Chapter One Hundred Five (פֶּרֶק מֵאָה וַחֲמִשָּׁה)

Behold, I have already told you (הִנֵּה כְּבָר אָמַרְתִּי לְךָ), that the Malkhut of Tevunah enters into the head of Ze’ir Anpin (כִּי מַלְכוּת תְּבוּנָה נִכְנֶסֶת בְּרֹאשׁ ז״א), and illuminates there (וּמְאִירָה שָׁם), and from that illumination (וּמִתּוֹךְ אוֹתָהּ הַהֶאָרָה), the Partzuf of Leah emerged (יָצָאָה פַּרְצוּף לֵאָה). However (אָמְנָם), the existence of the growth of her Partzuf is made in this manner (מְצִיאוּת גִּדּוּל פַּרְצוּפָהּ נַעֲשֵׂית בְּזֶה הָאוֹפֶן): from the sections of the right arm of Ze’ir Anpin (מִפִּרְקֵי זְרוֹעַ יָמִין שֶׁל זְעֵיר), which is called Chesed (שֶׁנִּקְרָא חֶסֶד), and has three sections, Chokhmah, Binah, Da’at; Gedulah, Gevurah, Tiferet; Netzach, Hod, Yesod (שֶׁיֵּשׁ לוֹ ג' פְּרָקִים חב״ד גג״ת נה״י), from the upper section of the right arm (מֵהַפֶּרֶק הָעֶלְיוֹן שֶׁל זְרוֹעַ יָמִין), it illuminated to his backside (הֵאִיר לַאֲחוֹרָיו), from the illumination that it received from Malkhut (מֵהַהֶאָרָה שֶׁקִּבֵּל מִמַּלְכוּת).

The intention is (הַכַּוָּנָה), when she began to enter into him (כְּשֶׁהִתְחִילָה לִכָּנֵס בּוֹ), and the complete Middah of Chokhmah of Leah was made (וְנַעֲשֵׂית מִדַּת חָכְמָה שְׁלֵמָה דְּלֵאָה), possessing three sections (בַּעֲלַת ג' פְּרָקִים), namely (דְּהַיְנוּ), from every Sefirah of the upper section of the Chesed of Ze’ir Anpin (מִכָּל סְפִירָה דְּפֶרֶק הָעֶלְיוֹן דְּחֶסֶד זְעֵיר), one section was made for her in Chokhmah (נַעֲשָׂה לָהּ פֶּרֶק אֶחָד בְּחָכְמָה), and so too regarding all the structures of the Nukvah (וְכֵן אֵצֶל כָּל בִּנְיָנֵי הַנּוּקְבָא), and it is easy to understand (וְקַל לְהָבִין). And from the second section of the Chesed of Ze’ir Anpin (וּמֵהַפֶּרֶק הַשֵּׁנִי שֶׁל חֶסֶד ז״א), which is the middle section of the right arm (שֶׁהוּא אֶמְצָעִי מִזְּרוֹעַ יָמִין), it illuminated to his backside (הֵאִיר לַאֲחוֹרָיו), from the illumination of Malkhut (מֵהֶאָרַת מַלְכוּת), the intention being (הַכַּוָּנָה), when she entered into him (כְּשֶׁנִּכְנְסָה בְּתוֹכוֹ), and then the complete Middah of Chesed of Leah was made (וְנַעֲשָׂה אָז מִדַּת חֶסֶד דְּלֵאָה שְׁלֵמָה), possessing three sections (בַּעֲלַת ג' פְּרָקִים). And from the lower section of the arm of Ze’ir Anpin (וּמֵהַפֶּרֶק הַתַּחְתּוֹן שֶׁל זְרוֹעַ זְעֵיר), it illuminated to his backside (הֵאִיר לַאֲחוֹרָיו), from the illumination that it received from the Malkhut of Binah (מֵהַהֶאָרָה שֶׁקִּבֵּל מִמַּלְכוּת בִּינָה), and the complete Middah of Netzach of Leah was made (וְנַעֲשֵׂית מִדַּת נֵצַח דְּלֵאָה שְׁלֵמָה), possessing three sections (בַּעֲלַת ג' פְּרָקִים). Behold before you (הִנֵּה לְפָנֶיךָ), the right column fully developed as it should be (קַו יָמִין מְגֻדָּל כָּרָאוּי).

