Chapter Twenty-Four (פֶּרֶק עֶשְׂרִים וְאַרְבָּעָה)

Until now we have spoken of the melting of the drop of Ze’ir Anpin and his Nukvah (עַד הֵנָּה דִּבַּרְנוּ בְּהַתָּכַת הַטִּפָּה שֶׁל ז״א וְנוּקְבֵיהּ), for forty days (מ׳ יוֹם), which is literally the formation of the fetus in the womb of Imma (שֶׁהוּא מַמָּשׁ יְצִירַת הַוָּלָד בִּמְעֵי אִמָּא), and its coming into existence (וְהִתְהַוּוּתוֹ), from the secret of a drop (מִסּוֹד טִפָּה), into distinct parts within the womb of Imma (לַחֲלָקִים בִּמְעֵי אִמָּא). Now you must know (עַתָּה צָרִיךְ אַתָּה לָדַעַת), the arousal for union (הִתְעוֹרְרוּת לְזִוּוּג), from where Abba and Imma took (מֵהֵיכָן לָקְחוּ אַבָּא וְאִמָּא), that one spirit left within (הַהוּא רוּחָא חֲדָא דְּשָׁבִיק בְּגַוָּא), which Rav Yeiva Sava said in Parashat Mishpatim (שֶׁאָמַר רַב יֵיבָא סָבָא בְּפָרָשַׁת מִשְׁפָּטִים), and it came first to make her a vessel (וְהִיא הַבִּיאָה רִאשׁוֹנָה לַעֲשׂוֹתָהּ כְּלִי), and is called the union of a mitzvah that severs her virginity (וְנִקְרֵאת בְּעִילַת מִצְוָה הַכּוֹרֶתֶת בְּתוּלֶיהָ). And Imma does not require this except one time (וְאִמָּא אֵינָהּ צְרִיכָה לָזֶה רַק פַּעַם אַחַת), in the seven days of Creation (בְּז׳ יְמֵי בְרֵאשִׁית), in order to conceive Ze’ir Anpin and his Nukvah (כְּדֵי לְהִתְעַבֵּר מִז״א וְנוּקְבֵיהּ), and to make him during nine months (וְלַעֲשׂוֹתוֹ בְּט׳ חֳדָשִׁים), into renewed, refined, and clean limbs (אֵיבָרִים מְחֻדָּשִׁים וּמְבֹרָרִים וּנְקִיִּים), from every impurity and residue (מִכָּל פְּסוֹלֶת). Just as a physical father and mother, so to speak (כְּמוֹ שֶׁאָב וָאֵם הַגַּשְׁמִי כִּבְיָכוֹל), must unite themselves (צְרִיכִים לְהִזְדַּוֵּג עַצְמָם), through the influence of their seminal seed (בְּהַשְׁפָּעַת שִׁכְבַת זַרְעָם), so too, so to speak, Abba and Imma must unite (כָּךְ כִּבְיָכוֹל צְרִיכִים אַבָּא וְאִמָּא לְהִזְדַּוֵּג), for the sake of Ze’ir Anpin and his Nukvah (לְצוֹרֶךְ זְעֵיר וְנוּקְבֵיהּ), to make him great in quantity (לַעֲשׂוֹתוֹ גָּדוֹל הַכַּמּוּת), for this conception is the secret of the first Katnut [Smallness] (כִּי סוֹד הָעִבּוּר הַזֶּה הוּא סוֹד הַקַּטְנוּת הָרִאשׁוֹן).

