Chapter Forty-Four (פֶּרֶק אַרְבָּעִים וְאַרְבָּעָה)

The soul of Moshe, its primary root comes from the Netzach of Abba (נִשְׁמָתוֹ שֶׁל מֹשֶׁה עִיקָרוֹ בָּא מִן נֵצַח אַבָּא), and Aharon from the Hod of Imma (וְאַהֲרֹן מִן הוֹד אִמָּא), when the Partzuf of Tevunah and Yisrael Saba was made (כְּשֶׁנַּעֲשָׂה פַּרְצוּף תְּבוּנָה וְיִשְׂרָאֵל סָבָא), for the sake of rectifying Ze’ir Anpin and Nukvah (לְצוֹרֶךְ תִּיקּוּן זְעֵיר וְנוּקְבֵיהּ), and then (וְאָז), when the Netzach, Hod, Yesod of Abba are included within the Netzach, Hod, Yesod of Imma face to face (כְּשֶׁנִּכְלָל נה״י דְאַבָּא בְּתוֹךְ נה״י שֶׁל אִמָּא פָּנִים בְּפָנִים), then the Hod of Abba enters into the Netzach of Imma (אָז הוֹד שֶׁל אַבָּא נִכְנָס בְּנֵצַח שֶׁל אִמָּא), and the Netzach of Abba into the Hod of Imma (וְנֵצַח שֶׁל אַבָּא בְּהוֹד אִמָּא), for they stand opposite one another (כִּי הֵם עוֹמְדִים זֶה מוּל זֶה). And just as a physical person, so to speak (וּכְמוֹ שֶׁהָאָדָם הַגַּשְׁמִי כִּבְיָכוֹל), when he stands opposite his fellow (כְּשֶׁעוֹמֵד כְּנֶגֶד רֵעֵהוּ), then his right is opposite the other's left, and his left opposite the other's right (אָז יְמִינוֹ כְּנֶגֶד שְׂמֹאלוֹ וּשְׂמֹאלוֹ כְּנֶגֶד יְמִינוֹ), so is the matter here (כֵּן הָעִנְיָן כָּאן).

It follows (נִמְצָא), that Aharon emerged from the Netzach of Imma (שֶׁאַהֲרֹן יָצָא מִנֵּצַח אִמָּא), and Moshe from the Hod of Imma (וּמֹשֶׁה מֵהוֹד אִמָּא), therefore the Mekubalim designated Moshe as Hod (לָכֵן כִּנּוּ הַמְקוּבָּלִים מֹשֶׁה לְהוֹד), and Aharon as Chesed (וְאַהֲרֹן לְחֶסֶד), namely the Netzach of Imma (דְּהַיְינוּ נֵצַח אִמָּא), but nevertheless (אֲבָל מִכָּל מָקוֹם), the root of Moshe is from Abba (מֹשֶׁה שָׁרְשׁוֹ מִן אַבָּא), and Aharon from Imma (וְאַהֲרֹן מִן אִמָּא). Even though they both have a share from each (אַף עַל פִּי שֶׁיֵּשׁ לָהֶם חֵלֶק מִשְּׁנֵיהֶם), because they are companions who never separate (מִפְּנֵי דְּאִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), and all abundance and souls come from both of them (וְכָל הַשֶּׁפַע וְהַנְּשָׁמוֹת הוּא בָּא מִשְּׁנֵיהֶם), nevertheless every thing returns to its root and essence (מִכָּל מָקוֹם כָּל דָּבָר הוּא חוֹזֵר לְשָׁרְשׁוֹ וְעִיקָרוֹ), from which it emerged (שֶׁיָּצָא מִשָּׁם). And because Abba enclothes the Chesed of Arich Anpin (וּמִפְּנֵי שֶׁאַבָּא הוּא מַלְבִּישׁ חֶסֶד דַאֲרִיךְ אַנְפִּין), every abundance that emerges from him is called Chesadim (כָּל שֶׁפַע שֶׁיּוֹצֵא מִמֶּנּוּ נִקְרָא חֲסָדִים), and Imma enclothes the Gevurah of Arich Anpin (וְאִמָּא מַלְבֶּשֶׁת גְּבוּרָה דַאֲרִיךְ אַנְפִּין), therefore her abundance is called Gevurot (לָכֵן נִקְרָא שִׁפְעָהּ גְּבוּרוֹת), and this is precisely the reason for the Nesirah [separation], and understand (וְזֶה הוּא מַמָּשׁ טַעַם הַנְּסִירָה וְהָבֵן).

