Chapter Six (פֶּרֶק שִׁשִּׁי)

Another reason for “they emerge as one, they dwell as one” (עוֹד טַעַם אַחֵר עַל כַּחֲדָא נָפְקִין כַּחֲדָא שָׁרְיָין), and all of them are the words of the Living God (וְכוּלָּם דִּבְרֵי אֱלֹהִים חַיִּים), as our Rabbis of blessed memory said in Tractate Megillah (כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל בִּמְגִלָּה), that Eliyahu of blessed memory asked, according to whose opinion did Esther act when she invited the wicked Haman (שֶׁשָׁאֲלוּ אֵלִיָּהוּ זָכוּר לַטּוֹב אַלִיבָּא דְּמַאן עָשְׂתָה אֶסְתֵּר שֶׁהִזְמִינָה לְהָמָן הָרָשָׁע), and he answered, according to all the Tannaim and according to all the Amoraim (וְאָמַר כְּכוּלְהוּ תַּנָּאֵי וּכְכוּלְהוּ אָמוֹרָאֵי) (Megillah 15b). For there are many particular praises in the Partzufim of Abba and Imma (שֶׁכַּמָּה פְּרָטֵי שֶׁבַח יֵשׁ בְּפַרְצוּפֵי אַבָּא וְאִמָּא), all of which the great luminary Rabbi Shimon bar Yochai, peace be upon him, concealed in one or two words (שֶׁכֻּלָּם סָתַם הַמָּאוֹר הַגָּדוֹל רַשְׁבִּ״י ע״ה בְּמִלָּה אַחַת אוֹ שְׁתַּיִם), to make known to all that all his words are words of Ruach HaKodesh [Holy Spirit] sealed “with a thousand rings” (לְהוֹדִיעַ לַכֹּל שֶׁכָּל דְּבָרָיו הֵם דִּבְרֵי רוּחַ הַקֹּדֶשׁ הַחֲתוּמִים בְּאָלֶף עִזְקָאן), like the words of Torah, where every verse is expounded in seventy aspects, as is known (כְּמוֹ דִּבְרֵי תּוֹרָה שֶׁכָּל פָּסוּק נִדְרָשׁ בְּשִׁבְעִים פָּנִים כַּנּוֹדָע), and upon the word Bereshit he composed the book of Tikkunim (וְעַל מִלַּת בְּרֵאשִׁית חִבֵּר סֵפֶר הַתִּיקּוּנִים), in which there are seventy aspects on the word Bereshit (שֶׁיֵּשׁ בּוֹ עַל מִלַּת בְּרֵאשִׁית שִׁבְעִים פָּנִים). And because we need to know this matter (וּלְהִיּוֹת שֶׁהָעִנְיָן הַזֶּה צְרִיכִים אָנוּ לָדַעַת), for it is the great and continual union between Abba and Imma (כִּי הוּא יִחוּד גָּדוֹל הַתְּמִידִי שֶׁבֵּין אַבָּא לְאִמָּא), and it is this (וְהוּא זֶה); Before Arich Anpin made them in the form of a Partzuf with head and hands and feet (קוֹדֶם שֶׁעָשָׂה אוֹתָם אֲרִיךְ אַנְפִּין בְּסוֹד פַּרְצוּף בָּרֹאשׁ וְיָדַיִם וְרַגְלַיִם), the Ein Sof alluded to them that they should cleave together (וְרָמַז לָהֶם אֵין סוֹף שֶׁיִּתְדַּבְּקוּ יַחַד), and that they should be of one counsel (וְיִהְיוּ לְעֵצָה אַחַת), in the secret of “And a man to his brother shall be joined” (בְּסוֹד וְאִישׁ בְּאָחִיהוּ יְדֻבָּקוּ) (Job 41:9), “and no spirit shall come between them” (וְרוּחַ לֹא יָבֹא בֵינֵיהֶם) (Job 41:8). Meaning (רָצָה לוֹמַר), that they did not yet possess the form of a Partzuf in actuality (שֶׁלֹּא הָיָה בָהֶם צוּרַת פַּרְצוּף בְּפוֹעַל), but only as one potential force (כִּי אִם בְּכֹחַ אֶחָד), and afterward the Holy One, Blessed Be He, separated them (וְאַחַר כָּךְ נִסְרָם הַקב״ה), and they were divided into two (וְנֶחְלְקוּ לִשְׁנַיִם). And the explanation of the matter is (וּפֵירוּשָׁן שֶׁל דְּבָרִים), that because these two Partzufim come from the power of the Reshimu of the fractured Chokhmah and Binah (שֶׁלִּהְיוֹת כִּי אֵלּוּ הַשְּׁנֵי פַּרְצוּפִים בָּאִים מִכֹּחַ הָרְשִׁימוּ שֶׁל חָכְמָה וּבִינָה הַסְּדוּקִים), and every vessel that has been shattered has no power to contain anything (וְכָל כְּלִי הַנִּשְׁבָּר אֵין בּוֹ כֹּחַ לְהָכִיל דָּבָר מָה), therefore it has no power to form a Partzuf (לָכֵן אֵין בּוֹ כֹּחַ לַעֲשׂוֹת פַּרְצוּף), and therefore they were made as one potential force (וְלָכֵן הֵם נַעֲשׂוּ בְּכֹחַ אֶחָד), as we shall explain (כְּמוֹ שֶׁנְּבָאֵר). And also because the Holy One, Blessed Be He, desired that they should be one flesh (וְגַם שֶׁהַקב״ה רָצָה שֶׁיִּהְיוּ לְבָשָׂר אֶחָד) (Genesis 2:24), to place of this one into that one, and of that one into this one (לָתֵת שֶׁל זֶה בָּזֶה, וְשֶׁל זֶה בָּזֶה). Meaning (כְּלוֹמַר), the left side of the principal Chokhmah went to the place of the side of Binah, to her right side (צַד שְׂמֹאל שֶׁל חָכְמָה עִקָּרִיּוֹת הָלַךְ לִמְקוֹם צַד בִּינָה לְצַד הַיְמָנִית שֶׁלָּהּ), in the place of her Chasadim (בִּמְקוֹם הַחֲסָדִים שֶׁלָּהּ), just as a person who cleaves to his companion face to face (כְּמוֹ שֶׁהָאָדָם הַמִּתְדַּבֵּק עִם חֲבֵרוֹ פָּנִים בְּפָנִים), his left side will be opposite the right side of his companion (יִהְיֶה שְׂמֹאלוֹ כְּנֶגֶד יָמִין שֶׁל חֲבֵרוֹ), and his right side opposite his companion’s left side (וִימִינוֹ כְּנֶגֶד שְׂמֹאלוֹ). So too this Chokhmah, when it cleaved to Binah (כֵּן חָכְמָה זֹאת כְּשֶׁנִּדְבְּקָה עִם בִּינָה), gave its Gevurot to the right side of Binah (נָתְנָה גְבוּרוֹתֶיהָ לִימִין בִּינָה), and Binah gave its Chasadim to the left side of Chokhmah (וּבִינָה נָתְנָה חֲסָדֶיהָ לִשְׂמֹאל חָכְמָה). And afterward, when the Holy One, Blessed Be He, separated them (וְאַחַר כָּךְ כְּשֶׁנְּסָרָם הַקב״ה), all the Chasadim remained in Chokhmah (נִשְׁאֲרוּ כָּל הַחֲסָדִים בַּחָכְמָה), and all the Gevurot in Binah (וְכָל הַגְּבוּרוֹת בַּבִּינָה). Meaning (כְּלוֹמַר), the Gevurot of Chokhmah became the Chasadim of Binah (הַגְּבוּרוֹת שֶׁל חָכְמָה נַעֲשׂוּ חֲסָדִים שֶׁל בִּינָה), and the Chasadim in Binah became Gevurot in Chokhmah (וְהַחֲסָדִים בְּבִינָה נַעֲשׂוּ גְבוּרוֹת בְּחָכְמָה), and this is the secret of what we said, “they emerge as one” (וְהַיְינוּ סוֹד מַה שֶּׁאָמַרְנוּ כַּחֲדָא נָפְקִין), that they