And we must investigate (וּצְרִיכִים אָנוּ לַחֲקוֹר), from what arousal the first union of Abba and Imma was made (מֵאֵיזֶה הִתְעוֹרְרוּת נַעֲשָׂה זִוּוּג הָרִאשׁוֹן שֶׁל אַבָּא וְאִמָּא), for at that time there were no righteous ones in the world (כִּי בְּאוֹתוֹ זְמַן לֹא הָיוּ צַדִּיקִים בָּעוֹלָם), raising Mayin Nukvin [Feminine Waters] for the sake of the union of Abba and Imma (הַמַּעֲלִים מַיִן נוּקְבִין לְצוֹרֶךְ זִוּוּג אַבָּא וְאִמָּא), and this union was in the "Torah of Kindness" (be-Torat Chesed) (וְהָיָה הַזִּוּוּג הַזֶּה בְּתוֹרַת חֶסֶד), as it is said, “I said: the world shall be built through Chesed” (אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89:3). And we shall say (וְנֹאמַר), that this arousal was at that time (שֶׁהִתְעוֹרְרוּת הַזֶּה הָיָה בְּאוֹתוֹ זְמַן), when the lower three were included within the upper three of Arich Anpin (כְּשֶׁנִּכְלְלוּ הַתְּלַת תַּחְתּוֹנִים נֵצַח הוֹד יְסוֹד בִּתְלַת הָעֶלְיוֹנִים שֶׁל אֲרִיךְ אַנְפִּין), namely Chesed, Gevurah, and Tiferet (דְּהַיְינוּ גְּדוּלָה גְּבוּרָה תִּפְאֶרֶת), then the Yesod of Arich emitted a breath from its channel into Tiferet (אָז הַיְסוֹד שֶׁל אֲרִיךְ הוֹצִיא הֶבֶל מִצִּנּוֹרוֹ בְּתוֹךְ ת״ת). And that breath (וְאוֹתוֹ הַהֶבֶל), because it was within Tiferet (לִהְיוֹתוֹ תּוֹךְ ת״ת), and Tiferet stands in the middle between the arms (וְת״ת עוֹמֵד בָּאֶמְצַע הַזְּרוֹעוֹת בַּתָּוֶךְ), that breath which emerged from Yesod was compelled to divide in both directions (הוּכְרַח אוֹתוֹ הַהֶבֶל שֶׁיָּצָא מִיסוֹד לְהִפָּרֵד אָנָה וָאָנָה), into the two arms, Chesed and Gevurah (בִּשְׁתֵּי הַזְּרוֹעוֹת גְּדוּלָה גְּבוּרָה).

And behold (וְהִנֵּה), this breath, from the side of the Giver, who is Arich (זֶה הַהֶבֶל מִצַּד הַנּוֹתֵן שֶׁהוּא אֲרִיךְ), is the filling of the Name S"G (יְהֵא מִלּוּאוֹ שֶׁל שֵׁם ס״ג), thus (כָּזֶה): Vav-Dalet, Yud, Aleph-Vav, Yud (ו״ד י׳ א״ו י׳), which equals Hevel [Breath] (הָעוֹלֶה הֶבֶ״ל). And from the side of the receivers, who are Abba and Imma (וּמִצַּד הַמְקַבְּלִים שֶׁהֵם אַבָּא וְאִמָּא), the word Hevel [Breath] is explained thus (יְפוֹרַשׁ מִלַּת הֶבֶל כָּךְ): Heh is Imma (ה׳ אִמָּא), and Bet, Lamed is the reverse of Lamed, Bet [32] (ב״ל הוּא בְּהִפּוּךְ ל״ב), the thirty-two paths of Abba (נְתִיבוֹת שֶׁל אַבָּא), which are the thirty-two paths of Chokhmah (שֶׁהוּא ל״ב נְתִיבוֹת חָכְמָה). And from the side of the thing given (וּמִצַּד דְּבַר הַנִּתָּן), the word Hevel [Breath] is explained thus (יְפוֹרַשׁ מִלַּת הֶבֶל כָּךְ): namely five times Bet, Lamed (דְּהַיְינוּ ה׳ פְּעָמִים ב״ל), which equals one hundred and sixty (הוּא בְּגִימַטְרִיָּא ק״ס) [- Etz/tree] ([-ע״ץ]), the secret of Ze’ir, the Tree of Life according to its plain meaning and numerical value (סוֹד זְעֵיר עֵץ חַיִּים כְּמַשְׁמָעוֹ וּמִסְפָּרוֹ). And it is the reckoning of the letters of Havayah multiplied one by another and one by another, two by two in pairs (וְהוּא חֶשְׁבּוֹן אוֹתִיּוֹת הֲוָיָה הַמִּתְרַבּוֹת זוֹ עַל זוֹ וְזוֹ עַל זוֹ, שְׁתַּיִם שְׁתַּיִם זוּגוֹת), thus (כָּזֶה): Yud times Heh equals fifty (י׳ פְּעָמִים ה׳ עוֹלֶה נ׳), Heh times Yud equals fifty (ה׳ פְּעָמִים י׳ עוֹלֶה נ׳), Vav times Heh equals thirty (ו׳ פְּעָמִים ה׳ עוֹלֶה ל׳), Heh times Vav equals thirty (ה׳ פְּעָמִים ו׳ עוֹלֶה ל׳), the total equals one hundred and sixty (סַךְ הַכֹּל עוֹלֶה ק״ס).

