Chapter One Hundred One (פֶּרֶק מֵאָה וְאֶחָד)

We return to our subject (נַחֲזוֹר לְעִנְיָנֵינוּ), just as Ze’ir Anpin was enlarged (כְּמוֹ שֶׁזְּעֵיר נִתְגַּדֵּל), from the sections of Netzach, Hod, Yesod of the Upper Binah (מִפִּרְקֵי נה״י שֶׁל בִּינָה עֶלְיוֹנָה), which entered into him (שֶׁנִּכְנְסוּ בוֹ), to give him vitality and illumination to enlarge him (לָתֵת לוֹ חַיּוּת וְהֶאָרָה לְגַדְּלוֹ), so too his Nukvah is made and built (כָּכָה נוּקְבֵיהּ נַעֲשֵׂית וְנִבְנֵית), from the sections of Netzach, Hod, and Yesod of Ze’ir Anpin (מִפִּרְקֵי נֵצַח וְהוֹד וִיסוֹד שֶׁל זְעֵיר), for each one of them contains three sections (שֶׁיֵּשׁ בְּכָל אֶחָד מֵהֶם ג' פְּרָקִים). And from Netzach (וּמִנֵּצַח), there is made for her the right column, Chokhmah, Chesed, Netzach (נַעֲשֶׂה לָהּ קַו יָמִין חָכְמָה חֶסֶד נֵצַח), and from Hod (וּמֵהוֹד), the left column, Binah, Gevurah, Hod (קַו שְׂמֹאל בִּינָה גְּבוּרָה הוֹד), and from Yesod (וּמִיסוֹד), her Da’at, Tiferet, and Yesod (דַּעַת ת״ת וִיסוֹד דִּידָהּ). And in this manner (וּבְזֶה הָאוֹפֶן): for the Netzach of Ze’ir Anpin has three sections (כִּי נֵצַח דְּזְעֵיר יֵשׁ לוֹ ג' פְּרָקִים), Chokhmah, Binah, Da’at; Gedulah, Gevurah, Tiferet; Netzach, Hod, Yesod (חב״ד גג״ת נה״י), from its first section (מֵהַפֶּרֶק רִאשׁוֹן שֶׁלּוֹ), her Chokhmah is made (חָכְמָה דִּידָהּ), and from the second section of Hod (וּמִן הַפֶּרֶק הַשֵּׁנִי שֶׁל הוֹד), her Gevurah is made (נַעֲשֶׂה גְּבוּרָה דִּידָהּ), and from the third section of Hod (וּמִן הַפֶּרֶק הַשְּׁלִישִׁי שֶׁל הוֹד), her Hod is made (נַעֲשֶׂה הוֹד דִּידָהּ), it follows (נִמְצָא), that the entire left column of Rachel (שֶׁכָּל קַו שְׂמֹאל שֶׁל רָחֵל), is made from the Hod of Ze’ir Anpin (נַעֲשֶׂה מִן הוֹד דְּז״א). And from the three sections of his Yesod (וּמֵהַשְּׁלֹשָׁה פְּרָקִים שֶׁל יְסוֹד דִּידֵיהּ), which are Chokhmah, Binah, Da’at; Gedulah, Gevurah, Tiferet; Netzach, Hod, Yesod (שֶׁהֵם חב״ד גג״ת נה״י), there is also built the middle column of his Nukvah (נִבְנֶה גַּם כֵּן הַקַּו הָאֶמְצָעִי שֶׁל נוּקְבֵיהּ), in this manner (בְּזֶה הָאוֹפֶן): from the first section of Yesod (מֵהַפֶּרֶק רִאשׁוֹן שֶׁל יְסוֹד), her Da’at is made (נַעֲשֶׂה דַּעַת דִּידָהּ), and from the second section (וּמֵהַפֶּרֶק הַשֵּׁנִי), her Tiferet is made (נַעֲשֶׂה ת״ת דִּידָהּ), and