Chapter One Hundred Four (פֶּרֶק מֵאָה וְאַרְבָּעָה)

And now know (וְעַתָּה דַּע), that the measure of the Partzuf of Leah and her stature reaches until the end of the concealed third of the Tiferet of Ze’ir Anpin (כִּי שִׁעוּר פַּרְצוּף לֵאָה וְקוֹמָתָהּ מַגַּעַת עַד סוֹף שְׁלִישׁ ת״ת ז״א הַמְכֻסֶּה), which you know (אֲשֶׁר יָדַעְתָּ), that there is the head of Rachel (שֶׁשָּׁם הוּא רֹאשׁ רָחֵל). And through this you will understand (וּבָזֶה תָּבִין), “One kingdom does not touch its fellow, even by a hairbreadth” (אֵין מַלְכוּת נוֹגַעַת בַּחֲבֶרְתָּהּ אֲפִלּוּ כִּמְלֹא נִימָא) (Yoma 38b), and the intention is (וְהַכַּוָּנָה), that the Partzuf of Leah reaches until the concealed third of the Tiferet (שֶׁפַּרְצוּף לֵאָה מַגַּעַת עַד שְׁלִישׁ ת״ת הַמְכֻסֶּה), and there is the completion of the Partzuf of Leah (וְשָׁם תַּשְׁלוּם פַּרְצוּף לֵאָה), and from that very point (וּמֵאוֹתָהּ נְקוּדָה מַמָּשׁ), the Partzuf of Rachel begins (מַתְחִיל פַּרְצוּף רָחֵל), and there is not between the end of the Partzuf of Leah and the head of the Partzuf of Rachel (וְאֵין בֵּין סוֹף פַּרְצוּף לֵאָה לְרֹאשׁ פַּרְצוּף רָחֵל), even as much as a thread of hair (אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה), which is “as much as a hairbreadth” (שֶׁהוּא כִּמְלֹא נִימָא), and neither constricts the other at all (וְאֵינָהּ מְצַמְצֶמֶת זוֹ אֶת זוֹ כְּלָל). Also through this you will understand (גַּם בָּזֶה תָּבִין), a certain statement on the verse (מַאֲמָר אֶחָד עַל פָּסוּק): “The reward of humility is the fear of Hashem” (עֵקֶב עֲנָוָה יִרְאַת ה׳) (Proverbs 22:4), regarding which the Sages of blessed memory said (שֶׁאָמְרוּ רַזַ״ל): “What fear made a crown for her head, humility made a heel for her sandal” (מַה שֶּׁעָשְׂתָה יִרְאָה עֲטָרָה לְרֹאשָׁהּ עָשְׂתָה עֲנָוָה עָקֵב לְסוּלִיתָהּ) (Jerusalem Talmud, Shabbat 2:2), for Anavah [Humility] is Leah (כִּי עֲנָוָה הִיא לֵאָה), and Yir’at Hashem [Fear of Hashem] is Rachel (וְיִרְאַת ה׳ הִיא רָחֵל), for she is the Middat HaDin [Attribute of Judgment] (כִּי הִיא מִדַּת הַדִּין), and is called Yir’at Elohim [Fear of Elohim] (נִקְרֵאת יִרְאַת אֱלֹהִים). And all the prophets prophesied through a non-illuminating Mirror (וְכָל הַנְּבִיאִים נִתְנַבְּאוּ מֵאַסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה) (Yevamot 49b), for they saw and stood trembling (שֶׁיָּרְאוּ וְעָמְדוּ חָרֵד), filled with fear and awe (מָלֵא פַּחַד וְאֵימָה), because of her visions that were revealed upon her (עַל הַמַּרְאוֹת שֶׁלָּהּ שֶׁיִּתְגַּלוּ עָלֶיהָ). And this is the secret of (וְזֶהוּ סוֹד), “and with great awe, this is the revelation of the Shekhinah” (וּבְמוֹרָא גָדוֹל זוֹ גִּלּוּי שְׁכִינָה) (Pesachim 116a), which weakens the material substance (הַמַּחֲלִישִׁים הַחֹמֶר), and strips the materiality of the body from the form of the Neshamah [Soul] (וּמַפְשִׁיטִים חֹמֶר הַגּוּף מִן הַצּוּרָה שֶׁל הַנְּשָׁמָה), for it is impossible for the body to receive that Kedushah [Holiness] (שֶׁאִי אֶפְשָׁר לְהַגּוּף [לַגּוּף לְקַבֵּל] הַקְּדֻשָּׁה הַהִיא). Not so the level of the illuminating Mirror (וְלֹא כֵן מַדְרֵגַת אַסְפַּקְלַרְיָא הַמְּאִירָה), which spoke with Moshe Rabbeinu, peace be upon him (שֶׁהִיא דִּבְּרָה עִם מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), face to face (פָּנִים אֶל פָּנִים), in body and soul (בְּגוּף וָנֶפֶשׁ), and with a countenance of affection (וּפָנִים שֶׁל חִבָּה). And know (וְתֵדַע), that whoever walks within four cubits of a single Chasid [Pious One] (שֶׁכָּל מִי שֶׁהוֹלֵךְ בְּד' אַמּוֹת שֶׁל חָסִיד אֶחָד), upon whom the Shekhinah dwells (שֶׁהַשְּׁכִינָה שׁוֹרָה עָלָיו), such fear and awe will come upon him (יָבוֹא עָלָיו כָּל כָּךְ אֵימָה וְיִרְאָה), that he will tremble and be shaken (עַד שֶׁנִּזְדַּעְזֵעַ וּמִתְחָרֵט), over his sins (עַל עֲוֹנוֹתָיו), and seek repentance for his transgressions (וּמְבַקֵּשׁ תְּשׁוּבָה עַל חֲטָאָיו). And Moshe Rabbeinu, peace be upon him, was called humble (וּמֹשֶׁה רַבֵּינוּ ע״ה נִקְרָא עָנָו), as it is said (שֶׁנֶּאֱמַר), “And the man Moshe was exceedingly humble” (וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד) (Numbers 12:3). Meaning (פֵּירוּשׁ), that he ascended to Binah (שֶׁעָלָה עַד בִּינָה), in the secret of Leah (בְּסוֹד לֵאָה), and attained the fifty Gates of Binah lacking one (וְהִשִּׂיג נ' שַׁעֲרֵי בִינָה חָסֵר אַחַת), as it is said (שֶׁנֶּאֱמַר), “And You made him lacking but little from Elohim” (וַתְּחַסְּרֵהוּ מְעַט מֵאֱלֹהִים) (Psalms 8:6), “do not read ‘little’ but rather ‘forty-nine’” (אַל תִּקְרֵי מְעַט אֶלָּא מ״ט) (Nedarim 38a). And Rachel (וְרָחֵל), who is Yir’at Hashem [Fear of Hashem] (שֶׁהִיא יִרְאַת יְהוָ״ה), because she emerged from Tiferet (עַל שֶׁיָּצְאָתָה מִת״ת), is in the place of “the reward of humility” (הִיא בִּמְקוֹם עֵקֶב עֲנָוָה), which is Leah (שֶׁהִיא לֵאָה).