Chapter Twenty-Eight (פֶּרֶק עֶשְׂרִים וּשְׁמוֹנָה)

Arich Anpin extends throughout the entire realm of Atzilut from its head to its end (אֲרִיךְ מִתְפַּשֵּׁט בְּכָל מְקוֹם הָאֲצִילוּת מֵרֹאשׁוֹ עַד סוֹפוֹ), and therefore it is called Arich [Long] (וְלָזֶה נִקְרָא אֲרִיךְ), for in the secret of a point above (שֶׁהוּא בְּסוֹד נְקוּדָה לְמַעְלָה), and for the need of those below it became extended and spread forth (וּלְצוֹרֶךְ הַתַּחְתּוֹנִים נִתְאָרַךְ וְנִתְפַּשֵּׁט), throughout the entire realm of Atzilut (בְּכָל מְקוֹם אֲצִילוּת), so that all the other emanated beings would be held and attached to it (כְּדֵי שֶׁיִּהְיוּ כָּל שְׁאָר הַנֶּאֱצָלִים אֲחוּזִים וּדְבוּקִים בּוֹ), and through this they would have existence (וּבָזֶה יִהְיֶה לָהֶם קִיּוּם). And Abba and Imma clothe Arich Anpin up to the navel (וְאַבָּא וְאִמָּא מַלְבִּישִׁים לַאֲרִיךְ עַד הַטִּיבּוּר), and this is sufficient for the need of their own Partzuf (וְזֶה מַסְפִּיק לָהֶם לְצוֹרֶךְ פַּרְצוּף עַצְמָם), but because Ze’ir Anpin cannot clothe Arich Anpin except through the garment of Abba and Imma (אֲבָל לְפִי שֶׁזְּעֵיר אֵינוֹ יָכוֹל לְהַלְבִּישׁ לַאֲרִיךְ, אִם לֹא עַל יְדֵי לְבוּשׁ אַבָּא וְאִמָּא), which extend through their Netzach, Hod, and Yesod (שֶׁמִּתְפַּשְּׁטִים עַל יְדֵי נֵצַח הוֹד וִיסוֹד שֶׁלָּהֶם). And this is what the verse says, “New every morning” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב חֲדָשִׁים לַבְּקָרִים) (Lamentations 3:23), “mornings” are their Netzach and Hod (בְּקָרִים נֵצַח הוֹד שֶׁלָּהֶם), for mornings are the name of dawn (שֶׁבְּקָרִים הוּא הַשֵּׁם שַׁחֲרִית), and they are not as white as Chesed and Gevurah, which are the day itself (וְאֵינָם כָּל כָּךְ לָבָן, כְּמוֹ חֶסֶד וּגְבוּרָה שֶׁהֵם הַיּוֹם עַצְמוֹ), and these mornings are Netzach and Hod (וְאֵלּוּ הַבְּקָרִים הֵם נֵצַח וְהוֹד). And these mornings are renewed and extend themselves (וְאֵלּוּ הַבְּקָרִים הֵם מִתְחַדְּשִׁים וּמִתְפַּשְּׁטִים), and in this order the Netzach, Hod, and Yesod of Ze’ir Anpin extend for the need of the rectification of its Nukvah (וּבְסֵדֶר הַזֶּה מִתְפַּשְּׁטִים נה״י שֶׁל זְעֵיר לְצוֹרֶךְ תִּיקּוּן נוּקְבֵיהּ), and this is what the verse says (וְזֶהוּ שֶׁאָמַר הַכָּתוּב): “New every morning, great” (חֲדָשִׁים לַבְּקָרִים רַבָּה) (Lamentations 3:23), whose initial letters spell Rachel (רָאשֵׁי תֵּבוֹת רָחֵ״ל), who adorns herself and grows (הַמִּתְקַשֶּׁטֶת וּמִתְגַּדֶּלֶת), from the renewal of Ze’ir Anpin in Netzach, Hod, and Yesod (מֵחִדּוּשׁ זְעֵיר בְּנה״י), and they clothe the feet of Arich Anpin (וּמַלְבִּישִׁים הָרַגְלַיִם שֶׁל אֲרִיךְ). According to this order an illumination descends from the Chokhmah of Abba to the Netzach within it (עַל זֶה הַסֵּדֶר יוֹרְדוֹת הֶאָרָה מֵחָכְמָה שֶׁל אַבָּא, אֶל הַנֵּצַח שֶׁבּוֹ), and from the Binah within it to the Hod within it (וּמִבִּינָה שֶׁבּוֹ אֶל הוֹד שֶׁבּוֹ), and from the Da’at of Abba to the Yesod within it (וּמֵהַדַּעַת שֶׁל אַבָּא אֶל הַיְסוֹד שֶׁבּוֹ), and likewise in Imma (וְכֵן בְּאִימָּא). And afterward the Netzach, Hod, and Yesod of Imma clothe the Netzach, Hod, and Yesod of Abba (וְאַחַר כָּךְ נֵצַח וְהוֹד וִיסוֹד שֶׁל אִמָּא מַלְבִּישִׁים נֵצַח הוֹד יְסוֹד שֶׁל אַבָּא), thus the Mochin of the Netzach, Hod, and Yesod of Imma surround the externality of the Netzach, Hod, and Yesod of Abba that are within them (נִמְצָא שֶׁהַמּוֹחִין שֶׁל נֵצַח הוֹד יְסוֹד שֶׁל אִימָא מַקִּיפִין חִיצוֹנִיּוּת שֶׁל נה״י שֶׁל אַבָּא שֶׁבְּתוֹכָם). Until it is said that Moshe is from the back aspects of Abba and from the front aspects of Imma (עַד שֶׁנֶּאֱמַר שֶׁמֹשֶׁה הוּא מֵאֲחוֹרַיִים שֶׁל אַבָּא וּמֵהַפָּנִים שֶׁל אִמָּא), because he is from the Mochin of the Yesod of Imma (לְפִי שֶׁהוּא מֵהַמּוֹחִין שֶׁל יְסוֹד אִמָּא), and they surround the externality of the Yesod of Abba (וְהֵן מַקִּיפִין הַחִיצוֹנִיּוּת שֶׁל יְסוֹד אַבָּא), for the externality is what is called the back aspects (שֶׁהַחִיצוֹנִיּוּת הוּא הַנִּקְרָא אֲחוֹרַיִים). And likewise you will find that “Moshe” equals one hundred and eighty-four (וְכֵן תִּמְצָא שֶׁעוֹלֶה מֹשֶׁה קפ״ד), which are the back aspects of A"B of Abba (שֶׁהֵם אֲחוֹרַיִים שֶׁל ע״ב דְּאַבָּא), and one hundred and sixty-one is Ehyeh filled with Yudin of Imma (וְקס״א הוּא אֶהְיֶ״ה שֶׁל יוּדִי״ן דְּאִמָּא) [the total is Moshe] ([סַךְ הַכֹּל מֹשֶׁה]), and this is what the verse says, “And you shall see My back” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב וְרָאִיתָ אֶת אֲחוֹרָי) (Exodus 33:23).

It follows that Ze’ir Anpin possesses Netzach, Hod, and Yesod (נִמְצָא שֶׁיֵּשׁ לִזְעֵיר נה״י), and the Mochin within them (וְהַמּוֹחִין שֶׁבְּתוֹכָם), and the Netzach, Hod, and Yesod within them (וְנה״י שֶׁבְּתוֹכָם), and the Netzach, Hod, and Yesod of Abba clothed within the Netzach, Hod, and Yesod of Imma (וְנה״י שֶׁל אַבָּא, מְלוּבָּשִׁים בְּתוֹךְ נה״י שֶׁל אִמָּא), and the Mochin of Abba within its Netzach, Hod, and Yesod (וּמוֹחִין שֶׁל אַבָּא בְּתוֹךְ נה״י שֶׁלּוֹ), and the Netzach, Hod, and Yesod of Arich within those of Abba (וְנה״י שֶׁל אֲרִיךְ בְּשֶׁל אַבָּא). And these Mochin that Abba and Imma give to him (וְאֵלּוּ הַמּוֹחִין שֶׁנּוֹתְנִין לוֹ אַבָּא וְאִמָּא), are the lights that descended to clothe themselves in vessels (הֵם הָאוֹרוֹת שֶׁיָּרְדוּ לְהִתְלַבֵּשׁ בַּכֵּלִים), and Abba and Imma inherited them as the Zohar explained (וְיָרְשׁוּ אוֹתָם אַבָּא וְאִמָּא כְּמוֹ שֶׁפֵּרַשׁ הַזֹּהַר), and now they have returned and bequeath them to the son (וְעַכְשָׁיו חָזְרוּ וּמַנְחִילִים אוֹתָן לַבֵּן), and this is what it says in the Zohar, “the inheritance of Abba and Imma” (וְזֶהוּ שֶׁאָמַר בַּזֹּהַר אַחֲסַנְתֵּיהּ דְּאַבָּא וְאִמָּא) (Idra Zuta, Devarim 292b), and all these Mochin and lights enter into Ze’ir Anpin according to the order that we explained above (וְכָל אֵלּוּ הַמּוֹחִין וְהָאוֹרוֹת נִכְנָסִים בִּזְעֵיר עַל הַסֵּדֶר שֶׁבֵּאַרְנוּ לְמַעְלָה). And the female has nothing from her father’s house (וְהַנְּקֵבָה אֵין לָהּ מִבֵּית אָבִיהָ כְּלוּם), and “whoever makes a crown for his daughter” (וּמַאן דְּעָבִיד כְּלִילָא לְבַרְתֵּיהּ), does so as the agent of the husband (הוּא בִּשְׁלִיחוּת הַבַּעַל), as we learned, “a father is not obligated to provide sustenance for his daughter” (כְּדִתְנַן הָאָב אֵינוֹ חַיָּב בִּמְזוֹנוֹת בִּתּוֹ). And the son sustains and provides for her (וְהַבֵּן זָן וּמְפַרְנֵס אוֹתָהּ), and the husband gives her one crown (וְהַבַּעַל נוֹתֵן לָהּ עֲטָרָה אַחַת), the secret of the Golden Jerusalem (סוֹד יְרוּשָׁלַיִם דְּדַהֲבָא). For when you count Jerusalem and add to it the numerical value of gold (כִּי כְּשֶׁתִּמְנֶה יְרוּשָׁלַיִם וְתוֹסִיף עָלֶיהָ מִנְיַן זָהָב), you obtain six hundred (יַעֲלוּ בְיָדְךָ ת״ר), and these are the letters of one hundred and twenty Elohim, the totality of the Gevurot p1-2(וְהֵן הָאוֹתִיּוֹת שֶׁל ק״ך אֱלֹהִים כְּלָל הַגְּבוּרוֹת), and this is the crown with which his mother crowned him, namely one Da’at (וְזֹאת הָעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ הַיְנוּ דַּעַת אֶחָד). And the root of the five Gevurot remains forever in the Yesod (וְשׁוֹרֶשׁ ה׳ גְּבוּרוֹת נִשְׁאָרִים לְעוֹלָם בִּיסוֹד), but just as the husband must leap upon her and marry her (אֲבָל כִּי הֵיכִיָא דְּלִיקְפּוֹץ עֲלָהּ בַּעְלָהּ וְלִינְסְבָהּ), it is necessary that the father give her a dowry (צָרִיךְ שֶׁהָאָב יִתֵּן לָהּ נְדוּנְיָא). And this is because at night he sleeps (וְזֶה [וְכִיוּוָן] כִּי בַּלַּיְלָה הוּא יָשֵׁן), and this is what is written, “And Hashem God caused a deep sleep to fall upon the man, and he slept, and He took one of his sides” (וְהַיְינוּ דִּכְתִיב וַיַּפֵּל י״י אֱלֹהִים תַּרְדֵּמָה עַל הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו) (Genesis 2:21). And our Sages of blessed memory said (וְאָמְרוּ חֲזַ״ל), “That heretic asked, ‘Your God is a thief’” (שֶׁשָּׁאַל הַהוּא כּוֹפֵר אֱלֹהֵיכֶם גַּנָּב הוּא) (Sanhedrin 39a). And it is also necessary to examine closely (וְגַם יֵשׁ לְדַקְדֵּק), why we bless concerning sleep, which is one-sixtieth of death (לָמָּה אָנוּ מְבָרְכִין עַל הַשֵּׁנָה שֶׁהִיא אַחַת מִשִּׁשִּׁים בְּמִיתָה) (Berakhot 57b), and furthermore the blessing itself is doubled (וְעוֹד הַבְּרָכָה עַצְמָהּ שֶׁהִיא כְּפוּלָה), “Who casts the bonds of sleep upon my eyes” (הַמַּפִּיל חֶבְלֵי שֵׁנָה עַל עֵינַי), and then it repeats, “and slumber upon my eyelids” (וְחוֹזֵר לוֹמַר וּתְנוּמָה עַל עַפְעַפָּי). And