Chapter Nineteen (פֶּרֶק תִּשְׁעָה עָשָׂר)

Abba never produces impure blood (אַבָּא אֵינוֹ יוֹצֵא מִמֶּנּוּ לְעוֹלָם דָּם טָמֵא), even through the chain of descending levels (אֲפִלּוּ בְּהִשְׁתַּלְשְׁלוּת הַמַּדְרֵגוֹת), but from Imma, through the chain of descending levels, there is impurity within it (אֲבָל מֵאִמָּא בְּהִשְׁתַּלְשְׁלוּת הַמַּדְרֵגוֹת יֵשׁ בּוֹ טֻמְאָה), therefore you find in the words of our Rabbis of blessed memory forty-nine aspects declaring pure and forty-nine aspects declaring impure (לָכֵן תִּמְצָא בְּדִבְרֵי חֲזַ״ל מ״ט פָּנִים טָהוֹר וּמ״ט פָּנִים טָמֵא), and all forty-nine Gates of Binah [Understanding], which is Imma (וְכָל מִסְפַּר מ״ט שַׁעֲרֵי בִינָה [שֶׁהִיא אִמָּא]), were revealed to Moshe Rabbeinu, peace be upon him (נִגְלוּ לְמֹשֶׁה רַבֵּנוּ ע״ה). And therefore our Rabbis of blessed memory said (וּלְפִיכָךְ אָמְרוּ חֲזַ״ל), that Yochanan ben Gudgada would eat in the purity of holiness all his days (שֶׁיּוֹחָנָן בֶּן גּוּדְגְדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו) (Chagigah 22b), and the reason is that purity and holiness are two separate matters (וְהַטַּעַם דְּטָהֳרָה וּקְדוּשָּׁה תְּרֵי מִילֵי נִינְהוּ), and what is “the purity of holiness” (וּמַאי טָהֳרַת הַקֹּדֶשׁ), rather the intention is (אֶלָּא הַכַּוָּנָה), that even in a place that was entirely pure (שֶׁאֲפִלּוּ בְּמָקוֹם שֶׁהָיָה טֹהַר שֶׁכּוּלוֹ טָהוֹר), he would eat only from that which was above it (לֹא הָיָה אוֹכֵל אֶלָּא לְמַעְלָה הֵימֶנּוּ). This is the aspect of the blood that comes from Imma (זֶהוּ בְּחִינַת הַדָּם הַבָּא מֵאִמָּא), in its own place it is pure (בִּמְקוֹמוֹ הוּא טָהוֹר), but when it descends below, at the end of the chain of descending levels, there is impurity within it (אֲבָל כְּשֶׁיּוֹרֵד לְמַטָּה בְּסוֹף הִשְׁתַּלְשְׁלוּת הַמַּדְרֵגוֹת יֵשׁ בּוֹ טֻמְאָה), and likewise you will find that the word impure has the numerical value of Mi [Who] (וְכֵן תִּמְצָא שֶׁמִּלַּת טָמֵא מִסְפָּרוֹ עוֹלֶה מִי), to indicate that it comes from the aspect of Imma (לְהוֹרוֹת שֶׁבָּא מִבְּחִינַת אִמָּא), and this is the secret of the verse, “Who can bring a pure thing out of an impure thing? Is it not One?” (וְזֶהוּ סוֹד הַפָּסוּק מִי יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד) (Job 14:4). And these are the ten bloods that are in the woman (וְאֵלּוּ הֵם י׳ דָמִים שֶׁיֵּשׁ בָּאִשָּׁה), five from Abba and five from Imma (ה׳ מֵאַבָּא וְה׳ מֵאִמָּא), and behold, the five of Abba are entirely blood of purity (וְהִנֵּה ה׳ שֶׁל אַבָּא כּוּלָּם דַּם טֹהַר), but in the five bloods of Imma there is impurity (אֲבָל בְּה׳ דָמִים שֶׁל אִמָּא יֵשׁ בּוֹ טֻמְאָה), after it spreads through all the worlds and enters Asiyah (אַחַר שֶׁמִּתְפַּשֵּׁט בְּכָל הָעוֹלָמוֹת, וְנִכְנָס בַּעֲשִׂיָּה), where the external forces rule (שֶׁהַחִיצוֹנִים שׁוֹלְטִים בָּהּ), for if not so, there would be no influx at all for the external forces (דְּאִם לָאו הָכִי לֹא הָיָה שֶׁפַע לַחִיצוֹנִים כְּלָל), and it is known that all the worlds are nourished from it, namely from Asiyah, and from this blood (וְיָדוּעַ שֶׁמִמֶּנָּה [מֵהָעֲשִׂיָּה] נִיזּוֹנִים כָּל הָעוֹלָמוֹת וּמִזֶּה הַדָּם). There are times when the lower beings are not worthy through mitzvot and good deeds, and they sin through transgressions (יֵשׁ זְמַן שֶׁאֵין הַתַּחְתּוֹנִים מְסֻגָּלִים בְּמִצְוֹת וּמַעֲשִׂים טוֹבִים, וְחוֹטְאִים בַּעֲבֵרוֹת), and Malkhut, as it were, becomes separated as a Niddah (וּמַלְכוּת כִּבְיָכוֹל פָּרְסָה נִדָּה), receiving a drop of blood like a mustard seed that receives no sweetening (שֶׁמְּקַבֶּלֶת טִפַּת דָּם כַּחַרְדָּל שֶׁאֵינוֹ מְקַבֵּל מִתּוּק), and she separates from her husband (וְאִתְפָּרְשַׁת מִבַּעְלָהּ). And afterward she sits upon the bloods of purity (וְאַחַר כָּךְ תֵּשֵׁב עַל דְּמֵי טֹהַר), and immerses in living and pure waters (וְטוֹבֶלֶת בְּמַיִם חַיִּים וּטְהוֹרִים), which she receives from Abba and Upper Imma (שֶׁמְּקַבֶּלֶת מֵאַבָּא וּמֵאִמָּא עִלָּאָה), and then she is like a bride entering the bridal canopy in Gadlut, Ibbur, and Yenikah (וְאָז הִיא כְּכַלָּה שֶׁנִּכְנֶסֶת לַחֻפָּה בְּגַדְלוּת עִבּוּר וִינִיקָה). And concerning these waters it is said, “And I will sprinkle upon you pure waters and you shall be purified; from all your impurities and from all your idols I shall purify you” (וְעַל אֵלּוּ הַמַּיִם נֶאֱמַר וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכָּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם) (Ezekiel 36:25). And before the immersion in the waters of the Mikveh (וְקוֹדֶם הַטְּבִילָה שֶׁל מֵי מִקְוֶה), whose numerical value is one hundred and fifty-one, the filling with Alephs of Ehyeh of Imma (גִּימַטְרִיָא קנ״א [מִלּוּי בְּאַלְפִין שֶׁל] אֶהְיֶ״ה דְאִמָּא), she must examine herself (צְרִיכָה לִבְדֹּק עַצְמָהּ). Woe to the guilty Lilith when she examines herself (וַי לְלִילִית חַיֶּבְתָא כַּד אֲבָדִיקַת עַצְמָהּ), “she flees to the female of the great abyss” (עָרְקַת לְנוּקְבָא דִּתְהוֹמָא רַבָּא) (Zohar, Ra‘aya Meheimna 97a), and she ascends above with her husband to receive the Mochin (וְהִיא עוֹלָה לְמַעְלָה עִם בַּעְלָהּ לְקַבֵּל הַמּוֹחִין), and these secrets are very deep (וְאֵלּוּ הַסּוֹדוֹת הֵם עֲמֻקִּים מְאֹד), and I shall explain them in the secret of the Counting of the Omer (וּבְסוֹד סְפִירַת הָעוֹמֶר אֲבָאֲרֶנּוּ).