And in this manner (וְעַל דֶּרֶךְ זֶה), the left column of Leah is made (נַעֲשֶׂה קַו שְׂמֹאל לֵאָה), from the left arm of Ze’ir Anpin (מֵהַזְּרוֹעַ שְׂמֹאל שֶׁל ז״א), namely Gevurah (דְּהַיְנוּ גְּבוּרָה), which has three sections (יֵשׁ לָהּ ג' פְּרָקִים), Chokhmah, Binah, Da’at; Gedulah, Gevurah, Tiferet; Netzach, Hod, Yesod (חב״ד גג״ת נה״י). From the first section of the left arm of Ze’ir Anpin (מֵהַפֶּרֶק הָרִאשׁוֹן שֶׁל זְרוֹעַ שְׂמֹאל דְּז״א), it illuminated to his backside (הֵאִיר לַאֲחוֹרָיו), and the complete Binah of Leah was made (וְנַעֲשֵׂית בִּינָה דְּלֵאָה שְׁלֵמָה), possessing three sections (בַּעֲלַת ג' פְּרָקִים). And from the middle section of the Gevurah of Ze’ir Anpin (וּמֵהַפֶּרֶק הָאֶמְצָעִי דִּגְבוּרַת ז״א), the complete Middah of Gevurah of Leah was made (נַעֲשֵׂה מִדַּת גְּבוּרָה דְּלֵאָה שְׁלֵמָה), possessing three sections (בַּעֲלַת ג' פְּרָקִים), and from the lower section of the Gevurah of Ze’ir Anpin (וּמֵהַפֶּרֶק הַתַּחְתּוֹן שֶׁל גְּבוּרָה דְּז״א), the complete Middah of Hod was made (נַעֲשֵׂית מִדַּת הוֹד שְׁלֵמָה), from three sections (מִג' פְּרָקִים). Behold (הֲרֵי), the left column of Leah is complete and developed as it should be (קַו שְׂמֹאל שֶׁל לֵאָה שְׁלֵמָה וּמְגֻדָּל כָּרָאוּי). And in this manner (וְעַל דֶּרֶךְ זֶה), the middle column of Leah is made (נַעֲשֵׂית קַו הָאֶמְצָעִי שֶׁל לֵאָה), from the Da’at of Ze’ir Anpin (מִדַּעַת זְעֵיר אַנְפִּין), which has three sections (שֶׁיֵּשׁ בּוֹ ג' פְּרָקִים), Chokhmah, Binah, Da’at; Gedulah, Gevurah, Tiferet; Netzach, Hod, Yesod (חב״ד גג״ת נה״י), from the illumination that it received from the Malkhut of Tevunah when she entered into it (מֵהַהֶאָרָה שֶׁקִּבֵּל מִמַּלְכוּת תְּבוּנָה כְּשֶׁנִּכְנְסָה בְּתוֹכוֹ), it illuminated to his backside (הֵאִיר לַאֲחוֹרָיו), and from the first section (וּמֵהַפֶּרֶק הָרִאשׁוֹן), the complete Middah of Da’at of Leah was made (נַעֲשֵׂה מִדַּת דַּעַת לֵאָה שְׁלֵמָה), possessing three sections (בַּעֲלַת ג' פְּרָקִים). And from the middle section of the Da’at of Ze’ir Anpin (וּמֵהַפֶּרֶק הָאֶמְצָעִי שֶׁל דַּעַת ז״א), the complete Middah of Tiferet of Leah was made (נַעֲשֵׂית מִדַּת ת״ת לֵאָה שְׁלֵמָה), from three sections (מִג' פְּרָקִים), and from the lower section of the Da’at of Ze’ir Anpin (וּמֵהַפֶּרֶק הַתַּחְתּוֹן שֶׁל דַּעַת ז״א), the complete Middah of Yesod of Leah was made (נַעֲשֵׂית מִדַּת יְסוֹד לֵאָה שְׁלֵמָה), possessing three sections (בַּעַל ג' פְּרָקִים).

