Chapter Ninety-Eight (פֶּרֶק תִּשְׁעִים וּשְׁמוֹנָה)

Why before the Zivug [Union] are they attached back to back (לָמָּה קֹדֶם הַזִּוּוּג הֵם דְּבוּקִים אָחוֹר בְּאָחוֹר)? So that other gods may not take hold of them (כְּדֵי שֶׁאֱלֹהִים אֲחֵרִים לֹא יִתְאַחֲזוּ בָּהֶם), and they have no grasp except in the place of her head (וְאֵין לָהֶם אֲחִיזָה אֶלָּא בִּמְקוֹם הָרֹאשׁ שֶׁלָּהּ), and because it is round (וּלְפִי שֶׁהוּא עָגוֹל), also in the place of the arms and the legs, the place of the roundness (גַּם בִּמְקוֹם הַזְּרוֹעוֹת וְהָרַגְלַיִם מְקוֹם הָעִגּוּל), where she is not well attached (שֶׁאֵינָהּ נִדְבֶּקֶת בְּטוֹב), in that empty space (בְּאוֹתוֹ חָלָל). And do not wonder and err by saying (וְאַל תִּתְמַהּ וְתִטְעֶה לוֹמַר), that the Klipot [Husks], Heaven forbid, ascend up to there (שֶׁהַקְּלִיפּוֹת חַס וְשָׁלוֹם עוֹלִים עַד שָׁם), for does not the Zohar say (וַהֲלֹא אוֹמֵר בַּזֹּהַר), concerning the Shekhinah of Atzilut (עַל שְׁכִינְתָא דַאֲצִילוּת), “I am Hashem, I am He and not another, and My glory I shall not give to another” (אֲנִי יְיָ אֲנִי הוּא וְלֹא אַחֵר וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן) (Isaiah 42:8), for she is called Glory (שֶׁהִיא נִקְרֵאת כָּבוֹד), because she clothes Ze’ir Anpin (שֶׁהִיא מַלְבֶּשֶׁת לִזְעֵיר), and Rabbi Yochanan called his garments “my honors” (וְרַבִּי יוֹחָנָן קָרָא לְמָאנֵיהּ מְכַבְּדוּתֵיהּ) (Shabbat 113a). But concerning the Shekhinah of Beri’ah (אֲבָל שְׁכִינְתָא דִבְרִיאָה), “the wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9). Rather the matter is (אֶלָּא הָעִנְיָן הוּא), that the root of their nourishment and their grasp (שֶׁשֹּׁרֶשׁ יְנִיקָתָם וַאֲחִיזָתָם), is from that empty place (הוּא מֵאוֹתוֹ הַמָּקוֹם הֶחָלָל), for the light that goes from Ze’ir Anpin to his Nukvah (כִּי הָאוֹר שֶׁהוֹלֵךְ מִזְּעֵיר לְנוּקְבֵיהּ), because these places are not actually attached (עַל שֶׁאֵלּוּ הַמְּקוֹמוֹת אֵינָם דְּבוּקִים מַמָּשׁ), since they are round (מִפְּנֵי שֶׁהֵם עָגוֹל), is spilled to the Klipot from afar (נִשְׁפָּךְ לַקְּלִיפּוֹת מֵרָחוֹק). And the matter is (וְהָעִנְיָן הוּא), that the Achorayim [Backsides] are the secret of Elohim (כִּי הָאֲחוֹרַיִים הֵם סוֹד אֱלֹהִים), and they are the one hundred and twenty combinations of holy Elohim (וְהֵם ק״ך צֵרוּפֵי אֱלֹהִים קְדוֹשִׁים), and they are the externality of the worlds Beri’ah, Yetzirah, Asiyah (וְהוּא הַחִיצוֹנִיּוּת שֶׁל עוֹלָמוֹת בי״ע), and these one hundred and twenty Elohim (וְאֵלּוּ הַק״ך אֱלֹהִים), extend until the end of Asiyah (הֵם עַד סוֹף הָעֲשִׂיָּה), and there after them come the Klipot [Husks] (וְשָׁם אַחֲרֵיהֶם בָּאִים הַקְּלִיפּוֹת), and they begin from behind the Heikhalot [Palaces] of the Nukvah of Beri’ah (וּמַתְחִילִים אֲחוֹרֵי הַהֵיכָלוֹת דְּנוּקְבֵיהּ דִבְרִיאָה), as is known (כַּנּוֹדָע), as it is said (שֶׁנֶּאֱמַר), “The spider may be grasped with the hands, yet it is in kings’ palaces” (שְׂמָמִית בְּיָדַיִם תְּתַפֵּשׂ וְהִיא בְּהֵיכְלֵי מֶלֶךְ) (Proverbs 30:28). And they extend from there until the end of all Asiyah (וְנִמְשָׁכִים מִשָּׁם בְּסוֹף כָּל הָעֲשִׂיָּה), and they are called other gods (וְהֵם נִקְרָאִים אֱלֹהִים אֲחֵרִים), in relation to these one hundred and twenty Elohim (בְּעֵרֶךְ אֵלּוּ הַק״ך אֱלֹהִים), which are the living Elohim of Kedushah [Holiness] (שֶׁהֵם אֱלֹהִים חַיִּים דִּקְדֻשָּׁה).

