Chapter One Hundred Thirty-Nine (פֶּרֶק מֵאָה שְׁלֹשִׁים וְתִשְׁעָה)

Behold, we said above (הִנֵּה אָמַרְנוּ לְמַעְלָה), that Ze’ir Anpin [and Malkhut] have one wall for both of them (שֶׁזְּעֵיר [וּמַלְכוּת] יֵשׁ כּוֹתֶל אֶחָד לִשְׁנֵיהֶם), and they are attached (וְהֵם דְּבֵקִים), one to the other (זֶה בָּזֶה). Through this you will understand the verse (בָּזֶה תָּבִין פָּסוּק): “And you who cleave to Hashem your God are all alive today” (וְאַתֶּם הַדְּבֵקִים בַּי־יָ אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4:4), and this refers to Tiferet and Malkhut (וְהוּא תִּפְאֶרֶת וּמַלְכוּת), which are called Hashem your God (הַנִּקְרָאִים י־יָ אֱלֹהֵיכֶם), for they are attached one to the other (שֶׁדְּבֵקִים זֶה בָּזֶה). And Mosheh said this to those who entered the Land of Israel (וְזֶה אָמַר מֹשֶׁה לְאוֹתָם שֶׁנִּכְנְסוּ לְאֶרֶץ יִשְׂרָאֵל), but the Generation of Knowledge, whose shepherd was Mosheh (אֲבָל דּוֹר דֵּעָה שֶׁמֹּשֶׁה הָיָה רוֹעֶה שֶׁלָּהֶם), all died in the wilderness (מֵתוּ כֻּלָּם בַּמִּדְבָּר). And the reason why the Generation of Knowledge died (וְהַטַּעַם לָמָּה מֵתוּ דּוֹר דֵּעָה), and why it says: “all of you are alive today” (וְלָמָּה נֶאֱמַר חַיִּים כֻּלְּכֶם הַיּוֹם), will be understood (תָּבִין), through understanding several questions (עִם הֲבָנַת כַּמָּה קֻשְׁיוֹת), which should be asked in order to understand the matter (אֲשֶׁר רָאוּי לְהַקְשׁוֹת כְּדֵי לְהָבִין הָעִנְיָן). And these are the questions (וְאֵלּוּ הֵם הַקֻּשְׁיוֹת): First (רִאשׁוֹנָה), for what reason were they called the Generation of Knowledge (לְאֵיזֶה טַעַם נִקְרְאוּ דּוֹר דֵּעָה). Second (שֵׁנִית), why was Mosheh our teacher, peace be upon him, their shepherd (לָמָּה הָיָה מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם רוֹעֶה שֶׁלָּהֶם). Third (שְׁלִישִׁית), why was the Torah given through him and not through another (לָמָּה נִתְּנָה תוֹרָה עַל יָדוֹ וְלֹא עַל יְדֵי אַחֵר). Fourth (רְבִיעִית), why was the Torah given to them (לָמָּה נִתְּנָה תוֹרָה לָהֶם). Fifth (חֲמִישִׁית), why did they dwell in the wilderness for forty years (לָמָּה יָשְׁבוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה). Sixth (שִׁשִּׁית), why, when Mosheh our teacher sought men of valor to judge Israel, did he find them, yet men of understanding he did not find, as our Sages said in the Midrash (לָמָּה מֹשֶׁה רַבֵּינוּ כְּשֶׁבִּקֵּשׁ אַנְשֵׁי חַיִל לָדוּן אֶת יִשְׂרָאֵל מָצָא, וְאִלּוּ נְבוֹנִים לֹא מָצָא, כְּמוֹ שֶׁאָמְרוּ רַז״ל בַּמִּדְרָשׁ). And through what we said above in the previous chapter (וּבְמַה שֶּׁאָמַרְנוּ לְמַעְלָה בַּפֶּרֶק הַקּוֹדֵם אֶל זֶה), everything will be resolved (יִהְיֶה הַכֹּל