Chapter Twenty-Six (פֶּרֶק עֶשְׂרִים וְשִׁשָּׁה)

The purpose of the kisses is to increase the Tzelem [Image] and the Demut [Likeness] of Ze’ir Anpin in the womb of Imma (מוֹד הַנְּשִׁיקִין הוּא לְהַרְבּוֹת אֶת הַצֶּלֶם וְהַדְּמוּת שֶׁל ז״א בִּמְעֵי אִמָּא), and it is literally the formation and coming into existence of the Neshamah in the womb of Imma (וְהוּא מַמָּשׁ יְצִירַת וְהִתְהַוּוּת הַנְּשָׁמָה בִּמְעֵי אִמָּא), meaning the Neshamah of Ze’ir Anpin (רָצָה לוֹמַר נִשְׁמַת זְעֵיר אַנְפִּין). And it is a very concealed union (וְהוּא זִוּוּג נֶעְלָם מְאֹד), which was performed the first time at the time of Creation in the "Torah of Kindness" (be-Torat Chesed) (שֶׁנַּעֲשָׂה פַּעַם רִאשׁוֹן בְּעֵת הַבְּרִיאָה בְּתוֹרַת חֶסֶד), and from this came that one spirit which He left within her (וּמִזֶּה בָּאָה הַהוּא רוּחָא דְשָׁבִיק לָהּ בְּגַוָּהּ). For the Mayin Nukvin [Feminine Waters] of Binah are always for the sake of the union of the Neshamot (כִּי לְעוֹלָם מַיִן נוּקְבִין שֶׁל הַבִּינָה הוּא לְצוֹרֶךְ זִוּוּג הַנְּשָׁמוֹת), which are the inwardness of the worlds, namely Ze’ir Anpin and Nukvah (שֶׁהוּא פְּנִימִיּוּת הָעוֹלָמוֹת שֶׁהֵם זו״ן), and if they do not ascend (וְאִם הֵם לֹא יַעֲלוּ), there is no union above (אֵין זִוּוּג לְעֵילָא).

For you already know the reality of Mayin Nukvin [Feminine Waters] (כִּי הֲלֹא כְּבָר יְדַעְתִּיךָ מְצִיאוּת מַיִן נוּקְבִין), for at the first union (כִּי הֲלֹא בְּעֵת בְּעִילָה רִאשׁוֹנָה), the groom leaves his spirit within the bride (הֶחָתָן שָׁבִיק בְּכַלָּה רוּחָא דִילֵיהּ), and that spirit remains within her continually (וְהַהוּא רוּחָא אִשְׁתָּאַר בָּהּ תָּדִירוּ) (Zohar Shemot 100a). And therefore a woman does not conceive from the first union (וְלָזֶה 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 (וְזֶהוּ), “A woman makes a covenant only with the one who made her into a vessel” (אֵין הָאִשָּׁה כּוֹרֶתֶת בְּרִית אֶלָּא לְמִי שֶׁעֲשָׂאָהּ כְּלִי) (Sanhedrin 22b), because he left that spirit within her (מִשּׁוּם דְּשָׁבַק הַהוּא רוּחָא בָּהּ), and from that point onward all subsequent unions are formed through that spirit which is within her (וּמִשָּׁם וָהָלְאָה כָּל שְׁאָר הַבְּעִילוֹת מִצְטַיְּירוֹת עַל יְדֵי הַהוּא רוּחָא דְּאִית בָּהּ), and all of them take a little from that spirit (וְכוּלָּם 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). And therefore you will find (וְלָכֵן תִּמְצָא), that a person is obligated in the honor of his elder brother (כִּי הָאָדָם חַיָּב בִּכְבוֹד אָחִיו הַגָּדוֹל), as the Sages said (כְּמוֹ שֶׁאָמְרוּ חז״ל), “Honor your father and your mother” (כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ) (Exodus 20:12), “‘Et’ includes your elder brother” (אֶת לְרַבּוֹת אָחִיךָ הַגָּדוֹל) (Ketubot 103a). And the matter is (וְהָעִנְיָן), for the elder brother first receives the essence of that spirit (כִּי הֲלֹא אָחִיו הַגָּדוֹל לוֹקֵחַ תְּחִלָּה עִקָּרִיּוּת הַהוּא רוּחָא), and the second brother receives what remains from it (וְהָאָח הַשֵּׁנִי לוֹקֵחַ מַה שֶּׁנִּשְׁאָר 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 receives what remains from them (כִּי לוֹקֵחַ הַנִּשְׁאָר מֵהֶם), and the matter is understood (וְהַדָּבָר מוּבָן).

