Chapter One Hundred Thirty-Six (פֶּרֶק מֵאָה שְׁלֹשִׁים וְשִׁשָּׁה)

The general principle that emerges from here (כְּלָל הָעוֹלֶה מִכָּאן), is that Ze’ir Anpin and its Nukvah have one wall for both of them (כִּי זְעֵיר וְנוּקְבֵיהּ וְלִשְׁנֵיהֶם כּוֹתֶל אֶחָד), in the secret of: “male and female He created them” (בְּסוֹד דּוּ פַּרְצוּפִין בְּרָאָם) (Berakhot 61a; Eruvin 18a), and they possess only one back between them (וְגַב אֶחָד לָהֶם לְבַד). And also (וְגַם), the final Heh of Ehyeh pierces and emerges from behind Ze’ir Anpin into the wall of its Nukvah (הַהֵ״א אַחֲרוֹנָה שֶׁל אֶהְיֶ״ה נוֹקֶבֶת וְיוֹצֵאת מֵאֲחוֹר זְעֵיר אַנְפִּין לְכוֹתֶל נוּקְבֵיהּ), for one wall belongs to both of them (כִּי כּוֹתֶל אֶחָד לִשְׁנֵיהֶם), therefore they require Nesirah [sawing apart] (לָכֵן צְרִיכִים נְסִירָה). But Yaakov (אֲבָל יַעֲקֹב), since he is a Partzuf [configuration] and a body unto himself (לִהְיוֹת שֶׁהוּא פַּרְצוּף וְגוּף בִּפְנֵי עַצְמוֹ), formed from the illumination of the Yesod of Abba that pierces outward (שֶׁנַּעֲשֶׂה מֵהֶָאָרַת יְסוֹד אַבָּא שֶׁבּוֹקֵעַ לַחוּץ), and from it Yaakov emerged (וּמִמֶּנּוּ יָצָא יַעֲקֹב), with his back toward the face of Ze’ir Anpin (אֲחוֹרָיו לִפְנָיו שֶׁל זְעֵיר), therefore he does not require Nesirah [sawing apart] (לָכֵן אֵינוֹ צָרִיךְ נְסִירָה), as we shall explain (כְּמוֹ שֶׁנְּבָאֵר). Since the back of Yaakov is opposite the face of Ze’ir Anpin (לִהְיוֹת שֶׁאֲחוֹרָיו שֶׁל יַעֲקֹב כְּנֶגֶד פְּנֵי זְעֵיר), in such a manner that from the light of Abba within Ze’ir Anpin, which pierces from within it outward (בְּאֹפֶן שֶׁמֵּאוֹר אַבָּא שֶׁבְּתוֹךְ ז״א שֶׁבּוֹקֵעַ מִתּוֹכוֹ לַחוּץ), Yaakov emerged (יָצָא יַעֲקֹב), and this is the statement of Rabbi Shimon bar Yochai (וְזֶהוּ מַאֲמַר הָרַשְׁבִּ״י): “Mosheh is within, Yaakov is outside” (מֹשֶׁה מִלְּגָאו יַעֲקֹב מִלְּבַר). And its meaning is (וּפֵירוּשׁוֹ), Yaakov is outside from that which emerges from the illumination of the Yesod of Abba outward (יַעֲקֹב מִלְּבַר מִמַּה שֶׁיּוֹצֵא מֵהֶָאָרַת יְסוֹד אַבָּא וְלַחוּץ), while Mosheh is within, from the illumination of Abba, from the Yesod of Abba itself that is within Ze’ir Anpin (וּמֹשֶׁה מִלְּגָאו מֵהֶָאָרָה שֶׁל אַבָּא מִיְסוֹד אַבָּא עַצְמוֹ שֶׁבְּתוֹךְ ז״א). And the grasping point of Mosheh is in five places (וְהָאֲחִיזָה שֶׁל מֹשֶׁה בַּחֲמִשָּׁה מְקוֹמוֹת): the first in Da’at (אֶחָד בְּדַעַת). The second (וְהַשֵּׁנִי), when it comes between the arms, where the light expands (כְּשֶׁבָּא בֵּין הַזְּרוֹעוֹת שֶׁמִּתְרַחֵב הָאוֹר), and then it is greater (וְהוּא יוֹתֵר גָּדוֹל אָז), therefore: “Mosheh concealed his face, for he was afraid to gaze” (וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט) (Exodus 3:6). The third (וְהַשְּׁלִישִׁי), when it emerges from the Yesod of Imma (כְּשֶׁיּוֹצֵא מִיסוֹד אִמָּא), and therefore the prophecy of Mosheh our teacher, peace be upon him, is from the male (וְלָזֶה נְבוּאַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם מִדְּכוּרָא), meaning (רָצָה לוֹמַר), from