מְתֹרָץ), and it is in this manner (וְהוּא בְּזֶה הָאֹפֶן): because the Yesod of Abba enters within the Yesod of Imma (כִּי לִהְיוֹת שֶׁיְסוֹד אַבָּא נִכְנָס תּוֹךְ יְסוֹד אִמָּא), and the Yesod of Imma covers the Yesod of Abba only until the third of the Tiferet of Ze’ir Anpin (וִיסוֹד אִמָּא אֵינָהּ מְכַסָּה יְסוֹד אַבָּא כִּי אִם עַד שְׁלִישׁ תּ״ת זְעֵיר לְבַד), and from there onward the Yesod of Abba emerges within Ze’ir Anpin until the end of its Yesod (וּמִשָּׁם וָאֵילָךְ יָצָא יְסוֹד אַבָּא בְּתוֹךְ ז״א עַד סוֹף יְסוֹדוֹ). And this is the secret of Yosef, who is the Yesod of Ze’ir Anpin (וְזֶהוּ סוֹד יוֹסֵף שֶׁהוּא יְסוֹד זְעֵיר), he is an orphan from a mother but not from a father (הוּא יָתוֹם מֵאֵם אֲבָל לֹא מֵאָב), as it is said concerning him (שֶׁנֶּאֱמַר בּוֹ): “beautiful of form and beautiful of appearance” (יְפֵה תֹאַר וִיפֵה מַרְאֶה) (Genesis 39:6), whose initials spell Yatom [orphan] (רָאשֵׁי תֵיבוֹת יָתוֹם), meaning (רָצָה לוֹמַר), that he remained orphaned from a mother (שֶׁנִּשְׁאַר יָתוֹם מֵאֵם), as mentioned above in the previous chapters (כַּנִּזְכָּר לְמַעְלָה בַּפְּרָקִים הַקּוֹדְמִים).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), you already know (כְּבָר יָדַעְתָּ), that the Yesod of Abba pierces with two piercings (שֶׁיְסוֹד אַבָּא בּוֹקֵעַ שְׁתֵּי בְקִיעוֹת), and from these piercings Yaakov emerged (וּמֵאֵלּוּ הַבְּקִיעוֹת יָצָא יַעֲקֹב), as we have said (כַּדַּאֲמָרָן), that Yaakov consists of the same letters as Yibaka [he will pierce] (שֶׁיַּעֲקֹב הוּא אוֹתִיּוֹת יִבָּקַע). And corresponding to the two piercings (וּכְנֶגֶד הַשְּׁתֵּי בְקִיעוֹת), the verse says (אָמַר הַכָּתוּב): “Indeed, he had just gone out” (אַךְ יָצֹא יָצָא) (Genesis 27:30), two emergences of the piercings of the light (שְׁתֵּי יְצִיאוֹת שֶׁל בְּקִיעוֹת הָאוֹר), and from this emerged the Partzuf of Yaakov before Ze’ir Anpin (וּמִזֶּה יָצָא פַּרְצוּף יַעֲקֹב מִלִּפְנֵי זְעֵיר), as I wrote in Chapter 138 (כַּאֲשֶׁר כָּתַבְתִּי בְּפֶרֶק קל״ח). And just as in Ze’ir Anpin, from its Tabbur [navel] and above, Leah emerges from behind the head, opposite the place of the Da’at (וּכְמוֹ שֶׁבִּזְעֵיר אַנְפִּין מִטַּבּוּרוֹ וּלְמַעְלָה יוֹצֵאת לֵאָה מֵאֲחוֹרֵי הָרֹאשׁ כְּנֶגֶד מְקוֹם הַדַּעַת), so too Yaakov emerges before its head, opposite the place of its Da’at (כָּךְ יַעֲקֹב יוֹצֵא [מִלִּפְנֵי] רֹאשׁוֹ כְּנֶגֶד מְקוֹם הַדַּעַת שֶׁלּוֹ), and from the Tabbur [navel] of Ze’ir Anpin and below there is another Leah (וּמִטַּבּוּרוֹ דְּז״א וּלְמַטָּה לֵאָה אַחֶרֶת), and she is called Darda (וְנִקְרֵאת דַּרְדַּע), mentioned in the verse in Kings (הַנִּזְכֶּרֶת בַּפָּסוּק דִּמְלָכִים), as it is said (שֶׁנֶּאֱמַר): “And