However (אָמְנָם), Ze’ir Anpin and his Nukvah are the elder siblings (זְעֵיר וְנוּקְבֵיהּ הֵם הָאַחִים הַגְּדוֹלִים), and all the pure souls that emerge from the supernal union of Abba and Imma, as is known (וְכָל הַנְּשָׁמוֹת הַטְּהוֹרוֹת הַיּוֹצְאוֹת מֵהַזִּוּוּג הָעֶלְיוֹן שֶׁל אַבָּא וְאִמָּא כַּנּוֹדָע), are siblings to Ze’ir Anpin (הֵם אַחִים לְז״א), and this is the secret of “For the sake of my brothers and my companions” (לְמַעַן אַחַי וְרֵעָי) (Psalms 122:8), the Blessed Name called Yisrael brothers and companions (קְרָאָן הַשֵּׁם יִתְבָּרַךְ לְיִשְׂרָאֵל אַחִים וְרֵעִים). Therefore (וּלְכָךְ), do not wonder at how great the stature of the righteous is (אַל תִּתְמַהּ מִמַּעֲלַת הַצַּדִּיקִים כַּמָּה הִיא גְדוֹלָה), to the point that the Holy One, blessed be He, decrees and the righteous annul His decrees (עַד שֶׁהַקב״ה גּוֹזֵר וְצַדִּיק מְבַטֵּל גְּזֵרוֹתָיו) (Moed Katan 16b). And indeed, Ze’ir Anpin and Nukvah are the elder siblings (וְאָמְנָם זו״ן הֵם הָאַחִים הַגְּדוֹלִים), and all are obligated in their honor (וְכוּלָּם חַיָּבִים בִּכְבוֹדָם). And when Ze’ir Anpin and Nukvah emerged (וּכְשֶׁיָּצְאוּ זו״ן), a root remained of that spirit which Abba left within Imma (נִשְׁאֲרָה שֹׁרֶשׁ אֶל הַהוּא רוּחָא דְּשָׁבַק אַבָּא בְּאִמָּא), and from it there remained Nun-Vav in Imma (וְנִשְׁאַר מִמֶּנּוּ נ״ו אִמָּא). But its essential substance is Ze’ir Anpin and Nukvah (אֲבָל עִקָּרִיּוּתוֹ הוּא זו״ן), therefore when Abba and Imma wish to unite for the sake of the inwardness, namely the souls (לָכֵן כְּשֶׁרוֹצִים אַבָּא וְאִמָּא לְהִזְדַּוֵּג לְצוֹרֶךְ הַפְּנִימִיּוּת שֶׁהֵם הַנְּשָׁמוֹת), there is no union except through the ascent of Ze’ir Anpin and Nukvah there in the secret of Mayin Nukvin [Feminine Waters] (אֵין זִוּוּג רַק עַל יְדֵי עֲלִיַּית זו״ן שָׁם בְּסוֹד מַיִן נוּקְבִין). And therefore (וּלְכָךְ), this is the principal intent of our prayers (זוֹ הִיא עִיקַר כַּוָּנָתֵינוּ בְּסוֹד הַתְּפִלּוֹת), and of the commandments (וּבְסוֹד הַמִּצְוֹת), to rectify Ze’ir Anpin and Nukvah (כְּדֵי לְתַקֵּן לְזו״ן), so that they may be able to ascend into Abba and Imma (שֶׁיּוּכְלוּ לַעֲלוֹת בְּאַבָּא וְאִמָּא), and especially now after the destruction (וּבִפְרָט עַתָּה אַחַר הַחֻרְבָּן), when they are called fallen ones (שֶׁנִּקְרְאוּ נוֹפְלִים), and we must raise them up and elevate them through our deeds (וַאֲנַחְנוּ צְרִיכִים לְהַקִּימָם וּלְהַעֲלוֹתָם עַל יְדֵי מַעֲשֵׂינוּ). And that which we said, that the union of Abba and Imma is a perpetual union (וַאֲשֶׁר אָמַרְנוּ שֶׁזִּוּוּג אַבָּא וְאִמָּא הוּא זִוּוּג תָּדִירִי), refers specifically to the union of Abba and Imma when their vessels unite (הוּא דַּוְקָא הַזִּוּוּג שֶׁל אַבָּא וְאִמָּא שֶׁמִּזְדַּוְּגִים כֵּלֵיהֶם), to give life to the worlds and sustain them with necessary existence (לְהַחֲיוֹת הָעוֹלָמוֹת וּלְקַיְּימָם קִיּוּם הֶכְרֵחִי), and this union is perpetual and never ceases (וְזִוּוּג זֶה