Chapter Three (פֶּרֶק שְׁלִישִׁי)

We said that Abba and Imma were both made together at one time (אָמַרְנוּ כִּי אַבָּא וְאִמָּא נַעֲשׂוּ שְׁנֵיהֶם יַחַד בְּבַת אַחַת), for “they emerge as one” (כִּי כַּחֲדָא נָפְקִין), as we shall explain (כַּאֲשֶׁר נְבָאֵר), and the order of their coming into being is in this manner (וְסֵדֶר הֲוָיָתָן בְּזֶה הָאֹפֶן): From the right arm of Arich Anpin (מִזְּרוֹעַ יָמִין שֶׁל אֲרִיךְ אַנְפִּין), from the three sections within it together with part of the body, up to the chest in width and up to the navel in length (מֵהַשְּׁלֹשָׁה פְּרָקִים שֶׁבּוֹ עִם חֵלֶק הַגּוּף עַד הֶחָזֶה בְּרֹחַב, וְעַד הַטִּבּוּר בְּאֹרֶךְ), the Partzuf of Abba was made (נַעֲשָׂה פַּרְצוּף שֶׁל אַבָּא). And from the left arm of Arich Anpin, which is Gevurah, together with part of the body, up to the chest in width and up to the navel in length (וּמִזְּרוֹעַ שְׂמֹאל שֶׁל אֲרִיךְ שֶׁהוּא גְּבוּרָה עִם חֵלֶק הַגּוּף עַד הֶחָזֶה בְּרֹחַב וְעַד הַטִּבּוּר בְּאֹרֶךְ), the Partzuf of Imma was made (נַעֲשָׂה פַּרְצוּף אִמָּא). And in this manner (וּבְזֶה הָאֹפֶן): from the upper section of the right arm (מֵהַפֶּרֶק הָעֶלְיוֹן שֶׁל הַזְּרוֹעַ יָמִין), namely the hand and the fingers (דְּהַיְינוּ הַיָּד וְהָאֶצְבָּעוֹת), are made the attribute of Chokhmah, the attribute of Binah, and the attribute of Da’at of Abba (נַעֲשֵׂית מִדַּת חָכְמָה וּמִדַּת בִּינָה וּמִדַּת דַּעַת שֶׁל אַבָּא). And do not wonder (וְאַל תִּתְמַהּ), that we call the section of the hand and fingers the upper section (שֶׁאָנוּ קוֹרְאִים הַפֶּרֶק שֶׁל יָד וְהָאֶצְבָּעוֹת הַפֶּרֶק הָעֶלְיוֹן), and not the elbow which is attached to the shoulder (וְלֹא הַמַּרְפֵּק שֶׁהוּא מְחֻבָּר לַכָּתֵף), for the truth is indeed so (שֶׁהָאֱמֶת הוּא כָּךְ), that the section of the hand and fingers is higher (שֶׁהַפֶּרֶק שֶׁל הַיָּד וְהָאֶצְבָּעוֹת הֵם עֶלְיוֹנִים), since it is the secret of the verse, “Lift up your hands in holiness and bless Hashem” (מֵאַחַר שֶׁהוּא סוֹד הַפָּסוּק שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרֲכוּ אֶת יְ־יָ) (Psalms 134:2). And the hands receive and attain influx only through their being raised upward (וְאֵין הַיָּדַיִם מְקַבְּלִים וּמַשִּׂיגִים שֶׁפַע כִּי אִם בַּהֲרָמָתָם לְמַעְלָה), according to the measure that a person can raise his hand up to the head when he lifts it (בְּעֵרֶךְ שֶׁיָּכוֹל הָאָדָם לְהַעֲלוֹת יָדוֹ עַד הָרֹאשׁ כְּשֶׁמַּגְבִּיהַּ אוֹתָהּ), and this is, “And Aharon lifted up his hand” (וְזֶהוּ וַיִּשָּׂא אַהֲרֹן אֶת יָדוֹ) (Leviticus 9:22), concerning the matter of the Priestly Blessing (בְּעִנְיַן נְשִׂיאַת כַּפַּיִם). But woe to the person who raises his hands for nothing (אֲבָל וַי לְבַר נָשׁ שֶׁמֵּרִים יָדָיו בְּחִנָּם), without engaging in the mitzvah of prayer, as is known (בְּלֹא עֵסֶק מִצְוַת הַתְּפִלָּה כַּנּוֹדָע), for one must raise the hands and fingers upward (שֶׁצָּרִיךְ לְהַעֲלוֹת הַיָּדַיִם וְהָאֶצְבָּעוֹת לְמַעְלָה), as mentioned at the beginning of Parashat Yitro in the Zohar (כַּנִּזְכָּר בְּרֵישׁ פָּרָשַׁת יִתְרוֹ בַּזֹּהַר), see there (עַיֵּין שָׁם). And from the middle section, namely the arm (וּמֵהַפֶּרֶק דְּהַיְינוּ הַזְּרוֹעַ), are made Chesed, Gevurah, Tiferet of Abba (נַעֲשֶׂה חג״ת שֶׁל אַבָּא), and from the lower section, namely the elbow adjacent to the shoulder (וּמֵהַפֶּרֶק הַתַּחְתּוֹן דְּהַיְינוּ הַמַּרְפֵּק הַסָּמוּךְ לַכָּתֵף), which is the place of laying Tefillin (וְהוּא מְקוֹם הַנָּחַת תְּפִלִּין), up to the shoulder (עַד הַכָּתֵף), are made the other three attributes of Abba (נַעֲשׂוּ ג׳ מִדּוֹת אֲחֵרוֹת לְאַבָּא), namely Netzach, Hod, Yesod (דְּהַיְינוּ נה״י). And what I said, “are made” (וּמַה שֶּׁאָמַרְתִּי נַעֲשֶׂה), means that they receive illumination from there and draw nourishment from there (הוּא שֶׁמְּקַבְּלִים הֶאָרָה מִשָּׁם וְיוֹנְקִים מִשָּׁם), and through this they grow and are delimited and become a complete Partzuf of Ten Sefirot (וּבָזֶה הֵם נֶגְדָּלִים וְנִגְבָּלִים וְנַעֲשִׂים פַּרְצוּף שָׁלֵם מֵעֶשֶׂר סְפִירוֹת), as stated regarding the other Partzufim (כָּאָמוּר בִּשְׁאָר הַפַּרְצוּפִים).

And the explanation of these matters is (וּפֵירוּשָׁן שֶׁל דְּבָרִים הוּא), that the hand of Arich Anpin possesses Ten Sefirot (שֶׁהַיָּד שֶׁל אֲרִיךְ אַנְפִּין יֵשׁ לוֹ עֶשֶׂר סְפִירוֹת), and Malkhut is the crown of its Yesod, which is in the male realm (וּמַלְכוּת הִיא הָעֲטָרָה שֶׁל יְסוֹד שֶׁלּוֹ שֶׁהִיא בְּעוֹלָם הַזָּכָר). And just as there are three sections in the hand of physical man (וּכְמוֹ שֶׁיֵּשׁ ג׳ פְּרָקִים בְּיַד הָאָדָם הַגַּשְׁמִי), so too, as it were, in the supernal Partzufim, in the right and left hands, there are three sections (כֵּן כִּבְיָכוֹל בַּפַּרְצוּפִים הָעֶלְיוֹנִים בְּיָד יָמִין וּשְׂמֹאל, יֵשׁ ג׳ פְּרָקִים), and each section is one third (וְכָל פֶּרֶק הוּא שְׁלִישׁ), and one third is three attributes (וּשְׁלִישׁ אֶחָד הוּא שְׁלֹשָׁה מִדּוֹת), namely that all the Sefirot are divided into three thirds, namely Chokhmah, Binah, Da’at; Chesed, Gevurah, Tiferet; Netzach, Hod, Yesod (דְּהַיְינוּ שֶׁכָּל הַסְּפִירוֹת נֶחְלָקִים לִשְׁלֹשָׁה שְׁלִישִׁים דְּהַיְינוּ כח״ב חג״ת נה״י). And the intention is that you should divide each section of the arm into three attributes (וְהַכַּוָּנָה שֶׁכָּל פֶּרֶק מֵהַזְּרוֹעַ תְּחַלְּקֵהוּ בְּג׳ מִדּוֹת), and each attribute produced one attribute in