Shlomo was wiser than all men, than Kalkol, Heman, and Darda” (וַיֶּחְכַּם שְׁלֹמֹה מִכָּל אָדָם מֵאֵיתָן הָאֶזְרָחִי וְהֵימָן וְכַלְכֹּל וְדַרְדַּע) (I Kings 5:11). For she is formed from the excess lights of Chokhmah, which is Abba (שֶׁהִיא נַעֲשֵׂית מֵעֲדִיפַת אוֹרוֹת חָכְמָה שֶׁהוּא אַבָּא), therefore from all these details King Shlomo, peace be upon him, attained wisdom (לָכֵן מִכָּל אֵלּוּ הַפְּרָטִים הִשִּׂיג שְׁלֹמֹה הַמֶּלֶךְ ע״ה חָכְמָה), from their influence upon him (מֵהַשְׁפָּעָתָם עָלָיו). And from this Darda (וּמִדַּרְדַּע זֹאת), which is the Malkhut of this Yaakov (שֶׁהִיא מַלְכוּת יַעֲקֹב זֶה), namely its Nukvah and its mate (דְּהַיְנוּ נוּקְבֵיהּ וּבַת זוּגוֹ), the Generation of Knowledge emerged (יָצְאוּ דּוֹר דֵּעָה), and she is behind Yaakov opposite the place of his Da’at (וְהִיא מֵאֲחוֹר יַעֲקֹב כְּנֶגֶד מְקוֹם הַדַּעַת שֶׁלּוֹ), just as the Malkhut of Ze’ir Anpin emerges from behind him (כְּמוֹ שֶׁמַּלְכוּת ז״א יוֹצֵאָה מֵאֲחוֹרָיו). It follows (נִמְצָא), that that entire generation was from the aspect of this Leah (שֶׁכָּל אוֹתוֹ הַדּוֹר הָיָה מִבְּחִינַת לֵאָה זוֹ), and the root of all of them was from the Yesod of Abba, which is Mosheh (וְשֹׁרֶשׁ כֻּלָּם מִיְסוֹד אַבָּא שֶׁהוּא מֹשֶׁה), and now that you know this introduction (וּמֵאַחַר שֶׁיָּדַעְתָּ זֹאת הַהַקְדָּמָה), that Darda emerged from Yaakov (שֶׁדַּרְדַּע יָצָא מִיַּעֲקֹב), and the root of Yaakov was from the piercings made by the Yesod of Abba (וְשֹׁרֶשׁ יַעֲקֹב הָיָה מֵהַבְּקִיעוֹת שֶׁבָּקַע יְסוֹד אַבָּא), which is his root (שֶׁהוּא הַשֹּׁרֶשׁ שֶׁלּוֹ), from which Yaakov was built (שֶׁמִּמֶּנּוּ נִבְנָה יַעֲקֹב), and the Generation of Knowledge, which is its Nukvah (וְדוֹר דֵּעָה שֶׁהִיא נוּקְבֵיהּ). And with the departure of the Yesod of Abba (וּבְהִסְתַּלְּקוּת יְסוֹד אַבָּא), which is Mosheh, who is the root (שֶׁהוּא מֹשֶׁה שֶׁהוּא הַשֹּׁרֶשׁ), the Generation of Knowledge also departed (נִסְתַּלֵּק גַּם כֵּן דּוֹר דֵּעָה), and through this you will also understand (וּבָזֶה תָּבִין גַּם כֵּן), why Mosheh was the shepherd of the Generation of Knowledge (מֹשֶׁה לָמָּה הָיָה רוֹעֶה שֶׁל דּוֹר דֵּעָה). For since Mosheh is from the Yesod of Abba (כִּי לִהְיוֹת מֹשֶׁה מִיְסוֹד אַבָּא), and the root of the Generation of Knowledge is also from there (וְשֹׁרֶשׁ דּוֹר דֵּעָה גַּם כֵּן מִשָּׁם), and he is their life-force and their root (וְהוּא הַחַיּוּת וְהַשֹּׁרֶשׁ שֶׁלָּהֶם), illuminating them (הַמֵּאִיר לָהֶם), and from him they were formed (וּמִמֶּנּוּ נַעֲשׂוּ), therefore he must necessarily be their shepherd (לָכֵן מֻכְרָח הוּא לִהְיוֹת רוֹעֶה שֶׁלָּהֶם), because they too are from Abba (שֶׁגַּם הֵם