For otherwise (כִּי בְּלָאו הָכִי), it would not have been possible for Abba to enclothe the Chesadim (לֹא הָיָה אֶפְשָׁר לְאַבָּא לְהַלְבִּישׁ הַחֲסָדִים), only now that he is entirely Chesed (רַק עַתָּה שֶׁכּוּלּוֹ חֶסֶד), because of the Nesirah [separation] he has this power (מִפְּנֵי הַנְּסִירָה יֵשׁ לוֹ כֹּחַ זֶה), and the same applies to Imma (וְהוּא הַדִּין אִמָּא), who remained entirely on the left side (נִשְׁאֲרָה כּוּלָּהּ שְׂמָאלִית), therefore she has the power to enclothe the Gevurah of Arich Anpin (לָכֵן יֵשׁ לָהּ כֹּחַ לְהַלְבִּישׁ גְּבוּרָה דַאֲרִיךְ אַנְפִּין).

And understand (וְהָבֵן), this exalted level attained by Moshe Rabbenu, peace be upon him (זֹאת הַמַּעֲלָה הַמַּגַּעַת לְמֹשֶׁה רַבֵּנוּ ע״ה), in his third reincarnation (בְּגִלְגּוּל שְׁלִישִׁי שֶׁלּוֹ), which is the secret of the Mochin [intellects] that he received at that time (שֶׁהוּא סוֹד מוֹחִין שֶׁקִּבֵּל בְּאוֹתָהּ הַפַּעַם), in the secret of Ibbur [impregnation], Yenikah [nursing], and Mochin [intellects] (בְּסוֹד עִבּוּר וִינִיקָה וּמוֹחִין), twice, three times with a man (פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר) (Job 33:29). And through his death (וּבַהֲרִיגָתוֹ), he was elevated to Binah (נִתְעַלָּה אֶל הַבִּינָה), whereas previously he had been in Yesod (וּמִקֹּדֶם הָיָה בִּיסוֹד), which is called El Shaddai (שֶׁנִּקְרָא אֵ״ל שַׁדַּ״י), whose numerical value is Moshe (גִּימַטְרִיָּא מֹשֶׁה). And this is the meaning of his statement in the Zohar, Bereshit (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר בְּרֵאשִׁית), the Yud flew from Shet (פָּרַח יוּ״ד מִן שֵׁת), for what had been the Holy Covenant of Yesod (מַה שֶּׁהָיָה יְסוֹד בְּרִית קֹדֶשׁ), the sixth of the Sefirot (שִׁשִּׁי לַסְּפִירוֹת), was revealed (מְגֻלֶּה), and through the sin of Adam haRishon it became covered by the foreskin (וּבְחֵטְא אָדָם הָרִאשׁוֹן נַעֲשָׂה מְכֻסֶּה בָּעָרְלָה), which is the nakedness of Egypt (שֶׁהִיא עֶרְוַת מִצְרַיִם), which is the evil between the Vav and the Heh (שֶׁהוּא הָרָע בֵּין וָא״ו לְה״א), namely nakedness (דְּהַיְינוּ עֶרְוָ״ה). And afterward (וְאַחַר כָּךְ), he was elevated in the secret of the Zivug [union] of Abba and Imma (נִתְעַלָּה בְּסוֹד זוּוּג אַבָּא וְאִמָּא), together with his brother Aharon and his sister Miriam (עִם אָחִיו אַהֲרֹן וַאֲחוֹתוֹ מִרְיָם), and they became the crowns of the Chesed of Ze’ir Anpin and Nukvah (וְנַעֲשׂוּ כִּתְרֵי הַחֶסֶד שֶׁל ז״א וְנוּקְבֵיהּ), and they are the Atarot [crowns] (וְהֵם הָעֲטָרוֹת), which are the Inner Light [Ohr haPenimi] of Ze’ir Anpin (שֶׁהוּא הָאוֹר הַפְּנִימִי שֶׁל ז״א), that withdrew into the womb of Imma (שֶׁנִּסְתַּלֵּק לִמְעֵי אִמָּא), and they bequeath the crowns to their children (וְהֵם מַנְחִילִים הָעֲטָרוֹת לִבְנֵיהֶם), every day that Yisrael accumulate good deeds (בְּכָל יוֹם שֶׁיִּשְׂרָאֵל מְסַגְּלִים מַעֲשִׂים טוֹבִים), and do the will of the Omnipresent, blessed be He (וְעוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם ב״ה).

