Chapter One Hundred Fifteen (פֶּרֶק מֵאָה וַחֲמִשָּׁה עָשָׂר)

The mode of the Nekudot [vowel points] depends upon the Chesadim and the supernal Partzufim (מוֹד הַנְּקֻדּוֹת תָּלוּי בַּחֲסָדִים וּפַרְצוּפִים עֶלְיוֹנִים), and you must know (וְצָרִיךְ אַתָּה לָדַעַת), that every Nekudah [vowel point] is a Yud (כִּי כָּל נְקוּדָה הִיא יוּ״ד), and every Yud is Chokhmah (וְכָל יוּ״ד הִיא חָכְמָה), and in Arich Anpin there is the secret of Kamatz [the Kamatz vowel] (וּבַאֲרִיךְ יֵשׁ בּוֹ סוֹד קָמֶץ), in the secret of: “And the Kohen shall take a handful” (בְּסוֹד וְקָמַץ הַכֹּהֵן) (Leviticus 2:2), which is entirely Chesed (שֶׁכֻּלּוֹ חֶסֶד). And just as Tiferet is Vav (וּכְמוֹ שֶׁתּ״ת הוּא ו׳), so too Chokhmah, which is the concealed Reisha DeEin [Head of Nothingness] (גַּם חָכְמָה שֶׁהִיא רֵישָׁא דְּאַיִן הַנִּסְתֶּרֶת), in the secret of Ohr Penimi [inner light] in Arich Anpin (בְּסוֹד אוֹר פְּנִימִי בַּאֲרִיךְ), is like the Ze’ir of Reisha DeLa Ityada [the Unknowable Head] (הִיא כְּמוֹ זְעֵיר דְּרֵישָׁא דְּלָא אִתְיְדַע). For the seven Tikkunim [rectifications] are included in Reisha DeEin [the Head of Nothingness] and Arich Anpin (שֶׁהֲרֵי ז׳ תִּיקּוּנִים כְּלוּלִים בְּרֵישָׁא דְּאַיִן וַאֲרִיךְ), and every Ze’ir is Vav (וְכָל זְעֵיר הוּא ו׳), the secret of the Vav of the Kamatz [vowel] (סוֹד וא״ו שֶׁל הַקָּמֶץ), and the Yud beneath the Vav-point of the Kamatz [vowel] (וְהַיוּ״ד שֶׁתַּחַת נִקּוּד הַוי״ו שֶׁל הַקָּמֶץ), is in the secret of the Chesed of Arich Anpin concealed in Abba (הִיא בְּסוֹד חֶסֶד דַּאֲרִיךְ הַנִּסְתֶּרֶת בְּאַבָּא), and there is no Chesed greater than the Chesed of Arich Anpin (וְאֵין לְךָ חֶסֶד גָּדוֹל כְּמוֹ חֶסֶד דַּאֲרִיךְ). And that which they said in the Zohar (וְהָא דְּאָמְרוּ בַּזֹּהַר): “The Otiot [letters] are in Binah, the Nekudot [vowel points] are in Chokhmah, the Ta’amim [cantillation marks] are in Keter” (אַתְוָון בְּבִינָה, נְקוּדוֹת בְּחָכְמָה, טְעָמִים בְּכֶתֶר), its meaning is (פֵּירוּשׁוֹ), the Otiot [letters] are in the Ze’ir of Binah, namely Tevunah (אַתְוָון בִּזְעֵיר דְּבִינָה דְּהַיְנוּ תְּבוּנָה), and the Nekudot [vowel points] are in the Malkhut of Chokhmah (וּנְקוּדוֹת בְּמַלְכוּת דְּחָכְמָה), the Ta’amim [cantillation marks] are in the Binah within Keter (טְעָמִים בְּבִינָה שֶׁבְּכֶתֶר), and the Tagin [crowns] are in Keter itself (וְהַתָּגִים בְּכֶתֶר עַצְמוֹ). Because Arich Anpin is primarily Binah, as is known (לְפִי שֶׁאֲרִיךְ עִקָּרוֹ הוּא בִּינָה כַּנּוֹדָע), except that it is attached to Reisha DeEin [the Head of Nothingness] (אֶלָּא שֶׁהוּא דָּבֵק בְּרֵישָׁא דְּאַיִן), one body with Chokhmah (גּוּף אֶחָד עִם חָכְמָה), and therefore the Nekudah [vowel point] of Arich Anpin is alluded to by the Yud beneath the Vav of the Kamatz [vowel] (וְלָזֶה נִרְמְזוּ נְקוּדַת אֲרִיךְ בַּיוּ״ד שֶׁתַּחַת הַוי״ו שֶׁל הַקָּמֶץ). And the secret of Abba, which has the Nekudah [vowel point] of Patach [the patach vowel] (וְסוֹד אַבָּא שֶׁיֵּשׁ לוֹ נְקוּדַת פַּתַּח), is because its Ze’ir, which is called Yisrael Saba (הוּא לְפִי שֶׁזְּעֵיר שֶׁלּוֹ הַנִּקְרָא יִשְׂרָאֵל סָבָא), is in the secret of Vav (הוּא בְּסוֹד ו׳), in the manner of every light that is included of six extremities (כְּדֶרֶךְ כָּל אוֹר שֶׁהוּא כָּלוּל מִשֵּׁשׁ קְצָווֹת), and specifically this Yisrael Saba has the Nekudah [vowel point] of Patach [the patach vowel] (וְדַוְקָא יִשְׂרָאֵל זֶה יֵשׁ לוֹ נְקוּדַת פַּתַּח). But Abba itself has the Ta‘am [cantillation mark] of Revia [the Revia accent] (אֲבָל אַבָּא עַצְמוֹ יֵשׁ לוֹ טַעַם רְבִיעַ), like a Yud above the letter (כְּמוֹ יוּ״ד לְמַעְלָה מֵהָאוֹת), to allude that it is simple mercies (לִרְמוֹז שֶׁהוּא רַחֲמִים פְּשׁוּטִים), yet in the end it comes in the secret of a Ta‘am [cantillation mark], which is red (וְסוֹף סוֹף בָּא בְּסוֹד טַעַם שֶׁהוּא אָדוֹם), and is not complete Chesed (וְאֵינוֹ חֶסֶד גָּמוּר), for there are the thirty-two Elohim of Bereshit (כִּי שָׁם הַל״ב אֱלֹהִים דִּבְרֵאשִׁית). And the Tzeirei [the tzeirei vowel] is two Yudin (וְהַצֵּירֵי הִיא תְּרֵין יוּדִין), this is the secret of judgments awakened from Tevunah (הוּא סוֹד דִּינִין מִתְעָרִין מִתְּבוּנָה), which are sweetened in the secret of Chesed (שֶׁהֵן מְמוּתָּקִין בְּסוֹד חֶסֶד), but Binah itself, from its Tabbur [navel] and above (אֲבָל בִּינָה עַצְמָהּ מִטַּבּוּרָהּ וּלְמַעְלָה), is in the secret of Zakef Katan [the Zakef Katan accent] above the letter (הוּא בְּסוֹד זָקֵף קָטָן עַל הָאוֹת), to allude to two (לִרְמוֹז עַל תְּרֵין), [one above the other] ([זוֹ מַעַל זוֹ]), Imma and Tevunah (אִמָּא וּתְבוּנָה). And when one Yud rules over another Yud (וּכְשֶׁשּׁוֹלֶטֶת יוּ״ד עַל יוּ״ד אַחֶרֶת), it is judgment (הִיא דִּין), but from Tevunah and below (אֲבָל מִתְּבוּנָה וּלְמַטָּה), since afterward they descend to enter into the Chesed of Ze’ir Anpin (הוֹאִיל וְהֵם יוֹרְדִין אַחַר כָּךְ לִכָּנֵס בְּחֶסֶד דִּזְעֵיר), they are sweetened (הֵם מְמוּתָּקִין), and in this Chesed there is no judgment (וּבְחֶסֶד זֶה אֵין דִּין). And there these two Nekudot [vowel points] join together (וּמִצְטָרְפִים שָׁם תְּרֵין נְקוּדוֹת אֵלּוּ), in the Havayah of the Chesed of Ze’ir Anpin (בַּהֲוָיָה דְּחֶסֶד דִּזְעֵיר), which indicates Chirik [the Chirik vowel] (שֶׁהִיא מוֹרָה חִירִיק), because it is from the Netzach of Tevunah (לִהְיוֹתָהּ מִנֵּצַח שֶׁל תְּבוּנָה), and it is also a Yud (וְגַם הִיא יוּ״ד), to allude that it is a branch of Chokhmah (לִרְמוֹז שֶׁהִיא עֲנַף חָכְמָה), and it takes (וְלוֹקַחַת), upon its head (בְּרֹאשָׁהּ), the two Nekudot [vowel points] of Ze’ir Anpin (שְׁתֵּי נְקוּדוֹת שֶׁל זְעֵיר), behold this is Segol [the Segol vowel] (הֲרֵי סֶגוֹל). And in the Da‘at of Ze’ir Anpin (וּבְדַעַת זְעֵיר), which is an illumination in the secret of Mochin [mental lights] (שֶׁהוּא הֶאָרָה בְּסוֹד מוֹחִין), in running and returning (בְּרָצוֹא וָשׁוֹב), it is transformed into Segolta [the Segolta accent] (מִתְהַפֵּךְ לְסֶגוֹלְתָּא), in the secret of Ta‘amim [cantillation marks] (בְּסוֹד טְעָמִים), and the Keter of Ze’ir Anpin is alluded to in its upper point (וְנִרְמַז כֶּתֶר זְעֵיר בַּנְּקוּדָה הָעֶלְיוֹנָה שֶׁבָּהּ), for it is complete Chesed (שֶׁהוּא חֶסֶד גָּמוּר), and the Chokhmah and Binah of Ze’ir Anpin are like two equal points (וְחָכְמָה וּבִינָה שֶׁל זְעֵיר כִּשְׁתֵּי נְקוּדוֹת שָׁווֹת), and all is by way of illumination, as stated (וְהַכֹּל דֶּרֶךְ הֶאָרָה כָּאָמוּר).