוּ בַּפַּעַם הָרִאשׁוֹן), when from the three joints of Netzach only the first third descended (שֶׁלֹּא יָרַד מִג' פִּרְקֵי נֶצַח כִּי אִם הַשְּׁלִישׁ הָרִאשׁוֹן), then nothing at all from Yesod entered within Ze’ir Anpin (אָז לֹא נִכְנַס מִיְּסוֹד שׁוּם דָּבָר בְּתוֹךְ ז"א). But now (אֲבָל עַתָּה), that two-thirds of the Netzach of Imma have entered on the right side (שֶׁנִּכְנְסוּ ב' שְׁלִישֵׁי נֶצַח אִמָּא מִצַּד יָמִין), to enlarge (לְגַדֵּל), the Chokhmah and the Chesed of Ze’ir (לַחָכְמָה וְלַחֶסֶד לִזְעֵיר), as you know (כַּאֲשֶׁר יָדַעְתָּ), and two-thirds of the Hod of Imma (וּשְׁנֵי שְׁלִישֵׁי הוֹד אִמָּא), on the left side (מִצַּד שְׂמֹאל), to enlarge the Binah and the Gevurah of Ze’ir Anpin (לְגַדֵּל לְבִינָה וְלִגְבוּרָה דְז"א). Then one third of the Yesod of Binah enters into the Da’at of Ze’ir Anpin (אָז נִכְנָס הַשְּׁלִישׁ שֶׁל יְסוֹד בִּינָה בְּתוֹךְ דַּעַת ז"א), and half of a third of the Yesod remains outside (וְנִשְׁאַר חֲצִי שְׁלִישׁ שֶׁל יְסוֹד מִבַּחוּץ), and also the two-thirds of Netzach and Hod that still remain outside (וְגַם שְׁנֵי שְׁלִישִׁים שֶׁל נֶצַח וְהוֹד שֶׁנִּשְׁאֲרוּ עֲדַיִן בַּחוּץ). And according to strict judgment (וּבְדִין הָיָה), only half a third should have entered into Da’at (שֶׁלֹּא יִכָּנֵס בְּדַעַת אֶלָּא חֲצִי שְׁלִישׁ), however (אָמְנָם), Imma inclined herself (הִרְכִּינָה אִמָּא אֶת עַצְמָהּ), to insert into it one complete third (לְהַכְנִיס בּוֹ שְׁלִישׁ אֶחָד שָׁלֵם), because the complete upper third of the Yesod of Imma (כִּי הַשְּׁלִישׁ שָׁלֵם שֶׁל יְסוֹד אִמָּא הָעֶלְיוֹן), is equal to the final joint of the Netzach and Hod of Imma (שָׁוֶה לַפֶּרֶק הָאַחֲרוֹן שֶׁל נֶצַח הוֹד אִמָּא). And it would not have been fitting to insert it into Da’at (וְלֹא הָיָה רָאוּי לְהַכְנִיס בְּתוֹךְ דַּעַת), except at the descent of the final joints (אֶלָּא בִּירִידַת הַפְּרָקִים הָאַחֲרוֹנִים), namely their Chokhmah, Binah, Da’at (דְּהַיְינוּ חב"ד שֶׁלָּהֶם), from above downward (מִמַּעְלָה לְמַטָּה), were it not for the inclination (אִם לֹא הָיְתָה הַהַרְכָּנָה), as you know (כַּאֲשֶׁר יָדַעְתָּ).

It follows that the Da’at of Ze’ir is complete (נִמְצָא דַּעַת זְעֵיר שְׁלֵמָה), from three thirds (מִשְּׁלֹשָׁה שְׁלִישִׁים), namely (דְּהַיְינוּ), one third from the Yesod of Imma (שְׁלִישׁ אֶחָד מִיְסוֹד אִמָּא), which descended into Da’at (שֶׁיָּרַד לְדַעַת), and two-thirds of the Tiferet of Ze’ir (וּשְׁנֵי שְׁלִישֵׁי ת"ת זְעֵיר), which ascended to the Da’at of Ze’ir (שֶׁעָלוּ לְדַעַת זְעֵיר), thus the Da’at of Ze’ir becomes complete (נַעֲשֶׂה דַּעַת זְעֵיר שְׁלֵמָה), from three thirds (מִשְּׁלֹשָׁה שְׁלִישִׁים). But in the Tiferet of Ze’ir (אֲבָל תִּפְאֶרֶת זְעֵיר), there remained only one third alone (לֹא נִשְׁאַר בּוֹ כִּי אִם שְׁלִישׁ אֶחָד לְבַד), for its two-thirds ascended to Da’at (כִּי הַשְּׁנֵי שְׁלִישִׁים שֶׁלּוֹ עָלוּ לְדַעַת), and with the one third that ascends to it from the Yesod of Ze’ir (וְעִם הַשְּׁלִישׁ אֶחָד שֶׁעוֹלֶה אֵלָיו מִיְסוֹד זְעֵיר), the Tiferet of Ze’ir remains temporarily (נִשְׁאַר ת"ת זְעֵיר לְפִי שָׁעָה), with only these two thirds mentioned (מִשְּׁנֵי שְׁלִישִׁים הַנִּזְכָּרִים בִּלְבַד). For the Yesod of Imma is short, as we have said (כִּי יְסוֹד אִמָּא קָצָר כַּאֲשֶׁר אָמַרְנוּ), and the Yesod of Ze’ir Anpin remains (וְנִשְׁאַר יְסוֹד ז"א), which is “Yosef, orphaned from his mother” (שֶׁהוּא יוֹסֵף יָתוֹם מֵאֵם), therefore (לָכֵן), no part whatsoever of the Yesod of Imma entered from it (לֹא נִכְנַס שׁוּם חֵלֶק מִיְסוֹד אִמָּא מִמֶּנּוּ), during the descent of the first joints of the Netzach and Hod of Imma within Ze’ir (בִּירִידַת הַפְּרָקִים הָרִאשׁוֹנִים שֶׁל נֶצַח וְהוֹד דְּאִמָּא בְּתוֹךְ זְעֵיר). Afterward (אַחַר כָּךְ), the final joint [the upper one] of the Netzach of Imma descends (יוֹרֵד הַפֶּרֶק הָאַחֲרוֹן [הָעֶלְיוֹן] שֶׁל נֶצַח אִמָּא), namely the Chokhmah, Binah, Da’at of Netzach (דְּהַיְינוּ חב"ד שֶׁל נֶצַח), into the Chokhmah of Ze’ir (בְּתוֹךְ חָכְמַת זְעֵיר). And the second third that had been within Chokhmah (וְהַשְּׁלִישׁ הַשֵּׁנִי שֶׁהָיָה בְּתוֹךְ חָכְמָה), descends into the Chesed of Ze’ir (יוֹרֵד לְחֶסֶד זְעֵיר), and the first third of the Netzach of Imma that had previously been in the Chesed of Ze’ir (וְהַשְּׁלִישׁ הָרִאשׁוֹן שֶׁל נֶצַח אִמָּא שֶׁהָיָה קוֹדֶם בְּחֶסֶד זְעֵיר), descends into the Netzach of Ze’ir (יוֹרֵד לְנֶצַח זְעֵיר). And it finds there two thirds in Netzach (וּשְׁנֵי שְׁלִישִׁים מוֹצֵא שָׁם בְּנֶצַח), for only one third of Netzach ascended to the Chesed of Ze’ir (כִּי רַק שְׁלִישׁ אֶחָד מִנֶּצַח עָלָה לְחֶסֶד זְעֵיר), and three thirds are made (נַעֲשׂוּ שְׁלֹשָׁה שְׁלִישִׁים), and through this the attribute of the Netzach of Ze’ir becomes complete (וּבָזֶה נַעֲשֶׂה מִדַּת נֶצַח זְעֵיר שְׁלֵמָה), from three thirds (מִשְּׁלֹשָׁה שְׁלִישִׁים).

And likewise on the left side (וְכֵן בְּצַד שְׂמֹאל), the first joint of the Hod of Imma descends (יוֹרֵד פֶּרֶק רִאשׁוֹן שֶׁל הוֹד אִימָא), into the Binah of Ze’ir (לְתוֹךְ בִּינַת זְעֵיר), and the second joint that was in the Binah of Ze’ir from the Hod of Imma (וְהַפֶּרֶק הַשֵּׁנִי שֶׁבְּבִינַת זְעֵיר מֵהוֹד אִמָּא), is pushed into the Gevurah of Ze’ir (נִדְחֶה לִגְבוּרַת זְעֵיר), and the first third that was in Gevurah (וְהַשְּׁלִישׁ הָרִאשׁוֹן שֶׁהָיָה בִּגְבוּרָה), descends to Hod (יוֹרֵד לְהוֹד), and it finds there two thirds in its place (וּמוֹצֵא שָׁם שְׁנֵי שְׁלִישִׁים בִּמְקוֹמוֹ), for only one third ascended to the Gevurah of Ze’ir (כִּי רַק שְׁלִישׁ אֶחָד עָלָה לִגְבוּרַת זְעֵיר). It follows that there are three thirds in the Hod of Ze’ir (נִמְצָא שֶׁהֵם שְׁלֹשָׁה שְׁלִישִׁים בְּהוֹד זְעֵיר), one that descended into it (אֶחָד שֶׁיָּרַד אֵלָיו), and two that it found (וּשְׁנַיִם שֶׁמָּצָא), and the Hod of Ze’ir becomes a complete measure (נַעֲשֵׂית הוֹד זְעֵיר מִדָּה שְׁלֵמָה), from three thirds (מִשְּׁלֹשָׁה שְׁלִישִׁים).

