Chapter Thirty (פֶּרֶק שְׁלֹשִׁים)

Arich is the aspect of the Mishkan (אֲרִיךְ הוּא בְּחִינַת הַמִּשְׁכָּן), and the curtains and the boards are garments that clothe Arich (וְהַקְּלָעִים וְהַקְּרָשִׁים הֵם לְבוּשִׁים הַמַּלְבִּישִׁים לַאֲרִיךְ), and to understand the aspect of the curtains about which the verse says, “Fifteen cubits of curtains for the shoulder” (וּלְהָבִין בְּחִינַת הַקְּלָעִים שֶׁאָמַר הַכָּתוּב חֲמֵשׁ עֶשְׂרֵה אַמָּה קְלָעִים לַכָּתֵף) (Exodus 27:14), know (דַּע), that the shoulders of Arich become Chokhmah and Binah for Abba and Imma (כִּי הַכְּתֵפַיִם שֶׁל אֲרִיךְ נַעֲשִׂים חָכְמָה וּבִינָה לְאַבָּא וְאִמָּא), and these shoulders are their Mochin (וְאֵלּוּ הַכְּתֵפַיִם הֵם הַמּוֹחִין שֶׁלָּהֶם). And Chokhmah and Binah are: Yud is Chokhmah, Heh is Binah (וְחָכְמָה וּבִינָה הֵם: י׳ חָכְמָה, ה׳ בִּינָה), and Chokhmah and Binah are included within one another (וְחָכְמָה וּבִינָה הֵם כְּלוּלִים זֶה בָּזֶה), and therefore there is Yud-Heh in Chokhmah and Yud-Heh in Binah (וְלָזֶה הֵם י״ה בְּחָכְמָה י״ה בְּבִינָה), they are two times Yud-Heh (הֵם שְׁנֵי פְּעָמִים י״ה), and still these two are the Chokhmah within Binah and the Binah within Chokhmah (וַעֲדַיִן אֵלּוּ הַב׳ הֵם חָכְמָה שֶׁבְּבִינָה וּבִינָה שֶׁבְּחָכְמָה). And this Yud within Chokhmah (וְזֹאת הַיּוּ״ד שֶׁבְּחָכְמָה), whose filling is Vav-Dalet, becomes Heh, which is Binah (שֶׁהַמִּלּוּי הוּא וָא״ו דָּלֶ״ת הַנַּעֲשֵׂית הֵ״א וְהִיא בִּינָה). And there is another aspect (וְעוֹד יֵשׁ בְּחִינָה אַחֶרֶת), namely Binah itself is included within Chokhmah (וְהִיא בִּינָה עַצְמָהּ נִכְלֶלֶת בְּחָכְמָה), and Chokhmah itself is included within Binah (וְחָכְמָה עַצְמָהּ נִכְלֶלֶת בְּבִינָה), and this is what was said in Sefer Yetzirah, “Understand through Chokhmah and be wise through Binah” (וְזֶהוּ שֶׁאָמַר בְּסֵפֶר יְצִירָה הָבֵן בְּחָכְמָה וַחֲכַם בְּבִינָה). Thus there are four Yud-Hehs (בְּאוֹפֶן שֶׁהֵם ד׳ י״ה): Chokhmah and Binah within it, and Chokhmah and Binah themselves included within it (חָכְמָה וּבִינָה שֶׁבָּהּ, וְחָכְמָה וּבִינָה עַצְמָהּ נִכְלֶלֶת בָּהּ), and Binah and Chokhmah within it, and Binah and Chokhmah themselves included within it (וּבִינָה וְחָכְמָה שֶׁבָּהּ, וּבִינָה וְחָכְמָה עַצְמָהּ נִכְלֶלֶת בָּהּ). And in these four Yud-Hehs, every Heh that is from the aspect of Chokhmah is filled with Yudin (וְאֵלּוּ הַד׳ י״ה כָּל הֵ״י שֶׁהִיא מִבְּחִינַת חָכְמָה מִלּוּאָהּ בְּיוּדִי״ן), and the aspect of Binah is filled with Hehs (וּבְחִינַת בִּינָה מִלּוּאָהּ בְּהֵ״ה), such that in Chokhmah there is Yud Heh, Yud Heh (בְּאוֹפֶן שֶׁיֵּשׁ בְּחָכְמָה יוּד הֵ״י יוּד הֵ״ה), and in Binah there is Yud Heh, Yud Heh (וּבְבִינָה יוּד הֵ״ה יוּד הֵ״י), and each one of these Names equals sixty-five, which is the Name Adonai (וְכָל שֵׁם מֵאֵלּוּ עוֹלֶה ס״ה שֶׁהוּא שֵׁם אֲדנ״י), and they are two Names of Adnut, one in Chokhmah and one in Binah (וְהֵם שְׁנֵי שֵׁמוֹת שֶׁל אַדְנוּת, אֶחָד בְּחָכְמָה וְאֶחָד בְּבִינָה). And this is what the verse says, “Hashem founded the earth through Chokhmah” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב י״י בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3:19), and its explanation is (וּפֵירוּשׁוֹ), that within Chokhmah (שֶׁבְּתוֹךְ חָכְמָה) He establishes a foundation for the earth (עוֹשֶׂה יְסוֹד לָאָרֶץ), which is Malkhut (שֶׁהִיא הַמַּלְכוּת), and it is this Name of Adonai (וְהוּא הַשֵּׁם הַזֶּה שֶׁל אֲדנ״י), and through this, when she descends below, they possess a hold and a root in Chokhmah (וּבָזֶה כְּשֶׁתֵּרֵד לְמַטָּה יֵשׁ לָהֶם אֲחִיזָה וְשֹׁרֶשׁ בְּחָכְמָה). And when she gives birth to these Names (וּכְשֶׁתּוֹלִיד אֵלּוּ הַשֵּׁמוֹת), the Name that is from the side of Abba, the Yud rules within it (הַשֵּׁם שֶׁהוּא מִצַּד אַבָּא, הַיוּ״ד מוֹלֶכֶת בּוֹ), and it terminates with Hehs (וְיִסְתַּיֵּם בְּהֵ״ה), and the Name that is from the side of Imma, the Hehs rule within it (וְהַשֵּׁם שֶׁהוּא מִצַּד אִמָּא הַהֵ״ה מוֹלֶכֶת בּוֹ), and it terminates with Yudin (וְיִסְתַּיֵּם בְּיוּדִי״ן), thus: Yud Heh, Yud Heh (כָּזֶה יוּד הֵ״ה יוּד הֵ״י).

And when you multiply these Names by one another (וּכְשֶׁתַּכֶּה אֵלּוּ הַשֵּׁמוֹת זֶה בָּזֶה), Yud by Heh-Yud, behold three hundred (יו״ד בְּה״י הֲרֵי ש׳), and further Yud by Heh-Heh, twenty times Heh-Heh in their filling (וְעוֹד יו״ד בְּה״ה עֶשְׂרִים פְּעָמִים ה״ה בְּמִלּוּאָם), they are two hundred, and all together equals five hundred (הֵם מָאתַיִם שֶׁעוֹלֶה הַכֹּל ת״ק), like the numerical value of shoulder (כְּמִנְיַן כָּתֵף), and from these are the two shoulders of Arich that become Mochin for Abba and Imma (וּמֵאֵלּוּ הֵם הַב׳ כְּתֵפַיִם שֶׁל אֲרִיךְ הַנַּעֲשִׂים מוֹחִין לְאַבָּא וְאִמָּא). And the Nekudot of these Names are (וְהַנְּקֻדּוֹת שֶׁל אֵלּוּ הַשֵּׁמוֹת): the Name of Abba is entirely vocalized with Patach (הַשֵּׁם שֶׁל אַבָּא כֻּלּוֹ נָקוּד פַּתַח), except for the Yud, whose point is Kamatz (חוּץ מִן הַיּוּד שֶׁנְּקוּדָתָהּ בְּקָמַץ), for the vocalization equals sixteen (שֶׁעוֹלֶה הַנִּיקּוּד ט״ז), and the vocalization of the Name of Imma (וְהַנִּיקּוּד שֶׁל הַשֵּׁם שֶׁל אִמָּא), its letters are pointed with Kamatz (הָאוֹתִיּוֹת שֶׁלּוֹ נְקוּדוֹת בְּקָמַץ), and her letters are pointed with Patach (וְהָאוֹתִיּוֹת שֶׁלָּהּ נְקוּדִים בְּפַתַח). And the point of Kamatz is what she receives from Keter (וְהַנָּקוּד שֶׁל קָמַץ שֶׁמְּקַבֶּלֶת מִכֶּתֶר), and of Patach what she receives from Abba (וְשֶׁל פַּתַח שֶׁמְּקַבֶּלֶת מֵאַבָּא), for the Nekudot are Neshamah to the letters (שֶׁהַנְּקֻדּוֹת הֵם נְשָׁמָה לָאוֹתִיּוֹת). And Imma cannot make a Neshamah for herself from her own essence (וְאִמָּא אֵינָהּ יְכוֹלָה לַעֲשׂוֹת לָהּ לְעַצְמָהּ נְשָׁמָה מֵעַצְמוּתָהּ), except through what she receives from Keter or from Abba (אִם לֹא עַל יַד שֶׁמְּקַבֶּלֶת מִכֶּתֶר אוֹ מֵאַבָּא), and the letters of the male are seven, and they are seven Kamatzim (וְהָאוֹתִיּוֹת שֶׁל הַזָּכָר הֵם ז׳ וְהֵם ז׳ קְמָצִים), and those of the female are three, and they are three Patachim, which together equal one hundred and thirty (וְשֶׁל הַנְּקֵבָה הֵם ג׳ וְהֵם ג׳ פַּתְחִין שֶׁעוֹלִים [בְּיַחַד] ק״ל). And when you combine the one hundred and thirty of Imma with the seventy of Abba, they are a curtain (וּכְשֶׁתְּצָרֵף ק״ל שֶׁל אִמָּא וְע׳ שֶׁל אַבָּא הֵם קֶלַע), and from here the curtains are made (וּמִכָּאן נַעֲשִׂים קְלָעִים), and they are sixteen cubits (וְהֵם ט״ז אַמָּה), which are from the side of Yud-Heh (שֶׁהֵם מִצַּד י״ה), and they are curtains for the shoulder (וְהֵם קְלָעִים לַכָּתֵף), for the shoulder is the Name Yud-Heh, as we explained (שֶׁהַכָּתֵף הוּא שֵׁם י״ה כְּמוֹ שֶׁפֵּירַשְׁנוּ), and the curtains are the Nekudot (וְהַקְּלָעִים הֵם הַנְּקֻדּוֹת). And the reason that Abba and Imma are like curtains, which are made like netting (וְטַעַם הֱיוֹת אַבָּא וְאִמָּא כְּעֵין קְלָעִים שֶׁהֵם כְּמַעֲשֵׂה רֶשֶׁת), is so that light should emerge from Arich itself to Ze’ir Anpin (כְּדֵי שֶׁיֵּצֵא אוֹר מֵאֲרִיךְ בְּעַצְמוֹ לִזְעֵיר), through those openings (דֶּרֶךְ אוֹתָם הַנְּקָבִים), and these openings are two ears, two eyes, two openings of the nose, and the mouth (וְאֵלּוּ הַנְּקָבִים הֵם שְׁתֵּי אָזְנַיִם שְׁתֵּי עֵינַיִם וּשְׁתֵּי נִקְבֵי הַחוֹטֶם וְהַפֶּה), and these four simple Yud-Hehs equal forty (וְאֵלּוּ הַד׳ י״ה פְּשׁוּטִים עוֹלִים ם׳).

And this is what the verse says, “Behold, the bed of Shlomo” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה) (Song of Songs 3:7), it is the Yesod of the Reisha DeLa Ityada [the Unknowable Head] (הוּא יְסוֹד דְּרֵישָׁא דְלָא אִתְיְדַע), which reaches to the shoulders of Arich (שֶׁמַּגִּיעַ עַד הַכְּתֵפַיִם שֶׁל אֲרִיךְ), such that these four Yud-Hehs, which equal sixty (בְּאוֹפֶן שֶׁאֵלּוּ הַד׳ י״ה שֶׁהֵם ס׳), surround this Yesod (הֵם סָבִיב לִיסוֹד זֶה), which is Shekhem reaching to the shoulders of Arich (שֶׁהוּא שְׁכֶם הַמַּגִּיעַ לַכְּתֵפַיִם שֶׁל אֲרִיךְ). And this is what is meant by, “The thousand are for you, Shlomo” (וְזֶהוּ שֶׁאָמַר הָאֶלֶף לְךָ שְׁלֹמֹה) (Song of Songs 8:12), for these are the two shoulders that equal one thousand (שֶׁהֵם אֵלּוּ הַשְּׁתֵּי כְתֵפַיִם שֶׁעוֹלִים אֶלֶף), which guard this Yesod (שֶׁהֵם שׁוֹמְרִים לִיסוֹד זֶה), “and two hundred for those who guard its fruit” (וּמָאתַיִם לַנּוֹטְרִים אֶת פִּרְיוֹ) (Song of Songs 8:12), those who guard this fruit (הַנּוֹטְרִים אֶת הַפְּרִי הַזֶּה), which is this Yesod and the light within it (שֶׁהוּא הַיְסוֹד הַזֶּה וְהָאוֹר שֶׁבְּתוֹכוֹ), and this is “its fruit” (שֶׁזֶּהוּ אֶת פִּרְיוֹ), those who guard the shoulders (הַשּׁוֹמְרִים אֶת הַכְּתֵפַיִם), and there are two hundred surrounding them (וְיֵשׁ מָאתַיִם שֶׁהֵם סָבִיב לָהֶם), which are the curtains, as we explained p1-3(שֶׁהֵם הַקְּלָעִים שֶׁפֵּרַשְׁנוּ). And when these two Names that we mentioned are interwoven with the Names of Abba and Imma themselves (וּשְׁנֵי שֵׁמוֹת הָאֵלּוּ שֶׁזָּכַרְנוּ כְּשֶׁתְּשַׁלֵּב אוֹתָם עִם הַשֵּׁמוֹת שֶׁל אַבָּא וְאִמָּא עַצְמָם), which equal seventy-two and one hundred sixty-one (שֶׁעוֹלִים ע״ב קס״א), which equal “male” (שֶׁעוֹלִים זָכוֹ״ר), they are conducive to remembrance (מְסֻגָּלִים לִזְכִירָה). And the back aspects of Abba are one hundred and eighty-four (וְהָאֲחוֹרַיִים שֶׁל אַבָּא הֵם קפ״ד), and of Imma, Kadmat, are five hundred and eighty-four (שֶׁל אִמָּא קַדְמַ״ת עוֹלִים תקפ״ד), together totaling seven hundred and sixty-eight (עוֹלִים תשכ״ח), and this teaches that all remembrance is from the front aspects and forgetting from the back aspects (וְזֶהוּ שֶׁכָּל הַזְּכִירָה הוּא מִצַּד פָּנִים וְשִׁכְחָה מֵאֲחוֹרַיִים), and just as there is remembrance and forgetting in Abba and Imma (וּכְמוֹ שֶׁיֵּשׁ זְכִירָה וְשִׁכְחָה בְּאַבָּא וְאִמָּא), so too there is remembrance and forgetting in Ze’ir Anpin and Nukvah (כֵּן יֵשׁ זְכִירָה וְשִׁכְחָה בִּזְעֵיר וְנוּקְבֵיהּ).

