Chapter Twenty-One (פֶּרֶק עֶשְׂרִים וְאֶחָד)

There are two kinds of union in Abba and Imma (שְׁנֵי מִינֵי זִוּוּגִים יֵשׁ בְּאַבָּא וְאִמָּא). The first union is to sustain the worlds and maintain them with necessary existence (הַזִּוּוּג הָרִאשׁוֹן הוּא לְהַחֲיוֹת הָעוֹלָמוֹת וּלְקַיְּמָם קִיּוּם הֶכְרֵחִי), and this union is continual and never ceases (וְזִוּוּג זֶה הוּא תְּדִירִי וְאֵינוֹ נִפְסָק לְעוֹלָם), for if it were to cease for even one moment, Heaven forbid, all the worlds would cease (שֶׁאִם יִתְבַּטֵּל רֶגַע אַחַת יִתְבַּטְּלוּ חַס וְחָלִילָה כָּל הָעוֹלָמוֹת). The second union is to give Mochin to Ze’ir Anpin and its Nukvah in order to bring forth Neshamot in the world (זִוּוּג שֵׁנִי לָתֵת מוֹחִין לִזְעֵיר אַנְפִּין וְנוּקְבֵיהּ, כְּדֵי לְהוֹלִיד נְשָׁמוֹת בָּעוֹלָם), which are the inwardness of the worlds, as is known (שֶׁהוּא פְּנִימִיּוּת הָעוֹלָמוֹת כַּנּוֹדָע), and this union is not continual (וְזֶה הַזִּוּוּג אֵינוֹ תָדִיר). Therefore sometimes the Zohar says that the separation reaches, as it were, even to Abba and Imma (וְלָכֵן לִפְעָמִים אוֹמֵר בַּזֹּהַר שֶׁהַפֵּירוּד מָטֵי כִּבְיָכוֹל עַד אַבָּא וְאִמָּא), similar to what our Rabbis of blessed memory said (דוּגְמַת מַה שֶּׁאָמְרוּ חֲזַ״ל): “The Holy One, Blessed Be He, swore that He would not enter the Jerusalem Above before He enters the Jerusalem Below” (נִשְׁבַּע הַקב״ה שֶׁלֹּא יִכָּנֵס לִירוּשָׁלַיִם שֶׁל מַעְלָה קֹדֶם שֶׁיִּכָּנֵס לִירוּשָׁלַיִם שֶׁל מַטָּה) (Ta’anit 5a), for these two Jerusalems are the secret of Imma and Malkhut (כִּי שְׁנֵי יְרוּשָׁלַיִם אֵלּוּ הֵם סוֹד אִמָּא וּמַלְכוּת). And at other times we find in the verse, “And a river goes out from Eden,” “it does not cease continually” (וְלִפְעָמִים מָצִינוּ בַּפָּסוּק וְנָהָר יוֹצֵא מֵעֵדֶן דְּלָא פָסִיק תָּדִיר) (Zohar, Shemot 90a; Genesis 2:10), and the matter is reconciled with what has been mentioned (וְהַדָּבָר מְתֹרָץ עִם הַנִּזְכָּר). However, the Mayin Nukvin of Binah for the purpose of the union of the Neshamot, which are the inwardness of the worlds, are Ze’ir Anpin and its Nukvah (וְאָמְנָם הַמַּיִן נוּקְבִין שֶׁל בִּינָה לְצוֹרֶךְ זִוּוּג הַנְּשָׁמוֹת, שֶׁהוּא פְּנִימִיּוּת הָעוֹלָמוֹת, הֵם זְעֵיר וְנוּקְבֵיהּ), and if they do not raise them, there is no union above (וְאִם הֵם לֹא יַעֲלוּ אֵין זִוּוּג לְעֵילָא).

