Chapter One Hundred Forty (פֶּרֶק מֵאָה וְאַרְבָּעִים)

And know (וְדַע), that there is a great Dalet and a small Dalet (שֶׁיֵּשׁ דָּלֶ״ת רַבָּתִי, וְדָלֶ״ת זְעֵירָא), and all of them are in the Shekhinah in her two aspects (וְכֻלָּם בַּשְּׁכִינָה בִּשְׁתֵּי בְחִינוֹתֶיהָ), for within her there is the great Dalet in the upper aspect (שֶׁיֵּשׁ בָּהּ הַדָּלֶ״ת הַגְּדוֹלָה בַּבְּחִינָה עֶלְיוֹנָה), and the small Dalet in the lower aspect (וְדָלֶ״ת זְעֵירָא בַּבְּחִינָה תַּחְתּוֹנָה). And this is the secret of Leah and Rachel (וְזֶהוּ סוֹד לֵאָה וְרָחֵל), for Leah is the upper aspect in the great Dalet (כִּי לֵאָה הִיא הַבְּחִינָה הָעֶלְיוֹנָה בְּדָלֶ״ת גְּדוֹלָה), and Rachel is in the lower aspect, the small Dalet (וְרָחֵל בַּבְּחִינָה הַתַּחְתּוֹנָה דָּלֶ״ת זְעֵירָא), just as above in Binah there are two Dalets, great and small (כְּשֵׁם שֶׁיֵּשׁ לְמַעְלָה בְּבִינָה שְׁנֵי דַלְתוֹ״ת רַבָּתָא וּזְעֵירָא), the great Dalet is the upper aspect, Binah (דָּלֶ״ת רַבָּתִי בְּחִינָה עֶלְיוֹנָה בִּינָה), and the small Dalet is the lower aspect in the secret of Tevunah (וְדָלֶ״ת זְעֵירָא בְּחִינָה תַּחְתּוֹנָה בְּסוֹד תְּבוּנָה), and each one is included of ten (וְכָל אַחַת כְּלוּלָה מֵעֶשֶׂר).

And you must also know (וְגַם צָרִיךְ שֶׁתֵּדַע), that Upper Imma until her Tiferet is the secret of the great Dalet (שֶׁאִמָּא עִלָּאָה עַד ת״ת שֶׁלָּהּ הִיא סוֹד הַדָּלֶת רַבָּתִי), which is called Binah (אֲשֶׁר נִקְרֵאת בִּינָה), and from her Tiferet and below (וּמִת״ת שֶׁלָּהּ וּלְמַטָּה), she is in the secret of the small Dalet called Tevunah (הִיא בְּסוֹד הַדָּלֶת זְעֵירָא הַנִּקְרֵאת תְּבוּנָה). And you must also know (וְגַם צָרִיךְ אַתָּה לָדַעַת), that just as there are two aspects in Imma (כִּי כְּמוֹ שֶׁיֵּשׁ בְּאִמָּא ב׳ בְּחִינוֹת), one until her Tiferet (אַחַת עַד ת״ת שֶׁבָּהּ), and another aspect from Tiferet and below (וּבְחִינָה אַחֶרֶת מִת״ת וּלְמַטָּה), in the secret of Binah and Tevunah (בְּסוֹד בִּינָה וּתְבוּנָה). So too there are literally two aspects in Ze’ir Anpin (כֵּן יֵשׁ בְּז״א מַמָּשׁ ב׳ בְּחִינוֹת), and they are born from these two halves within Imma (וְהֵם נוֹלָדִים מֵאֵלּוּ הַשְּׁנֵי חֲצָאִין שֶׁבְּאִמָּא), one until her Tiferet (אֶחָד עַד ת״ת שֶׁבָּהּ), and another aspect from Tiferet and below (וּבְחִינָה אַחֶרֶת מִת״ת וּלְמַטָּה), in the secret of Binah and Tevunah (בְּסוֹד בִּינָה וּתְבוּנָה). And these divisions also produce another such division within Ze’ir Anpin itself, in its two aspects (וְאֵלּוּ הַחֲלָקִים מוֹלִידִים גַּם כֵּן חִלּוּק אַחֵר כָּזֶה בִּזְעֵיר עַצְמוֹ בְּב׳ בְחִינוֹתָיו), one until its Tiferet (אֶחָד עַד ת״ת שֶׁלּוֹ), and one from its Tiferet and below (וְאֶחָד מִת״ת וּלְמַטָּה), and they are in the secret of Yisrael and Yaakov (וְהֵם בְּסוֹד יִשְׂרָאֵל וְיַעֲקֹב), and it is born in this manner from Imma herself (וְהוּא נוֹלָד בְּזֶה הָאֹפֶן מֵאִמָּא עַצְמָהּ).

