Chapter Thirty-Eight (פֶּרֶק שְׁלֹשִׁים וּשְׁמוֹנָה)

Arich Anpin has four A"B's (אֲרִיךְ יֵשׁ לוֹ ד׳ עֲבִי״ם), A"B, S"G, M"H, B"N (דְע״ב, ס״ג, מ״ה, ב״ן), concerning which it is written (עֲלֵיהֶם כְּתִיב), Who makes the clouds His chariot (הַשָּׂם עָבִים רְכוּבוֹ) (Psalms 104:3). And behold (וְהִנֵּה), A"B of S"G (ע״ב דְס״ג), is Yud Heh Vav Heh (יו״ד ה״י וָא״ו ה״י), and ten letters equal seventy-three (וְעֶשֶׂר אוֹתִיּוֹת עוֹלִים ע״ג), for forever there remains a Reshimu [impression] of Ze’ir Anpin in Imma (כִּי לְעוֹלָם נִשְׁאָר רְשִׁימוּ דְז״א בְּאִמָּא). A"B of M"H (ע״ב דְמ״ה), is Yud Heh Vav Heh (יו״ד ה״א וָא״ו ה״א), and in addition Havayah (וְעוֹד יהו״ה), equals seventy-one (עוֹלֶה ע״א), and with the extra Aleph above in Imma (וְא׳ הַיָּתִיר לְמַעְלָה בְּאִמָּא), it is seventy-two (הוּא ע״ב). A"B of B"N (ע״ב דְב״ן), Yud, Yud-Heh, Yud-Heh-Vav, Yud-Heh-Vav-Heh (י׳ י״ה יה״ו יהו״ה), equals seventy-two (עוֹלֶה ע״ב). Say now (אֱמוֹר מֵעַתָּה), that he has A"B and S"G in essence openly (שֶׁיֵּשׁ לוֹ [לַאֲרִיךְ] ע״ב ס״ג בְּעֶצֶם בְּגִלּוּי), and they are more revealed within him (וְהֵם גְּלוּיִים בּוֹ בְּיוֹתֵר), each one by itself (כָּל אֶחָד בִּפְנֵי עַצְמוֹ). Namely (דְּהַיְינוּ), A"B (ע״ב), is the head of all the remaining names of Atzilut (הוּא רֹאשׁ לְכָל הָאֲצִילוּת שְׁאָר הַשֵּׁמוֹת), and Arich Anpin has a Reisha [head] as well (וַאֲרִיךְ יֵשׁ לוֹ רֵישָׁא גַּם כֵּן), and S"G as well is revealed within him (וְס״ג גַּם כֵּן גָּלוּי בּוֹ), because it is from the Nekudot [vowel points] of Binah (לְפִי שֶׁהוּא מִנְּקֻדּוֹת בִּינָה). But M"H and B"N are not revealed within him (אֲבָל מ״ה וּב״ן אֵינָם מִתְגַּלִּים בּוֹ), rather M"H is concealed within the Aleph of S"G (אֶלָּא מ״ה נֶעְלָם בְּתוֹךְ א׳ שֶׁל ס״ג), and B"N within the final Heh (וּב״ן בְּתוֹךְ ה׳ בַּתְרָא).

And behold (וְהִנֵּה), Arich Anpin gives to Abba and Imma A"B from his right side and S"G from his left side (אֲרִיךְ נוֹתֵן לְאַבָּא וְאִמָּא ע״ב מִימִינָם וְס״ג מִשְּׂמֹאלָם), and this A"B is of Katnut [smallness] (וְע״ב זֶה הוּא שֶׁל קַטְנוּת), which he gives to both of them (שֶׁהוּא נוֹתֵן לִשְׁנֵיהֶם), and it is only the A"B of S"G (וְאֵינוֹ אֶלָּא ע״ב שֶׁל ס״ג), therefore the A"B of Imma returns to the left side of Abba (לְפִיכָךְ הָע״ב שֶׁל אִמָּא חוֹזֵר לִשְׂמֹאל אַבָּא), and the S"G of Abba returns to the right side of Imma (וְס״ג שֶׁל אַבָּא חוֹזֵר לִימִין אִמָּא), in the secret of the Nesirah [separation] by which they became a Partzuf (בְּסוֹד הַנְּסִירָה שֶׁנַּעֲשׂוּ פַּרְצוּף), and this is after the completion of the stature of both of them (וְזֶהוּ אַחַר הַשְׁלָמַת קוֹמַת שְׁנֵיהֶם), which is their Gadlut [greatness] (שֶׁהוּא גַּדְלוּת שֶׁלָּהֶם).