For I have already informed you of the existence of Mayin Nukvin [Female Waters] in the Gate of the World of Tohu (כִּי הֲלוֹא כְּבָר הוֹדַעְתִּיךָ מְצִיאוּת מַיִן נוּקְבִין בְּשַׁעַר עוֹלָם הַתּוֹהוּ), behold, at the time of the first union (הֲלוֹא בְּעֵת בְּעִילָה רִאשׁוֹנָה), the bridegroom leaves his spirit within the bride (הֶחָתָן שָׁבִיק בְּכַלָּה רוּחָא דִילֵיהּ), that spirit remains within her continually (הַהוּא רוּחָא אִשְׁתָּאַר בָּהּ תָּדִיר לָהּ), for “a woman does not conceive from the first union” (כִּי אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה) (Yevamot 34a), because first it is necessary to make her a vessel to receive the supernal drop (כִּי תְּחִלָּה צָרִיךְ לַעֲשׂוֹתָהּ כְּלִי לְקַבֵּל הַטִּפָּה הָעֶלְיוֹנָה), and therefore in the first union he makes her into a vessel (וְלָכֵן בִּבְעִילָה רִאשׁוֹנָה עוֹשֶׂה אוֹתָהּ כְּלִי). And this is the meaning of “A woman makes a covenant only with one who made her a vessel” (וְזֶהוּ אֵין הָאִשָּׁה כּוֹרֶתֶת בְּרִית אֶלָּא לְמִי שֶׁעֲשָׂאָהּ כְּלִי) (Sanhedrin 22b), because he left that spirit within her (מִשּׁוּם דְּשָׁבִיק הַהוּא רוּחָא בָּהּ), and from that point onward all the remaining unions are formed through that spirit within her (וּמִשָּׁם וָהָלְאָה כָּל שְׁאָר הַבְּעִילוֹת מִצְטַיְּרוֹת עַל יְדֵי הַהוּא רוּחָא שֶׁבָּהּ). However, all the children from then onward are produced through the power of that spirit within her (אָמְנָם כָּל הַבָּנִים מִשָּׁם וָאֵילָךְ הֵם נַעֲשִׂים בְּכֹחַ הַהוּא רוּחָא דְּאִית בָּהּ), and all of them take a little from that spirit (וְכֻלָּם לוֹקְחִים מְעַט מֵהַהוּא רוּחָא), until it is completed (עַד שֶׁנִּשְׁלָם), and when it is completed the woman no longer conceives (וּכְשֶׁנִּשְׁלָם אֵין הָאִשָּׁה מִתְעַבֶּרֶת עוֹד). Therefore you will find that a person is obligated to honor his eldest brother (וְלָכֵן תִּמְצָא כִּי הָאָדָם חַיָּב בִּכְבוֹד אָחִיו הַגָּדוֹל), as our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ זַ״ל), “Honor your father and your mother” (כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ) (Exodus 20:12), “Et” comes to include your elder brother” (אֶת לְרַבּוֹת אָחִיךָ הַגָּדוֹל) (Ketubot 103a). And the matter is (וְהָעִנְיָן), that the eldest brother first takes the principal portion of that spirit (כִּי הֲלוֹא אָחִיו הַגָּדוֹל לוֹקֵחַ תְּחִלָּה עִקָּרִיּוּת הַהוּא רוּחָא), and the second brother takes what remains from it (וְהָאָח הַשֵּׁנִי לוֹקֵחַ מַה שֶּׁנִּשְׁאַר מִמֶּנּוּ), and thus he is secondary to him (וְנִמְצָא שֶׁהוּא טָפֵל אֵלָיו), and likewise the third brother is secondary to the first two brothers (וְכֵן הָאָח הַשְּׁלִישִׁי טָפֵל לִשְׁנֵי אַחִים הָרִאשׁוֹנִים), for he takes what remains from them (כִּי הוּא לוֹקֵחַ הַנִּשְׁאָר מֵהֶם), and the matter is understood (וְהַדָּבָר מוּבָן). However, Ze’ir Anpin and its Nukvah are the elder siblings (וְאָמְנָם זְעֵיר וְנוּקְבֵיהּ הֵם אַחִים הַגְּדוֹלִים), and all the pure Neshamot that emerge from the supernal union of Abba and Imma are siblings of Ze’ir Anpin and its Nukvah (וְכָל הַנְּשָׁמוֹת הַטְּהוֹרוֹת הַיּוֹצְאִים מִזִּוּוּג עֶלְיוֹן שֶׁל אַבָּא וְאִמָּא הִנֵּה הֵם אַחִים