Chapter Seventy-Five (פֶּרֶק שִׁבְעִים וַחֲמִשָּׁה)

Afterward (אַחַר כָּךְ), the Da’at gives one complete Chesed to Netzach (נוֹתֵן דַּעַת חֶסֶד אֶחָד שָׁלֵם לְנֵצַח), and likewise to Hod (וְכֵן לְהוֹד), and because these Chasadim were also revealed, as mentioned (וּלְפִי שֶׁאֵלּוּ הַחֲסָדִים גַּם כֵּן הָיוּ מְגֻלִּים כַּנִּזְכָּר), therefore Netzach and Hod could contain from them only half a Chesed for each one (לָכֵן לֹא יוּכְלוּ נֵצַח וְהוֹד לְהָכִיל מֵהֶם רַק חֲצִי חֶסֶד לְכָל אֶחָד מֵהֶם). It follows (נִמְצָא), that here also (כָּאן גַּם כֵּן), there remained in excess over the Middah of Netzach half a Chesed (עוֹדֵף עַל מִדַּת נֵצַח חֲצִי חֶסֶד אֶחָד), which is one and a half thirds (שֶׁהֵם שְׁלִישׁ אֶחָד וָחֵצִי), and over the Middah of Hod there likewise remained in excess half a Chesed (וְעַל מִדַּת הוֹד נִשְׁאַר עוֹדֵף גַּם כֵּן הַחֲצִי חֶסֶד), which is one and a half thirds (שֶׁהוּא שְׁלִישׁ אֶחָד וָחֵצִי), and Yesod received these two excess halves (וִיסוֹד קִבֵּל אֵלּוּ הַב' מֶחֱצִית הָעוֹדְפִים), which are one complete Chesed (שֶׁהֵם חֶסֶד אֶחָד שָׁלֵם). And it also could not contain them (וְגַם הוּא לֹא יָכוֹל לְסָבְלָם), because they were revealed (לִהְיוֹתָם מְגֻלִּים). And then (וְאָז), it returned and sent them upward through the opening of the Tiferet (חָזַר וְשָׁלַח אוֹתָם לְמַעְלָה דֶּרֶךְ חוֹר הַת״ת), in the secret of Ohr Chozer [Returning Light] (בְּסוֹד אוֹר חוֹזֵר), [to the Nukvah] ([לְנוּקְבָא]), and sent all of them (וְשָׁלְחָם כֻּלָּם), and retained none of them for itself (וְלֹא הֶחֱזִיק לְעַצְמוֹ מֵהֶם כְּלוּם). Because there was already within it a Reshimu [Impression] of these two half-Chasadim (לְפִי שֶׁכְּבָר הָיוּ בּוֹ אוֹר רְשִׁימוּ שֶׁל אֵלּוּ ב' חֲצָאֵי חֲסָדִים), which it had received from Netzach and Hod, as stated (שֶׁקִבֵּל מִנֵּצַח וְהוֹד כָּאָמוּר), and when these two half-Chasadim returned upward from the Yesod through the opening (וּבְחַזְרָתָם לְמַעְלָה מִב' חֲצָאֵי חֲסָדִים הַלָּלוּ מֵהַיְסוֹד דֶּרֶךְ חוֹר), the Mochin [Supernal Intellects] of Rachel were rectified (נִתְקְּנוּ מוֹחֵי רָחֵל), for the excess from Netzach (כִּי הָעוֹדֵף מִנֵּצַח), when it ascended above (בַּעֲלוֹתוֹ לְמַעְלָה), emerged through the opening (יָצָא דֶּרֶךְ חוֹר), and rectified the Mochin of Chokhmah of Rachel (וְנִתְקַן מוֹחַ חָכְמָה שֶׁל רָחֵל). And the excess from Hod (וְהָעוֹדֵף מֵהוֹד), when it ascended (בַּעֲלוֹתוֹ), and emerged through the opening (וּבְצֵאתוֹ דֶּרֶךְ חוֹר), rectified the Mochin of Binah of Rachel (נִתְקַן מוֹחַ בִּינָה דְּרָחֵל), and the Reshimu [Impression] of these two half-Chasadim (וְרְשִׁימוּ שֶׁל שְׁנֵי חֲצָאֵי חֶסֶד הַלָּלוּ), which became mingled together in the Yesod (שֶׁנִּתְעָרְבוּ יַחַד בַּיְסוֹד), as stated (כָּאָמוּר), “like a spark that emerges from beneath the hammer” (כְּמִין גֵּץ הַיּוֹצֵא מִתַּחַת הַפַּטִּישׁ), this Reshimu [Impression] illuminated in the Da’at of Rachel (רְשִׁימוּ זֶה הֵאִיר בְּדַעַת דְּרָחֵל), and through this strengthened her Karkefta [Skull] (וְחִזְּקוּ עִם זֶה הַקַּרְקַפְתָּא דִּידָהּ), which is the Keter (שֶׁהִיא הַכֶּתֶר).

It follows now (נִמְצָא עַתָּה), that we have distributed well in the previous order of division (שֶׁחִלַּקְנוּ הֵיטֵב בְּסֵדֶר חֲלֻקָה הַקּוֹדֶמֶת), four complete Chasadim and two thirds (ד' חֲסָדִים שְׁלֵמִים וּשְׁנֵי שְׁלִישִׁים), and there remained in our hand to distribute only one third of one Chesed (וְלֹא נִשְׁאַר בְּיָדֵינוּ לְחַלֵּק רַק שְׁלִישׁ אֶחָד שֶׁל חֶסֶד אֶחָד), remaining from the Tiferet of Ze’ir Anpin (הַנּוֹתָר מִת״ת דְּזְעֵיר), after one third had been bestowed into the upper third of the aforementioned Tiferet (אַחֲרֵי שֶׁבּוֹ הֻשְׁפַּע שְׁלִישׁ אֶחָד לִשְׁלִישׁ עֶלְיוֹן דְּת״ת הַנִּזְכָּר), and one third into the two revealed thirds, as stated (וּשְׁלִישׁ אֶחָד לִשְׁנֵי שְׁלִישִׁים הַמְגֻלִּים כָּאָמוּר). And now (וּמֵעַתָּה), this remaining third from the Tiferet (הַשְּׁלִישׁ הַזֶּה הַנּוֹתָר מִת״ת), was divided into two parts (נִתְחַלֵּק לִשְׁנֵי חֲלָקִים), however (אָמְנָם), one part is somewhat greater than the other (חֵלֶק אֶחָד מְעַט יוֹתֵר מְרֻבֶּה מֵחֲבֵרוֹ), for it was not divided equally (כִּי לֹא נִתְחַלֵּק שָׁוֶה בְשָׁוֶה), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר). And in order to determine the measure of the small excess over its fellow (וּכְדֵי לְכַוֵּן חֶשְׁבּוֹן הַמְעַט יוֹתֵר הָעוֹדֵף עַל חֲבֵרוֹ), and to know how they too were included in the Keter of Ze’ir Anpin (וְלָדַעַת אֵיךְ גַּם הֵם נִכְלְלוּ בַּכֶּתֶר שֶׁל זְעֵיר), you must know (צָרִיךְ אַתָּה לָדַעַת), that the division of the numerical value of the Havayot (כִּי חֲלֻקַּת מִסְפַּר הָאוֹרוֹת שֶׁל הַהֲוָיוֹת), is not into equal halves (אֵינוֹ לַחֲצָאִין שָׁוֶה בְשָׁוֶה), rather (רַק), it is one half of the Havayah on this side and one half of the Havayah on that side (הוּא חֲצִי הֲוָיָ״ה מִצַּד זֶה, וַחֲצִי הֲוָיָ״ה מִצַּד זֶה). And when you divide the Name Havayah (וּכְשֶׁתַּחֲלֹק הַשֵּׁם הֲוָיָ״ה), you are compelled to divide it according to the letters (מֻכְרָח אַתָּה לְחַלְּקוֹ בִּנְתִינָה בָּאוֹתִיּוֹת), namely (דְּהַיְנוּ), YH, two letters (י״ה שְׁתֵּי אוֹתִיּוֹת), and also VH, two letters (ו״ה שְׁתֵּי אוֹתִיּוֹת), and in any other manner it is impossible (וּבְאוֹפֶן אַחֵר אִי אֶפְשָׁר), therefore (נִמְצָא), the numerical value of YH is four more than the numerical value of VH (מִסְפַּר י״ה הוּא אַרְבַּע יוֹתֵר מִמִּסְפַּר ו״ה), this is the small excess that we mentioned (זֶה הוּא הַמְעַט יוֹתֵר שֶׁאָמַרְנוּ), and every division of the Havayot in all the Sefirot is according to this order (וְכָל חִלּוּק הַהֲוָיוֹת בְּכָל הַסְּפִירוֹת הוּא כַּסֵּדֶר הַזֶּה). And when the Yesod sent the half of the Chesed, as stated, upward to its Ze’ir Anpin and Nukvah (וּכְשֶׁשָּׁלַח הַיְסוֹד הַמַּחֲצִית מֵהַחֶסֶד כָּאָמוּר לִזְעֵיר וְנוּקְבֵיהּ שֶׁלָּהּ לְמַעְלָה), the larger portion (הַיּוֹתֵר גָּדוֹל), which is YH (שֶׁהוּא י״ה), went to the Keter of Ze’ir Anpin (לְכֶתֶר זְעֵיר), for whoever gives, gives generously (כִּי כָּל הַנּוֹתֵן בְּעַיִן יָפָה נוֹתֵן), thus it follows (נִמְצָא), that in this