And know (וְדַע), that the secret of Katnut [smallness] is by skipping (כִּי סוֹד קַטְנוּת הוּא בְּדִלּוּג), namely (דְּהַיְינוּ), enclothement through the giving of the hands (הִתְלַבְּשׁוּת בִּנְתִינָה שֶׁל הַיָּדַיִם), and the head is skipped in the enclothement (וּמְדוּלָּג הָרֹאשׁ בְּהִתְלַבְּשׁוּת), and the head does not become enclothed at all (וְאֵין הָרֹאשׁ מִתְלַבֵּשׁ כְּלָל), thus there are no illuminating Mochin [intellects] here (אַלְמָא אֵין כָּאן מוֹחִין מְאִירִין). And Gadlut [greatness] is in an inner line (וְגַדְלוּת הוּא בְּקַו פְּנִימִי), in a hidden path (בְּאוֹרַח סָתִים), and then the Mochin [intellects] increase and illuminate in essence (וְאָז הַמּוֹחִין מִתְרַבִּין וּמְאִירִין בְּעֶצֶם). And behold (וְהִנֵּה), Abba and Imma have a first Katnut [smallness] (יֵשׁ לְאַבָּא וְאִמָּא קַטְנוּת רִאשׁוֹן), through the withdrawal of the remnants of the Nekudot [vowel points] after their enclothement (בְּהִסְתַּלֵּק שְׁיָרֵי הַנְּקֻדּוֹת אַחַר הִתְלַבְּשׁוּתָם), into one for the two Partzufim (בְּאַחַת לִשְׁנֵי הַפַּרְצוּפִין). And their first Gadlut [greatness] (וְגַדְלוּת רִאשׁוֹן שֶׁלָּהֶם), is through the entering of the segments of the arms of Arich Anpin (הוּא בְּהִכָּנֵס פִּרְקֵי זְרוֹעוֹתָיו שֶׁל אֲרִיךְ), to complete their stature (לְהַשְׁלִים קוֹמָתָם), as we have said (כַּדַאֲמָרַן). This is the first Katnut [smallness] and first Gadlut [greatness] (זֶהוּ קַטְנוּת וְגַדְלוּת רִאשׁוֹן), which we must expound upon in Ma‘aseh Bereshit (שֶׁאָנוּ צְרִיכִים לִדְרוֹשׁ בָּהֶם בְּמַעֲשֵׂה בְרֵאשִׁית). Afterward (אַחַר כָּךְ), when Arich Anpin needed to contract himself (כְּשֶׁהֻצְרַךְ אֲרִיךְ לְהִתְקַפֵּל), the light increased in Abba and Imma (נִתְרַבָּה הָאוֹר בְּאַבָּא וְאִמָּא), and they were unable to bear it (וְלֹא הָיוּ יְכוֹלִים לְסׇבְלוֹ), even after the light was transmitted from Arich Anpin to Abba (אֲפִלּוּ אַחֲרֵי שֶׁנִּמְסַר הָאוֹר מֵאֲרִיךְ לְאַבָּא), and from Abba to Imma (וּמֵאַבָּא לְאִמָּא), and she became impregnated with Ze’ir Anpin and Nukvah (וְנִתְעַבְּרָה מִזְּעֵיר וְנוּקְבֵיהּ). And because the light, while passing from Abba to Imma (וּלְפִי שֶׁהָאוֹר מִיָּדֵי עׇבְרוֹ מֵאַבָּא לְאִמָּא), and from her to Ze’ir Anpin and Nukvah (וּמִמֶּנָּה