Chapter Ninety-One (פֶּרֶק תִּשְׁעִים וְאֶחָד)

And now (וְעַתָּה), it is necessary to know (צָרִיךְ לָדַעַת), from where the Keter of Ze’ir Anpin is made (כֶּתֶר שֶׁל זְעֵיר מֵהֵיכָן נַעֲשָׂה), the intention being (הַכַּוָּנָה), that there are already two revealed thirds in his Tiferet (שֶׁכְּבָר בְּת״ת שֶׁלּוֹ יֵשׁ שְׁנֵי שְׁלִישִׁים מְגֻלִּים), and we also said (וְגַם אָמַרְנוּ), that one third is sufficient for itself (שֶׁשְּׁלִישׁ אֶחָד מַסְפִּיק לְעַצְמוֹ), and from the other third (וְהַשְּׁלִישׁ אֶחָד), the head of his Nukvah is made (יַעֲשֶׂה מִמֶּנּוּ רֹאשׁ נוּקְבֵיהּ), through the force of the protrusion by which the light breaks through to his backside (מִכֹּחַ הַבְּלִיטָה אֲשֶׁר בּוֹקֵעַ הָאוֹר לַאֲחוֹרָיו). From this very third (מִזֶּה הַשְּׁלִישׁ עַצְמוֹ), which breaks through to his backside (שֶׁבּוֹקֵעַ לַאֲחוֹרָיו), a portion was taken for the Keter of Ze’ir Anpin (לָקַח קְצָתוֹ לְכֶתֶר זְעֵיר), for the entire revealed third of the Chesed was not needed for the head of his Nukvah (כִּי לֹא הֻצְרַךְ כָּל הַשְּׁלִישׁ הַהוּא שֶׁל הַחֶסֶד מְגֻלֶּה לְרֹאשׁ נוּקְבֵיהּ), rather (אֶלָּא), from one half of it was made the head and Keter of the Nukvah (מֵחֶצְיוֹ נַעֲשָׂה רֹאשׁ כֶּתֶר נוּקְבֵיהּ), and from the other half was made the head and Keter of Ze’ir Anpin (וּמֵחֶצְיוֹ נַעֲשָׂה רֹאשׁ כֶּתֶר זְעֵיר), and not exactly half of it (וְלֹא חֶצְיוֹ מַמָּשׁ), rather (אֶלָּא), the head and Keter of Ze’ir Anpin took slightly more (יוֹתֵר מְעַט לָקַח רֹאשׁ כֶּתֶר זְעֵיר), than the head and Keter of his Nukvah (מֵרֹאשׁ כֶּתֶר נוּקְבֵיהּ).

And you also know (וְגַם יָדַעְתָּ), that there is one concealed third in his Tiferet (שֶׁשְּׁלִישׁ אֶחָד יֵשׁ בְּת״ת מְכֻסֶּה), therefore (לְפִיכָךְ), it was able to contain one third that descended into it from the Chasadim (הָיָה יָכוֹל לִסְבּוֹל שְׁלִישׁ אֶחָד שֶׁיָּרַד בְּתוֹכוֹ מִן הַחֲסָדִים), for there the Yesod of Imma ends (שֶׁשָּׁם נִשְׁלַם יְסוֹד אִמָּא). Now (עַתָּה), when the light returns revealed in the secret of Ohr Makif [Surrounding Light] (כְּשֶׁחוֹזֵר הָאוֹר מְגֻלֶּה בְּסוֹד אוֹר מַקִּיף), this concealed third also returns to become revealed (גַּם הַשְּׁלִישׁ הַמְכֻסֶּה חָזַר לִהְיוֹת מְגֻלֶּה), and that concealed third of Tiferet no longer requires all of it (וְאֵינוֹ צָרִיךְ כּוּלּוֹ לְזֶה הַשְּׁלִישׁ שֶׁל ת״ת הַנִּשְׁאֲרָה מְכֻוסֶּה). Rather (אֶלָּא), there remained one half-third of this Chesed as well (נִשְׁאַר חֲצִי שְׁלִישׁ מִזֶּה הַחֶסֶד גַּם כֵּן), just as there remained in Netzach, Hod, Gedulah, and Gevurah (כְּמוֹ שֶׁנִּשְׁאַר בְּנֵצַח, הוֹד, גְּדוּלָה, גְּבוּרָה), one and a half thirds (שְׁלִישׁ וָחֵצִי), therefore (אִם כֵּן), from this half-third which had been concealed (מִזֶּה הַחֲצִי שְׁלִישׁ שֶׁהָיָה מְכֻסֶּה), and now is revealed (עַתָּה הוּא מְגֻלֶּה), from it was made the head of the Nukvah (שֶׁנַּעֲשָׂה מִמֶּנּוּ רֹאשׁ נוּקְבֵיהּ), and from both of them together (וּמִשְּׁנֵיהֶם), was made the Keter of Ze’ir Anpin (נַעֲשָׂה כֶּתֶר שֶׁל זְעֵיר). And since we said above (וּבִהְיוֹת שֶׁאָמַרְנוּ לְמַעְלָה), that the Netzach, Hod, Yesod of Imma entered within Ze’ir Anpin to make him grow (שֶׁנה״י אִמָּא נִכְנְסוּ בְּתוֹךְ זְעֵיר לְגַדְּלוֹ), it follows (נִמְצָא), that now the lower half of the Tiferet of Imma (כִּי עַתָּה חֲצִי ת״ת הַתַּחְתּוֹן שֶׁל אִמָּא), comes upon the top of the skull of Ze’ir Anpin (יָבוֹא עַל רֹאשׁ הַגֻּלְגֹּלֶת שֶׁל זְעֵיר), and the Keter of Ze’ir Anpin is made from all of these details (וְנַעֲשֶׂה כֶּתֶר זְעֵיר מִכָּל אֵלּוּ הַפְּרָטִים). Namely (הַיְנוּ), from this lower half of the Tiferet of Imma (מִזֶּה הַחֲצִי תַּחְתּוֹן שֶׁל ת״ת אִמָּא), and from the half-third that had been concealed and became revealed (וּמֵהַחֲצִי שְׁלִישׁ הַמְכֻסֶּה הַנַּעֲשֶׂה מְגֻלֶּה), and from the greater part of that revealed third which broke through (וּמֵרֻבּוֹ שֶׁל אוֹתוֹ שְׁלִישׁ הַמְגֻלֶּה אֲשֶׁר בָּקַע), while from its lesser part (וּמִמִּעוּטוֹ), the Keter of the Nukvah was made behind him (נַעֲשָׂה כֶּתֶר נוּקְבֵיהּ מֵאֲחוֹרוֹי). And therefore Rashbi, peace be upon him, says (וְלָכֵן אוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם): “from between his chest [and his arms] to behind him” (מִבֵּין חֲדוֹי [וּדְרוֹעוֹי] לַאֲחוֹרוֹי) (Etz Chaim, Sha’ar HaKlalim). And here there was a certain accusation (וְכָאן הָיְתָה קְצָת קִטְרוּג), for she said (שֶׁאָמְרָה), “It is impossible for two kings” (אִי אֶפְשָׁר לִשְׁנֵי מְלָכִים), Ze’ir Anpin and his Nukvah (ז״א וְנוּקְבֵיהּ), “to make use of one crown” (לְהִשְׁתַּמֵּשׁ בְּכֶתֶר אֶחָד), since both of their crowns were from that aforementioned third (לִהְיוֹת שְׁנֵי כְתָרִים שֶׁלָּהֶם מִזֶּה הַשְּׁלִישׁ הָאָמוּר). And his Nukvah was diminished (וְנִתְמַעֲטָה נוּקְבֵיהּ), so that she did not take one half of it (שֶׁלֹּא לָקְחָה חֶצְיוֹ), but only its lesser portion (אֶלָּא מִעוּטוֹ), while Ze’ir Anpin took its greater portion (וּזְעֵיר לָקַח רוּבּוֹ). And the principal secret of the diminishment (וְעִיקַר סוֹד הַמִּעוּט), whereby He said to her (שֶׁאָמַר לָהּ), “Go your way in the footsteps of the flock” (צְאִי לָךְ בְּעִקְבֵי הַצֹּאן) (Song of Songs 1:8), will be explained (יִתְבָּאֵר), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קֻבְ״ה וּשְׁכִינְתֵּיהּ), in its proper place (בִּמְקוֹמוֹ), concerning the governance of Malkhut and her camps (בְּהַנְהָגַת הַמַּלְכוּת מַחֲנוֹתֶיהָ), which are Beri’ah, Yetzirah, Asiyah (שֶׁהֵם בי״ע), called the Camps of the Shekhinah (הַנִּקְרָאִים מַחֲנוֹת שְׁכִינָה).