Chapter Sixty (פֶּרֶק שִׁשִּׁים)

Behold (הִנֵּה), the upper Mazal strikes the lower Mazal (בָּטִישׁ מַזָּל עֶלְיוֹן בְּמַזָּל תַּחְתּוֹן), to fulfill that which the Zohar says (לְקַיֵּים מַה שֶׁאוֹמֵר הַזֹּהַר), “after she suckled them, Imma returned and became impregnated from them” (בָּתַר דְּיִינַק לְהוּ הַדְרַת אִמָּא וְאִתְעַבַּרְתְּ מִינַיְיהוּ) (Zohar Vayikra 65b), and this is literally the secret of the second Ibbur [Impregnation] (וְזֶהוּ סוֹד עִיבּוּר שֵׁנִי מַמָּשׁ), all the time that the thirds of the Chasadim are covered within Ze’ir (כָּל זְמַן שֶׁהַשְּׁלִישִׁים שֶׁל הַחֲסָדִים הֵם מְכֻסִּים בִּזְעֵיר), through the bending of Imma (בְּהַרְכָּנַת אִמָּא), as will be explained (כְּמוֹ שֶׁיָּבוֹא). And after Imma departed and ascended above (וְאַחַר שֶׁהָלְכָה אִמָּא וְנִסְתַּלְּקָה לְמַעְלָה), when the Chasadim are revealed (שֶׁהַחֲסָדִים מְגֻלִּים), it is called the second Gadlut [Maturity] (נִקְרָא גַּדְלוּת שֵׁנִי), and guard yourself and beware (וְהִשָּׁמֵר וְהִזָּהֵר), lest you ever forget this principle (שֶׁלֹּא תִּשְׁכַּח כְּלָל זֶה), for through the striking of the Mazalin (כִּי עַל יְדֵי בְּטִישַׁת הַמַּזָּלוֹת), Abba and Imma receive five Chasadim and five Gevurot (מְקַבְּלִים אַבָּא וְאִמָּא ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), and with these five Chasadim and five Gevurot (וְעִם אֵלּוּ הַה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), Abba and Imma enter Zivug [Union] (מִזְדַּוְּגִים אַבָּא וְאִמָּא). And she becomes impregnated from Ze’ir Anpin and Nukvah (וּמִתְעַבֶּרֶת מִז״א וְנוּקְבֵיהּ), to bring into them new Mochin (לְהַכְנִיס לָהֶם מוֹחִין חֲדָשִׁים), and this is (וְזֶהוּ), “after she suckled them, she returned and became impregnated from them” (בָּתַר דְּיִינַק לְהוּ הַדְרַת וְאִתְעַבַּרְתְּ מִינַיְיהוּ) (Zohar Vayikra 65b). And through the Zivug [Union] of Abba and Imma (וְעַל יְדֵי זִוּוּג אַבָּא וְאִמָּא), two drops emerge (יוֹצְאִים שְׁנֵי טִיפִין), called the two Mochin (הַנִּקְרָאִים תְּרֵין מוֹחִין), namely (דְּהַיְינוּ), the drop of Abba emits whiteness, which are the five Chasadim (טִפַּת אַבָּא מַזְרִיעַ לוֹבֶן הֵם ה׳ חֲסָדִים), and the drop of Imma emits redness, which are the five Gevurot (וְטִפַּת אִמָּא מַזְרַעַת אוֹדֶם הֵם ה׳ גְּבוּרוֹת). And in the Idra Zuta (וּבְאִדְרָא זוּטָא), he called them once the two portions (קְרָאָם פַּעַם אַחַת תְּרֵין חוּלָקִין), they are the two Mochin, one bond and one union (הֵם תְּרֵין מוֹחִין קִשּׁוּר וְחִבּוּר אֶחָד), and the two Atarot [Crowns] are also one designation (וְהַתְּרֵין עֲטָרִין גַּם בְּשֵׁם אֶחָד), namely (הַיְינוּ), the Mochin and the Atarot [Crowns] in the Da’at of Ze’ir (הַמּוֹחִין וְהָעֲטָרוֹת בְּדַעַת זְעֵיר). And sometimes three portions (וּלְפָעַם תְּלַת חוּלָקִין), in the Netzach, Hod, Yesod of Imma (בְּנה״י שֶׁל אִמָּא). And he says there (וְאוֹמֵר שָׁם), that all is one (שֶׁהַכֹּל הוּא אֶחָד), namely (דְּהַיְינוּ), the five Chasadim are one bond (ה׳ חֲסָדִים הֵם קֶשֶׁר אֶחָד), and the five Gevurot are one bond (וְה׳ גְּבוּרוֹת קֶשֶׁר אֶחָד), which are two portions (שֶׁהֵם שְׁנֵי חֲלָקִים), and the Mochin of Abba and Imma are one union (וּמוֹחַ אַבָּא וְאִמָּא הֵם חִבּוּר אֶחָד), as will be explained (כְּמוֹ שֶׁיִּתְבָּאֵר), with the help of Kudsha Berikh Hu and His Shekhinta (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ).