Behold before you (הִנֵּה לְפָנֶיךָ), the complete Partzuf of Leah in proper order (פַּרְצוּף לֵאָה שָׁלֵם עַל הַסֵּדֶר), beginning from the place of the Luz [bone] (מַתְחִלָּה מִמְּקוֹם הַלּוּז), namely the knot of the Tefillin (דְּהַיְנוּ קֶשֶׁר תְּפִלִּין), and reaching downward until the navel (וּמַגַּעַת לְמַטָּה עַד הַטַּבּוּר), directly upon the head of Rachel (עַל רֹאשׁ רָחֵל מַמָּשׁ). And her husband is Naar Yisrael [Youth of Israel] (וּבַעְלָהּ הוּא נַעַר יִשְׂרָאֵל), and Ze’ir Anpin and Leah are referred to in the hidden form of speech (וְנִקְרָאִים הַז״א בִּלְשׁוֹן נִסְתָּר), because they are from the Hidden World (כִּי הֵם מֵעָלְמָא דְאִתְכַּסְיָא), and until there Imma Ila’ah [Upper Mother] covers (וְעַד שָׁם אִמָּא עִלָּאָה מְכַסָּה), up to the head of Rachel (עַד רֹאשׁ רָחֵל), and concerning this it is said (וְעַל זֶה נֶאֱמַר), “and he lay with her that night, he” (וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא) (Genesis 30:16), namely Yisrael with Leah (דְּהַיְנוּ יִשְׂרָאֵל עִם לֵאָה). And because of Imma Ila’ah [Upper Mother] (וּמִפְּנֵי אִמָּא עִלָּאָה), she acquired this name (קָנְתָה שֵׁם זֶה), for Imma reaches in her lower Partzuf (אֲשֶׁר אִמָּא מַגַּעַת בְּפַרְצוּפָהּ הַתַּחְתּוֹן), until the end of Leah (עַד סוֹפָהּ שֶׁל לֵאָה), as it is said (שֶׁנֶּאֱמַר), “and the Levite serves, he” (וְעָבַד הַלֵּוִי הוּא) (Numbers 18:23), which is in Binah (שֶׁהוּא בְּבִינָה). And the Partzuf of Yaakov with Rachel (וּפַרְצוּף יַעֲקֹב עִם רָחֵל), is called “Atah [you]” (נִקְרָא אַתָּה), in the direct form of speech (בִּלְשׁוֹן נוֹכַח), for it is the Revealed World (שֶׁהוּא עָלְמָא דְאִתְגַּלְיָא), from his navel and below (מִטַּבּוּרוֹ וּלְמַטָּה). And this is the intention of the statement of the Zohar in Vayetze (וְזֶהוּ כַּוָּנַת מַאֲמַר הַזֹּהַר שֶׁל וַיֵּצֵא) (Zohar, Sitrei Torah 157b), which says exactly these matters (שֶׁאוֹמֵר מַמָּשׁ כַּדְּבָרִים הָאֵלֶּה), and because of the love of brevity (וּמִפְּנֵי אַהֲבַת הַקִּצּוּר), I shall not present it here (לֹא אַצִּיגֶנּוּ פֹּה). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that when Leah is included within Rachel (כִּי כְּשֶׁנִּכְלֶלֶת לֵאָה בְּרָחֵל), then Tevunah is included within Binah (אָז נִכְלֶלֶת תְּבוּנָה בְּבִינָה), when the Zivug [Union] is above with Binah (כְּשֶׁהַזִּוּוּג לְמַעְלָה עִם בִּינָה). And these Partzufim [Configurations] are included within one another (וְאֵלּוּ הַפַּרְצוּפִים נִכְלָלִים זֶה בָּזֶה), because they were made through a great illumination (לְפִי שֶׁנַּעֲשׂוּ עַל יְדֵי הֶאָרָה גְּדוֹלָה), and were not initially in the secret of a point in the World of Tohu (וְלֹא הָיוּ בַּתְּחִלָּה בְּסוֹד נְקוּדָה בְּעוֹלַם הַתֹּהוּ), like Rachel who was initially one (כְּמוֹ רָחֵל שֶׁהָיְתָה בַּתְּחִלָּה אַחַת), of the ten points (מֵהָעֶשֶׂר נְקוּדוֹת), which is not the case with Tevunah and Leah (מַה שֶּׁאֵין כֵּן בִּתְבוּנָה וְלֵאָה), for they are [a result of] illumination (שֶׁהֵם [כְּתוֹצָאָה מִ] [בְּ]הֶאָרָה), and therefore they are included within one another (וְלָכֵן נִכְלָלִין). And there are these two Zivugim [Unions] (וְיֵשׁ ב' זִוּוּגִים אֵלּוּ), one higher than the other (עֶלְיוֹן אֶחָד יוֹתֵר מֵחֲבֵרוֹ), when all are included according to their proper time (כְּשֶׁנִּכְלָלִים הַכֹּל לְפִי שַׁעְתּוֹ), and at a time of favor on Shabbat and the Festivals (וְעֵת רָצוֹן שֶׁל שַׁבָּת וְהַמּוֹעֲדִים), as I shall explain with the help of Kudsha Berikh Hu and Shekhinteh (כְּמוֹ שֶׁאֲבָאֵר בְּעֶזְרַת קב״ה וּשְׁכִינְתֵיהּ).

