Chapter Thirty-Three (פֶּרֶק שְׁלֹשִׁים וּשְׁלֹשָׁה)

When Arich was included three within three, as mentioned above (כְּשֶׁנִּכְלַל אֲרִיךְ תְּלַת גּוֹ תְּלַת כַּנִּזְכָּר לְעֵיל), he raised Ze’ir Anpin and his Nukvah in the secret of a drop above (הֶעֱלָה ז״א וְנוּקְבֵיהּ בְּסוֹד טִפָּה לְמַעְלָה), in His hand, so to speak (בְּיָדוֹ כִּבְיָכוֹל), and inserted them into the Sefirah of Chokhmah, which is Abba, through the head of Abba (וְהִכְנִיס אוֹתָהּ תּוֹךְ סְפִירוֹת הַחָכְמָה שֶׁהִיא אַבָּא דֶּרֶךְ רֹאשׁ אַבָּא), and that drop descended through the spinal cord (וְיָרְדָה אוֹתָהּ הַטִּפָּה דֶּרֶךְ חוּט הַשִּׁדְרָה), until the end of Netzach, Hod, and Yesod of the Yesod of Abba (עַד סוֹף נה״י שֶׁל יְסוֹד אַבָּא), in the secret of the two testicles of the male (בְּסוֹד תְּרֵין בֵּיעִין דְּדְּכוּרָא). And because there the seed is matured and the Gevurot are sweetened (וּלְהִיוֹת שֶׁשָּׁם מִתְבַּשֵּׁל הַזֶּרַע וּמִתְמַתְּקוֹת הַגְּבוּרוֹת), then this drop ascended and returned upward (אָז עָלְתָה זוֹ הַטִּפָּה וְחָזְרָה לְמַעְלָה), until the head of the corona of the Yesod of Chokhmah (עַד רֹאשׁ הָעֲטָרָה שֶׁל יְסוֹד שֶׁל חָכְמָה), and emerges in the secret of “shoots like an arrow” (וְיוֹצֵאת בְּסוֹד יוֹרֶה כַּחֵץ), into the womb of Imma (אֶל תּוֹךְ מְעֵי אִמָּא). And there it ascended upward in the secret of the corridor (וְשָׁם עָלְתָה לְמַעְלָה בְּסוֹד פְּרוֹזְדוֹר), until the point of the Tiferet of the Yesod of Imma (עַד הַנְּקוּדָה שֶׁל תּ״ת שֶׁל יְסוֹד אִמָּא), and there is the secret of the ascent (וְשָׁם הוּא סוֹד הָעֲלִיָּה), as we shall explain with Heavenly assistance (כַּאֲשֶׁר נְבָאֵר בְּסִיַעְתָּא דִּשְׁמַיָּא). And afterward (וְאַחַר כָּךְ), in this place Ze’ir Anpin and his Nukvah dwell in the vessel of Netzach, Hod, and Yesod of the Yesod of Imma (בִּמְקוֹם הַזֶּה יוֹשֵׁב זְעֵיר וְנוּקְבֵיהּ בִּכְלִי נה״י שֶׁל יְסוֹד אִמָּא), and he is built in the secret of thirds (וְהוּא נִבְנֶה בְּסוֹד שְׁלִישִׁים), namely Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod (דְּהַיְינוּ חב״ד חג״ת נה״י), which are the nine months (שֶׁהֵם ט׳ חֳדָשִׁים).

And here is the secret of the Berur [Refinement] (וְכָאן הוּא סוֹד הַבְּרִירָה), meaning that the judgments were refined out from the vessels of Ze’ir Anpin and his Nukvah (כְּלוֹמַר שֶׁנִּתְבָּרְרוּ הַדִּינִים מֵהַכֵּלִים שֶׁל זְעֵיר וְנוּקְבֵיהּ), and because these judgments attached to Ze’ir had not yet reached the state of becoming Kelipah [Shell] (וּלְהִיוֹת שֶׁאֵלּוּ הַדִּינִים הַדְּבוּקִים בִּזְעֵיר עֲדַיִן לֹא הִגִּיעוּ לִהְיוֹת קְלִיפָּה), since they had not yet descended below (לִהְיוֹת שֶׁלֹּא יָרְדוּ עֲדַיִן לְמַטָּה), therefore the judgments there are in the secret of murky waters (לָזֶה הַדִּינִים שָׁם בְּסוֹד מַיִם עֲכוּרִים), and, so to speak, analogous to the waters in the placenta that emerge before the fetus (וְכִבְיָכוֹל דּוּגְמַת זֶה הַמַּיִם שֶׁבַּשִּׁלְיָא שֶׁיּוֹצְאִים קֹדֶם הַוָּלָד). And know (וְדַע), that within the Yesod of Imma there are three levels (כִּי בְּתוֹךְ יְסוֹד שֶׁל אִמָּא יֵשׁ ג׳ מַדְרֵגוֹת), the first level from below upward is the corridor (שָׁם הָרִאשׁוֹן מִמַּטָּה לְמַעְלָה פְּרוֹזְדוֹר), the second is the chamber (וְהַשֵּׁנִי חֶדֶר), and the third is the upper chamber (וְהַשְּׁלִישִׁי עֲלִיָּה).

And their explanation is (וּפֵירוּשָׁם), the corridor is Netzach, Hod, and Yesod, the lower third within the Yesod of Imma (פְּרוֹזְדוֹר הוּא נה״י שְׁלִישׁ הַתַּחְתּוֹן שֶׁבִּיסוֹד אִמָּא), and the chamber is the middle third within the Yesod of Imma (וְחֶדֶר הוּא שְׁלִישׁ הָאֶמְצָעִי שֶׁבִּיסוֹד אִמָּא), and the upper chamber is Chokhmah, Binah, Da’at of the Yesod of Imma (עֲלִיָּה הוּא חב״ד דִּיסוֹד אִמָּא). And behold (וְהִנֵּה), when Ze’ir is in this Netzach, Hod, and Yesod (כְּשֶׁזְּעֵיר הוּא בְּנה״י זֶה), which is the aspect of the judgments of Imma (שֶׁהוּא בְּחִינַת הַדִּינִים שֶׁל אִמָּא), and they are the secret of the first three months (וְהֵם סוֹד ג׳ חֳדָשִׁים הָרִאשׁוֹנִים), therefore our Rabbis of blessed memory said (לָזֶה אָמְרוּ חז״ל), “During the first three months, intercourse is difficult for the woman and also difficult for the fetus” (שְׁלֹשָׁה חֳדָשִׁים הָרִאשׁוֹנִים תַּשְׁמִישׁ קָשֶׁה לָאִשָּׁה וְגַם קָשֶׁה לַוָּלָד) (Niddah 31a). Because if Abba were to pour into Ze’ir an illumination in excess (מִפְּנֵי שֶׁאִם יָרִיק אַבָּא לִזְעֵיר הֶאָרָה בְּיוֹתֵר), in the place of these judgments (בִּמְקוֹם הַדִּינִים הָאֵלּוּ), it would be harmful to these vessels of Imma, Heaven forbid (יִהְיֶה רַע לַכֵּלִים הָאֵלּוּ דְּאִמָּא חַס וְשָׁלוֹם), because they are unable to endure the Chesadim [Kindnesses] and the great lights of Abba (מִפְּנֵי שֶׁאֵינָן יְכוֹלִין לִסְבּוֹל הַחֲסָדִים וְהָאוֹרוֹת הַגְּדוֹלִים שֶׁל אַבָּא), and Heaven forbid they would shatter (וְחַס וְשָׁלוֹם יִשָּׁבְרוּ), and this is the meaning of “harmful to the woman” (וְהַיְינוּ רַע לָאִשָּׁה). “Harmful to the fetus” (רַע לַוָּלָד), means (פֵּירוּשׁ), because when he is in that state (לְפִי שֶׁכְּשֶׁהוּא בְּאוֹתוֹ מַצָּב), namely in this aforementioned corridor (הַיְינוּ בַּפְּרוֹזְדוֹר זֶה הַנִּזְכָּר), his vessels are small (כֵּלָיו הֵם קְטַנִּים), and therefore our Rabbis of blessed memory said (וְלָזֶה אָמְרוּ חז״ל), “One who has marital relations on the ninetieth day is as though he sheds blood” (הַמְשַׁמֵּשׁ מִטָּתוֹ בְּיוֹם תִּשְׁעִים כְּאִלּוּ שׁוֹפֵךְ דָּם) (Niddah 31a).