the Yesod of Abba which is within (מִיְסוֹד אַבָּא שֶׁהוּא בְּתוֹךְ [בְּתוֹכוֹ]), whereas the prophecy of the other prophets is from the Nukvah (וּשְׁאָר נְבִיאִים נְבוּאָתָם מִנּוּקְבָה), meaning from the Yesod of Imma which is within Ze’ir Anpin (פֵּירוּשׁ מֵהַיְסוֹד שֶׁל אִמָּא שֶׁהוּא בְּתוֹךְ ז״א). And the fourth (וְהָרְבִיעִי), is in the secret of Shet (בְּסוֹד שֵׁת), which is in the Yesod of Abba (שֶׁהוּא בִּיסוֹד אַבָּא), wherein there are three aspects of segments (שֶׁיֵּשׁ בָּהּ בְּחִינוֹת שָׁלֹשׁ פְּרָקִים): the upper segment which is in the Da’at of Ze’ir Anpin belongs to Mosheh (הַפֶּרֶק הָעֶלְיוֹן שֶׁיֵּשׁ בְּדַעַת זְעֵיר לְמֹשֶׁה), the middle segment belongs to Shet (הַפֶּרֶק הָאֶמְצָעִי לְשֵׁת), and the third segment is the secret of the Atarah [crown] of Hevel (הַפֶּרֶק הַשְּׁלִישִׁי הִיא סוֹד הָעֲטָרָה שֶׁל הֶבֶל), and it is called by that name on account of the breath that emerges from the mouth of Imma (וְנִקְרָא כֵּן עַל שֵׁם הַהֶבֶל דְּנָפִיק מִפּוּם אִמָּא). And this is the fifth grasping point of Mosheh (וְהִיא הָאֲחִיזָה הַחֲמִישִׁית לְמֹשֶׁה), for his Neshamah [soul] includes these lights (שֶׁכּוֹלֶלֶת בְּנִשְׁמָתוֹ הָאוֹרוֹת הַלָּלוּ), and from them he receives prophecy and his flow of influence (וּמְקַבֵּל מֵהֶם נְבוּאָה וְהַשְׁפָּעָתוֹ).

And we have already mentioned in the previous chapters (וּכְבָר זָכַרְנוּ בַּפְּרָקִים הַקּוֹדְמִים), that the Yesod of Abba completes itself within the Yesod of Ze’ir Anpin (כִּי יְסוֹד אַבָּא מַשְׁלִים בִּיסוֹדוֹ שֶׁל זְעֵיר אַנְפִּין), and it is written (וּכְתִיב): “and the foundations of Shet were laid bare” (וַיֵּחָשְׂפוּ שְׁתוֹת) (II Samuel 22:16; Psalms 18:16), alluding to the revelation of the Atarah [crown] of Ze’ir Anpin, within which is the Atarah [crown] of Abba (רוֹמֵז עַל גִּלּוּי עֲטָרַת זְעֵיר שֶׁבְּתוֹכוֹ עֲטָרָה שֶׁל אַבָּא). It means (יִרְצֶה לוֹמַר), that when the Yod is revealed and the foreskin is removed (כַּאֲשֶׁר מְגַלִּין הַיּוֹ״ד וּמְסִירִין הָעָרְלָה), which is the nakedness of Egypt from the circumcision (שֶׁהִיא עֶרְוַת מִצְרַיִם מִן הַמִּילָה), then that light is revealed (אָז מִתְגַּלֶּה אוֹתוֹ הָאוֹר), and this is the aspect of Shet, who was born circumcised (וְהִיא בְּחִינַת שֵׁת שֶׁנּוֹלַד מָהוּל), so that the breath may emerge from the mouth of the Yesod without any foreskin whatsoever (כְּדֵי שֶׁהַהֶבֶל יֵצֵא מִפִּי הַיְסוֹד בְּלִי שׁוּם עָרְלָה). And from this aspect Yaakov emerged (וּמִזֹּאת הַבְּחִינָה יָצָא יַעֲקֹב), meaning (פֵּירוּשׁ), from the revelation of that light outward (מִגִּלּוּי אוֹתוֹ הָאוֹר לַחוּץ), therefore he is called “a wholesome man” (לְפִיכָךְ נִקְרָא אִישׁ תָּם) (Genesis 25:27), for he too was born circumcised (שֶׁגַּם הוּא הָיָה נוֹלָד מָהוּל). And Hevel, who was not circumcised (וְהֶבֶל שֶׁלֹּא הָיָה מָהוּל), this was not to his detriment (לָאו לִגְרִיעוּתָא), rather (אֶלָּא), he was in the secret of illumination that had not yet become embodied (שֶׁהָיָה בְּסוֹד הַהֶאָרָה בִּלְתִּי מְגוּלֶּמֶת), for every breath is something that cannot be grasped (כִּי כָּל הֶבֶל הוּא דָּבָר שֶׁאֵינוֹ נִתְפָּס), and there is no foreskin there in actual manifestation (וְאֵין שָׁם עָרְלָה בְּפוֹעַל). Rather (אֶלָּא), the entire sin was that “he gazed at the Shekhinah” (שֶׁהַכֹּל חֵטְא שֶׁהֵצִיץ בַּשְּׁכִינָה), meaning (רָצָה לוֹמַר), the light that emerges from the Yesod and pierces forth to Yaakov (הָאוֹר הַיּוֹצֵא מִיְסוֹד וּבוֹקֵעַ לְיַעֲקֹב), desired that it should go and illuminate the Shekhinah (הָיָה רוֹצֶה שֶׁיֵּלֵךְ וְיָאִיר לַשְּׁכִינָה), and not form the Partzuf [configuration] of Yaakov (וְלֹא יַעֲשֶׂה פַּרְצוּפוֹ שֶׁל יַעֲקֹב), and this is the meaning of “he gazed at the Shekhinah” (וְזֶהוּ הֵצִיץ בַּשְּׁכִינָה). And it is not good that this great light should go to the Shekhinah (וְאֵינוֹ טוֹב שֶׁיֵּלֵךְ אוֹתוֹ הָאוֹר הַגָּדוֹל לַשְּׁכִינָה), for if so she would be nullified completely (שֶׁאִם כֵּן הָיְתָה מִתְבַּטֶּלֶת לְגַמְרֵי), because it is a great and powerful light (שֶׁהוּא אוֹר גָּדוֹל וְתַקִּיף).

It follows (נִמְצָא), that the meaning of: “and the foundations of Shet were laid bare” (וַיֵּחָשְׂפוּ שְׁתוֹת) (II Samuel 22:16; Psalms 18:16), is the revelation of the Yesod of Abba within Ze’ir Anpin (הוּא גִּלּוּי יְסוֹד אַבָּא בְּתוֹךְ ז״א), which is revealed in order to form the Partzuf of Yaakov (שֶׁמִּתְגַּלֶּה לַעֲשׂוֹת פַּרְצוּפוֹ שֶׁל יַעֲקֹב), and this is Mosheh, Shet, Hevel (וְזֶהוּ מֹשֶׁה שֵׁת הֶבֶל), for Mosheh our teacher, peace be upon him (כִּי מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), was in the secret of these three gilgulim [reincarnations] (הָיָה בְּסוֹד שָׁלֹשׁ גִּלְגּוּלִין אֵלֶּה), from the three segments of the Yesod of Abba (מִשְּׁלֹשָׁה פְּרָקֵי יְסוֹד אַבָּא). From the upper segment (מֵהַפֶּרֶק הָעֶלְיוֹן), namely its Chokhmah, Binah, and Da’at (דְּהַיְנוּ חב״ד שֶׁלּוֹ), which is in the Da’at of Ze’ir Anpin (שֶׁהוּא בְּדַעַת זְעֵיר), Mosheh was formed (נַעֲשֶׂה מֹשֶׁה), and because Yesod is also the middle column (וּמִפְּנֵי שֶׁיְסוֹד הוּא גַּם כֵּן קַו הָאֶמְצָעִי), therefore it is in Da’at, which is also the middle column (לָכֵן הוּא בְּדַעַת שֶׁגַּם הוּא קַו הָאֶמְצָעִי). And from the middle segment Shet was formed (וּמֵהַפֶּרֶק הָאֶמְצָעִי נַעֲשֶׂה שֵׁת), and from the Atarah [crown] Hevel was formed (וּמֵהָעֲטָרָה נַעֲשֶׂה הֶבֶל), and this is the secret of Mosheh, Shet, Hevel (וְזֶהוּ סוֹד מֹשֶׁה שֵׁת הֶבֶל). And the Gilgul [reincarnation] is through ascent (וְהַגִּלְגּוּל הוּא בַּעֲלִיָּה), meaning (הַיְנוּ), that as long as he continues to reincarnate (כָּל עוֹד שֶׁמִּתְגַּלְגֵּל), he ascends more and more (נִתְעַלָּה יוֹתֵר), from below to above (מִמַּטָּה לְמַעְלָה), and in order to elevate this light which he had drawn downward because he gazed at the Shekhinah (וּלְהַעֲלוֹת הָאוֹר הַזֶּה שֶׁהוֹרִיד עַל שֶׁהֵצִיץ בַּשְּׁכִינָה), he needed to be killed for the sanctification of the Name (הֻצְרַךְ [לְהֵהָרֵג] עַל קְדֻשַּׁת הַשֵּׁם), in order to raise Mayin Nukvin [female waters] (לְהַעֲלוֹת מַיִן נוּקְבִין).

And this is the secret of what it says in Zohar Chadash, Parashat Bereshit, [the discourse: Kayin, Hevel, and Shet] (וְזֶהוּ סוֹד אוֹמְרוֹ בַּזֹּהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית [מַאֲמַר קַיִן וְהֶבֶל וְשֵׁת]): Rabbi Eliezer said (אָמַר רַבִּי אֱלִיעֶזֶר): “Akiva, there is a hint that Hevel was killed because of the faith of the glorious Supernal Name of the King” (עֲקִיבָא, רֶמֶז דְּאִתְקְטִיל הֶבֶל עַל מְהֵימְנוּתָא דִּשְׁמָא יְקָרָא עִלָּאָה דְּמַלְכָּא), as it is written (דִּכְתִיב): “And Hashem alone shall be exalted on that day” (וְנִשְׂגַּב יְיָ לְבַדּוֹ בַּיּוֹם הַהוּא) (Isaiah 2:11). And the intention is (וְהַכַּוָּנָה), that Malkhut is called Emunah [Faith] (שֶׁמַּלְכוּת נִקְרֵאת אֱמוּנָה), and Tiferet is called Emet [Truth] (וְתִפְאֶרֶת נִקְרֵאת אֱמֶת), and because he almost caused, Heaven forbid, the nullification of the Shekhinah (וּלְהִיּוֹת שֶׁכִּמְעַט גָּרַם חַס וְשָׁלוֹם בִּטּוּל לַשְּׁכִינָה). But in the future to come (אֲבָל לֶעָתִיד לָבוֹא), the holy ones will not need to be killed for the sanctification of the Name (לֹא יִצְטָרְכוּ לַקְּדוֹשִׁים [לְהֵהָרֵג] עַל קִדּוּשׁ הַשֵּׁם), for they will rectify what they distorted (שֶׁיְּתַקְּנוּ מַה שֶּׁעִוְּתוּ), and become included together (וּלְהִכָּלֵל), so that Ze’ir Anpin may attain its full greatness (כְּדֵי שֶׁיִּתְגַּדֵּל ז״א בְּגַדְלוּתוֹ), and acquire strength and gird itself with might (וְיַשִּׂיג כֹּחַ וְיֶאֱזוֹר חָיִל), [two times twenty-four equals forty-eight] ([שְׁנֵי פְּעָמִים כ״ד הֵם מ״ח]), and in the future He shall be exalted alone (וְלֶעָתִיד יִהְיֶה נִשְׂגָּב לְבַדּוֹ), and not through the holy ones (וְלֹא עַל יְדֵי קְדוֹשִׁים), and He shall be a complete Partzuf always (וְיִהְיֶה פַּרְצוּף שָׁלֵם תָּמִיד). And because Mosheh is the Gilgul [reincarnation] of Hevel and Shet (וּלְהִיּוֹת שֶׁמֹּשֶׁה הוּא גִּלְגּוּל הֶבֶל וְשֵׁת), therefore when he saw the visions of Elohim (וְלָכֵן כְּשֶׁרָאָה מַרְאוֹת אֱלֹהִים), then: “Mosheh concealed his face, for he feared to gaze at Elohim” (וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים) (Exodus 3:6). And since Hevel saw that he had sinned through gazing at the Shekhinah (וְכֵיוָן שֶׁרָאָה הֶבֶל שֶׁחָטָא [עַל יְדֵי הַצָּצָה בַּשְּׁכִינָה]), he became embittered over this (נִתְמַרְמַר עַל זֶה), and consented to his own death (וְהִסְכִּים בַּהֲרִיגָתוֹ), as it is said (שֶׁנֶּאֱמַר): “And Hevel, he also brought” (וְהֶבֶל הֵבִיא גַּם הוּא) (Genesis 4:4), the phrase “he also” includes himself (לְרַבּוֹת אֶת עַצְמוֹ), as an offering, a fire-offering of pleasing aroma to Hashem (לְקָרְבָּן אִשֶּׁה רֵיחַ נִיחוֹחַ לַה׳).