became one thing (שֶׁנַּעֲשׂוּ דָבָר אֶחָד). And they possess a great closeness to one another (וְיֵשׁ לָהֶם קֵירוּב גָּדוֹל זֶה אֶל זֶה), through the power of the intermingling of their limbs (מִכֹּחַ עֵירוּב אֵיבְרֵיהֶם), and therefore they are called “companions who never separate” (וְלָכֵן הֵם נִקְרָאִים רֵעִים דְּלָא מִתְפָּרְשִׁין לְעָלְמִין) (Zohar, Vayikra 4a), meaning (כְּלוֹמַר), like two partners who possess one merchandise in partnership (כִּשְׁנֵי שֻׁתָּפִין שֶׁיֵּשׁ לָהֶם סְחוֹרָה אַחַת בְּשֻׁתָּפוּת), and they do not separate from it (וְאֵינָם מִתְפָּרְשִׁין מִמֶּנָּה), and because of this merchandise they are called companions and partners (וְאוֹדוֹת הַסְּחוֹרָה הַזֹּאת נִקְרְאוּ רֵעִים וְשֻׁתָּפִין). And this merchandise endures forever (וְהַסְּחוֹרָה הַזֹּאת לְעוֹלָם קַיֶּמֶת), for each one holds a portion of his companion (שֶׁכָּל אֶחָד תָּפַס חֵלֶק חֲבֵירוֹ), and therefore they do not separate (וְלָכֵן לֹא מִתְפָּרְשִׁין), and they said, “they dwell as one” (וְאָמְרוּ כַּחֲדָא שָׁרְיָין), meaning that even after the separation (שֶׁאֲפִלּוּ אַחַר הַנְּסִירָה), this one retains something of that one, and that one retains something of this one (יֵשׁ שֶׁל זֶה בָּזֶה, וְשֶׁל זֶה בָּזֶה), and therefore they never separate (וּלְכָךְ לֹא מִתְפָּרְשִׁין לְעָלְמִין). And they are also face to face (וְהֵם גַּם כֵּן פָּנִים בְּפָנִים), therefore he says, “they dwell as one” (לָכֵן אוֹמֵר כַּחֲדָא שָׁרְיָין), for they extend within the Chesed and Gevurah of Arich Anpin (שֶׁמִּתְפַּשְּׁטִים בְּחֶסֶד וּגְבוּרָה שֶׁל אֲרִיךְ), which stand opposite one another face to face (שֶׁהֵם זֶה כְּנֶגֶד זֶה פָּנִים בְּפָנִים), and it is not like Ze’ir Anpin and Nukvah, which are back to back (וְאֵינוֹ כְּמוֹ זְעֵיר וְנוּקְבֵיהּ שֶׁהוּא אָחוֹר בְּאָחוֹר). And what he said, “they never separate” (וּמַה שֶּׁאָמַר לֹא מִתְפָּרְשִׁין), means (פֵּירוּשׁ), that it is not like Ze’ir Anpin, where sometimes there is a union and sometimes there is no union (שֶׁאֵינוֹ כְּמוֹ זְעֵיר שֶׁפְּעָמִים יֵשׁ זִוּוּג וּפְעָמִים אֵין זִוּוּג), but Abba and Imma never separate forever (אֲבָל אַבָּא וְאִמָּא לֹא מִתְפָּרְשִׁין לְעָלְמִין), as Rabbi Shimon bar Yochai said in Parashat Vayikra (כְּמַאֲמַר רַשְׁבִּ״י פָּרָשַׁת וַיִּקְרָא) (ibid.) on the verse: “Eat, companions” (אִכְלוּ רֵעִים) (Song of Songs 5:1), these are Abba and Imma, who are called companions (הֵם אַבָּא וְאִמָּא שֶׁנִּקְרְאוּ רֵעִים); “drink and become intoxicated, beloved ones” (שְׁתוּ וְשִׁכְרוּ דּוֹדִים) (Song of Songs 5:1), these are Ze’ir Anpin and Nukvah, who are called beloved ones (הֵם זְעֵיר וְנוּקְבֵיהּ שֶׁנִּקְרְאוּ דּוֹדִים).

Behold, it is explicit (הִנֵּה בְּפֵירוּשׁ), that concerning Abba and Imma it is said “companions” (כִּי אַבָּא וְאִמָּא נֶאֱמַר בָּהֶם רֵעִים), who never separate forever (דְּלְעָלְמִין לֹא מִתְפָּרְשִׁין), like two partners (כִּשְׁנֵי שֻׁתָּפִין), whereas concerning Ze’ir Anpin and Nukvah it is said “beloved ones” (אֲבָל בִּזְעֵיר וְנוּקְבֵיהּ נֶאֱמַר בָּהֶם דּוֹדִים), an expression of affection (לְשׁוֹן חִבָּה), which applies at the time of union (שֶׁהוּא שְׁעַת הַזִּוּוּג), when they are face to face (שֶׁהֵם פָּנִים בְּפָנִים), and afterward they separate (וְאַחַר כָּךְ מִתְפָּרְשִׁין). And every expression of “my beloved” or “beloved ones” that King Shlomo, peace be upon him, said (וְכָל לְשׁוֹן דּוֹדִי אוֹ דּוֹדִים, שֶׁאָמַר שְׁלֹמֹה הַמֶּלֶךְ ע״ה), refers to Ze’ir Anpin and Nukvah (הוּא עַל זְעֵיר וְנוּקְבֵיהּ), such as “Flee, my beloved” (כְּגוֹן בְּרַח דּוֹדִי) (Song of Songs 8:14), and “I opened for my beloved” (פָּתַחְתִּי אֲנִי לְדוֹדִי) (Song of Songs 5:6), and the one who understands will understand (וְהַמֵּבִין יָבִין). There is yet another reason (עוֹד יֵשׁ טַעַם אַחֵר), because Ze’ir Anpin and Nukvah fell (לְפִי שֶׁזְּעֵיר וְנוּקְבֵיהּ נָפְלוּ), and especially Nukvah, who descended below (וּבִפְרָט נוּקְבֵיהּ שֶׁיָּרְדָה לְמַטָּה), at the time when she protested against her husband (בְּשָׁעָה שֶׁקִּטְרְגָה עַל בַּעְלָהּ), “It is impossible for two kings to use one crown” (אִי אֶפְשָׁר לִשְׁנֵי מְלָכִים לְהִשְׁתַּמֵּשׁ בְּכֶתֶר אֶחָד) (Chullin 60b), as I shall explain (כְּמוֹ שֶׁאֲבָאֵר), for then she returned and became the aspect of a point (שֶׁאָז חָזְרָה וְנַעֲשֵׂית בְּסוֹד נְקוּדָה), in the secret of “Do not look at me because I am darkened” (בְּסוֹד אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת) (Song of Songs 1:6), when she was in the point of a small Yud (כַּד אִיהִי בִּנְקוּדַת יוּ״ד קְטַנָּה) (Zohar, Bamidbar 191a). And her nine attributes ascended to the Upper Imma, as is known (וְעָלוּ הַתֵּשַׁע מִדּוֹת שֶׁלָּהּ לְאִמָּא עִלָּאָה כַּנּוֹדָע), and in every union Imma gives her the nine attributes and she becomes ten (וּבְכָל זִוּוּג אִמָּא נוֹתֶנֶת לָהּ הַתֵּשַׁע מִדּוֹת וְנַעֲשֵׂית בַּת עֶשֶׂר). But Abba and Imma are not so (אֲבָל אַבָּא וְאִמָּא אֵינָם כֵּן), for they never fell (דְּלְעוֹלָם לֹא נָפְלוּ), and were never diminished even for a single moment (וְלֹא נִתְמַעֲטוּ אֲפִלּוּ רֶגַע אַחַת), but rather they always stand in their completeness (אֶלָּא תָּמִיד עוֹמְדִים בִּשְׁלֵמוּתָם), and they never change (וְאֵינָם מִשְׁתַּנִּים לְעוֹלָם), and they are united from the throat, which is one Keter for both of them (וְהֵם מְיֻחָדִים מֵהַגָּרוֹן שֶׁהִיא כֶּתֶר אֶחָד לִשְׁנֵיהֶם), and one Partzuf (וּפַרְצוּף אֶחָד), namely the two hands of Arich Anpin (דְּהַיְינוּ שְׁתֵּי יָדוֹת שֶׁל אֲרִיךְ), which sustain their continual union (הֵם הַמַּחֲזִיקִים אֶת זִוּוּגָם הַתְּמִידִי), so that they never alter their function (שֶׁלֹּא יְשַׁנּוּ אֶת תַּפְקִידָם לְעוֹלָם).