Chapter Thirty (פֶּרֶק שְׁלֹשִׁים)

The general principle of what we have said is (כְּלָל הַדְּבָרִים שֶׁאָמַרְנוּ), that Arich raised up in his folding, three within three (שֶׁהֶעֱלָה אֲרִיךְ בְּקִפּוּלוֹ תְּלַת גּוֹ תְּלַת), the sparks of light that were within the broken vessels (נִיצוֹצֵי הָאוֹר שֶׁהָיוּ בְּתוֹךְ הַמָּאנִין תְּבִירִין), and we said (וְאָמַרְנוּ), that when Yesod was included above within Tiferet (כְּשֶׁיְסוֹד נִכְלַל לְמַעְלָה בְּתוֹךְ תּ״ת), it emitted a breath from within itself (הוֹצִיא הֶבֶל מִתּוֹכוֹ), and that breath spread through the channels of the arms of Arich to Abba and Imma (וְאוֹתוֹ הַהֶבֶל נִתְפַּשֵּׁט דֶּרֶךְ צִנּוֹרֵי הַזְּרוֹעוֹת דַאֲרִיךְ לְאַבָּא וְאִמָּא), and Mochin were then made for them (וְנַעֲשׂוּ אָז לָהֶם מוֹחִין), and through them they attained an arousal for union (וּבָהֶם הִשִּׂיגוּ הִתְעוֹרְרוּת לְזִוּוּג). And then (וְאָז), within the womb of Imma (בִּמְעֵי אִמָּא), there was included the most refined, clarified, and pure part (נִכְלַל הַיּוֹתֵר זַךְ וּבָרוּר וְנָקִי), from the illumination that the legs had raised with them (מֵהַהֶאָרָה שֶׁהֶעֱלוּ עִמָּהֶם הַשּׁוֹקַיִם), from the seven vessels that were broken and annulled (מֵהַז׳ כֵּלִים שֶׁנִּשְׁבְּרוּ וְנִתְבַּטְּלוּ), and the most refined and clarified light within them became Ze’ir Anpin (וְהָאוֹר הַיּוֹתֵר זַךְ וּבָרוּר שֶׁבָּהֶם נַעֲשָׂה זְעֵיר אַנְפִּין), while the refuse fell below (וְהַפְּסוֹלֶת נָפַל לְמַטָּה), and found the body of the serpent prepared to receive it (וּמָצְאוּ הַגּוּף שֶׁל הַנָּחָשׁ מוּכָן לְקַבְּלָם). And you must know (וְצָרִיךְ שֶׁתֵּדַע), that every point from the broken vessels (שֶׁכָּל נְקוּדָה מֵהַמָּאנִין תְּבִירִין), was included from ten Sefirot: Keter, Chokhmah, Binah, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malkhut (הָיְתָה כְּלוּלָה מֵעֶשֶׂר סְפִירוֹת כח״ב חג״ת נהי״ם), thus every point possesses Keter, Chokhmah, Binah, and the remainder of the ten (נִמְצָא שֶׁכָּל נְקוּדָה יֵשׁ לוֹ כֶּתֶר חָכְמָה בִינָה וּשְׁאָר הָעֶשֶׂר). And you already know (וּכְבָר יָדַעְתָּ), that the points of Keter, Chokhmah, and Binah expanded into Arich Anpin, which includes the Three Heads (שֶׁנְּקוּדַת כח״ב נִתְפַּשְּׁטוּ לַאֲרִיךְ אַנְפִּין הַכּוֹלֵל תְּלַת רֵישִׁין), and from the remainder of the points Abba and Imma were built (וּשְׁיָרֵי הַנְּקוּדוֹת שֶׁמִּמֶּנּוּ נִבְנָה אַבָּא וְאִמָּא), and a Partzuf [Configuration] was made for them (וְנַעֲשָׂה לָהֶם פַּרְצוּף), as we said above (כַּאֲשֶׁר אָמַרְנוּ לְמַעְלָה). And then (וְאָז), the greatest and most refined light from the broken vessels ascended above (עָלָה הָאוֹר הַיּוֹתֵר גָּדוֹל וְזַךְ מֵהַמָּאנִין תְּבִירִין לְמַעְלָה), which belongs to the building of Keter, Chokhmah, and Binah of the Three Heads (שֶׁשַּׁיָּךְ לְבִנְיַן כח״ב שֶׁל הַתְּלַת רֵישִׁין), in which the essential Chokhmah and Binah are included (שֶׁכְּלוּלִים בּוֹ חָכְמָה וּבִינָה הָעִיקָרִיִּים), and they left their impression below (וְהִנִּיחוּ רְשִׁימוּם לְמַטָּה), and in any