Chapter Nine (פֶּרֶק תְּשִׁיעִי)

We said above that Abba and Imma clothe Arich Anpin up to the throat (אָמַרְנוּ לְמַעְלָה אַבָּא וְאִמָּא מַלְבִּישִׁים לַאֲרִיךְ עַד הַגָּרוֹן), and its head is revealed (וְהָרֹאשׁ שֶׁלּוֹ מְגֻלֶּה), and therefore it is called the White Head (וְלָכֵן נִקְרָא רֵישָׁא חִוָּרָא), for it is entirely Chesed (שֶׁכֻּלּוֹ חֶסֶד), and it has no garment whatsoever (וְאֵין לוֹ שׁוּם לְבוּשׁ), and it is external (וְהוּא מִבַּחוּץ), and it is not in the interior (וְאֵין הוּא בַּפְּנִימִיּוּת), not as we explained above (שֶׁלֹּא כַּאֲשֶׁר בֵּאַרְנוּ לְמַעְלָה). And why is the head of Arich Anpin revealed (וְלָמָּה הָרֹאשׁ שֶׁל א״א הוּא מְגֻלֶּה), the reason is (הַטַּעַם הוּא), because the difference between Abba and Imma and Atik (כִּי הַהֶבְדֵּל שֶׁבֵּין אַבָּא וְאִמָּא לְעַתִּיק), is that Atik receives the Ohr Ein Sof [Light of the Ein Sof] without a garment (הוּא שֶׁעַתִּיק מְקַבֵּל הָאוֹר אֵין סוֹף מִבְּלִי לְבוּשׁ), while Abba and Imma receive the light through Atik Yomin [Ancient of Days] and Atika Kadisha [the Holy Ancient One] (וְאַבָּא וְאִמָּא מְקַבְּלִים הָאוֹר עַל יַד עַתִּיק יוֹמַיָּא וְעַתִּיקָא קַדִּישָׁא). And if Abba and Imma were clothing the head of Atik (וְאִם הָיוּ אַבָּא וְאִמָּא מַלְבִּישִׁים הָרֹאשׁ שֶׁל עַתִּיק), then the Ohr Ein Sof [Light of the Ein Sof] would enter through the head into them (הָיָה אוֹר הָאֵין־סוֹף נִכְנָס דֶּרֶךְ הָרֹאשׁ בָּהֶם), just as it enters into the head of Atik (כְּדֶרֶךְ שֶׁנִּכְנָס בְּרֹאשׁ עַתִּיק), therefore the head of Atik remained revealed (לָזֶה נִשְׁאַר הָרֹאשׁ שֶׁל עַתִּיק מְגֻלֶּה). And the order of their clothing is (וְסֵדֶר הִתְלַבְּשׁוּתָם הוּא): Abba clothes the right arm of Arich Anpin and half of the body (אַבָּא מַלְבִּישׁ לַאֲרִיךְ הַזְּרוֹעַ יָמִין וַחֲצִי הַגּוּף), and Imma clothes the left arm and half of the body (וְאִמָּא הַזְּרוֹעַ הַשְּׂמָאלִי וַחֲצִי הַגּוּף), and this is what the verse says, “I am Binah, Mine is Gevurah” (וְזֶהוּ שֶׁאָמַר הַפָּסוּק אֲנִי בִינָה לִי גְבוּרָה) (Proverbs 8:14), for she clothes all the Gevurot of Arich Anpin (שֶׁהִיא מַלְבֶּשֶׁת כָּל הַגְּבוּרוֹת שֶׁל אֲרִיךְ), and therefore Abba and Imma do not separate (וְלָזֶה לֹא מִתְפָּרְשִׁין אַבָּא וְאִמָּא), for both of them are in one Yesod (שֶׁשְּׁתֵּיהֶן בִּיסוֹד אֶחָד). And therefore they said in the Zohar, “Abba is more concealed” (וְלָזֶה אָמְרוּ בַּזֹּהַר אַבָּא טָמִיר יַתִּיר) (Zohar, Devarim, Idra Zuta 291a), for he is in the aspect of the Chasadim, which are more hidden within him (שֶׁהוּא בִּבְחִינַת הַחֲסָדִים שֶׁהֵם נֶעְלָמִים בּוֹ בְּיוֹתֵר), and both of them, Abba and Imma, delight in one Keter (וּשְׁנֵיהֶם אַבָּא וְאִמָּא מִשְׁתַּעַשְׁעִים בְּכֶתֶר אֶחָד), for the throat of Arich Anpin is a Keter for both of them (שֶׁהַגָּרוֹן שֶׁל אֲרִיךְ הוּא כֶּתֶר לִשְׁנֵיהֶם), and it contains two signs, one for Abba and one for Imma (וְיֵשׁ בּוֹ שְׁנֵי סִימָנִים, אֶחָד לְאַבָּא וְאֶחָד לְאִמָּא). And this is what the verse says, “Acquire Chokhmah, acquire Binah” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב 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 (קָנֶה אֶחָד לְחָכְמָה), and one reed for Binah (וְקָנֶה אֶחָד לְבִינָה), and they are the windpipe and the esophagus (וְהֵם קָנֶה וְוֶשֶׁט). And the windpipe, which is white, is Keter for Abba (וְקָנֶה שֶׁהוּא לָבָן 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), while the esophagus is for Imma, for it is red (וְוֶשֶׁט לְאִמָּא שֶׁהוּא אָדוֹם). And likewise you will find that Veshet [Esophagus], together with the Heh of Imma, equals three hundred and twenty (וְכֵן תִּמְצָא וֶשֶׁט עִם הַה״א שֶׁל אִמָּא 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 who clothes all the Gevurot (וְאִמָּא הִיא הַמַּלְבֶּשֶׁת הַגְּבוּרוֹת כֻּלָּם), as we have explained (כְּמוֹ שֶׁפֵּרַשְׁנוּ). And concerning them it is said, “Eat, companions” (וְנֶאֱמַר בָּהֶם אִכְלוּ רֵעִים) (Song of Songs 5:1), because the influx comes to them from the supernal union of Arich Anpin (לְפִי שֶׁהַשֶּׁפַע בָּא לָהֶם מֵהַזִּוּוּג הָעֶלְיוֹן שֶׁל אֲרִיךְ), which is effected in the mouth (הַנַּעֲשֶׂה בַּפֶּה), and the influx emerges below through the palate and the throat, as we shall explain (וְיוֹצֵא הַשֶּׁפַע לְמַטָּה דֶּרֶךְ הַחֵךְ וְהַגָּרוֹן כַּאֲשֶׁר נְבָאֵר). And even though in Arich Anpin there is no aspect of a female (וְאַף עַל פִּי שֶׁבַּאֲרִיךְ אֵין בּוֹ בְּחִינַת נְקֵבָה), nevertheless it effects a union in the mouth (סוֹף סוֹף עוֹשֶׂה זִוּוּג בַּפֶּה). And Abba and Imma clothe Arich Anpin up to the Dikna [Beard] (וְאַבָּא וְאִמָּא מַלְבִּישִׁים לַאֲרִיךְ עַד הַדִּיקְנָא), namely from its beginning (דְּהַיְינוּ מֵהַתְחָלָתוֹ), and the two Mazalot cover over them until its navel (וּשְׁנֵי מַזָּלוֹת חוֹפְפִים עֲלֵיהֶם 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 through the palate and the throat (וּלְהִיּוֹת אֲשֶׁר מְקַבְּלִים מֵהַפֶּה הַקָּדוֹשׁ שֶׁל אֲרִיךְ אַנְפִּין עַל יְדֵי הַחֵךְ וְהַגָּרוֹן), therefore their union is called the aspect of eating and the aspect of kisses (לְכָךְ נִקְרָא הַזִּוּוּג שֶׁלָּהֶם בְּחִינַת אֲכִילָה וּבְחִינַת נְשִׁיקִין), and from there come the breaths (וּמִשָּׁם בָּאִים הַהֲבָלִים), for every breath emerges from the mouth, as is known (כִּי כָל הֶבֶל יוֹצֵא מִן הַפֶּה כַּנּוֹדָע).