The explanation is (פֵּירוּשׁ), because it is possible that through the force of the illumination that Abba gave him (מִפְּנֵי שֶׁאֶפְשָׁר שֶׁמִּכֹּחַ הַהֶאָרָה שֶׁנָּתַן לוֹ אַבָּא), her vessels may shatter (יִשָּׁבְרוּ כֵּלֶיהָ), namely in her aforementioned Yesod (הַיְינוּ בִּיסוֹד דִּידָהּ הַנִּזְכָּר), and Ze’ir as well will not have the ability to endure it (וְגַם זְעֵיר לֹא יִהְיֶה לוֹ יְכֹלֶת לִסְבּוֹל), and his vessels too will shatter (וְיִשָּׁבְרוּ כֵּלָיו גַּם כֵּן), and therefore it is as though he sheds blood (וְלָזֶה הוּא כְּאִלּוּ שׁוֹפֵךְ דָּמִים), this is the meaning of “harmful to the woman and harmful to the fetus” (זֶה קָשֶׁה לָאִשָּׁה וְקָשֶׁה לַוָּלָד) (Niddah 31a). And know (וְדַע), that even though we told you that it is harmful to the woman and harmful to the fetus (שֶׁאַף עַל פִּי שֶׁאָמַרְנוּ לְךָ שֶׁהוּא קָשֶׁה לָאִשָּׁה וְקָשֶׁה לַוָּלָד), nevertheless on the nights of Shabbat they may unite (מִכָּל מָקוֹם בְּלֵילֵי שַׁבָּתוֹת יְכוֹלִים לְהִזְדַּוֵּג), because through the illumination of Shabbat Imma and Ze’ir are protected (שֶׁמִּכֹּחַ הֶאָרָה שֶׁל שַׁבָּת נִצּוֹלִים אִמָּא וּזְעֵיר), for the illumination of Shabbat, which is from Atika Kadisha (מִפְּנֵי שֶׁהֶאָרַת שַׁבָּת שֶׁהִיא מֵעַתִּיקָא קַדִּישָׁא), gives strength and support to the light of Abba so that it will not cause harm (נוֹתֵן כֹּחַ וְהַעֲמָדָה לְאוֹר אַבָּא כְּדֵי שֶׁלֹּא יַזִּיק). And because of this (וּמִפְּנֵי זֶה), it is in the secret of the little containing the much (הוּא בְּסוֹד מוּעָט מַחֲזִיק אֶת הַמְּרֻבֶּה), and this is what Abaye said (וְהַיְינוּ דְּאָמַר אַבָּיֵי), “He may continue marital relations and need not be concerned, and Hashem protects the simple” (מְשַׁמֵּשׁ וְהוֹלֵךְ וְאֵינוֹ חוֹשֵׁשׁ וְשׁוֹמֵר פְּתָאיִם י״י) (Yevamot 12b; Ketubot 39a).

The explanation is (פֵּירוּשׁ), he may continue marital relations on the nights of Shabbat (מְשַׁמֵּשׁ וְהוֹלֵךְ בְּלֵילֵי שַׁבָּתוֹת), for such is the appointed time of Torah scholars, from one Shabbat night to the next Shabbat night (שֶׁכָּךְ עוֹנָתָן שֶׁל תַּלְמִידֵי חֲכָמִים מִלֵּיל שַׁבָּת לְלֵיל שַׁבָּת) (Ketubot 62b), and the others, namely the common people and the simple ones, are protected through the merit of the Torah scholars (וְהָאֲחֵרִים וְעַמֵּי הָאָרֶץ וּפְתָאִים נִצּוֹלִים בִּזְכוּת תַּלְמִידֵי חֲכָמִים). For because when the illumination comes to them (מִפְּנֵי שֶׁכְּשֶׁבָּא לָהֶם הֶאָרָה), namely from the Name Havayah of Atika Kadisha (דְּהַיְינוּ מִשֵּׁם הֲוָיָה דְּעַתִּיקָא קַדִּישָׁא), these simple ones also are protected (גַּם אֵלּוּ הַפְּתָאִים הֵם נִשְׁמָרִים), and this is the meaning of the verse, “Hashem protects the simple” (וְהַיְינוּ דִּכְתִיב שׁוֹמֵר פְּתָאיִם י״י) (Psalms 116:6), meaning (כְּלוֹמַר), from that Name Havayah of Atika Kadisha (מֵאוֹתוֹ שֵׁם הֲוָיָה דְּעַתִּיקָא קַדִּישָׁא), which illuminates the Torah scholar (הַמֵּאִיר לְתַלְמִיד חָכָם), the simple ones also are protected (נִשְׁמָרִים גַּם כֵּן הַפְּתָאִים). And during the three middle months (וּבְג׳ חֳדָשִׁים אֶמְצָעִיִּים), when Ze’ir ascends from the lower chamber (שֶׁעוֹלֶה זְעֵיר מִן הַמָּדוֹר הַתַּחְתּוֹן), namely this aforementioned corridor (דְּהַיְינוּ פְּרוֹזְדוֹר זֶה), into the aforementioned chamber (לְתוֹךְ הַחֶדֶר הַנִּזְכָּר), namely Chesed, Gevurah, and Tiferet of the Yesod of Imma (דְּהַיְינוּ חג״ת דִּיסוֹד אִמָּא), then it is harmful to the woman and beneficial to the fetus (אָז רַע לָאִשָּׁה וְטוֹב לַוָּלָד).

The explanation is (פֵּירוּשׁ), because in that state there are also Gevurot there (לְפִי שֶׁבְּאוֹתוֹ הַמַּצָּב יֵשׁ שָׁם גַּם כֵּן גְּבוּרוֹת), namely Gevurah (דְּהַיְינוּ גְּבוּרָה), and even though they are Chesed, Gevurah, and Tiferet and also contain Chesadim (וְאַף עַל פִּי שֶׁהֵם חג״ת וְיֵשׁ בָּם חֲסָדִים גַּם כֵּן), nevertheless they are in the secret of judgment (מִכָּל מָקוֹם הֵם בְּסוֹד דִּין), because they are from Imma, from whom judgments are aroused (מִפְּנֵי שֶׁהֵם מֵאִמָּא דְּדִינִין מִתְעָרִין מִינָּה) (Zohar III 65a). And this Gevurah is the root of the Gevurot (וּגְבוּרָה זוֹ הִיא שֹׁרֶשׁ הַגְּבוּרוֹת), and these Chesadim, because they are in the secret of judgment (וְהַחֲסָדִים הָאֵלּוּ לִהְיוֹת שֶׁהֵם בְּסוֹד דִּין), do not perform their proper function (אֵינָם פּוֹעֲלִים פְּעֻלָּתָם), rather, so to speak, they are subdued beneath the Gevurah (אֶלָּא כִּבְיָכוֹל הֵם נִכְנָעִים תַּחַת הַגְּבוּרָה). And therefore (וְלָזֶה), when the illumination of Abba comes to them in that place (כְּשֶׁבָּא לָהֶם בְּאוֹתוֹ הַמָּקוֹם הֶאָרָה שֶׁל אַבָּא), it is possible that they may shatter (אֶפְשָׁר לָהֶם שֶׁיִּשָּׁבְרוּ), and if they do not shatter (וְאִם לֹא יִשָּׁבְרוּ), at the very least they will suffer great harm (לְפָחוֹת יִהְיֶה לָהֶם הֶזֵּק גָּדוֹל), in that they will experience distress from the abundance of the light of Abba (שֶׁיִּהְיֶה לָהֶם צַעַר מֵרִבּוּי הָאוֹר שֶׁל אַבָּא), and this is the meaning of harmful to Imma (וְזֶה הוּא רַע לְאִמָּא). But Ze’ir (וְאִלּוּ זְעֵיר), because his vessels are now ascending and growing (לִהְיוֹת שֶׁכֵּלָיו עַתָּה עוֹלִים וּמִתְגַּדְּלִים), then Abba stimulates and whitens him in the secret of Chesed (אָז אַבָּא מְזָרְזוֹ וּמְלַבְּנוֹ בְּסוֹד חֶסֶד), and enlarges his limbs (וּמַגְדִּיל אֵיבָרָיו), so that they will be able to endure His blessed lights (כְּדֵי שֶׁיִּהְיוּ יְכוֹלִים לִסְבּוֹל אוֹרוֹתָיו יִתְבָּרַךְ), and therefore it is beneficial to the fetus (וְלָזֶה הוּא טוֹב לַוָּלָד). And during the final three months (וּבְג׳ חֳדָשִׁים אַחֲרוֹנִים), when he ascends to the upper chamber (שֶׁאָז עוֹלֶה לַעֲלִיָּה), namely Chokhmah, Binah, and Da’at of the Yesod of Imma as mentioned (דְּהַיְינוּ חב״ד שֶׁל יְסוֹד דְּאִמָּא כַּנִּזְכָּר), then it is beneficial to the woman and beneficial to the fetus (אָז הוּא טוֹב לָאִשָּׁה וְטוֹב לַוָּלָד). Because all of them in this place are Chesadim (מִפְּנֵי שֶׁכֻּלָּם בָּזֶה הַמָּקוֹם הֵם חֲסָדִים), and they are able to endure His light and benefit from His light and become strengthened (וִיכוֹלִים לִסְבּוֹל אוֹרוֹ וְנֶהֱנִים מֵאוֹרוֹ וּמִתְחַזְּקִים), and therefore it is beneficial to the woman (וְלָזֶה הוּא טוֹב לָאִשָּׁה), and all the more so to the fetus (וְכָל שֶׁכֵּן לַוָּלָד), for now the limbs of Ze’ir have grown more and more (שֶׁעַתָּה נִתְגַּדְּלוּ אֵיבָרָיו שֶׁל זְעֵיר יוֹתֵר וְיוֹתֵר), and he stimulates him and whitens him even more (וּמְזָרְזוֹ וּמְלַבְּנוֹ בְּיוֹתֵר), meaning that he removes from him all the powers of the judgments (כְּלוֹמַר שֶׁמֵּסִיר מִמֶּנּוּ כָּל כֹּחוֹת הַדִּינִים), and leaves him only the sweetened Gevurot (וְאֵינוֹ מַנִּיחַ לוֹ כִּי אִם הַגְּבוּרוֹת הַמְמוּתָּקוֹת). Namely, he whitens him by removing from him the power of redness (הַיְינוּ מְלַבְּנוֹ שֶׁמֵּסִיר מִמֶּנּוּ כֹּחַ הָאֹדֶם), and the judgments and Klipot that were, so to speak, attached to him (וְהַדִּינִים וְהַקְּלִיפּוֹת שֶׁהָיוּ כִּבְיָכוֹל דְּבוּקִים בּוֹ), and therefore the whitening and the refinement were necessary (וְלָזֶה הֻצְרְכוּ הַלִּבּוּן וְהַבֵּרוּר), to refine food from refuse (לְבָרֵר אֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), which is permitted to do on Shabbat (שֶׁמּוּתָר לַעֲשׂוֹתוֹ בְּשַׁבָּת), which is the time of the union (שֶׁהוּא עֵת הַזִּוּוּג). And that which is most refined from the Klipot attaches to that which is most coarse within the judgments (וְאוֹתוֹ הַיּוֹתֵר זַךְ מֵהַקְּלִיפּוֹת נִדְבָּק בַּיּוֹתֵר עָב שֶׁבַּדִּינִין), and that which is most refined within the judgments attaches to that which is most coarse from the Chesadim (וְאוֹתוֹ הַיּוֹתֵר זַךְ שֶׁבַּדִּינִים נִדְבָּק בַּיּוֹתֵר עָב מֵהַחֲסָדִים), and that coarseness attaches part to its corresponding part (וְאוֹתוֹ הָעֲבִיּוּת נִדְבָּק חֵלֶק בְּחֶלְקוֹ).

The explanation is (פֵּירוּשׁ), Netzach, Hod, and Yesod of the Chesadim themselves attach to Chesed, Gevurah, and Tiferet of those Chesadim (נֵצַח הוֹד יְסוֹד שֶׁל הַחֲסָדִים עַצְמָם בְּחג״ת שֶׁל אוֹתָם הַחֲסָדִים), and likewise Chesed, Gevurah, and Tiferet attach to Chokhmah, Binah, and Da’at (וְכֵן חג״ת בְּחב״ד), and therefore all of them return to a point in the secret of a drop (וְלָזֶה כֻּלָּם חוֹזְרִים אֶל נְקוּדָה בְּסוֹד טִפָּה), for all these Chesadim unite together (שֶׁכָּל הַחֲסָדִים הָאֵלּוּ נִתְחַבְּרוּ יַחַד), and become the secret of a drop of white seed (וְנַעֲשִׂים בְּסוֹד טִפַת זֶרַע לָבָן), namely the Chesadim (דְּהַיְינוּ הַחֲסָדִים). And the seed shoots like an arrow in the secret of flowing waters (וְהַזֶּרַע יוֹרֶה כַּחֵץ בְּסוֹד מַיִם הַנִּגָּרִים), behold before you that the Chesadim are all gathered together and become one watery point (הֲרֵי לְפָנֶיךָ שֶׁהַחֲסָדִים נִקְבָּצִים כֻּלָּם יַחַד וְנַעֲשִׂים נְקוּדָה אַחַת מֵימִיּוֹת), and these portions remained by virtue of the Chesadim within Ze’ir himself when he was in the secret of a drop (וְהַחֲלָקִים הָאֵלּוּ נִשְׁאֲרוּ בִּזְכוּת הַחֲסָדִים בִּזְעֵיר עַצְמוֹ כְּשֶׁהָיָה בְּסוֹד טִפָּה). And therefore (וְלָזֶה), even though this Ze’ir ascended in the legs of Arich and attached himself to its Netzach (אַף עַל פִּי שֶׁזְּעֵיר זֶה עָלָה בְּרַגְלֵי אֲרִיךְ וְנִדְבַּק בְּנֵצַח שֶׁלּוֹ), and Malkhut in its Hod (וּמַלְכוּת בְּהוֹד שֶׁלּוֹ), and the coarseness and judgments were removed from him (וְהוּסְרוּ מִמֶּנּוּ הָעֲבִיּוּת וְהַדִּינִים), nevertheless those aforementioned portions remained attached and absorbed within him (מִכָּל מָקוֹם נִשְׁאַר דָּבוּק וּבָלוּעַ בְּתוֹכוֹ אוֹתָם הַחֲלָקִים הַנִּזְכָּרִים). And therefore these judgments were not refined out of him while he was within Arich (וְלָזֶה לֹא נִתְבָּרְרוּ הַדִּינִים הָאֵלֶּה מִמֶּנּוּ כְּשֶׁהָיָה בְּתוֹךְ אֲרִיךְ), until he entered into the womb of Imma (עַד שֶׁנִּכְנַס לְתוֹךְ מְעֵי אִמָּא), and Abba illuminates him (וְאַבָּא הוּא מֵאִיר בּוֹ), and he becomes whitened and refined as mentioned (וּמִתְלַבֵּן וְנִזְדַּכֵּךְ כַּנִּזְכָּר).

In order that you may know the substance of these matters (לְמַעַן תֵּדַע תֹּכֶן הַדְּבָרִים), what are these parts and the coarseness and the refinement mentioned above (מַה הֵם אֵלּוּ הַחֲלָקִים וְהָעֲבִיּוּת וְהַזַּכּוּת הַנִּזְכָּר), know (דַּע), that within all Klipot there exists a likeness of holiness itself (שֶׁבְּכָל קְלִיפּוֹת יֵשׁ בָּהֶם דֻּגְמַת הַקְּדוּשָּׁה עַצְמָהּ), and likewise within the judgments and within the Chesadim (וְכֵן בַּדִּינִים וּבַחֲסָדִים). And that which we said, that the most refined within the Klipot attaches to the most coarse within the judgments (וּמַה שֶׁאָמַרְנוּ הַיּוֹתֵר זַךְ שֶׁבַּקְּלִיפּוֹת נִדְבָּק עִם הַיּוֹתֵר עָב שֶׁבַּדִּינִין), means (רָצָה לוֹמַר), that Chokhmah, Binah, Da’at of the Klipot attach to Netzach, Hod, Yesod, Malkhut of the judgments (חב״ד שֶׁבַּקְּלִיפּוֹת נִדְבָּקִים עִם נהי״ם שֶׁבַּדִּינִין). And that which we said, that the most refined within the judgments attaches to the most coarse within the Chesadim (וּמַה שֶׁאָמַרְנוּ הַיּוֹתֵר זַךְ שֶׁבַּדִּינִין נִדְבָּק בַּיּוֹתֵר עָב שֶׁבַּחֲסָדִים), means (רָצָה לוֹמַר), that the aspects of Chokhmah, Binah, Da’at within the judgments attach to Netzach, Hod, Yesod within the Chesadim (שֶׁבְּחִינוֹת חב״ד שֶׁבַּדִּינִין נִדְבָּק בְּנה״י שֶׁבַּחֲסָדִים). And here Malkhut is not mentioned (וְכָאן לֹא נִזְכְּרָה מַלְכוּת), because there is judgment within her (מִפְּנֵי שֶׁיֵּשׁ בָּהּ דִּין), and she is not mentioned among the Chesadim (וְאֵינָהּ נִזְכֶּרֶת בִּפְנֵי הַחֲסָדִים), and even though there are Gevurah and Hod, which are also judgment (וְאַף עַל פִּי שֶׁיֵּשׁ גְּבוּרָה וְהוֹד שֶׁהוּא גַּם כֵּן דִּין), know (דַּע), that they are in the secret of the male (שֶׁהֵם בְּסוֹד זָכָר), and Rashbi, peace be upon him, said in the Zohar (וְאָמַר הרשב״י ע״ה בְּסֵפֶר הַזֹּהַר), “The judgments of the male are harsh at the beginning and gentle at the end” (דִּינִין דְּדְּכוּרָא קַשִּׁין בְּרֵישָׁא וְנַיְיחִין בְּסֵיפָא), “the judgments of the female are gentle at the beginning and harsh at the end” (דִּינִין דְּנוּקְבָא נַיְיחִין בְּרֵישָׁא וְקַשִּׁין בְּסֵיפָא). And because a matter is called only according to its completion (וּלְפִי שֶׁאֵין הַדָּבָר נִקְרָא אֶלָּא עַל שֵׁם גְּמָרוֹ), therefore since the completion of the judgments of the male is gentle at the end (לָכֵן הוֹאִיל וּגְמַר דִּינִין דְּדְּכוּרָא נַיְיחִין בְּסֵיפָא), there is no harm in mentioning them (אֵין בְּזִכְרוֹנָם הֶזֵּק), however, “the judgments of the female are harsh at the end” (אָמְנָם דִּינִים דְּנוּקְבָא קַשִּׁין בְּסֵיפָא), let it not be heard from our mouth (לֹא יִשָּׁמַע עַל פִּינוּ). And that which we said, Keter, Chokhmah, and Binah in the Klipot, and also Da’at (וּמַה שֶׁאָמַרְנוּ כח״ב בַּקְּלִיפּוֹת וְגַם דַּעַת), know (דַּע לְךָ), that since the Klipot are coarse and impure (שֶׁהַקְּלִיפּוֹת לִהְיוֹת שֶׁהֵם עָבִים וּטְמֵאִים), therefore their Keter too is subordinate and coarse (לָזֶה גַּם הַכֶּתֶר שֶׁלָּהֶם הוּא טָפֵל וְעָב), so that I can see it (שֶׁיָּכוֹל אֲנִי לִרְאוֹתוֹ), to say that it is this (לוֹמַר כִּי הוּא זֶה), whereas in holiness the Keter is supernal (וְאִלּוּ בַּקְּדוּשָּׁה הַכֶּתֶר הוּא עֶלְיוֹן), and it is impossible for us to speak of it and also to see it (וְאִי אֶפְשָׁר לָנוּ לְדַבֵּר בּוֹ וְגַם כֵּן לִרְאוֹתוֹ), and concerning it is said, “Do not seek what is wondrous beyond you” (בְּמוּפְלָא מִמְּךָ אַל תִּדְרוֹשׁ) (Chagigah 13a, citing Ben Sira). And since we are unable to speak of it (וְלִהְיוֹת שֶׁאֵין יְכוֹלִין לְדַבֵּר בּוֹ), we do not mention it except in the secret of Arich (אֵין אָנוּ מַזְכִּירִים אוֹתוֹ כִּי אִם בְּסוֹד אֲרִיךְ), as mentioned in the chapters of Arich itself (כַּנִּזְכָּר בְּפִרְקֵי אֲרִיךְ עַצְמוֹ), and since the Klipot are eleven (וְלִהְיוֹת שֶׁהַקְּלִיפּוֹת הֵם י״א), therefore we say in Kaddish, “May He be magnified and sanctified” (לָזֶה אָנוּ אוֹמְרִים בְּקַדִּישׁ יִתְגַּדַּל וְיִתְקַדַּשׁ), for in these two words there are eleven letters (שֶׁיֵּשׁ בִּשְׁנֵי תֵבוֹת הַלָּלוּ י״א אוֹתִיּוֹת), which are arranged to nullify the eleven Klipot (שֶׁהֵם מְתֻקָּנִים לְבַטֵּל י״א קְלִיפּוֹת). And corresponding to them are the eleven ingredients of the incense (וּכְנֶגְדָּם י״א סַמְּנֵי הַקְּטֹרֶת), which are to subdue these eleven Klipot (שֶׁהֵם לְהַכְנִיעַ הַי״א קְלִיפּוֹת הָאֵלּוּ), and likewise also the eleven curtains that were upon the Mishkan (וְכֵן גַּם כֵּן עַשְׁתֵּי עֶשְׂרֵה יְרִיעוֹת שֶׁעַל הַמִּשְׁכָּן), concerning which our Rabbis of blessed memory said, “Whoever adds, diminishes” (שֶׁעֲלֵיהֶם אָמְרוּ חז״ל כָּל הַמּוֹסִיף גּוֹרֵעַ) (Sanhedrin 29a). And these eleven goat-hair curtains (וְאֵלּוּ הַי״א יְרִיעוֹת עִזִּים), correspond to the eleven Klipot (הֵם נֶגֶד י״א קְלִיפּוֹת), which shall be nullified speedily in our days (שֶׁיִּתְבַּטְּלוּ בִּמְהֵרָה בְיָמֵינוּ), and the males and the females shall be sweetened (וְיוּמְתְּקוּ הַזְּכָרִים וְהַנְּקֵבוֹת), in the secret of “And Yehoshua bin Nun sent from Shittim two men as spies” (וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן מִן הַשִּׁטִּים שְׁנַיִם אֲנָשִׁים מְרַגְּלִים) (Joshua 2:1). And it is said (וְנֶאֱמַר), “Then there came two women who were harlots to the king” (אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים זוֹנוֹת אֶל הַמֶּלֶךְ) (I Kings 3:16), specifically then (אָז דַּיְיקָא), and not beforehand (וְלֹא מִקֹּדֶם לָכֵן). And their boundary shall be added onto holiness (וּגְבוּלָם יִהְיֶה נוֹסָף עַל הַקְּדוּשָּׁה), as it is said (שֶׁנֶּאֱמַר), “Arise, O God, judge the earth, for You shall inherit all the nations” (קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי אַתָּה תִנְחַל בְּכָל הַגּוֹיִם) (Psalms 82:8), and it is said (וְנֶאֱמַר), “And Hashem shall be King over all the earth; on that day Hashem shall be One and His Name One” (וְהָיָה י״י לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה י״י אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9).