Chapter Nineteen (פֶּרֶק תִּשְׁעָה עָשָׂר)

Ze’ir Anpin and his Nukvah, when they entered into the womb of Imma in the secret of a drop (ז״א וְנוּקְבֵיהּ כְּשֶׁנִּכְנְסוּ לְתוֹךְ מְעֵי אִמָּא בְּסוֹד טִפָּה), Abba gave them from his filling (נָתַן לָהֶם אַבָּא מִמִּלּוּאוֹ), the Yud of the filling of the final Heh within him (הַיוּ״ד שֶׁל מִלּוּי ה״י אַחֲרוֹנָה שֶׁבּוֹ), and also the Vav of the filling of his Vav (וְגַם הַוי״ו שֶׁל מִלּוּי וי״ו שֶׁלּוֹ), and the Yud of the filling of his first Heh (וְהַיוּ״ד שֶׁל מִלּוּי ה״י רִאשׁוֹנָה שֶׁלּוֹ), and also the Vav-Dalet of the first Yud (וְגַם ו״ד מִיוּ״ד רִאשׁוֹנָה), which equal thirty-six (שֶׁעוֹלִים ל״ו). And the explanation of the matter is thus (וּפֵירוּשָׁא דְמִלְתָּא הָכִי הוּא), for Chokhmah, namely Abba (כִּי חָכְמָה דְּהַיְינוּ אַבָּא), possesses the Name Ayin-Bet of Yudin (יֵשׁ בּוֹ שֵׁם ע״ב שֶׁל יוּדִין), thus (כָּזֶה): Yud-Heh-Vav-Heh (יו״ד ה״י וי״ו ה״י), and it is divided within him in this manner (וְהוּא מְחֻלָּק בּוֹ בָּזֶה הָאֹפֶן): The Yud specifically in his Chokhmah (יו״ד בִּפְרָטוּת בְּחָכְמָה שֶׁלּוֹ), the Vav of the filling of the Yud in his Da’at (וא״ו שֶׁל מִלּוּי יו״ד בְּדַעַת שֶׁלּוֹ), the Dalet of the filling of the Yud in his Binah (ד׳ שֶׁל מִלּוּי יו״ד בְּבִינָה שֶׁלּוֹ), the Heh in his Chesed (ה׳ בְּחֶסֶד שֶׁלּוֹ), the Yud of the filling of the first Heh in his Gevurah (י׳ שֶׁל מִלּוּי ה׳ רִאשׁוֹנָה בִּגְבוּרָה), the first Vav in his Tiferet (ו׳ רִאשׁוֹנָה בְּת״ת שֶׁלּוֹ), the Yud of the filling of the Vav in his Netzach (י׳ שֶׁל מִלּוּי וי״ו בְּנֵצַח שֶׁלּוֹ), the final Vav of the filling of the Vav in his Hod (ו׳ אַחֲרוֹנָה שֶׁל מִלּוּי וא״ו בְּהוֹד שֶׁלּוֹ), and the final Heh, its two letters together in Yesod and Malkhut (ה״י אַחֲרוֹנָה שְׁתֵּי אוֹתִיּוֹתֶיהָ בִּיסוֹד וּמַלְכוּת יַחַד), for in the male world Malkhut is absorbed into his Yesod (כִּי הוּא בְּעוֹלַם הַזָּכָר מַלְכוּת נִבְלַעַת בִּיסוֹד דִּידֵיהּ). And when Abba placed Ze’ir within the womb of Imma (וּכְשֶׁשָּׂם אַבָּא לִזְעֵיר בְּתוֹךְ מְעֵי אִמָּא), Abba gave Ze’ir from his filling only the thirty-six that we mentioned (לֹא נָתַן אַבָּא לִזְעֵיר מִמִּלּוּי שֶׁלּוֹ כִּי אִם הַל״ו שֶׁאָמַרְנוּ), which are the numerical value of HaLo [Indeed] (שֶׁהֵם כְּמִנְיַן הֲלֹ״א), and your sign is (וְסִימָנָךְ), “Did You not pour me out like milk?” (הֲלֹא כֶחָלָב תַּתִּיכֵנִי) (Job 10:10).

And know (וְדַע), that just as the rennet-drop that is placed into milk (שֶׁכְּמוֹ שֶׁטִּפַּת הַקֵּבָה שֶׁמְּשִׂימִין אוֹתָהּ בְּתוֹךְ הֶחָלָב), separates the good part from it and curdles it (מְבָרֶרֶת הַיָּפֶה מִמֶּנּוּ וּמַקְפִּיא אוֹתוֹ), and melts the remainder (וְהַשְּׁאָר מַתֶּכֶת אוֹתוֹ), and it becomes whey of milk (וְנַעֲשֶׂה קוּם הֶחָלָב), which is water and is worth nothing (שֶׁהוּא מַיִם שֶׁאֵינוֹ שָׁוֶה כְּלוּם), so too the seed (כְּמוֹ כֵן הַזֶּרַע), when it enters the woman after the first union (כְּשֶׁנִּכְנָס תּוֹךְ הָאִשָּׁה אַחַר בִּיאָה רִאשׁוֹנָה), separates the good within it and the child is formed (מְבָרֵר הַטּוֹב שֶׁבּוֹ וְנַעֲשֶׂה הַיֶּלֶד), and the remainder becomes putrid waters (וְהַשְּׁאָר נַעֲשֶׂה מַיִם סְרוּחִים).

And proof of the matter is (וּרְאָיָה לַדָּבָר), that she does not give birth until the placenta bursts (שֶׁאֵינָהּ יוֹלֶדֶת עַד שֶׁנִּבְקַעַת הַשִּׁלְיָא), and casts out the aforementioned waters (וּמַשְׁלֶכֶת הַמַּיִם הַנִּזְכָּרִים). So too, so to speak, with many distinctions separating the analogy (כֵּן כִּבְיָכוֹל לְהַבְדִּיל כַּמָּה הַבְדָּלוֹת), when Abba gives this filling that we mentioned to Ze’ir Anpin (כְּשֶׁנּוֹתֵן אַבָּא הַמִּלּוּי הַזֶּה שֶׁאָמַרְנוּ לִזְעֵיר אַנְפִּין), this filling separates the judgments (הַמִּלּוּי הַזֶּה מְבָרֵר הַדִּינִים), and drives them outside the vessels of Ze’ir (וּמְגָרֵשׁ אוֹתָם לְבַר מִכֵּלָיו שֶׁל זְעֵיר), and stretches out his limbs (וּמוֹתֵחַ אֵיבָרָיו), which are six extremities included in ten (שֶׁהֵם ו׳ קְצָווֹת כְּלוּלִים מֵעֶשֶׂר), which equal KeChalav [Like Milk] (שֶׁעוֹלִים כְּחָלָ״ב), namely sixty (דְּהַיְינוּ שִׁשִּׁים). And afterward (וְאַחַר כָּךְ), Abba gives Ze’ir Anpin the Dalet from the filling of his Yud (נוֹתֵן אַבָּא לִזְעֵיר אַנְפִּין ד׳ מִמִּלּוּי יו״ד שֶׁלּוֹ), so that Ze’ir may give it to his Nukvah (כְּדֵי שֶׁזְּעֵיר יִתֵּן אוֹתוֹ לְנוּקְבֵיהּ), and this Dalet enters into her head (וְהַדָּלֶ״ת הַזֹּאת הִיא נִכְנֶסֶת לְרֹאשָׁהּ), and from there she is woven and built (וּמִשָּׁם נֶאֱרֶגֶת וְנִבְנֵית), and your sign is (וְסִימָנָךְ), “the Dalet of your head” (דָּלֶת רֹאשֵׁךְ) (Song of Songs 7:6).

And know (וְדַע לְךָ), that just as among human beings the embryo is not formed until forty days, and a female until eighty days (שֶׁכְּמוֹ בִּבְנֵי אָדָם הַוָּלָד אֵינוֹ נוֹצָר עַד מ׳ יוֹם וּנְקֵבָה עַד פ׳ יוֹם) (Keritot 9a), so too, with many distinctions separating the analogy (כֵּן הַמַּבְדִּיל בֵּין כַּמָּה הַבְדָּלוֹת), Ze’ir Anpin (ז״א), when Abba gives him from his filling up to forty (כְּשֶׁאַבָּא נוֹתֵן לוֹ מֵהַמִּלּוּי שֶׁלּוֹ עַד מ׳), namely Yud-Yud-Vav-Yud-Dalet, which equals forty (הַיְינוּ ייוי״ד עוֹלִים מ׳), then the six extremities mentioned above are completed in Katnut [Smallness] (אָז נִשְׁלְמוּ ו׳ קְצָווֹת הַנִּזְכָּר בְּקַטְנוּת). And because his Nukvah is built from the Dalet (וּלְהִיוֹת שֶׁנוּקְבֵיהּ נִבְנֵית מִד׳), it follows that she possesses two times forty, equaling eighty for the female (נִמְצָא בָּהּ שְׁנֵי פְּעָמִים מ׳ עוֹלִים פ׳ לִנְקֵבָה), after Ze’ir gave her from his power (אַחַר שֶׁנָּתַן לָהּ זְעֵיר מִכֹּחוֹ), that which Abba had given him (שֶׁנָּתַן לוֹ אַבָּא). And the Dalet is included within ten (וְדָלֶ״ת כְּלוּלָה מֵעֶשֶׂר), and she also benefits and is built from the letters Yud-Yud-Vav-Yud-Dalet, which are another forty (וְעוֹד נֶהֱנֵית גַּם כֵּן וְנִבְנֵית מֵאוֹתִיּוֹת ייוי״ד שֶׁהֵם מ׳ אַחֶרֶת), thus there are eighty (הֲרֵי שְׁמוֹנִים), as we said concerning the Vav of the six extremities, which are sixty (כְּמוֹ שֶׁאָמַרְנוּ בַּוָּ״ו שֶׁל שֵׁשׁ קְצָווֹת שֶׁהֵם ס׳), so too the Dalet included within ten is forty (כָּךְ הַדָּלֶ״ת כְּלוּלָה מֵעֶשֶׂר הִיא מ׳). And when Ze’ir gave her a single Dalet (וּכְשֶׁזְּעֵיר נָתַן לָהּ יְחִידָה), he gave it to her included within ten (נוֹתֵן לָהּ כְּלוּלָה מֵעֶשֶׂר), and this is the secret of the Great Dalet of Abba (וְזֶהוּ סוֹד דָּלֶ״ת רַבְתִּי דְּאַבָּא), and the Small Dalet of Abba (וְדָלֶ״ת זְעֵירָא דְּאַבָּא), which he gave to Ze’ir to give to her (שֶׁנָּתַן לִזְעֵיר לָתֵת לָהּ), through Imma (עַל יְדֵי אִמָּא), a Reshimu [Impression] of the two Dalets (רְשִׁימוּ שֶׁל שְׁנֵי דַלְתִּי״ן). And this is what I explained in the first chapter of this gate (וְזֶהוּ שֶׁפֵּרַשְׁתִּי בַּפֶּרֶק קַמָּא בַּשַּׁעַר הַזֶּה), that in Imma there is a Great Dalet and a Small Dalet (שֶׁיֵּשׁ בְּאִמָּא דָּלֶ״ת רַבְתִּי וְדָלֶ״ת זְעֵירָא), and likewise in the Shekhinah there is a Great Dalet and a Small Dalet (וְכֵן בַּשְּׁכִינָה יֵשׁ דָּלֶ״ת רַבְתִּי וּזְעֵירָא). And because the Dalet is Din [Judgment] (וּלְהִיוֹת שֶׁהַדָּלֶ״ת הִיא דִּין), therefore they remained specifically in the female aspects and not in Ze’ir, who is male (לָכֵן נִשְׁאֲרוּ דַּוְקָא בַּנְּקֵבוֹת וְלֹא בִזְעֵיר שֶׁהוּא זָכָר), and in the female their activity was manifest (וּבַנְּקֵבָה הֶרְאוּ פְּעֻלָּתָם), while in Ze’ir, because the power of mercy prevails there (וּבִזְעֵיר לִהְיוֹת שֶׁגּוֹבֵר כֹּחַ הָרַחֲמִים שָׁם), they were not mentioned (לָכֵן לֹא נִזְכְּרוּ). And in the future to come (וּלְעָתִיד לָבוֹא), all the judgments will be sweetened (יִהְיוּ נִמְתָּקִין כָּל הַדִּינִין), as it is said (נֶאֱמַר), “And with great mercies I shall gather you” (וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7). Blessed is Hashem forever (יִתְבָרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).