מֵאַבָּא), as we have said (כְּמוֹ שֶׁאָמַרְנוּ): “Mosheh is within and Yaakov is outside” (מֹשֶׁה מִלְּגָאו וְיַעֲקֹב מִלְּבַר). And through this you will also understand (וּבָזֶה תָּבִין גַּם כֵּן), why the Torah was given to them (לָמָּה נִתְּנָה לָהֶם הַתּוֹרָה), for their root is from Chokhmah (כִּי שָׁרְשָׁם מֵחָכְמָה), and in the place where the light of the Yesod of Abba pierced forth (וּבַמָּקוֹם שֶׁנִּבְקַע אוֹר יְסוֹד אַבָּא), the Torah descended from that very light (וְיָרְדָה מֵאוֹתוֹ הָאוֹר מַמָּשׁ הַתּוֹרָה). And you will also understand (וְגַם תָּבִין), why the Torah was given through Mosheh our teacher, peace be upon him (לָמָּה נִתְּנָה הַתּוֹרָה עַל יְדֵי מֹשֶׁה רַבֵּינוּ ע״ה), for all of them are from one root (כִּי כֻּלָּם מִשֹּׁרֶשׁ אֶחָד), and therefore it is called by his name (וְלָכֵן נִקְרֵאת עַל שְׁמוֹ), “Remember the Torah of Mosheh My servant” (זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי) (Malachi 3:22).

And concerning this our Sages said (וְעַל זֶה אָמְרוּ רַז״ל): “The droppings of the Supernal Chokhmah are Torah” (נוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה תּוֹרָה) (Bereshit Rabbah 17:7), excluding the Chokhmah of Ze’ir Anpin (לְאַפּוֹקֵי חָכְמָה דְּז״א). And its meaning is (וּפֵירוּשׁוֹ), that from that light which drips forth from Chokhmah (מֵאוֹתוֹ הָאוֹר שֶׁנּוֹבֵל מֵחָכְמָה), Torah is formed (נַעֲשֵׂית מִמֶּנּוּ תּוֹרָה), and it is the very light of the Torah (וְהִיא אוֹר הַתּוֹרָה מַמָּשׁ), which drips forth from it (שֶׁנּוֹבֶלֶת מִמֶּנּוּ). And through this you will also understand (וּבָזֶה תָּבִין גַּם כֵּן), what Mosheh our teacher, peace be upon him, said to Israel entering the Land of Israel (מַה שֶּׁאָמַר מֹשֶׁה רַבֵּינוּ ע״ה לְיִשְׂרָאֵל הַנִּכְנָסִים לְאֶרֶץ יִשְׂרָאֵל): “And you who cleave to Hashem your God” (וְאַתֶּם הַדְּבֵקִים בַּי־יָ אֱלֹהֵיכֶם) (Deuteronomy 4:4), [which is Tiferet] ([שֶׁהוּא ת״ת]), “are all alive today” (חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4:4). Because Tiferet never departs from its illumination (לְפִי שֶׁת״ת אֵינוֹ מִסְתַּלֵּק הֶאָרָתוֹ לְעוֹלָם), and therefore you endure and are eternal forever (וְלָכֵן אַתֶּם קַיָּמִים וְנִצְחִיִּים לְעוֹלָם). But we, the people of the Generation of Knowledge (אֲבָל אֲנַחְנוּ אַנְשֵׁי דּוֹר דֵּעָה), since Mosheh departs (לִהְיוֹת שֶׁמִּסְתַּלֵּק מֹשֶׁה), who is our shepherd (הוּא רוֹעֶה שֶׁלָּנוּ), and both he and we are from Chokhmah (שֶׁהוּא וַאֲנַחְנוּ מֵחָכְמָה), therefore when the illumination of Chokhmah departs from him (וּכְשֶׁהֶאָרַת חָכְמָה מִסְתַּלֶּקֶת מִמֶּנּוּ), and he is nullified (וְהוּא מִתְבַּטֵּל), and does not enter the Land of