half Havayah that was given to Ze’ir Anpin (שֶׁהָיָה בַּחֲצִי הֲוָיָ״ה זוֹ שֶׁנָּתַן לִזְעֵיר), there were two more than the equal half due to it (שְׁתַּיִם יוֹתֵר מִמַּחֲצִית הַשָּׁוֶה הַמַּגִּיעַ לוֹ), which is the number thirteen (שֶׁהוּא מִסְפַּר י״ג), for two times thirteen are twenty-six (כִּי ב' פְּעָמִים י״ג הֵם כ״ו), the numerical value of the Name Havayah (מִסְפַּר שֵׁם הֲוָיָ״ה). And when you divide these two excess units (וּכְשֶׁתַּחֲלֹק שְׁתַּיִם הָעוֹדְפִים הַלָּלוּ), between Ze’ir Anpin and Nukvah (בֵּין זְעֵיר וְנוּקְבֵיהּ), according to the order and manner of the division, as will be explained (בְּסֵדֶר וְדֶרֶךְ הַחֲלֻקָּה כַּאֲשֶׁר יִתְבָּאֵר), there reaches Ze’ir Anpin from these two excess units (מַגִּיעַ לִזְעֵיר מִן הַשְּׁתַּיִם הַיְתֵרִים הַלָּלוּ), four thirds (ד' שְׁלִישִׁים), and to Nukvah two thirds (וְלְנוּקְבֵיהּ ב' שְׁלִישִׁים). It follows then (נִמְצָא אִם כֵּן עַתָּה), that Ze’ir Anpin has these four thirds (לִזְעֵיר ד' שְׁלִישִׁים הַלָּלוּ), and together with the two thirds mentioned from the excess remainder over one third of a Havayah (וְעִם הַשְּׁנֵי שְׁלִישִׁים מִתְמַעֵט יוֹתֵר הָאָמוּר מֵהָעוֹדֵף עַל שְׁלִישׁ הֲוָיָ״ה אַחַת כַּנִּזְכָּר), they are altogether six thirds (הֵם בֵּין הַכֹּל שֵׁשׁ שְׁלִישִׁים), which are two complete units (שֶׁהֵם ב' שְׁלֵמִים). Add two to the number of Keter and it comes out exactly (הוֹסִיף ב' עַל מִנְיַן כֶּתֶר וְיַעֲלֶה מְכֻוָּן), in Keter, which is the numerical value of two times Ish [Man] (בְּכֶתֶר שֶׁהוּא כְּמִנְיַן ב' פְּעָמִים אִישׁ), an allusion to the two Partzufim [Configurations] of Ze’ir Anpin (רֶמֶז לִבְ' פַּרְצוּפִין דְּזְעֵיר), one of which is called Yaakov (שֶׁהָאֶחָד נִקְרָא יַעֲקֹב), and one of which is called Naar Yisrael [Youth of Israel] (וְהָאֶחָד נִקְרָא נַעַר יִשְׂרָאֵל), and from now on is called Tiferet Yisrael [Beauty of Israel] (וְנִקְרָא מֵעַתָּה תִּפְאֶרֶת יִשְׂרָאֵל). And this is what the prophet Yirmeyahu, peace be upon him, laments concerning him (וְזֶהוּ שֶׁמְּקוֹנֵן הַנָּבִיא יִרְמְיָהוּ עָלָיו הַשָּׁלוֹם), “He cast down from heaven to earth the beauty of Israel” (הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל) (Lamentations 2:1), apparently (כַּנִּרְאֶה), “heaven” is doubled (שֶׁהוּא כֶּפֶל שָׁמַיִם), referring to Ze’ir Anpin and Tiferet Yisrael (הוּא זְעֵיר וְתִפְאֶרֶת יִשְׂרָאֵל), which is also Ze’ir Anpin (הוּא גַּם כֵּן ז״א), except that “heaven” includes Ze’ir Anpin in its two Partzufim (אֶלָּא שָׁמַיִם כּוֹלֵל ז״א בִּשְׁנֵי פַּרְצוּפָיו), and “earth,” namely Malkhut, the Partzuf of Rachel (וְאֶרֶץ דְּהַיְנוּ מַלְכוּת פַּרְצוּף רָחֵל), is attached to Tiferet Yisrael from his navel and below (מְחֻבֶּרֶת בְּתִפְאֶרֶת יִשְׂרָאֵל מִטַּבּוּרוֹ וּלְמַטָּה), and the Holy One, blessed be He, cast from heaven (וְהַקָּבָ״ה הִשְׁלִיךְ מִשָּׁמַיִם), namely earth (דְּהַיְנוּ אֶרֶץ), from Tiferet Yisrael (מִתִּפְאֶרֶת יִשְׂרָאֵל), for from there the separation began (כִּי מִשָּׁם הִתְחִיל הַפֵּרוּד).

And in the future (וּלֶעָתִיד), both of them will ascend and return to their place (יַעֲלוּ שְׁנֵיהֶם וְיַחְזְרוּ לִמְקוֹמָם), and they will shine in their Keterim [Crowns] as at first (וְיָאִירוּ בְּכִתְרֵיהֶם כְּבָרִאשׁוֹנָה), and “she ascends with him and does not descend” (וְעוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת). And this is what Malkhut says during the exile (וְזֶהוּ שֶׁאוֹמֶרֶת מַלְכוּת בְּעֵת הַגָּלוּת), “Do not rejoice over me, my enemy; though I have fallen, I have arisen” (אַל תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי) (Micah 7:8). And it is said (וְנֶאֱמַר), “On that day I will raise up the fallen Sukkah of David” (בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת) (Amos 9:11). And in order to determine the small excess (וּכְדֵי לְכַוֵּן הַמְעַט יוֹתֵר), you must know (צָרִיךְ אַתָּה לָדַעַת), that when you divide the numerical value of one Havayah (כְּשֶׁתַּחֲלֹק מִסְפַּר הֲוָיָ״ה אַחַת), namely twenty-six (דְּהַיְנוּ כ״ו), into three thirds (לִג' שְׁלִישִׁים), for so all things are divided into three parts (כִּי כֵן כָּל הַדְּבָרִים מִתְחַלְּקִים לִשְׁלֹשָׁה חֲלָקִים), because everything is a Nekudah [Point] (לְפִי שֶׁהַכֹּל הִיא נְקוּדָה), and every Nekudah [Point] is a root (וְכָל נְקוּדָה הִיא שֹׁרֶשׁ), all things are divided into three (כָּל הַדְּבָרִים מִתְחַלֶּקֶת לִשְׁלֹשָׁה), the acronym SaTaR [Concealed], which stands for Sof, Tokh, Rosh [End, Middle, Beginning] (סת״ר דְּהַיְנוּ סוֹף תּוֹךְ רֹאשׁ), and the allusion to this is (וְרֶמֶז לָזֶה), “and all by the third part of the dust of the earth” (וְכֹל בַּשָּׁלִישׁ עֲפַר הָאָרֶץ) (Isaiah 40:12), and likewise (וְכֵן), “and captains over all of it” (וְשָׁלִשִׁים עַל כֻּלּוֹ), and likewise our Rabbis, of blessed memory, said (וְכֵן אָמְרוּ רַזַ״ל), “this increase is threefold” (הַאי גּוֹדְשָׁא תְּלָתָא הוּא).

It follows (נִמְצָא), that when dividing one Havayah into three thirds according to its numerical value (בִּשְׁעַת חֲלֻק הֲוָיָ״ה אַחַת לִג' שְׁלִישִׁים בְּמִסְפָּרָהּ), you will obtain eight for each third (יַעֲלֶה בְיָדְךָ שְׁמוֹנֶה לְכָל שְׁלִישׁ), and three thirds are twenty-four (וּשְׁלֹשָׁה שְׁלִישִׁים הֵם כ״ד), and the remaining two (וְהַשְּׁנַיִם הַנּוֹתָרִים), from the number twenty-six of Havayah (מִמִּסְפַּר כ״ו שֶׁל הֲוָיָ״ה), cannot be divided into three parts (אִי אֶפְשָׁר לְחַלְּקָם לִג' חֲלָקִים), for they are two (שֶׁהֵם שְׁנַיִם), they are the “small excess” (הֵם הַמְעַט הָעוֹדֵף), and understand it (וְהַבִינֵהוּ), so that I will not need to explain it another time (כְּדֵי שֶׁלֹּא אֶצְטָרֵךְ לְפָרְשׁוֹ פַּעַם אַחֶרֶת).