And all of this is accomplished through the striking of Abba and Imma (וְכָל זֶה נַעֲשֶׂה מִבְּטִישַׁת אַבָּא וְאִמָּא), in their lower Partzufim (בְּפַרְצוּפֵיהֶם הַתַּחְתּוֹנִים), which strike and beat the letters against one another (שֶׁמַּכִּים וּבוֹטְשִׁים הָאוֹתִיּוֹת זֶה עִם זֶה), and from the abundance of delight from the flow of Arich Anpin (וּמֵרֹב הַתַּעֲנוּג שֶׁל שֶׁפַע אֲרִיךְ), and the joy and union of the Zivug [union] (וְהַשִּׂמְחָה וְהַיִּחוּד שֶׁל הַזִּוּוּג), through their striking and their sparkling (יוֹצְאִים בְּבַטִּישָׁתָם וּבְהִתְנוֹצְצוּתָם), letters and words of Names (אוֹתִיּוֹת וְתֵבוֹת שֶׁל שֵׁמוֹת), which are called the two crowns and the Mochin [intellects] of Abba and Imma (הַנִּקְרָאִים תְּרֵין עִטְרִין וּמוֹחִין דְּאַבָּא וְאִמָּא), and from there Abba and Imma and Ze’ir Anpin and Nukvah unite (וּמִשָּׁם מִזְדַּוְּגִים אַבָּא וְאִמָּא וּזְעֵיר וְנוּקְבֵיהּ).

And the matter is (וְהָעִנְיָן הוּא), that when the Yesod of Abba enters into Ze’ir Anpin until his Tiferet (כִּי כְּשֶׁיְּסוֹד אַבָּא נִכְנָס תּוֹךְ זְעֵיר אַנְפִּין עַד הַתִּפְאֶרֶת שֶׁלּוֹ), as I shall explain, with the help of Hashem (כַּאֲשֶׁר אֲבָאֵר בְּעֶזְרַת ה׳), and when it reaches there (וּבְהַגִּיעוֹ שָׁם), which is an exposed place (שֶׁהוּא מָקוֹם מְגֻלֶּה), for there the Yesod of Imma ends (כִּי שָׁם נִפְסָק יְסוֹד דְּאִמָּא), because she is female and her Yesod is short (כִּי הִיא נְקֵבָה וִיסוֹדָהּ קָצָר), therefore her Yesod is called the broad places of the river (לָכֵן נִקְרָא יְסוֹד שֶׁלָּהּ רְחֹבוֹת הַנָּהָר), and the Yesod of Abba proceeds through its three thirds (וִיסוֹד אַבָּא הוֹלֵךְ בִּג׳ שְׁלִישָׁיו), exposed over the entirety of Ze’ir Anpin until the feet (מְגֻלֶּה עַל פְּנֵי כּוּלָּהּ שֶׁל זְעֵיר עַד רַגְלִין), which are three times twenty-four (שֶׁהֵם ג׳ פְּעָמִים כ״ד), which is the A"B of the Yesod of Abba (שֶׁהוּא ע״ב דִּיסוֹד אַבָּא), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו), and I shall make your windows of kadkod (וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ) (Isaiah 54:12), which are its two concealed thirds (שֶׁהֵם ב׳ שְׁלִישָׁיו הַמְכֻסִּים), while only one third of it is revealed (וְרַק שְׁלִישׁ אֶחָד מְגֻלֶּה מִמֶּנּוּ). And even that third (וַאֲפִלּוּ אוֹתוֹ הַשְּׁלִישׁ), Malkhut receives no flow from it (אֵין לַמַּלְכוּת שֶׁפַע מִמֶּנּוּ), because she is beneath the feet of Ze’ir Anpin in this present exile (כִּי הִיא תַּחַת רַגְלֵי זְעֵיר בַּגָּלוּת הַחֵל הַזֶּה), and at the time of the Zivug [union] she goes behind him (וּבִשְׁעַת הַזִּוּוּג הוֹלֶכֶת לַאֲחוֹרָיו), namely into his Netzach, Hod, Yesod (דְּהַיְינוּ בנה״י שֶׁלּוֹ), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ). And even this twenty-four (וַאֲפִלּוּ הַכ״ד הַזֶּה), during the days of exile called in Kohelet the days of evil (בִּימֵי הַגָּלוּת הַנִּקְרָאִים בְּקֹהֶלֶת יְמֵי הָרָעָה) (Ecclesiastes 12:1), concerning which it is said (וְנֶאֱמַר), the years have arrived of which you say, I have no pleasure in them (הִגִּיעוּ שָׁנִים שֶׁתֹּאמַר אֵין לִי בָהֶם חֵפֶץ) (Ecclesiastes 12:1), regarding this it is said (וְעַל זֶה נֶאֱמַר), and the pitcher is broken at the spring (וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ) (Ecclesiastes 12:6), because the Yesod of Abba, called the spring (מִפְּנֵי שֶׁהַיְסוֹד דְּאַבָּא הַנִּקְרָא מַבּוּעַ), is above Malkhut, called the well of living waters (הוּא עַל מַלְכוּת הַנִּקְרֵאת בְּאֵר מַיִם חַיִּים), when she has flow from Chokhmah, namely Abba (כְּשֶׁיֵּשׁ לָהּ שֶׁפַע מֵחָכְמָה דְּהַיְינוּ אַבָּא), as it is said (שֶׁנֶּאֱמַר), wisdom gives life to its possessor (הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ) (Ecclesiastes 7:12), and the life of Ze’ir Anpin and Nukvah comes from there (וְהַחַיּוּת שֶׁל ז״א וְנוּקְבֵיהּ בָּא מִשָּׁם). And therefore (וְלָכֵן), two Ehyeh and one Havayah equal Chayim [life] (תְּרֵין אֶהְיֶה וַהֲוָיָ״ה אַחַת עוֹלֶה חַיִּים), and they are the life of the King, namely Ze’ir Anpin (וְהֵם חַיֵּי הַמֶּלֶךְ שֶׁל ז״א), and we shall discuss it in its proper place (וְנְדַבֵּר מִמֶּנּוּ בִּמְקוֹמוֹ הָרָאוּי לוֹ), with the help of the Holy One, blessed be He, and His Shekhinah (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), and because of this she is called a well flowing with living waters (וְאוֹדוֹת זֶה נִקְרֵאת בְּאֵר הַנּוֹבַעַת מַיִם חַיִּים), from the Yesod of Abba (מִיְסוֹד דְּאַבָּא), and when it does not flow (וּכְשֶׁאֵינוֹ נוֹבֵעַ), she is not called a well (אֵינוֹ נִקְרֵאת בְּאֵר), but rather filled with Mayin Nukvin [female waters] (אֶלָּא מְלֵאָה מַיִן נוּקְבִין), and thereby receives flow from Mayin Dukhrin [male waters] (וּמַשֶּׂגֶת [עַל יְדֵי כָּךְ] שֶׁפַע מַיִן דּוּכְרִין).