Chapter Six (פֶּרֶק שִׁשִּׁי)

You must know (צָרִיךְ אַתָּה לָדַעַת), that the arrangement of the standing of the Sefirot of Arich Anpin is not like the other Partzufim (שֶׁסֵדֶר עֲמִידַת הַסְּפִירוֹת שֶׁל אֲרִיךְ, אֵינָם כְּמוֹ הַפַּרְצוּפִים הָאֲחֵרִים), for in all the Partzufim, their Chokhmah and Binah emerged equally, one beside the other, according to the order of the Scale (כִּי בְּכָל הַפַּרְצוּפִים יָצְאוּ חָכְמָה וּבִינָה שֶׁלָּהֶם בְּשָׁוֶה זוֹ בְּצַד זוֹ כְּסֵדֶר הַמַּתְקְלָא), but in Arich Anpin it is not so (אֲבָל בַּאֲרִיךְ אֵינוֹ כֵן), rather its first three are one above the other, like this (רַק הַשָּׁלֹשׁ רִאשׁוֹנוֹת שֶׁלּוֹ זוֹ עַל גַּבֵּי זוֹ כָּזֶה):

Keter (כֶּתֶר) Mocha Setimah [Concealed Brain] (מוֹחָא סְתִימָאָה)

Chokhmah (חָכְמָה) Palate (חֵךְ)

Binah (בִּינָה) Throat (גָּרוֹן)

Chesed (חֶסֶד) Gevurah (גְּבוּרָה)

Tiferet (תִּפְאֶרֶת)

Netzach (נֵצַח) Hod (הוֹד)

Yesod (יְסוֹד)

Malkhut (מַלְכוּת)

And the rest are in their usual order (וְהַשְּׁאָר הֵם כְּסִדְרָם). And I shall explain the reason why it is different from all the other Partzufim (וְהַטַּעַם אֲבָאֵר לָמָּה הוּא מְשֻׁנֶּה מִכָּל שְׁאָר הַפַּרְצוּפִין), and together with it will be explained the secret of its stature and the stature of the Reisha DeLa Ityada [Unknowable Head], which is the Malkhut of Adam Kadmon (וְעִמּוֹ יִתְבָּאֵר סוֹד קוֹמָתוֹ וְקוֹמַת רֵישָׁא דְלָא־אִתְיְדַע שֶׁהִיא מַלְכוּת אָדָם קַדְמוֹן), and it is this (וְהוּא זֶה).

Know (דַּע), that even though we said above that the seven lower Sefirot of Atika Kadisha [the Holy Ancient One], which is the Reisha DeLa Ityada [Unknowable Head], called Atik Yomin [Ancient of Days] (כִּי אַף עַל פִּי שֶׁאָמַרְנוּ לְמַעְלָה הַז׳ סְפִירוֹת תַּחְתּוֹנוֹת שֶׁל עַתִּיקָא קַדִּישָׁא, שֶׁהוּא רֵישָׁא דְלָא אִתְיְדַע, הַנִּקְרָא עַתִּיק יוֹמִין), were clothed within the Reisha DeEin [Head of Nothingness] and Arich Anpin from their beginning to their end (נִתְלַבְּשׁוּ בְּאֵין וַאֲרִיךְ מֵרֹאשָׁם וְעַד סוֹפָם), from their Keter to their Malkhut (מִכֶּתֶר שֶׁלָּהֶם עַד מַלְכוּת שֶׁלָּהֶם), from which the nose of the head was formed (שֶׁמִמֶּנָּה נַעֲשָׂה הַחוֹטֶם שֶׁל הָרֹאשׁ), and they did not emerge outside the head mentioned in Sifra deTzniuta, which we explained above (וְלֹא יָצְאוּ חוּץ מֵהָרֹאשׁ, הַנִּזְכָּר בְּסִפְרָא דִצְנִיעוּתָא דְּפֵרַשְׁנוּ לְעֵיל). Nevertheless (אֲבָל מִכָּל מָקוֹם), the essence of the matter is (עִקָּרוֹ שֶׁל דְּבָרִים הוּא), that not so much light descended into the limbs of its body that are concealed within Atzilut (שֶׁלֹּא יָרַד כָּל כָּךְ אוֹר לְאֵיבְרֵי גוּפוֹ הַנִּסְתָּרִים בַּאֲצִילוּת), as compared to that which spread into the head (כְּמוֹ אוֹתוֹ שֶׁנִּתְפַּשֵּׁט בָּרֹאשׁ), whose light is more choice and superior (שֶׁהוּא מֻבְחָר אוֹרוֹ), but from them light spreads forth to sustain all of Atzilut (אֲבָל מִתְפַּשֵּׁט מֵהֶם אוֹר לְהַחֲיוֹת כָּל הָאֲצִילוּת), for it is the soul of every living being (שֶׁהוּא נֶפֶשׁ כָּל־חָי). And the matter is (וְהָעִנְיָן הוּא), that at first the Tikkun of the seven Tikkunim of the Malkhut of Adam Kadmon entered within the ten of the Reisha DeEin [Head of Nothingness] and Arich Anpin joined together (כִּי מִתְּחִלָּה הָיָה הַתִּיקּוּן שֶׁל הַז׳ תִּיקּוּנִים דְּמַלְכוּת אָדָם קַדְמוֹן, נִכְנָס בְּתוֹךְ הָעֶשֶׂר שֶׁל אֵין וַאֲרִיךְ הַמְחֻבָּרִים יַחַד), as we explained in its place (כְּמוֹ שֶׁבֵּאַרְנוּ בִּמְקוֹמוֹ). And the Master of the Will saw (וְרָאָה בַּעַל הָרָצוֹן), that the four Partzufim beneath Him would have neither existence nor union except through His illumination and His clothing within them (שֶׁהָאַרְבָּעָה פַּרְצוּפִים שֶׁתַּחְתָּיו לֹא יִהְיֶה לָהֶם קִיּוּם וְזִוּוּג, אֶלָּא בְּהֶאָרָתוֹ וּבְהִתְלַבְּשׁוּתוֹ בָהֶם), in the secret of “And You give life to them all” (בְּסוֹד וְאַתָּה מְחַיֶּה אֶת כֻּלָּם) (Nehemiah 9:6). And this is what the Zohar says concerning Atika (וְזֶהוּ שֶׁאוֹמֵר הַזֹּהַר עַל עַתִּיקָא), that he is the secret of Binah (כִּי הוּא סוֹד בִּינָה), and she is the first Heh of the Name (וְהִיא אוֹת ה׳ רִאשׁוֹנָה שֶׁבַּשֵּׁם), therefore he is called “You” (לָכֵן נִקְרָא אַתָּה), whose secret is Et-Heh (שֶׁסּוֹדוֹ הוּא אֶת־ה׳). Therefore He placed the choicest light of the seven Tikkunim within the Keter and Chokhmah of the Reisha DeEin [Head of Nothingness] and Arich Anpin (לָכֵן הִנִּיחַ אוֹר הַמֻּבְחָר שֶׁבְּהַשִּׁבְעָה תִּיקּוּנִים, בְּכֶתֶר וְחָכְמָה שֶׁבְּאֵין וַאֲרִיךְ), for they are the Mochin in every place (שֶׁהֵם הַמּוֹחִין בְּכָל מָקוֹם). And their Sefirot spread forth within the Tikkunim of the head (וְנִתְפַּשְּׁטוּ סְפִירוֹתֵיהֶם בְּתִיקּוּנֵי הָרֹאשׁ), namely the Gulgalta [Skull] (וְהוּא הַגֻּלְגַּלְתָּא) and the Mocha Setimah [Concealed Brain] (וּמוֹחָא סְתִימָאָה), and the choicest light of the other Tikkunim (וּמֻבְחָר אוֹרָם שֶׁל הַתִּיקּוּנִים הָאֲחֵרִים), the Master of the Will would gather into the two Sefirot, Keter and Chokhmah [Wisdom], of the Reisha DeEin [Head of Nothingness] and Arich Anpin (הָיָה מְאַסֵּף בַּעַל הָרָצוֹן אֶל הַשְּׁנֵי סְפִירוֹת כֶּתֶר וְחָכְמָה שֶׁל אֵין וַאֲרִיךְ), while the remainder descended below (וְהַשְּׁאָר יָרַד לְמַטָּה). And from them were formed the remaining limbs of the stature of the Three Heads and their body (וְנַעֲשָׂה מֵהֶם שְׁאָר אֵיבְרֵי קוֹמָתוֹ שֶׁל תְּלַת רֵישִׁין וְגוּפָם), and until this very day they remain concealed within them (וְעַד הַיּוֹם הַזֶּה עוֹדָם נִסְתָּרִים בְּתוֹכָם), to illuminate them from within (לְהָאִיר לָהֶם מִבִּפְנִים), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר). And this Chokhmah emerged beneath this Keter (וְהַחָכְמָה הַזֹּאת יָצְאָה תַּחַת הַכֶּתֶר הַזֶּה), for the Gulgalta [Skull] of the Keter is above the brain (כִּי הַגֻּלְגֹּלֶת שֶׁל הַכֶּתֶר הִיא לְמַעְלָה מֵהַמּוֹחַ), and extends downward (וְנִתְאָרֵךְ לְמַטָּה), according to the nature of the cord of the brain (כְּטֶבַע הַחוּט שֶׁל הַמּוֹחַ), which enters the neck-joint through the spinal cord (הַנִּכְנָס בַּמַּפְרֶקֶת, דֶּרֶךְ חוּט הַשִּׁדְרָה), and this is the palate above the throat (וְהִיא הַחֵךְ שֶׁלְּמַעְלָה מֵהַגָּרוֹן). And the Keter of Arich Anpin is called Mocha Setimah [Concealed Brain] everywhere (וְהַכֶּתֶר שֶׁל אֲרִיךְ נִקְרָא מוֹחָא סְתִימָאָה בְּכָל מָקוֹם), and in truth this is sufficient reason (וּבֶאֱמֶת הוּא טַעַם מַסְפִּיק), that these Sefirot, Keter, Chokhmah, and Binah, suffice as Mochin everywhere (שֶׁאֵלּוּ הַסְּפִירוֹת כח״ב יַסְפִּיקוּ לְמוֹחִין בְּכָל מָקוֹם), while the rest are the limbs of the body everywhere (וְהַשְּׁאָר הֵם אֵיבְרֵי הַגּוּף בְּכָל מָקוֹם). And because of the vitality of the other limbs (וּמִפְּנֵי חַיּוּת שְׁאָר הָאֵיבָרִים), this inclusion was made (נַעֲשָׂה הַכְּלִילוּת הַזֶּה), so that the other Partzufim might exist through His abundance (כְּדֵי שֶׁיִּהְיֶה שְׁאָר הַפַּרְצוּפִים בְּשִׁפְעוֹ).