A Discourse by Rabbi Gedaliah HaLevi

A discourse that I wrote concerning the roots of Atzilut of essence and vessels that came into being from the Ears, Nose, Mouth and eyes, in the secret of sight, hearing, smell, and speech (דְּרוּשׁ שֶׁכָּתַבְתִּי מֵעִנְיַן שָׁרְשֵׁי אֲצִילוּת שֶׁל עַצְמוּת וְכֵלִים שֶׁנִּתְהַוּוּ מֵאַח״פּ וְעֵינַיִם בְּסוֹד רְאִיָּה שְׁמִיעָה רֵיחָא דִּבּוּר), this I found from the Gaon Rabbi haLevi (זֶה מָצָאתִי לְהָרַ״ג הַלֵּוִי). When the lights expanded from the ear and the nose until opposite the mouth, where all the breaths are joined (כַּאֲשֶׁר הָאוֹרוֹת נִתְפַּשְּׁטוּ מֵאֹזֶן וְחוֹטֶם עַד נֶגֶד הַפֶּה שֶׁשָּׁם הִתְחַבְּרוּת כָּל הַהֲבָלִים), then in the place where they join all of them have the aspect of Nefesh (אָז בַּמָּקוֹם שֶׁמִּתְחַבְּרִים יֵשׁ לְכֻלָּם בְּחִינַת נֶפֶשׁ), because the breath of the ear cannot join to the breath of the mouth except at a distance (לְפִי שֶׁאֵין הֶבֶל הָאֹזֶן יָכוֹל לְהִתְחַבֵּר לְהֶבֶל פֶּה אֶלָּא בְּרִיחוּק מָקוֹם), and likewise the breath of the nose (וְכֵן הֶבֶל הַחוֹטֶם).

Except that it does not require as much distance as the breath of the ear in order to join to the breath of the mouth (אֶלָּא שֶׁאֵין צָרִיךְ רִיחוּק מָקוֹם כָּל כָּךְ כְּהֶבֶל הָאֹזֶן כְּדֵי לְהִתְחַבֵּר לְהֶבֶל הַפֶּה). And through the gaze of the eyes, and through the striking with which it struck this breath, the vessels were made (וְעַל־יְדֵי הִסְתַּכְּלוּת הָעֵינַיִם וּבַהַכָּאָה שֶׁהִכָּה בְּהֶבֶל זֶה נַעֲשׂוּ הַכֵּלִים). And in this gaze there is interior and exterior (וּבְהִסְתַּכְּלוּת זוֹ יֵשׁ פְּנִימִי וְחִיצוֹן), for in all limbs there is interiority and exteriority (כִּי יֵשׁ בְּכָל אֵיבָרִים פְּנִימִיּוּת וְחִיצוֹנִיּוּת), and the totality of their vessels was made (וְנַעֲשָׂה כְּלָלוּת כֵּלֵיהֶם). And since in the seeing of the eyes there is no breath that goes out, but only a gaze (וּלְפִי שֶׁאֵין בִּרְאִיַּת הָעֵינַיִם הֶבֶל יוֹצֵא אֶלָּא הִסְתַּכְּלוּת לְבַד), therefore only vessels were made (לָכֵן לֹא נַעֲשׂוּ אֶלָּא הַכֵּלִים). And that gaze is greater than all three of the breaths mentioned above (וְהִסְתַּכְּלוּת הַהִיא גְּדוֹלָה מִכָּל ג׳ הַהֲבָלִים הַנַּ״ל), because sight is Yod, hearing is Heh, smell is Vav, speech is Heh (כִּי הָרְאִיָּה הִיא יו״ד שְׁמִיעָה ה׳ רֵיחָא ו׳ דִּבּוּר ה׳). Behold, they are the four letters of Havayah (הֲרֵי ד׳ אוֹתִיּוֹת הֲוָיָ״ה), which are Chokhmah, Binah, Tiferet, Malkhut, which are Nefesh, Ruach, Neshamah (שֶׁהֵם חבת״ם שֶׁהֵם נר״ן), (some say: Nefesh, Ruach, Neshamah–Chayah) ([נ״א נרנ״ח]).

The sight is Chayah, the Yod of the Name, which is called Chokhmah (הָרְאִיָּה הִיא חַיָּה יו״ד שֶׁל הַשֵּׁם הַנִּקְרָא חָכְמָה), for supernal Chokhmah illuminates through the eyes (כִּי חָכְמָה עֶלְיוֹנָה מְאִירָה דֶּרֶךְ עֵינַיִם). Except that if an actual breath were to emerge through the eyes, it would not be possible for those below to receive it (אֶלָּא שֶׁאִם הָיָה יוֹצֵא הֶבֶל מַמָּשׁ דֶּרֶךְ הָעֵינַיִם לֹא הָיָה אֶפְשָׁר לְמַטָּה לְקַבְּלָהּ). Therefore only a gaze was extended from it (לָכֵן לֹא נִמְשַׁךְ מִמֶּנּוּ אֶלָּא הִסְתַּכְּלוּת לְבַד), and within it there was power to make vessels for these three aspects (וְהָיָה בּוֹ כֹּחַ לַעֲשׂוֹת כֵּלִים לְג׳ בְּחִינוֹת אֵלּוּ). The Yod of Neshamah [Soul] in the breath of the ear (יו״ד דְּנְשָׁמָה בְּהֶבֶל אָזֶן), the Yod of Ruach in the breath of the nose (יו״ד דְּרוּחַ בְּהֶבֶל חוֹטֶם), the Yod of Nefesh in the breath of the mouth (יו״ד דְּנֶפֶשׁ בְּהֶבֶל הַפֶּה). And this is the secret of “From afar Hashem appeared to me” (וְזֶה סוֹד מֵרָחוֹק ה׳ נִרְאָה לִי) (Jeremiah 31).

And from the other breaths, if only a gaze had emerged from them through a screen like the eyes, they would not have had the power to make vessels (וּמִשְּׁאָר הַהֲבָלִים אִם הָיָה יוֹצֵא מֵהֶם הִסְתַּכְּלוּת לְבַד דֶּרֶךְ מָסָךְ כְּמוֹ הָעֵינַיִם לֹא הָיָה כֹּחַ בָּהֶם לַעֲשׂוֹת כֵּלִים). And all this is one law (וְכָל זֶה הוּא דִּין אֶחָד), both in the aspect of the expansion of the breath (בֵּין בִּבְחִינַת הִתְפַּשְּׁטוּת הֶבֶל), and in the aspect of the gaze of sight (וּבֵין בְּהִסְתַּכְּלוּת הָרְאוּת). And this sight has the numerical value of Gevurah (וְרְאִיָּה זוֹ גִּימַטְרִיָּא גְּבוּרָה), and “speech” has the numerical value of two hundred and sixteen with the four letters (וְדִבּוּר גִּימַטְרִיָּא רי״ו עִם ד׳ אוֹתִיּוֹת). And this gaze comes and strikes in the place where the three breaths join together, which is the aspect of Nefesh (וְהִסְתַּכְּלוּת זוֹ בָּאָה וּמַכָּה בַּמָּקוֹם שֶׁמִּתְחַבְּרִים ג׳ הַהֲבָלִים יַחַד שֶׁהוּא בְּחִינַת נֶפֶשׁ). And this is “And Elohim saw the light” (וְזֶהוּ וַיַּרְא אֱלֹהִים אֶת הָאוֹר) (Bereshit 1), for “the light” is the aspect of the breath of the ear and the nose (כִּי הָאוֹר הוּא בְּחִינַת הֶבֶל אָזֶן וְחוֹטֶם), which are the aspects of Neshamah [Soul] and Ruach (שֶׁהוּא בְּחִינַת נְשָׁמָה וְרוּחַ). “Et” is the aspect of the mouth, which is Nefesh (אֵת הוּא בְּחִינַת הַפֶּה שֶׁהוּא נֶפֶשׁ). And then, when He saw the Nefesh (וְאָז כְּשֶׁרָאָה אֶת הַנֶּפֶשׁ), “And Elohim separated” (אָז וַיַּבְדֵּל אֱלֹהִים), which is the making of the roots of the vessels (שֶׁהוּא עֲשִׂיַּת שָׁרְשֵׁי הַכֵּלִים). And this gaze, in a direct manner (וְהִסְתַּכְּלוּת זוֹ בְּדֶרֶךְ יָשָׁר), made an imprint (נ״א רָאשִׁים) in every aspect and aspect (עָשָׂה רֹשֶׁם בְּכָל בְּחִינָה וּבְחִינָה), for it struck every aspect and aspect (כִּי פָּגַע בְּכָל בְּחִינָה וּבְחִינָה), from the gaze to the breath (מִן הַהִסְתַּכְּלוּת לַבְּחִינַת הֶבֶל), Keter in Keter (כֶּתֶר בְּכֶתֶר). And in this manner was made every imprint (נ״א רֵאשִׁית) of the vessels (וְכַעֲדַ״ז נַעֲשָׂה כָּל רֹשֶׁם הַכֵּלִים): the exterior ones in the exterior limbs (הַחִיצוֹנִים בָּאֵיבָרִים חִיצוֹנִים), and the interior ones in the interior limbs (וְהַפְּנִימִיִּים בָּאֵיבָרִים פְּנִימִיִּים).

And this was not completed (וְלֹא נִגְמַר זֶה), until the gaze struck the place where the breaths join (עַד שֶׁהִכָּה הַהִסְתַּכְּלוּת בַּמָּקוֹם שֶׁמִּתְחַבְּרִים הַהֲבָלִים), which is the expansion of the breaths, which is their exteriority (שֶׁהוּא הִתְפַּשְּׁטוּת הַהֲבָלִים שֶׁהִיא חִיצוֹנִיּוּתָם). And from the striking of the light of the breath with the light of the gaze (וּמֵהַכָּאַת אוֹר הַהֶבֶל אֶל אוֹר הַהִסְתַּכְּלוּת), the light of the gaze returned by way of Returning Light (חָזַר אוֹר הַהִסְתַּכְּלוּת בְּדֶרֶךְ אוֹר חוֹזֵר), and became a vessel in every aspect and aspect (וְנַעֲשָׂה כְּלִי בְּכָל בְּחִינָה וּבְחִינָה), for the rest (נ״א לָזֶה) of the body (לִשְׁאָר הַגּוּף): the exterior for the exterior limbs (הַחִיצוֹנִיּוּת לָאֵיבָרִים חִיצוֹנִים), and the interior for the interior limbs (וְהַפְּנִימִיּוּת לָאֵיבָרִים פְּנִימִיִּים). And that which in the gaze (וְכַאֲשֶׁר בַּהִסְתַּכְּלוּת), whatever is more cleaved to its root is more elevated (כָּל הַדָּבוּק יוֹתֵר אֶל שָׁרְשׁוֹ הוּא יוֹתֵר עֶלְיוֹן), for Keter (נ״א הַכֶּתֶר), which is close to the eye, emerged last (סָמוּךְ לָעַיִן יָצָא אַחֲרוֹנָה), and Malkhut emerged first (וְהַמַּלְכוּת יָצְאָה רִאשׁוֹנָה), (נ״א הוּא יוֹתֵר סָמוּךְ לָעַיִן כו׳ כִּי הַמַּלְכוּת). And when it strikes and returns (וּכְשֶׁמַּכָּה וְחוֹזֵר), then all aspects of the vessels are equal (אָז כָּל בְּחִינוֹת הַכֵּלִים שָׁוִים), for if the Yesod (נ״א שֶׁאַף שֶׁהַיְסוֹד) had extended inward more than the Malkhut (הָיָה מִתְפַּשֵּׁט לִפְנִים יוֹתֵר מִן הַמַּלְכוּת), it would be equal to the Malkhut (הָיָה שָׁוֶה אֶל הַמַּלְכוּת), even though it is Yesod (אַף שֶׁהוּא יְסוֹד), for behold it extended more (שֶׁהֲרֵי נִתְפַּשֵּׁט יוֹתֵר), because Yesod, from the abundance of its light over Malkhut, had the power to extend more (כִּי הַיְסוֹד מֵרֹב אוֹרוֹ עַל הַמַּלְכוּת הָיָה בּוֹ כֹּחַ לְהִתְפַּשֵּׁט יוֹתֵר) (and there is no higher level in it than Malkhut) (וְאֵין בּוֹ מַעֲלָה יוֹתֵר אֶל הַמַּלְכוּת), (some say: for Yesod is above Malkhut) (נ״א כִּי הַיְסוֹד לְמַעְלָה אֶל הַמַּלְכוּת), except that this extension is in the secret of Returning Light (אֶלָּא מִפְּנֵי שֶׁהִתְפַּשְּׁטוּת זוֹ הִיא בְּסוֹד אוֹר חוֹזֵר), which returns and draws near to its source (שֶׁהוּא חוֹזֵר וּמִתְקָרֵב אֶל מְקוֹרוֹ). But in the aspect of the vessels themselves they are equal (אֲבָל בִּבְחִינַת הַכֵּלִים עַצְמָם הֵם שָׁוִים).

And when the light returns and clothes the breath (וּכְשֶׁחוֹזֵר הָאוֹר וּמַלְבִּישׁ אֶת הַהֶבֶל), it is found that when it is near the mouth the breath of the mouth is greater than the breath of the ear (נִמְצָא כְּשֶׁהוּא סָמוּךְ לַפֶּה גָּדוֹל הֶבֶל הַפֶּה מֵהֶבֶל הָאֹזֶן), for the breath of the mouth is now near the mouth in the aspect of head (כִּי הֶבֶל הַפֶּה הוּא עַתָּה סָמוּךְ לַפֶּה בִּבְחִינַת רֹאשׁ), while the breath of the ear is still in the aspect of the rest of the body (וְהֶבֶל הָאֹזֶן עֲדַיִן הוּא בִּבְחִינַת שְׁאָר הַגּוּף), until it ascends opposite the ear (עַד שֶׁיַּעֲלֶה נֶגֶד הָאֹזֶן).

And see in our explanation (וְעַיֵּן בְּבֵאוּרֵינוּ), the matter of there being two apertures of the ears and two apertures of the nose and two aspects of the mouth—voice and speech (עִנְיַן הֱיוֹת בּ׳ נִקְבֵּי הָאֹזֶן וּב׳ נִקְבֵּי הַחוֹטֶם וּב׳ בְּחִינוֹת פֶּה קוֹל וְדִבּוּר), which are throat and mouth (שֶׁהֵם גָּרוֹן וּפֶה). And they are the aspects of Leah and Rachel (וְהֵם בְּחִינוֹת לֵאָה וְרָחֵל). And even though the voice is in Tiferet (וְאַף עַל פִּי שֶׁהַקּוֹל הוּא בְּת״ת), the matter is that from here the Surrounding Light is drawn (הָעִנְיָן הוּא שֶׁמִּכָּאן נִמְשָׁךְ מַקִּיף), (some say: to the speech) (נ״א אֶל הַדִּבּוּר)., from the voice to Tiferet and from the speech to Malkhut (מֵהַקּוֹל אֶל הַת״ת וּמֵהַדִּבּוּר אֶל הַמַּלְכוּת). And that which at times Israel ascended to Chokhmah (וּמַה שֶּׁלִּפְעָמִים עָלָה יִשְׂרָאֵל לְחָכְמָה), even though the root is here—of Israel is Tiferet (אַף עַל פִּי שֶׁהַשֹּׁרֶשׁ הוּא כָּאן שֶׁל יִשְׂרָאֵל הוּא ת״ת), in the nose, and the eyes are in Chokhmah (בַּחוֹטֶם וְהָעֵינַיִם הֵם בְּחָכְמָה), nevertheless it ascends (עִם כָּל זֶה עוֹלֶה), like one who smells, whose fragrance ascends until the brain (כְּמַאן דְּאַרְחֵיהּ שֶׁעוֹלֶה רֵיחַ נִיחוֹחַ עַד הַמּוֹחַ), for there is Chokhmah (כִּי שָׁם הִיא חָכְמָה), end (ע״כ).

Chapter 2

שער ד פרק ב

[4:2] However, the secret of this encompassing that we explained in the first chapter (אָמְנָם סוֹד הַהַקָּפָה זוֹ שֶׁבֵּאַרְנוּ בְּפ״א), does not extend downward (אֵינוֹ מִתְפַּשֵּׁט לְמַטָּה), but only from its place it encompasses from above to below (רַק מִמְּקוֹמָהּ הִיא מַקֶּפֶת מִלְמַעְלָה לְמַטָּה), as we said regarding Surrounding Light (כְּמוֹ שֶׁאָמַרְנוּ בְּסוֹד אוֹ״מ). Therefore you will see (לָכֵן תִּרְאֶה), that we do not mention except from the secret of the Neshamah [Soul] and downward alone (שֶׁלֹּא נַזְכִּיר אֲנַחְנוּ רַק מִסּוֹד הַנְּשָׁמָה וּלְמַטָּה לְבַד). However, you will see (אָמְנָם תִּרְאֶה), how the most elevated now among the extensions is the secret of the breath of the ear (אֵיךְ הַיּוֹתֵר עֶלְיוֹן עַתָּה מִן הַמִּתְפַּשְּׁטִים הוּא סוֹד הֶבֶל הָאֹזֶן), for it extends downward in the secret of Neshamah [Soul] (כִּי הוּא מִתְפַּשֵּׁט לְמַטָּה בְּסוֹד הַנְּשָׁמָה). Therefore we always say one parable only (לָכֵן אֲנַחְנוּ אוֹמְרִים תָּמִיד מָשָׁל אֶחָד), in order to ease the ear alone (כְּדֵי לְשַׁכֵּךְ הָאֹזֶן לְבַד), for we do not reach—even by way of parable—except to the ear alone and not higher (לְפִי שֶׁאֵין אָנוּ מַגִּיעִים אֲפִלּוּ דֶּרֶךְ מָשָׁל רַק עַד הָאֹזֶן לְבַד וְלֹא יוֹתֵר לְמַעְלָה). And even there it is only to ease the ear (וְאַף שָׁם אֵינוֹ אֶלָּא לְשַׁכֵּךְ הָאֹזֶן), therefore we do not say “to ease the eye,” and the like (לָכֵן אֵין אָנוּ אוֹמְרִים לְשַׁכֵּךְ אֶת הָעַיִן וְכַיּוֹצֵא בָּזֶה).

And know (וְדַע), that these three aspects of breath, all of them (כִּי בְּחִינַת אֵלּוּ ג׳ הֲבָלִים כֻּלָּם), were all drawn until opposite the mouth (נִמְשְׁכוּ עַד כְּנֶגֶד הַפֶּה), and there they are all gathered (וְשָׁם מִתְקַבְּצִים כֻּלָּם). For the breath that emerges from the ear (כִּי הֶבֶל הַיּוֹצֵא מֵהָאֹזֶן), gathers opposite the mouth (הוּא מִתְקַבֵּץ נֶגֶד הַפֶּה), and it is drawn from above to below (וְהוּא נִמְשָׁךְ מִלְמַעְלָה לְמַטָּה), opposite the beard, from its two sides (כְּנֶגֶד הַזָּקָן מִבּ׳ צְדָדָיו), and it is drawn until opposite the mouth (וְנִמְשָׁךְ עַד כְּנֶגֶד הַפֶּה). And likewise the breath of the nose (וְכֵן הֶבֶל הַחוֹטֶם), is drawn through that same path that is upon the mouth, opposite the nose (נִמְשָׁךְ דֶּרֶךְ אוֹתוֹ אָרְחָא שֶׁעַל הַפֶּה כְּנֶגֶד הַחוֹטֶם), which is the third rectification of the thirteen rectifications of the beard (שֶׁהוּא תִּקּוּן ג׳ מִי״ג תִּקּוּנֵי דִּיקְנָא). And likewise the breath of the mouth (וְכֵן הֶבֶל הַפֶּה), is drawn through that second path (נִמְשָׁךְ דֶּרֶךְ אוֹתוֹ אָרְחָא ב׳), which is called “He did not hold His anger forever” (הַנִּקְרָא לֹא הֶחֱזִיק לָעַד אַפּוֹ). And these three breaths are joined below opposite the mouth (וּג׳ הֲבָלִים אֵלּוּ מִתְחַבְּרִים לְמַטָּה כְּנֶגֶד הַפֶּה), and they are joined in the secret of Nefesh, Ruach, Neshamah (וְהֵם מִתְחַבְּרִים בְּסוֹד נר״ן).

However, know (אָמְנָם דַּע), that the nature of the breath that emerges from the mouth and the nose, and the like (כִּי טֶבַע שֶׁל הֶבֶל הַיּוֹצֵא מִפֶּה וְחוֹטֶם וְכַיּוֹצֵא), is that its way is to extend lengthwise outward with force (דַּרְכּוֹ לְהִמָּשֵׁךְ בְּאֹרֶךְ לַחוּץ בְּכֹחַ), and after it goes out in a jet (וְאַחַר שֶׁהוּא יוֹצֵא בְּקִילּוּחַ), afterward it spreads to the sides (אַחַר כָּךְ מִתְפָּרֵשׂ לַצְּדָדִים), as is known to the sense of sight (כַּנּוֹדָע בְּחוּשׁ הָרְאוּת). And certainly (וּבְוַדַּאי), that even though it is all one breath (כִּי אַף עַל פִּי שֶׁהַכֹּל הוּא הֶבֶל אֶחָד), nevertheless there is some difference (עִם כָּל זֶה יֵשׁ קְצָת חִלּוּק), between a portion of the breath that is directly opposite the mouth itself or the nose (בֵּין קְצָת הַהֶבֶל שֶׁהוּא כְּנֶגֶד הַפֶּה עַצְמוֹ אוֹ הַחוֹטֶם), and the rest of the breaths that spread to the sides (אֶל שְׁאָר הַהֲבָלִים הַמִּתְפַּשְּׁטִים לַצְּדָדִים).

And the reason is (וְטַעַם), that the breath that is directly opposite the mouth itself (שֶׁהֶבֶל שֶׁהוּא כְּנֶגֶד הַפֶּה מַמָּשׁ), is cleaving to its source with a strong bond (הִנֵּה הוּא דָּבוּק בְּמְקוֹרוֹ קֶשֶׁר אָמִיץ), (נ״א דָּבוּק קָשׁוּר וְאָמִיץ), and the flow always reaches it (וְתָמִיד מַגִּיעַ הַשֶּׁפַע אֵלָיו). And this is what is mentioned in Sefer haZohar (וְזֶהוּ הַנִּזְכָּר בְּס״ה), “the Ein Sof reaches and does not reach” (דְּא״ס מַטֵּי וְלָא מַטֵּי), for it is always cleaving to the Ein Sof (כִּי הוּא תָּמִיד נִדְבָּק בָּא״ס), through that jet of breath that emerges from the mouth with force and strikes continually (עַל יְדֵי אוֹתוֹ קִילּוּחַ הֶבֶל הַיּוֹצֵא מִפֶּה בְּחֹזֶק וּמַכֶּה תָּמִיד). And this portion of the breath is called “inner” (וְזֶה קְצָת הַהֶבֶל נִקְרָא פְּנִימִי), and the rest of the breath that spreads is called “outer” (וּשְׁאָר הַהֶבֶל הַמִּתְפַּשֵּׁט נִקְרָא חִיצוֹן).

It is found that this breath (נִמְצָא כִּי הֶבֶל זֶה), the one closer to the outlet of the mouth and the nose, is called inner (הַיּוֹתֵר קָרוֹב לְמוֹצָא הַפֶּה וְהַחוֹטֶם נִקְרָא פְּנִימִי), and the one farther away is called outer (וְהַיּוֹתֵר רָחוֹק נִקְרָא חִיצוֹן). It is found that this first breath is the very essence of the Light of Ein Sof itself expanding outward (נִמְצָא כִּי הֶבֶל זֶה הָרִאשׁוֹן הוּא עַצְמוּת אוֹר הָא״ס מַמָּשׁ הַמִּתְפַּשֵּׁט לַחוּץ), and even the breath that spreads to the sides, which is called outer, is also from the expansion itself (וַאֲפִלּוּ הֶבֶל הַמִּתְפַּשֵּׁט לַצְּדָדִים הַנִּקְרָא חִיצוֹן גַּם הוּא מֵהַהִתְפַּשְּׁטוּת עַצְמָהּ), except that it is not similar to the first, which is more inner, even though all of it is one breath (רַק שֶׁאֵינוֹ דּוֹמֶה לָרִאשׁוֹן שֶׁהוּא יוֹתֵר פְּנִימִי עִם שֶׁהַכֹּל הוּא הֶבֶל אֶחָד). And this matter exists in the three breaths mentioned above (וְעִנְיָן זֶה הוּא בְּג׳ הַהֲבָלִים הַנַּ״ל).

And know (וְדַע), that from the inner breath of the ear there is made the aspect of the head of the Neshamah [Soul] (כִּי מֵהֶבֶל פְּנִימִי שֶׁל הָאֹזֶן נַעֲשֵׂית מִמֶּנּוּ בְּחִינַת רֹאשׁ לַנְּשָׁמָה), since it is more elevated and closer to the outlet of the source of the breath (לִהְיוֹתוֹ עֶלְיוֹן קָרוֹב יוֹתֵר אֶל מוֹצָא מְקוֹר הַהֶבֶל). And the outer breath that spreads is the aspect of the body of the Neshamah [Soul] (וְהֶבֶל הַחִיצוֹן הַמִּתְפַּשֵּׁט הוּא בְּחִינַת הַגּוּף לַנְּשָׁמָה), for just as in the physical body itself there is an aspect of body and head (כִּי כְּמוֹ שֶׁיֵּשׁ בַּגּוּף הַחוֹמְרִי עַצְמוֹ בְּחִינַת גּוּף וְרֹאשׁ), so too in the Neshamah [Soul] itself there is an aspect of head and body (כֵּן בַּנְּשָׁמָה עַצְמָהּ יֵשׁ לָהּ בְּחִינַת רֹאשׁ וְגוּף), for some of the Neshamah [Soul] expands into the head of man (כִּי קְצָת מִן הַנְּשָׁמָה מִתְפַּשֵּׁט בְּרֹאשׁ אָדָם), and another part, coarser, expands into the body of man (וְקְצָת אַחֲרוֹן הַיּוֹתֵר עָב מִתְפַּשֵּׁט בְּגוּף אָדָם).

Also from the breath of the nose these two aspects are made (גַּם מֵהֶבֶל הַחוֹטֶם נַעֲשׂוּ ב׳ בְּחִינוֹת אֵלּוּ): a head for the Ruach and a body for the Ruach, from inner and outer (רֹאשׁ אֶל הָרוּחַ וְגוּף אֶל הָרוּחַ מִפְּנִימִיּוּת וְחִיצוֹנִיּוּת). The one closer to the nose, which is called inner, becomes the head (הַיּוֹתֵר קָרוֹב אֶל הַחוֹטֶם הַנִּקְרָא פְּנִימִי נַעֲשֶׂה רֹאשׁ), and the outer becomes the body (וְהַחִיצוֹנִי נַעֲשֶׂה גּוּף). Also from the breath of the mouth there is made in this manner an aspect of the Nefesh of the head and an aspect of the Nefesh of the body (גַּם מֵהֶבֶל פֶּה נַעֲשֶׂה עַל דֶּרֶךְ זֶה בְּחִינַת נֶפֶשׁ שֶׁל רֹאשׁ וּבְחִינַת נֶפֶשׁ שֶׁל גּוּף). Behold, we have explained the matter of Nefesh, Ruach, Neshamah (הֲרֵי בֵּאַרְנוּ עִנְיַן נר״ן).

Chapter 3

שער ד פרק ג

[4:3] Behold, after we spoke in the previous chapter how the reality of Nefesh, Ruach, Neshamah was emanated from the Ears, Nose, and Mouth (הִנֵּה אַחַר שֶׁדִּבַּרְנוּ בַּפֶּרֶק הָעָבָר אֵיךְ נֶאֱצַל מְצִיאוּת נר״ן מֵאַח״פּ), now we shall explain the reality of their vessels, which are the aspect of body for them (הִנֵּה עַתָּה נְבָאֵר מְצִיאוּת הַכֵּלִים שֶׁלָּהֶם שֶׁהֵם בְּחִינַת גּוּף אֲלֵיהֶם). However, we already explained that from the aspect of sight itself is made Neshamah [Soul] to Neshamah [Soul] (אָמְנָם כְּבָר בֵּאַרְנוּ כִּי מִבְּחִינַת הָרְאִיָּה עַצְמָהּ נַעֲשֵׂית נְשָׁמָה לְנְשָׁמָה), but sight is not the secret of a breath that extends downward like the Ears, Nose, and Mouth (אַךְ אֵין הָרְאִיָּה סוֹד הֶבֶל הַנִּמְשָׁךְ לְמַטָּה כְּמוֹ אַח״פּ).

And the reason is (וְהַטַּעַם), that Nefesh, Ruach, Neshamah, which are the lights of the Ears, Nose, and Mouth, extend downward (כִּי נר״ן שֶׁהֵם אוֹרוֹת אַח״פּ מִתְפַּשְּׁטִים לְמַטָּה), but Neshamah [Soul] to Neshamah [Soul], which is the gaze of the eye, does not extend (אַךְ הַנְּשָׁמָה לְנְשָׁמָה שֶׁהִיא הִסְתַּכְּלוּת הָעַיִן אֵינָהּ מִתְפַּשֶּׁטֶת), rather it remains in its place in the secret of Surrounding Light, as explained above (רַק נִשְׁאֶרֶת בִּמְקוֹמָהּ בְּסוֹד אוֹר מַקִּיף כַּנַּ״ל). And there is in it nothing except a very subtle gaze (וְאֵין בָּהּ זוּלָתִי הִסְתַּכְּלוּת דַּק מְאֹד), and this is the secret of sight and gazing (וְהוּא סוֹד הָרְאִיָּה וְהַהִסְתַּכְּלוּת), but it is not like the breath of the Ears, Nose, and Mouth whose essence extends downward (אַךְ אֵינוֹ דּוֹמֶה כְּמוֹ הֶבֶל אַח״פּ אֲשֶׁר עַצְמוּתוֹ נִמְשָׁךְ לְמַטָּה). Therefore, from this secret of sight were made thirty vessels (לָכֵן מִסּוֹד רְאִיָּה זוֹ נַעֲשׂוּ ל׳ כֵּלִים): ten vessels for the breath of the ear, which is called Neshamah [Soul] (י׳ כֵּלִים לְהֶבֶל הָאֹזֶן הַנִּקְרָא נְשָׁמָה), and ten vessels for the breath of the nose, which is called Ruach (וְי׳ כֵּלִים לְהֶבֶל הַחוֹטֶם הַנִּקְרָא רוּחַ), and ten vessels for the breath of the mouth, which is called Nefesh (וְי׳ כֵּלִים לְהֶבֶל הַפֶּה הַנִּקְרָא נֶפֶשׁ). But the breath itself, which is the inner light, cannot extend downward (אַךְ הֶבֶל עַצְמוֹ שֶׁהוּא הָאוֹר הַפְּנִימִי אִי אֶפְשָׁר לוֹ לְהִתְפַּשֵּׁט לְמַטָּה), because the aspect of sight is drawn from the eyes, which are more elevated than all of them (לְפִי שֶׁבְּחִינַת הָרְאִיָּה נִמְשֶׁכֶת מִן הָעֵינַיִם שֶׁהֵם יוֹתֵר עֶלְיוֹנִים מִכֻּלָּם).

Therefore, from sight alone the vessels emerged (לָכֵן בִּרְאִיָּה זוֹ לְבַדָּהּ יָצְאוּ הַכֵּלִים), unlike the ears, Nose, and Mouth (מַה שֶּׁאֵין כֵּן מֵאַח״פּ), for it was not possible to emanate any reality from them except from the actual breath that issues from them (כִּי לֹא הָיָה אֶפְשָׁר לְהַאֲצִיל מֵהֶם שׁוּם מְצִיאוּת אִם לֹא מֵהֶבֶל הַיּוֹצֵא מֵהֶם מַמָּשׁ). However, this gaze is as follows (וְאָמְנָם הִסְתַּכְּלוּת זוֹ הִיא כָּךְ): this sight was drawn into the Nefesh, Ruach, Neshamah mentioned above (כִּי נִמְשְׁכָה הָרְאִיָּה זוֹ בְּנר״ן הַנַּ״ל), and because of this gaze upon them the roots of the vessels were made (וּמֵחֲמַת הִסְתַּכְּלוּת זוֹ בָּהֶם נַעֲשׂוּ שָׁרְשֵׁי הַכֵּלִים). And this is “And Elohim saw the light, that it was good” (וְזֶהוּ וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב), and “He separated” (וַיַּבְדֵּל), for the Emanator, who is called Elohim, which is Adam Kadmon, gazed upon the light of the Nefesh, which is called “Et” (כִּי נִסְתַּכֵּל הַמַּאֲצִיל הַנִּקְרָא אֱלֹהִים שֶׁהוּא א״ק בְּאוֹר הַנֶּפֶשׁ הַנִּקְרָא אֵת). For Malkhut is called “Et” (כִּי הַמַּלְכוּת נִקְרֵאת אֵ״ת). And this is the secret of the Nefesh that is made from the breath of the mouth (וְזֶה סוֹד הַנֶּפֶשׁ הַנַּעֲשֶׂה מֵהֶבֶל הַפֶּה), [which are Akudim] (שֶׁהוּא עֲקוּדִים). However, Ruach–Neshamah [Soul] are called the light of Et (אָמְנָם הָר״נ נִקְרָאִים אוֹר אֵ״ת), the light is the Nefesh together with Neshamah [Soul] and Ruach (הָאוֹר הוּא הַנֶּפֶשׁ עִם נְשָׁמָה וְרוּחַ). And when the Emanator gazed and saw the Nefesh, which is called Et (וּכְשֶׁהִסְתַּכֵּל הַמַּאֲצִיל וְרָאָה בַּנֶּפֶשׁ הַנִּקְרֵאת אֵת), [(together with the light)] ([עִם הָאוֹר ל״ג]), then the roots of the vessels emerged (אָז יָצְאוּ שָׁרְשֵׁי הַכֵּלִים). And this is “and He separated” (וְזֶהוּ וַיַּבְדֵּל), for the secret of the body (כִּי סוֹד הַגּוּף), [which is separated and makes separation] ([הוּא מוּבְדָּל וְעוֹשֶׂה הַבְדָּלָה ל״ג]), which is the vessel (שֶׁהוּא הַכְּלִי), is the one that gives and makes separation and boundary and measure to the lights (הוּא הַנּוֹתֵן וְעוֹשֶׂה הַבְדָּלָה וּגְבוּל וְקִצְבָּה אֶל הָאוֹרוֹת).

And indeed, in this secret of sight there is Direct Light and Returning Light (וְאָמְנָם בְּסוֹד רְאִיָּה זוֹ יֵשׁ אוֹר יָשָׁר וְאוֹר חוֹזֵר), for at first the sight was drawn until the end of the tenth aspect of the Nefesh (כִּי בַּתְּחִלָּה נִמְשְׁכָה הָרְאִיָּה עַד סוֹף בְּחִינָה עֲשִׂירִית שֶׁל הַנֶּפֶשׁ), and afterward, in its return upward, it separated and became the aspect of the vessels (וְאַחַר כָּךְ בַּחֲזָרָתָהּ לְמַעְלָה הָיְתָה מַבְדֶּלֶת וְנַעֲשֵׂית בְּחִינַת הַכֵּלִים), [(and it performs separation in it)] ([וְעוֹשֶׂה בָּהּ ל״ג]), and it clothes the Nefesh in all its parts (וּמַלְבִּישׁ אֶת הַנֶּפֶשׁ בְּכָל חֶלְקֶיהָ).

And indeed, this Direct Light had within it the power to make vessels in the secret of the head, which are the three upper ones (וְאָמְנָם אוֹר יָשָׁר זֶה הָיָה בּוֹ כֹּחַ לַעֲשׂוֹת כֵּלִים בְּסוֹד הָרֹאשׁ שֶׁהֵם גּ״ר), nevertheless it could not be discernible (עִם כָּל זֶה לֹא הָיָה יָכוֹל לִהְיוֹת נִכָּר), until this sight struck the Nefesh itself (עַד שֶׁפָּגְעָה רְאִיָּה זוֹ בַּנֶּפֶשׁ עַצְמָהּ), and through that striking there (וּבַהַפְגָּעָה שָׁם), [(it was making)] ([הָיָה עוֹשֶׂה ל״ג]), behold the making of the body for the head, which are the three upper ones, was completed (הִנֵּה נִגְמְרָה עֲשִׂיַּת הַגּוּף אֶל הָרֹאשׁ שֶׁהֵם גּ״ר). But vessels for the body, which are the seven lower ones, there was not yet power in this sight (אַךְ כֵּלִים אֶל הַגּוּף שֶׁהֵם ז״ת עֲדַיִן לֹא הָיָה כֹּחַ בִּרְאִיָּה זוֹ), until it struck the Nefesh of the Nefesh itself (עַד שֶׁתִּפְגַּע בְּנֶפֶשׁ הַנֶּפֶשׁ עַצְמָהּ). And through the withdrawal of the two from below to above (וְעַל־יְדֵי הִסְתַּלְּקוּת בּ׳ מִלְּמַטָּה לְמַעְלָה), which are the Light of Akudim and the Light of the Eye (שֶׁהֵם אוֹר הָעֲקוּדִים וְאוֹר הָעַיִן), then the Returning Light clothed the seven lower ones (אָז הָיָה הָאוֹר חוֹזֵר וּמַלְבִּישׁ אֶת הַז״ת). And now we shall return to explain the aspect of the Neshamah [Soul] (וְנַחֲזֹר עַתָּה לְבָאֵר לִבְחִינַת נְשָׁמָה). Behold, we have already explained that the Neshamah [Soul] is from the ear, which is Binah (הִנֵּה כְּבָר בֵּאַרְנוּ כִּי הַנְּשָׁמָה מִן הָאֹזֶן שֶׁהִיא בִּינָה).

And behold, “hearing” has the numerical value of four hundred and twenty-five (וְהִנֵּה שְׁמִיעָה גִּימַטְרִיָּא תכ״ה), the initials of “all the Neshamah [Soul] shall praise Yah” (ר״ת כָּל הַנְּשָׁמָה תְּהַלֵּל יָהּ), for from the ear is the secret of the Neshamah [Soul] (כִּי מִן הָאֹזֶן סוֹד הַנְּשָׁמָה). And behold, “ear” has the numerical value of fifty-eight (וְהִנֵּה אֹזֶן גִּימַטְרִיָּא נ״ח). And the matter is this (וְהָעִנְיָן), that we have already explained that there is Binah and Tevunah (כִּי כְּבָר בֵּאַרְנוּ כִּי יֵשׁ בִּינָה וּתְבוּנָה). Binah is the Name Ehyeh filled with Yodin—Aleph Heh Yod Heh (בִּינָה אֶהְיֶה דְּיוֹדִין אֶל״ף ה״י יו״ד ה״י), and Tevunah is the Name S״G (וּתְבוּנָה הִיא שֵׁם ס״ג). Yet nevertheless (אַף עַל פִּי כֵן), certainly “higher than higher watches” (וַדַּאי כִּי גָּבוֹהַּ מֵעַל גָּבוֹהַּ שׁוֹמֵר), for there is a S״G that includes Binah and Tevunah above the Ehyeh of Yodin mentioned above (כִּי יֵשׁ ס״ג הַכּוֹלֵל בִּינָה וּתְבוּנָה לְמַעְלָה מֵאֶהְיֶה דְּיוֹדִין הַנַּ״ל). From this S״G and below (אֲשֶׁר מִשֵּׁם ס״ג זֶה וּלְמַטָּה), (some say: will extend downward) ([נ״א יִמָּשְׁכוּ לְמַטָּה]), another Binah of Ehyeh of Yodin and Tevunah in the Name S״G (בִּינָה אַחֶרