Chapter Twenty-Five (פֶּרֶק עֶשְׂרִים וַחֲמִשָּׁה)

We said above that the external union of Abba and Imma does not require Mayin Nukvin [Female Waters] (אָמַרְנוּ לְמַעְלָה שֶׁהַזִּוּוּג הַחִיצוֹן שֶׁל אַבָּא וְאִמָּא, אֵינוֹ צָרִיךְ מַיִן נוּקְבִין), and it does not cease, but is continual (וְאֵינוֹ פּוֹסֵק, תְּדִירִי), as we have explained (כְּמוֹ שֶׁבֵּאַרְנוּ), therefore Imma is always a married woman (לָכֵן אִמָּא הִיא בְּעוּלַת בַּעַל תָּמִיד), and she is the woman whose husband is constantly united with her (וְהִיא הָאִשָּׁה שֶׁבַּעְלָהּ תָּדִיר מְזַוֵּג עִמָּהּ). Which is not the case with Malkhut, the Nukvah of Ze’ir Anpin (מַה שֶּׁאֵין כֵּן מַלְכוּת נוּקְבֵיהּ דִּזְעֵיר אַנְפִּין), for she is united with her husband only at known times (אֵינָהּ בְּזִוּוּגָהּ עִם בַּעְלָהּ כִּי אִם לְעִתִּים יְדוּעִים), such as at the time of prayer and similar occasions (כְּגוֹן בְּעֵת הַתְּפִלָּה וְכַדּוֹמֶה לָזֶה), and whenever she is with her husband she is called a woman (וְכָל זְמַן שֶׁהִיא עִם בַּעְלָהּ נִקְרֵאת אִשָּׁה), and after the union she becomes a point (וְאַחַר הַזִּוּוּג הִיא נַעֲשֵׂית נְקוּדָה), and her nine Sefirot go to the Upper Imma (וְהַט׳ סְפִירוֹת שֶׁלָּהּ הוֹלְכִים אֶל אִמָּא עִלָּאָה), and likewise at the time when she becomes a Niddah (וְכֵן גַּם בִּזְמַן שֶׁפָּרְסָה נִדָּה). And after her purification in the waters of the Mikveh of the Upper Imma (וְאַחֲרֵי טָהֳרָתָהּ בְּמֵי מִקְוֵה דְאִמָּא עִלָּאָה), she ascends above with her bridegroom to the bridal canopy (הוֹלֶכֶת לְמַעְלָה עִם הֶחָתָן שֶׁלָּהּ לַחֻפָּה), and through the covering of the Upper Imma this bridal canopy is made (וְעַל יְדֵי הַכִּסּוּי שֶׁל אִמָּא עִלָּאָה נַעֲשֵׂה הַחֻפָּה הַזֹּאת), as we shall explain regarding the verse, “My dwelling is pulled up and removed from me like a shepherd’s tent” (כְּמוֹ שֶׁנְּבָאֵר עַל פָּסוּק דּוֹרִי נָסַע וְנִגְלָה מִנִּי כְּאֹהֶל רֹעִי) (Isaiah 38:12), which the Shekhinah said concerning Ze’ir Anpin, who is called her beloved (שֶׁאָמְרָה הַשְּׁכִינָה עַל ז״א שֶׁנִּקְרָא דּוֹדָהּ), and she always becomes a bride in every union (וְתָמִיד נַעֲשֵׂית כַּלָּה בְּכָל זִוּוּג וְזִוּוּג). And this is what Rabbi Shimon bar Yochai says in the Idra Zuta, Zohar HaGadol, daf 141b (וְזֶהוּ שֶׁאוֹמֵר הָרַשְׁבִּ״י בְּאַדְרָא זוּטָא זֹהַר גָּדוֹל דַּף קמ״א ע״ב), and this is his language (וְזֶה לְשׁוֹנוֹ); “In the book of Rav Hamnuna Saba it is said, that King Solomon revealed and declared the first Tikkun, ‘Behold, you are beautiful, My companion,’ this is from here” (בְּסִפְרָא דְרַב הַמְנוּנָא סָבָא אָמַר, דִּשְׁלֹמֹה מַלְכָּא תִּקּוּנָא קַדְמָאָה דְגַלֵּי וְאָמַר, הִנָּךְ יָפָה רַעְיָתִי מֵהַאי הוּא), meaning from the Upper Imma (רָצָה לוֹמַר מֵאִמָּא עִלָּאָה), who is always attached to her husband, the Upper Abba (שֶׁהִיא תָּמִיד דְּבוּקָה בְּבַעְלָהּ בְּאַבָּא עִלָּאָה), and they are companions who never separate forever (וְאִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין). “And the second Tikkun is called bride, which is called the lower Nukvah” (וְתִקּוּנָא תִנְיָינָא אִקְרֵי כַּלָּה דְאִקְרֵי נוּקְבָא