Chapter Fifty-Six (פֶּרֶק חֲמִשִּׁים וְשִׁשָּׁה)

In it will be explained the second Ibbur [Impregnation] and the second Gadlut [Maturity] (בּוֹ יִתְבָּאֵר עִיבּוּר שֵׁנִי וְגַדְלוּת שֵׁנִי):

To understand the secret of the Tzelem [Image] (לְהָבִין סוֹד הַצֶּלֶם), and also the statement of the Rav (וְגַם מַאֲמַר הָרַב), the mouth of the Holy of Holies (פֶּה קֹדֶשׁ קָדָשִׁים), the Holy Luminary, Rashbi, peace be upon him (בּוּצִינָא קַדִּישָׁא הָרַשְׁבִּ״י ע״ה), “concerning the two Atarot [Crowns] that Abba and Imma bequeath to Ze’ir Anpin” (עַל תְּרֵין עֲטָרִין דְּיָרְתִין אַבָּא וְאִמָּא לִזְעֵיר אַנְפִּין), and also that which Rashbi, peace be upon him, said (וְגַם מַה שֶּׁאָמַר הָרַשְׁבִּ״י ע״ה), “after he suckled from them, he returned and became impregnated from them” (בָּתַר דְּיִינַק לְהוּ הַדְרִית וְאִתְעַבַּרְתְּ מִינַיְיהוּ) (Zohar Vayikra 65b), (Etz Chayim, Sha‘ar HaKlalim). And I must first introduce one introduction (וְצָרִיךְ אֲנִי לְהַקְדִּים הַקְדָּמָה אַחַת), and after this introduction we shall explain his words above (וְאַחַר הַקְדָּמָה הַזֹּאת נְפָרֵשׁ דְּבָרָיו דִּלְעֵיל). With the assistance of Kudsha Berikh Hu and His Shekhinta (בְּסִיַּיעְתָא דְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), the composition of these matters is founded upon pillars of fine gold (חִבּוּר הַדְּבָרִים מְיֻסָּדִים עַל אַדְנֵי פָז), more desirable than gold and much fine gold (הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב), and sweeter than honey and the drippings of the comb (וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים) (Psalms 19:11).

We said in the Gate of Abba and Imma (אָמַרְנוּ בְּשַׁעַר אַבָּא וְאִמָּא), the Keter of Arich is the skull (כֶּתֶר שֶׁל אֲרִיךְ הִיא הַגֻּלְגֹּלֶת), and within it is Mocha Setimah [the Concealed Brain] (וּבָהּ מוֹחָא סְתִימָאָה), which is its Chokhmah (שֶׁהוּא חָכְמָה שֶׁלָּהּ), extending until the throat (הַמִּתְפַּשֶּׁטֶת עַד הַגָּרוֹן), and becoming the palate above the throat (וְנַעֲשֵׂית הַחֵךְ עַל הַגָּרוֹן), and they are one above the other (וְהֵם זוֹ לְמַעְלָה מִזּוֹ). And that which is in the head (וּמַה שֶּׁהוּא בָּרֹאשׁ), is included under the name Mocha Setimah [the Concealed Brain] (נִכְלָל בְּשֵׁם מוֹחָא סְתִימָאָה), thus it follows (נִמְצָא), that in the head there are only the choicest of the two upper complete Tikkunim [rectifications] (שֶׁאֵין בָּרֹאשׁ רַק מִבְחַר שְׁנֵי תִּיקּוּנִים הָעֶלְיוֹנִים שְׁלֵמִים), namely (דְּהַיְינוּ), Gulgalta [the Skull], Keter (גֻּלְגַּלְתָּא כֶּתֶר), and Tala DeBedolcha [the Dew of Crystal] (וְטַלָּא דִבְדוֹלְחָא), which is the