Israel (וְאֵינוֹ נִכְנָס לְאֶרֶץ יִשְׂרָאֵל), we too cannot enter the Land of Israel (גַּם אֲנַחְנוּ לֹא נוּכַל לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל), for if the illumination of Chokhmah departs, we are nullified of ourselves (כִּי אִם נִסְתַּלֶּק הֶאָרַת חָכְמָה אֲנוּ מִתְבַּטְּלִים מֵאֵלֵינוּ). Through this you will also understand (גַּם בָּזֶה תָּבִין), why they dwelled in the wilderness for forty years (לָמָּה יָשְׁבוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה), because the Name of Seventy-Two is in Chokhmah (מִפְּנֵי שֶׁשֵּׁם ע״ב הוּא בְּחָכְמָה), and it contains four Yods (וְיֵשׁ בּוֹ ד׳ יוּדִי״ן), which have the numerical value of forty (עוֹלִים אַרְבָּעִים), and since the illumination of the Generation of Knowledge is from Chokhmah (וּבִהְיוֹת הֶאָרַת דּוֹר דֵּעָה מֵחָכְמָה), which contains the four Yods of the Name of Seventy-Two (שֶׁיֵּשׁ בָּהּ ד׳ יוּדִי״ן שֶׁל שֵׁם ע״ב), therefore they dwelled there forty years (לָזֶה יָשְׁבוּ שָׁם אַרְבָּעִים שָׁנָה), in order to receive illumination from the root of the Yods of the Name of Seventy-Two (כְּדֵי שֶׁיְּקַבְּלוּ הֶאָרָה מִשֹּׁרֶשׁ הַיּוּדִי״ן שֶׁל שֵׁם ע״ב). And the remainder of the calculation of the Name of Seventy-Two (וּשְׁאָר חֶשְׁבּוֹן שֵׁם ע״ב), remaining after its forty years (הַנִּשְׁאָר מֵאַרְבָּעִים שָׁנָה שֶׁלּוֹ), namely the Thirty-Two Paths of Chokhmah (שֶׁהוּא ל״ב נְתִיבוֹת חָכְמָה), which shone upon Mosheh our teacher and upon his generation (שֶׁהוֹפִיעוּ עַל מֹשֶׁה רַבֵּינוּ וְעַל דּוֹרוֹ), are included within the greater part of the structure and the greater part of the number of the Name of Seventy-Two (הֵם נִכְלָלִים בְּרֹב בִּנְיָן וְרֹב מִנְיָן שֶׁל שֵׁם ע״ב), which is the structure of the four aforementioned Yods (שֶׁהוּא בִּנְיָן הָאַרְבַּע יוּדִי״ן הַנִּזְכָּרִים), and through the Yods the Thirty-Two Paths of Chokhmah shone upon them (וְדֶרֶךְ הַיּוּדִי״ן הוֹפִיעוּ עֲלֵיהֶם הַל״ב נְתִיבוֹת חָכְמָה). And because they are a greater Chesed than its other letters (וּלְהִיוֹת שֶׁהֵם חֶסֶד גָּדוֹל יוֹתֵר מִשְּׁאָר אוֹתִיּוֹת שֶׁלּוֹ), therefore they departed from the count (לָכֵן הֵם יָצְאוּ מִן הַמִּנְיָן), to weaken the power of the impurity of the wilderness of the nations (לְהַחֲלִישׁ כֹּחַ הַטֻּמְאָה שֶׁל מִדְבַּר הָעַמִּים), and to purify the air of its empty expanse (לְטַהֵר אֲוִיר חֲלָלָהּ), so that holiness might be added (לִהְיוֹת נוֹסָף עַל הַקְּדֻשָּׁה), for it is entirely void and the air of Ein Sof (כִּי כֻּלּוֹ חָלוּל וַאֲוִיר אֵין סוֹף), Who is the Place of the world (שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָם), and all stand within Him (וְכֻלָּם עוֹמְדִים בְּתוֹכוֹ). And