And the two Names of Adnut that we explained (וְהַשְּׁנֵי שֵׁמוֹת אַדְנוּת שֶׁפֵּרַשְׁנוּ), Imma gives them to Rachel (נוֹתֶנֶת אוֹתָם אִמָּא לְרָחֵל), and they are one hundred and thirty (וְהֵם ק״ל), and this is “the Da’at of women is light” that the Zohar says (וְזֶהוּ דַּעְתָּן שֶׁל נָשִׁים קַלָּה שֶׁאוֹמֵר הַזֹּהַר), and its explanation is (וּפֵירוּשׁוֹ), that above there are thirty-two Elohim (כִּי יֵשׁ לְמַעְלָה ל״ב אֱלֹהִים), and Abba receives sixteen from Arich (וּמְקַבֵּל אַבָּא מֵאֲרִיךְ י״ו), and Imma receives sixteen from Arich (וְאִמָּא מֵאֲרִיךְ י״ו), and they are doubled in Abba and he gives them to Imma (וְנִכְפָּלִים בְּאַבָּא וְנוֹתְנָם לְאִמָּא), and these thirty-two Elohim equal three hundred and twenty (וְאֵלּוּ הַל״ב אֱלֹהִים עוֹלִים ש״ך). And they are three hundred and twenty sparks, three hundred and twenty judgments (וְהֵם ש״ך נִיצוֹצִים ש״ך דִּינִים), and there are also five times Din, which equals three hundred and twenty judgments (וְגַם כֵּן יֵשׁ ה׳ פְּעָמִים דִּין שֶׁעוֹלֶה ש״ך דִּינִים), and the five Alephs of Adonai sweeten them (וְהַה׳ אַלְפִין שֶׁל אֲדנ״י הַמְמַתְּקָם). And these three hundred and twenty judgments that come to Imma (וְאֵלּוּ הַש״ך דִּינִים הַבָּאִים לְאִמָּא), she gives them to Malkhut (נוֹתֶנֶת אוֹתָם לַמַּלְכוּת), for at times she lends from herself to her daughter (כִּי לִפְעָמִים אוֹזִיפַת לְבַרְתָּא מִנָּהָא), and they are the three hundred and twenty sparks of the thirty-two Elohim (וְהֵם ש״ך נִיצוֹצִים שֶׁל ל״ב אֱלֹהִים), and then she possesses the two groups of three hundred and twenty, of Elohim and of Adonai (וְאָז יֵשׁ בָּהּ הַב׳ ש״ך שֶׁל אֱלֹהִים וְשֶׁל אֲדנ״י), which equal Tamar (שֶׁעוֹלִים תָּמָר). And concerning this it is said, “Tamar stands in bitterness” (וְעַל זֶה נֶאֱמַר תָּמָר בְּתַמְרוּרִיָּה הִיא עוֹמֶדֶת) (Jerusalem Talmud, Megillah 3:2), for all the bitterness of the judgments is within her (שֶׁכָּל מְרִירוּת הַדִּינִים יֵשׁ בָּהּ), and her sweetening is Shemesh [sun] (וְהַמִּתּוּק שֶׁלָּהּ הוּא שֶׁמֶשׁ), and it is two times thirty-two Havayot that are in Abba (וְהוּא ב׳ פְּעָמִים ל״ב שֶׁל הֲוָיוֹת שֶׁיֵּשׁ בְּאַבָּא), just as there are two aspects of judgments, of Elohim and of Adonai, in Imma (כְּמוֹ שֶׁיֵּשׁ שְׁתֵּי בְחִינוֹת שֶׁל דִּינִים, שֶׁל אֱלֹהִים וְשֶׁל אֲדנ״י, בְּאִמָּא). And the second thirty-two Havayot are one for Abba and one for Ze’ir Anpin (וְהַשֵּׁנִי ל״ב הֲוָיוֹת הֵם אֶחָד לְאַבָּא וְאֶחָד לִזְעֵיר), [three hundred and twenty and another three hundred and twenty] ([ש״ך וְעוֹד ש״ך]), and Abba also gives his thirty-two to Ze’ir Anpin (וְאַבָּא נוֹתֵן לִזְעֵיר הַל״ב שֶׁלּוֹ גַּם כֵּן), and they equal Shemesh [sun] (וְעוֹלִים שֶׁמֶשׁ), and then the Gevurot are sweetened (וְאָז נִמְתָּקִים הַגְּבוּרוֹת), and when are they sweetened? When the sun is hot (וְאֵימָתַי נִמְתָּקִים כְּשֶׁהַשֶּׁמֶשׁ חַם). And this is its heat (וְזֶהוּ הַחֲמִימוּת שֶׁלּוֹ), for when the Havayot come from Abba to Imma they are clothed in the thirty-two Elohim (שֶׁהַהֲוָיוֹת כְּשֶׁבָּאוֹת מֵאַבָּא לְאִמָּא הֵם מְלוּבָשִׁים בְּל״ב אֱלֹהִים), and through the power of that judgment they become heated (וּמִכֹּחַ אוֹתוֹ הַדִּין מִתְחַמְּמוֹת), and then the Gevurot return to be sweetened through the power of the Gevurot within the Havayot (וְאָז חוֹזְרִים הַגְּבוּרוֹת לְהִתְמַתֵּק מִכֹּחַ הַגְּבוּרוֹת שֶׁבַּהֲוָיוֹת), and they are sweetened in their root (וּבְשָׁרְשָׁם מִתְמַתְּקוֹת). And this is the secret of: “And the sun became hot and it melted” (וְזֶהוּ סוֹד וְחַם הַשֶּׁמֶשׁ וְנָמָס) (Exodus 16:21). And it is said, “And they came to Marah, but they could not drink the waters of Marah, for they were bitter” (וְנֶאֱמַר וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתּוֹת מַיִם מִמָּרָה כִּי מָרִים הֵם) (Exodus 15:23).

And behold, Abba and Imma clothe Arich according to this order (וְהִנֵּה אַבָּא וְאִמָּא מַלְבִּישִׁים לַאֲרִיךְ כַּסֵּדֶר הַזֶּה), Abba clothes Arich on the right arm (אַבָּא מַלְבִּישׁ לַאֲרִיךְ הַזְּרוֹעַ יָמִין), and from the shoulder its head is made (וּמֵהַכָּתֵף נַעֲשֶׂה הָרֹאשׁ שֶׁלּוֹ), and it is the aspect of curtains (וְהִיא בְּחִינַת קְלָעִים), which are net-work (שֶׁהוּא מַעֲשֵׂה רֶשֶׁת), so that the light of Arich may emerge to illuminate Ze’ir through those openings (כְּדֵי שֶׁיֵּצֵא אוֹר אֲרִיךְ לְהָאִיר לִזְעֵיר דֶּרֶךְ אוֹתָם הַנְּקָבִים). And these openings are two eyes, two ears, the nose, and the mouth (וְהַנְּקָבִים הַלָּלוּ הֵם שְׁתֵּי עֵינַיִם שְׁתֵּי אָזְנַיִם חוֹטֶם וְהַפֶּה), and the throat is their Keter (וְהַגָּרוֹן הוּא כֶּתֶר שֶׁלָּהֶם), half for Abba and half for Imma (חֶצְיוֹ לְאַבָּא וְחֶצְיוֹ לְאִמָּא), and therefore Abba is called Yesh (וְלָזֶה נִקְרָא אַבָּא יֵשׁ) [Kaneh plus Kaneh equals Yesh] ([קנה+קנה=יש]), half a Keter (חֲצִי כֶּתֶר). And Keter together with the Kolel equals three times Ohr [light] (וְכֶתֶר עִם הַכּוֹלֵל הוּא ג׳ פְּעָמִים אוֹר), and they are Chokhmah, Binah, and Da’at (וְהֵם חָכְמָה בִינָה וָדַעַת), Mochin concealed within Keter and not perceived (מוֹחִין הַנֶּעְלָמִים בַּכֶּתֶר וְאֵינָם מוּרְגָּשִׁים), and therefore it is not recognizable within it (וְלָזֶה אֵינוֹ נִכָּר בּוֹ), except for the aspect of the bone itself, which is the externality (כִּי אִם בְּחִינַת הָעֶצֶם