Chapter One Hundred Twenty-Eight (פֶּרֶק מֵאָה עֶשְׂרִים וּשְׁמוֹנָה)

And that which I told you above in the introductions concerning the kisses (וּמַה שֶׁאָמַרְתִּי לְךָ לְמַעְלָה בְּהַקְדָּמוֹת הַנְּשִׁיקוֹת), that Abba receives breath from Imma (שֶׁאַבָּא מְקַבֵּל הֶבֶל מֵאִמָּא), and Imma receives breath from Abba (וְאִמָּא מְקַבֶּלֶת הֶבֶל מֵאַבָּא), you must now know (צָרִיךְ שֶׁתֵּדַע עַתָּה), that Imma receives only the illumination of the breath of Abba (שֶׁאִמָּא אֵינָהּ מְקַבֶּלֶת אֶלָּא הֶאָרַת הֶבֶל אַבָּא), which comes from the aspect of the Binah within him (אֲשֶׁר מִצַּד בִּינָה שֶׁבּוֹ), for she has no power to receive it from the aspect of the Chokhmah within him (שֶׁאֵין בָּהּ כֹּחַ לְקַבְּלוֹ מִצַּד חָכְמָה שֶׁבּוֹ). And when Abba receives the illumination of the breath from Imma (וְאַבָּא כְּשֶׁמְּקַבֵּל הֶאָרַת הֶבֶל מֵאִמָּא), he receives only that which comes from the aspect of Chokhmah (אֵינוֹ מְקַבֵּל אֶלָּא אוֹתוֹ שֶׁמִּצַּד חָכְמָה), for that which comes from the aspect of Binah within her (כִּי אוֹתוֹ שֶׁמִּצַּד בִּינָה שֶׁבָּהּ), if it were to enter him (אִם נִכְנָס בּוֹ), would become nullified from the abundance of illumination (מִתְבַּטֵּל מֵרֹב הֶאָרָה). It follows from this (נִמְצָא לְפִי זֶה), that the Binah of Abba, which are his Gevurot (שֶׁבִּינָה שֶׁל אַבָּא שֶׁהֵם גְּבוּרוֹתָיו), are the Chesadim of Imma (הֵם חֲסָדִים שֶׁל אִמָּא), and the Chokhmah of Imma, which are her Chesadim (וְחָכְמָה שֶׁל אִמָּא שֶׁהֵם חֲסָדֶיהָ), are the Gevurot of Abba (הֵם הַגְּבוּרוֹת שֶׁל אַבָּא), and the Chesadim of Abba are from his own Chesed included within Chokhmah (וְהַחֲסָדִים שֶׁל אַבָּא הֵם מֵהַחֶסֶד דִּידֵיהּ הַכָּלוּל בְּחָכְמָה). Behold, Abba has two Chokhmot (הֲרֵי לְאַבָּא שְׁתֵּי חָכְמוֹת), and Imma has two Binot (וּלְאִמָּא שְׁתֵּי בִינוֹת), concerning the first it is said (עַל הָרִאשׁוֹנִים נֶאֱמַר): “Wisdoms cry aloud outside” (חָכְמוֹת בַּחוּץ תָּרֹנָּה) (Proverbs 1:20), and concerning these it is said (וְעַל אֵלּוּ נֶאֱמַר): “For it is not a people of understandings” (כִּי לֹא עַם בִּינוֹת הוּא) (Isaiah 27:11). And likewise (וְכֵן), at the time when Abba and Imma are included within the secret of the Zivug [union] (בְּשָׁעָה שֶׁנִּכְלָלִים אַבָּא וְאִמָּא בְּסוֹד הַזִּוּוּג), behold (הִנֵּה), the Hod of Abba is included within the Netzach of Imma (הוֹד אַבָּא נִכְלָל בְּנֵצַח אִמָּא), and the Netzach of Imma is included within the Hod of Abba (וְנֵצַח אִמָּא נִכְלָל בְּהוֹד אַבָּא), and from the Yesodot of both of them, included one within the other (וּמִיסוֹדוֹת שְׁנֵיהֶם הַכְּלוּלִים זֶה בָּזֶה), Da’at is formed for Ze’ir Anpin (נַעֲשֶׂה דַּעַת לִזְעֵיר), for the power of Abba and Imma are mixed within it (שֶׁכֹּחַ אַבָּא וְאִמָּא מְעוֹרָבִים בּוֹ), and concerning it is said (וְעָלָיו נֶאֱמַר): “For Hashem is a God of knowledges” (כִּי אֵל דֵּעוֹת יְיָ) (I Samuel 2:3).

