Chapter Twenty-One (פֶּרֶק עֶשְׂרִים וְאֶחָד)

And behold, it is known (וְהִנֵּה יָדוּעַ), that after the cheese is curdled (כִּי אַחֲרֵי הַקְפָאַת הַגְּבִינָה), the whey is separated and extracted from it (נִבְדָּל וְנִפְרָשׁ מִמֶּנָּה נְסִיבֵי דְחַלְבָּא), which are called the waters of milk (הֵם הַנִּקְרָאִים מֵי חָלָב), meaning (הַיְינוּ), that the essence of the cheese remains standing by itself (שֶׁעֶצֶם הַגְּבִינָה נִשְׁאָר עוֹמֵד לְבַדּוֹ), and its extract is separated from it (וְתַמְצִית שֶׁלּוֹ נִבְדָּל מִמֶּנּוּ). And similarly, so to speak, this occurs above (וְכֵן בִּדְמוּת זֶה כִּבְיָכוֹל נַעֲשֶׂה לְמַעְלָה), for the essence of the aforementioned totality of Ze’ir remains standing by itself (כִּי עֶצֶם הַכְּלָלוּת הַנִּזְכָּר שֶׁל זְעֵיר נִשְׁאָר עוֹמֵד בְּעַצְמוֹ), namely the aspect of the Chesadim that he bestowed, as mentioned (דְּהַיְינוּ בְּחִינַת הַחֲסָדִים שֶׁהִשְׁפִּיעַ כַּנִּזְכָּר), while the aspect of the Gevurot is what was separated and distinguished (וּבְחִינַת הַגְּבוּרוֹת הוּא שֶׁנִּתְפָּרֵשׁ וְנִבְדָּל). And the secret of the matter is (וְסוֹד הָעִנְיָן הוּא), that the Name Yud-Heh was separated from him (שֶׁנִּבְדָּל מִמֶּנּוּ שֵׁם י״ה), which alludes to Abba and Imma (שֶׁרוֹמֵז לְאַבָּא וְאִמָּא), and also the Name Havayah (וְגַם שֵׁם הֲוָיָה), which alludes to Ze’ir (שֶׁרוֹמֵז לִזְעֵיר), and these two Names, namely Yud-Heh and Havayah (וּב׳ שֵׁמוֹת אֵלּוּ דְּהַיְינוּ י״ה וַהֲוָיָה), equal forty-one (עוֹלִים מ״א), and when you remove this number (וּכְשֶׁתָּסִיר הַמִּסְפָּר הַזֶּה), from the number one hundred that were included in Malkhut, as mentioned (מִמִּסְפַּר הַמֵּאָה שֶׁהָיוּ כְּלוּלִים בְּמַלְכוּת כָּאָמוּר), it follows that fifty-nine remain (נִמְצָא שֶׁנִּשְׁאָר נ״ט), which is the numerical value of Zanav [Tail] (שֶׁהוּא כְּמִסְפַּר זָנָב), because Malkhut then remained in the secret of a tail (לְפִי שֶׁהַמַּלְכוּת נִשְׁאֶרֶת אָז בְּסוֹד זָנָב). And this is the secret of the one who says (וְזֶהוּ סוֹד הַמַּאן דְּאָמַר), “She was a tail” (זָנָב הָיְתָה) (Berakhot 61a), and therefore it is found (וְלָזֶה נִמְצָא), that in the filling of the Name Elohim, which alludes to Malkhut (בְּמִלּוּי שֵׁם אֱלֹהִים הָרוֹמֵז בְּמַלְכוּת), there are fifty-nine letters, corresponding to Zanav [Tail] (שֶׁיֵּשׁ בּוֹ נ״ט אוֹתִיּוֹת כְּמִנְיַן זָנָב).

The explanation is (פֵּירוּשׁ), the five letters of Elohim (ה׳ אוֹתִיּוֹת אֱלֹהִים), and thirteen letters of its filling (וְי״ג אוֹתִיּוֹת דְּמִלּוּי), and thirty-four letters of the filling of the filling (וְל״ד אוֹתִיּוֹת שֶׁל מִלּוּי הַמִּלּוּי), together equal fifty-two (הֵם בֵּין הַכֹּל נ״ב), and with seven inclusions (וְז׳ כְּלָלִים), they equal Zanav [Tail] (הֵם כְּמִנְיַן זָנָב).

The explanation is (פֵּירוּשׁ), the totality of the Name Elohim is one inclusion (כְּלָלוּת שֵׁם אֱלֹהִים הוּא כּוֹלֵל אֶחָד), the five generalities of the filling of Elohim (ה׳ כְּלָלִיּוֹת שֶׁל מִלּוּי אֱלֹהִים), and one generality of the filling of the filling (וְאֶחָד כְּלָלוּת שֶׁל מִלּוּי הַמִּלּוּי), are the seven generalities mentioned (הֵם ז׳ כְּלָלִיּוֹת הַנִּזְכָּרוֹת), thus (כָּזֶה): At first, the simple Elohim is one inclusion (בְּרֹאשׁ אֱלֹהִים הַפָּשׁוּט הוּא כּוֹלֵל אֶחָד). Afterward its filling (וְאַחַר כָּךְ מִלּוּאוֹ), thus (כָּזֶה): Aleph-Lamed-Peh, Lamed-Memed-Dalet, Heh-Yud, Yud-Vav-Dalet, Mem-Mem (אַל״ף לָמֶ״ד הֵ״י יו״ד מֵ״ם), are five inclusions (הֵם ה׳ כּוֹלְלִים). And afterward the filling of its filling (וְאַחַ״כ מִלּוּי מִלּוּאוֹ), thus (כָּזֶה): Aleph-Lamed-Peh, Lamed-Memed-Dalet, Lamed-Memed-Dalet, Mem-Mem-Dalet, Heh-Yud, Yud-Vav-Dalet, Yud-Vav-Dalet, Vav-Yud-Vav, Dalet-Lamed-Tav, Mem-Mem (אַל״ף לָמֶ״ד פֵּ״א, לָמֶ״ד מֵ״ם דָּלֶ״ת, הֵ״י יו״ד, יו״ד וָי״ו דָּלֶ״ת, מֵ״ם מֵ״ם), is one inclusion (הוּא כּוֹלֵל אֶחָד). It follows that they are seven inclusions (נִמְצָא שֶׁהֵם ז׳ כּוֹלְלִים).