דִלְתַתָּא), which is Malkhut, the Nukvah of Ze’ir Anpin (שֶׁהוּא מַלְכוּת נוּקְבֵיהּ דְז״א), “and there are those who say that both refer to this lower Nukvah” (וְאִינוּן דְּאָמְרֵי תַּרְוַיְיהוּ לְהַאי נוּקְבָא דִלְתַתָּא), meaning that there are Torah scholars who say that both belong to Malkhut, the Nukvah of Ze’ir Anpin (כְּלוֹמַר שֶׁיֵּשׁ תַּלְמִידֵי חֲכָמִים הָאוֹמְרִים שֶׁשְּׁנֵיהֶם שַׁיָּכִים לְמַלְכוּת נוּקְבָא דְז״א), namely the expression “My companion” and the expression “Bride” (דְּהַיְינוּ מִלַּת רַעְיָתִי וּמִלַּת כַּלָּה). But the truth is not so (אֲבָל הָאֱמֶת אֵינוֹ כֵן), and this is what he says, “and it is not so” (וְזֶהוּ אוֹמְרוֹ וְאִינוּן לָאו הָכִי), “the first Heh is not called bride” (דְּהָ״א קַדְמָאָה לָא אִקְרֵי כַּלָּה), because she is always in union with Abba (מִפְּנֵי שֶׁהִיא תָּמִיד בְּזִוּוּגָהּ עִם אַבָּא), and the union does not cease (וְהַזִּוּוּג אֵינוֹ פּוֹסֵק), therefore she is called a married woman (לָכֵן נִקְרֵאת אִשָּׁה בְּעוּלַת בַּעַל), “and the final Heh is called bride, at known times” (וְהָ״א בַּתְרָאָה אִקְרֵי כַּלָּה, לְזִמְנִין יְדִיעִין), for she ascends to unite with her husband (שֶׁהִיא עוֹלָה לְזִוּוּג עִם בַּעְלָהּ), at the time of prayer (בִּזְמַן הַתְּפִלָּה), and likewise “at many times” (וְכֵן לְזִמְנִין סַגִּיאִין), when Yisrael merit through good deeds (כְּשֶׁיִּשְׂרָאֵל מְסַגְּלִים מַעֲשִׂים טוֹבִים). “For there are many times when the male does not unite with her and departs from her” (דְּהָא זִמְנִין סַגִּיאִין אִינוּן, דְּדַכְרָא לָא אִתְחַבַּר עִמָּהּ וְאִסְתַּלַּק מִינָּהּ), “at that time it is written, ‘And unto a woman in the impurity of her Niddah you shall not approach to uncover her nakedness’” (בְּהַהוּא זִמְנָא כְּתִיב וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ) (Leviticus 18:19), so that there should be no separation between the Vav and the Heh (שֶׁלֹּא יִהְיֶה רַע בֵּין וָא״ו לְהָ״א). And this is at a time of the blemish of the lower beings (וְזֶהוּ בִּזְמַן פְּגַם הַתַּחְתּוֹנִים), “and he departs from her at that time” (וְאִסְתַּלַּק מִינָּהּ בְּהַהוּא זִמְנָא), when drops of blood fall below (שֶׁנּוֹפְלִים טִפֵּי דָמִים לְמַטָּה), which do not receive Tikkun [Rectification] and sweetening (אֲשֶׁר אֵינָם מְקַבְּלִים תִּיקּוּן וּמִתּוּק). At that time it is said, “And unto a woman in the impurity of her Niddah you shall not approach” (בְּאוֹתוֹ זְמַן נֶאֱמַר וְאֶל אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב) (Leviticus 18:19). “And at the time when the female is purified, and the male desires to unite with her, then she is called bride, truly bride” (וּבְשַׁעְתָּא דְאִתְדַּכְיָאת נוּקְבָא, וְדַכְרָא בָּעֵי לְאִתְחַבַּר עִמָּהּ, כְּדֵין אִקְרִיאַת כַּלָּה, כַּלָּה מַמָּשׁ), “but this Upper Imma, the desire of the two never ceases forever” (אֲבָל הַאי אִמָּא עִלָּאָה לָא אֲפָסִיק רְעוּתָא דְתַרְוַיְיהוּ לְעָלְמִין), “they emerge as one and dwell as one” (כַּחֲדָא נָפְקִין בַּחֲדָא שָׁרְיָין), “this does not cease from that, and this does not depart from that” (לָא אֲפָסִיק דָּא מִן דָּא, וְלָא אִסְתַּלַּק דָּא מִן דָּא) (Idra Zuta 290a).