Chokhmah of Ein and Arich (שֶׁהִיא חָכְמָה דְּאַיִן וַאֲרִיךְ), called Mocha Setimah [the Concealed Brain] (הַנִּקְרָא מוֹחָא סְתִימָאָה). If so (אִם כֵּן), there remain four Sefirot of the Malkhut of Reisha DeLa Ityada [the Unknowable Head] (נִשְׁאֲרוּ אַרְבַּע סְפִירוֹת שֶׁל מַלְכוּת רֵישָׁא דְּלָא אִתְיְדַע), which is the Malkhut of Adam Kadmon in general (שֶׁהִיא מַלְכוּת אָדָם קַדְמוֹן סְתָם), and its four Sefirot (וְאַרְבַּע סְפִירוֹת שֶׁלָּהּ), which extend through the body of Arich (שֶׁהֵם מִתְפַּשְּׁטִים בְּגוּפוֹ שֶׁל אֲרִיךְ), are from Tiferet until Yesod inclusive (הֵם מִתִּפְאֶרֶת עַד יְסוֹד עַד וְעַד בִּכְלָל). For Atika does not possess a Malkhut of its own (כִּי עַתִּיקָא אֵין לוֹ מלְכוֹ בִּפְנֵי עַצְמוֹ), rather the Atarah [Crown] of Yesod is the aspect of Malkhut within it (רַק הָעֲטָרָה שֶׁל יְסוֹד הִיא הַבְּחִינָה שֶׁל מלְכוֹ שֶׁבּוֹ), and the Malkhut of Ze’ir Anpin, namely Rachel (וּמלְכוֹ דְּז״א דְּהַיְינוּ רָחֵל), afterward clothes the Malkhut of Arich (מַלְבֶּשֶׁת אַחַר כָּךְ מלְכוֹ שֶׁל אֲרִיךְ), through the Malkhut of Imma (עַל יְדֵי מלְכוֹ אִמָּא), namely Tevunah (דְּהַיְינוּ תְּבוּנָה), and the Malkhut of Abba (וּמַלְכוּת שֶׁל אַבָּא). And Abba and Imma clothe Arich until the throat (וְאַבָּא וְאִמָּא מַלְבִּישִׁים לַאֲרִיךְ עַד הַגָּרוֹן), while his head remains uncovered (וְהָרֹאשׁ שֶׁלּוֹ מְגֻלֶּה), to illuminate the world of Atzilut (לְהָאִיר לְעוֹלַם הָאֲצִילוּת). And therefore it is called in the Zohar “the White Head” (וְלָכֵן נִקְרָא בַּזֹּהַר רֵישָׁא חִוָּרָא) (daf 138b), for it is entirely Chesed (שֶׁכּוּלּוֹ חֶסֶד), and has no garment whatsoever that covers it (וְאֵין לוֹ שׁוּם לְבוּשׁ שֶׁמְּכַסֶּה אוֹתוֹ), for the head is forever revealed as it is (כִּי לְעוֹלָם הָרֹאשׁ מְגֻלֶּה כְּמוֹ שֶׁהוּא), as it were (כִּבְיָכוֹל), in every Partzuf and Partzuf (אֵצֶל כָּל פַּרְצוּף וּפַרְצוּף), for in every world and world there are five Partzufim (שֶׁבְּכָל עוֹלָם וְעוֹלָם יֵשׁ ה' פַּרְצוּפִים), Arich, Abba and Imma, and Ze’ir Anpin and Nukvah (אֲרִיךְ אַבָּא וְאִמָּא וּזְעֵיר וְנוּקְבֵיהּ), and their head is revealed (וְהָרֹאשׁ שֶׁלָּהֶם מְגֻלֶּה). And it is not in the inwardness of Arich (וְאֵין הוּא בִּפְנִימִיּוּתוֹ שֶׁל אֲרִיךְ), in its head and in its body (בְּרֹאשׁוֹ וּבְגוּפוֹ), as we explained in its place (כַּאֲשֶׁר בֵּאַרְנוּ בִּמְקוֹמוֹ), and why the head of Arich Anpin is revealed (וְלָמָּה הָרֹאשׁ שֶׁל אֲרִיךְ אַנְפִּין מְגֻלֶּה), the reason is (הַטַּעַם הוּא), that this is the distinction between Abba and Imma and Atik (שֶׁזֶּהוּ הַהֶבְדֵּל שֶׁבֵּין אַבָּא וְאִמָּא לְעַתִּיק), namely (וְהוּא), that Atik receives the Ohr Ein Sof [the Light of the Ein Sof] itself without garment and screen (שֶׁעַתִּיק מְקַבֵּל הָאוֹר אֵין סוֹף בְּעַצְמוֹ בְּלִי לְבוּשׁ וּמָסָךְ), and Abba and Imma receive the light (וְאַבָּא וְאִמָּא מְקַבְּלִים הָאוֹר), through Atik Yomin (עַל יְדֵי עַתִּיק יוֹמַיָּיא), he is the head of Atika Kadisha (הוּא רֹאשׁ עַתִּיקָא קַדִּישָׁא). And if Abba and Imma were clothing the head of Atik (וְאִם הָיוּ אַבָּא וְאִמָּא מַלְבִּישִׁים הָרֹאשׁ שֶׁל עַתִּיק), the Ohr Ein Sof [the Light of the Ein Sof] would enter them through the head (הָיָה אוֹר אֵין סוֹף נִכְנָס בָּם דֶּרֶךְ הָרֹאשׁ), in the same way that it enters into the head of Atik (כְּדֶרֶךְ שֶׁנִּכְנָס בְּרֹאשׁ עַתִּיק), therefore the head remains revealed (לָזֶה נִשְׁאַר הָרֹאשׁ מְגֻלֶּה), and Abba and Imma both delight in one Keter (וְאַבָּא וְאִמָּא שְׁנֵיהֶם מִשְׁתַּעַשְׁעִים בְּכֶתֶר אֶחָד), for the throat of Arich is a Keter for both of them (שֶׁהַגָּרוֹן שֶׁל אֲרִיךְ הוּא כֶּתֶר לִשְׁנֵיהֶם), and there are within it two signs (וְיֵשׁ בּוֹ שְׁנֵי סִימָנִים), one for Abba and one for Imma (אֶחָד לְאַבָּא וְאֶחָד לְאִמָּא). And this is what the verse says (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב), “Acquire Chokhmah, acquire Binah” (קְנֵה חָכְמָה קְנֵה בִינָה) (Proverbs 4:5), for they are two reeds (שֶׁהֵם שְׁנֵי קָנִים), except that one is white and one is red (אֶלָּא שֶׁהָאֶחָד לָבָן וְהָאֶחָד אָדוֹם), one reed for Chokhmah and one reed for Binah (קָנֶה אֶחָד לְחָכְמָה וְקָנֶה אֶחָד לְבִינָה), and they are the Kaneh [trachea] and the Veshet [esophagus] (וְהֵם קָנֶה וֶשֶׁט). And the Kaneh [trachea] which is white (וְקָנֶה שֶׁהוּא לָבָן), is a Keter for Abba (הוּא כֶּתֶר לְאַבָּא), because it brings forth the breath, which is the Torah (לְפִי שֶׁהוּא הַמּוֹצִיא הַהֶבֶל שֶׁהִיא הַתּוֹרָה), and “the fallen fruits of the supernal Chokhmah are Torah” (וְנוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה תּוֹרָה) (Bereishit Rabbah 17:5). Also the Veshet [esophagus] is for Imma (גַּם וֶשֶׁט לְאִמָּא), which is red (שֶׁהוּא אָדוֹם), and thus you will find (וְכֵן תִּמְצָא), that Veshet together with the Heh of Imma (וֶשֶׁט עִם הַהֵ״א שֶׁל אִמָּא), equals three hundred and twenty (עוֹלֶה ש״ך), which are the three hundred and twenty judgments mentioned everywhere (שֶׁהֵם ש״ך דִּינִים הַנִּזְכָּרִים בְּכָל מָקוֹם), and Imma is the one that clothes all the Gevurot (וְאִמָּא הִיא הַמַּלְבֶּשֶׁת הַגְּבוּרוֹת כּוּלָּם), as we explained (כְּמוֹ שֶׁפֵּרַשְׁנוּ). And concerning them it is said (וְנֶאֱמַר בָּהֶם), “Eat, O companions” (אִכְלוּ רֵעִים) (Song of Songs 5:1), because