therefore (וְלָכֵן), purification and Chesed are required (צָרִיךְ טָהֳרָה וָחֶסֶד), in order to sweeten the power of the Gevurot and the Dinim [judgments] (לְמַתֵּק כֹּחַ הַגְּבוּרוֹת וְהַדִּינִין), to remove the flame of the revolving sword (לְהָסִיר לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), and the Keruvim [Cherubim] who guard the way to the Tree of Life (וְאֶת הַכְּרוּבִים לִשְׁמֹר דֶּרֶךְ עֵץ הַחַיִּים) (Genesis 3:24), so that prophecy and the flow of the mysteries of the Torah would not depart from the world (שֶׁלֹּא יֵצֵא הַנְּבוּאָה וְשֶׁפַע רָזֵי הַתּוֹרָה לָעוֹלָם). And the intention of Mosheh our teacher, peace be upon him (וְכַוָּנַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), was to remove them from Gan Eden (הָיְתָה לְהָסִירָם מִגַּן עֵדֶן), and to pass through the Land of Israel (וְלַעֲבוֹר דֶּרֶךְ אֶרֶץ יִשְׂרָאֵל), in order to go alive into Gan Eden (לֵילֵךְ בַּחַיִּים אֶל גַּן עֵדֶן), and to restore the completeness of Adam HaRishon to its original strength (וּלְהַחֲזִיר שְׁלֵמוּת אָדָם הָרִאשׁוֹן לְאֵיתָנוֹ), in the Supernal Radiance (בְּזִיהֲרָא עִילָּאָה), and to the first level (וְאֶל הַמַּעֲלָה הָרִאשׁוֹנָה), which would have been added to his perfection had he not sinned (שֶׁהָיָה נוֹסָף עַל שְׁלֵמוּתוֹ אִם לֹא הָיָה חוֹטֵא). But because of our many sins (אֲבָל בַּעֲוֹנוֹתֵינוּ הָרַבִּים), the sin of the Golden Calf caused the exiles (עֲוֹן הָעֵגֶל גָּרַם הַגָּלוּיוֹת), as it is said (שֶׁנֶּאֱמַר): “They exchanged their glory for the likeness of an ox” (וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר) (Psalms 106:20), and “He lifted His hand against them, to cast them down in the wilderness, and to cast down their seed among the nations, and to scatter them through the lands” (וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם בַּמִּדְבָּר, וּלְהַפִּיל זַרְעָם בַּגּוֹיִם, וּלְזָרוֹתָם בָּאֲרָצוֹת) (Psalms 106:26–27).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָנֵינוּ), and through this you will also understand (וּבָזֶה תָּבִין גַּם כֵּן), why Mosheh our master found men of valor, yet did not find men of understanding (לָמָּה מָצָא מֹשֶׁה אֲדוֹנֵינוּ אַנְשֵׁי חַיִל, וּנְבוֹנִים לֹא מָצָא). And the reason is (וְהַטַּעַם הוּא), that the word Chayil [valor] has the numerical value of forty-eight (כִּי מִלַּת חַיִל עוֹלָה מ״ח). Divide forty-eight into two halves (תַּחֲלֹק מ״ח לִשְׁנֵי חֲצָאִין), and it becomes twenty-four and twenty-four on each side (עוֹלֶה כ״ד כ״ד לְכָל צַד), as it is said (שֶׁנֶּאֱמַר): “And I shall make your windows of Kadkod” (וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ) (Isaiah 54:12). And