from the third section of his Yesod (וּמִפֶּרֶק שְׁלִישִׁי שֶׁל יְסוֹד דִּידֵיהּ), her Yesod is made (נַעֲשֶׂה יְסוֹד דִּידָהּ). And her Keter is made (וְכֶתֶר דִּידָהּ נַעֲשֶׂה), from the lesser portion of the extra revealed third (מִמִּעוּטוֹ שֶׁל שְׁלִישׁ הַמּוֹתָר מְגֻלֶּה), of the two revealed thirds of Tiferet (שֶׁל שְׁנֵי שְׁלִישֵׁי ת״ת הַמְגֻלִּים), for you already know (כִּי כְּבָר יָדַעְתָּ), that in Tiferet there are two revealed thirds (שֶׁיֵּשׁ בְּת״ת שְׁנֵי שְׁלִישִׁים מְגֻלִּים), one of them being sufficient for the needs of those two thirds themselves (אֶחָד מֵהֶם הִסְפִּיקוּ לְעַצְמָם שֶׁל הַשְּׁנֵי שְׁלִישִׁים לְצָרְכָּם), and the extra third protruded to his backside (וְהַשְּׁלִישׁ הַמּוֹתָר בָּלַט לַאֲחוֹרָיו), and from it was made the head of his Nukvah (וְנַעֲשָׂה מִמֶּנּוּ רֹאשׁ נוּקְבֵיהּ), namely (דְּהַיְנוּ), her Keter (כֶּתֶר שֶׁלָּהּ), which was not made from the Netzach, Hod, and Yesod of Ze’ir Anpin (לֹא נַעֲשָׂה מִנֵּצַח וְהוֹד יְסוֹד שֶׁל ז״א), as her nine Middot were built (כְּמוֹ שֶׁנִּבְנָה ט' מִדּוֹת שֶׁלָּהּ), from the sections of Netzach, Hod, Yesod, as stated (מִפִּרְקֵי נה״י כָּאָמוּר). And furthermore, you must know (וְעוֹד צָרִיךְ אַתָּה לָדַעַת), that originally (שֶׁמֵּעִיקָרָא), when she emerged through the force of the breakthrough (כַּאֲשֶׁר יָצְאָה מִכֹּחַ הַבְּקִיעָה), that broke through at his navel of the heart to his backside (שֶׁבָּקַע בְּטַבּוּרוֹ [דְלִיבָא] לַאֲחוֹרָיו), the head of his Nukvah (רֹאשׁ נוּקְבֵיהּ), namely her Keter (דְּהַיְנוּ כֶּתֶר שֶׁלָּהּ), from that third which we mentioned (מֵאוֹתוֹ הַשְּׁלִישׁ שֶׁזָּכַרְנוּ), which broke through by way of the navel (אֲשֶׁר בָּקַע דֶּרֶךְ הַטַּבּוּר), at that time (בְּאוֹתוֹ הַפַּעַם), she emerged only as a single point (לֹא יָצְאָה כִּי אִם נְקוּדָה אַחַת בִּלְבַד), and it was comprised of ten (וְהִיא הָיְתָה כְּלוּלָה מִי'). And afterward (וְאַחַר כָּךְ), the entire structure of her nine Middot [Attributes] spread forth (נִתְפַּשֵּׁט כָּל הַבִּנְיָן שֶׁל הַט' מִדּוֹת שֶׁלָּהּ), namely her Chokhmah, Binah, Da’at; Gedulah, Gevurah, Tiferet; Netzach, Hod, Yesod (דְּהַיְנוּ חב״ד גג״ת נה״י שֶׁלָּהּ), from the sections of Netzach, Hod, Yesod of Ze’ir Anpin (מִפִּרְקֵי נה״י דְּז״א), as we explained above (כְּמוֹ שֶׁבֵּאַרְנוּ לְמַעְלָה).