לִזְעֵיר וְנוּקְבֵיהּ), and this is the secret of “For the sake of my brothers and my companions” (וְזֶהוּ סוֹד לְמַעַן אַחַי וְרֵעָי) (Psalms 122:8), for the blessed Name called Yisrael brothers and companions (קְרָאָן הַשֵּׁם יִתְבָּרַךְ לְיִשְׂרָאֵל אַחִין וְרֵעִין) (Devarim Rabbah 4:1). And therefore do not be astonished at how great the stature of the righteous is (וּלְכָךְ אַל תִּתְמַהּ מִגְּדוּלַת הַצַּדִּיקִים כַּמָּה הִיא), for the righteous nullify the decree of the Holy One, Blessed Be He (שֶׁהַצַּדִּיקִים מְבַטְּלִים גְּזֵרַת הַקב״ה), such as Rabbi Shimon bar Yochai (כְּגוֹן רַשְׁבִּ״י), and the Holy One, Blessed Be He, completes the Torah through the mouths of the Rabbis for the sake of Mayin Nukvin [Female Waters] (וְהַקב״ה גָּמַר אוֹרַיְתָא מִפּוּמַיְיהוּ דְרַבָּנָן לְצוֹרֶךְ מַיִן נוּקְבִין), and through speech they ascend above (וּבְדִבּוּר עוֹלִים לְמַעְלָה), which is the secret of song (שֶׁהוּא סוֹד שִׁירָה), for while they are singing they proceed onward (כִּי בְּעוֹדָם מְשׁוֹרְרִים מְהַלְּכִים) (Zohar, Bereishit 23b), such as “Sun, stand still in Givon” (כְּגוֹן שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם) (Joshua 10:12), and had Yehoshua not silenced it, he would not have been able to stop it (וְאִלּוּ לֹא הָיָה יְהוֹשֻׁעַ מַשְׁתִּיקוֹ, לֹא הָיָה יָכוֹל לְהַעֲמִידוֹ). However, Ze’ir Anpin and its Nukvah are the elder siblings (וְאָמְנָם זְעֵיר וְנוּקְבֵיהּ הֵם אַחִים הַגְּדוֹלִים), and all of us are obligated in their honor (וְכֻלָּנוּ חַיָּבִים בִּכְבוֹדָם), and when Ze’ir Anpin and its Nukvah emerged (וּכְשֶׁיָּצְאוּ זְעֵיר וְנוּקְבֵיהּ), a root remained from that spirit that Abba left in Imma (נִשְׁאַר שֹׁרֶשׁ אֶל הַהוּא רוּחָא דְשָׁבַק אַבָּא בְּאִמָּא), and part of it remained within Imma (וְנִשְׁאַר מִמֶּנּוּ גּוֹ אִמָּא). However, its essentiality is Ze’ir Anpin and its Nukvah (אָמְנָם עִקָּרִיּוּתוֹ הוּא זְעֵיר וְנוּקְבֵיהּ), therefore when Abba and Imma desire to unite for the sake of the inwardness, namely the Neshamot [Souls] (לָכֵן כְּשֶׁרוֹצִין אַבָּא וְאִמָּא לְהִזְדַּוֵּג לְצוֹרֶךְ הַפְּנִימִיּוּת, שֶׁהֵם הַנְּשָׁמוֹת), there is no union except through the ascent of Ze’ir Anpin and its Nukvah there, in the secret of Mayin Nukvin [Female Waters] (אֵין זִוּוּג רַק עַל יְדֵי עֲלִיַּית זְעֵיר וְנוּקְבֵיהּ שָׁם, בְּסוֹד מַיִן נוּקְבִין). And therefore this is the principal intention of our prayers and of the mitzvot (וּלְכָךְ זוֹ הִיא עִקַּר כַּוָּנָתֵינוּ בְּסוֹד הַתְּפִלָּה וּבְסוֹד הַמִּצְוֹת), to rectify Ze’ir Anpin and its Nukvah so that they may ascend into Abba and Imma (כְּדֵי לְתַקֵּן לִזְעֵיר וְנוּקְבֵיהּ שֶׁיּוּכְלוּ לַעֲלוֹת בְּאַבָּא וְאִמָּא), now after the destruction, when they are called fallen (עַתָּה אַחַר הַחֻרְבָּן שֶׁנִּקְרָאִים נוֹפְלִים), and therefore Mashiach is called “the son of the fallen one” (וְלָזֶה נִקְרָא מָשִׁיחַ בַּר נַפְלִי) (Sanhedrin 96b), and concerning them our Rabbis of blessed memory instituted the blessing “Who supports the fallen” (וַעֲלֵיהֶם תִּקְּנוּ חֲזַ״ל בִּרְכַּת סוֹמֵךְ נוֹפְלִים), for they are fallen in Beri’ah (כִּי הֵם נוֹפְלִים בִּבְרִיאָה), and we must raise them up and elevate