Chapter One Hundred Twenty-One (פֶּרֶק מֵאָה עֶשְׂרִים וְאֶחָד)

And now you must know another thirteen years and one day for the Nukvah (וְעַתָּה צָרִיךְ אַתָּה לָדַעַת י״ג שָׁנִים אֲחֵרִים וְיוֹם אֶחָד לְנוּקְבֵיהּ), for then a woman, when she is thirteen years and one day old (שֶׁאָז הָאִשָּׁה כְּשֶׁהִיא בַּת י״ג שָׁנִים וְיוֹם אֶחָד), is called a Bogeret [mature woman] (נִקְרֵאת בּוֹגֶרֶת), and she is under her own authority (וְהִיא בִּרְשׁוּת עַצְמָהּ), for she is already a woman (שֶׁכְּבָר הִיא אִשָּׁה). And do not wonder (וְאַל תִּתְמַהּ), if both modes are within Ze’ir Anpin itself (אִם שְׁנֵי הָאוֹפַנִּים הֵם בִּזְעֵיר עַצְמוֹ), if so, how can you say that these thirteen years belong to the Nukvah (אִם כֵּן כֵּיצַד אַתָּה אוֹמֵר שֶׁאֵלּוּ הַי״ג שָׁנִים הֵם לְנוּקְבֵיהּ). This is not a difficulty (זֹאת אֵינָהּ קֻשְׁיָא), after you shall know in its place (אַחַר שֶׁתֵּדַע בִּמְקוֹמוֹ), with the help of the Holy One Blessed Be He and Shekhinteh (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), how Ze’ir Anpin and its Nukvah are nothing but two hundred and forty-eight limbs (אֵיךְ זְעֵיר וְנוּקְבֵיהּ אֵינָם כִּי אִם רמ״ח אֵיבָרִים), and one wall for both of them (וְכוֹתֶל אֶחָד לִשְׁנֵיהֶם), and his wife is as his own body (וְאִשְׁתּוֹ כְּגוּפוֹ) (Berakhot 24a), and whatever belongs to him belongs also to her (וּמַה שֶּׁיֵּשׁ לוֹ הוּא גַּם כֵּן לָהּ). It follows that the thirteen years and one day which we shall explain (נִמְצָא שֶׁהַי״ג שָׁנִים וְיוֹם אֶחָד אֲשֶׁר נְבָאֵר), are beneficial also to her (מוֹעִילִים גַּם כֵּן לָהּ), and it is in this manner (וְהוּא בְּזֶה הָאֹפֶן): you already know that the aspect of nursing (כְּבָר יָדַעְתָּ שֶׁבְּחִינַת הַיְנִיקָה), is twenty-four months, and they are two years (הִיא כ״ד חֳדָשִׁים וְהֵם שְׁנֵי שָׁנִים). And you also know (וְיָדַעְתָּ גַּם כֵּן), that after the nursing (שֶׁאַחַר הַיְנִיקָה), within the Chokhmah, Binah, and Da’at of Ze’ir Anpin (בְּחָכְמָה בִּינָה וָדַעַת שֶׁל ז״א), the Netzach, Hod, and Yesod of Imma become vested (מִתְלַבְּשִׁים נה״י שֶׁל אִמָּא), in this manner (בְּזֶה הָאֹפֶן): first, only two chapters enter (קוֹדֶם נִכְנָסִים ב׳ פְּרָקִים לְבַד), and then no part whatsoever from the Yesod of Imma enters (וְאָז אֵינוֹ נִכְנָס שׁוּם דָּבָר מִיסוֹד אִמָּא), because it is shorter than only one and a half thirds (לִהְיוֹתוֹ קָצָר מִשְּׁלִישׁ אֶחָד וָחֵצִי לְבַד), rather only when the two middle chapters enter into it (אֶלָּא עַד שֶׁיִּכָּנְסוּ בוֹ הַשְּׁנֵי פְּרָקִים הָאֶמְצָעִים), then one third of the Yesod of Binah enters into the Da’at of Ze’ir Anpin (שֶׁאָז נִכְנָס שְׁלִישׁ יְסוֹד בִּינָה בְּדַעַת ז״א), as we said above in detail (כְּמוֹ שֶׁאָמַרְנוּ בִּפְרָטִיּוּת לְמַעְלָה).