Abba (וְכָל מִדָּה עָשְׂתָה מִדָּה אַחַת בְּאַבָּא), and exactly in this same manner you must say concerning the Partzuf of Imma, letter for letter (וְכֵן מַמָּשׁ עַל זֶה הַדֶּרֶךְ עַצְמוֹ צָרִיךְ שֶׁתֹּאמַר בְּפַרְצוּף אִמָּא אוֹת בְּאוֹת), that from the left arm of Arich Anpin the Partzuf of Imma was made (שֶׁמֵּהַזְּרוֹעַ שְׂמֹאל שֶׁל אֲרִיךְ אַנְפִּין נַעֲשָׂה הַפַּרְצוּף שֶׁל אִמָּא). And in this manner (וּבְזֶה הָאֹפֶן), from the upper section, namely the hand and the fingers, were made the Chokhmah, Binah, Da’at of Imma (מֵהַפֶּרֶק הָעֶלְיוֹן דְּהַיְינוּ הַיָּד וְהָאֶצְבָּעוֹת, נַעֲשָׂה חָכְמָה בִּינָה וָדַעַת שֶׁל אִמָּא), and from the middle section, namely the arm, came into being and was made the Chesed, Gevurah, Tiferet of Imma (וּמֵהַפֶּרֶק הָאֶמְצָעִי דְּהַיְינוּ הַזְּרוֹעַ נִתְהַוָּה וְנַעֲשָׂה גְּדוּלָּה גְבוּרָה ת״ת שֶׁל אִמָּא), and from the lower section, namely the elbow, the place of laying the Tefillin of the left arm of Arich Anpin, were made the Netzach, Hod, Yesod of Imma (וּמֵהַפֶּרֶק הַתַּחְתּוֹן דְּהַיְינוּ הַמַּרְפֵּק מְקוֹם הַנָּחַת תְּפִלִּין שֶׁל זְרוֹעַ שְׂמֹאל שֶׁל אֲרִיךְ אַנְפִּין נַעֲשָׂה נה״י שֶׁל אִמָּא). And the explanation of “was made” is also (וּפֵירוּשׁ נַעֲשָׂה גַּם כֵּן), that each and every Sefirah receives illumination from there according to its level (שֶׁמְּקַבְּלִים מִשָּׁם הֶאָרָה כָּל סְפִירָה וּסְפִירָה לְפִי מַעֲלָתָהּ), and it follows that the two arms of Arich Anpin up to half of Tiferet were the Neshamah (נִמְצָא שֶׁהַשְּׁנֵי זְרוֹעוֹת שֶׁל אֲרִיךְ עַד חֲצִי ת״ת הֵם הָיוּ נְשָׁמָה), and also the inwardness for Abba and Imma (וְגַם פְּנִימִיּוּת לְאַבָּא וְאִמָּא), and their life-force is the aforementioned arms (וְהַחַיּוּת שֶׁלָּהֶם הֵם הַזְּרוֹעוֹת הַנִּזְכָּרוֹת), each section corresponding to the aforementioned Sefirot (כָּל פֶּרֶק וּפֶרֶק לַסְּפִירוֹת הַנִּזְכָּרִים). And Abba and Imma clothe the arms from the outside (וְאַבָּא וְאִמָּא הֵם מַלְבִּישִׁים הַזְּרוֹעוֹת מִבַּחוּץ), and the arms became a Neshamah for them (וְהַזְּרוֹעוֹת נַעֲשׂוּ נְשָׁמָה לָהֶם), and from this the two Partzufim, Abba and Imma, grew (וּמִזֶּה נִתְגַּדְּלוּ שְׁנֵי הַפַּרְצוּפִים אַבָּא וְאִמָּא). Behold, I have arranged before you how the two Partzufim of Abba and Imma were made (הִנֵּה סִדַּרְתִּי לְפָנֶיךָ אֵיךְ נַעֲשׂוּ הַשְּׁנֵי פַּרְצוּפִין שֶׁל אַבָּא וְאִמָּא), from Chokhmah up to Yesod alone (מֵחָכְמָה עַד יְסוֹד לְבַד), and their Keter has not yet come into being (וְכֶתֶר שֶׁלָּהֶם עֲדַיִן לֹא נִתְהַוָּה), and I have not explained from where it emerged and from where it came into being (וְלֹא בֵּאַרְתִּי מֵהֵיכָן יָצָא וּמֵהֵיכָן נִתְהַוָּה).