And let us return to our matter (וְנַחֲזוֹר לְעִנְיָינֵינוּ), concerning that drop which emerges from Abba (בְּאוֹתָהּ הַטִּפָּה שֶׁיּוֹצֵאת מֵאַבָּא), together with the five Chasadim that he received from the upper Mazal (עִם ה׳ חֲסָדִים שֶׁקִּבֵּל מִמַּזָּל הָעֶלְיוֹן), and the drop of Imma (וְהַטִּפָּה שֶׁל אִמָּא), together with the five Gevurot that she received from the lower Mazal (עִם ה׳ גְּבוּרוֹת שֶׁקִּבְּלָה מִמַּזָּל הַתַּחְתּוֹן), they are twelve (הֵם י״ב), namely (הַיְינוּ), the Mochin of Chokhmah and Binah are two (מוֹחַ חָכְמָה וּבִינָה הֵם שְׁנַיִם), and the five Chasadim and the five Gevurot are ten (וְה׳ חֲסָדִים וְה׳ גְּבוּרוֹת הֵם עֶשֶׂר), totaling twelve (עוֹלִים י״ב). And when they emerge from Binah (וּכְשֶׁיּוֹצְאִים מִבִּינָה), they are four Mochin (הֵם ד׳ מוֹחִין): Chokhmah (חָכְמָה), and Binah (וּבִינָה), Gedulah (גְּדוּלָה), and Gevurah (גְּבוּרָה), and this is the Mem of Tzelem [Image] (וְהַיְינוּ מ׳ שֶׁל צֶלֶ״ם), because each one is included from ten (מִפְּנֵי שֶׁכָּל אֶחָד כָּלוּל מֵעֶשֶׂר), thus they are forty (הֵם מ׳). And Ze’ir Anpin cannot bear these four lights (וְאֵלּוּ הַד׳ אוֹרוֹת אֵין ז״א יָכוֹל לְסָבְלָם), because of the greatness of the light (מֵרוֹב הָאוֹר הַגָּדוֹל), until Imma bends herself downward (עַד שֶׁאִמָּא מַרְכֶּנֶת עַצְמָהּ), and lowers herself (וּמַשְׁפֶּלֶת), and includes those lights within her Netzach, Hod, Yesod (וְכוֹלֶלֶת אוֹתָם הָאוֹרוֹת בְּנה״י שֶׁלָּהּ), and then Ze’ir can bear them (וְאָז יָכוֹל ז״א לְסָבְלָם), because he receives them through the screen of Imma (מִפְּנֵי שֶׁהוּא מְקַבְּלָם עַל יְדֵי מָסָךְ אִמָּא). For at first (כִּי בָּרִאשׁוֹנָה), it is impossible for him to receive them except through a screen (אִי אֶפְשָׁר לוֹ לְקַבְּלָם כִּי אִם עַל יְדֵי מָסָךְ), until they become thickened (עַד שֶׁנִּתְעַבּוּ), and then Imma ascends above (וְאָז נִסְתַּלְּקָה אִמָּא לְמַעְלָה), and then Ze’ir receives them revealed (וְאָז מְקַבְּלָם זְעֵיר מְגֻלֶּה), in the secret of Ohr haMakif [Surrounding Light] (בְּסוֹד אוֹר מַקִּיף).

And the four Mochin, Chokhmah, Binah, Gedulah, Gevurah (וְהָאַרְבָּעָה מוֹחִין ח״ב ג״ג), the secret of the Mem of the aforementioned Tzelem [Image] (סוֹד הַ-ם׳ שֶׁל צֶלֶ״ם הַנִּזְכָּר), now become three (נַעֲשֵׂית עַתָּה שְׁלֹשָׁה), in the following manner (בְּזֶה הָאוֹפֶן): the Mochin of Abba (מוֹחַ שֶׁל אַבָּא), that illumination is included within the Netzach of Imma (נִכְלָל אוֹתָהּ הֶאָרָה בְּנֶצַח אִמָּא), and the Mochin of Imma (וּמוֹחַ אִמָּא), meaning the illumination of the Mochin of Imma (פֵּירוּשׁ הֶאָרַת מוֹחַ אִמָּא), is included within her Hod (נִכְלָל בְּהוֹד שֶׁלָּהּ), and Chesed and Gevurah (וְחֶסֶד וּגְבוּרָה), meaning the five Chasadim and the five Gevurot (פֵּירוּשׁ הַה׳ חֲסָדִים וְהַה׳ גְּבוּרוֹת), enter into her Yesod (נִכְנָסִים בִּיסוֹד שֶׁלָּהּ). And likewise they enter into the head of Ze’ir (וְכֵן נִכְנָסִים בְּרֹאשׁ זְעֵיר), clothed within her Netzach, Hod, and Yesod (מְלֻבָּשִׁים בְּנֶצַח הוֹד יְסוֹד שֶׁלָּהּ), into his Chokhmah and Binah and Da’at (בְּחָכְמָה וּבִינָה וָדַעַת שֶׁלּוֹ), in the following manner (בְּזֶה הָאוֹפֶן): the illumination of Netzach enters the Chokhmah of Ze’ir Anpin (הֶאָרַת נֶצַח בְּחָכְמָה שֶׁל ז״א), and the illumination of Hod descends into the Binah of Ze’ir Anpin (וְהֶאָרַת הוֹד יוֹרֶדֶת לְבִינַת ז״א), and the illumination of Yesod enters the Da’at of Ze’ir Anpin (וְהֶאָרַת יְסוֹד בְּדַעַת שֶׁל ז״א), who is the firstborn inheriting a double portion (שֶׁהוּא הַבְּכוֹר הַיּוֹרֵשׁ פִּי שְׁנָיִם), of all that is found belonging to his father and his mother (בְּכָל אֲשֶׁר יִמָּצֵא לְאָבִיו וּלְאִמּוֹ), namely the two Mochin and the two Atarot [Crowns] (דְּהַיְינוּ תְּרֵין מוֹחִין וּתְרֵין עֲטָרִין). And this is the secret of the word Tzelem [Image] (וְזֶהוּ סוֹד מִלַּת צֶלֶם), which the verse states regarding the creation of Adam haRishon (שֶׁאוֹמֵר הַפָּסוּק בִּבְרִיאַת אָדָם הָרִאשׁוֹן), who is the secret of Ze’ir Anpin (שֶׁהוּא סוֹד ז״א), as it is said (שֶׁנֶּאֱמַר): “Let Us make Adam in Our Tzelem [Image]” (נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ) (Genesis 1:26), and it is said (וְנֶאֱמַר): “in the Tzelem [Image] of Elohim He created him” (בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ) (Genesis 1:27), namely Elohim Chayim [the Living God] (הַיְינוּ אֱלֹהִים חַיִּים), Imma Ila’ah [the Supernal Mother] (אִמָּא עִלָּאָה), and this is the secret of the inwardness of the Neshamah [Soul] of Ze’ir Anpin (וְהוּא סוֹד פְּנִימִיּוּת נִשְׁמָתוֹ שֶׁל זְעֵיר אַנְפִּין), and it is known (וְיָדוּעַ), that the Neshamah [Soul] is inward from within and also surrounds from without (כִּי הַנְּשָׁמָה הִיא מִבִּפְנִים וּמַקֶּפֶת מִבַּחוּץ גַּם כֵּן), and that surrounding part (וְאוֹתוֹ הַחֵלֶק [הַמַּקִּיף]), is called Tzelem Elohim [Image of Elohim] (נִקְרָא צֶלֶם אֱלֹהִים). And this is the reason (וְזֶהוּ הַטַּעַם), that at first she gives him concealed illuminations (שֶׁמִּתְּחִלָּה נוֹתֶנֶת לוֹ הֶאָרוֹת מְכֻסּוֹת), and gives him a Neshamah [Soul] and an Ohr haPenimi [Inner Light] from within (וְנוֹתֶנֶת לוֹ נְשָׁמָה וְאוֹר פְּנִימִי מִבִּפְנִים), and when Imma returns above (וּבַחֲזָרָתָהּ שֶׁל אִמָּא לְמַעְלָה), he attains openly an Ohr haMakif [Surrounding Light] from without (מַשִּׂיג בְּגָלוּי אוֹר מַקִּיף מִבַּחוּץ). And if you merit to understand these words (וְאִם תִּזְכֶּה לְהָבִין דִּבְרֵי אֵלֶּה), you will rejoice in them (תִּשְׂמַח בָּהֶם), for they are correct and true reasons (כִּי הֵם טְעָמִים נְכוֹנִים וַאֲמִתִּיִּים), and it is not, Heaven forbid, a matter without reasons (וְאֵינוֹ חַס וְשָׁלוֹם מִלְּתָא בְּלִי טְעָמִים), “the words of the wise are like goads, and like well-planted nails, given by one Shepherd” (דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים, בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרֹעֶה אֶחָד) (Ecclesiastes 12:11). And this is the explanation of the word Tzelem [Image] (וְזֶהוּ פֵּירוּשׁ מִלַּת צֶלֶם), namely the Mem first (דְּהַיְינוּ מ׳ בַּתְּחִלָּה), because we reckon from below upward (כִּי אָנוּ חוֹשְׁבִין מִמַּטָּה לְמַעְלָה), and it is the secret of the standing of the letter Tzadi of Tzelem first (וְהוּא סוֹד עֲמִידַת אוֹת צַדִּי שֶׁל צֶלֶם רִאשׁוֹנָה), which are the nine Middot [Attributes] of Ze’ir (שֶׁהֵם ט׳ מִדּוֹת זְעֵיר), afterward the Lamed of Tzelem [Image] (אַחַר כָּךְ ל׳ שֶׁל צֶלֶם), which is the secret of the Netzach, Hod, Yesod of Imma, included from ten (הוּא סוֹד נה״י שֶׁל אִמָּא כָּלוּל מֵעֶשֶׂר), and afterward the Mem Sofit of Tzelem [Image] (וְאַחַר כָּךְ ם׳ שֶׁל צֶלֶם), which is four (שֶׁהוּא אַרְבַּע): Chokhmah (חָכְמָה), and Binah (וּבִינָה), Gedulah (גְּדוּלָה), Gevurah (גְּבוּרָה), for thus it is found now in its place at a time of favor (שֶׁכָּךְ נִמְצָא עַתָּה בִּמְקוֹמוֹ בְּעֵת רָצוֹן).

However according to the explanation that we explain (אֲבָל לְפִי הַפֵּירוּשׁ אֲשֶׁר אֲנוּ מְפָרְשִׁים), it is Mem-Lamed-Tzadi (הוּא מל״ץ), which proceeds from above downward in the order of creation (שֶׁהוּא מִלְמַעְלָה לְמַטָּה סֵדֶר הַבְּרִיאָה), and thus is its arrangement (וְכֵן סִדּוּרוֹ): the Mem (הַמ׳) is the secret of the four Mochin (הִיא סוֹד אַרְבָּעָה מוֹחִין), each Mochin included from ten (כָּל מוֹחַ כָּלוּל מֵעֶשֶׂר), and afterward the Lamed (וְאַחַר כָּךְ הַל׳), which is the secret of the Netzach, Hod, Yesod of Imma mentioned above (שֶׁהוּא סוֹד נה״י דְּאִמָּא הַנִּזְכָּר), and afterward the Tzadi of Tzelem [Image] (וְאַחַר כָּךְ הַצ׳ שֶׁל צֶלֶם), is formed in the Mochin and the arms and the thighs of Ze’ir Anpin (נַעֲשֵׂית בְּמוֹחִין וּדְרוֹעִין וְיַרְכִין שֶׁל ז״א). The explanation is (פֵּירוּשׁ): first in the Mochin, which are Chokhmah, Binah, Da’at (תְּחִלָּה בְּמוֹחִין שֶׁהֵם חב״ד), and afterward the arms, which are Chesed, Gevurah, Tiferet (וְאַחַר כָּךְ הַדְּרוֹעִין שֶׁהֵם חג״ת), and afterward the thighs, which are the Netzach, Hod, Yesod of Ze’ir (וְאַחַר כָּךְ הַיְרֵכִין שֶׁל נה״י דְּזְעֵיר). It follows (נִמְצָא), that from the six extremities nine are made (כִּי מִן הַשֵּׁשׁ קְצָווֹת נַעֲשִׂים תֵּשַׁע), and he becomes complete in his Tikkunim [Rectifications] (וְהוּא שָׁלֵם בְּתִיקּוּנָיו), for until now he was in the secret of the Vav of the Name (שֶׁעַד עַתָּה הָיָה בְּסוֹד וָא״ו שֶׁבַּשֵּׁם), whose Mochin do not illuminate (שֶׁאֵין הַמּוֹחִין שֶׁלּוֹ מְאִירִין), and whose head is very weak (וְהָרֹאשׁ שֶׁלּוֹ חַלּוּשׁ מְאֹד), in the secret of the thinness of the Vav (בְּסוֹד דַּקּוּת הַוָא״ו), namely the head of the Vav (דְּהַיְינוּ רֹאשׁ שֶׁל הַוָי״ו), and his head resembles a child and a small youth (וְרֹאשׁוֹ דּוֹמֶה לְיֶלֶד וְנַעַר קָטֹן), only the six extremities were in the form of the limbs of a grown man (רַק הַשֵּׁשׁ קְצָווֹת הָיוּ בִּדְמוּת אֵיבְרֵי אָדָם גָּדוֹל), but his head was only like that of a small youth (אֲבָל רֹאשׁוֹ לֹא הָיָה אֶלָּא כְּמוֹ אֵצֶל נַעַר קָטָן).

It follows (נִמְצָא), that the Tzelem [Image] is complete in Ze’ir Anpin (הַצֶּלֶם שָׁלֵם בְּזְעֵיר), and likewise in another manner (וְכֵן בְּאוֹפֶן אַחֵר), you shall expound the Tzadi of the word Tzelem [Image] (תִּדְרוֹשׁ הַצַּדִּי שֶׁל מִלַּת צֶלֶם), which is the secret of the nine Tikkunei Dikna [Rectifications of the Beard] of Ze’ir Anpin (שֶׁהוּא סוֹד תֵּשַׁע תִּיקּוּנֵי דִּקְנָא דְּזְעֵיר אַנְפִּין), as I shall explain clearly and thoroughly (כַּאֲשֶׁר אֲבָאֵר בָּאֵר הֵיטֵב), according to the good hand of Hashem my God upon me (כְּיַד ה׳ אֱלֹהַי הַטּוֹבָה עָלַי), with the help of Kudsha Berikh Hu and His Shekhinta (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). One thing I asked from Hashem, that I shall seek all the days of my life (אַחַת שָׁאַלְתִּי מֵאֵת ה׳ וְאוֹתָהּ אֲבַקֵּשׁ כָּל יְמֵי חַיַּי) (Psalms 27:4), to draw water from the springs of salvation (לִשְׁאֹב מַיִם מִמַּעְיְנֵי הַיְשׁוּעָה) (Isaiah 12:3), new teachings of Orayta (אוּלְפִין חַדְתִּין דְּאוֹרַיְיתָא), salvation belongs to Hashem, upon Your people is Your blessing forever (לַה׳ הַיְשׁוּעָה עַל עַמְּךָ בִרְכָתֶךָ סֶּלָה) (Psalms 3:9).