the flow comes to them from the supernal Zivug [union] of Arich (לְפִי שֶׁהַשֶּׁפַע בָּא לָהֶם מֵהַזִּוּוּג הָעֶלְיוֹן שֶׁל אֲרִיךְ), which is made in the mouth (הַנַּעֲשֶׂה בַּפֶּה), and the flow emerges from the Zivug [union] of the palate and the throat (וְיָצָא הַשֶּׁפַע מִזִּוּוּג הַחֵךְ וְהַגָּרוֹן), which are Chokhmah and Binah, Abba and Imma of Ze’ir Anpin (שֶׁהֵם חָכְמָה וּבִינָה, אַבָּא וְאִמָּא דְז״א), into the head of Abba and Imma (בְּרֹאשׁ אַבָּא וְאִמָּא), as we explained (כַּאֲשֶׁר בֵּאַרְנוּ). And even though Arich has no aspect of a female within it (וְאַף עַל פִּי שֶׁבַּאֲרִיךְ אֵין בּוֹ בְּחִינַת נְקֵבָה), nevertheless (סוֹף סוֹף), it makes a Zivug [union] in the mouth through two lips (עוֹשֶׂה זִוּוּג בַּפֶּה בִּשְׁנֵי שְׂפָתַיִם), the upper one being in the secret of a male (הָעֶלְיוֹן הוּא בְּסוֹד זָכָר), and the second being like a true female (וְהַשֵּׁנִי הוּא כְּמוֹ נְקֵבָה מַמָּשׁ). And Abba and Imma clothe the jaws beneath the beard (וְאַבָּא וְאִמָּא מַלְבִּישִׁים הַלְּסָתוֹת מִתַּחַת הַזָּקָן), and the beard overshadows them (וְהַזָּקָן חוֹפֵף עֲלֵיהֶם), from their heads to their feet (מֵרֹאשָׁם וְעַד רַגְלָם), for they clothe Arich until the beginning of the Dikna [Beard] from within (כִּי הֵם מַלְבִּישִׁים לַאֲרִיךְ עַד הַתְחָלַת הַדִּיקְנָא מִבִּפְנִים). And the two Mazalin, Notzer and Nakeh (וּשְׁנֵי מַזָּלוֹת נוֹצֵר וְנַקֵּה), overshadow them (חוֹפְפִים עֲלֵיהֶם), until his navel (עַד הַטִּיבּוּר שֶׁלּוֹ), and Abba and Imma reach until there (וְעַד שָׁם מַגִּיעִים אַבָּא וְאִמָּא). And because they receive from the holy mouth of Arich Anpin (וּלְהִיוֹת אֲשֶׁר מְקַבְּלִים מֵהַפֶּה הַקָּדוֹשׁ שֶׁל אֲרִיךְ אַנְפִּין), through the palate and the throat (עַל יְדֵי הַחֵךְ וְהַגָּרוֹן), therefore their Zivug [Union] is called by the expression of eating (לָכֵן נִקְרָא הַזִּוּוּג שֶׁלָּהֶם בִּלְשׁוֹן אֲכִילָה), and the aspect of Neshikin [Kisses] (וּבְחִינַת נְשִׁיקִין), and from there the breaths come (וּמִשָּׁם בָּאִים הַהֲבָלִים), for every breath emerges from the mouth, as is known (כִּי כָּל הֶבֶל יוֹצֵא מִן הַפֶּה כַּנּוֹדָע), and from there comes the secret of speech (וּמִשָּׁם בָּא סוֹד הַדִּבּוּר), for there is no speech without breath (כִּי אֵין דִּבּוּר בְּלֹא הֶבֶל), and this is the intention of the blessings (וְזֶהוּ כַּוָּנַת הַבְּרָכוֹת), concerning which our Sages, of blessed memory, said (שֶׁאָמְרוּ חז״ל), “whoever benefits from this world without a blessing is as though he robs his father and his mother” (כָּל הַנֶּהֱנֶה מִן הָעוֹלָם הַזֶּה בְּלֹא בְּרָכָה כְּאִלּוּ גּוֹזֵל אָבִיו וְאִמּוֹ) (Berakhot 35b).