Chapter Sixty-One (פֶּרֶק שִׁשִּׁים וְאֶחָד)

That which Rashbi says (מַה שֶּׁאוֹמֵר הָרַשְׁבִּ״י), “the two Mochin and the two Atarot [Crowns] that Abba and Imma bequeath to Ze’ir Anpin” (תְּרֵין מוֹחִין וּתְרֵין עֲטָרִין דְּיָרְתִין אַבָּא וְאִמָּא לִזְעֵיר אַנְפִּין) (Zohar Shemot 51b), “which the holy son inherits” (דְּיָרִית בְּרָא קַדִּישָׁא), behold (הִנֵּה), the two Mochin of Abba and Imma (תְּרֵין מוֹחִין שֶׁל אַבָּא וְאִמָּא), we have already explained (כְּבָר פֵּרַשְׁנוּ), and now we must explain (וְעַתָּה צְרִיכִים אֲנוּ לְבָאֵר), what the two Atarot [Crowns] are (מַהוּ תְּרֵין עֲטָרִין). And you already know (וּכְבָר יָדַעְתָּ), that these two Mochin (שֶׁאֵלּוּ הַשְּׁנֵי מוֹחִין), namely Chesed from Abba and Gevurah from Imma (דְּהַיְינוּ חֶסֶד מִן אַבָּא וּגְבוּרָה מֵאִמָּא), are within the Yesod of each one of them (שֶׁהֵם בְּתוֹךְ הַיְסוֹד שֶׁבְּכָל אֶחָד מֵהֶם), and the intention is (וְהַכַּוָּנָה), that the Yesod of Chokhmah is called Chesed (שֶׁיְּסוֹד שֶׁל חָכְמָה נִקְרָא חֶסֶד), because it is from the right side (עַל שֵׁם שֶׁהוּא מִימִינָא), and the Yesod of Imma is called Gevurah (וְהַיְסוֹד שֶׁל אִמָּא נִקְרָא גְּבוּרָה), because it is from the left side (עַל שֵׁם שֶׁהוּא מִצַּד שְׂמֹאל). However (אָמְנָם), the Yesod performs no action in the world (אֵין שׁוּם פְּעֻלָּה בָּעוֹלָם לַיְסוֹד), except through Malkhut (אֶלָּא עַל יְדֵי מַלְכוּת), and when we say Malkhut of Abba (וּכְשֶׁאֲנוּ אוֹמְרִים מַלְכוּת שֶׁל אַבָּא), it is the revealed Atarah [Crown] of the Yesod (הוּא גִּלּוּי הָעֲטָרָה שֶׁל יְסוֹד), and both of them together (וּשְׁנֵיהֶם יַחַד), are the secret of “Milah [Circumcision] and Peri‘ah [Uncovering]” (הֵם סוֹד מִילָה וּפְרִיעָה), which is male (שֶׁהוּא זָכָר). And regarding the Yesod of Imma (וּבִיסוֹד שֶׁל אִמָּא), concerning which it is not applicable to say “Milah and Peri‘ah” (דְּלָא שַׁיָּיךְ לְמֵימַר בָּהּ מִילָה וּפְרִיעָה), because she is female (שֶׁהִיא נְקֵבָה), you must know (צָרִיךְ שֶׁתֵּדַע), that there is within her one point (שֶׁיֵּשׁ בָּהּ נְקוּדָּה אַחַת), which is Nekudot Tziyon [Points of Zion] (שֶׁהִיא נְקוּדוֹת צִיּוֹן), whose Gematria is Yosef (שֶׁהוּא בְּגִימַטְרִיָּא יוֹסֵף), and whose Gematria is Kin’ah [Jealousy] (וּבְגִימַטְרִיָּא קִנְאָה). And this is the secret of (וְזֶהוּ סוֹד), “a man does not become jealous of his wife unless a spirit of purity enters him” (אֵין אָדָם מְקַנֵּא לְאִשְׁתּוֹ אֶלָּא אִם נִכְנַס בּוֹ רוּחַ טָהֳרָה) (Sotah 3a), from Imma (מֵאִמָּא), for Abba is Kadosh [Holy] (כִּי קָדוֹשׁ הוּא אַבָּא), and Imma is Tahor [Pure] (וְטָהוֹר הוּא אִמָּא), and Ahavah [Love] is Ze’ir Anpin (וְאַהֲבָה הוּא זְעֵיר), and Yir’ah [Fear] is his Nukvah (וְיִרְאָה נוּקְבֵיהּ), and Arich above them (וַאֲרִיךְ עַל גַּבַּיְיהוֹן), is Kodesh Kodashim [Holy of Holies] (קֹדֶשׁ קָדָשִׁים), in relation to Abba (בְּעֵרֶךְ אַבָּא), who is called Kadosh [Holy] alone (שֶׁנִּקְרָא קָדוֹשׁ לְבַד). And the two Atarot [Crowns] that he inherits (וּשְׁנֵי עֲטָרוֹת דְּיָרְתִין לֵיהּ), are in order to give him an awakening for his Zivug [Union] with his Nukvah (הוּא כְּדֵי לָתֵת לֵיהּ הִתְעוֹרְרוּת לְזִוּוּגוֹ עִם נוּקְבֵיהּ), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק): “Go forth and behold, O daughters of Zion” (צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן) (Song of Songs 3:11), they are Leah and Rachel (הֵם לֵאָה וְרָחֵל), whose existence is through Tziyon [Zion] (שֶׁהֲוָיָתָם עַל יְדֵי צִיּוֹן), of the Yesod of Imma (דִּיסוֹד אִמָּא), “King Shlomo” (בַּמֶּלֶךְ שְׁלֹמֹה), who is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין), “with the Atarah [Crown] with which his mother crowned him” (בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ) (Song of Songs 3:11), Imma Ila’ah [the Supernal Mother] (אִמָּא עִלָּאָה), “on the day of his wedding and on the day of the joy of his heart” (בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ) (Song of Songs 3:11), when he enters the Chuppah [Wedding Canopy] with the bride (שֶׁנִּכְנַס לַחֻפָּה עִם הַכַּלָּה), namely his Nukvah (דְּהַיְינוּ נוּקְבֵיהּ). And the Kelim of Tevunah are over him like the Sukkah and the Chuppah [Wedding Canopy] (וּכְלֵי תְבוּנָה הֵם עָלָיו כְּמוֹ הַסֻּכָּה וְהַחֻפָּה), and he is called Shlomo (וְנִקְרָא שְׁלֹמֹה), because Imma makes peace in His heights (כִּי אִמָּא עוֹשָׂה שָׁלוֹם בִּמְרוֹמָיו), namely between fire and water in the heavens (דְּהַיְינוּ שָׁמַיִם בֵּין אֵשׁ וּבֵין מַיִם), for she sweetens the Gevurot (כִּי הִיא מַמְתֶּקֶת אֶת הַגְּבוּרוֹת). And that which it says “with the Atarah [Crown]” in the singular expression (וּמַה שֶּׁאָמַר בָּעֲטָרָה לְשׁוֹן יָחִיד), and it did not say “with the Atarot [Crowns]” in the plural expression (וְלֹא אָמַר בָּעֲטָרוֹת לְשׁוֹן רַבִּים), even though they are two, Chesed from Abba and Gevurah from Imma (וּמֵאַחַר שֶׁהֵם שְׁנַיִם חֶסֶד מֵאַבָּא וּגְבוּרָה מֵאִמָּא), is because (לְפִי), the Mochin and the Atarot [Crowns], when they emerge from Imma who gives birth to them (שֶׁהַמּוֹחִין וְהָעֲטָרִין כְּשֶׁיּוֹצְאִים מֵאִמָּא שֶׁיּוֹלֶדֶת אוֹתָם), are four (הֵם אַרְבָּעָה). And when they are included within the Netzach, Hod, Yesod (וּכְשֶׁנִּכְלְלוּ בְּנה״י), namely the Partzuf of Tevunah (דְּהַיְינוּ פַּרְצוּף תְּבוּנָה), which enters into Ze’ir Anpin (שֶׁנִּכְנָס בִּזְעֵיר אַנְפִּין), namely into his Chokhmah and Binah and Da’at (דְּהַיְינוּ בְּחָכְמָה וּבִינָה וָדַעַת שֶׁלּוֹ), they become three (נַעֲשׂוּ שְׁלֹשָׁה), for from them are made the Chokhmah, Binah, and Da’at of Ze’ir Anpin (כִּי מֵהֶם נַעֲשׂוּ חָכְמָה בִינָה וָדַעַת שֶׁל זְעֵיר אַנְפִּין), namely from the Netzach, Hod, Yesod of Tevunah, as is known (דְּהַיְינוּ מנה״י דִּתְבוּנָה כַּנּוֹדָע). And afterward (וְאַחַר כָּךְ), when the Da’at of Ze’ir is in its strength (כְּשֶׁהַדַּעַת דְּזְעֵיר בְּתָקְפּוֹ), the two Atarot [Crowns] enter into the Da’at of Ze’ir (נִכְנָסִין הַתְּרֵין עֲטָרִין בְּדַעַת זְעֵיר), and there they become one Atarah [Crown] (וְשָׁם נַעֲשִׂים עֲטָרָה אַחַת), because Da’at includes them all (שֶׁדַּעַת כּוֹלֵל כֻּלָּם), and in this respect (וּבְעֵרֶךְ זֶה), it says “with the Atarah [Crown]” in the singular expression (אוֹמֵר בָּעֲטָרָה לְשׁוֹן יָחִיד), and not “with the Atarot [Crowns]” in the plural expression (וְלֹא בָּעֲטָרוֹת לְשׁוֹן רַבִּים). And this is the matter of the enlargement of the Da’at (וְזֶהוּ עִנְיַן הַגְדָּלַת הַדַּעַת), which lacked half of a third (שֶׁחָסֵר לוֹ חֲצִי שְׁלִישׁ), as we said above (שֶׁאָמַרְנוּ לְמַעְלָה), because of the short Yesod of Imma (מִיסוֹד אִמָּא הַקָּצָר), which is only one and a half thirds (וְאֵינוֹ רַק שְׁלִישׁ אֶחָד וָחֵצִי), and through the joining of the Chasadim and the Gevurot (וּבְצֵירוּף הַחֲסָדִים וְהַגְּבוּרוֹת), namely now this Atarah [Crown] (דְּהַיְינוּ עַתָּה הָעֲטָרָה הַזֹּאת), it became enlarged from the abundance of the illumination of the Chasadim and the Gevurot (נִתְגַּדֵּל מֵרוֹב הֶאָרַת הַחֲסָדִים וְהַגְּבוּרוֹת), as we have said (כַּדַאֲמָרַן). And this is the secret (וְזֶהוּ הַסּוֹד), that the Zohar says concerning the Da’at (שֶׁאָמַר הַזֹּהַר עַל הַדַּעַת), “that it includes both of them” (דְּכָלִיל תַּרְוַויְיהוּ) (Zohar Chadash, Yitro, Ma’amar Merkavat Yechezkel), the explanation is (פֵּירוּשׁ), that it includes the five Chasadim and the five Gevurot (שֶׁהוּא כּוֹלֵל הַה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), namely the two Atarot [Crowns] (דְּהַיְינוּ הַתְּרֵין עֲטָרִין). And it also includes within itself the two Mochin (וְהוּא כּוֹלֵל גַּם כֵּן אֵלָיו תְּרֵין מוֹחִין), namely ten Havayot from Abba (דְּהַיְינוּ עֶשֶׂר הֲוָיוֹת מֵאַבָּא), which amount to six hundred (הָעוֹלִים ס״ר), concerning which it is said (שֶׁנֶּאֱמַר עֲלֵיהֶם), “And Hashem saw that he turned aside to see” (וַיַּרְא י״י כִּי סָר לִרְאוֹת) (Exodus 3:4), in the secret of the attainment of Moshe Rabbeinu, peace be upon him (בְּסוֹד הַשָּׂגַת מֹשֶׁה רַבֵּנוּ ע״ה). And it also includes (וְכוֹלֵל גַּם כֵּן), ten Ehyeh from the side of the Mochin of Imma (עֶשֶׂר אֶהְיֶ״ה מִצַּד מוֹחַ אִמָּא), which amount to “Descend there” (הָעוֹלִים רְדוּ שָׁמָּה), the secret of the exile of Egypt (סוֹד גָּלוּת מִצְרַיִם), to rectify the lights of Imma Ila’ah [the Supernal Mother] in the Gadlut [Maturity] of Ze’ir Anpin (לְתַקֵּן אוֹרוֹת אִמָּא עִלָּאָה בְּגַדְלוּת ז״א), to bring down the lights of Imma upon him (לְהוֹרִיד אוֹרוֹת אִמָּא עָלָיו). And ten Havayot and ten Ehyeh (וְעֶשֶׂר הֲוָיוֹת וְעֶשֶׂר אֶהְיֶ״ה), amount to Et [Time] (עוֹלִים עֵת), the secret of the verse (סוֹד הַפָּסוּק): “A time to act for Hashem” (עֵת לַעֲשׂוֹת לַי״י) (Psalms 119:126), for Ze’ir Anpin (לְז״א), “they have voided Your Torah” (הֵפֵרוּ תּוֹרָתֶךָ) (Psalms 119:126), the Zivugim [Unions] (זוּוּגֵי). And together with the four root letters (וְעִם אַרְבַּע אוֹתִיּוֹת הַשֹּׁרֶשׁ), both of the Name Havayah and of the Name Ehyeh (הֵן שֶׁל שֵׁם הוי״ה הֵן שֶׁל שֵׁם אֶהְיֶ״ה), which are only four (וְאֵינָם רַק אַרְבַּע [ד׳]), it equals the Gematria of Da’at (הוּא בְּגִימַטְרִיָּא דַּעַת), then they become one (אָז נַעֲשִׂים אֶחָד), and it includes them all (וְכוֹלֵל כֻּלָּם), and through this secret (וּבְזֶה הַסּוֹד), it includes both of them (הוּא כּוֹלֵל תַּרְוַויְיהוּ).