לִזְעֵיר וְנוּקְבֵיהּ), left a Reshimu [impression] in every place (הִנִּיחַ רְשִׁימוּ בְּכָל מָקוֹם), therefore that Reshimu [impression] necessitated a small stature (עַל כֵּן חִיֵּב אוֹתוֹ הָרְשִׁימוּ קוֹמָה קְטַנָּה), from the midpoint of Abba and below (מֵחֲצִי אַבָּא וּלְמַטָּה), including Ze’ir Anpin and Nukvah (כּוֹלֵל זְעֵיר וְנוּקְבֵיהּ). And this is M"H from the Aleph of S"G (וְהַיְינוּ מ״ה מֵאָלֶף שֶׁל ס״ג), and B"N from the final Heh (וּב״ן מֵה״י אַחֲרוֹנָה), as explained above (כִּדְלְעֵיל). However (אָמְנָם), M"H is primary in Abba (מ״ה בְּאַבָּא עִיקָר), and B"N is secondary to it and included within it (וּב״ן טָפֵל אֵלָיו וְכָלוּל בּוֹ), and likewise in Imma (וְכֵן בְּאִמָּא), from her midpoint and below (מֵחֶצְיָהּ וּלְמַטָּה), including Ze’ir Anpin and Nukvah (כּוֹלֶלֶת זְעֵיר וְנוּקְבֵיהּ), and this is the Name B"N as primary (וְהַיְינוּ שֵׁם ב״ן עִיקָר), and M"H secondary to it (וּמ״ה נִטְפָל אֵלָיו), in the extension of the lower bearer (בְּהִתְפַּשְּׁטוּת הַנּוֹשֵׂא הַתַּחְתּוֹן), which is a preparation for a Partzuf unto itself (שֶׁהִיא תְּכוּנָה לְפַרְצוּף בִּפְנֵי עַצְמוֹ). And the upper one also is compressed (וְהָעֶלְיוֹן גַּם הוּא נִדְחָק), and he too becomes a Partzuf unto himself (וְנַעֲשֶׂה גַּם הוּא פַּרְצוּף לְעַצְמוֹ), above the Partzufim (עַל רֹאשׁ הַפַּרְצוּפִין), and this is the second Katnut [smallness] of Abba and Imma (וְזֶהוּ קַטְנוּת שֵׁנִי לְאַבָּא וְאִמָּא), whose stature extends only to the diaphragm of the heart (שֶׁשִּׁעוּר קוֹמָתָהּ אֵינָהּ אֶלָּא עַד טַרְפְּשָׁא דְלִבָּא), and they possess kisses, breaths, and speech (וְיֵשׁ לָהֶם נְשִׁיקִין הֲבָלִים וְדִבּוּרִים). And from there and below (וּמִשָּׁם וּלְמַטָּה), they are called Yisrael Saba and Tevunah (נִקְרָאִים יִשְׂרָאֵל סָבָא וּתְבוּנָה), fit to unite and give birth (רְאוּיִים לְהִזְדַּוֵּג וּלְהוֹלִיד), and at the time of their union (וּבִשְׁעַת זִוּוּגָם), Tevunah is included within Imma (נִכְלֶלֶת תְּבוּנָה בְּאִמָּא), and Yisrael Saba within Abba (וְיִשְׂרָאֵל סָבָא בְּאַבָּא), and this is (וְזֶהוּ), their second Gadlut [greatness] (גַּדְלוּת שֵׁנִי שֶׁלָּהֶם), which is renewed every time there is union within them (שֶׁהוּא מִתְחַדֵּשׁ בְּכָל עֵת שֶׁיֵּשׁ בָּהֶם זִוּוּג).