And now (וְעַכְשָׁיו), when the final joints of Imma descend into the Chokhmah and Binah of Ze’ir (כְּשֶׁיּוֹרְדִים הַפְּרָקִים הָאַחֲרוֹנִים שֶׁל אִמָּא בְּתוֹךְ חָכְמָה וּבִינָה שֶׁל זְעֵיר), then the half-third of the Yesod of Imma descends into the Da’at of Ze’ir (אָז יוֹרֵד הַחֲצִי שְׁלִישׁ מִיְסוֹד אִמָּא לְדַעַת זְעֵיר), and the first third of the Yesod of Imma (וְהַשְּׁלִישׁ הָרִאשׁוֹן שֶׁל יְסוֹד אִמָּא), which had previously been in the Da’at of Ze’ir (שֶׁהָיָה מִקּוֹדֶם בְּדַעַת זְעֵיר), from the time that the middle joints of the Netzach and Hod of Imma descended to the head of Ze’ir (מִשָּׁעָה שֶׁיָּרְדוּ הַפְּרָקִים הָאֶמְצָעִיִּים שֶׁל נֶצַח הוֹד אִמָּא לְרֹאשׁ זְעֵיר), now descends into the Tiferet of Ze’ir (עַתָּה יוֹרֵד לְת"ת זְעֵיר). It follows that the Tiferet is complete (נִמְצָא ת"ת שָׁלֵם), from three thirds (מִשְּׁלֹשָׁה שְׁלִישִׁים), namely (דְּהַיְינוּ), one third that remained in the Tiferet (שְׁלִישׁ אֶחָד שֶׁנִּשְׁאַר בְּת"ת), for its two-thirds ascended to enlarge the Da’at of Ze’ir (כִּי הַשְּׁנֵי שְׁלִישִׁים שֶׁלּוֹ עָלוּ לְגַדֵּל לְדַעַת זְעֵיר), and one third of the Yesod of Imma (וּשְׁלִישׁ אֶחָד שֶׁל יְסוֹד אִמָּא), which had previously been in the Da’at of Ze’ir and now descends to it (שֶׁהָיָה מִקּוֹדֶם בְּדַעַת זְעֵיר הַיּוֹרֵד עַתָּה אֵלָיו), and one third that ascends to it from the Yesod of Ze’ir (וּשְׁלִישׁ אֶחָד שֶׁעוֹלֶה עָלָיו מִיְסוֹד זְעֵיר), behold (הֲרֵי), three thirds (ג' שְׁלִישִׁים).

And behold, Da’at has only two and a half thirds (וְהִנֵּה דַּעַת אֵין לוֹ רַק שְׁנֵי שְׁלִישִׁים וָחֵצִי), namely two-thirds of the Tiferet of Ze’ir that ascended (דְּהַיְינוּ ב' שְׁלִישֵׁי ת"ת זְעֵיר שֶׁעָלוּ), and half a third of the Yesod of Imma that descended within it (וַחֲצִי שְׁלִישׁ שֶׁל יְסוֹד אִמָּא שֶׁיָּרַד בְּתוֹכוֹ), thus it follows that the Da’at of Ze’ir lacks half a third (נִמְצָא שֶׁחָסֵר לְדַעַת זְעֵיר חֲצִי שְׁלִישׁ), except that the impression of the third which descended to the Tiferet (אֶלָּא שֶׁרוֹשֶׁם הַשְּׁלִישׁ הַיּוֹרֵד אֶל ת"ת), left within Da’at a certain illumination (הִנִּיחַ בְּדַעַת הֶאָרָה קְצָת), in the secret of Reshimu [impression] (בְּסוֹד רְשִׁימוּ), as our Sages, of blessed memory, said (כְּאָמְרָם ז"ל), “The Shekhinah did not depart until it made an impression” (לֹא זָזָה שְׁכִינָה עַד שֶׁעָשְׂתָה רֹשֶׁם) (Yonat Elem, chapter 1). And that third (וְאוֹתוֹ הַשְּׁלִישׁ), even though it went from Da’at to Tiferet (אַף עַל פִּי שֶׁהָלַךְ מִדַּעַת לְת"ת), left a Reshimu [impression] in its place (הִנִּיחַ רְשִׁימוּ בִּמְקוֹמוֹ), for great is the power of the Yesod of Imma in this matter (כִּי גָדוֹל כֹּחוֹ שֶׁל יְסוֹד אִמָּא בָּזֶה), more than the power of Netzach and Hod (מִכֹּחָן שֶׁל נֶצַח וְהוֹד), because from there the flow emerges to Ze’ir and his Nukvah (שֶׁמִּשָּׁם יוֹצֵא הַשֶּׁפַע לִזְעֵיר וְנוּקְבֵיהּ), for all the effluences (כִּי כָּל הַהַשְׁפָּעוֹת), are through Yesod (הֵם עַל יְדֵי יְסוֹד). And this Reshimu [impression] is not sufficient for the Da’at of Ze’ir (וְלֹא דַּי לְדַעַת זְעֵיר בְּזֶה הָרְשִׁימוּ), rather from the abundance of the illumination of the Chasadim and Gevurot (אֶלָּא מֵרוֹב הֶאָרַת הַחֲסָדִים וְהַגְּבוּרוֹת), namely the five Chasadim and the five Gevurot (הַיְינוּ ה' חֲסָדִים וְה' גְּבוּרוֹת), which are destined to gather within the Da’at (הָעֲתִידִים לְהִתְקַבֵּץ בְּתוֹךְ הַדַּעַת), in the secret of (בְּסוֹד): “The Holy One, blessed be He, puts on tefillin” (הַקָּבָּ"ה מַנִּיחַ תְּפִלִּין) (Berakhot 6a), its deficiency will be completed entirely (יוּשְׁלַם חֶסְרוֹנוֹ לְגַמְרֵי).

And the Yesod of Ze’ir has no upper third (וִיסוֹד זְעֵיר אֵין לוֹ שְׁלִישׁ מִלְמַעְלָה), because the Yesod of Imma is short (לְפִי שֶׁיְּסוֹד אִמָּא קָצָר), and the Yesod of Imma possesses only the one and a half thirds that we mentioned (וְאֵין לוֹ, לִיסוֹד אִמָּא אֶלָּא שְׁלִישׁ וָחֵצִי שֶׁאָמַרְנוּ), and behold (וְהִנֵּה), one third of the Yesod of Imma descends from the Da’at of Ze’ir into the Tiferet (שְׁלִישׁ שֶׁל יְסוֹד אִמָּא, יוֹרֵד לְת"ת מִדַּעַת זְעֵיר), and the half of the third of the Yesod of Imma remains in Da’at (וַחֲצִי שֶׁל שְׁלִישׁ יְסוֹד אִמָּא נִשְׁאָר בְּדַעַת), it follows according to this (נִמְצָא לְפִי זֶה), that the Yesod of Ze’ir possesses only two-thirds of its own (שֶׁאֵין לִיסוֹד זְעֵיר אֶלָּא שְׁנֵי שְׁלִישִׁים מִשֶּׁלּוֹ בִּלְבַד), and moreover (וְגַם), it remains “orphaned from its mother” (נִשְׁאַר יָתוֹם מֵאִמּוֹ). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק), which says regarding Yosef the Tzaddik (שֶׁאוֹמֵר בְּיוֹסֵף הַצַּדִּיק), who is from the Yesod of Ze’ir (שֶׁהוּא מִיסוֹד זְעֵיר), “beautiful of form and beautiful of appearance” (יְפֵה תֹאַר וִיפֵה מַרְאֶה) (Genesis 39:6), which are the initial letters of “orphan” (שֶׁהוּא רָאשֵׁי תֵּבוֹת יָתוֹם), the explanation is (פֵּירוּשׁ), that the Yesod is orphaned from the Upper Imma (שֶׁיְּסוֹד הוּא יָתוֹם מֵאִמָּא עִלָּאָה), and it has no growth from the Upper Imma (וְאֵין לוֹ גִּידּוּל מֵאִמָּא עִלָּאָה), because it is short and does not reach there (כִּי הוּא קָצָר וְאֵינָהּ מַגַּעַת לְשָׁם). (Genesis 39:6) And that which the verse says (וּמַה שֶּׁאוֹמֵר הַפָּסוּק), “beautiful of form and beautiful of appearance” (יְפֵה תֹאַר וִיפֵה מַרְאֶה) (Genesis 39:6), its secret is (סוֹדוֹ), that the eunuch of “another god” (כִּי הַסָּרִיס אֵל אַחֵר) has no beard (אֵין לוֹ זָקָן), for the adornment of the face is the beard (כִּי הֲדַרַת פָּנִים הוּא הַזָּקָן), as it is said (כְּמוֹ שֶׁנֶּאֱמַר), “and you shall honor the face of the elder” (וְהָדַרְתָּ פְּנֵי זָקֵן) (Leviticus 19:32), and it [the beard] is the adornment of the entire body (וְהוּא [הַזָּקָן] הִדּוּר כָּל הַגּוּף), and it alludes to procreation (וְרוֹמֵז עַל פְּרִיָּה וּרְבִיָּה), and at the time when he does not possess the upper one (וּבִזְמַן שֶׁאֵין לוֹ הָעֶלְיוֹן), he also does not possess the lower one (גַּם הַתַּחְתּוֹן אֵין לוֹ), the one depends upon the other (הָא בְּהָא תַּלְיָא). And the verse says (וְאוֹמֵר הַפָּסוּק), even though he is orphaned from the Yesod of Imma (אַף עַל פִּי שֶׁהוּא יָתוֹם מִיְסוֹד אִמָּא), and has no illumination (וְאֵין לוֹ הֶאָרָה), nevertheless (עִם כָּל זֹאת), the illumination of the beard and the adornment of the body were his (הֶאָרַת זָקָן וַהֲדוּר הַגּוּף הָיְתָה לוֹ), from another place (מִמָּקוֹם אַחֵר), as we shall explain (כְּמוֹ שֶׁנְּבָאֵר), and this is the secret of the verse praising him (וְזֶהוּ סוֹד שֶׁמְּשַׁבֵּחַ אוֹתוֹ הַפָּסוּק), “beautiful of form and beautiful of appearance” (יְפֵה תֹאַר וִיפֵה מַרְאֶה) (Genesis 39:6). It follows that we have a complete Partzuf of Ze’ir (נִמְצָא שֶׁיֵּשׁ לָנוּ פַּרְצוּף זְעֵיר שָׁלֵם), even though the Yesod is only two-thirds (אַף שֶׁיְּסוֹד אֵינוֹ רַק שְׁנֵי שְׁלִישִׁים), and if you should say (וְאִם תֹּאמַר), from where did it grow (מֵהֵיכָן נִתְגַּדֵּל), it may be said (וְיֵשׁ לוֹמַר), that it grew through the Chasadim (שֶׁנִּתְגַּדֵּל בַּחֲסָדִים). And in the division of the lights of the two Atarot [crowns] (וּבְחִלּוּק הָאוֹרוֹת שֶׁל הַתְּרֵין עֲטָרִין), of the two Mazalin, Notzer and Nakeh (שֶׁל תְּרֵין מַזָּלִין נוֹצֵר־וְנַקֵּה), I shall explain the growth of Yesod (אֲבָאֵר אֶת הַגְדָּלַת יְסוֹד), that it too will be complete from three thirds (שֶׁיִּהְיֶה גַּם כֵּן שָׁלֵם מִג' שְׁלִישִׁים), through the light of the Chasadim that will be within it (בְּאוֹר הַחֲסָדִים שֶׁיִּהְיוּ בּוֹ). And also the Keter of Ze’ir (וְגַם כֶּתֶר זְעֵיר), even though we have depicted it in the Tree of Life diagram (אַף עַל פִּי שֶׁאָנוּ צִיַּרְנוּ אוֹתוֹ בְּאִילַן עֵץ הַחַיִּים), and we do not mention its growth (וְאֵין אָנוּ מַזְכִּירִים אֶת הַגְדָּלָתוֹ), now nevertheless (עַתָּה עִם כָּל זֹאת), since it is only surrounding, as is known (כֵּיוָן שֶׁאֵינוֹ אֶלָּא מַקִּיף כַּנּוֹדָע), we are not speaking of it now (אֵין אָנוּ מְדַבְּרִים בּוֹ עַתָּה), rather its construction will come through the descent of the two Mochin and the two Atarot [crowns] (אֶלָּא יָבוֹא בִנְיָנוֹ בִּירִידַת תְּרֵין מוֹחִין וּתְרֵין עֲטָרִין), as we shall explain (כַּאֲשֶׁר נְבָאֵר).