And behold (וְהִנֵּה), when there is sin (כְּשֶׁיֵּשׁ חֵטְא), namely when, Heaven forbid, there are sinners in the world (דְּהַיְנוּ שֶׁיֵּשׁ חַס וְשָׁלוֹם חוֹטְאִים בָּעוֹלָם), these other Elohim are included in their root (נִכְלָלִים אֵלּוּ הָאֱלֹהִים אֲחֵרִים בְּשָׁרְשָׁם), in the secret of the holy Elohim that are in the Achorayim [Backsides] (בְּסוֹד הָאֱלֹהִים הַקְּדוֹשִׁים שֶׁבָּאֲחוֹרַיִים), and through their inclusion in their root (וְעַל יְדֵי הִכָּלְלוּתָם בְּשָׁרְשָׁם), they draw nourishment from the Shekhinah (הֵם יוֹנְקִים מִן הַשְּׁכִינָה). And this is the secret of all the grasp of the Chitzonim [External Forces] in Kedushah [Holiness] (וְזֶהוּ סוֹד כָּל אֲחִיזַת הַחִיצוֹנִים בַּקְּדֻשָּׁה), for they do not grasp except through their inclusion in their root (כִּי אֵינָם אוֹחֲזִים רַק עַל יְדֵי הִכָּלְלוּתָם בְּשָׁרְשָׁם), and not, Heaven forbid, that they themselves enter (וְלֹא חַס וְשָׁלוֹם שֶׁהֵם נִכְנָסִין עַצְמָם). And this is the secret of (וְזֶהוּ סוֹד), “Lay bare, lay bare, unto its foundation within her” (עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ) (Psalms 137:7), for these Elohim themselves (כִּי אֵלּוּ הָאֱלֹהִים עַצְמָן), have their root in the Mayin Nukvin [Female Waters] that are in the Yesod of the Nukvah (שָׁרְשָׁם מַיִן נוּקְבִין שֶׁבִּיסוֹד דְּנוּקְבָא), for they are the five Gevurot [Judgments], the five letters of Elohim (כִּי הֵם ה' גְּבוּרוֹת ה' אוֹתִיּוֹת אֱלֹהִים). And when Malkhut wishes to raise Mayin Nukvin [Female Waters] (וְכַאֲשֶׁר רוֹצָה הַמַּלְכוּת לְהַעֲלוֹת מַיִן נוּקְבִין), all the Elohim of Kedushah [Holiness] are included there in her Yesod (נִכְלָלִים כָּל הָאֱלֹהִים שֶׁל הַקְּדֻשָּׁה שָׁם בִּיסוֹד שֶׁבָּהּ). And when there is, Heaven forbid, a blemish (וּכְשֶׁיֵּשׁ חַס וְשָׁלוֹם פְּגָם), then the other Elohim take hold of their root (אָז אוֹחֲזִים אֱלֹהִים אֲחֵרִים בְּשָׁרְשָׁם), and are included together with them (וְנִכְלָלִים עִמָּהֶן), and even though they themselves do not enter, Heaven forbid (וְאַף עַל פִּי שֶׁהֵן אֵינָן נִכְנָסִין חַס וְשָׁלוֹם), nevertheless they draw nourishment through the secret of inclusion (עִם כָּל זֶה יוֹנְקִים בְּסוֹד הַכְּלָלוּת). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), “and a maidservant when she inherits her mistress” (וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ) (Proverbs 30:23), for the Upper Tzaddik [Righteous One] unites with the maidservant, כביכול (כִּי צַדִּיק הָעֶלְיוֹן מִזְדַּוֵּג עִם הַשִּׁפְחָה כִּבְיָכוֹל), in the aforementioned secret (בְּסוֹד הַנִּזְכָּר), and this is what the verse says (וְהוּא שֶׁאָמַר הַכָּתוּב), “Lay bare, lay bare, unto its foundation within her” (עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ) (Psalms 137:7), in the Nukvah (בְּנוּקְבָא), for until there the blemish reaches, כביכול (כִּי עַד שָׁם מַגִּיעַ הַפְּגָם כִּבְיָכוֹל). And this is what it says (וְזֶהוּ שֶׁאָמַר), “Elohim, nations have come into Your inheritance” (אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ) (Psalms 79:1). Meaning (פֵּירוּשׁ), that the Chitzonim [External Forces], called “other Elohim” (כִּי הַחִיצוֹנִים הַנִּקְרָאִים אֱלֹהִים אֲחֵרִים), take hold of the Elohim of Kedushah [Holiness] (הֵם נֶאֱחָזִים בֵּאלֹהִים דִּקְדֻשָּׁה), and through this they came into My holy inheritance (וְעַל יְדֵי כָּךְ בָּאוּ תּוֹךְ נַחֲלָתִי הַקֹּדֶשׁ), and therefore it says “Elohim” (וְלָזֶה אָמַר אֱלֹהִים), and it did not say Havayah (וְלֹא אָמַר יְהוָ״ה). And behold, their being back to back (וְהִנֵּה הֱיוֹתָם אָחוֹר בְּאָחוֹר), is because they are Dinim [Judgments] (מִפְּנֵי שֶׁהֵם דִּינִים), and they emerge from him to them (וְיוֹצְאִים מִמֶּנּוּ אֲלֵיהֶם), namely the illumination of the backsides of Ze’ir Anpin and Nukvah (דְּהַיְנוּ הֶאָרַת אֲחוֹרֵיהֶם דְּז״א וְנוּקְבֵיהּ), then they cleave (אָז נִדְבָּקִים), for the branch remains attached to the root of the tree from which it emerged (כִּי הָעָנָף נִשְׁאָר דָּבוּק בְּשֹׁרֶשׁ הָאִילָן אֲשֶׁר מִשָּׁם יָצָא). And these are the “other Elohim” (וְאֵלּוּ הֵם הָאֱלֹהִים אֲחֵרִים), which are murky waters (שֶׁהֵם מַיִם עֲכוּרִים), that fell and were pushed away from the placenta (שֶׁנָּפְלוּ וְנִדְחוּ מִן הַשִּׁלְיָא), and could not be sweetened in the upper Zivug [Union] (וְלֹא יָכְלוּ לְהִתְמַתֵּק בְּזִוּוּג הָעֶלְיוֹן), and remained a bitter fruit, the root of evil (וְנִשְׁאֲרוּ פְּרִי מַר שֹׁרֶשׁ הָרָע). And furthermore (וְעוֹד), they have attachment to the holy Elohim that are sweetened (יֵשׁ לָהֶם דְּבֵקוּת בֵּאלֹהִים קְדוֹשִׁים הַנִּמְתָּקִים), which are in every backside of each and every Partzuf (אֲשֶׁר הֵם בְּכָל אֲחוֹרַיִם פַּרְצוּף וּפַרְצוּף), which are in the five Partzufim of all the worlds (אֲשֶׁר יֵשׁ בַּה' פַּרְצוּפִין שֶׁל כָּל הָעוֹלָמוֹת).

And behold (וְהִנֵּה), when they are afterward face to face (בִּהְיוֹתָם אַחַר כָּךְ פָּנִים בְּפָנִים), it would have been fitting that they return to cleave (הָיָה רָאוּי שֶׁיַּחְזְרוּ לְהִדָּבֵק), in the secret of the Chasadim [Kindnesses] given from him to her (בְּסוֹד הַחֲסָדִים הַנִּיתָנִים מִמֶּנּוּ אֵלֶיהָ). But the reason is (אַךְ הַטַּעַם הוּא), that Abba and Imma, whose stature is equal face to face (כִּי אַבָּא וְאִמָּא שֶׁקּוֹמָתָן שָׁוָה פָּנִים בְּפָנִים), therefore they cleave together (לָכֵן הֵם מִתְדַּבְּקִים), “they dwell as one and do not separate from one another” (כַּחֲדָא שַׁרְיָין וְלָא מִתְפָּרְשִׁין דָּא מִן דָּא) (Vayikra 4a), and therefore their Zivug [Union] is constant (וְלָכֵן זִוּוּגָם תְּדִירִי). But Ze’ir Anpin and his Nukvah (אֲבָל זְעֵיר אַנְפִּין וְנוּקְבֵיהּ), whose stature is not equal (שֶׁאֵין קוֹמָתָן שָׁוָה), are not cleaving to one another (אֵינָם דְּבוּקִים זֶה בָּזֶה), except when they are face to face (אֶלָּא בִּהְיוֹתָם פָּנִים בְּפָנִים), for then Leah is included in Rachel (שֶׁאָז נִכְלֶלֶת לֵאָה בְּרָחֵל), or Rachel in Leah (אוֹ רָחֵל בְּלֵאָה), and their stature is equal (וְקוֹמָתָם שָׁוָה), and because Leah is a Partzuf of illumination like Tevunah (וּמִפְּנֵי שֶׁלֵאָה הִיא פַּרְצוּף הֶאָרָה כְּמוֹ תְּבוּנָה), she can be included in Rachel, who is her companion (יְכוֹלָה הִיא לְהִתְכַּלֵּל בְּרָחֵל שֶׁהִיא חֲבֶרְתָּהּ).