It follows that when the third of the Yesod of Tevunah enters into the Da’at of Ze’ir Anpin (נִמְצָא כְּשֶׁנִּכְנָס הַשְּׁלִישׁ שֶׁל יְסוֹד תְּבוּנָה בְּדַעַת ז״א), it is six years (הוּא שֵׁשׁ שָׁנִים), how so (כֵּיצַד): two years from the nursing (שְׁתֵּי שָׁנִים מֵהַיְנִיקָה), and two years from the first segments of Netzach and Hod (וּשְׁתֵּי שָׁנִים מֵהַפְּרָקִים הָרִאשׁוֹנִים שֶׁל נֵצַח וְהוֹד), and two years from the two middle segments of Netzach and Hod (וּשְׁתֵּי שָׁנִים מִשְּׁנֵי פְּרָקִים הָאֶמְצָעִיִּים שֶׁל נֵצַח וְהוֹד), behold, they are six years (הֲרֵי שֵׁשׁ שָׁנִים). It follows that at six years he has a small measure of Da’at (נִמְצָא שֶׁבְּשֵׁשׁ שָׁנִים יֵשׁ לוֹ מְעַט דַּעַת), except [because] the third of the Yesod of Tevunah entered into the Da’at of Ze’ir Anpin (אֶל[א מִפְּנֵי] שֶׁנִּכְנָס הַשְּׁלִישׁ שֶׁל יְסוֹד תְּבוּנָה בְּדַעַת זְעֵיר), from which his Da’at is formed (שֶׁמִּמֶּנּוּ נַעֲשֶׂה דַּעַת שֶׁלּוֹ), as is known (כַּנּוֹדָע). Therefore from six years old (וְלָכֵן מִשֵּׁשׁ שָׁנִים), his purchase is a valid purchase and his sale is a valid sale regarding movable property (מִקָּחוֹ מִקָּח וּמִמְכָּרוֹ מִמְכָּר בְּמִטַּלְטְלִין), and they are called movable property (וְנִקְרָא מִטַּלְטְלִין), because the six extremities are moved and set in motion (עַל שֵׁם שֶׁמִּטַּלְטְלִים וּמִתְנוֹעֲעִים הַשֵּׁשׁ קְצָווֹת), from judgment to mercies (מִדִּין לְרַחֲמִים), and from mercies to judgment (וּמֵרַחֲמִים לְדִין), according to our actions and our deeds (כְּפִי פְּעוּלָתֵינוּ וּמַעֲשֵׂינוּ). Therefore only regarding movable property is his purchase valid (וְלָכֵן בְּמִטַּלְטְלִין לְבַד מִקָּחוֹ מִקָּח), for it alludes to the six extremities as we have said (שֶׁרוֹמֵז לְשֵׁשׁ קְצָווֹת כַּאֲשֶׁר אָמַרְנוּ), for then the Yesod of the Supernal Binah enters into the Da’at of Ze’ir Anpin (שֶׁאָז נִכְנָס יְסוֹד בִּינָה עֶלְיוֹנָה בְּדַעַת ז״א), and he has a small measure of Da’at (וְיֵשׁ לוֹ מְעַט דַּעַת), and therefore his purchase is a valid purchase, as we have explained (וְלָכֵן מִקָּחוֹ מִקָּח כַּדְפֵּירַשְׁנוּ). And the reason that a boy of nine years and one day old, his intercourse is considered intercourse (וְהַטַּעַם שֶׁבֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד בִּיאָתוֹ בִּיאָה), is because from six until nine (מִפְּנֵי שֶׁמִּשֵּׁשׁ עַד תֵּשַׁע), it is during the final three years (הוּא שֶׁבִּשְׁלֹשׁ שָׁנִים אַחֲרוֹנוֹת), that the third segment of the Netzach of Imma enters (נִכְנָס הַפֶּרֶק הַשְּׁלִישִׁי מִנֵּצַח אִמָּא), and the third segment of her Hod (וְהַפֶּרֶק הַשְּׁלִישִׁי מֵהוֹד דִּידָהּ), and her entire Yesod into the Da’at of Ze’ir Anpin (וְהַיְסוֹד שֶׁלָּהּ כֻּלּוֹ בְּדַעַת ז״א). And you already know (וּכְבָר יָדַעְתָּ), that Netzach consists of three segments (שֶׁנֵּצַח הוּא מִג׳ פְּרָקִים), and Hod likewise has three segments (וְהוֹד גַּם כֵּן יֵשׁ לוֹ ג׳ פְּרָקִים), and each segment is one year (וְכָל פֶּרֶק הוּא שָׁנָה אֶחָת), behold, six segments make six years (הֲרֵי שִׁשָּׁה פְּרָקִים עוֹשִׂים שֵׁשׁ שָׁנִים), and two years from the nursing (וּשְׁנֵי שָׁנִים מֵהַיְנִיקָה), behold, they are eight years (הֲרֵי שְׁמוֹנֶה שָׁנִים), and one additional year from the third of the Yesod of Tevunah (וְעוֹד שָׁנָה אַחַת מִשְּׁלִישׁ יְסוֹד תְּבוּנָה), for then it enters entirely into the Da’at of Ze’ir Anpin (שֶׁאָז נִכְנָס כֻּלּוֹ בְּדַעַת ז״א), and one day for half of a third (וְיוֹם אֶחָד לַחֲצִי שְׁלִישׁ), and then his intercourse is considered intercourse (וְאָז בִּיאָתוֹ בִּיאָה). However, the illumination of the Mochin has not yet spread within him (אֲבָל לֹא נִתְפַּשְּׁטָה הֶאָרַת הַמּוֹחִין בְּתוֹכוֹ), from the Chesadim that have now descended into his Da’at (מֵהַחֲסָדִים שֶׁיָּרְדוּ עַתָּה בְּדַעְתּוֹ), and therefore a woman does not conceive from him (וְלָכֵן אֵין אִשָּׁה מִתְעַבֶּרֶת מִמֶּנּוּ), until the illumination of the Chesadim spreads within his Da’at (עַד שֶׁהֶאָרַת הַחֲסָדִים מִתְפַּשְּׁטִים בְּדַעַת שֶׁלּוֹ), for if there is no Ohr Makif [surrounding light] (שֶׁאִם אֵין אוֹר מַקִּיף), from where will the Tzelem [spiritual image] come to the developing embryo (מֵאַיִן יָבוֹא הַצֶּלֶם אֶל הָעוּבָּר הַנּוֹצָר). But when the illumination of the Chesadim enters the Da’at (אֲבָל כַּאֲשֶׁר יָבֹאוּ הֶאָרַת הַחֲסָדִים בְּדַעַת), then a woman will be fit to conceive from him (אָז יִהְיֶה רָאוּי לְהִתְעַבֵּר אִשָּׁה מִמֶּנּוּ), for the seed comes from the brain (כִּי הַזֶּרַע בָּא מִן הַמּוֹחַ), but a boy of nine is fit only for intercourse (אֲבָל בֶּן ט׳ אֵינוֹ רָאוּי רַק לְבִיאָה), and not for conception (וְלֹא לְהִתְעַבֵּר). And in order to make him thirteen years and one day old, so that a woman may conceive from him (וּכְדֵי לַעֲשׂוֹתוֹ בֶּן י״ג שָׁנִים וְיוֹם אֶחָד כְּדֵי לְהִתְעַבֵּר אִשָּׁה מִמֶּנּוּ), for this there are still lacking four years and one day (לָזֶה חָסֵר עַתָּה ד׳ שָׁנִים וְיוֹם אֶחָד), and these are the additional thirds of the Chesadim that descended into the Da’at of Ze’ir Anpin (וְהֵם הַשְּׁלִישִׁים הַמְּיוּתָרִים מֵהַחֲסָדִים שֶׁיָּרְדוּ בְּתוֹךְ דַּעַת זְעֵיר). And these are