שֶׁהוּא הַחִיצוֹנִיּוּת), and this bone is entirely filled with openings and hollow within (וְהָעֶצֶם הַזֶּה כּוּלּוֹ מָלֵא נְקָבִים וְחָלוּל בְּתוֹכָהּ), indicating the Mochin within it, which are in the secret of air (לְהוֹרוֹת עַל הַמּוֹחִין שֶׁבּוֹ, שֶׁהֵם בְּסוֹד אֲוִיר). And one half is for Abba (וְהַחֲצִי הוּא לְאַבָּא), and the second half is for Imma (וְהַחֲצִי הַשֵּׁנִי לְאִמָּא), Abba takes his half and returns and gives it to Imma in the secret of the union (חֶצְיוֹ לוֹקֵחַ אַבָּא וְחוֹזֵר וְנוֹתְנוֹ לְאִמָּא בְּסוֹד הַזִּוּוּג). And these are the sixteen Elohim that we explained (וְהֵם הַי״ו אֱלֹהִים שֶׁפֵּרַשְׁנוּ), which are half of the thirty-two Elohim (שֶׁהֵם הַחֲצִי שֶׁל ל״ב אֱלֹהִים), and half a Keter equals Yesh (וְהַחֲצִי כֶּתֶר עוֹלֶה יֵשׁ), and this is what the verse says, “Acquire Chokhmah, acquire Binah” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב קְנֵה חָכְמָה קְנֵה בִינָה) (Proverbs 4:5), for from Yesh, one Kaneh is for Chokhmah and one Kaneh is for Binah (כִּי מִן יֵשׁ קָנֶה אֶחָד לְחָכְמָה, וְקָנֶה אֶחָד לְבִינָה). And their extension is sometimes until the navel of Arich (וְהִתְפַּשְּׁטוּתָם הוּא לִפְעָמִים עַד הַטִּיבּוּר שֶׁל אֲרִיךְ), and sometimes until the feet (וְלִפְעָמִים עַד הָרַגְלַיִם), and this is because (וְהוּא), sometimes Ze’ir becomes a complete Partzuf of ten (כִּי לִפְעָמִים עוֹשֶׂה זְעֵיר פַּרְצוּף שָׁלֵם בֶּן עֶשֶׂר), and the Mochin of Arich enter into it (וְנִכְנָסִין בּוֹ הַמּוֹחִין שֶׁל אֲרִיךְ), meaning through Abba and Imma (פֵּירוּשׁ עַל יְדֵי אַבָּא וְאִמָּא). Or we may say that Abba and Imma and the Mazal are Mochin for Ze’ir (אוֹ נֹאמַר שֶׁאַבָּא וְאִמָּא וּמַזָּלָא הֵם מוֹחִין לִזְעֵיר), and in order that Ze’ir may be able to receive them (וּכְדֵי שֶׁזְּעֵיר יוּכַל לְקַבְּלָם), then Abba and Imma clothe Arich until the feet (אָז מַלְבִּישִׁים אַבָּא וְאִמָּא אֶת אֲרִיךְ עַד הָרַגְלַיִם). And then Ze’ir and Nukvah clothe Abba and Imma from their navel and below through their lower Partzufim (וְאָז זְעֵיר וְנוּקְבֵיהּ מַלְבִּישִׁים לְאַבָּא וְאִמָּא מִטִּיבּוּרָם וּלְמַטָּה בְּפַרְצוּפֵיהֶם הַתַּחְתּוֹנִים). And sometimes Ze’ir possesses only six extremities (וְלִפְעָמִים זְעֵיר הוּא בַּעַל שֵׁשׁ קְצָווֹת), and Arich folds its feet (וַאֲרִיךְ מְקַפֵּל אֶת רַגְלָיו), and Ze’ir remains in the place where Arich had extended (וְנִשְׁאָר זְעֵיר בַּמָּקוֹם שֶׁהָיָה מִתְפַּשֵּׁט אֲרִיךְ), and it lives from their impression (וְהוּא חַי מִן הָרֹשֶׁם שֶׁלָּהֶם), and then Abba and Imma do not clothe Arich except until the navel (וְאָז אַבָּא וְאִמָּא אֵינָם מַלְבִּישִׁים לַאֲרִיךְ כִּי אִם עַד הַטִּיבּוּר).