furthermore, what is meant by “and illuminates the pupil of the eye” (וְעוֹד מַה שֶּׁאוֹמֵר וּמֵאִיר לְאִישׁוֹן בַּת עָיִן), if he closes his eyes and tastes the taste of death (אִם הוּא סוֹתֵם עֵינָיו וְטוֹעֵם טַעַם מִיתָה), how is there illumination in the eye (אֵיךְ יֵשׁ הֶאָרָה בָּעַיִן), and furthermore it should have said “eyes” (וְעוֹד דַּהֲוָה לֵיהּ לְמֵימַר עֵינַיִם), for there are two eyes (דְּשְׁתֵּי עֵינַיִם הֵן). And the truth is that Malkhut has no eyes (וְהָאֱמֶת כִּי מַלְכוּת אֵין לָהּ עֵינַיִם), and Ze’ir Anpin illuminates within her (וּזְעֵיר מֵאִיר בָּהּ), when he gazes with his eyes into the chest (כְּשֶׁהוּא מַבִּיט בָּעֵינַיִם שֶׁלּוֹ בֶּחָזֶה), and from there the illumination passes to her through the opening in the chest (וּמִשָּׁם עוֹבֶרֶת לָהּ הֶאָרָה דֶּרֶךְ הַנֶּקֶב שֶׁבֶּחָזֶה), to the back parts where her beginning is (לַאֲחוֹרַיִים שֶׁשָּׁם הוּא תְּחִלָּתָהּ), and therefore she is called the daughter of Chokhmah (וְלָזֶה הִיא נִקְרֵאת בַּת הַחָכְמָה), and she attributes herself to Chokhmah (וְהִיא מְכַנָּה עַצְמָהּ לְחָכְמָה), and this is what the verse says, “Hashem founded the earth through Chokhmah” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב י״י בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3:19). Because the Yesod of Imma terminates at the chest (לְפִי שֶׁהַיְסוֹד שֶׁל אִמָּא מִסְתַּיֵּם בֶּחָזֶה), and from there downward the Yesod of Abba is revealed (וּמִשָּׁם וּלְמַטָּה מִתְגַּלֶּה הַיְסוֹד שֶׁל אַבָּא), and from there begins her emanation (וּמִשָּׁם תְּחִלַּת אֲצִילוּתָהּ), such that from this light which emerges from Ze’ir Anpin through the opening of the chest, her eyes are formed (בְּאוֹפֶן שֶׁמֵּהָאוֹר הַזֶּה הַיּוֹצֵא מִזְּעֵיר דֶּרֶךְ נֶקֶב הֶחָזֶה מִשָּׁם נַעֲשִׂים לָהּ עֵינַיִם). And now at night the father gives her her dowry through her husband (וְעַתָּה בַּלַּיְלָה הָאָב נוֹתֵן לָהּ נְדוּנְיָא שֶׁלָּהּ עַל יְדֵי בַּעְלָהּ), and therefore he sleeps (וְלָזֶה הוּא יָשֵׁן), and sleep is the departure of the Mochin (וְהַשֵּׁנָה הוּא הִסְתַּלְּקוּת הַמּוֹחִין), and this is what it says, “Who casts the bonds of sleep upon my eyes and slumber upon my eyelids” (וְזֶהוּ שֶׁאוֹמֵר הַמַּפִּיל חֶבְלֵי שֵׁנָה עַל עֵינַי וּתְנוּמָה עַל עַפְעַפָּי), for the eyelids are closed so as not to watch over her (שֶׁנִּסְתָּמִין הָעַפְעַפַּיִם שֶׁלֹּא לְהַשְׁגִּיחַ בָּהּ). And it says, “and illuminates the pupil of the daughter of the eye” (וְאָמַר וּמֵאִיר לְאִישׁוֹן בַּת עָיִן), which is Malkhut (שֶׁהִיא מַלְכוּת), then these Mochin enter into her herself (אָז אֵלּוּ הַמּוֹחִין נִכְנָסִין בָּהּ עַצְמָהּ), and she is called the daughter of the eye (וְנִקְרֵאת בַּת עַיִן), because she has only one eye (לְפִי שֶׁאֵין לָהּ רַק עַיִן אַחַת), which are the five Gevurot (שֶׁהֵם ה׳ גְּבוּרוֹת).