these correspond to the two revealed thirds of the Yesod of Chokhmah (וְאֵלּוּ הֵם כְּנֶגֶד בּ׳ שְׁלִישֵׁי יְסוֹד חָכְמָה הַמְגֻלִּים), because each third of Seventy-Two is twenty-four (מִפְּנֵי שֶׁכָּל שְׁלִישׁ מֵע״ב הוּא כ״ד), and this Kadkod mentioned (וְהַכַּדְכֹד הַנִּזְכָּר), namely the two twenty-fours (הֵם הַכ״ד כ״ד), are the two thirds of the Yesod of Abba (הֵם בּ׳ שְׁלִישֵׁי יְסוֹד אַבָּא), which emerge revealed from the Yesod (שֶׁיּוֹצְאִים מִיְסוֹד בְּגִלּוּי). For the Name of Seventy-Two is in the Yesod of Abba (כִּי שֵׁם ע״ב הוּא בִּיסוֹד אַבָּא), and it is divided into three thirds (וְנֶחְלָק לְג׳ שְׁלִישִׁים), namely three times twenty-four (דְּהַיְנוּ ג׳ פְּעָמִים כ״ד), which have the numerical value of seventy-two (עוֹלִים ע״ב). And corresponding to these two twenty-fours, which have the numerical value of Chayil [valor] (וּכְנֶגֶד אֵלּוּ הַשְּׁנֵי כ״ד הָעוֹלִים חַיִל), which are revealed (הַמְגֻלִּים), he found “men of valor” (אַנְשֵׁי חַיִל מָצָא). But men of understanding he did not find (אֲבָל נְבוֹנִים לֹא מָצָא), because they come from the side of the third that is concealed within the Yesod of Imma (מִפְּנֵי שֶׁהֵם בָּאִים מִצַּד הַשְּׁלִישׁ הַמְכֻסֶּה בִּיסוֹד אִמָּא), and because in the Generation of Knowledge, which is from the Tabbur [navel] and below (וּמִפְּנֵי שֶׁבְּדוֹר דֵּעָה שֶׁהוּא מִטַּבּוּרוֹ וּלְמַטָּה), the Yesod of Imma does not function there at all (אֵינוֹ מְשַׁמֵּשׁ כְּלָל יְסוֹד אִמָּא), but only the Yesod of Abba (אֶלָּא יְסוֹד אַבָּא), therefore he did not find men of understanding (לָכֵן נְבוֹנִים לֹא מָצָא). And the reason is (וְהַטַּעַם הוּא), that the Partzuf [configuration] of Yaakov becomes complete as an independent entity together with its Nukvah, Darda (שֶׁפַּרְצוּף יַעֲקֹב נַעֲשֶׂה שָׁלֵם בִּפְנֵי עַצְמוֹ עִם נוּקְבֵיהּ דַּרְדַּ״ע), because it comes from the Yesod of Chokhmah (מִפְּנֵי שֶׁבָּא מִיְסוֹד חָכְמָה). But Ze’ir Anpin and its Nukvah (אֲבָל זְעֵיר וְנוּקְבֵיהּ), which come from the Yesod of Binah (שֶׁבָּאִים מִיְסוֹד בִּינָה), are both joined together (הֵם שְׁנֵיהֶם מְחֻבָּרִים), and they are from one wall (וְהֵם מִכּוֹתֶל אֶחָד), namely (דְּהַיְנוּ), the back of Ze’ir Anpin and the back of its Nukvah are joined together (גַּב זְעֵיר וְגַב נוּקְבֵיהּ מְחֻבָּרִים), and one wall serves both of them (וְכוֹתֶל אֶחָד מְשַׁמֵּשׁ לִשְׁנֵיהֶם). May Hashem illuminate us (אֵל י״י יָאֵר לָנוּ), to broaden our hearts and our understanding (לְהַרְחִיב לְבָבֵנוּ וְשִׂכְלֵנוּ), with the knowledge and wisdom of Hashem in fullness (מְלֵאָה דַּעַת וְחָכְמָה אֶת י״י), “as the waters cover the sea” (כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).