Chapter One Hundred Thirty-Eight (פֶּרֶק מֵאָה שְׁלֹשִׁים וּשְׁמוֹנָה)

To understand all the details of Ze’ir Anpin in the division of the Partzufim [configurations] of illumination within it (לְהָבִין כָּל פְּרָטֵי ז״א בַּחֲלוּק הַפַּרְצוּפִין שֶׁל הֶָאָרָה שֶׁבּוֹ), let it be said (נֹאמַר): even though we explained that Ze’ir Anpin from its Tabbur [navel] and above is called Yisrael (אַף עַל פִּי שֶׁבֵּאַרְנוּ שֶׁזּ״א מִטַּבּוּרוֹ וּלְמַעְלָה נִקְרָא יִשְׂרָאֵל), namely Na’ar Yisrael [the Youth Israel] (דְּהַיְנוּ נַעַר יִשְׂרָאֵל), and it extends from the head of Ze’ir Anpin until the end of the upper third of the Tiferet of Ze’ir Anpin (וְהוּא מֵרֹאשׁ ז״א עַד סוֹף הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל תּ״ת שֶׁל ז״א), and from its Tabbur [navel] and below until its feet it is called Yaakov (וּמִטַּבּוּרוֹ וּלְמַטָּה עַד רַגְלָיו יִקָּרֵא יַעֲקֹב). And the Nukvah of Yisrael is called Leah (וְנוּקְבֵיהּ שֶׁל יִשְׂרָאֵל נִקְרֵאת לֵאָה), and the position of her Partzuf is opposite the Da’at of Ze’ir Anpin (וּמְצִיאוּת פַּרְצוּפָהּ הוּא כְּנֶגֶד דַּעַת זְעֵיר), and her face is opposite the back of Ze’ir Anpin (וּפָנֶיהָ כְּנֶגֶד אֲחוֹרֵי זְעֵיר), beginning from the place of the knot of the Tefillin (מַתְחֶלֶת מִמְּקוֹם קֶשֶׁר שֶׁל תְּפִלִּין), and reaching to the Tabbur [navel] (וּמַגַּעַת עַד הַטַּבּוּר), and from its Tabbur [navel] and below is Rachel (וּמִטַּבּוּרוֹ וּלְמַטָּה רָחֵל), and they have one wall for both of them (וְיֵשׁ לָהֶם כּוֹתֶל לִשְׁנֵיהֶם). But when we examine closely the Partzufim of illumination at a time of favor (אֲבָל כְּשֶׁנְּדַקְדֵּק בְּפַרְצוּפֵי הֶָאָרָה בְּעֵת רָצוֹן), when the Yesod of Abba is within Ze’ir Anpin (שֶׁיְסוֹד אַבָּא הוּא בְּתוֹךְ ז״א), and it enters into the Yesod of Imma (וְהוּא נִכְנָס תּוֹךְ יְסוֹד אִמָּא), and the Yesod of Imma covers the Yesod of Abba only until the third of Tiferet (וִיסוֹד אִמָּא אֵינָהּ מְכַסָּה יְסוֹד אַבָּא כִּי אִם עַד שְׁלִישׁ שֶׁל תּ״ת), namely until the end of the upper third of the Tiferet of Ze’ir Anpin (דְּהַיְנוּ עַד סוֹף שְׁלִישׁ הָעֶלְיוֹן שֶׁל תּ״ת זְעֵיר), and from there the Yesod of Abba emerges (וּמִשָּׁם יוֹצֵא יְסוֹד אַבָּא), which is male (שֶׁהוּא זָכָר), for it is longer than the Yesod of Imma (שֶׁהוּא אָרוֹךְ יוֹתֵר מִיסוֹד אִמָּא), which corresponds to the place of the swelling in a woman, which is shorter (שֶׁהִיא כְּנֶגֶד מְקוֹם הַתַּפּוּחַ בָּאִשָּׁה שֶׁהוּא קָצָר), and “from my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26). Therefore the Yesod of Abba emerges revealed (וְלָכֵן יוֹצֵא יְסוֹד אַבָּא בְּגִלּוּי), from the second third of the Tiferet of Ze’ir Anpin (מֵהַשְּׁלִישׁ הַשֵּׁנִי שֶׁל תּ״ת זְעֵיר), until the end of the Yesod of Ze’ir Anpin (עַד סוֹף יְסוֹד ז״א).

