Chapter Seventy-Two (פֶּרֶק שִׁבְעִים וּשְׁתַּיִם)

Behold (הִנֵּה), when these Chasadim and Gevurot were in the Yesod of Imma (בִּהְיוֹת הַחֲסָדִים וְהַגְּבוּרוֹת הַלָּלוּ בִּיסוֹד אִמָּא), she bestowed them upon Ze’ir Anpin and Nukvah (הִשְׁפִּיעָה אוֹתָם לִזְעֵיר וְנוּקְבֵיהּ), in order to give them arousal and desire to unite together (כְּדֵי לָתֵת לָהֶם הִתְעוֹרְרוּת וְתַאֲוָה לְהִזְדַּוְּגָם יַחַד). And in this manner (וּבְאוֹפֶן זֶה), namely (הַיְנוּ), that she inclines herself in her Yesod (שֶׁהִיא מַרְכֶּנֶת עַצְמָהּ בִּיסוֹד שֶׁלָּהּ), and covers Ze’ir Anpin with the aspect of the inwardness of her Kli [Vessel] (וּמְכַסָּה זְעֵיר בִּבְחִינַת פְּנִימִיּוּת שֶׁל כְּלִי דִּידָהּ), up to the upper third of the Tiferet of Ze’ir Anpin (עַד שְׁלִישׁ הָעֶלְיוֹן שֶׁל ת״ת דְּזְעֵיר), for until there this Yesod reaches in strength (כִּי עַד שָׁם מַגִּיעַ הַיְסוֹד הַזֶּה בְּכֹחַ), and no further (וְלֹא יוֹתֵר), and it is exactly above the head of Nukvah (וְהוּא מַמָּשׁ עַל רֹאשׁ נוּקְבֵיהּ). And this influence is for Ze’ir Anpin (וְהַשֶּׁפַע הַזֶּה הוּא לִזְעֵיר), in order to make him grow and strengthen him (כְּדֵי לְגַדְּלוֹ וּלְחַזְּקוֹ), until he will be fit for union and Zivug [Union], כביכול (עַד שֶׁיְּהֵא רָאוּי לְבִיאָה וְלְזִוּוּג כְּבִיָכוֹל), and through this they will unite together (וּמִתּוֹךְ כָּךְ יִזְדַּוְּגוּ יַחַד), and this is what our Rabbis, of blessed memory, said (וְזֶהוּ אוֹמְרָם זַ״ל), “A minor less than nine years and one day old, his intercourse is not intercourse” (קָטָן פָּחוֹת מִבֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד אֵין בִּיאָתוֹ בִּיאָה) (Sanhedrin 69b), because he has no Mochin [Supernal Intellects] (לְפִי שֶׁאֵין לוֹ מוֹחִין), and the seed comes from the brain (וְהַזֶּרַע בָּא מֵהַמּוֹחַ). And this principle shall be in your hand (וּכְלָל זֶה יִהְיֶה בְיָדְךָ), that all influence that comes from the side of the Chasadim (כִּי כָּל הַשֶּׁפַע הַבָּא מִצַּד הַחֲסָדִים), is by way of Yesod (הוּא דֶּרֶךְ יְסוֹד), whether in Abba or in Imma (הֵן בְּאַבָּא הֵן בְּאִמָּא), for the Yesod of Abba is the secret of “shoots like an arrow” (כִּי יְסוֹד דְּאַבָּא הוּא סוֹד יוֹרֶה כְּחֵץ) (Chagigah 15a), and the Yesod of Imma is in the secret of “When a woman emits seed” (וִיסוֹד דְּאִמָּא בְּסוֹד אִשָּׁה כִּי תַזְרִיעַ) (Leviticus 12:2). And Imma distributes and gives to Ze’ir Anpin (וְאִמָּא מְחַלֶּקֶת וְנוֹתֶנֶת לִזְעֵיר), five Chasadim and five Gevurot as mentioned (חֲמֵשָׁה חֲסָדִים וַחֲמֵשָׁה גְבוּרוֹת כַּנִּזְכָּר), in the following order (כַּסֵּדֶר הַזֶּה), namely (דְּהַיְנוּ), that she first gives those Gevurot and Chasadim together to the Da’at of Ze’ir Anpin (שֶׁנוֹתֶנֶת תְּחִלָּה אוֹתָם הַגְּבוּרוֹת וְהַחֲסָדִים יַחַד לְדַעַת שֶׁל זְעֵיר), for it is the distributor, as stated (כִּי הוּא הַמְחַלֵּק כָּאָמוּר). And there is an allusion to Yosef (וְרֶמֶז לְיוֹסֵף), who is Yesod (שֶׁהוּא יְסוֹד), “he is the provider” and so forth (הוּא הַמַּשְׁבִּיר וְגוֹמֵר) (Genesis 42:6), for even though Yosef is the secret of Yesod (כִּי אַף עַל פִּי שֶׁיוֹסֵף הוּא סוֹד יְסוֹד), nevertheless he is also in the secret of Da’at (מִכָּל מָקוֹם הוּא גַּם כֵּן בְּסוֹד דַּעַת), because the Da’at of Ze’ir Anpin corresponds to the Yesod of Arich Anpin (לְפִי שֶׁדַּעַת דְּזְעֵיר הוּא הַמְכֻוָּן כְּנֶגֶד יְסוֹד דַּאֲרִיךְ), which is long (שֶׁהוּא אָרוֹךְ), and reaches as far as this Da’at of Ze’ir Anpin (וּמַגִּיעַ עַד כְּנֶגֶד הַדַּעַת הַזֶּה דְּזְעֵיר), and as will be explained with the help of Hashem (וּכְמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳). Afterward (אַחַר כָּךְ), the Da’at gives the five Gevurot alone to the Yesod (נוֹתֵן הַדַּעַת חֲמֵשָׁה גְבוּרוֹת לְבַדָּם לִיסוֹד), in the secret of a drop as a deposit (בְּסוֹד טִפָּה בְּתוֹרַת פִּקָּדוֹן), and the allusion to this is (וְרֶמֶז לָזֶה), “and the food shall be for a store” (וְהָיָה הָאֹכֶל לְפִקָּדוֹן לָאָרֶץ) (Genesis 41:36). And this is by way of Tiferet (וְזֶה דֶּרֶךְ ת״ת), however (אָמְנָם), Tiferet retained none of them (הַת״ת לֹא הֶחֱזִיקָה מֵהֶם כְּלוּם), because it is in the secret of Rachamim [Mercy] (לְפִי שֶׁהִיא בְּסוֹד רַחֲמִים), therefore it also did not wish to retain these Gevurot with itself (לָכֵן לֹא רָצָה גַּם הוּא לְהַחֲזִיק הַגְּבוּרוֹת הַלָּלוּ אֶצְלוֹ), and returned and sent them upward (וְחָזַר וְשָׁלַח אוֹתָם לְמַעְלָה), so that they would enter the head of Rachel (כְּדֵי שֶׁיִּכָּנְסוּ בְּרֹאשׁ רָחֵל). And when they reached the opening between the Chadvai of Ze’ir Anpin (וּבְהַגִּיעָם לַחוֹר דְּבֵין חַדְוֵי דְּזְעֵיר), they entered through that opening (נִכְנְסוּ בַּחוֹר הַהוּא), and from there they entered the head of Rachel (וּמִשָּׁם נִכְנְסוּ בְּרֹאשׁ רָחֵל), in order to rectify her Kelei HaRosh [Vessels of the Head] (כְּדֵי לְתַקֵּן לָהּ כְּלֵי הָרֹאשׁ שֶׁלָּהּ), and the Kli [Vessel] of her brain (וּכְלִי מוֹחָהּ), for until now they were small in quantity and quality (כִּי עַד עַתָּה הָיוּ קְטַנִּים בְּכַמּוּת וּבְאֵיכוּת). And through the secret of these Gevurot (וּבְסוֹד הַגְּבוּרוֹת הַלָּלוּ), her Kelim [Vessels] were strengthened and enlarged (נִתְחַזְּקוּ כֵּלֶיהָ וְנִתְגַּדְּלוּ), and therefore most women have red hair and red faces (וְלָכֵן רוֹב הַנָּשִׁים שַׂעֲרוֹתֵיהֶם אֲדֻמּוֹת וְגַם פְּנֵיהֶם אֲדֻמּוֹת), because of the influence of these Gevurot (מֵחֲמַת שֶׁפַע הַגְּבוּרוֹת הַלָּלוּ), and every influence and activity of the Gevurot (וְכָל שֶׁפַע פְּעוּלוֹת הַגְּבוּרוֹת), is through Ohr Chozer [Returning Light] (הוּא עַל יְדֵי אוֹר חוֹזֵר), therefore they ascended upward from Yesod through the aforementioned opening (לָכֵן עָלוּ מִיְסוֹד לְמַעְלָה דֶּרֶךְ הַחוֹר הַנִּזְכָּר).