And know (וְדַע), that the Yesod of Abba emerges from within the Yesod of Imma by two-thirds (כִּי יְסוֹד אַבָּא יוֹצֵא מִתּוֹךְ יְסוֹד אִמָּא שְׁנֵי שְׁלִישִׁים), and descends within Ze’ir Anpin to its Tiferet and its Yesod (וְיוֹרְדִים בְּתוֹךְ ז״א לְתּ״ת וִיסוֹד שֶׁלּוֹ), for after the Yesod of Imma is completed by the first third of Abba (כִּי אַחַר שֶׁנִּשְׁלַם יְסוֹד אִמָּא בִּשְׁלִישׁ רִאשׁוֹן שֶׁל אַבָּא), which enters into the Da’at of Ze’ir Anpin and into the third of its Tiferet (הַנִּכְנָס בְּדַעַת זְעֵיר וּבִשְׁלִישׁ תּ״ת שֶׁלּוֹ), the Yesod of Abba remains without a Masakh [screen] (נִשְׁאַר יְסוֹד אַבָּא בְּלִי מָסָךְ), and emits there within the Tiferet of Ze’ir Anpin a great illumination (וּפוֹלֵט שָׁם בְּתוֹךְ תּ״ת זְעֵיר הֶאָרָה גְּדוֹלָה). And there the Yesod of Abba pierces with one piercing (וּבוֹקֵעַ שָׁם יְסוֹד אַבָּא בְּקִיעָה אַחַת), and immediately returns and becomes covered again within Ze’ir Anpin itself (וְתֵכֶף חוֹזֵר וּמִתְכַּסֶּה בְּתוֹךְ זְעֵיר עַצְמוֹ), and afterward pierces and projects a second illumination within the Yesod of Ze’ir Anpin (וְאַחַר כָּךְ בּוֹקֵעַ וּבוֹלֵט הֶאָרָה שְׁנִיָּה בְּתוֹךְ יְסוֹד זְעֵיר), and from the Yesod of Ze’ir Anpin it emerges outward (וּמִיסוֹד זְעֵיר יוֹצֵא לַחוּץ). And this is the secret of: “Indeed, Yaakov had just gone out” (וְזֶהוּ סוֹד אַךְ יָצֹא יָצָא יַעֲקֹב) (Genesis 27:30), meaning (פֵּירוּשׁ), that the Yesod of Abba pierces with two piercings (שֶׁיְסוֹד אַבָּא בּוֹקֵעַ שְׁתֵּי בְקִיעוֹת) within Ze’ir Anpin (בְּתוֹךְ זְעֵיר), namely (דְּהַיְנוּ): one piercing when the Yesod of Imma is completed (בְּקִיעָה אַחַת כַּאֲשֶׁר נִשְׁלַם יְסוֹד אִמָּא), in the first third of Tiferet (בִּשְׁלִישׁ רִאשׁוֹן שֶׁל תּ״ת), and another piercing within the Yesod of Ze’ir Anpin (וּבְקִיעָה אַחֶרֶת בְּתוֹךְ יְסוֹד ז״א). And this is the secret of: “Vanity of vanities” (וְזֶהוּ סוֹד הֲבֵל הֲבָלִים) (Ecclesiastes 1:2), meaning (פֵּירוּשׁ): two breaths (ב׳ הֲבָלִים), which pierce and emit forth (אֲשֶׁר בּוֹקֵעַ וּפוֹלֵט), one within the body of Ze’ir Anpin (אֶחָד בְּתוֹךְ גּוּף ז״א), and one within its Yesod (וְאֶחָד בִּיסוֹדוֹ), and from these piercings which pierce and emit forth from the Yesod of Abba (וּמֵאֵלּוּ הַבְּקִיעוֹת שֶׁבּוֹקְעִים וּפוֹלְטִים מִיסוֹד אַבָּא), from the great light of the five Chesadim within it (מֵהָאוֹר הַגָּדוֹל מֵה׳ חֲסָדִים שֶׁבּוֹ), Yaakov is formed (נַעֲשֶׂה יַעֲקֹב), and this is: “Indeed, Yaakov had just gone out” (וְזֶהוּ אַךְ יָצֹא יָצָא יַעֲקֹב) (Genesis 27:30). Meaning (פֵּירוּשׁ), from the power of the two piercings (מִכֹּחַ הַשְּׁתֵּי בְקִיעוֹת), the lights of the Yesod of Abba emerge (יוֹצְאוֹת מֵאוֹרוֹת יְסוֹד אַבָּא), and from there Yaakov emerged (מִשָּׁם יָצָא יַעֲקֹב), and behold, his name is derived from the expression “he will pierce” (וְהִנֵּה שְׁמוֹ נִגְזָר מִלְּשׁוֹן יִבָּקַע), for they are equivalent letters (שֶׁהֵם אוֹתִיּוֹת שָׁווֹת).