And we already said above (וּכְבָר אָמַרְנוּ לְמַעְלָה), that from the Yesod of Abba two piercings are made and Yaakov is formed (שֶׁמִּיְסוֹד אַבָּא נִבְקַע שְׁתֵּי בְקִיעוֹת וְנַעֲשֶׂה יַעֲקֹב), who is a Partzuf of illumination (שֶׁהוּא פַּרְצוּף הֶָאָרָה), with his back opposite the face of Ze’ir Anpin (אֲחוֹרָיו כְּנֶגֶד פָּנָיו שֶׁל זְעֵיר), corresponding to the place of Rachel, who is behind Ze’ir Anpin (מְכֻוָּן כְּנֶגֶד מְקוֹם רָחֵל שֶׁהִיא מֵאֲחוֹרֵי זְעֵיר), namely from its Tabbur [navel] and below until the feet of Ze’ir Anpin (דְּהַיְנוּ מִטַּבּוּרוֹ וּלְמַטָּה עַד רַגְלֵי ז״א). And just as this Yaakov is from the Tabbur [navel] of Ze’ir Anpin and below (וּכְשֵׁם שֶׁיַּעֲקֹב זֶה הוּא מִטַּבּוּרוֹ וּלְמַטָּה דְּז״א), through the power of the abundance of lights from the revelation of the Yesod of Abba, from the place where the Yesod of Imma ends (מִכֹּחַ רִבּוּי הָאוֹרוֹת שֶׁל גִּלּוּי יְסוֹד אַבָּא, מִמְּקוֹם שֶׁכָּלָה יְסוֹד אִמָּא), so too there is another Yaakov in the place of the Da’at of Ze’ir Anpin (כָּךְ יֵשׁ יַעֲקֹב אַחֵר בִּמְקוֹם דַּעַת זְעֵיר). This same Partzuf [configuration] remains in the place of the Tefillin (יִשָּׁאֵר זֶה הַפַּרְצוּף עַצְמוֹ בִּמְקוֹם תְּפִלִּין), through the power of the light of Abba passing through there (מִכֹּחַ אוֹר אַבָּא הָעוֹבֵר עָלָיו), and leaves its impression there (עוֹשֶׂה רֹשֶׁם שָׁם), in a Partzuf [configuration] of illumination of another Yaakov (בְּפַרְצוּף הֶָאָרָה שֶׁל יַעֲקֹב אַחֵר), which reaches to the head of the lower Yaakov (הַמַּגִּיעַ עַל רֹאשׁ יַעֲקֹב הַתַּחְתּוֹן), who is from the Tabbur [navel] and below (שֶׁהוּא מִטַּבּוּרוֹ וּלְמַטָּה). And just as Leah is formed from the Malkhut of Imma (וּכְשֵׁם שֶׁלֵּאָה הִיא נַעֲשֵׂית מִמַּלְכוּת אִמָּא), from the abundance of illumination that it emits there (מֵרֹב הֶָאָרָה שֶׁפּוֹלֶטֶת שָׁם), when the first segments descend to the place of the Luz of Ze’ir Anpin, which is the place of Da’at (בְּרֶדֶת הַפְּרָקִים הָרִאשׁוֹנִים אֶל מְקוֹם הַלּוּז שֶׁל ז״א, שֶׁהוּא מְקוֹם הַדַּעַת), so too the other Yaakov is from the Atarah [crown] of Abba (כָּךְ יַעֲקֹב אַחֵר הוּא מֵהָעֲטָרָה שֶׁל אַבָּא), which pierces through while passing along the full stature of Ze’ir Anpin (הַבּוֹקַעַת מִדֵּי עָבְרָהּ בְּמְלֹא קוֹמָתוֹ שֶׁל זְעֵיר). And it cannot contain the greatness of the lights (וְהוּא לֹא יָכוֹל לְהָכִיל גֹּדֶל הָאוֹרוֹת), and 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), with her face toward the back of Ze’ir Anpin (פָּנֶיהָ לַאֲחוֹר זְעֵיר), and so too the Yesod of Abba pierces forth to bring out another Yaakov in the place of the Tefillin (וְכָךְ בּוֹקֵעַ יְסוֹד אַבָּא לְהוֹצִיא יַעֲקֹב אַחֵר בִּמְקוֹם תְּפִלִּין).

In the end (סוֹף סוֹף), the Yesod of Abba remains covered here in the upper Yaakov (יְסוֹד אַבָּא מְכֻסֶּה בְּכָאן בְּיַעֲקֹב הָעֶלְיוֹן), who is truly in the front, within Ze’ir Anpin (שֶׁהוּא בַּפָּנִים מַמָּשׁ, בְּתוֹךְ ז״א), therefore this Yaakov does not require another Leah (לְפִיכָךְ אֵין יַעֲקֹב זֶה צָרִיךְ לְלֵאָה אַחֶרֶת). And the Leah of Ze’ir Anpin also was only required for this Yaakov (וְגַם לֵאָה דְּז״א לֹא הֻצְרְכָה אֶלָּא לְיַעֲקֹב זֶה), to receive the excess lights emerging from the Yesod of Imma into its Malkhut (לִיקַּח הָאוֹרוֹת הָעוֹדְפִים הַיּוֹצְאִים מִיְסוֹד דְּאִמָּא אֶל מַלְכוּתָהּ), so that they should not spill downward into the place of the Dinim [judgments] and the Klipot (שֶׁלֹּא יִשָּׁפְכוּ לְמַטָּה אֶל מְקוֹם הַדִּינִים וְהַקְּלִיפּוֹת), and the back of Yaakov is opposite the face of Ze’ir Anpin itself (וַאֲחוֹרָיו שֶׁל יַעֲקֹב כְּנֶגֶד פְּנֵי זְעֵיר עַצְמוֹ), while the face of Leah is toward the back of both of them (וּפְנֵי לֵאָה לַאֲחוֹרֵי שְׁנֵיהֶם). And just as opposite the lower Yaakov there emerges Rachel (וּכְמוֹ שֶׁכְּנֶגֶד יַעֲקֹב הַתַּחְתּוֹן יוֹצֵאָה רָחֵל), the Zivug of Ze’ir Anpin attached to him (זוּוּג שֶׁל זְעֵיר דְּבוּקָה בּוֹ), so too another Leah emerged (כָּךְ יָצְאָה גַּם כֵּן לֵאָה אַחֶרֶת), opposite the place of the Luz of the lower Yaakov (כְּנֶגֶד מְקוֹם הַלּוּז שֶׁל יַעֲקֹב הַתַּחְתּוֹן), which is the secret of the Da’at (שֶׁהוּא סוֹד הַדַּעַת). And this lower Leah (וְלֵאָה זֹאת הַתַּחְתּוֹנָה), emerges from the abundance of illuminations of Abba (יוֹצֵאָה מֵרִבּוּי הֶָאָרוֹת שֶׁל אַבָּא), which the head of the lower Yaakov cannot bear (שֶׁאֵין רֹאשׁוֹ שֶׁל יַעֲקֹב הַתַּחְתּוֹן סוֹבְלוֹ), and this Leah is his mate (וְלֵאָה זֹאת הִיא בַּת זוּגוֹ), her back toward the face of Ze’ir Anpin (אֲחוֹר שֶׁלָּהּ לִפְנֵי זְעֵיר), and her face toward the back of the lower Yaakov (וּפָנֶיהָ לַאֲחוֹר שֶׁל יַעֲקֹב הַתַּחְתּוֹן). And because he emerges from the revelation of the Yesod of Abba (וּמִפְּנֵי שֶׁהוּא יוֹצֵא מִגִּלּוּי יְסוֹד אַבָּא), which is not covered there by the Yesod of Imma (שֶׁאֵינוֹ מְכֻסֶּה שָׁם מִיְסוֹד אִמָּא), therefore he requires another Leah (לָכֵן צָרִיךְ לְלֵאָה אַחֶרֶת), so that the excess lights should not, Heaven forbid, go to waste (שֶׁלֹּא יֵצְאוּ לְאִיבּוּד חַס וְשָׁלוֹם הָאוֹרוֹת הָעוֹדְפִים), which the head of the lower Yaakov cannot bear (שֶׁאֵין רֹאשׁוֹ שֶׁל יַעֲקֹב הַתַּחְתּוֹן סוֹבְלָם). And therefore (וְלָכֵן), from this is formed the Partzuf [configuration] of the lower Leah (מִזֶּה נַעֲשֶׂה פַּרְצוּף לֵאָה הַתַּחְתּוֹנָה), and for this reason Yaakov took Leah before he married Rachel (וְלָזֶה לָקַח יַעֲקֹב לֵאָה קֹדֶם שֶׁנָּשָׂא רָחֵל), because she is adjacent to him (כִּי הִיא סְמוּכָה אֵלָיו), which is not the case with Rachel (מַה שֶּׁאֵין כֵּן רָחֵל), for she is behind Ze’ir Anpin (שֶׁהִיא מֵאֲחוֹרֵי זְעֵיר), and Ze’ir Anpin separates between them (וּזְעֵיר מַפְסִיק בֵּינֵיהֶם). But the upper Yaakov (אֲבָל יַעֲקֹב הָעֶלְיוֹן), which emerges from the light of Abba clothed within the light of the Yesod of Imma (שֶׁהוּא יוֹצֵא מֵאוֹר אַבָּא הַמְכֻסֶּה בְּאוֹר יְסוֹד אִמָּא), there is no concern there regarding the excess lights (אֵין כָּאן יִרְאָה לָאוֹרוֹת הָעוֹדְפִים), because they emerge covered through a channel (כִּי הֵם יוֹצְאִים מְכֻסִּים דֶּרֶךְ צִנּוֹר), and therefore he does not require another Leah (וְלָכֵן אֵינוֹ צָרִיךְ לְלֵאָה אַחֶרֶת). And the upper Yaakov together with the upper Leah (וְיַעֲקֹב הָעֶלְיוֹן עִם לֵאָה הָעֶלְיוֹנָה), serve as attendants for Yisrael Saba and Tevunah (הֵם עוֹשִׂים שׁוֹשְׁבִינוּת לְיִשְׂרָאֵל סָבָא וּתְבוּנָה), through whom they unite in Zivug [union] (שֶׁעַל יְדֵיהֶם מִזְדַּוְּגִים). However (אָמְנָם), at the time when Yisrael Saba and Tevunah ascend and become included within their higher Partzufim [configurations] (בְּשָׁעָה שֶׁיִשְׂרָאֵל סָבָא וּתְבוּנָה עוֹלִים וְנִכְלָלִים בְּפַרְצוּפֵיהֶם הָעֶלְיוֹנִים), which are Abba and Imma (שֶׁהֵם אַבָּא וְאִמָּא), then the lower Yaakov as well (וְאָז גַּם יַעֲקֹב שֶׁל מַטָּה), opposite the Chazeh [chest], possesses sufficient strength (נֶגֶד הֶחָזֶה כֹּחוֹ יָפֶה), and includes within himself the excess lights (וְכוֹלֵל בְּעַצְמוֹ הָאוֹרוֹת הָעוֹדְפִים), and they extend into his Leah, who is the lower one (וּמִתְפַּשְּׁטִים לְלֵאָה שֶׁלּוֹ שֶׁהִיא הַתַּחְתּוֹנָה), and he becomes included in the upper Yaakov (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 to make the matter understandable (וּלְשַׁכֵּךְ הָאֹזֶן נֹאמַר), that just as there is the secret of the Da’at which unifies above in Abba and Imma at the time of the Zivug [union] (כִּי כְּשֵׁם שֶׁיֵּשׁ סוֹד הַדַּעַת הַמְיַחֵד לְמַעְלָה בְּאַבָּא וְאִמָּא בִּשְׁעַת הַזִּוּוּג), so too below, in the secret of the lower aspect of Tevunah together with the lower aspect of Abba for the purpose of Zivug [union] (כָּךְ לְמַטָּה בְּסוֹד הַבְּחִינָה הַתַּחְתּוֹנָה שֶׁל תְּבוּנָה עִם הַבְּחִינָה הַתַּחְתּוֹנָה שֶׁל אַבָּא לְצוֹרֶךְ זִוּוּג), there is one Da’at (יֵשׁ דַּעַת אֶחָד). And just as the Partzufim of Abba and Imma were divided, each one of them into two (וּכְשֵׁם שֶׁנֶּחְלְקוּ הַפַּרְצוּפִין שֶׁל אַבָּא וְאִמָּא כָּל אֶחָד מֵהֶם לִשְׁנַיִם), as stated above (כָּאָמוּר), so too below, in the Lower Shekhinah (כָּךְ לְמַטָּה בַּשְּׁכִינָה תַּתָּאָה), there are these two Partzufim (יֵשׁ אֵלּוּ הַשְּׁנֵי פַּרְצוּפִין): the first measure from the Chazeh [chest] and above (הַמִּדָּה הָרִאשׁוֹנָה מֵהֶחָזֶה וּלְמַעְלָה), and the second from the Chazeh [chest] and below (וְהַשְּׁנִיָּה מֵהֶחָזֶה וּלְמַטָּה). But the lesser Yaakov (אֲבָל יַעֲקֹב הַקָּטָן), from his Tabbur [navel] and below (מִטַּבּוּרוֹ וּלְמַטָּה), and Leah his mate (וְלֵאָה בַּת זוּגוֹ), do not belong to this matter (אֵינוֹ עִנְיָן לְכָאן), but rather to the diminution of Malkhut (אֶלָּא לְמִעוּטָהּ שֶׁל מַלְכוּת), whose governance was diminished in different ways (שֶׁנִּתְמַעֲטָה הַנְהָגָתָהּ בְּפָנִים שׁוֹנוֹת). This is not so with Binah (מַה שֶּׁאֵין כֵּן בִּינָה), which is divided within its own Partzuf (נֶחְלֶקֶת בְּפַרְצוּפָהּ עַצְמָהּ), namely within its own body (דְּהַיְנוּ בְּגוּפָהּ), and within her beneficent hand and her flow of influence (וּבְיָדָהּ טוֹבָה וְהַשְׁפָּעָתָהּ), and they do not possess external Partzufim of illumination (וְאֵין לָהֶם פַּרְצוּפֵי הֶָאָרָה מִבַּחוּץ), rather only within their bodies, from their Tabbur [navel] and below (אֶלָּא בְּגוּפָם מִטַּבּוּרָם וּלְמַטָּה). However here (בְּרַם הָכָא), I am speaking (אֲנָא קַיְימִין) “in the completeness of the moon” (בְּאַשְׁלָמוּתָא דְּסִיהֲרָא) (Zohar, Shemot 215a), when she is of complete stature in the secret of the Zivug [union] (כְּשֶׁהִיא קוֹמָה שְׁלֵמָה בְּסוֹד הַזִּוּוּג), and just as in the Supernal World one is included within the other (וּכְשֵׁם שֶׁבָּעוֹלָם שֶׁל מַעְלָה נִכְלָל הָאֶחָד בַּחֲבֵרוֹ), so too in the lower world of the Shekhinah (כָּךְ בָּעוֹלָם שֶׁל מַטָּה שְׁכִינָה). And this is the secret of: “For Hashem is a God of knowledges” (וְזֶהוּ סוֹד כִּי אֵל דֵּעוֹת יְיָ) (I Samuel 2:3), for there are two Da’at aspects in the Zivugim [unions] of Abba and Imma (כִּי יֵשׁ שְׁתֵּי דֵעוֹת בְּזִוּוּגֵי אַבָּא וְאִמָּא), and corresponding to them there are also in Ze’ir Anpin in its Zivug [union] (וּכְנֶגְדָּן אַף בִּזְעֵיר בְּזִוּוּגוֹ), and because of this the verse will be understood (וּבְגִין זֶה יוּבַן הַפָּסוּק): “And they shall be coupled together below” (וְהָיוּ תֹאֲמִים מִלְּמַטָּה) (Exodus 26:24).

The intention is concerning the Partzuf of Rachel together with Yaakov (הַכַּוָּנָה עַל פַּרְצוּף רָחֵל עִם יַעֲקֹב), and the Leah of illumination (וְלֵאָה דְּהֶאָרָה), who are likewise from the Chazeh [chest] and below (שֶׁהֵם גַּם כֵּן מֵהֶחָזֶה וּלְמַטָּה), and together “they shall be complete at its top” (וְיַחְדָּיו יִהְיוּ תַמִּים עַל רֹאשׁוֹ) (Exodus 26:24), of Ze’ir Anpin (דְּזְעֵיר), “toward the one ring” (אֶל הַטַּבַּעַת הָאֶחָת) (Exodus 26:24), which is the Partzuf [configuration] of Leah (הִיא פַּרְצוּף לֵאָה), matched with the other Yaakov (הַמּוּתְאֶמֶת עִם יַעֲקֹב אַחֵר), who is equal to her above, opposite her face (שֶׁהוּא שָׁוֶה לָהּ לְמַעְלָה כְּנֶגֶד פָּנֶיו). And all these Partzufim of illumination that are formed from the Yesod of Abba (וְכָל אֵלּוּ פַּרְצוּפֵי הֶָאָרָה שֶׁנַּעֲשִׂים מִיְסוֹד אַבָּא), when it ascends above (כְּשֶׁמִּסְתַּלֵּק לְמַעְלָה), they too become concealed and ascend (גַּם הֵם מִתְעַלְּמִים וּמִסְתַּלְּקִים), but Ze’ir Anpin in its entirety, from beginning to end, remains fixed in its place (אֲבָל זְעֵיר כֻּלּוֹ מִתְּחִלָּה וְעַד סוֹף הוּא קָבוּעַ בִּמְקוֹמוֹ), and is called Yisrael (וְנִקְרָא יִשְׂרָאֵל), at the time when these lights of the two aforementioned Yaakovs descend (בִּזְמַן שֶׁיּוֹרְדִים אֵלּוּ הָאוֹרוֹת שֶׁל שְׁנֵי יַעֲקֹב הַנִּזְכָּרִים), and encompass it from without (כּוֹלְלִים אוֹתוֹ מִבַּחוּץ), entirely as Yaakov (כֻּלּוֹ יַעֲקֹב), thus it itself becomes an entirely concealed aspect within Yisrael (נִמְצָא הוּא עַצְמוֹ בְּחִינָה נֶעְלֶמֶת כֻּלָּהּ בְּיִשְׂרָאֵל). But when we are not speaking of the aspect of the Partzufim of illumination that depart (אֲבָל כְּשֶׁלֹּא נְדַבֵּר בִּבְחִינַת פַּרְצוּפֵי הֶָאָרָה הַמִּסְתַּלְּקִים), but only according to the plain meaning (כִּי אִם בְּדֶרֶךְ פְּשׁוּטוֹ), it follows that Ze’ir Anpin itself, fixed in its place (נִמְצָא זְעֵיר אַנְפִּין עַצְמוֹ הַקָּבוּעַ בִּמְקוֹמוֹ), from its head until half of its Tiferet (מֵרֹאשׁוֹ וְעַד חֲצִי תּ״ת שֶׁלּוֹ), is called Yisrael (נִקְרָא יִשְׂרָאֵל), and from half of its Tiferet and below it is called Yaakov (וּמֵחֲצִי תּ״ת שֶׁלּוֹ וּלְמַטָּה נִקְרָא יַעֲקֹב). And according to this approach (וְעַל הַדֶּרֶךְ הַזֶּה), it is said (נֶאֱמַר), that Yaakov unites in Zivug [union] with Rachel (כִּי יַעֲקֹב מִזְדַּוֵּג עִם רָחֵל), and Yisrael becomes included with the Yaakov of illumination (וְיִשְׂרָאֵל נִכְלָל עִם יַעֲקֹב דְּהֶָאָרָה), and unites with Leah (וּמִתְיַחֵד עִם לֵאָה), when the Partzufim of illumination descend (כְּשֶׁיּוֹרְדִים פַּרְצוּפֵי הֶָאָרָה). And this is the secret of the “Secrets of the Torah” (וְזֶהוּ סוֹד סִתְרֵי תוֹרָה), in Parashat Vayetze (פָּרָשַׁת וַיֵּצֵא) (daf 157b), concerning the verse: “and he lay with her that night” (עַל פָּסוּק וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא) (Genesis 30:16), where it does not say Yaakov (וְלֹא אָמַר יַעֲקֹב), examine it there (עַיֵּן שָׁם), for its intention is Yisrael (שֶׁכַּוָּנָתוֹ יִשְׂרָאֵל). And also examine the end of Chayei Sarah (וְגַם כֵּן תְּעַיֵּן בְּסוֹף חַיֵּי שָׂרָה).

It follows (נִמְצָא), that the Partzuf of Yaakov has a wall of its own (שֶׁפַּרְצוּף יַעֲקֹב יֵשׁ לוֹ כּוֹתֶל בִּפְנֵי עַצְמוֹ), and Rachel has a wall of her own together with Ze’ir Anpin (וְרָחֵל יֵשׁ לָהּ כּוֹתֶל בִּפְנֵי עַצְמָהּ עִם זְעֵיר), but Ze’ir Anpin and its Nukvah have one wall for both of them (אֲבָל זְעֵיר וּנוּקְבֵיהּ כּוֹתֶל אֶחָד לִשְׁנֵיהֶם). And I call Heaven and Earth to witness concerning myself (וּמֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ), that I exerted exceedingly great effort (כִּי טִרְחָא יְתֵירָה טָרַחְתִּי), and fear and trembling were upon me (וּפַחַד וְאֵימָה הָיָה עָלַי), when I arranged the secret of this chapter in its proper order (כְּשֶׁסִּדַּרְתִּי סוֹד פֶּרֶק זֶה עַל מַתְכֻּנְתּוֹ), for it is a matter of great severity (כִּי הוּא חוּמְרָא גְּדוֹלָה), and no book is sufficient to explain it properly (וְשׁוּם סֵפֶר לֹא יַסְפִּיק פֵּירוּשׁוֹ עַל נָכוֹן). And if you are a person of soul (וְאִם בַּעַל נֶפֶשׁ אַתָּה), you will be able to understand (תּוּכַל אַתָּה לְהָבִין), how far my self-sacrifice reached (כַּמָּה הִגִּיעַ מְסִירַת נַפְשִׁי), for the mysteries of the Orayta (עַל רָזִין דְּאוֹרַיְיתָא), and place your heart to understand (וְתֵן אֶל לִבְּךָ לְהָבִין), the words of the Living God (דִּבְרֵי אֱלֹהִים חַיִּים), the mysteries of Atik Yomin [Ancient of Days] (רָזֵי עַתִּיק יוֹמַיָּיא). “One thing I have asked of Hashem, that shall I seek” (אַחַת שָׁאַלְתִּי מֵאֵת יְיָ אוֹתָהּ אֲבַקֵּשׁ) (Psalms 27:4). “Uncover my eyes, that I may behold wonders from Your Torah” (גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ) (Psalms 119:18). “To man belong the arrangements of the heart, but from Hashem comes the answer of the tongue” (לְאָדָם מַעַרְכֵי לֵב וּמֵיְיָ מַעֲנֵה לָשׁוֹן) (Proverbs 16:1). Our God (אֱלֹהֵינוּ), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).