Chapter One Hundred Forty-Three (פֶּרֶק מֵאָה אַרְבָּעִים וּשְׁלֹשָׁה)

And now you must know (וְעַתָּה צָרִיךְ אַתָּה לָדַעַת), that the first Heh of the Name alludes to Binah (כִּי ה״א רִאשׁוֹנָה שֶׁל שֵׁם רוֹמֶזֶת לְבִינָה), which is a Dalet and a Vav, thus: DV (שֶׁהִיא דָלֶ״ת וָא״ו כָּזֶה דו). And this Heh (וְזֹאת הַהֵ״י), which is formed from the Vav and the Dalet as stated (שֶׁנַּעֲשֵׂית מֵוא״ו דָלֶ״ת כָּאָמוּר), has its root in the Yod of Chokhmah (שָׁרְשָׁהּ מֵהַיו״ד שֶׁבְּחָכְמָה), spelled in full as follows (מְלֵאָה כָּזֶה): YVD (יו״ד), which consists of three letters (שֶׁהִיא ג׳ אוֹתִיּוֹת), and its last two letters (וּב׳ אוֹתִיּוֹת אַחֲרוֹנוֹת שֶׁלָּהּ), namely VD (דְּהַיְנוּ ו״ד), become Heh (נַעֲשִׂים ה׳).

It follows (נִמְצָא), that in Chokhmah the Vav precedes the Dalet (שֶׁבְּחָכְמָה הוא״ו קוֹדֶם לַדָּלֶ״ת), and they are in the secret of the inner and supernal Zivug [union] of Abba and Imma (שֶׁהֵם בְּסוֹד זִוּוּג פְּנִימִי וְעֶלְיוֹן שֶׁל אַבָּא וְאִמָּא), as I shall write in the secret of the writing of the Name Havayah (כַּאֲשֶׁר אֶכְתֹּב בְּסוֹד כְּתִיבַת שֵׁם הֲוָיָ״ה). And when they are in Binah (וּכְשֶׁהֵם בְּבִינָה), the Dalet precedes the Vav, thus: DV (הַדָּלֶ״ת קוֹדֶם לָוא״ו כָּזֶה דו), for the Vav enters beneath the Dalet and becomes Heh (כִּי הוא״ו נִכְנֶסֶת תַּחַת הַדָּלֶ״ת נַעֲשֵׂית ה׳). And through this you will also understand (וּבָזֶה תָּבִין גַּם כֵּן), why the Vav within the Yod has a head (לָמָּה הוא״ו שֶׁבַּיו״ד יֵשׁ לָהּ רֹאשׁ), and when the Vav enters into the Dalet to form a Heh, it has no head (וְכַאֲשֶׁר נִכְנֶסֶת בַּדָּלֶ״ת לַעֲשׂוֹת ה׳ אֵין לָהּ רֹאשׁ). And the reason is (וְהַטַּעַם), as we have said (כְּמוֹ שֶׁאָמַרְנוּ), that when she is in union (כְּשֶׁהִיא בְּיִחוּד), Imma receives lights from Abba and he bestows into her (מְקַבֶּלֶת אִמָּא אוֹרוֹת מֵאַבָּא וּמַשְׁפִּיעַ בָּהּ), therefore the Vav has a head (לָכֵן יֵשׁ לָוא״ו רֹאשׁ), to indicate that Imma receives from him (לְהוֹרוֹת שֶׁמְּקַבֶּלֶת אִמָּא מִמֶּנּוּ). But when the Vav is within the Dalet and becomes a Heh (אֲבָל כְּשֶׁהוא״ו הִיא בְּתוֹךְ הַדָּלֶ״ת וְנַעֲשֵׂית ה׳), it alludes to the fact that Imma is then without Zivug [union] and sits in her place (רוֹמֵז שֶׁאִמָּא אָז בְּלֹא זִוּוּג וְיוֹשֶׁבֶת בִּמְקוֹמָהּ), and does not receive influx (וְאֵינָהּ מְקַבֶּלֶת שֶׁפַע), and the lights remain above in their place (וְהָאוֹרוֹת נִשְׁאֲרוּ לְמַעְלָה בִּמְקוֹמָם), and therefore the Vav is without a head (וְלָכֵן הוא״ו הִיא בְּלֹא רֹאשׁ).

And know (וְדַע), that the Dalet of this Heh has a projecting corner behind it (כִּי יֵשׁ לְהַדָּלֶ״ת שֶׁל ה׳ זוִיּוֹת בּוֹלֶטֶת לַאֲחוֹרֶיהָ), to distinguish between a Dalet and a Resh (לְהַבְדִּיל בֵּין דָּלֶ״ת לְרֵי״שׁ), and it stands in the place of the head that the Vav possessed above in its place (וְהִיא בִּמְקוֹם רֹאשׁ שֶׁהָיָה לָוא״ו לְמַעְלָה בִּמְקוֹמוֹ), and now that head remains there (וְעַתָּה נִשְׁאַר שָׁם הָרֹאשׁ), to indicate that the lights remain above in their place (לִרְמוֹז שֶׁהָאוֹרוֹת נִשְׁאֲרוּ לְמַעְלָה בִּמְקוֹמָם). And know (וְדַע), that this Vav within the Heh of Binah (שֶׁזֹּאת הוא״ו שֶׁבְּתוֹךְ הַה״א שֶׁל בִּינָה), extends and bestows throughout all of Ze’ir Anpin (מִתְפַּשֶּׁטֶת וּמַשְׁפַּעַת בְּכָל ז״א), until its Yesod (עַד הַיְסוֹד שֶׁלּוֹ), after the complete Partzuf [configuration] of Ze’ir Anpin has been formed (אַחֲרֵי שֶׁנַּעֲשָׂה כְּלַל פַּרְצוּף שֶׁל ז״א), and the Partzuf [configuration] of its Nukvah through the power of the lights of Netzach, Hod, and Yesod of Imma entering within it (וּפַרְצוּף נוּקְבֵיהּ מִכֹּחַ הָאוֹרוֹת נה״י שֶׁל אִמָּא הַנִּכְנֶסֶת בְּתוֹכוֹ).

It follows (נִמְצָא), that the Vav of the Yod within her (שֶׁהוא״ו שֶׁל יו״ד שֶׁבָּהּ), to whatever extent it entered (כַּמָּה שֶׁנִּכְנְסָה). For Binah has two names, Samekh and Mem (כִּי בִּינָה יֵשׁ לָהּ שְׁנֵי שֵׁמוֹת ס׳ מ׳), and you also know (וְגַם יָדַעְתָּ), that when she is in Zivug [union] with Abba she is Samekh (כְּשֶׁהִיא בְּזִוּוּג עִם אַבָּא הִיא סָמֶ״ךְ), and when she is crouching over her children she is Mem (וּכְשֶׁהִיא רְבִיעָא עַל בְּנִין הִיא מֵ״ם). And now know (וְעַתָּה דַּע), that Mosheh our teacher, peace be upon him, merited Binah (שֶׁמֹּשֶׁה רַבֵּינוּ ע״ה זָכָה לְבִינָה), while she was in the secret of Samekh (בִּהְיוֹתָהּ בְּסוֹד סָמֶ״ךְ), meaning (פֵּירוּשׁ), when she was in union with Abba (כְּשֶׁהִיא בְּיִחוּד עִם אַבָּא), from that illumination Mosheh merited to receive from her (מֵאוֹתָהּ הֶָאָרָה זָכָה מֹשֶׁה לְקַבֵּל מִמֶּנָּה). And the reason is (וְהַטַּעַם), because Mosheh is from the Yesod of Abba, from within (כִּי מֹשֶׁה מִיְסוֹד אַבָּא מִלְּגָאו), therefore he also merited to receive his illumination from the union of Abba with Imma (לְפִיכָךְ זָכָה גַּם כֵּן לְקַבֵּל הֶָאָרָתוֹ מִיִּחוּד אַבָּא עִם אִמָּא), at which time Binah is in the secret of Samekh (שֶׁאָז בִּינָה הִיא בְּסוֹד סָמֶ״ךְ). But Yaakov (אֲבָל יַעֲקֹב), since his source is from outside (לִהְיוֹת מְקוֹרוֹ מִלְּבַר), receives his illumination only in the secret of “crouching over the children” (אֵינוֹ מְקַבֵּל הֶָאָרָתוֹ אֶלָּא בְּסוֹד רְבִיעָא עַל בְּנִין).

And with this introduction (וּבְזֹאת הַהַקְדָּמָה), you will understand a wondrous saying from the sayings of our Sages (תָּבִין מַאֲמָר נִפְלָא מִמַּאֲמָרֵי חֲזַ״ל), and this is its language (וְזֶה לְשׁוֹנוֹ): “The Mem and the Samekh in the Tablets stood miraculously” (מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִים) (Shabbat 104a). For Imma has two names in her two aspects (כִּי אִמָּא יֵשׁ לָהּ שְׁתֵּי שֵׁמוֹת בִּשְׁתֵּי בְחִינוֹתֶיהָ), from her head until her Tiferet she is called Binah (מֵרֹאשָׁהּ עַד ת״ת שֶׁלָּהּ הִיא נִקְרֵאת בִּינָה), and from her Tiferet and below she is called Tevunah [understanding] (וּמִת״ת וּלְמַטָּה נִקְרֵאת תְּבוּנָה), and these very aspects are the aspects of Mem and Samekh (וְאֵלּוּ הַבְּחִינוֹת עַצְמָם הֵם הַבְּחִינוֹת שֶׁל מֵ״ם וְסָמֶ״ךְ).

And the explanation is (וּפֵירוּשׁ), that Chokhmah, Binah, and Da’at, and Gedulah, Gevurah, and Tiferet (כִּי חב״ד גג״ת), are called Binah (נִקְרָאִים בִּינָה), and this is Samekh (וְהַיְנוּ סָמֶ״ךְ), for they are six attributes, each included of ten (שֶׁהֵם שֵׁשׁ מִדּוֹת כָּל אַחַת כְּלוּלָה מֵעֶשֶׂר), totaling sixty (עוֹלָה שִׁשִּׁים). And Tiferet, Netzach, Hod, and Yesod of Imma (וְת״ת נֵצַח הוֹד יְסוֹד שֶׁל אִמָּא), are called Tevunah [understanding] (נִקְרָאִים תְּבוּנָה), and are called Mem (וְנִקְרֵאת מֵ״ם), because they are four attributes, each included of ten (עַל שֶׁהֵם ד׳ מִדּוֹת כְּלוּלָה מֵעֶשֶׂר), totaling forty (עוֹלָה אַרְבָּעִים).

You must also know (גַּם צָרִיךְ שֶׁתֵּדַע), that the matter is exactly the same in Ze’ir Anpin (שֶׁכֵּן הַדָּבָר מַמָּשׁ בְּז״א), for it possesses these two aspects (כִּי יֵשׁ לוֹ ב׳ בְחִינוֹת אֵלּוּ). Its six upper attributes (הַשֵּׁשׁ מִדּוֹת הָעֶלְיוֹנוֹת שֶׁלּוֹ), Keter, Chokhmah, Binah, Gedulah, and Gevurah (כֶּתֶר חָכְמָה בִּינָה גְּדוּלָּה גְּבוּרָה), are called Vav (נִקְרָאִים ו׳), each included of ten (כְּלוּלָה מִי׳), totaling sixty (הֵם שִׁשִּׁים), and in relation to the four remaining attributes (וּבְעֵרֶךְ הָאַרְבַּע מִדּוֹת הַנִּשְׁאָרוֹת), Tiferet, Netzach, Hod, and Yesod (ת״ת נה״י), they are called Dalet (נִקְרָאת דָּלֶ״ת). Have you not already known (וַהֲלֹא יָדַעְתָּ), that the Mem of Binah, which is called Tevunah [understanding] (שֶׁמֵּ״ם שֶׁל בִּינָה הַנִּקְרֵאת תְּבוּנָה), namely the Tiferet, Netzach, Hod, and Yesod of Imma (שֶׁהוּא ת״ת נה״י שֶׁל אִמָּא), enter into Ze’ir Anpin (נִכְנָסִים בְּתוֹךְ ז״א), and from there a complete Partzuf is formed (וּמִשָּׁם נַעֲשֶׂה פַּרְצוּף שָׁלֵם), and then the lower half of the Tiferet of Imma enters within the Keter of Ze’ir Anpin (וְאָז חֲצִי ת״ת הַתַּחְתּוֹן שֶׁל אִמָּא נִכְנָס תּוֹךְ כֶּתֶר זְעֵיר אַנְפִּין).

It follows (נִמְצָא), that Imma has two Partzufim (שֶׁאִמָּא יֵשׁ לָהּ ב׳ פַּרְצוּפִין): one complete Partzuf [configuration] of six attributes, called Binah (פַּרְצוּף אֶחָד שֶׁל ו׳ מִדּוֹת שָׁלֵם נִקְרָא בִּינָה), and it is the upper one (וְהוּא הָעֶלְיוֹן), and another Partzuf beneath it, of her four lower attributes, called Tevunah [understanding] (וּפַרְצוּף אַחֵר תַּחְתָּיו שֶׁל אַרְבַּע מִדּוֹת הַתַּחְתּוֹנוֹת שֶׁלָּהּ נִקְרֵאת תְּבוּנָה). And exactly the same applies in Ze’ir Anpin (וְכֵן מַמָּשׁ בְּז״א), the six upper attributes of Keter, Chokhmah, Binah, Da’at, Chesed, and Gevurah (הַשֵּׁשׁ מִדּוֹת הָעֶלְיוֹנוֹת שֶׁל כֶּתֶר חָכְמָה בִּינָה דַּעַת גְּדוּלָּה גְּבוּרָה), are called Binah (נִקְרָאִים בִּינָה), meaning Ben-Yah [Son of Yah] (פֵּירוּשׁוֹ בּ״ן יָ״ה), whose secret is the son of Abba and Imma (שֶׁסּוֹדוֹ בֶּן אַבָּא וְאִמָּא), who are alluded to in the vesting of Yah (שֶׁנִּרְמָזִים בְּהִתְלַבְּשׁוּת יָ״ה), and this is in relation to his six upper Sefirot (וְזֶהוּ בְּעֵרֶךְ שֵׁשׁ סְפִירוֹת עֶלְיוֹנוֹת שֶׁלּוֹ). And in relation to his Dalet (וּבְעֵרֶךְ הַדָּלֶ״ת שֶׁלּוֹ), meaning his four lower Sefirot (פֵּירוּשׁ אַרְבַּע סְפִירוֹת תַּחְתּוֹנִיּוֹת שֶׁלּוֹ), Tiferet, Netzach, Hod, and Yesod (ת״ת נה״י), they are also called Tevunah [understanding] (נִקְרָאִים תְּבוּנָה גַּם כֵּן), whose permutation is son and daughter (שֶׁצֵּירוּפוֹ בֵּן וּבַת). And the Tablets are the Netzach and Hod of Imma (וְהַלּוּחוֹת הֵם נֵצַח וְהוֹד שֶׁל אִמָּא), which entered into Ze’ir Anpin (שֶׁנִּכְנְסוּ תּוֹךְ ז״א), and from them a complete Partzuf of ten attributes was formed (וְנַעֲשָׂה פַּרְצוּף שָׁלֵם מֵעֶשֶׂר מִדּוֹת), and within it also (וּבוֹ גַּם כֵּן), the six upper attributes are called Samekh (הַשֵּׁשׁ עֶלְיוֹנוֹת נִקְרָא ס׳), and its four lower attributes are called Mem (וְהָאַרְבָּעָה תַּחְתּוֹנוֹת שֶׁלּוֹ נִקְרָא מ׳), since each is included of ten (בְּעֵרֶךְ שֶׁכָּל אֶחָד כְּלוּלָה מֵעֶשֶׂר). If so (אִם כֵּן), this is the meaning of the statement (זֶהוּ פֵּירוּשׁ הַמַּאֲמָר), that the Mem and the Samekh (הֱיוֹת מֵ״ם וְסָמֶ״ךְ), namely a complete Partzuf of Ze’ir Anpin from the Tablets (דְּהַיְנוּ פַּרְצוּף שָׁלֵם שֶׁל ז״א מֵהַלּוּחוֹת), meaning from the Netzach and Hod of Supernal Binah (פֵּירוּשׁ מִנֵּצַח וְהוֹד שֶׁל בִּינָה עֶלְיוֹנָה), is indeed a great miracle (אִם כֵּן נֵס גָּדוֹל הוּא). And to be more precise (וּלְדַקְדֵּק יוֹתֵר), we may say (נוּכַל לוֹמַר), that Tevunah [understanding] consists of only four attributes (שֶׁתְּבוּנָה הִיא מִד׳ מִדּוֹת לְבַד), namely Tiferet, Netzach, Hod, and Yesod (שֶׁהֵם ת״ת נה״י), and they became a complete Partzuf called Tevunah [understanding] (נַעֲשׂוּ פַּרְצוּף שָׁלֵם הַנִּקְרָא תְּבוּנָה). And Ze’ir Anpin is from six extremities (וְז״א הוּא מִשֵּׁשׁ קְצָווֹת), in the secret of Ibbur [gestation] (בְּסוֹד עִבּוּר), for it is only from six extremities (שֶׁאֵינוֹ [אֶלָּא] רַק מִשֵּׁשׁ קְצָווֹת), three included within three (תְּלַת כְּלוּלִין בִּתְלַת), and it too becomes a complete Partzuf of ten (וְנַעֲשֶׂה גַּם הוּא פַּרְצוּף שָׁלֵם מֵעֶשֶׂר). And this is the secret of the Mem and the Samekh (וְזֶהוּ סוֹד מֵ״ם וְסָמֶ״ךְ), namely Mem in relation to Tevunah [understanding], which is from four attributes (דְּהַיְנוּ מֵ״ם בְּעֵרֶךְ תְּבוּנָה שֶׁהִיא מֵאַרְבַּע מִדּוֹת), and the six extremities of Ze’ir Anpin (וְשֵׁשׁ קְצָווֹת שֶׁל ז״א), from which afterward a complete Partzuf is formed in the secret of Samekh (שֶׁמֵּהֶם נַעֲשֶׂה אַחַר כָּךְ פַּרְצוּף שָׁלֵם בְּסוֹד סָמֶ״ךְ), and this was accomplished through the Tablets (וְזֶהוּ נַעֲשָׂה עַל יְדֵי הַלּוּחוֹת), meaning the Netzach and Hod of Supernal Imma (פֵּירוּשׁ נֵצַח וְהוֹד שֶׁל אִמָּא עֶלְיוֹנָה). If so (אִם כֵּן), it is a great miracle (נֵס גָּדוֹל הוּא זֶה), that the Mem should become a complete Partzuf (שֶׁהַמֵּ״ם תַּעֲשֶׂה פַּרְצוּף שָׁלֵם), and that the Samekh also by itself should become a complete Partzuf (וְהַסָּמֶ״ךְ גַּם כֵּן בִּפְנֵי עַצְמָהּ תַּעֲשֶׂה פַּרְצוּף שָׁלֵם), and this is the great miracle that was accomplished through the Tablets (וְזֶהוּ הַנֵּס הַגָּדוֹל שֶׁנַּעֲשָׂה עַל יְדֵי הַלּוּחוֹת), and certainly it is a great miracle (וּבְוַדַּאי נֵס גָּדוֹל הוּא).

We may further analyze and say (עוֹד נוּכַל לְדַקְדֵּק וְלוֹמַר), that Upper Imma is called Binah (שֶׁאִמָּא עִלָּאָה נִקְרֵאת בִּינָה), and her lower aspects are called Tevunah [understanding] (וְהַתַּחְתּוֹנוֹת נִקְרָאוֹת תְּבוּנָה), and they are called Mem and Samekh (וְנִקְרָאִים מֵ״ם סָמֶ״ךְ), and are called Vav and Dalet (וְנִקְרָא וא״ו דָלֶ״ת). Also Tevunah [understanding] possesses these same details (גַּם תְּבוּנָה יֵשׁ לָהּ אֵלּוּ הַפְּרָטִים), her upper attributes are called Binah (הַמִּדּוֹת הָעֶלְיוֹנוֹת שֶׁלָּהּ נִקְרָאוֹת בִּינָה), and her lower ones are called Tevunah [understanding] (וְתַחְתּוֹנוֹת נִקְרָאוֹת תְּבוּנָה), and they are called Mem and Samekh (וְנִקְרָאִים מֵ״ם סָמֶ״ךְ), and are also called Vav and Dalet (וְנִקְרָאִים גַּם כֵּן וא״ו דָלֶ״ת). And Ze’ir Anpin also possesses all these details (וְז״א יֵשׁ לוֹ גַּם כֵּן כָּל אֵלּוּ הַפְּרָטִים), it is called Binah in the sense that it is Ben-Yah (נִקְרָא בִּינָה בְּעֵרֶךְ שֶׁהוּא בּ״ן יָ״ה), and it is called Tevunah [understanding] in the sense that it is son and daughter (וְנִקְרָא תְּבוּנָה בְּעֵרֶךְ שֶׁהוּא בֵּן וּבַת), and it is called Vav and Dalet (וְנִקְרָא וא״ו דָלֶ״ת). And you already know (וּכְבָר יָדַעְתָּ), that only Netzach, Hod, and Yesod from Binah enter within Ze’ir Anpin (שֶׁאֵין נִכְנָס תּוֹךְ ז״א אֶלָּא נה״י מִבִּינָה לְבַד), certainly this is a great miracle (וַדַּאי שֶׁהוּא נֵס גָּדוֹל). And know (וְדַע), that from the mouth of Binah there emerges one breath (כִּי מִפִּי בִינָה יוֹצֵא הֶבֶל אֶחָד), from which there is a surrounding illumination for all of Ze’ir Anpin (שֶׁמִּמֶּנּוּ הֶָאָרָה מַקֶּפֶת לְכָל ז״א), when she is crouching over her children (כְּשֶׁהִיא רְבִיעָא עַל בָּנִין), and through this Ze’ir Anpin has existence (וּבָזֶה יֵשׁ לוֹ קִיּוּם לְז״א). Therefore Binah is called (וְלָכֵן נִקְרָא[ת] בִּינָה): “a mouth that speaks great things” (פּוּם מְמַלֵּל רַבְרְבָן) (Zohar Tosefta 55b). And now a question must be asked (וְעַתָּה יֵשׁ לְהַקְשׁוֹת), that at the time when Binah ascends above with Abba to unite in Zivug [union] (בִּזְמַן שֶׁהַבִּינָה עוֹלָה לְמַעְלָה עִם אַבָּא לְהִתְיַחֵד לְזִוּוּג), Ze’ir Anpin would then be without the illumination of Imma (יִהְיֶה אָז זְעֵיר אַנְפִּין בְּלִי הֶָאָרָה שֶׁל אִמָּא), if so, how can it continue to exist (אִם כֵּן כֵּיצַד יִהְיֶה לוֹ קִיּוּם).

Know (דַּע), that within the Tiferet of Ze’ir Anpin (כִּי יֵשׁ בְּת״ת שֶׁל ז״א), there is one Name of Havayah (שֵׁם אֶחָד שֶׁל הֲוָיָ״ה), whose numerical value is M"H (שֶׁעוֹלֶה מ״ה), and in Malkhut there is one Name (וּבְמַלְכוּת שֵׁם אֶחָד), which is Adnut (שֶׁהוּא אדנ״י), and through these two Names Ze’ir Anpin is sustained when Binah ascends to unite in Zivug [union] with Abba (וְעַל יְדֵי שְׁנֵי שֵׁמוֹת אֵלּוּ מִתְקַיֵּם זְעֵיר אַנְפִּין כְּשֶׁעוֹלָה בִּינָה לְזִוּוּג עִם אַבָּא), and they are M"H and Adnut whose numerical value is Nes [miracle] (וְהֵם מ״ה וְאַדְנוּת שֶׁעוֹלִים נֵס). And through this you will understand the meaning of the statement (וּבָזֶה תָּבִין פֵּירוּשׁ הַמַּאֲמָר): “The Mem and the Samekh in the Tablets stood miraculously” (מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִים) (Shabbat 104a), whose meaning is (שֶׁפֵּירוּשׁוֹ), Ze’ir Anpin and its Nukvah which are called Mem and Samekh (זְעֵיר אַנְפִּין וְנוּקְבֵיהּ שֶׁנִּקְרְאוּ מֵ״ם וְסָמֶ״ךְ). Behold (הִנֵּה), when Binah ascends for Zivug [union] to Abba (כְּשֶׁעוֹלָה בִּינָה לְזִוּוּג אֶל אַבָּא), then Ze’ir Anpin remains without the influx of Imma (אָז נִשְׁאַר זְעֵיר בְּלִי שֶׁפַע אִמָּא), and then Ze’ir Anpin and its Nukvah are sustained through a miracle (וְאָז מִתְקַיֵּם זְעֵיר אַנְפִּין וְנוּקְבֵיהּ בְּנֵס), namely through those two aforementioned Names, the Name M"H and Adnut, which illuminate within it (שֶׁהֵם הַשְּׁנֵי שֵׁמוֹת הַנִּזְכָּרִים שֵׁם מ״ה וְאַדְנוּת שֶׁמְּאִירִים בּוֹ).