For you already know (כִּי כְּבָר יָדַעְתָּ), that Ze’ir Anpin is from her Chazeh [chest] and below (שֶׁז״א הוּא מֵחָזֶה שֶׁלָּהּ וּלְמַטָּה), which is her Tiferet (שֶׁהוּא ת״ת שֶׁלָּהּ), and “from my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26). The analogy in a woman is (הַדֻּגְמָא בָּאִשָּׁה), that when she conceives (שֶׁתִּתְעַבֵּר), the fetus does not arise from the stomach (אֵין הַוָּלָד עוֹלֶה מִן הָאִצְטוֹמְכָא), which is the place of her Tiferet (שֶׁהוּא מְקוֹם ת״ת שֶׁלָּהּ), rather it is the head, the Keter of the offspring (וְהוּא רֹאשׁ הַכֶּתֶר שֶׁלּוֹ), from which the skull is formed (שֶׁמִּמֶּנּוּ נַעֲשֶׂה הַגֻּלְגֹּלֶת). And the segments of Netzach, Hod, and Yesod of Binah (וְהַפְּרָקִים שֶׁל נה״י שֶׁל בִּינָה), entered into the Middot of Ze’ir Anpin (נִכְנְסוּ בְּמִדּוֹתָיו שֶׁל זְעֵיר). For the Mochin are from the first segments (כִּי הַמּוֹחִין הֵם מִפְּרָקִים הָרִאשׁוֹנִים), and the arms are from the second segments (וְהַזְּרוֹעוֹת מֵהַפְּרָקִים הַשְּׁנִיִּים), and the thighs are formed from the third segments (וְהַשּׁוֹקַיִם נַעֲשׂוּ מֵהַפְּרָקִים הַשְּׁלִישִׁיִּים). And likewise the Partzuf of the Shekhinah (וְכֵן פַּרְצוּף שְׁכִינָה), which is built from the segments of Netzach, Hod, and Yesod of Ze’ir Anpin (שֶׁהִיא נִבְנֵית מֵהַפְּרָקִים שֶׁל נה״י דְּזְעֵיר), and her skull is formed from his Chazeh [chest] (וְהַגֻּלְגֹּלֶת שֶׁלָּהּ מֵהֶחָזֶה שֶׁלּוֹ). For from the three segments of Netzach is formed the right column (כִּי מִג׳ פִּרְקֵי נֵצַח נַעֲשֶׂה קַו יָמִין), and from the three segments of Hod is formed the left column (וּמִג׳ פִּרְקֵי הוֹד נַעֲשֶׂה קַו שְׂמֹאל), and from the three segments of Yesod is formed the middle column (וּמִג׳ פִּרְקֵי יְסוֹד נַעֲשֶׂה קַו הָאֶמְצָעִי), and her Keter is formed from the Chazeh between his arms (וְכֶתֶר שֶׁלָּהּ נַעֲשֶׂה מֵחָזֵה מִבֵּין דְּרוֹעוֹי). And just as Yaakov is formed from the piercing forth of the light of Abba (וּכְשֵׁם שֶׁנַּעֲשֶׂה יַעֲקֹב מִבְּקִיעַת אוֹרוֹ שֶׁל אַבָּא), corresponding to the Shekhinah in the lower aspect (מְכֻוָּן לַשְּׁכִינָה בַּבְּחִינָה הַתַּחְתּוֹנָה), so too in the place of the Da’at of Ze’ir Anpin (כָּךְ בִּמְקוֹם דַּעַת זְעֵיר), this very same Partzuf remains (יִשָּׁאֵר זֶה הַפַּרְצוּף עַצְמוֹ), and it is the upper Yaakov (וְהוּא יַעֲקֹב הָעֶלְיוֹן), formed through the power of the light of Abba passing through it (וְנַעֲשֶׂה מִכֹּחַ אוֹר אַבָּא הָעוֹבֵר דֶּרֶךְ עָלָיו). And just as Leah is from the Malkhut of Imma (וּכְשֵׁם שֶׁלֵּאָה הִיא מִמַּלְכוּת אִמָּא), so too Yaakov is from the Atarah [crown] of Abba (כָּךְ יַעֲקֹב הוּא מֵהָעֲטָרָה שֶׁל אַבָּא), which pierces forth as it passes through the full stature of Ze’ir Anpin (הַבּוֹקַעַת מִדֵּי עָבְרָהּ בִּמְלֹא קוֹמָתוֹ שֶׁל זְעֵיר), and it cannot bear the greatness of the lights (וְהוּא לֹא יָכוֹל לִסְבֹּל גֹּדֶל הָאוֹרוֹת). Thus the Yesod of Imma is pierced in order to bring forth Leah (וְנִבְקַע יְסוֹד אִמָּא לְהוֹצִיא לֵאָה), in the place of the knot of the Tefillin (בִּמְקוֹם קֶשֶׁר שֶׁל תְּפִלִּין), her face toward the back of the Da’at of Ze’ir Anpin (פָּנִים שֶׁלָּהּ לַאֲחוֹרֵי דַּעַת זְעֵיר). Likewise the Yesod of Abba pierces forth to bring out Yaakov in the place of the Tefillin (כָּךְ בּוֹקֵעַ יְסוֹד אַבָּא לְהוֹצִיא יַעֲקֹב בִּמְקוֹם תְּפִלִּין), and this is another Yaakov (וְהוּא יַעֲקֹב אַחֵר). And just as opposite Yaakov there emerges Rachel from his Tabbur [navel] and below (וּכְמוֹ שֶׁכְּנֶגֶד יַעֲקֹב יוֹצֵא רָחֵל מִטַּבּוּרוֹ וּלְמַטָּה), so too above another Yaakov emerges (כָּךְ לְמַעְלָה יוֹצֵא יַעֲקֹב אַחֵר), and opposite him Leah (וּכְנֶגְדּוֹ לֵאָה), and they serve as attendants for Yisrael Saba and Tevunah (וְהֵם עוֹשִׂים שׁוֹשְׁבִינוּת לְיִשְׂרָאֵל סָבָא וּתְבוּנָה). However (אָמְנָם), at the time when Yisrael Saba and Tevunah ascend and become included in Abba and Imma (בְּשָׁעָה שֶׁיִשְׂרָאֵל סָבָא וּתְבוּנָה עוֹלִים וְנִכְלָלִים בְּאַבָּא וְאִמָּא), the lower Yaakov as well, opposite the Chazeh [chest], together with his Leah (גַּם יַעֲקֹב שֶׁל מַטָּה כְּנֶגֶד הֶחָזֶה עִם לֵאָה שֶׁלּוֹ), ascends and becomes included in the upper Yaakov (עוֹלֶה וְנִכְלָל בְּיַעֲקֹב שֶׁל מַעְלָה), and Rachel in Leah (וְרָחֵל בְּלֵאָה), and then the Zivug [union] of Ze’ir Anpin and its Nukvah is completed (וְאָז נִשְׁלַם הַזִּוּוּג לְזְעֵיר וּנוּקְבֵיהּ). And just as the unification of Da’at above (וּכְשֵׁם שֶׁיִּחוּד הַדַּעַת לְמַעְלָה), in Abba and Imma when there is a Zivug [union] there (בְּאַבָּא וְאִמָּא כְּשֶׁיֵּשׁ זִוּוּג שָׁם), is through the Da’at in the upper aspect (הוּא עַל יְדֵי הַדַּעַת בַּבְּחִינָה הָעֶלְיוֹנָה), which is called Binah (אֲשֶׁר נִקְרָא בִּינָה), so too below (כָּךְ לְמַטָּה), in the secret of the lower aspect (בְּסוֹד הַבְּחִינָה הַתַּחְתּוֹנָה), which is from the Tiferet of Imma and below (שֶׁהִיא מִת״ת אִמָּא וּלְמַטָּה), together with the lower aspect (עִם הַבְּחִינָה הַתַּחְתּוֹנָה), and know (וְדַע), that when there is a Zivug [union] (כְּשֶׁיֵּשׁ זִוּוּג), it is made through the secret of Da’at (אָז הוּא נַעֲשֶׂה בְּסוֹד הַדַּעַת), for there is another Da’at there (כִּי יֵשׁ שָׁם דַּעַת אַחֵר).

