Chapter Nineteen (פֶּרֶק תִּשְׁעָה עָשָׂר)

The explanation of the matter is (פֵּירוּשָׁן שֶׁל דְּבָרִים הוּא), when it arose in His simple Will, blessed be He (כְּשֶׁעָלָה בִּרְצוֹנוֹ הַפָּשׁוּט יִתְבָּרַךְ), that from the aforementioned drop there should come into being the Partzuf of Ze’ir (שֶׁיִּתְהַוֶּה מִטִּפָּה הַנִּזְכֶּר פַּרְצוּף זְעֵיר), the Yud of the right Chai [Living One] in the aforementioned Abba illuminated (הֵאִירָה הַיוּ״ד שֶׁל חַי הַיְמָנִית שֶׁבְּאַבָּא הַנִּזְכָּר), and melted the aforementioned drop that was in the womb of Imma, as stated (וְהִתִּיכָה הַטִּפָּה הַנִּזְכֶּרֶת שֶׁהָיְתָה בִּמְעֵי אִמָּא כָּאָמוּר), and also illuminated the Yud of the filling of his Vav (וְהֵאִירָה גַּם כֵּן הַיוּ״ד שֶׁל מִלּוּי הַוי״ו שֶׁלּוֹ), for the letter Vav is the secret of Ze’ir in every place (שֶׁאוֹת וי״ו הוּא סוֹד זְעֵיר בְּכָל מָקוֹם). And it curdled the aforementioned drop (וְהִקְפִּיאָה הַטִּפָּה הַנִּזְכֶּרֶת), like milk from which cheese is made (כְּמוֹ הֶחָלָב שֶׁעוֹשִׂין מִמֶּנּוּ גְּבִינָה), first they melt it (רִאשׁוֹנָה מְתִיכִין אוֹתוֹ), and afterward they curdle it (וְאַחַר כָּךְ מַקְפִּיאִין אוֹתוֹ), and when it is curdled (וּבְהִיוֹתָהּ נִקְפָּה), there remains around it a whiteness that is not curdled (יִשָּׁאֵר סְבִיבוֹ לוֹבֶן בִּלְתִּי נִקְפָּה), and likewise around holiness go the Klipot (וְכֵן סְבִיבוֹת הַקְּדוּשָּׁה הוֹלְכִים הַקְּלִיפּוֹת), and this is the secret of the verse (וְזֶה סוֹד הַפָּסוּק), “The wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9). And in its middle there would be a point and the center of the entire structure (וּבְאֶמְצָעִיתוֹ תִּהְיֶה נְקוּדָה וּמֶרְכָּז כָּל הַבִּנְיָן), and this is like the eye (וְזֶהוּ כִּדְמוּת הָעַיִן), for the pupil within it is the power of the point (שֶׁהָאִישׁוֹן שֶׁבּוֹ הוּא כֹּחַ הַנְּקוּדָה), and around it are seen three circles of different colors, one surrounding another (וּסְבִיבוֹ נִרְאֶה ג׳ עִגּוּלִים מִגְוָנִים שׁוֹנִים זֶה סָבִיב לָזֶה), and so too every Sefirah possesses three different colors (וְכֵן כָּל סְפִירָה יֵשׁ בָּהּ ג׳ גְוָנִים שׁוֹנִים), which are upper third, middle third, and lower third (שֶׁהֵם שְׁלִישׁ עֶלְיוֹן שְׁלִישׁ אֶמְצָעִי שְׁלִישׁ תַּחְתּוֹן), and so too this is found in the seminal drop (וְכֵן נִמְצָא גַּם כֵּן בַּטִּפָּה הַזַּרְעִית). And the Yud of the filling of the final Heh, which is Din [Judgment], also illuminated (וְעוֹד הֵאִירָה הַיוּ״ד שֶׁל מִלּוּי ה״י אַחֲרוֹנָה שֶׁהִיא דִּין), and formed through the delineation of the limbs of Ze’ir (וְצִיְּרָה בְּחִתּוּךְ אֵיבְרֵי זְעֵיר), and attached the Malkhut to him (וְהִדְבִּיקָה בּוֹ הַמַּלְכוּת), and the Vav of the filling of the Vav also illuminated (וְהֵאִירָה גַּם כֵּן הַוי״ו שֶׁל מִלּוּי הוי״ו), and marked him in the secret of six extremities (וְצִיְּינָה אוֹתוֹ בְּסוֹד שֵׁשׁ קְצָווֹת). And because that Vav is included within ten (וּלְהִיוֹת הַוי״ו הַהִיא כְּלוּלָה מֵעֶשֶׂר), it follows that it contained the aspect of sixty (נִמְצָא שֶׁהָיָה בָּהּ בְּחִינַת שִׁשִּׁים), and this is alluded to in the verse (וְנִרְמַז זֶה בַּכָּתוּב), “Did You not pour me out like milk?” (הֲלֹא כֶחָלָב תַּתִּיכֵנִי) (Job 10:10), for HaLo [Indeed] equals thirty-six (כִּי הֲלֹ״א עוֹלֶה ל״ו), an allusion to the three Yudin and the aforementioned Vav (רֶמֶז לְג׳ יוּדִי״ן וְהַוי״ו הַנִּזְכָּר), and the word KeChalav [Like Milk] equals sixty (וּמִלַּת כְּחָלָ״ב עוֹלָה שִׁשִּׁים), an allusion to the totality of the aforementioned Vav (רֶמֶז לִכְלָלוּת הַוי״ו הַנִּזְכָּר). Afterward Abba gave the letter Dalet of the filling of his Yud to Ze’ir through Imma (אַחַר כָּךְ נָתַן אַבָּא אוֹת הַדָּלֶ״ת שֶׁל מִלּוּי הַיוּ״ד שֶׁלּוֹ לִזְעֵיר דֶּרֶךְ אִמָּא), and it was absorbed within him (וְנִבְלְעָה בּוֹ), and there it illuminated and formed and established the Malkhut (וְשָׁם הֵאִירָה וְצִיְּרָה וְהֶעֱמִידָה הַמַּלְכוּת), in the secret of a tail (בְּסוֹד זָנָב) (Berachot 61a), meaning (פֵּירוּשׁ), a small Partzuf (פַּרְצוּף קָטָן). And the reason this was done through the Dalet (וּמַה שֶּׁנַּעֲשָׂה זֶה עַל יְדֵי הַדָּלֶ״ת), is because it is in the secret of Din [Judgment] (לְפִי שֶׁהִיא בְּסוֹד דִּין), for it indicates four Gevurot [Severities] out of the five in Abba (כִּי הִיא מוֹרָה עַל אַרְבַּע גְּבוּרוֹת מֵחָמֵשׁ שֶׁבְּאַבָּא), which are Binah, Gevurah, Hod, Yesod, and Malkhut (שֶׁהֵם בִּינָה גְּבוּרָה הוֹד יְסוֹד מַלְכוּת), and the attribute of Malkhut is also in the secret of Din [Judgment] (וּמִדַּת מַלְכוּת גַּם הִיא בְּסוֹד דִּין), and thus kind found its own kind (וּמָצָא מִין אֶת מִינוֹ). And even though the Gevurot are five, as is known (וְאַף עַל פִּי שֶׁהַגְּבוּרוֹת הֵם חָמֵשׁ כַּנּוֹדָע), nevertheless one of them, namely the first, which is in the secret of Binah (מִכָּל מָקוֹם אַחַת מֵהֶן שֶׁהִיא הָרִאשׁוֹנָה שֶׁהִיא בְּסוֹד בִּינָה), because it is greatly elevated above the other four (לִהְיוֹתָהּ מְעוּלָה מְאֹד מִשְּׁאָר הָאַרְבַּע), did not enter into union with them (לֹא נִכְנְסָה בַּקּוֹשְׁרִים עִמָּהֶם), because she is more elevated than her companions (לְפִי שֶׁהִיא יוֹתֵר מְעוּלָה מֵחֲבֵרוֹתֶיהָ), and is closer in her nature to Chesed [Kindness] (וּקְרוֹבָה בְּטִבְעָהּ יוֹתֵר אֶל הַחֶסֶד), and therefore she attached herself to the Vav of the filling of the Yud (וְלָכֵן נִתְדַּבְּקָה בַּוי״ו שֶׁל מִלּוּי הַיוּ״ד), and did not join with her companions (וְלֹא נִתְחַבְּרָה עִם חֲבֵרוֹתֶיהָ). And this letter Dalet was also included within ten, like the aforementioned Vav (וְאוֹת דָּלֶ״ת זוֹ הָיְתָה גַּם כֵּן כְּלוּלָה מֵעֶשֶׂר כְּמוֹ הַוי״ו הַנִּזְכָּר), which is in the secret of Ze’ir (שֶׁהִיא בְּסוֹד זְעֵיר), and it follows now (וְנִמְצָא עַתָּה), that while Malkhut was attached to Ze’ir (שֶׁבְּהִיוֹת מַלְכוּת דְּבוּקָה בִּזְעֵיר), she benefited from this totality of the Dalet (הָיְתָה נֶהֱנֵית מִכְּלָלוּת זֶה שֶׁל הַדָּלֶ״ת), and also from the totality of the aforementioned Vav (וְגַם מִכְּלָלוּת הַוי״ו הַנִּזְכֶּרֶת), such that (בְּאֹפֶן), she possessed the totality of the sixty and the totality of the forty (שֶׁהָיָה לָהּ כְּלָלוּת הַשִּׁשִּׁים וּכְלָלוּת הָאַרְבָּעִים), which equal one hundred (שֶׁעוֹלִים מֵאָה). And this is the meaning of “and curdle me like cheese” (וְהַיְינוּ כַּגְּבִינָה תַּקְפִּיאֵנִי) (Job 10:10), for the letters of VeKaGevinah [And Like Cheese] equal ninety-six (כִּי אוֹתִיּוֹת וְכַגְּבִינָ״ה עוֹלֶה צ״ו), and together with the four letters of the word Gevnah [Cheese] without the Yud (וְעִם ד׳ אוֹתִיּוֹת שֶׁל מִלַּת גְּבָנָ״ה בְּלֹא יו״ד), the number is one hundred (הַמִּסְפָּר הוּא מֵאָה), and this is the secret of one hundred Adanim [Sockets] (וְהוּא סוֹד מֵאָה אֲדָנִים) (Exodus 38:27), and one hundred blessings every day (וּמֵאָה בְּרָכוֹת כָּל יוֹם) (Menachot 43b).