הוּא תָּדִירִי וְאֵינוֹ נִפְסָק לְעוֹלָם), for if it were annulled for even one moment all the worlds would be annulled (שֶׁאִם יִתְבַּטְּלוּ רֶגַע אֶחָד יִתְבַּטְּלוּ כָּל הָעוֹלָמוֹת). But the second union (אֲבָל הַזִּוּוּג הַשֵּׁנִי), is to give Mochin to Ze’ir Anpin and Nukvah (הוּא לָתֵת מוֹחִין לְזו״ן), in order to bring forth souls into the world (כְּדֵי לְהוֹלִיד נְשָׁמוֹת בָּעוֹלָם), which are the inwardness of the worlds, as is known (שֶׁהוּא פְּנִימִיּוּת הָעוֹלָמוֹת כַּנּוֹדָע), and for this we must elevate the inwardness of the worlds through our prayers (שֶׁלָּזֶה אֲנַחְנוּ צְרִיכִים לְהַעֲלוֹת פְּנִימִיּוּת הָעוֹלָמוֹת בִּתְפִלּוֹתֵינוּ), and this union is not perpetual (וְזִוּוּג זֶה אֵינוֹ תָּדִירִי). Therefore (וְלָכֵן), you will find in the Zohar that sometimes the separation reaches, so to speak, even to Abba and Imma (תִּמְצָא בַּזֹּהַר שֶׁלִּפְעָמִים הַפֵּירוּד מָטֵי כִּבְיָכוֹל עַד אַבָּא וְאִמָּא), similar to what our Rabbis said (דּוּגְמַת מַה שֶּׁאָמְרוּ חז״ל), “The Holy One, blessed be He, swore that He would not enter the Jerusalem above until He enters the Jerusalem below” (נִשְׁבַּע הַקב״ה שֶׁלֹּא יִכָּנֵס לִירוּשָׁלַיִם שֶׁל מַעְלָה עַד שֶׁיִּכָּנֵס בִּירוּשָׁלַיִם שֶׁל מַטָּה) (Ta’anit 5a), for these two Jerusalems are the secret of Imma and Malkhut (כִּי ב׳ יְרוּשָׁלַיִם אֵלּוּ הֵם סוֹד אִמָּא וּמַלְכוּת). And at other times we find the verse (וּפְעָמִים מָצִינוּ פָּסוּק), “And a river goes out from Eden” (וְנָהָר יֹצֵא מֵעֵדֶן) (Genesis 2:10), “which never ceases continually” (דְּלָא פָסִיק תָּדִיר), see in the Idra Zuta (עַיֵּן בְּאִדְּרָא זוּטָא), in the words of Rav Hamnuna Sava, peace be upon him (בְּדִבְרֵי רַב הַמְנוּנָא סָבָא ע״ה), and they appear contradictory to one another (וְקַשְׁיָין אַהֲדָדֵי), but the matter is resolved by what has been mentioned (וְהַדָּבָר מְתוֹרָץ עִם הַנִּזְכָּר).

However, the Mayin Nukvin [Feminine Waters] of Binah, for the sake of the union of the souls, which are the inwardness of the worlds, namely Ze’ir Anpin and Nukvah (זו״ן הוּא לְצוֹרֶךְ זִוּוּג הַנְּשָׁמוֹת שֶׁהוּא פְּנִימִיּוּת הָעוֹלָמוֹת הֵם זו״ן), and if they do not ascend, there is no union above (וְאִם הֵם לֹא יַעֲלוּ אֵין זִוּוּג לְעֵילָא). For you have already been informed of the reality of Mayin Nukvin [Feminine Waters] (כִּי הֲלֹא כְּבָר הוֹדַעְתִּיךָ מְצִיאוּת מַיִן נוּקְבִין), for at the time of the first union the groom leaves his spirit within the bride (כִּי הֲלֹא בְּעֵת בְּעִילָה רִאשׁוֹנָה הֶחָתָן שָׁבִיק בְּכַלָּה רוּחָא דִילֵיהּ), and that spirit remains within her continually (הַהוּא רוּחָא אִשְׁתָּאַר בָּהּ תָּדִיר) (Zohar Shemot 100a). Thus is the matter here in the Supernal Imma (כֵּן הָעִנְיָן כָּאן בְּאִמָּא עִלָּאָה), that the breath remained within her to make her a vessel (שֶׁהַהֶבֶל אִשְׁתָּאַר בָּהּ לַעֲשׂוֹתָהּ כְּלִי), to make her a woman possessed by a husband (לַעֲשׂוֹתָהּ אִשָּׁה בְּעוּלַת בַּעַל).