the Chesadim [kindnesses] that were in the arms (וְהֵם הַחֲסָדִים שֶׁהָיוּ בַּזְּרוֹעוֹת), when they returned in the secret of Ohr Chozer [returning light] (כְּשֶׁחָזְרוּ בְּסוֹד אוֹר חוֹזֵר), it follows that in Gedulah there remained an extra third and a half (נִמְצָא בִּגְדוּלָּה מְיוּתָר שְׁלִישׁ וָחֵצִי), and an extra third and a half in Gevurah (וּשְׁלִישׁ וָחֵצִי מְיוּתָר בִּגְבוּרָה), and one third ascended from Gedulah to Chokhmah (וְעָלָה שְׁלִישׁ אֶחָד מִגְּדוּלָּה לְחָכְמָה), and one third from Gevurah to Binah (וּשְׁלִישׁ אֶחָד מִגְּבוּרָה לְבִינָה), there remained two half-thirds from Gedulah [greatness] and Gevurah that ascended to the Da’at of Ze’ir Anpin (יִשָּׁאֲרוּ שְׁנֵי חֲצָאֵי שְׁלִישׁ מִגְּדוּלָּה וּגְבוּרָה שֶׁעָלוּ לְדַעַת זְעֵיר), behold, three thirds are three years (הֲרֵי ג׳ שְׁלִישִׁים הֵם ג׳ שָׁנִים). One year and one day are lacking for the completion of the thirteen years and one day (חָסֵר שָׁנָה אַחַת וְיוֹם אֶחָד לְתַשְׁלוּם הַי״ג שָׁנִים וְיוֹם אֶחָד), know (דַּע), that this year (שֶׁהַשָּׁנָה הַזֹּאת), is that third which was in the concealed Tiferet (הוּא אוֹתוֹ הַשְּׁלִישׁ שֶׁהָיָה בְּתּ״ת מְכֻסֶּה), which now returns revealed (שֶׁעַתָּה חוֹזֵר מְגֻלֶּה), and the one day (וְהַיּוֹם אֶחָד), is in relation to that small amount (הוּא בְּעֵרֶךְ אוֹתוֹ הַמִּעוּט), which the Keter of Ze’ir Anpin took more than the Keter of its Nukvah (שֶׁנָּטַל כֶּתֶר זְעֵיר יוֹתֵר מִכֶּתֶר נוּקְבֵיהּ), it is the third that protruded to make their Keterim [crowns] (הוּא הַשְּׁלִישׁ שֶׁבָּלַט לַעֲשׂוֹת כִּתְרֵיהֶם).

Behold, the thirteen years and one day have been explained explicitly (הֲרֵי בְּפֵירוּשׁ י״ג שָׁנִים וְיוֹם אֶחָד), in two manners (בִּשְׁנֵי אוֹפַנִּים), the first with respect to Ze’ir Anpin itself (הָרִאשׁוֹן בְּעֵרֶךְ זְעֵיר עַצְמוֹ), in which there is the secret of the growth that I mentioned concerning the law of minors (שֶׁיֵּשׁ בּוֹ סוֹד הַגִּדּוּל אֲשֶׁר אָמַרְתִּי לְדִין הַפָּעוּטוֹת), and when he becomes fit for intercourse (וּמָתַי יִהְיֶה רָאוּי לְבִיאָה), and when he is able to beget offspring (וּמָתַי יוּכַל לְהוֹלִיד), and this path (וְהַדֶּרֶךְ הַזֶּה), is with respect to its Nukvah (הוּא בְּעֵרֶךְ נוּקְבֵיהּ), for his wife is regarded as his own body (כִּי אִשְׁתּוֹ כְּגוּפוֹ דָּמִי) (Berakhot 24a), and it is from the fact that his destined mate was created with him (וְהוּא מִמַּה שֶׁנּוֹצְרָה בַּת זוּגוֹ עִמּוֹ), in which there are not some of these distinctions (שֶׁאֵין בּוֹ קְצָת הַחִלּוּקִים הָאֵלּוּ), as we have said (כַּדַּאֲמָרָן).