them through our deeds (וַאֲנוּ צְרִיכִים לְהַקִּימָם וּלְהַעֲלוֹתָם עַל יְדֵי מַעֲשֵׂינוּ). However, the external union is for the sake of the life-force of the worlds (אָמְנָם הַזִּוּוּג הַחִיצוֹן, הוּא לְצוֹרֶךְ חַיּוּת הָעוֹלָמוֹת), which never ceases (אֲשֶׁר אֵינוֹ פּוֹסֵק), and it has no need for the ascent of the Mayin Nukvin [Female Waters] of Ze’ir Anpin and its Nukvah (אֵין לוֹ צוֹרֶךְ לַעֲלִיַּית מַיִן נוּקְבִין שֶׁל זְעֵיר וְנוּקְבֵיהּ), meaning that this is not a complete union in the aspect of externality (פֵּירוּשׁ אֵין זֶה זִוּוּג גָּמוּר, בִּבְחִינַת הַחִיצוֹנִיּוּת), and therefore this is the secret that it has no need for the ascent of the Mayin Nukvin [Female Waters] of Ze’ir Anpin and Nukvah through our deeds (וּלְכָךְ זֶהוּ סוֹד שֶׁאֵין לוֹ צוֹרֶךְ לַעֲלִיַּית מַיִן נוּקְבִין שֶׁל זו״ן עַל יְדֵי מַעֲשֵׂינוּ), and it is accomplished on its own (וּמֵעַצְמוֹ נַעֲשֶׂה). And this is the reason that this union does not cease continually (וְזֶהוּ הַטַּעַם דְּלָא פָסִיק הַאי זִוּוּגָא תָּדִיר), for if it required the ascent of Ze’ir Anpin and Nukvah, it would not be continual (כִּי אִם הָיָה צוֹרֶךְ לַעֲלִיַּית זו״ן לֹא הָיָה תָּדִיר), because at a time when Ze’ir Anpin and Nukvah could not unite, the worlds would be nullified, Heaven forbid (כִּי בִּזְמַן שֶׁזְּעֵיר וְנוּקְבֵיהּ לֹא הָיוּ יְכוֹלִים לְהִזְדַּוֵּג הָיוּ הָעוֹלָמוֹת בְּטֵלִים חַס וְחָלִילָה). However, that root, namely that spirit which was left there (אַךְ אוֹתוֹ הַשֹּׁרֶשׁ, דְּהַהוּא רוּחָא דְאִשְׁתְּבַק לְתַמָּן), which is the secret of the Name B”N (שֶׁהוּא סוֹד שֵׁם ב״ן), is what raises the Mayin Nukvin [Female Waters] (הוּא הַמַּעֲלֶה אֶת הַמַּיִן נוּקְבִין).

And behold, this is the secret of the verse, “And it came to pass, as her Nefesh departed, for she died” (וְהִנֵּה זֶהוּ סוֹד הַפָּסוּק וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה) (Genesis 35:18), for the secret of that spirit which her husband left within her (כִּי סוֹד הַהוּא רוּחָא דְשָׁבַק בָּהּ בַּעְלָהּ) (Zohar, Shemot 101b), is the Name B”N of the filling with Hehs (הוּא שֵׁם ב״ן דְּמִלּוּי הֶהִי״ן). And concerning the continual external union there is no need to direct intention toward it during the recitation of Shema to raise Mayin Nukvin [Female Waters] (וְאֶל הַזִּוּוּג הַחִיצוֹן הַתְּדִירִי אֵין צוֹרֶךְ לְכַוֵּן בּוֹ בִּקְרִיאַת שְׁמַע לְהַעֲלוֹת מַיִן נוּקְבִין), for behold it is continual and never ceases (כִּי הֲלֹא הוּא תָּדִירִי וְאֵינוֹ פּוֹסֵק). Rather our intention is to draw down from there an illumination from that union (אַךְ כַּוָּנָתֵינוּ לְהוֹרִיד מִשָּׁם הֶאָרָה מִן הַזִּוּוּג הַהוּא), so that through this union they will have the power to raise Mayin Nukvin [Female Waters] (שֶׁיִּהְיֶה לָהֶם כֹּחַ עַל יְדֵי זִוּוּג זֶה, לְהַעֲלוֹת מַיִן נוּקְבִין), for the sake of the second union of the inwardness (לְצוֹרֶךְ הַזִּוּוּג הַשֵּׁנִי שֶׁל הַפְּנִימִיּוּת), and in the Gate of Prayer I shall explain sufficiently the secret of the Mayin Nukvin [Female Waters], with the help of Atik Yomin [Ancient of Days] (וּבְשַׁעַר הַתְּפִלָּה אֲבָאֵר סוֹד מַיִן נוּקְבִין דֵּי צָרְכּוֹ, בְּעֶזְרַת עַתִּיק יוֹמַיָּיא).