It follows (נִמְצָא), that in this union Abba and Imma and Ze’ir and his Nukvah (שֶׁבְּזִוּוּג הַזֶּה אַבָּא וְאִמָּא וּזְעֵיר וְנוּקְבֵיהּ), all receive elevation and praise from this breath (לְכֻלָּם מַגִּיעִים מַעֲלָה וָשֶׁבַח מֵהַהֶבֶל הַזֶּה), and you already know (וַהֲלֹא יָדַעְתָּ), that the Mochin of Abba and Imma, meaning the vessels of the brain (שֶׁהַמּוֹחִין שֶׁל אַבָּא וְאִמָּא, פֵּירוּשׁ כְּלֵי הַמּוֹחַ), were made from the arms (נַעֲשָׂה מֵהַזְּרוֹעוֹת), and now from this breath that entered into the arms (וְעַתָּה מִזֶּה הַהֶבֶל שֶׁנִּכְנַס בְּתוֹךְ הַזְּרוֹעוֹת), actual Mochin were made for Abba and Imma (נַעֲשׂוּ מַמָּשׁ מוֹחִין לְאַבָּא וְאִמָּא). And now that they possess Mochin (וְעַתָּה שֶׁיֵּשׁ לָהֶם מוֹחִין), they possess an arousal for union (יֵשׁ לָהֶם הִתְעוֹרְרוּת לְזִוּוּג), and this union now of Abba and Imma was in the "Torah of Kindness" (be-Torat Chesed) (וְזֶה הַזִּוּוּג עַתָּה שֶׁל אַבָּא וְאִמָּא הָיָה בְּתוֹרַת חֶסֶד), as it is said, “I said: the world shall be built through Chesed” (אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89:3), which is the letters of Binah (הוּא אוֹתִיּוֹת בִּינָה). And when Abba and Imma unite (וְאַבָּא וְאִמָּא כְּשֶׁהֵם מִזְדַּוְּגִים), they are joined spirit to spirit in the secret of the kiss (הֵם דְּבוּקִים רוּחָא בְּרוּחָא בְּסוֹד הַנִּישּׁוּק), and “from my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26). And there are kisses that are complete (וְיֵשׁ נְשִׁיקוֹת שֶׁהֵן מְלָאפוּם), such as “And Yaakov kissed Rachel” (כְּמוֹ וַיִּשַּׁק יַעֲקֹב לְרָחֵל) (Genesis 29:11), which in grammar is called Shuruk, Melafom (שֶׁנִּקְרָא שׁוּרוּק בְּדִקְדּוּק, מְלָאפוּם), and there are partial kisses (וְיֵשׁ נְשִׁיקוֹת בְּמִקְצָת), such as “Let him kiss me with the kisses of his mouth” (יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ) (Song of Songs 1:2), concerning which our Rabbis said (שֶׁאָמְרוּ חֲזַ״ל) (Shemot Rabbah 5:9), “With kisses, and not all kisses” (מִנְּשִׁיקוֹת וְלֹא כָּל נְשִׁיקוֹת). The first kisses precede the union of mitzvah (הָרִאשׁוֹנוֹת קוֹדְמוֹת לִבְעִילַת מִצְוָה), for they are a preparation for Imma herself, to make her a vessel (שֶׁהֵן הֲכָנָה לְאִמָּא עַצְמָהּ לַעֲשׂוֹתָהּ כְּלִי), and the second precede the holy union (וְהַשְּׁנִיּוֹת קוֹדְמוֹת לִבְעִילַת קְדוּשָׁה), which is to increase the likeness (שֶׁהוּא לְהַרְבּוֹת אֶת הַדְּמוּת) (Yevamot 63b). Therefore a partial kiss is required (לְפִיכָךְ צְרִיכָה נְשִׁיקָה בְּמִקְצָת), so that the Chesadim do not become excessive upon the fetus (שֶׁלֹּא יִרְבּוּ הַחֲסָדִים עַל הַוָּלָד), and it will not be tempered improperly (וְלֹא יְהֵא מְמוּזָג כָּרָאוּי).

And in this manner (וּבָזֶה הָאֹפֶן), Abba always kisses Imma first (לְעוֹלָם נוֹשֵׁק אַבָּא לְאִמָּא תְּחִלָּה), for it is the way of a man to seek first after his lost object (כִּי דַּרְכּוֹ שֶׁל אִישׁ לַחֲזוֹר תְּחִלָּה עַל אֲבֵדָתוֹ) (Kiddushin 2b). And Imma raises a breath toward him (וְאִמָּא מַעֲלִית הֶבֶל נֶגְדּוֹ), and afterward Imma kisses Abba (וְאַחַר כָּךְ נוֹשֶׁקֶת אִמָּא לְאַבָּא), and he raises a breath toward her (וְהוּא מַעֲלֶה הֶבֶל נֶגְדָּהּ). And when Abba gives a partial kiss to Imma (וּכְשֶׁאַבָּא נוֹתֵן הַנְּשִׁיקָה בְּמִקְצָת לְאִמָּא), it is only from his Binah (מִצַּד בִּינָה שֶׁלּוֹ בִּלְבַד), in accordance with the meaning of “Let him kiss me with the kisses of his mouth” and not all kisses (כְּטַעַם יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ וְלֹא כָּל נְשִׁיקוֹת) (Song of Songs 1:2; Shemot Rabbah 5:9), for Imma cannot endure illumination from his Chokhmah (שֶׁאִי אֶפְשָׁר לְאִמָּא לִסְבּוֹל הֶאָרָה מֵחָכְמָה שֶׁלּוֹ). And then Abba receives breath from Imma from the side of the Chokhmah within her (וְאָז אַבָּא מְקַבֵּל הֶבֶל מֵאִמָּא מִצַּד חָכְמָה שֶׁבָּהּ), for the breath of the Binah within her would be nullified in the illuminations of Abba’s Chokhmah (כִּי הֶבֶל בִּינָה שֶׁבָּהּ הָיָה מִתְבַּטֵּל בְּהֶאָרוֹת חָכְמַת אַבָּא), were it to enter within him (אִלּוּ נִכְנַס בְּתוֹכוֹ). And when Imma, from the Chokhmah within her, kisses Abba (וּכְשֶׁאִמָּא מֵחָכְמָה שֶׁבָּהּ נוֹשֶׁקֶת לְאַבָּא), Imma receives breath from him from the side of the Binah within him (מְקַבֶּלֶת אִמָּא הֶבֶל מִמֶּנּוּ מִצַּד בִּינָה שֶׁבּוֹ), for Imma has no power to receive more than this measure (שֶׁאֵין כֹּחַ בְּאִמָּא לְקַבֵּל יוֹתֵר מִשִּׁעוּר זֶה). And know (וְדַע), that from the inner aspect of the two arms of Arich (כִּי מִפְּנִימִיּוּת שְׁנֵי זְרוֹעוֹתָיו שֶׁל אֲרִיךְ), Chokhmah and Binah were made for Abba (נַעֲשׂוּ חָכְמָה וּבִינָה לְאַבָּא), and from the back aspect of both of them (וּמִן אֲחוֹרֵי שְׁנֵיהֶם), Chokhmah and Binah were made for Imma (נַעֲשׂוּ חָכְמָה וּבִינָה לְאִמָּא). And the Gevurot of Abba are Chesadim for Imma (וּגְבוּרוֹת אַבָּא הֵם חֲסָדִים לְאִמָּא), and the original Chesadim that belonged to Imma became Gevurot for Abba (וַחֲסָדִים רִאשׁוֹנִים שֶׁהָיוּ לְאִמָּא נַעֲשׂוּ גְּבוּרוֹת לְאַבָּא). Therefore Abba gave breath to Imma from his left side (לָכֵן אַבָּא נָתַן הֶבֶל לְאִמָּא מִצַּד שְׂמֹאל), namely from his Binah, the side of his Gevurah (דְּהַיְינוּ בִּינָה צַד הַגְּבוּרָה שֶׁלּוֹ), and Imma gave him breath from her right side, which is Chokhmah (וְאִמָּא נָתְנָה לוֹ הֶבֶל מִצַּד יָמִין שֶׁלָּהּ שֶׁהוּא חָכְמָה).