The explanation is (פֵּירוּשׁ), that it is not like Ze’ir Anpin and Nukvah, who fell (שֶׁאֵינוֹ כְּמוֹ זְעֵיר וְנוּקְבֵיהּ שֶׁנָּפְלוּ), and at one time there is union and at another time there is no union (וּפַעַם יֵשׁ זִוּוּג וּפַעַם אֵין זִוּוּג), but Abba and Imma, “this does not cease from that” (אֲבָל אַבָּא וְאִמָּא לָא אֲפָסִיק דָּא מִן דָּא), and this is a continual union (וְהוּא זִוּוּג תְּדִירִי), “and this does not depart from that” forever (וְלָא אִסְתַּלַּק דָּא מִן דָּא לְעוֹלָם), even in the World of Tohu, and all the more so now (אֲפִלּוּ בְּעוֹלָם הַתּוֹהוּ וּמִכָּל שֶׁכֵּן עַתָּה). “And because of this it is written, ‘And a river goes out from Eden’” (וּבְגִין כָּךְ כְּתִיב וְנָהָר יוֹצֵא מֵעֵדֶן) (Genesis 2:10), “goes out” indeed and does not cease (יוֹצֵא וַדַּאי וְלָא אֲפָסִיק), “this is what is written, ‘And like a spring of water whose waters do not fail’” (הָדָא הוּא דִכְתִיב וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו) (Isaiah 58:11). “And because of this it is written, ‘My companion’” (וּבְגִין כָּךְ כְּתִיב רַעְיָתִי), “for they dwell in the desire of brotherhood” (בִּרְעוּתָא דְאַחְוָה שָׁרְיָין), “in complete unity” (בְּאַחְדוּתָא שְׁלֵימְתָא). And their unity is complete in all ten of their Sefirot (וְהָאַחְדוּת שֶׁלָּהֶם הוּא שְׁלֵמוּת בְּעֶשֶׂר סְפִירוֹתֵיהֶם), for they never depart from them (שֶׁאֵינָם זָזִים מֵהֶם לְעוֹלָם), because the union never departs from them (כִּי הַזִּוּוּג אֵינוֹ זָז מֵהֶם), and they are not like Ze’ir Anpin and Nukvah (וְאֵינָם כְּמוֹ זְעֵיר וְנוּקְבֵיהּ), whose limbs become concealed above (שֶׁהָאֵיבָרִים נֶעְלָמִים לְמַעְלָה), and after the union they return to their Katnut [Smallness] (וְאַחַר הַזִּוּוּג חוֹזְרִים לְקַטְנוּתָם). “But here she is called bride, for when the male comes to unite with her, she is bride, for she is truly bride” (אֲבָל הָכָא אִקְרֵי כַּלָּה, דְּכַד אָתָא דַכְרָא לְאִתְחַבְּרָא עִמָּהּ הִיא כַּלָּה, דְּכַלָּה אִיהִי מַמָּשׁ). And if there are deeds of the righteous, who are called the harvesters of the field (וְאִם יֵשׁ מַעֲשֵׂה הַצַּדִּיקִים הַנִּקְרָאִים מְחַצְדֵי חַקְלָא), they sever her virginity (הֵם כּוֹרְתִים בְּתוּלֶיהָ), and if righteous ones are not found (וְאִם אֵין צַדִּיקִים מְצוּיִים), the serpent severs her virginity (הַנָּחָשׁ כּוֹרֵת בְּתוּלֶיהָ), for it bites her in her womb (דְּנָכִישׁ לָהּ בְּרַחְמָהּ), and then three hundred and ten lights are needed to sweeten that light (וְאָז צָרִיךְ ש״ע נְהוֹרִין לְמַתֵּק אוֹתוֹ הָאוֹר), and these matters are ancient (וְהַדְּבָרִים עַתִּיקִין). “And because of this Shlomo explained two Tikkunim of the Nukvah” (וּבְגִין כָּךְ תְּרֵין תִּקּוּנִין דְּנוּקְבָא פָּרִישׁ שְׁלֹמֹה), “and the first Tikkun” (וְתִקּוּנָא דְקַדְמִיתָא), which is the Upper Hidden Imma (שֶׁהִיא אִמָּא עִלָּאָה סְתִימָאָה), “because she is hidden” (בְּגִין דְּאִיהִי סְתִימָא), and covered by the two Mazalin (וּמְכֻסָּה מִתְּרֵין מַזָּלִין), and everything that belongs to the Hidden World is not mentioned explicitly (וְכָל מַה שֶּׁהוּא מֵעָלְמָא דְאִתְכַּסְיָא אֵינוֹ נִזְכָּר בְּפֵירוּשׁ), like Leah, who belongs to the Hidden World (כְּמוֹ לֵאָה שֶׁהִיא מֵעָלְמָא דְאִתְכַּסְיָא), and her death and burial are not mentioned (וְלֹא נִזְכַּר מִיתָתָהּ וּקְבוּרָתָהּ). “And the second Tikkun he explained more openly, and did not conceal it so much” (וְתִקּוּנָא תִנְיָינָא פָּרִישׁ יַתִּיר, וְלָא סָתִים כּוּלֵּי הַאי), which is Malkhut (שֶׁהִיא מַלְכוּת), “afterward all praise depends upon that one above” (לְבָתַר תַּלְיָא כָּל שִׁבְחָא בְּהַהִיא דִּלְעֵילָא), as it is written, “Unique is she to her mother, pure is she to the one who bore her” (דִּכְתִיב אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ) (Song of Songs 6:9), “and because this mother is adorned with the crown of the bride” (וּבְגִין דְּהַאי אִמָּא מִתְעַטְּרָא בַּעֲטָרָא דְכַלָּה), for she brings Mayin Nukvin [Female Waters] to the Mother Above (שֶׁמְּבִיאָה מַיִן נוּקְבִין לְאִמָּא דִלְעֵילָא), and to the Mother as well additional crowns and Mochin are added on her account (וּלְאִמָּא מוֹסִיפִים גַּם כֵּן עֲטָרוֹת וּמוֹחִין בַּעֲבוּרָהּ). “And the desire of the Yud never ceases from her forever” (וּרְעוּתָא דְיוּ״ד לָא אֲפָסִיק מִינָּהּ לְעָלְמִין), “it was given into her authority” (אִתְיְהִיב בָּהּ בִּרְשׁוּתָא), “all freedom that they bring about” (כָּל חֵירוּ דְעָבְדִין), “all the freedom of everything” (כָּל חֵירוּ דְכֹלָּא), “all the freedom of the guilty ones, to purify everything” (כָּל חֵירוּ דְחַיָּיבַיָּא לְדַכָּאָה לְכֹלָּא), as it is written, “For on this day He shall atone for you” (דִּכְתִיב כִּי בַּיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם) (Leviticus 16:30), for through the blemish caused by the sins of the lower beings, Abba and Imma as well are lacking crowns (כִּי מִכֹּחַ פְּגַם חֲטָאֵי הַתַּחְתּוֹנִים גַּם אַבָּא וְאִמָּא חַסְרֵי עֲטָרוֹת הֵם). And since permission was given to Imma to bestow crowns and rectify the blemish (וְכֵיוָן שֶׁנִּתַּן רְשׁוּת לְאִמָּא לִתֵּן עֲטָרוֹת וּלְתַקֵּן הַפְּגָם), and to purify all the stains and sweeten all the judgments (וּלְטַהֵר כָּל הַכְּתָמִים וּלְמַתֵּק כָּל הַדִּינִין), this is what the verse says (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב): “And you shall