Chapter Two (פֶּרֶק שֵׁנִי)

From the Reshimu that remained in the place where the principal Chokhmah and Binah had been (מֵהָרְשִׁימוּ הַנִּשְׁאָר בַּמָּקוֹם שֶׁהָיוּ שָׁם חָכְמָה וּבִינָה עִקָּרִיִּים), after they ascended to the place of Keter (אַחַר שֶׁנִּתְעַלּוּ הֵם בִּמְקוֹם כֶּתֶר), the Ein Sof alluded to Arich Anpin that he should make from them a complete Partzuf (רָמַז אֵין סוֹף לַאֲרִיךְ שֶׁיַּעֲשֶׂה מֵהֶם פַּרְצוּף שָׁלֵם), namely from the Reshimu of Chokhmah one Partzuf (הַיְינוּ מֵרְשִׁימוּ דְחָכְמָה פַּרְצוּף אֶחָד), and from the Reshimu of Binah one Partzuf (וּמֵרְשִׁימוּ דְבִינָה פַּרְצוּף אֶחָד). And the Partzuf of the Reshimu of Chokhmah (וּפַרְצוּף רְשִׁימוּ דְחָכְמָה), Arich Anpin made it through the illumination that he placed within it together with the Chesed of his right hand (עָשָׂה אוֹתוֹ אֲרִיךְ בְּהֶאָרָה שֶׁנָּתַן לְתוֹכוֹ עִם חֶסֶד יַד יָמִין שֶׁלּוֹ), and from that point onward it is called Abba (וְנִקְרָא מֵעַתָּה וָהָלְאָה אַבָּא), and the reason why it is called Abba will be explained in this gate, with the help of Atik Yomin [Ancient of Days] (וְטַעְמוֹ לָמָּה נִקְרָא אַבָּא יִתְבָּאֵר בַּשַּׁעַר הַזֶּה בְּעֶזְרַת עַתִּיק יוֹמַיָּא). And the Partzuf of Imma, namely the Reshimu of Binah (וּפַרְצוּף אִמָּא דְּהַיְינוּ רְשִׁימוּ דְבִינָה), Arich Anpin made it through the illumination that he placed within it together with his Gevurah, which is his left hand (עָשָׂה אוֹתָהּ אֲרִיךְ בְּהֶאָרָה שֶׁנָּתַן לְתוֹכָהּ עִם גְּבוּרָה שֶׁלּוֹ שֶׁהִיא יַד שְׂמֹאל שֶׁלּוֹ), and from that point onward it is called Imma (וְנִקְרֵאת מֵעַתָּה וָהָלְאָה אִמָּא). And they are called father and mother (וְנִקְרָאִים אָב וָאֵם), because they gave birth to a son and a daughter (לְפִי שֶׁהֵם הוֹלִידוּ בֵּן וּבַת), namely Ze’ir Anpin and its Nukvah (דְּהַיְינוּ זְעֵיר וְנוּקְבֵיהּ). And during the exile (וּבִזְמַן הַגָּלוּת), after prayer and at night (אַחַר הַתְּפִלָּה וּבַלַּיְלָה), even at a time when the Beit HaMikdash [Holy Temple] stood (אֲפִלּוּ בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם), Ze’ir Anpin returns to its smallness (חוֹזֵר ז״א לְקַטְנוּתוֹ), and it is without Mochin (וְהוּא בְּלִי מוֹחִין), because it is a time of the grasp of the external forces and the strengthening of the judgments (לְפִי שֶׁהוּא זְמַן אֲחִיזַת הַחִיצוֹנִים וְתִגְבֹּרֶת הַדִּינִים). And every single day (וּבְכָל יוֹם וָיוֹם), the Ein Sof renews continually the Work of Creation through Abba and Imma (חוֹזֵר וּמְחַדֵּשׁ אֵין סוֹף תָּמִיד מַעֲשֵׂה בְרֵאשִׁית, עַל יְדֵי אַבָּא וְאִמָּא), and they beget him anew as at the beginning (וּמוֹלִידִים אוֹתוֹ כְּבָרִאשׁוֹנָה), and he is constantly the pupil of their eye (וְתָמִיד הוּא בָּבַת עֵינָם), as though he still required further Tikkun (כְּאִלּוּ הוּא צָרִיךְ יוֹתֵר תִּיקּוּן), like a father and mother who continually adorn their child (כְּאָב וָאֵם שֶׁהֵם מְקַשְּׁטִים תָּמִיד הַיֶּלֶד שֶׁלָּהֶם), and bring him into the bridal canopy every day (וּמַכְנִיסִים אוֹתוֹ לַחֻפָּה בְּכָל יוֹם). And this is the secret of “And the heavens were not pure in His eyes” (וְזֶהוּ סוֹד וְשָׁמַיִם לֹא זַכּוּ בְּעֵינָיו) (Job 15:15), and they adorn him (וּמְקַשְּׁטִים אוֹתוֹ), and always think as though he has not been adorned properly (וְחוֹשְׁבִים תָּמִיד כְּאִלּוּ לֹא נִתְקַשֵּׁט כָּרָאוּי), and Ze’ir Anpin is called heavens (וּזְעֵיר נִקְרָא שָׁמַיִם). And the daughter is nourished from Ze’ir Anpin her husband (וְהַבַּת נִיזּוֹנֶת מִזְּעֵיר בַּעְלָהּ), therefore the son inherits his father and his mother (לָכֵן הַבֵּן יוֹרֵשׁ אֶת אָבִיו וְאֶת אִמּוֹ), but the daughter does not inherit (אֲבָל הַבַּת אֵינָהּ יוֹרֶשֶׁת), because she is nourished through the husband (כִּי הִיא נִיזּוֹנֶת עַל יְדֵי הַבַּעַל). And Abba and Imma emerge as one, dwell as one, and never separate (וְאַבָּא וְאִמָּא כַּחֲדָא נָפְקִין כַּחֲדָא שָׁרְיָין וְלָא מִתְפָּרְשִׁין לְעָלְמִין) (Zohar, Shemot 11b; Devarim, Idra Zuta 290b), and its explanation will come in this gate (וְיָבֹא בֵּיאוּרוֹ בַּשַּׁעַר הַזֶּה).