It follows (נִמְצָא), that the Gevurah of the breath of Abba from his Binah (שֶׁגְּבוּרַת הֶבֶל אַבָּא מִבִּינָה), becomes Chesadim for Imma (הֵם חֲסָדִים לְאִמָּא), for she received this breath of his Binah in her Chokhmah (שֶׁקִבְּלָה הֶבֶל בִּינָה שֶׁלּוֹ בְּחָכְמָה שֶׁבָּהּ), which is her Chesed (שֶׁהוּא חֶסֶד שֶׁלָּהּ). And the Chesadim of Imma, namely the breath of her Chokhmah (וַחֲסָדִים שֶׁל אִמָּא הֶבֶל חָכְמָה שֶׁלָּהּ), become Gevurot for Abba (נַעֲשׂוּ גְּבוּרוֹת לְאַבָּא), because he receives it (כִּי הוּא מְקַבְּלוֹ), through his Binah (וּמִצַּד בִּינָה שֶׁלּוֹ), namely his left side (דְּהַיְינוּ צַד שְׂמֹאל שֶׁלּוֹ).

It follows according to this (נִמְצָא לְפִי זֶה), that Binah, which are the Gevurot of Abba (שֶׁבִּינָה שֶׁהֵם גְּבוּרוֹתָיו שֶׁל אַבָּא), are the Chesadim of Imma (הֵם חֲסָדִים שֶׁל אִמָּא), for she receives this breath in her Chokhmah (שֶׁמְּקַבֶּלֶת הַהֶבֶל הַזֶּה בְּחָכְמָה שֶׁלָּהּ), which is her Chesed (שֶׁהוּא חֶסֶד שֶׁלָּהּ). And the Chokhmah of Imma, which are her Chesadim (וְחָכְמָה שֶׁל אִמָּא שֶׁהֵם חֲסָדֶיהָ), become Gevurot for Abba (נַעֲשׂוּ גְּבוּרוֹת לְאַבָּא), because he received her breath through the Binah within him (כִּי הוּא קִבֵּל הֶבֶל שֶׁלָּהּ עַל יְדֵי בִּינָה שֶׁבּוֹ), and all of this is by the power of the Nesirah [Separation] (וְכָל זֶה הוּא מִכֹּחַ הַנְּסִירָה). It emerges from our discussion (יָצָא לָנוּ מִנְּדוֹן דִּידָן), that Abba has a breath and a kiss from Imma (שֶׁאַבָּא יֵשׁ לוֹ הֶבֶל וּנְשִׁיקָה מֵאִמָּא), and Imma has a breath and a kiss from Abba (וְאִמָּא יֵשׁ לָהּ הֶבֶל וּנְשִׁיקָה מֵאַבָּא).

It follows (נִמְצָא), that each possesses two kisses and two breaths (שֶׁיֵּשׁ לְכָל אֶחָד שְׁתֵּי נְשִׁיקוֹת וּשְׁנֵי הֲבָלִים), relative to what they give and what they receive (בְּעֵרֶךְ מַה שֶּׁנּוֹתְנִים וּמַה שֶּׁמְּקַבְּלִים), and in the kisses and in the breaths they are equal (וּבַנְּשִׁיקוֹת וּבַהֲבָלִים הֵם שָׁוִים), for each gives a kiss and gives a breath and receives a breath (כִּי כָּל אֶחָד נוֹתֵן נְשִׁיקָה וְנוֹתֵן הֶבֶל וּמְקַבֵּל הֶבֶל). But in Abba there is an additional aspect that exists in Abba and not in Imma (אֲבָל בְּאַבָּא יֵשׁ תּוֹסֶפֶת שֶׁיֶּשְׁנָהּ בְּאַבָּא וְאֵינָהּ בְּאִמָּא), namely the speech that is needed to appease her (וְהוּא הַדִּבּוּר שֶׁצָּרִיךְ לְפַיְּסָהּ), but she has no speech (אֲבָל הִיא אֵין לָהּ דִּבּוּר), and silence is fitting for women (וְיָפֶה הַשְּׁתִיקָה לַנָּשִׁים), for it is improper for her to make a claim with her mouth (כִּי גְנַאי הוּא לָהּ לִתְבּוֹעַ בְּפֶה). And with this introduction (וּבְזֹאת הַהַקְדָּמָה), you will understand (תָּבִין), why we find in the words of Rashbi, the holy mouth, peace be upon him (לָמָּה מָצִינוּ בְּדִבְרֵי הרשב״י פֶּה קָדוֹשׁ עָלָיו הַשָּׁלוֹם), “Neshamah