sanctify the fiftieth year; it is a Yovel” (וְקִדַּשְׁתֶּם אֶת שְׁנַת הַחֲמִשִּׁים שָׁנָה יוֹבֵל הִיא) (Leviticus 25:10). “What is Yovel?” (מַאי יוֹבֵל), “as you say, ‘and by the Yovel he shall send forth his roots’” (כְּמָה דְאַתְּ אָמַר וְעַל יוֹבֵל יְשַׁלַּח שָׁרָשָׁיו) (Jeremiah 17:8), because of that river which comes and flows and goes forth continually and never ceases (מִשּׁוּם הַהוּא נָהָר דְּאָתֵי וְנָגִיד וְנָפִיק תָּדִיר וְלָא פָסִיק). It is written (כְּתִיב): “For if you call to Binah, to Tevunah you shall raise your voice” (כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ) (Proverbs 2:3). Since it says, “For if you call to Binah” (כֵּיוָן דְּאָמַר כִּי אִם לַבִּינָה תִקְרָא), why “to Tevunah” (אַמַּאי לַתְּבוּנָה), it appears superfluous (נִרְאֶה שֶׁהוּא מְיוּתָר), “rather all is as I have said” (אֶלָּא כּוֹלָּא כְּמָא דַאֲמִינָא), that from her navel and above she is Imma (שֶׁמִּטִּיבּוּרָהּ וּלְמַעְלָה הוּא אִמָּא), and from her navel and below she is the Partzuf of Tevunah (וּמִטִּיבּוּרָהּ וּלְמַטָּה הוּא פַּרְצוּף תְּבוּנָה) (Idra Zuta). “Which of them is higher?” (הֵי מִינַיְיהוּ עִלָּאָה), “Binah is higher than Tevunah” (בִּינָה עִלָּאָה מִתְּבוּנָה), “Binah, father and mother and son” (בִּינָה אָב וָאֵם וּבֵן), and the explanation is (וּפֵרוּשׁוֹ) Yud-Heh are father and mother (י״ה אָב וָאֵם), namely Yud is Abba and the upper Heh is Imma (דְּהַיְינוּ י׳ הוּא אַבָּא ה׳ עִלָּאָה אִמָּא), and the son is Ze’ir Anpin (וּבֵן הוּא זְעֵיר אַנְפִּין), and all is alluded to in the word Binah (וְהַכֹּל נִרְמָז בְּמִלַּת בִּינָה), and the Nukvah of Ze’ir Anpin is alluded to in the secret of a step outward (וְנוּקְבֵיהּ דְז״א הִיא נִרְמֶזֶת בְּסוֹד פְּסִיעָה לְבַר).

For the six extremities within Ze’ir Anpin are exceedingly concealed in the union [during the conception] of Abba and Imma (כִּי הַשֵּׁשׁ קְצָווֹת שֶׁבְּז״א נֶעְלָם מְאֹד בַּזִּוּוּג [בָּעִבּוּר] אַבָּא וְאִמָּא), as I explained above (כְּמוֹ שֶׁבֵּאַרְתִּי לְמַעְלָה), and it is still a small Vav without a head (וַעֲדַיִן הוּא וָא״ו קָטָן בְּלֹא רֹאשׁ), and its Nukvah is not yet revealed (וְנוּקְבֵיהּ אֵינָהּ נִתְגַּלֵּית עֲדַיִן), but in the lower Partzuf both Ze’ir Anpin and its Nukvah are revealed (אֲבָל בַּפַּרְצוּף הַתַּחְתּוֹן מִתְגַּלִּים זְעֵיר וְנוּקְבֵיהּ שְׁנֵיהֶם). Therefore it says there (וְלָכֵן אוֹמֵר שָׁם), “Tevunah is the entire inclusion of the children, son and daughter, Vav-Heh” (תְּבוּנָה כּוֹלָא כְּלָלָא דְבָנִין, בֵּן וּבַת ו״ה), for in the word Tevunah this secret is alluded to (כִּי בְּמִלַּת תְּבוּנָה נִרְמָז בָּהּ סוֹד זֶה), for its letters are son and daughter (שֶׁהוּא אוֹתִיּוֹת בֵּן וּבַת), Vav-Heh (ו״ה), where Ze’ir Anpin is the secret of the Vav in the Name (שֶׁהוּא זְעֵיר סוֹד וָא״ו שֶׁבַּשֵּׁם), and its Nukvah is the Heh in the Name (וְנוּקְבֵיהּ הוּא ה׳ שֶׁבַּשֵּׁם), “and father and mother are not found except in Imma” (וְלָא אִשְׁתְּכַח אָב וָאֵם אֶלָּא בְּאִמָּא), “for Imma certainly hovers over them and is not revealed” (דְּאִמָּא וַדַּאי רְבִיעָא עֲלַיְיהוּ, וְלָא אִתְגַּלְיָא), therefore she is not mentioned in the word Tevunah (לָכֵן אֵינָהּ נִזְכֶּרֶת בְּמִלַּת תְּבוּנָה). “It follows that the inclusion of the two children is called Tevunah” (אִשְׁתְּכַח דְּכָלָלָא בִּתְרֵין בָּנִין, אִקְרֵי תְּבוּנָה). “And the inclusion of father and mother and son is called Binah” (וְכָלָלָא דְאָב וָאֵם וּבֵן, אִקְרֵי בִּינָה). “And when it desires to include everything, in this it is included” (וְכַד בָּעֵי לְאִכְלָלָא כֹּלָּא, בְּהַאי אִתְכְּלִיל). “And this father and mother and son are called Chokhmah and Binah and Da’at” (וְהַאי אָב וָאֵם וּבֵן אִקְרוּן חָכְמָה וּבִינָה וָדַעַת), and his intention is (וְכַוָּנָתוֹ הוּא), that the Mochin of Chokhmah are five Chasadim (שֶׁמּוֹחַ חָכְמָה הֵם ה׳ חֲסָדִים), and the Mochin of Binah are five Gevurot (וּמוֹחַ בִּינָה הֵם ה׳ גְּבוּרוֹת), and all of them are taken by the Da’at of Ze’ir Anpin (וְכוּלָּם לוֹקֵחַ דַּעַת שֶׁל זְעֵיר), who is the firstborn (הוּא הַבְּכוֹר), the Partzuf of the Youth of Yisrael (פַּרְצוּף נַעַר יִשְׂרָאֵל), who takes two portions for himself and distributes them (הַנּוֹטֵל שְׁנֵי חֲלָקִים אֵלָיו, וּמְחַלֵּק אוֹתָם). “And when he grows” (וְכַד אִתְרַבִּי), he is great in his nine Sefirot (הוּא גָּדוֹל בְּתֵשַׁע סְפִירוֹתָיו), “he takes three portions” (הוּא נָטִיל ג׳ חוּלָקִין), from the three Sefirot of Netzach, Hod, Yesod of Tevunah (מִתְּלַת סְפִירוֹת שֶׁל נה״י דִּתְבוּנָה), the secret of the Shin of three heads (סוֹד שִׁי״ן דְג׳ רָאשִׁים), and from them are built three groups, each of three (וְנִבְנִים מֵהֶם שָׁלֹשׁ, שֶׁל שָׁלֹשׁ שָׁלֹשׁ), as I shall explain in its place in the construction of Ze’ir Anpin and its Nukvah (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ בְּבִנְיַן זְעֵיר וְנוּקְבֵיהּ). And this is the meaning of his statement, “because this son takes the signs of his father and his mother and is called Da’at, for it is the testimony of both of them” (וְזֶהוּ אוֹמְרוֹ בְּגִין דְּהַאי בֵּן נָטִיל סִימָנִין דְּאָבוּי וְאִמֵּיהּ וְאִקְרֵי דַעַת, דְּהוּא סָהֲדוּתָא דְתַרְוַיְיהוּ), that Ze’ir Anpin took the signs of father and mother (שֶׁזְּעֵיר לָקַח סִימָנִים שֶׁל אָב וָאֵם), which are two portions included within the five Chasadim of Abba and the five Gevurot of Imma (הֵם שְׁנֵי חֲלָקִים הַנִּכְלָלִים בַּה׳ חֲסָדִים שֶׁל אַבָּא וְה׳ גְּבוּרוֹת שֶׁל אִמָּא). And he takes them in the secret of Da’at (וְהוּא נוֹטֵל אוֹתָם בְּסוֹד הַדַּעַת), and the Yesod, which is called testimony, is intended there (וּמְכַוֵּן שָׁם יְסוֹד הַנִּקְרָא עֵדוּת), as in “He appointed it as a testimony in Yosef” (בְּיוֹסֵף שָׂמוֹ) (Psalms 81:6). Reverse the word Da’at and you will find Edut [testimony] (הָפוּךְ דַּעַת תִּמְצָא עֵדוּת), for it is truly his son (שֶׁהוּא בְּנוֹ מַמָּשׁ). And it is said, “Through Da’at the chambers are filled” (וְנֶאֱמַר בְּדַעַת חֲדָרִים יִמָּלְאוּ) (Proverbs 24:4). And because he takes two portions, the five Chasadim and the five Gevurot (וּמִפְּנֵי שֶׁנּוֹטֵל שְׁנֵי חֲלָקִים ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), he is called the firstborn (נִקְרָא בְּכוֹר), therefore he says, “and this son is called the firstborn, as it is written, ‘My son, My firstborn, Yisrael’” (וְלָכֵן אוֹמֵר וְהַאי בֵּן אִקְרֵי בּוּכְרָא דִּכְתִיב בְּנִי בְּכֹרִי יִשְׂרָאֵל) (Exodus 4:22), “and because he is called firstborn, he took two portions” (וּבְגִין דְּאִקְרֵי בְּכוֹר נָטַל תְּרֵין חוּלָקִין). “And when he grows through his crowns” (וְכַד אִתְרַבִּי בְּעִטְרוֹי), when his limbs are enlarged through the three sections of Netzach, Hod, Yesod of Tevunah (שֶׁמַּגְדִּילִים אֵיבָרָיו בִּתְלַת פִּרְקִין דְנה״י דִּתְבוּנָה), “he takes three portions” (נָטִיל תְּלַת חוּלָקִין), which come from the three Sefirot of Netzach, Hod, Yesod of Tevunah (שֶׁבָּאִים לִתְלַת סְפִירוֹת נה״י דִּתְבוּנָה), and from them are made three sets of Chokhmah, Binah, Da’at; Chesed, Gevurah, Tiferet; Netzach, Hod, Yesod (וְנַעֲשִׂים מֵהֶם תְּלַת חב״ד חג״ת נה״י), in the first sections, middle sections, and final sections (בְּפִרְקִים רִאשׁוֹנִים וְאֶמְצָעִיִּים וְאַחֲרוֹנִים). “And whether thus or thus, two portions and three portions, all is one matter, and this and that are so” (וּבֵין כָּךְ וּבֵין כָּךְ תְּרֵין חוּלָקִין וּתְלַת חוּלָקִין כֹּלָא חַד מִלָּה, וְהַאי וְהַאי הָכִי הֲוֵי), meaning (רָצָה לוֹמַר) that there were previously two Mochin (שֶׁהָיוּ מִקּוֹדֶם שְׁנֵי מוֹחִין), and they became three in her Netzach, Hod, Yesod (וְנַעֲשׂוּ שָׁלֹשׁ בִּנה״י שֶׁלָּהּ), and he says, “he inherited the inheritance of his father and his mother” (וְאוֹמֵר יְרוּתָא דְאָבוּי וְאִמֵּיהּ יָרִית), and he asks, “What is the inheritance?” (וְשׁוֹאֵל מַאי יְרוּתָא), “These are the crowns that were hidden within them and they bequeathed to this son” (דָּא עִטְרִין דַהֲווֹ גְנִיזִין בְּגוֹיְיהוּ וְאַחְסִינוּ לְבַר דָּא), who is Ze’ir Anpin (שֶׁהוּא זְעֵיר).

And he continues to explain (וְהוֹלֵךְ וּמְפָרֵשׁ), “From the side of his father there was hidden within him one crown called Chesed” (מִסִּטְרָא דְאָבוּי הֲוָה גְנִיז בְּגוֹיֵהּ חַד עֲטָרָא דְאִקְרֵי חֶסֶד), meaning the five Chasadim (רָצָה לוֹמַר ה׳ חֲסָדִים), and they are called one crown because all of them are Chasadim of one quality (וְנִקְרָאִים עֲטָרָה אַחַת מִפְּנֵי שֶׁכֻּלָּהּ חֲסָדִים בְּעֵרֶךְ אֶחָד), “and from the side of the mother one crown called Gevurah” (וּמִסִּטְרָא דְאִמָּא חַד עֲטָרָא דְאִקְרֵי גְּבוּרָה), and these are the five Gevurot (וְהֵם ה׳ גְּבוּרוֹת), and they are called one crown because all of them are Gevurot of one quality (וְנִקְרָאִים עֲטָרָה אַחַת מִפְּנֵי שֶׁכֻּלָּהּ גְּבוּרוֹת בְּעֵרֶךְ אֶחָד). “And all of them are crowned upon the head of Ze’ir and he grasps them” (וְכֻלְּהוּ מִתְעַטְּרִין בְּרֵישֵׁיהּ שֶׁל זְעֵיר וְאָחִיד לוֹן), meaning (רָצָה לוֹמַר), and he holds them to himself (וְאוֹחֵז אוֹתָם אֵלָיו), “and when these father and mother shine upon them” (וְכַד נָהֲרִין אִלֵּין אָב וָאֵם עֲלַיְיהוּ), with the two Mochin and the two crowns mentioned above (בְּתַרְתֵּין מוֹחִין וּתְרֵין עִטְרִין הַנִּזְכָּרִים), which come from Atika Kadisha (הַבָּאִים מֵעַתִּיקָא קַדִּישָׁא), “all of them are called the Tefillin of the head” (כֻּלְּהוּ אִקְרוּ תְּפִלִּין דְּרֵישָׁא), of Ze’ir Anpin (שֶׁל זְעֵיר אַנְפִּין), and this is the secret of “The Holy One Blessed Be He puts on Tefillin” (וְהוּא סוֹד הַקב״ה מַנִּיחַ תְּפִלִּין) (Berakhot 6a). “And this son takes everything and inherits everything, and he bequeaths it to the daughter” (וְכֹלָא נָטִיל בַּר דָּא וְיָרִית כֹּלָא, וְהַאי יָרִית לְבַרְתָּא), meaning (רָצָה לוֹמַר) that Malkhut is built from this son (מַלְכוּת נִבְנֵית מִבֵּן זֶה), and receives from him the five Gevurot (וּמְקַבֶּלֶת מִמֶּנּוּ הַה׳ גְּבוּרוֹת), and not from Abba and Imma themselves (וְלֹא מֵאַבָּא וְאִמָּא עַצְמָם), therefore the son inherits his father and his mother and not the daughter (לָכֵן הַבֵּן יוֹרֵשׁ אֶת אָבִיו וְאִמּוֹ וְלֹא הַבַּת), therefore he said, “and the daughter is nourished from him” (וְלָכֵן אָמַר וּבַרְתָּא מִינֵיהּ אִתְזָן), and in any event from here (וְעַל כָּל פָּנִים מִכָּאן), “the son inherits and not the daughter” (בְּרָא יָרִית וְלָא בַּרְתָּא), “the son inherits his father and his mother and not his daughter” (בְּרָא יָרִית לְאָבוּי וּלְאִמֵּיהּ, וְלָא בַּרְתֵּיהּ), as it is written, “and nourishment for all is in him” (כְּמָא דִכְתִיב וּמָזוֹן לְכֹלָּא בֵּיהּ).

The explanation is (פֵּירוּשׁ), he alone is nourished from Abba and Imma (הוּא לְבַדּוֹ נִיזּוֹן מֵאַבָּא וְאִמָּא), and no other attribute whatsoever (וְלֹא שׁוּם מִדָּה אַחֶרֶת), and the matter is (וְהָעִנְיָן הוּא), that he distributes nourishment to the entire world (שֶׁהוּא מְחַלֵּק מָזוֹן לְכָל הָעוֹלָם), “during the first three hours of the day” (תְּלַת שָׁעֵי קַמָּיְיתָא שֶׁל יוֹם). And the remainder will be explained (וְהַשְּׁאָר יָבוֹא בֵּאוּר), with the help of Heaven (בְּסִיַּיעְתָּא דִשְׁמַיָּא), in the explanation of the Idra Zuta (בְּפֵירוּשׁ הָאַדְרָא זוּטָא). With the help of Hashem and His salvation, may Hashem be blessed forever, Amen and Amen (בְּעֶזְרַת ה׳ וּבִישׁוּעָתוֹ יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).