However, the external union (אָמְנָם הַזִּוּוּג הַחִיצוֹן), [which] is for the sake of the life of the worlds (אֲשֶׁר הוּא לְצוֹרֶךְ חַיּוּת הָעוֹלָמוֹת), which never ceases (אֲשֶׁר אֵינוֹ נִפְסָק), afterward has no need for the ascent of the Mayin Nukvin [Feminine Waters] of Ze’ir Anpin and Nukvah (אֵין לוֹ צוֹרֶךְ אַחַר כָּךְ לַעֲלִיַּית מַיִן נוּקְבִין שֶׁל זו״ן), for this is not a complete union in the aspect of externality (כִּי אֵין זֶה זִוּוּג גָּמוּר בִּבְחִינַת הַחִיצוֹנִיּוּת). Therefore this is the secret that it has no need for the ascent of the Feminine Waters of Ze’ir Anpin and Nukvah through our deeds (וְלָכֵן זֶהוּ סוֹד שֶׁאֵין לוֹ צוֹרֶךְ לַעֲלִיַּית נוּקְבִין שֶׁל זו״ן עַל יְדֵי מַעֲשֵׂינוּ), and it is performed of itself (וּמֵעַצְמוֹ נַעֲשֶׂה), and this is also the reason that this union never ceases continually (וְגַם זֶהוּ הַטַּעַם דְּלָא פָסִיק הַאי זִוּוּגָא תָּדִיר), for if it required the ascent of the Mayin Nukvin [Feminine Waters] of Ze’ir Anpin and Nukvah (כִּי אִם הָיָה צוֹרֶךְ לַעֲלִיַּית מַיִן נוּקְבִין דְזו״ן), it would not be continual in time (לֹא הָיָה תָּדִיר בִּזְמַן), for even Ze’ir Anpin and Nukvah would not be able to unite (שֶׁאֲפִלּוּ זו״ן לֹא הָיוּ יְכוֹלִים לְהִזְדַּוֵּג), but that root of that spirit which was left there (אַךְ אוֹתוֹ הַשֹּׁרֶשׁ דְּהַהוּא רוּחָא דְאִשְׁתְּבַק לְתַמָּן), is what raises the Mayin Nukvin [Feminine Waters] (הוּא הַמַּעֲלֶה אֶת הַמַּיִן נוּקְבִין).

And behold, you already know from the verse (וְהִנֵּה כְּבָר יָדַעְתָּ מִן הַפָּסוּק), “And it came to pass as her soul departed, for she died” (וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה) (Genesis 35:18), that from her went forth the secret of that spirit which her husband left within her (כִּי יָצָא מִמֶּנָּה סוֹד הַהוּא רוּחָא דְשָׁבִיק בָּהּ בַּעְלָהּ), that Name B"N of the filling of the Hehin (הַהוּא שֵׁם ב״ן דְּמִלּוּי הֶהִי״ן). And that which we said in Chapter 24 (וּמַה שֶּׁאָמַרְנוּ בְּפֶרֶק כ״ד), that the Gevurot of Abba are Chesadim for Imma (שֶׁגְּבוּרוֹת אַבָּא הֵן חֲסָדִים לְאִמָּא), and that the original Chesadim which belonged to Imma became Gevurot for Abba (וַחֲסָדִים רִאשׁוֹנִים שֶׁהָיוּ לְאִמָּא נַעֲשׂוּ גְּבוּרוֹת לְאַבָּא), at first glance it appears (לִכְאוֹרָה נִרְאֶה), that I have made a taught matter depend upon an untaught matter (שֶׁתָּלִיתִי תַּנְיָא בְּדְלָא תַנְיָא), and the reason is because there are none who understand hidden matters (וְהַסִּבָּה הוּא לְאֵין מֵבִין סְתוּמוֹת), while those who expound the difficult matters possess their reasoning and explanation with them (וְדוֹרְשֵׁי חֲמוּרוֹת טַעְמָם וְנִימוּקָם עִמָּהֶם), and it was only permitted to transmit chapter headings (וְלֹא נִתַּן לִמְסוֹר רַק רָאשֵׁי פְּרָקִים). As our Rabbis said in Masekhet Chagigah, in the chapter "We do not expound..." (Ein Dorshin) (כְּמוֹ שֶׁאָמְרוּ חז״ל בְּמַסֶּכֶת חֲגִיגָה בְּפֶרֶק אֵין דּוֹרְשִׁין), “And one transmits to him only chapter headings” (וְאֵין מוֹסְרִין לוֹ אֶלָּא רָאשֵׁי פְּרָקִים) (Chagigah 13a), and he must be wise and understand from his own knowledge (וְצָרִיךְ לִהְיוֹת חָכָם וּמֵבִין מִדַּעְתּוֹ). But because of our many sins (אַךְ בַּעֲוֹנוֹתֵינוּ הָרַבִּים), the generation has diminished exceedingly (הַדּוֹר נִתְמַעֵט עַד מְאֹד), and it is necessary to reveal matters clearly (וְצָרִיךְ לְגַלּוֹת הֵיטֵב), so that the student not err (כְּדֵי שֶׁלֹּא יִטְעֶה הַמְעַיֵּן). For it is a positive commandment whose time has come (כִּי הוּא מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָא), from the day that our teacher and master, the Ari, of blessed memory, came (מִיּוֹם שֶׁבָּא מוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה), the soul of Mashiach ben Yosef (נִשְׁמַת מָשִׁיחַ בֶּן יוֹסֵף), and enlightened our eyes with His Torah, blessed be He (וְהֵאִיר עֵינֵינוּ בְּתוֹרָתוֹ יִתְבָּרַךְ), so that through its merit they shall go forth from exile (כְּדֵי שֶׁבִּזְכוּתָהּ יִפְקוּן מִן גָּלוּתָא), concerning which it is said (דְּאִתְמַר בֵּיהּ), “And you shall return, every man to his possession” (וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ) (Leviticus 25:13), thus are the words of Rashbi, of blessed memory (כֹּה דִּבְרֵי הרשב״י זלה״ה).

Therefore I shall reveal the wonders of the Perfect in Knowledge (לָכֵן אֲגַלֶּה נִפְלָאוֹת תְּמִים דֵּעִים), for you already know the secret of the embrace (כִּי כְּבָר יָדַעְתָּ סוֹד הַחִבּוּק), which is the cause of the Nesirah [Separation] that we mentioned in the Gate of Abba and Imma (הוּא סִבַּת הַנְּסִירָה שֶׁזָּכַרְנוּ בְּשַׁעַר אַבָּא וְאִמָּא), and through the Nesirah [Separation] Abba became entirely Chesadim [Kindnesses] (וְעַל יְדֵי הַנְּסִירָה נַעֲשָׂה אַבָּא כּוּלּוֹ חֲסָדִים), and Imma entirely Gevurot [Severities] (וְאִמָּא כּוּלָּהּ גְּבוּרוֹת), and the Chesadim of Imma became, through the Nesirah [Separation], Gevurot in Abba (וַחֲסָדִים שֶׁל אִמָּא נַעֲשׂוּ עַל יְדֵי הַנְּסִירָה גְּבוּרוֹת בְּאַבָּא), and likewise the Gevurot of Abba became Chesadim in Imma (וְהוּא הַדִּין הַגְּבוּרוֹת שֶׁל אַבָּא הֵם נַעֲשׂוּ חֲסָדִים בְּאִמָּא). And the reason is (וְהַטַּעַם הוּא), to cause love and brotherhood between them (לִגְרֹם אַהֲבָה וְאַחֲוָה בֵּינֵיהֶם), so that they will not separate for even a moment (שֶׁלֹּא יִפָּרְדוּ רֶגַע אֶחָד), and no spirit shall come between them (וְרוּחַ לֹא יָבוֹא בֵּינֵיהֶם). And this is precisely the reason for “they emerge as one, they dwell as one, and never separate forever” (וְזֶהוּ מַמָּשׁ טַעַם עַל כַּחֲדָא נַפְקִין כַּחֲדָא שָׁרְיָין וְלָא מִתְפַּרְשִׁין לְעָלְמִין). And this is the reason that from the kisses of Abba and his breath was formed the right line of Ze’ir (וְהוּא הַטַּעַם שֶׁמִּנְּשִׁיקוֹת אַבָּא וְהֶבֶל שֶׁלּוֹ נַעֲשָׂה קַו יָמִין שֶׁל זְעֵיר), which is entirely Chesadim [Kindnesses] (שֶׁכּוּלּוֹ חֲסָדִים), for it contains his Chesadim and the Chesadim of Imma because of the Nesirah [Separation] (שֶׁיֵּשׁ בּוֹ חֲסָדָיו וַחֲסָדֵי אִמָּא אוֹדוֹת הַנְּסִירָה). And likewise (וְהוּא הַדִּין), the kiss and breath of Imma are entirely judgments (נְשִׁיקָה וְהֶבֶל שֶׁל אִמָּא כּוּלָּהּ דִּינִים), because through the power of the Nesirah [Separation] she possesses the judgments of Abba, which were her Chesadim (מִפְּנֵי שֶׁמִּכֹּחַ הַנְּסִירָה יֵשׁ בָּהּ דִּינֵי אַבָּא שֶׁהֵם הַחֲסָדִים שֶׁלָּהּ), and her own judgments form from her the left line of Ze’ir Anpin (וְדִינִים שֶׁלָּהּ יַעֲשֶׂה מִמֶּנָּה קַו שְׂמֹאל דְּזְעֵיר אַנְפִּין). And the reason is (וְהַטַּעַם הוּא), because Abba gave Imma a breath from his left side, namely his Binah (מִפְּנֵי שֶׁאַבָּא נָתַן לְאִמָּא הֶבֶל מִצַּד שְׂמֹאל בִּינָה שֶׁלּוֹ), which before the Nesirah [Separation] had been her Chokhmah (שֶׁהָיָה קֹדֶם הַנְּסִירָה חָכְמָה שֶׁלָּהּ), and after the Nesirah [Separation] became established in Abba on the left side and became his Binah (וְאַחַר הַנְּסִירָה נִקְבַּע בְּאַבָּא בְּצַד שְׂמֹאל וְנַעֲשֵׂית בִּינָה שֶׁלּוֹ), and likewise the Chokhmah of Binah, from which Abba receives breath (וְכֵן חָכְמָה שֶׁל בִּינָה שֶׁמִּמֶּנָּה מְקַבֵּל אַבָּא הֶבֶל), had before the Nesirah [Separation] been the Binah of Abba (הָיָה מִקּוֹדֶם הַנְּסִירָה בִּינָה שֶׁל אַבָּא). And the kisses were from the side of the embrace and the Nesirah [Separation] (וְהַנְּשִׁיקוֹת הָיוּ מִצַּד הַחִבּוּק וְהַנְּסִירָה), and were included from both of them two times (וּכְלוּלִים מִשְּׁתֵּיהֶם שְׁתֵּי פְעָמִים), for the Nesirah [Separation] causes a twofold inclusion (כִּי הַנְּסִירָה גּוֹרֶמֶת שְׁתֵּי פְעָמִים כְּלִילוּת), so that from this there may also be built the middle line, Tiferet and Yesod of Ze’ir Anpin (כְּדֵי שֶׁיִּבָּנֶה מִזֶּה גַּם כֵּן הַקַּו הָאֶמְצָעִי תִּפְאֶרֶת וִיסוֹד שֶׁל זְעֵיר אַנְפִּין). And if you are a master of soul (וְאִם בַּעַל נֶפֶשׁ אַתָּה), you will understand the intent of the connection of these matters (תָּבִין כַּוָּנַת חִבּוּר הַדְּבָרִים), the mysteries of Atik Yomin (רָזִין דְּעַתִּיק יוֹמַיָּיא), and I shall ask from the Master of speech an answer of the tongue (וְאֶשְׁאָלָה מִמָּרֵי מַעֲנֵה לָשׁוֹן), to broaden my understanding and raise my banner (לְהַרְחִיב שִׂכְלִי וּלְהָרִים דִּגְלִי), in the mysteries and secrets of Ma’aseh Bereshit [the Work of Creation] (בְּרָזֵי וְסוֹדֵי מַעֲשֵׂה בְרֵאשִׁית), and the mysteries of Atik Yomin (וְרָזֵי עַתִּיק יוֹמַיָּיא), Hashem my God, uncover my eyes that I may behold wonders from Your Torah (ה׳ אֱלֹהַי יְגַל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ) (Psalms 119:18).