case (וְעַל כָּל פָּנִים), the light of Keter, Chokhmah, and Binah is better and more refined (אוֹרָם שֶׁל כח״ב הוּא יוֹתֵר טוֹב וְיוֹתֵר זַךְ), than the light of the seven remaining vessels (מֵאוֹר ז׳ כֵּלִים הַנִּשְׁאָרִים). For even though the light of Keter, Chokhmah, and Binah from the seven vessels of Tohu ascended above (כִּי אַף עַל פִּי שֶׁעָלָה אוֹר כח״ב מִז׳ כֵּלִים שֶׁל תֹּהוּ לְמַעְלָה), there remained below from the portion of the light of the seven vessels themselves (נִשְׁאַר לְמַטָּה מֵהַחֵלֶק הָאוֹר שֶׁל ז׳ כֵּלִים עַצְמָם), together with the shadow and the Reshimu [Impression] of Keter, Chokhmah, and Binah (עִם הַצֵּל וְהָרְשִׁימוּ שֶׁל כח״ב), which is their coarser light (הוּא הָאוֹר הַיּוֹתֵר עָב שֶׁלָּהֶן). And likewise (וְכֵן), when Arich raised with his legs the seven lower ones of the broken vessels (כְּשֶׁהֶעֱלָה אֲרִיךְ בְּרַגְלָיו הַשֶּׁבַע תַּחְתּוֹנִיּוֹת שֶׁל הַמָּאנִין תְּבִירִין), and their impression of the first three (וְרִישׁוּמָן שֶׁל שָׁלֹשׁ רִאשׁוֹנוֹת), there remained below the shadow of the seven lower ones (נִשְׁאַר לְמַטָּה הַצֵּל שֶׁל ז׳ הַתַּחְתּוֹנִיּוֹת), and the shadow of the shadow of the first three (וְצֵל הַצֵּל שֶׁל שָׁלֹשׁ רִאשׁוֹנוֹת).

And now (וְעַתָּה), at the time of the coming into being of Ze’ir Anpin and his Nukvah within Imma (בְּעֵת הִתְהַוּוּת זְעֵיר אַנְפִּין וְנוּקְבֵיהּ בְּתוֹךְ אִמָּא), behold these portions that Arich raised with his legs (הִנֵּה הַחֲלָקִים הָאֵלֶּה שֶׁהֶעֱלָה אֲרִיךְ בְּרַגְלָיו), were transmitted from Abba to Imma in the secret of points (נִמְסְרוּ מֵאַבָּא לְאִמָּא בְּסוֹד נְקוּדוֹת), and the food was separated from the refuse (וְנִבְרְרוּ אוֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), and from that food Ze’ir came into being in the womb of Imma (וּמֵהָאוֹכֶל הַהוּא נִתְהַוָּה זְעֵיר בִּמְעֵי אִמָּא). And from the Reshimu [Impression] of Keter, Chokhmah, and Binah within each one of them (וְנַעֲשָׂה מִן הָרְשִׁימוּ שֶׁל כֶּתֶר חָכְמָה וּבִינָה שֶׁבְּכָל אַחַת מֵהֶם), the Keter, Chokhmah, and Binah of the head of Ze’ir Anpin were formed (כֶּתֶר חָכְמָה וּבִינָה שֶׁל רֹאשׁ זְעֵיר אַנְפִּין), for the fetus in its mother's womb also has a head (כִּי הָעוּבָּר בִּמְעֵי אִמּוֹ גַּם כֵּן יֵשׁ לוֹ רֹאשׁ), except that it is very weak (אֶלָּא שֶׁהוּא חַלָּשׁ מְאֹד), as the Sages of blessed memory said (כְּאוֹמְרָם ז״ל), “folded like a ledger... and its head is placed between its knees” (מְקֻפָּל כְּפִנְקָס... וְרֹאשׁוֹ מֻנָּח לוֹ בֵּין בִּרְכָּיו) (Niddah 30b), and it cannot raise its head (וְאֵינוֹ יָכוֹל לְהָרִים רֹאשׁ), because it is made only from the shadow and the Reshimu [Impression] (כִּי הוּא נַעֲשָׂה מֵהַצֵּל וְהָרְשִׁימוּ לְבַד), until “from the stream” (עַד שֶׁיִּמַּנְחַל), the Yesod of Imma (יְסוֹד אִמָּא), “on the way” (בַּדֶּרֶךְ), of its emergence in the second Ibbur [Impregnation] (יְצִיאָתוֹ בָּעִיבּוּר שֵׁנִי), “he shall drink” (יִשְׁתֶּה) (Psalms 110:7), therefore “he shall raise the head” (עַל כֵּן יָרִים רֹאשׁ) (Psalms 110:7).