And know (וְדַע), that when the drop of Ze’ir Anpin descends (כִּי בְּרֶדֶת טִפַּת זְעֵיר), from the brain of Abba to his Netzachim (מִמּוֹחַ אַבָּא לִנְצָחִים שֶׁלּוֹ), the stature of Yisrael Saba is formed (נַעֲשֵׂית קוֹמַת יִשְׂרָאֵל סָבָא), and through them he transmits the drop first (וּבְהוֹ מְסִיר הַטִּפָּה תְּחִלָּה), to the point of Tzion within Imma (לִנְקוּדַת צִיּוֹן שֶׁבָּאִמָּא), then that drop is in the secret of a point (אָז אוֹתָהּ הַטִּפָּה הִיא בְּסוֹד נְקוּדָה), and makes that point into a vessel (וְעוֹשָׂה אוֹתָהּ כְּלִי), in the secret of the cutting of the covenant of a mitzvah-union (בְּסוֹד כְּרִיתַת הַבְּרִית שֶׁל בְּעִילַת מִצְוָה), from which the woman does not conceive (שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִמֶּנָּה). And within her womb (וּבְרַחְמָהּ), there is formed a Partzuf of illumination (נַעֲשֶׂה פַּרְצוּף שֶׁל הֶאָרָה), which never departs from Imma (שֶׁאֵינוֹ זָז מֵאִמָּא לְעוֹלָם), in the secret of the spirit that remains from a man to his wife (בְּסוֹד הָרוּחַ הַנִּשְׁאָר מֵאִישׁ לְאִשְׁתּוֹ), which Rabbi Yeiva Saba explained in Parashat Mishpatim (שֶׁפֵּרֵשׁ רַב יֵיבָא סָבָא בְּפָרָשַׁת מִשְׁפָּטִים). And it is the Partzuf of Tevunah (וְהוּא פַּרְצוּף תְּבוּנָה). And within it is the secret of (וְיֵשׁ בּוֹ סוֹד), and a mist rose from the earth and watered the entire face of the ground (וְאֵד יַעֲלֶה מִן הָאָרֶץ וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה) (Genesis 2:6), which is the secret of Mayin Nukvin [female waters] (הוּא סוֹד מַיִן נוּקְבִין), in the secret of this ascends (בְּסוֹד דָּא סָלִיק), and it does not say mist, but and a mist (וְלֹא נֶאֱמַר אֵד אֶלָּא וְאֵד), for mist is Tzion (כִּי אֵד הוּא צִיּוֹן), which ascends to the upper Heh (שֶׁהוּא עוֹלֶה ה׳ עִילָאָה), and the Vav of and a mist (ו׳ שֶׁל וְאֵד), includes this Partzuf of illumination (רִבָּה פַּרְצוּף זֶה שֶׁל הֶאָרָה), which Abba bestows upon her (שֶׁאַבָּא הוּא מַשְׁפִּיעַ אוֹתוֹ אֵלֶיהָ). So that through its power (כְּדֵי שֶׁבְּכֹחוֹ), she may first conceive seed (תּוּכַל לְהַזְרִיעַ תְּחִלָּה), in the second union and bear a male (בַּבִּיאָה שְׁנִיָּה וְיָלְדָה זָכָר), through the power of the Chesadim bestowed upon her afterward (בְּכֹחַ הַחֲסָדִים הַמֻּשְׁפָּעִים אֵלֶיהָ אַחַר כָּךְ). And this Partzuf is the secret of the souls of the righteous (וְזֶה הַפַּרְצוּף הוּא סוֹד נִשְׁמָתָן דְּצַדִּיקַיָּא), the attendants of Ze’ir Anpin (שׁוֹשְׁבִינֵי זְעֵיר), for they arouse his Nukvah to union (שֶׁהֵן מְעוֹרְרִין נוּקְבֵיהּ לְיִחוּד), for the way of a woman is not to pursue (דְּהָא אֵין דַּרְכָּהּ שֶׁל אִשָּׁה לַחֲזֹר), as explained in the Zohar (כַּמְבֹאָר בַּזֹּהַר). And with the help of Atik Yomin and the Holy One, blessed be He, and His Shekhinah (וּבְעֶזְרַת עַתִּיק יוֹמַיָּיא וְקב״ה וּשְׁכִינְתֵּיהּ), I shall expand the explanation (אַרְחִיב הַבֵּאוּר), concerning the construction of Ze’ir Anpin and Nukvah (בְּבִנְיַן זְעֵיר וְנוּקְבֵיהּ), according to the good hand of Hashem upon me (כְּיַד ה׳ הַטּוֹבָה עָלַי), Who shall command upon us the blessing, life forever (אֲשֶׁר יְצַוֶּה עָלֵינוּ אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם), Amen (אָמֵן).