Chapter Four (פֶּרֶק רְבִיעִי)

It is fitting that we investigate in this chapter the root of these matters (רָאוּי שֶׁנַּחְקוֹר בַּפֶּרֶק הַזֶּה שֹׁרֶשׁ הַדְּבָרִים), what matter causes this folding in the intention of the one who intends (אֵיזֶה עִנְיָן גּוֹרֵם הִתְקַפְּלוּת הַזֶּה בַּכַּוָּנָה הַמְכַוֵּן), and through which song and praise did the Netzach, Hod, Yesod and half of the Tiferet of Arich Anpin ascend above (וְעַל יְדֵי אֵיזֶה שִׁיר וָשֶׁבַח נִתְעַלּוּ לְמַעְלָה נה״י וַחֲצִי ת״ת דַאֲרִיךְ). And we shall say (וְנֹאמַר), you already know (כְּבָר יָדַעְתָּ), that the two complete Partzufim of Abba and Imma with their ten Sefirot (שֶׁשְּׁנֵי פַּרְצוּפִין שֶׁל אַבָּא וְאִמָּא שְׁלֵמִים עִם עֶשֶׂר סְפִירוֹתֵיהֶם), were made from the throat of Arich Anpin (נַעֲשׂוּ מִגְּרוֹנוֹ שֶׁל אֲרִיךְ אַנְפִּין), and from His two arms, right and left (וּמִב׳ זְרוֹעוֹתָיו יָמִין וּשְׂמֹאל), together with the Tiferet and the thighs of Arich Anpin (עִם הַתִּפְאֶרֶת וְהַשּׁוֹקַיִם שֶׁל א״א).

The explanation is (פֵּירוּשׁ), that His Netzach, Hod, Yesod with half of His Tiferet remained revealed (נה״י שֶׁלּוֹ עִם חֲצִי ת״ת נִשְׁאֲרוּ מְגוּלִים), for the throat entered to illuminate the Keter of Abba and Imma (שֶׁהֲרֵי הַגָּרוֹן נִכְנַס לְהָאִיר לִכְתָרִים שֶׁל אַבָּא וְאִמָּא), and the right arm with all its sections up to the shoulder (וְהַזְּרוֹעַ יָמִין עִם כָּל פִּרְקָיו עַד הַכָּתֵף), together with half of the Tiferet on the right side (עִם חֲצִי הַתּ״ת שֶׁבַּצַּד הַיְמָנִית), entered to illuminate the entire Partzuf of Abba (נִכְנַס לְהָאִיר לְכָל פַּרְצוּף אַבָּא), and the left arm with all its sections up to the shoulder (וּזְרוֹעַ שְׂמֹאל עִם כָּל פִּרְקָיו עַד הַכָּתֵף), together with half of the Tiferet on the left side (עִם חֲצִי הַתּ״ת שֶׁבַּצַּד הַשְּׂמָאלִית), entered to illuminate the entire Partzuf of Imma (נִכְנַס לְהָאִיר לְכָל פַּרְצוּף אִמָּא), each section according to its Sefirot (כָּל פֶּרֶק וּפֶרֶק לִסְפִירוֹתָיו).

It follows (נִמְצָא), that the great illumination shining and radiating within them (הַהֶאָרָה הַגְּדוֹלָה מְאִירָה וּמַזְהִירָה שֶׁבְּתוֹכָם), spreads within Abba and Imma (הִיא מִתְפַּשֶּׁטֶת בְּתוֹךְ אַבָּא וְאִמָּא), and the head of Arich Anpin must always remain revealed (וְהָרֹאשׁ שֶׁל אֲרִיךְ אַנְפִּין צָרִיךְ שֶׁיִּהְיֶה לְעוֹלָם מְגוּלֶּה), in order to oversee and illuminate all the World of Atzilut (כְּדֵי לְהַשְׁגִּיחַ וּלְהָאִיר עַל כָּל עוֹלָם הָאֲצִילוּת). And those parts from His Tabbur [navel] and downward (וְאֵלּוּ מִטַּבּוּרוֹ וּלְמַטָּה), namely the thighs together with the Covenant (שֶׁהֵם הַשּׁוֹקַיִם עִם הַבְּרִית), remained revealed (נִשְׁאֲרוּ מְגוּלִים), for there is no one to cover them (שֶׁאֵין מִי שֶׁיְכַסֶּה אוֹתָם), therefore they have no place to enter and illuminate there (לָכֵן אֵין לָהֶם מָקוֹם לְכָנֵס וּלְהָאִיר שָׁם). And they were afraid (וְהָיוּ מִתְיָרְאִים), lest they be nullified, Heaven forbid (שֶׁמָּא יִתְבַּטְּלוּ חַס וְשָׁלוֹם), from the abundance of the great light surrounding them (מֵרֹב אוֹר גָּדוֹל הַמְסַבְּבוֹ מִן הַטְּהִירוּ), and their vessel, which is their Partzuf, would be shattered (וְיִשָּׁבֵר כֵּלָיו שֶׁהוּא פַּרְצוּפוֹ), and from the abundance of their illumination (וּמֵרֹב הַהֶאָרָה שֶׁלָּהֶם), there would happen to them what happened to the former ones (יֶאֱרַע לָהֶם כְּמוֹ שֶׁאֵרַע לָרִאשׁוֹנִים), who were shattered because of the abundance of light (שֶׁמֵּרֹב הָאוֹר נִשְׁבְּרוּ). Therefore they were weeping and supplicating before Ein Sof (לָכֵן הָיוּ בוֹכִים וּמִתְחַנְּנִים אֶל אֵין סוֹף), to make for them a covering and a garment (לַעֲשׂוֹת לָהֶם כִּסּוּי וּלְבוּשׁ), and this is what our Rabbis of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ רז״ל), the lower waters were weeping (מַיִם הַתַּחְתּוֹנִים הָיוּ בוֹכִים) (Etz Chaim, Sha’ar haKlalim). Meaning (רָצָה לוֹמַר), Arich Anpin is called water (אֲרִיךְ נִקְרָא מַיִם), because he is entirely Chesed (מִפְּנֵי שֶׁכּוּלּוֹ חֶסֶד), and the upper waters are from half of his Tabbur [navel] and upward (וְהַמַּיִם הָעֶלְיוֹנִים הֵם מֵחֲצִי טַבּוּרוֹ וּלְמַעְלָה), and the lower waters are from half of his Tabbur [navel] and downward (וְהַמַּיִם הַתַּחְתּוֹנִים הֵם מֵחֲצִי טַבּוּרוֹ וּלְמַטָּה), and they were weeping because of the abundance of illumination within them (וְהָיוּ בוֹכִים עַל רֹב הַהֶאָרָה שֶׁבְּתוֹכָם), which was revealed (שֶׁהִיא מְגוּלָה), for there was no place to enter and illuminate there (שֶׁאֵין מָקוֹם לְכָנֵס וּלְהָאִיר).

And it follows now (וְנִמְצָא עַתָּה), that their light is greater than the light of the arms (הָאוֹר שֶׁלָּהֶם יוֹתֵר גָּדוֹל מֵאוֹר הַזְּרוֹעוֹת), even though the light of the arms is greater than that of the thighs (עִם הֱיוֹתוֹ שֶׁהוּא גָּדוֹל מִשֶּׁל שׁוֹקַיִם), but because they are covered (אֲבָל מִפְּנֵי שֶׁהֵם מְכֻסִּים), and the light of the thighs is revealed (וְאוֹר הַשּׁוֹקַיִם מְגוּלֶּה), the light of the thighs is called greater than the light of the arms (נִקְרָא אוֹר הַשּׁוֹקַיִם גָּדוֹל מֵאוֹר הַזְּרוֹעוֹת), because there the light and abundance spread openly (כִּי שָׁם מִתְפַּשֵּׁט הָאוֹר וְהַשֶּׁפַע מְגוּלֶּה). And proof of this is (וּרְאָיָה לָזֶה), the five Chesadim that afterward descended concealed within Ze’ir Anpin (הֶ׳ חֲסָדִים שֶׁיָּרְדוּ מְכֻסִּים בְּז״א אַחַר כָּךְ), every Sefirah that is concealed occupies three thirds of one Sefirah of Ze’ir Anpin (כָּל סְפִירָה שֶׁהִיא מְכֻסָּה תּוֹפֶסֶת כָּל סְפִירָה דְּזְעֵיר ג׳ שְׁלִישֵׁי חֶסֶד [אֶחָד]), and afterward, when they become revealed (וְאַחַר כָּךְ שֶׁנַּעֲשִׂים מְגוּלִים), each attribute of Ze’ir Anpin requires only one and a half thirds (כָּל מִדָּה וּמִדָּה שֶׁל זְעֵיר מַסְפִּיק לָהּ שְׁלִישׁ וָחֵצִי [שֶׁל חֶסֶד אֶחָד]), namely half of the concealed measure (דְּהַיְינוּ חֶצְיָהּ שֶׁל הַמְכֻסִּים). And here (וְכָאן), in the Netzach-Hod-Yesod of Arich Anpin, which are revealed (בנה״י דַאֲרִיךְ שֶׁהֵם מְגוּלִים), that great illumination remained there (נִשְׁאֲרָה שָׁם הַהֶאָרָה הַגְּדוֹלָה), and did not ascend above to build from it (וְלֹא הָלְכָה לְמַעְלָה לִבְנוֹת מִמֶּנּוּ), what would later become the Chokhmah, Binah, and Da’at of Ze’ir Anpin (מַה שֶּׁיַּעֲלוּ לַעֲשׂוֹת חב״ד דְּזְעֵיר), as I shall explain with the help of the Holy One, blessed be He, and His Shekhinah (כַּאֲשֶׁר אֲבָאֵר בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). Therefore they were weeping (לָכֵן הָיוּ בוֹכִים), and in the intention of the one who intends (וּבְכַוָּנַת הַמְכַוֵּן), the light was so great (הָאוֹר גָּדוֹל כָּל כָּךְ), that afterward Partzufei Yisrael Saba and Tevunah would be made from it (לַעֲשׂוֹת מִמֶּנּוּ אַחַר כָּךְ פַּרְצוּפֵי יִשְׂרָאֵל סָבָא וּתְבוּנָה), which are the lower Partzufim of Abba and Imma (שֶׁהֵם הַפַּרְצוּפִים הַתַּחְתּוֹנִים שֶׁל אַבָּא וְאִמָּא), which cover these thighs (הַמְכַסִּים הַשּׁוֹקַיִם הַלָּלוּ), and because of the abundance of the light they were weeping (וּמֵרֹב הָאוֹר הָיוּ בוֹכִים).