Chapter Ten (פֶּרֶק עֲשִׂירִי)

Although we said above that Abba and Imma clothe Arich Anpin up to the navel (הֲגַם שֶׁאָמַרְנוּ לְמַעְלָה שֶׁאַבָּא וְאִמָּא, הֵם מַלְבִּישִׁים לַאֲרִיךְ עַד הַטִּיבּוּר), nevertheless they clothe Arich Anpin and extend to its feet for the rectification of Ze’ir Anpin and its Nukvah (עִם כָּל זֹאת הֵם מַלְבִּישִׁים אֶת אֲרִיךְ, וּמִתְפַּשְּׁטִים עַד הָרַגְלַיִם שֶׁלּוֹ, לְצוֹרֶךְ תִּיקּוּן זְעֵיר וְנוּקְבֵיהּ), and the matter is (וְהָעִנְיָן הוּא); That these two Partzufim, Abba and Imma, were each divided into two Partzufim (שֶׁאֵלּוּ הַשְּׁנֵי פַּרְצוּפִין, אַבָּא וְאִמָּא נֶחְלַק כָּל אֶחָד לִשְׁנֵי פַּרְצוּפִין), and each became a complete Partzuf of ten [Sefirot] (וְכָל אֶחָד נַעֲשֶׂה פַּרְצוּף שָׁלֵם שֶׁל עֶשֶׂר). And from its navel and below it is called Yisrael Saba (וְהוּא מִטִּיבּוּרוֹ וּלְמַטָּה וְנִקְרָא יִשְׂרָאֵל סָבָא), and from its navel and above it is the Partzuf of Abba (וּמִטִּיבּוּרוֹ וּלְמַעְלָה הוּא פַּרְצוּף אַבָּא), and likewise Imma, from her navel and above is called Imma (וְכֵן אִמָּא מִטִּיבּוּרָהּ וּלְמַעְלָה נִקְרֵאת אִמָּא), and from her navel and below is called Tevunah (וּמִטִּיבּוּרָהּ וּלְמַטָּה נִקְרֵאת תְּבוּנָה). And it, namely Abba, is a complete Partzuf of ten [Sefirot] (וְהוּא [אַבָּא] פַּרְצוּף שָׁלֵם שֶׁל י׳), and concerning her it is said, “And a man of Tevunah shall draw it out” (וְנֶאֱמַר עָלֶיהָ וְאִישׁ תְּבוּנָה יִדְלֶנָּה) (Proverbs 20:5). The explanation is that Ze’ir Anpin, which is called a man of Tevunah, draws the influx from her (פֵּירוּשׁ שֶׁזְּעֵיר אַנְפִּין הַנִּקְרָא אִישׁ תְּבוּנָה, יִדְלֶה הַשֶּׁפַע מִמֶּנָּה), and all this is explained in the Idra Zuta (וְכָל זֶה מְבֹאָר בְּאַדְרָא זוּטָא). And these two Partzufim take from Abba and Imma down to the secret of their feet (וְאֵלּוּ הַשְּׁנֵי פַּרְצוּפִין לוֹקְחִים בְּאַבָּא וְאִמָּא עַד סוֹד הָרַגְלַיִם שֶׁלָּהֶם), which are the aspect of Netzach, Hod, Yesod, Malkhut, and two-thirds of Tiferet of each of them (שֶׁהֵם בְּחִינַת נה״י, מַלְכוּת וּב׳ שְׁלִישֵׁי ת״ת, שֶׁל כָּל אֶחָד מֵהֶם).

And behold, even though we said that Abba and Imma take only half of the Tiferet of Arich Anpin (וְהִנֵּה אַף עַל פִּי שֶׁאָמַרְנוּ שֶׁאַבָּא וְאִמָּא אֵינָם לוֹקְחִים רַק חֲצִי ת״ת דַאֲרִיךְ לְבַד), and we say that one complete Partzuf of ten Sefirot was made in Abba (וְאָנוּ אוֹמְרִים שֶׁנַּעֲשֶׂה בְּאַבָּא פַּרְצוּף אֶחָד בֶּן י׳), it is necessary to say that it extends far below half of the Tiferet of Arich Anpin (מוּכְרָח הוּא לוֹמַר שֶׁיִּתְפַּשֵּׁט לְמַטָּה מֵחֲצִי ת״ת שֶׁל אֲרִיךְ הַרְבֵּה), because it takes from the chest of Arich Anpin (לְפִי שֶׁהוּא לוֹקֵחַ מֵהֶחָזֶה דַאֲרִיךְ), for there the Yesod of Atika terminates (שֶׁלְּשָׁם מִסְתַּיֵּם הַיְסוֹד דְּעַתִּיקָא), and from there until half of the Tiferet there is only a small amount (וְאֵין מִשָּׁם עַד חֲצִי הַת״ת אֶלָּא דָּבָר מוּעָט). For if you should say that it takes from the Netzach and Hod of Arich Anpin itself (שֶׁאִם תֹּאמַר שֶׁיִּקַּח מִנֵּצַח וְהוֹד דַאֲרִיךְ עַצְמוֹ), this is impossible (זֶה אִי אֶפְשָׁר), because that is the place of Ze’ir Anpin and Nukvah (לְפִי שֶׁזֶּה הוּא מְקוֹם זו״ן), which we shall explain in its place (אֲשֶׁר נְבָאֵרֶנּוּ בִּמְקוֹמוֹ), therefore you must say that it extends to all the feet of Arich Anpin and clothes them (לָכֵן צָרִיךְ אַתָּה לוֹמַר שֶׁמִּתְפַּשֵּׁט עַד הָרַגְלַיִם שֶׁל אֲרִיךְ כֻּלָּם, וּמַלְבִּישׁ אוֹתָם). Thus the matter is (בְּאוֹפֶן שֶׁהָעִנְיָן הוּא), that these two Partzufim, one is called Yisrael Saba and one is called Tevunah (שֶׁאֵלּוּ הַשְּׁנֵי פַּרְצוּפִין הָאֶחָד נִקְרָא יִשְׂרָאֵל סָבָא, וְאֶחָד תְּבוּנָה), these are below (אֵלּוּ הֵם לְמַטָּה), and this is specifically at the time of the union of Ze’ir Anpin and Nukvah (וְזֶהוּ דַּוְקָא בִּזְמַן הַזִּוּוּג שֶׁל זְעֵיר וְנוּקְבֵיהּ), when Abba and Imma in their lower Partzufim clothe the entire body of Arich Anpin (אַבָּא וְאִמָּא בְּפַרְצוּפֵיהֶם הַתַּחְתּוֹנִים מַלְבִּישִׁים כָּל הַגּוּף שֶׁל אֲרִיךְ אַנְפִּין), this one from this side and that one from that side (זֶה מִצַּד זֶה וְזֶה מִצַּד זֶה), and afterward Ze’ir Anpin and Nukvah clothe them (וְאַחַר כָּךְ מַלְבִּישִׁים זְעֵיר וְנוּקְבֵיהּ לָהֶם). And when one clothes the other (וּכְשֶׁיִּלְבַּשׁ כָּל אֶחָד חֲבֵירוֹ), you must know (צָרִיךְ שֶׁתֵּדַע), that the head always remains revealed (שֶׁלְּעוֹלָם נִשְׁאָר הָרֹאשׁ מְגֻלֶּה), because it is impossible to clothe the head (שֶׁאִי אֶפְשָׁר לְהַלְבִּישׁ הָרֹאשׁ), and the clothing never begins except from the body (וּלְעוֹלָם לֹא תַתְחִיל הַהַלְבָּשָׁה אֶלָּא בַּגּוּף).

It follows that what we said, that Abba and Imma clothe Arich Anpin up to the navel and never pass beyond the navel of Arich Anpin under any circumstance (נִמְצָא מַה שֶּׁאָמַרְנוּ שֶׁאַבָּא וְאִמָּא מַלְבִּישִׁים לַאֲרִיךְ עַד הַטִּיבּוּר, וְאֵינָם עוֹבְרִים טִבּוּר אֲרִיךְ בְּשׁוּם פָּנִים), refers specifically to their upper Partzufim, which are called Abba and Imma (הַיְינוּ דַּוְקָא פַּרְצוּפֵיהֶם הָעֶלְיוֹנִים הַנִּקְרָאִים אַבָּא וְאִמָּא), but their lower Partzufim are not called Abba and Imma (אֲבָל פַּרְצוּפֵיהֶם הַתַּחְתּוֹנִים אֵינָם נִקְרָאִים אַבָּא וְאִמָּא), rather Yisrael Saba and Tevunah (אֶלָּא יִשְׂרָאֵל סָבָא וּתְבוּנָה), and they are the ones who clothe the legs (וְהֵם הַמַּלְבִּישִׁים הָרַגְלַיִם). And this is what we said in the discourse on Adam Kadmon (וְזֶהוּ שֶׁאָמַרְנוּ בִּדְרוּשׁ אָדָם קַדְמוֹן), “The feet of all of them are equal until the end of Atzilut” (רַגְלֵי כֻּלָּם שָׁוִים עַד סוֹף הָאֲצִילוּת), namely the feet of Arich Anpin, Abba and Imma, and Ze’ir Anpin and its Nukvah (דְּהַיְינוּ רַגְלֵי אֲרִיךְ וְאַבָּא וְאִמָּא וּזְעֵיר וְנוּקְבֵיהּ), and how can we say that they never pass beyond the navel of Arich Anpin under any circumstance (וְהֵיאַךְ אָנוּ אוֹמְרִים כִּי אֵינָם עוֹבְרִים טִבּוּר אֲרִיךְ בְּשׁוּם פָּנִים), and the answer is resolved as we have said (וְהַטַּעַם הוּא מְתֹרָץ כְּמוֹ שֶׁאָמַרְנוּ). And whenever there is no union of Ze’ir Anpin and its Nukvah (וְכָל זְמַן שֶׁאֵין זִוּוּג שֶׁל זְעֵיר וְנוּקְבֵיהּ), Arich Anpin folds its legs (אֲרִיךְ מְקַפֵּל רַגְלָיו), and the navel is its endpoint (וְהַטִּיבּוּר הוּא הַסּוֹף שֶׁלּוֹ), and all of it is covered by Abba and Imma (וְכֻלּוֹ מְכֻסֶּה בְּאַבָּא וְאִמָּא), and the lower Partzufim are concealed (וְהַפַּרְצוּפִים הַתַּחְתּוֹנִים נֶעְלָמִים), since they are only a mere illumination (כֵּיוָן שֶׁאֵינָם רַק הֶאָרָה בְּעָלְמָא), and the Reshimu of Arich Anpin, namely the impression of its legs, clothes itself within Ze’ir Anpin (וְרִשּׁוּמוֹ שֶׁל אֲרִיךְ, דְּהַיְינוּ רוֹשֶׁם רַגְלָיו מִתְלַבֵּשׁ בְּתוֹךְ זְעֵיר), and from there comes its life-force for its own need (וּמִשָּׁם הוּא חַיּוּתוֹ לְצוֹרֶךְ עַצְמוֹ), and not for begetting and effecting union (וְלֹא לְהוֹלִיד וְלַעֲשׂוֹת זִוּוּג). And when we perform good deeds (וּבִזְמַן שֶׁאָנוּ עוֹשִׂים מַעֲשִׂים טוֹבִים), we cause Arich Anpin itself to extend within Ze’ir Anpin (גּוֹרְמִים לַאֲרִיךְ עַצְמוֹ שֶׁיִּתְפַּשֵּׁט בְּתוֹךְ זְעֵיר), and this is impossible except through the intermediary of Abba and Imma (וְזֶה אִי אֶפְשָׁר אֶלָּא בְּאֶמְצָעוּת אַבָּא וְאִמָּא), who also descend with their legs to the feet of Arich Anpin (שֶׁהֵם יוֹרְדִים גַּם כֵּן בְּרַגְלֵיהֶם עַד רַגְלֵי אֲרִיךְ), for it is impossible for Ze’ir Anpin to receive the light of Arich Anpin without a Masakh [Screen] (כִּי אִי אֶפְשָׁר לוֹ לְקַבֵּל בְּלֹא מָסָךְ אוֹר אֲרִיךְ). And when we do not possess good deeds (וּכְשֶׁאֵין בָּנוּ מַעֲשִׂים טוֹבִים), Arich Anpin folds its legs (אֲרִיךְ מְקַפֵּל אֶת רַגְלָיו), three within three (תְּלַת גּוֹ תְּלַת), and their lower Partzufim become concealed within the upper ones (וּפַרְצוּפֵיהֶם הַתַּחְתּוֹנִים נֶעְלָמִים בָּעֶלְיוֹנִים), since they are only a mere illumination (מֵאַחַר שֶׁאֵינָם רַק הֶאָרָה בְּעָלְמָא), and then the feet of Abba and Imma reach only to the chest of Arich Anpin (וְאָז רַגְלֵי אַבָּא וְאִמָּא אֵינָם מַגִּיעִים רַק עַד הֶחָזֶה דַאֲרִיךְ). And even though we said above that there are four channels in the Reisha DeEin [the Head of Nothingness] and Arich Anpin (וְאַף עַל פִּי שֶׁאָמַרְנוּ לְמַעְלָה שֶׁהֵם ד׳ קָנִים בְּאֵין וַאֲרִיךְ), which equal two times Yesh [Existence], whose numerical value is Keter (הָעוֹלִים ב׳ פְּעָמִים יֵשׁ גִּימַטְרִיָּא כֶּתֶר), nevertheless this Keter is small in comparison to its value (מִכָּל מָקוֹם הַכֶּתֶר הַזֶּה הוּא קָטוֹן בְּעֶרְכּוֹ), and is only half, namely Yesh [Existence] (וְאֵינוֹ אֶלָּא הַחֲצִי דְּהַיְינוּ יֵשׁ). And the reason is the light (וְהַטַּעַם הוּא הָאוֹר), because it is in a narrow place, as it were, namely the throat (לִהְיוֹתוֹ בְּמָקוֹם צַר כִּבְיָכוֹל שֶׁהוּא הַגָּרוֹן), and the entire light of the Keter could not emerge and spread forth (וְלֹא הָיָה יָכוֹל אוֹר הַכֶּתֶר כּוּלּוֹ לָצֵאת וּלְהִתְפַּשֵּׁט), and only half of the light emerged (וְלֹא יָצָא כִּי אִם חֲצִי הָאוֹר), according to what they are able to contain and endure (כְּפִי מַה שֶּׁיְּכוֹלִים לְהָכִיל וְלִסְבּוֹל). And this Yesh [Existence] is divided into two (וְזֶה הַיֵּשׁ נֶחְלַק לִשְׁנַיִם), namely the channel of Chokhmah and the channel of Binah (שֶׁהוּא קָנֶה חָכְמָה, קָנֶה בִינָה), and in any case a small amount is included within it from the two channels of the Reisha DeEin [the Head of Nothingness] (וְעַל כָּל פָּנִים מְעַט קַט נִכְלָל בּוֹ מֵהַב׳ קָנִים דְאֵין), until it completes the number Keter for Abba and Imma in partnership (עַד שֶׁמְּמַלֵּא מִסְפַּר כֶּתֶר לְאַבָּא וְאִמָּא בְּשֻׁתָּפוּת). And because it is only a small amount (וּמִפְּנֵי שֶׁהוּא מְעַט), it is considered only half in comparison to its full measure (אֵינוֹ נֶחְשָׁב כִּי אִם הַחֲצִי בְּעֶרְכּוֹ), whose light is exceedingly great (הַמָּלֵא שֶׁרַב מְאֹד אוֹרוֹ), and the narrow place does not allow it to pass through (וְהַמָּקוֹם הַצַּר שֶׁאֵינוֹ מַנִּיחַ לוֹ לַעֲבוֹר).