It follows (נִמְצָא), that there are two Da’at aspects above in Abba (שֶׁיֵּשׁ שְׁנֵי דֵעוֹת לְמַעְלָה בְּאַבָּא), and it is also necessary that in Ze’ir Anpin below (וְצָרִיךְ גַּם כֵּן שֶׁבִּזְעֵיר וּלְמַטָּה), there should be these same two (יֵשׁ כְּמוֹ אֵלּוּ הַשְּׁנַיִם עַצְמָם), namely (דְּהַיְנוּ), just as there are two Da’at aspects above in Abba (כְּמוֹ ב׳ דֵעוֹת לְמַעְלָה בְּאַבָּא), these very same two Da’at aspects (הַשְּׁנַיִם עַצְמָם שְׁנֵי דֵעוֹת), one for the upper aspect when there is a Zivug [union] with Leah (אֶחָד לַבְּחִינָה הָעֶלְיוֹנָה כְּשֶׁיֵּשׁ זִוּוּג עִם לֵאָה), and one for the lower aspect when there is a Zivug [union] with Rachel (וְאֶחָד לַבְּחִינָה הַתַּחְתּוֹנָה כְּשֶׁיֵּשׁ זִוּוּג עִם רָחֵל), and this is the secret of: “For Hashem is a God of knowledges” (וְזֶהוּ סוֹד כִּי אֵל דֵּעוֹת י־י) (I Samuel 2:3). And with this exposition (וְעִם זֶה הַדְּרוּשׁ), you will understand the verse (תָּבִין פָּסוּק): “And they shall be coupled together below, and together they shall be complete at its top” (וְהָיוּ תֹאֲמִים מִלְּמַטָּה וְיַחְדָּיו יִהְיוּ תַמִּים עַל רֹאשׁוֹ) (Exodus 26:24). The meaning of “coupled together” (פֵּירוּשׁ תֹּאֲמִים), is that Yaakov who is from the Chazeh [chest] and below (רָצָה לוֹמַר אוֹתוֹ יַעֲקֹב שֶׁהוּא מֵהֶחָזֶה וּלְמַטָּה), and “together they shall be complete at its top” (וְיַחְדָּיו יִהְיוּ תַמִּים עַל רֹאשׁוֹ), refers to that other Yaakov (הוּא בְּעֵרֶךְ אוֹתוֹ יַעֲקֹב אַחֵר), which emerges opposite his face, equal to him in every respect (אֲשֶׁר יוֹצֵא כְּנֶגֶד פָּנָיו שָׁוֶה בְּשָׁוֶה). And concerning the lower Partzuf [configuration] it says “coupled together” with an Aleph (וְעַל הַפַּרְצוּף הַתַּחְתּוֹן נֶאֱמַר תֹּאֲמִים בְּאָלֶ״ף), while concerning the upper one it says “complete” without an Aleph (וְעַל הָעֶלְיוֹן נֶאֱמַר תַמִּים בְּלֹא אָלֶ״ף).

You also know (גַּם יָדַעְתָּ), that Ze’ir Anpin until its Tiferet is called Yisrael (כִּי ז״א עַד ת״ת שֶׁלּוֹ נִקְרָא יִשְׂרָאֵל), and from its Tiferet and below is called Yaakov (וּמִת״ת וּלְמַטָּה נִקְרָא יַעֲקֹב). The Zivug [union] of Yisrael is with Leah (זִוּוּג יִשְׂרָאֵל הוּא עִם לֵאָה), and the Zivug [union] of Yaakov is with Rachel (וְזִוּוּג יַעֲקֹב עִם רָחֵל). And if you search in Sitrei Torah [Secrets of the Torah] in Parashat Vayetze (וְאִם תְּבַקֵּשׁ בְּסִתְרֵי תוֹרָה בְּפָרָשַׁת וַיֵּצֵא), you will find support for this on the verse (תִּמְצָא סֶמֶךְ לָזֶה עַל פָּסוּק): “and he lay with her that night, he” (וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא) (Genesis 30:16), and not another (וְלֹא אַחֵר), namely (דְּהַיְנוּ), he is the secret of the concealed world from Upper Imma (הוּא סוֹד עָלְמָא דְאִתְכַּסְיָא מֵאִמָּא עִלָּאָה), which covers him until the Tabbur [navel] (הַמְכַסָּהוּ עַד הַטַּבּוּר). Therefore it is in hidden language (לָכֵן הוּא לְשׁוֹן נִסְתָּר), alluding to Yisrael and Leah (רוֹמֵז עַל יִשְׂרָאֵל וְלֵאָה). And the word “you” is direct language (וּמִלַּת אַתָּה הִיא לְשׁוֹן נוֹכַח), the revealed world, Yaakov and Rachel (עָלְמָא דְאִתְגַּלְיָא יַעֲקֹב וְרָחֵל). And even though it says: “and he lay with her, he” (וְאַף עַל פִּי שֶׁנֶּאֱמַר וַיִּשְׁכַּב עִמָּהּ הוּא), referring to the upper Yaakov (יַעֲקֹב הָעֶלְיוֹן), it follows necessarily that the word Yaakov refers back to Yisrael (נִמְצָא מֻכְרָח שֶׁמִּלַּת יַעֲקֹב חוֹזֶר לְיִשְׂרָאֵל). And if you examine the end of Parashat Chayei Sarah (וְאִם תְּעַיֵּן בְּסוֹף פָּרָשַׁת חַיֵּי שָׂרָה), you will find how the intention is toward Yisrael (תִּמְצָא אֵיךְ הַכַּוָּנָה לְיִשְׂרָאֵל). It follows now (נִמְצָא עַתָּה), that the Zivug [union] of Yaakov is with Rachel (שֶׁיַּעֲקֹב זִוּוּגוֹ עִם רָחֵל), and the Zivug [union] of Yisrael is with Leah (וְיִשְׂרָאֵל זִוּגוֹ עִם לֵאָה).