It follows (נִמְצָא), that from the Netzach, Hod, Yesod of Ze’ir Anpin (שֶׁלֹּא נִבְנָה מנה״י דְּזְעֵיר), only the aforementioned nine Middot [Attributes] were built (כִּי אִם ט' מִדּוֹת הַנִּזְכָּרִים), for the Keter of the Nukvah (כִּי כֶּתֶר דְּנוּקְבָא), was built from the extra third of Chesed (נִבְנָה מִשְּׁלִישׁ חֶסֶד אַחֵר הַמּוֹתָר), from the two revealed thirds of Tiferet (מִשְּׁנֵי שְׁלִישִׁים שֶׁל ת״ת הַמְגֻלִּים). And also (וְגַם), the point of Malkhut of Malkhut itself (נְקוּדַת מַלְכוּת דְּמַלְכוּת עַצְמָהּ), was that original point (הִיא הָיְתָה הַנְּקוּדָה הַקּוֹדֶמֶת), which had previously been comprised of ten (אֲשֶׁר הָיְתָה מִקֹּדֶם כְּלוּלָה מֵעֶשֶׂר). These two Middot [Attributes] (אֵלּוּ שְׁתֵּי מִדּוֹת), were not built from his Netzach, Hod, Yesod (לֹא נִבְנוּ מנה״י דִּידֵיהּ), and because of this (וּמִפְּנֵי זֶה), the Torah said (אָמְרָה הַתּוֹרָה): “The tenth shall be holy to Hashem” (הָעֲשִׂירִי יִהְיֶה קֹדֶשׁ לַיהוָ״ה) (Leviticus 27:32), the secret of the tithe in every place (סוֹד הַמַּעֲשֵׂר בְּכָל מָקוֹם). And the reason is (וְהַטַּעַם הוּא), that the tithe is one from ten (שֶׁהַמַּעֲשֵׂר הוּא אֶחָד מֵעֶשֶׂר), because she received nine sections from Ze’ir Anpin (לְפִי שֶׁקִבְּלָה ט' פְּרָקִים מִזְּעֵיר), which made for her nine Sefirot (שֶׁעָשׂוּ לָהּ ט' סְפִירוֹת), and the nine sections of Ze’ir Anpin are external to her (וְהַט' פְּרָקִים דְּזְעֵיר הֵם חִיצוֹנִים לָהּ), while that point is the tenth (וְאוֹתָהּ הַנְּקוּדָה הִיא הָעֲשִׂירִית), and it is the essence (וְהִיא הָעִיקָר). And after she was fully expanded (וְאַחַר שֶׁנִּתְפַּשְּׁטָה כּוּלָּהּ), her Mochin [Supernal Intellects] came to her (בָּאוּ לָהּ הַמּוֹחִין דִּידָהּ), which are the Ohr Penimi [Inner Light] and vitality of Chokhmah and Binah (שֶׁהֵם אוֹר פְּנִימִי וְחַיּוּת שֶׁל חָכְמָה וּבִינָה), through the extra one and a half thirds of Chesed (עַל יְדֵי הַשְּׁלִישׁ וָחֵצִי שֶׁל חֶסֶד הַמּוֹתָר), in the Netzach and Hod of Ze’ir Anpin (בְּנֵצַח וְהוֹד שֶׁל זְעֵיר), as we said above (כַּאֲשֶׁר אָמַרְנוּ לְמַעְלָה), that one and a half thirds is sufficient for a complete Middah [Attribute] possessing three thirds (שֶׁשְּׁלִישׁ וָחֵצִי מַסְפִּיק לְמִדָּה שְׁלֵמָה בַּעֲלַת ג' שְׁלִישִׁים).

It follows (נִמְצָא), that from Netzach, which is the right side of Ze’ir Anpin (שֶׁמִנֵּצַח שֶׁהוּא צַד יָמִין שֶׁל זְעֵיר), came the Mochin of Chokhmah of his Nukvah (בָּא מוֹחַ חָכְמָה שֶׁל נוּקְבֵיהּ), namely from the Chesed that is extra within it, one and a half thirds (דְּהַיְנוּ מִן הַחֶסֶד שֶׁמּוֹתָר בּוֹ שְׁלִישׁ וָחֵצִי), and from the extra one and a half thirds in his Hod (וּמֵהַשְּׁלִישׁ וָחֵצִי הַמּוֹתָר בְּהוֹד דִּידֵיהּ), emerged the Binah of the Nukvah (יָצְאָה בִינָה שֶׁל נוּקְבָא). These Chasadim [Kindnesses] (אֵלֶּה הַחֲסָדִים), are the surplus thirds (הֵם הַשְּׁלִישִׁים הָעוֹדְפִים), which give illumination and vitality to her Mochin [Supernal Intellects] (שֶׁנּוֹתְנִים לְמוֹחִין דִּידָהּ הֶאָרָה וְחַיּוּת). And after her Mochin [Supernal Intellects] of Chokhmah and Binah were made from the Chasadim [Kindnesses] (וְאַחֲרֵי שֶׁהַמּוֹחִין שֶׁלָּהּ חָכְמָה וּבִינָה נַעֲשׂוּ מֵהַחֲסָדִים), the five Gevurot [Judgments] that had been held in trust in the Yesod of Ze’ir Anpin entered into her Da’at (נִכְנְסוּ בְּדַעַת דִּידָהּ הַחֲמֵשׁ גְּבוּרוֹת שֶׁהָיוּ בְּפִקָּדוֹן בִּיסוֹד זְעֵיר), for through the light protruding to the backside (כִּי עַל יְדֵי שֶׁפָּלַט הָאוֹר לְאָחוֹר), her Da’at was originally made (נַעֲשָׂה מֵעִיקָּרָא דַּעַת דִּידָהּ), and afterward (וְאַחַר כָּךְ), the five Gevurot [Judgments] entered into her (נִכְנְסוּ בָהּ הַחֲמֵשׁ גְּבוּרוֹת), and were divided among her five Middot [Attributes] to enlarge them (וְנֶחְלְקוּ לַה' מִדּוֹתֶיהָ לְגַדֵּל אוֹתָם).

It follows (נִמְצָא), that her Da’at possesses only the five Gevurot [Judgments] alone (שֶׁדַּעַת דִּידָהּ אֵין לָהּ רַק ה' גְּבוּרוֹת לְבַד). This is not so with the Da’at of Ze’ir Anpin (מַה שֶּׁאֵין כֵּן דַּעַת זְעֵיר), which includes five Chasadim [Kindnesses] and five Gevurot [Judgments] (כּוֹלֵל ה' חֲסָדִים וְה' גְּבוּרוֹת), and this is the meaning of “the understanding of women is light” (וְזֶהוּ דַּעְתָּן שֶׁל נָשִׁים קַלָּה) (Shabbat 33b), meaning Kal-Heh [one hundred and thirty-five] (פֵּירוּשׁ קַ״ל־ה'), from five Havayot of Gevurot [Judgments] (מֵחָמֵשׁ הֲוָיוֹת גְּבוּרוֹת), for five times twenty-six equals one hundred and thirty (שֶׁה' פְּעָמִים כ״ו עוֹלֶה ק״ל). But the Da’at of Ze’ir Anpin (אֲבָל דַּעַת זְעֵיר), is from five Havayot of Chasadim [Kindnesses] and five Havayot of Gevurot [Judgments] (הוּא מֵחֲמִשָּׁה הֲוָיוֹת חֲסָדִים וַחֲמִשָּׁה הֲוָיוֹת גְּבוּרוֹת), which are ten Havayot (שֶׁהֵם עֶשֶׂר הֲוָיוֹת). And the Da’at of the Nukvah (וְדַעַת דְּנוּקְבֵיהּ), is half of the Da’at of Ze’ir Anpin (הוּא חֲצִי דַּעַת דְּזְעֵיר), for it consists of five Gevurot [Judgments] alone (שֶׁהוּא מֵחָמֵשׁ גְּבוּרוֹת לְבַד), and these five Gevurot [Judgments] that are in her Da’at (וְאֵלּוּ הַה' גְּבוּרוֹת שֶׁבְּדַעַת דִּידָהּ), she distributes among her Middot [Attributes] (הוּא מְחַלְּקָם לְמִדּוֹת שֶׁלָּהּ), which are Gedulah, Gevurah, Tiferet, Netzach, and Hod (שֶׁהֵם גג״ת נֵצַח וְהוֹד), and afterward they all come into her Yesod (וּבָאִים אַחַר כָּךְ כּוּלָּם לִיסוֹד דִּידָהּ), just as with the male (כְּמוֹ לַזָּכָר), in the secret of Ibbur [Impregnation] and Zivug [Union] (בְּסוֹד הָעִבּוּר וְהַזִּוּוּג), for it requires Mayin Nukvin [Female Waters] (שֶׁהוּא צָרִיךְ מַיִן נוּקְבִין), as you will know in its place (כַּאֲשֶׁר תֵּדַע זֶה בִּמְקוֹמוֹ). And through this (וּבָזֶה), you will understand the statement of the Zohar (תָּבִין מַאֲמַר הַזֹּהַר): “The judgments of the male are strong in the head and gentle in the end; the judgments of the female are gentle in the head and strong in the end” (דִּינִין דְּדִכּוּרָא תַּקִּיפִין בְּרֵישָׁא וְנַיְיחִין בְּסוֹפָא, דִּינִין דְּנוּקְבָא נַיְיחִין בְּרֵישָׁא וְתַקִּיפִין בְּסוֹפָא) (Zohar, Bamidbar 142b).

And the intention is (וְהַכַּוָּנָה), because the Mochin [Supernal Intellects] of Ze’ir Anpin (לִהְיוֹת שֶׁהַמּוֹחִין דְּזְעֵיר), which were enlarged and formed from the sections of Netzach, Hod, Yesod of Imma (שֶׁנִּתְגַּדְּלוּ וְנִתְהַווּ מִפִּרְקֵי נה״י אִמָּא), and into his Da’at entered the five Chasadim [Kindnesses] and the five Gevurot [Judgments] (וּבְדַעַת דִּידֵיהּ נִכְנְסוּ הַה' חֲסָדִים וְהַחֲמֵשָׁה גְּבוּרוֹת), and all the Chasadim [Kindnesses] and Gevurot [Judgments] immediately spread from Gedulah and below (וְנִתְפַּשְּׁטוּ כָּל הַחֲסָדִים וְהַגְּבוּרוֹת תֵּכֶף מִגְּדוּלָה וּלְמַטָּה), it follows (נִמְצָא), that his Mochin [Supernal Intellects], namely the Chokhmah and Binah of Ze’ir Anpin (שֶׁמּוֹחִין שֶׁלּוֹ שֶׁהֵם חָכְמָה וּבִינָה שֶׁל ז״א), which are his Mochin [Supernal Intellects] (שֶׁהֵם הַמּוֹחִין שֶׁלּוֹ), initially possess none of the Chasadim [Kindnesses] (אֵין לָהֶם בָּרִאשׁוֹנָה מֵהַחֲסָדִים כְּלָל). Therefore (וְלָכֵן), “the judgments of the male are strong in the head” (דִּינִין דְּדִכּוּרָא קָשִׁין בְּרֵישָׁא), for in his Da’at there are also five Gevurot [Judgments] (שֶׁיֵּשׁ בְּדַעַת שֶׁלּוֹ ה' גְּבוּרוֹת גַּם כֵּן), and they are gentle in the end (וְנַיְיחִין בְּסִיפָא), because in his lower Middot [Attributes] the five Chasadim [Kindnesses] spread forth (שֶׁמִּתְפַּשְּׁטִים בְּמִדּוֹתָיו הַתַּחְתּוֹנִיּוֹת הַה' חֲסָדִים), therefore they are gentle in the end (לָכֵן נַיְיחִין בְּסִיפָא). But “the judgments of the female are gentle in the head” (אֲבָל דִּינִין דְּדִידָהּ נַיְיחִין בְּרֵישָׁא), because her Mochin [Supernal Intellects] were made from the Chasadim [Kindnesses] (לְפִי שֶׁהַמּוֹחִין דִּידָהּ נַעֲשׂוּ מֵהַחֲסָדִים), namely from the extra one and a half thirds of Chesed (דְּהַיְנוּ מִשְּׁלִישׁ וָחֵצִי חֶסֶד הַמּוֹתָר), in the Netzach and Hod of Ze’ir Anpin (בְּנֵצַח וְהוֹד דִּידֵיהּ), and “strong in the end” (וְתַקִּיפִין בְּסִיפָא), because her entire structure (לִהְיוֹת כָּל בִּנְיָנָהּ), namely the arms and the thighs (דְּהַיְנוּ הַזְּרוֹעוֹת וְהַשּׁוֹקַיִם), is from Gevurot [Judgments] alone (מִגְּבוּרוֹת לְבַד), which spread through her structure (הַמִּתְפַּשְּׁטִים בְּבִנְיָנָהּ), in her Gedulah, Gevurah, Tiferet, Netzach, and Yesod (בְּגג״ת נה״י שֶׁלָּהּ), therefore they are called “strong in the end” (לָכֵן נִקְרְאוּ תַקִּיפִין בְּסִיפָא). And concerning this it is said (וְעַל זֶה נֶאֱמַר), “His left hand” (שְׂמֹאלוֹ), of Ze’ir Anpin (שֶׁל זְעֵיר), from which the Gevurot [Judgments] come to Rachel (שֶׁמִּמֶּנּוּ בָּאִים הַגְּבוּרוֹת לְרָחֵל), “is under my head” (תַּחַת לְרֹאשִׁי) (Song of Songs 2:6), for the Gevurot [Judgments] have no relation to her head at all (כִּי אֵין לַגְּבוּרוֹת יַחוּס עִם הָרֹאשׁ דִּידָהּ כְּלָל), rather below it the Gevurot [Judgments] begin to spread through her Middot [Attributes] (אֶלָּא לְמַטָּה מִמֶּנּוּ מַתְחִילִים הַגְּבוּרוֹת לְהִתְפַּשֵּׁט בְּמִדּוֹתֶיהָ), and his Nukvah bends beneath the head (וְנִכְפֶּפֶת נוּקְבֵיהּ תַּחַת הָרֹאשׁ). And in order that even below it (וּכְדֵי שֶׁגַּם לְמַטָּה מִמֶּנּוּ), they should not prevail excessively at the time of the Zivug [Union] (לֹא יִגְבְּרוּ בִּשְׁעַת הַזִּוּוּג יוֹתֵר מִדַּאי), therefore (לְפִיכָךְ), “His right hand embraces me” (וִימִינוֹ תְחַבְּקֵנִי) (Song of Songs 2:6), for around the body of the Nukvah are all his right sides (שֶׁסָבִיב לְגוּף הַנְּקֵבָה כָּל חִימִין שֶׁלּוֹ), where his Chasadim [Kindnesses] spread (שֶׁשָּׁם חֲסָדָיו מִתְפַּשְּׁטִים), and he surrounds and embraces her (וּמַקִּיף וּמְחַבֵּק אוֹתָהּ), to sweeten her (לְהַמְתִּיקָהּ).