to Neshamah and Ruach to Ruach” (נְשָׁמָה לִנְשָׁמָה וְרוּחַ לְרוּחַ), for thus he says in the Zohar, Parashat Vayera, daf 103b (שֶׁכֵּן אוֹמֵר בַּזֹּהַר פָּרָשַׁת וַיֵּרָא דַּף ק״ג ע״ב): “The Holy One, blessed be He, is known and not known, because He is Neshamah to Neshamah and Ruach to Ruach, hidden and concealed from all” (קב״ה אִתְיְדַע וְלָא אִתְיְדַע בְּגִין דְּאִיהוּ נִשְׁמָתָא לְנִשְׁמָתָא וְרוּחָא לְרוּחָא גָּנִיז וְטָמִיר מִכֹּלָא) (Zohar Vayera 103b). But Nefesh to Nefesh he does not mention (אֲבָל נֶפֶשׁ לְנֶפֶשׁ לָא מַזְכִּיר). And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that from the kisses come the Neshamot (שֶׁמֵּהַנְּשִׁיקוֹת הֵם הַנְּשָׁמוֹת), and from the breaths come the Ruchot (וּמֵהַהֲבָלִים הֵם הָרוּחוֹת), and since there are two kisses (וּבְהִיוֹת שֶׁיֵּשׁ שְׁתֵּי נְשִׁיקוֹת), one from Abba and one from Imma (אַחַת שֶׁל אַבָּא וְאַחַת שֶׁל אִמָּא), there is Neshamah and Neshamah to Neshamah, which are two (יֵשׁ נְשָׁמָה וּנְשָׁמָה לִנְשָׁמָה שֶׁהֵם שְׁתַּיִם). And since there are two breaths, one his and one hers (וּבְהִיוֹת שְׁנֵי הֲבָלִים אֶחָד שֶׁלּוֹ וְאֶחָד שֶׁלָּהּ), there are two Ruchot, Ruach and Ruach to Ruach (יֵשׁ שְׁנֵי רוּחוֹת, רוּחַ וְרוּחַ לְרוּחַ). But speech exists only in Abba (אֲבָל אֵין דִּבּוּר אֶלָּא בְּאַבָּא), and not in Imma (אֲבָל בְּאִמָּא לֹא), for it is improper for her to make a claim with her mouth (שֶׁגְּנַאי לָהּ לִתְבּוֹעַ בְּפֶה), and therefore (וְלָכֵן), since there is only one speech here (בְּהִיוֹת שֶׁאֵין כָּאן אֶלָּא דִּבּוּר אֶחָד), we have only one Nefesh (אֵין לָנוּ אֶלָּא נֶפֶשׁ אַחַת), and not Nefesh to Nefesh (וְלֹא נֶפֶשׁ לְנֶפֶשׁ), for we do not require women engaging with women (דְּלָא בָּעִינַן נָשִׁים מְסוֹלְלוֹת).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the kisses of Abba to Imma are considered as two (שֶׁנְּשִׁיקוֹת אַבָּא לְאִמָּא הֵם נֶחְשָׁבִים לִשְׁתַּיִם), in the aspect of the actor and the recipient (בִּבְחִינַת הַפּוֹעֵל וְהַמִּתְפָּעֵל), and from both of them together the existence of Ze’ir Anpin is formed (וּמִבֵּין שְׁנֵיהֶם נַעֲשֶׂה מְצִיאוּת זְעֵיר אַנְפִּין), in this manner (בְּאֹפֶן זֶה). The arms of Ze’ir Anpin were formed in the womb of Imma from the kisses of Abba and Imma (הַזְּרוֹעוֹת שֶׁל זְעֵיר אַנְפִּין נַעֲשׂוּ בִּמְעֵי אִמָּא מֵהַנְּשִׁיקוֹת שֶׁל אַבָּא וְאִמָּא). And the legs of Ze’ir Anpin were formed from the breaths of Abba and Imma (וְהַשּׁוֹקַיִם שֶׁל זְעֵיר אַנְפִּין נַעֲשׂוּ מֵהַהֲבָלִים שֶׁל אַבָּא וְאִמָּא), and you already know (וּכְבָר יָדַעְתָּ), that Abba possesses a kiss and a breath (שֶׁאַבָּא יֵשׁ לוֹ נְשִׁיקָה וְהֶבֶל), from his kisses was formed the right arm of Ze’ir Anpin (מֵהַנְּשִׁיקוֹת שֶׁלּוֹ נִתְהַוָּה זְרוֹעַ יָמִין שֶׁל זְעֵיר אַנְפִּין), namely Chesed (דְּהַיְינוּ חֶסֶד), and from his breath was formed the right leg of Ze’ir Anpin (וּמֵהַהֶבֶל שֶׁלּוֹ נִתְהַוָּה שׁוֹק יָמִין שֶׁל זְעֵיר אַנְפִּין), namely Netzach (דְּהַיְינוּ נֵצַח). And from the kisses of Imma was formed the left arm of Ze’ir Anpin (וּמִן הַנְּשִׁיקוֹת שֶׁל אִמָּא נִתְהַוָּה זְרוֹעַ שְׂמֹאל שֶׁל זְעֵיר אַנְפִּי), namely Gevurah (דְּהַיְינוּ גְּבוּרָה), and from the breath of Imma was formed the left leg of Ze’ir Anpin (וּמֵהֶבֶל שֶׁל אִמָּא נִתְהַוָּה שׁוֹק שְׂמֹאל שֶׁל זְעֵיר אַנְפִּין), namely Hod (דְּהַיְינוּ הוֹד). And you already know (וּכְבָר יָדַעְתָּ), that there is yet another kiss and breath for both of them, included one within the other (שֶׁיֵּשׁ עוֹד נְשִׁיקָה וְהֶבֶל לִשְׁנֵיהֶם כְּלוּלוֹת זוֹ בְּזוֹ). When they kiss one another (כְּשֶׁנּוֹשְׁקִין זֶה אֶת זֶה), from that kiss included from both of them Tiferet was formed (מֵאוֹתוֹ הַנִּשּׁוּק הַכָּלוּל מִשְּׁנֵיהֶם נַעֲשָׂה תִּפְאֶרֶת), and from the breath included from both of them Yesod was formed (וּמִן הַהֶבֶל הַכָּלוּל מִשְּׁנֵיהֶם נַעֲשָׂה יְסוֹד). And the Malkhut of Ze’ir Anpin was formed from the speech of Abba (וְהַמַּלְכוּת שֶׁל זְעֵיר אַנְפִּין נִתְהַוְּתָה מִן הַדִּבּוּר שֶׁל אַבָּא), and this is the meaning of “Hashem founded the earth with Chokhmah” (וְזֶהוּ י״י בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3:19), meaning (פֵּירוּשׁ), Abba founded the earth, which is Malkhut (אַבָּא יָסַד אֶרֶץ שֶׁהִיא מַלְכוּת). And know (וְתֵדַע), that this union of Abba and Imma was exceedingly subtle (שֶׁזֶּה הַזִּוּוּג שֶׁל אַבָּא וְאִמָּא הָיָה דַּק מְאֹד), and Ze’ir Anpin and his Nukvah were not formed properly (וְלֹא הָיוּ נַעֲשִׂים ז״א וְנוּקְבֵיהּ כָּרָאוּי), rather his Sefirot were “thin as grasshopper horns” (אֶלָּא סְפִירוֹתָיו הָיוּ דַּקִּים כְּקַרְנֵי חֲגָבִים) (Bereishit Rabbah 15:1). For above, in Abba and Imma, the union is in the mouth (כִּי בְּאַבָּא וְאִמָּא לְמַעְלָה הַזִּוּוּג הוּא בַּפֶּה), for they stand beneath the mouth of Arich Anpin (שֶׁעוֹמְדִים תַּחַת הַפֶּה שֶׁל אֲרִיךְ אַנְפִּין). Therefore Ze’ir Anpin and his Nukvah were not formed in their proper rectification (וְלָכֵן לֹא הָיוּ ז״א וְנוּקְבֵיהּ נַעֲשִׂים כְּתִקּוּנָם), until their illuminations descended into their lower Partzufim (עַד שֶׁיָּרְדוּ הֶאָרוֹתֵיהֶם בַּפַּרְצוּפִים הַתַּחְתּוֹנִים שֶׁלָּהֶם), namely Yisrael Saba and Tevunah (דְּהַיְינוּ יִשְׂרָאֵל סָבָא וּתְבוּנָה), and then they became embodied and thickened as was necessary (וְאָז נִתְגַּלְמוּ וְנִתְעַבּוּ כְּמוֹ שֶׁצָּרִיךְ לִהְיוֹת), its explanation will come in the following chapters, with the help of the Holy One, blessed be He, and His Shekhinah (יָבוֹא בֵּאוּרוֹ בַּפְּרָקִים הַבָּאִים בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ).