Chapter Seventy-Nine (פֶּרֶק שִׁבְעִים וְתִשְׁעָה)

Behold (הִנֵּה), you must know (צָרִיךְ אַתָּה לָדַעַת), that even though we said many times above (כִּי אַף עַל פִּי שֶׁאָמַרְנוּ לְמַעְלָה הַרְבֵּה פְּעָמִים), that Rachel emerged in her form and stature (שֶׁיָצְאָתָה רָחֵל בְּצִבְיוֹנָהּ וּבְקוֹמָתָהּ), our intention is not to say in her actual form (אֵין כַּוָּנָתֵינוּ לוֹמַר בְּצִבְיוֹנָהּ מַמָּשׁ), for her limbs were not yet able to expand and perform their functions (כִּי לֹא הָיוּ עֲדַיִן אֵיבָרֶיהָ יְכוֹלִים לְהִתְפַּשֵּׁט וְלַעֲשׂוֹת פְּעוּלָתָם). Meaning (פֵּירוּשׁ); for example (כְּגוֹן), Chesed performing an act of Chesed (חֶסֶד שֶׁיַּעֲשֶׂה פְּעוּלַת חֶסֶד), and Gevurah an act of Gevurah (וּגְבוּרָה פְּעוּלַת גְּבוּרָה), and similarly (וְכַדּוֹמֶה), rather (רַק), they were like “the horns of grasshoppers” (הָיוּ כְּמוֹ קַרְנֵי חֲגָבִים). And the allusion to this is (וְרֶמֶז לָזֶה), “her hands are bound” (אֲסוּרוֹת יָדֶיהָ), meaning (פֵּירוּשׁ), her powers (כֹּחוֹתֶיהָ). And her hands also allude to Gedulah and Gevurah (וְגַם יָדֶיהָ רוֹמְזִים עַל גְּדוּלָה גְּבוּרָה), which are called the right and left hands (הַנִּקְרָאִים יָדַיִם יָמִין וּשְׂמֹאל), for there was no ability within them to perform anything (שֶׁלֹּא הָיָה יְכֹלֶת בָּהֶם לִפְעוֹל מְאוּמָה), because her Sefirot were not discernible within her (כִּי לֹא הָיוּ סְפִירוֹתֶיהָ נִכָּרוֹת בְּתוֹכָהּ), except as a kind of point (רַק כְּמִין נְקוּדָה). And when Malkhut is in this state, as a kind of point (וּבִהְיוֹת מַלְכוּת בַּמַּצָּב הַזֶּה כְּמִין נְקוּדָה), it is then (הוּא [אָז]), for we count Arich Anpin with the three Reishin [Heads] as one (כִּי נַחְשׁוֹב אֲרִיךְ עִם תְּלַת רֵישִׁין אֶחָד), because these three emerged from the supernal Keter (לְפִי שֶׁאֵלּוּ הַג' יָצְאוּ מִכֶּתֶר עֶלְיוֹן), and second to it is Abba (וְשֵׁנִי לוֹ אַבָּא), and third to it is Imma (וּשְׁלִישִׁי לוֹ אִמָּא), behold (הֲרֵי), three Sefirot of the World of Tohu (ג' סְפִירוֹת שֶׁל עוֹלָם הַתֹּהוּ), and Ze’ir Anpin, which includes six extremities (וּזְעֵיר שֶׁהוּא כָּלוּל מו' קְצָווֹת), behold nine (הֲרֵי ט'), and this point, which is Rachel (וּנְקוּדָה זוֹ שֶׁהִיא רָחֵל), is the tenth (הִיא הָעֲשִׂירִיָּה), the secret of the Ma’aser [Tithe] (סוֹד הַמַּעֲשֵׂר). And this is the secret of “the tenth shall be holy” (וְזֶהוּ סוֹד הָעֲשִׂירִי יִהְיֶה קֹדֶשׁ) (Leviticus 27:32), meaning (פֵּירוּשׁ), that the Partzuf of Abba is nevertheless called Kodesh [Holy] (כִּי פַּרְצוּף אַבָּא מִכָּל מָקוֹם נִקְרָא קֹדֶשׁ), and we have already said above (וּכְבָר אָמַרְנוּ לְמַעְלָה), that Rachel was built from Abba (שֶׁרָחֵל נִבְנְתָה מֵאַבָּא), as it is said (שֶׁנֶּאֱמַר), “Hashem founded the earth with Chokhmah” (י״י בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3:19), therefore the verse says (לְכָךְ אוֹמֵר הַפָּסוּק), “the tenth,” which is Rachel (הָעֲשִׂירִי שֶׁהוּא רָחֵל), “shall be holy” (יִהְיֶה קֹדֶשׁ). In this state (בַּמַּצָּב הַזֶּה), namely (דְּהַיְנוּ), that she has existence and being from Kodesh [Holy], which is Abba, as mentioned (שֶׁיֵּשׁ לָהּ הֲוָיָה וּמְצִיאוּת מִקֹּדֶשׁ שֶׁהוּא אַבָּא כַּנִּזְכָּר), and because Rachel is a help to Ze’ir Anpin (וּלְהִיוֹת שֶׁרָחֵל הִיא לְזְעֵיר עֵזֶר), against the Dinim [Judgments] and Klipot behind him (מִן הַדִּינִים וְהַקְּלִיפּוֹת מֵאֲחוֹרָיו), it is said concerning her (נֶאֱמַר עָלֶיהָ), “May He send your help from Kodesh” (יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ) (Psalms 20:3), which is Abba (שֶׁהוּא אַבָּא), “and from Tzion” (וּמִצִּיּוֹן), which is the secret of the Yesod of Imma (שֶׁהוּא סוֹד יְסוֹד אִמָּא), “may He support you” (יִסְעָדֶךָּ) (Psalms 20:3), that there should be for him support and sustenance (יִהְיֶה לוֹ סְעָד וְסֶמֶךְ), to ascend and draw life and strength (לַעֲלוֹת וְלִשְׁאֹב חַיּוּת וְכֹחַ), to perform his actions (לִפְעוֹל פְּעוּלוֹתָיו), and in this state (וּבַמַּצָּב הַזֶּה), Rachel was like a point (הָיְתָה רָחֵל כְּמִין נְקוּדָה), that has nothing of her own (דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם).