Chapter Thirty-Two (פֶּרֶק שְׁלֹשִׁים וּשְׁנַיִם)

And we have already said (וּכְבָר אָמַרְנוּ), that the points of the impression of the brain-vessels of Ze’ir Anpin (שֶׁהַנְּקוּדוֹת שֶׁל רֹשֶׁם כְּלִי הַמּוֹחַ שֶׁל זְעֵיר), which are the aforementioned Keter, Chokhmah, and Binah (שֶׁהֵם כֶּתֶר חָכְמָה בִינָה הַנִּזְכָּרִים), came into being from the breaths of Abba and Imma, and their kisses, as mentioned (שֶׁנִּתְהַוּוּ מֵהַהֲבָלִים שֶׁל אַבָּא וְאִמָּא וּנְשִׁיקָתָם כַּנִּזְכָּר). And they were scarcely recognizable because of their extreme subtleity (וְכִמְעַט שֶׁלֹּא הָיוּ נִכָּרִים לְרֹב דַּקּוּתָם), and similarly the fetus in its mother's womb (וּכְעֵין זֶה הָעוּבָּר בִּמְעֵי אִמּוֹ), appears as though it has no head (נִרְאֶה שֶׁאֵין לוֹ רֹאשׁ), because then “its head is between its knees” (לִהְיוֹת אָז רֹאשׁוֹ בֵּין בִּרְכָּיו) (Niddah 30b), as the Sages of blessed memory said (כְּמַאֲמָרָם ז״ל). And afterward at the time of birth (וְאַחַר כָּךְ בְּעֵת הַלֵּידָה), when this Reshimu [Impression] was given to it (כְּשֶׁנִּתַּן לוֹ הָרְשִׁימוּ הַזֶּה), then its head passed over (אָז עָבַר רֹאשׁוֹ), and this is the allusion of “from the stream on the way he shall drink, therefore he shall raise the head” (וְזֶהוּ רֶמֶז מִנַּחַל בַּדֶּרֶךְ יִשְׁתֶּה עַל כֵּן יָרִים רֹאשׁ) (Psalms 110:7). And this principle shall remain in your hand (וּכְלָל זֶה יִהְיֶה בְּיָדְךָ), that everywhere the term stream is mentioned, it refers to Yesod (שֶׁבְּכָל מָקוֹם שֶׁנֶּאֱמַר נַחַל הוּא יְסוֹד), and set your heart to this (וְשִׂים לִבְּךָ), that the initial letters of “from the stream on the way he shall drink” (כִּי רָאשֵׁי תֵבוֹת שֶׁל מִנַּחַל בַּדֶּרֶךְ יִשְׁתֶּה), equal fifty-two (עוֹלֶה נ״ב), corresponding to the Name B"N (כְּמִסְפַּר שֵׁם בּ״ן). An allusion that in every Yesod of the Nukvah there is the Name B"N (רֶמֶז שֶׁבְּכָל יְסוֹד דְּנוּקְבָא יֵשׁ שֵׁם בּ״ן), except that there is a certain difference between them (אֶלָּא שֶׁיֵּשׁ בֵּינֵיהֶם אֵיזֶה הֶפְרֵשׁ). For in the Yesod of Imma (לְפִי שֶׁבִּיסוֹד שֶׁל אִמָּא), it is in the secret of Vavin (הוּא בְּסוֹד וָוִי״ן), thus (כָּזֶה): in lines (בְּקָוִין), Yud-Heh-Heh, Vav-Heh-Heh (יו״ד ה״ה ו״ו ה״ה), which are seventeen Vavin (שֶׁהֵם י״ז וָוִי״ן), equaling one hundred and two (שֶׁעוֹלֶה ק״ב), and together with the Yud they are one hundred and twelve (וְעִם הַיוּ״ד הֵם קי״ב), an allusion to the Name Yabok (רֶמֶז לְשֵׁם יבק). And this is what the verse says (וְהַיְינוּ שֶׁאָמַר הַפָּסוּק), “And Yaakov crossed the ford of Yabok” (וַיַּעֲבֹר יַעֲקֹב אֶת מַעֲבַר יַבֹּק) (Genesis 32:23), meaning (רָצָה לוֹמַר), Yaakov, who is the likeness of Ze’ir Anpin (יַעֲקֹב שֶׁהוּא דְּיוֹקְנֵיהּ דִּזְעֵיר), crossed this ford (עָבַר מַעֲבָר זֶה), namely this Yesod (דְּהַיְינוּ יְסוֹד זֶה), and emerged outside (וְיָצָא לַחוּץ). And the Name B"N that is in Malkhut (וְשֵׁם בּ״ן שֶׁבַּמַּלְכוּת), is not in the secret of Vavin (אֵינוֹ בְּסוֹד וָוִי״ן), but rather in the secret of the Yudin within the Hehin (כִּי אִם בְּסוֹד יוּדִי״ן שֶׁבַּהֶהִי״ן), for every Heh is Yud-Dalet (כִּי כָּל ה״ה הִיא י׳ ד׳), namely a Yud within the Dalet (דְּהַיְינוּ יוּ״ד בְּתוֹךְ הַדָּלֶ״ת), thus (כָּזֶה): Heh (ה׳), as is known in the unification of Keri’at Shema (כַּנּוֹדָע בְּיִחוּד קְרִיאַת שְׁמַע), that the Ayin and the Dalet are enlarged (שֶׁהָעַיִן וְהַדָּלֶת הִיא גְּדוֹלָה), to the measure of two eyes (כְּשִׁעוּר שְׁתֵּי עֵינִין), to allude to the Name B"N (לִרְמוֹז לְשֵׁם בּ״ן), [ten times Havayah equals two hundred and sixty] ([י׳ פְּעָמִים הֲוָיָה עוֹלֶה ס״ר]), which equals Ayin twice [two hundred and sixty] (הָעוֹלֶה עַיִן שְׁתֵּי פְעָמִים [ס״ר]), and when we come to the secret of the unification of Keri’at Shema (וּכְשֶׁנָּבוֹא לְסוֹד יִחוּד קְרִיאַת שְׁמַע), we shall explain, with Heavenly assistance, what is necessary for this matter (נְפָרֵשׁ בְּסִיַעְתָּא דִּשְׁמַיָּא הַצָּרִיךְ לְעִנְיָן זֶה).