And know (וְדַע), the Zivug [Union] of Leah is at night (זִוּוּג לֵאָה הוּא בַּלַּיְלָה), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק), “And it came to pass in the morning, and behold, she was Leah” (וַיְהִי בַבֹּקֶר וְהִנֵּה הִוא לֵאָה) (Genesis 29:25), and he immediately went to endeavor to unite himself with Rachel (וְהָלַךְ תֵּכֶף לְהִשְׁתַּדֵּל לְזַוֵּג עַצְמוֹ עִם רָחֵל תֵּכֶף), and your sign is (וְסִימָנְךָ), “In the evening she comes, and in the morning she returns to the house of the women” (בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה אֶל בֵּית הַנָּשִׁים) (Esther 2:14). But the Zivug [Union] of Yaakov with Rachel (אֲבָל זִוּוּג יַעֲקֹב עִם רָחֵל), is only by day (אֵינוֹ כִּי אִם בַּיּוֹם), and it will be explained in the secret of the Amidah (וְיִתְבָאֵר בְּסוֹד הָעֲמִידָה), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵיהּ).

We said (אָמַרְנוּ), that the Partzuf of Leah extends only until the chest (שֶׁפַּרְצוּף לֵאָה אֵינָהּ מִתְפַּשֶּׁטֶת רַק עַד הֶחָזֶה), and Ze’ir Anpin unites with her (וּמִזְדַּוֵּג זְעֵיר עִמָּהּ), to sweeten her Dinim [Judgments] (לְמַתֵּק הַדִּינִין שֶׁלָּהּ), and one may ask (וְיֵשׁ לְהַקְשׁוֹת), if Leah does not extend except until the navel (אִם לֵאָה אֵינָהּ מִתְפַּשֶּׁטֶת כִּי אִם עַד הַטִּיבּוּר), how can Ze’ir Anpin perform a Zivug [Union] with her (אֵיךְ זְעֵיר יָכוֹל לַעֲשׂוֹת זִוּוּג עִמָּהּ), for the Yesod of Ze’ir Anpin is below (כִּי יְסוֹד זְעֵיר הוּא לְמַטָּה), and Leah does not extend until there (וְלֵאָה אֵינָהּ מִתְפַּשֶּׁטֶת עַד שָׁם). And it may be answered (וְיֵשׁ לוֹמַר), with the introduction that we said above (עִם הַהַקְדָּמָה שֶׁאָמַרְנוּ לְמַעְלָה), that in the enlargement (שֶׁבְּהַגְדָל[ה]), [he] raised a third of the Yesod (הֶעֱלָה שְׁלִישׁ יְסוֹד), up to Tiferet (עַד ת״ת), and Leah extends until there (וְלֵאָה מִתְפַּשֶּׁטֶת עַד שָׁם), then the Zivug [Union] takes place (אָז נַעֲשֶׂה הַזִּוּוּג). And from midnight onward (וּמֵחֲצִי הַלַּיְלָה וָאֵילָךְ), Leah extends downward (מִתְפַּשֶּׁטֶת לֵאָה עַד לְמַטָּה), and the Zivug [Union] is in the morning when the dawn darkens (וְהַזִּוּוּג הוּא בַּבֹּקֶר כְּשֶׁמַּשְׁחִיר הַשַּׁחַר), in the secret of Ayelet HaShachar [Hind of the Dawn] (בְּסוֹד אַיֶּלֶת הַשַּׁחַר), and Rachel, who is in the secret of a point (וְרָחֵל שֶׁהִיא בְּסוֹד נְקוּדָה), descends into Beri’ah (יוֹרֶדֶת בִּבְרִיאָה), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב), “And she rises while it is still night, and gives food to her household and a portion to her maidens” (וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Proverbs 31:15). Meaning (פֵּירוּשׁ), that she descends into Beri’ah (שֶׁיּוֹרֶדֶת לִבְרִיאָה), to give sustenance to the worlds (לָתֵת מָזוֹן לָעוֹלָמוֹת), which are her maidens (שֶׁהֵם נַעֲרוֹתֶיהָ). And that time, namely midnight (וְאוֹתוֹ זְמַן דְּהַיְנוּ בַּחֲצוֹת הַלַּיְלָה), is a time of favor (הוּא עֵת רָצוֹן), when the favorable time of the Pleasantness of Hashem is revealed (שֶׁמִּתְגַּלֵּית הָעֵת רָצוֹן שֶׁל נֹעַם ה'), which is Leah (הִיא לֵאָה), and its explanation will come in Tikkun Chatzot [Midnight Rectification] (וְיָבוֹא בֵּאוּרוֹ בְּתִקּוּן חֲצוֹת), with the help of Kudsha Berikh Hu and Shekhinteh (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵיהּ).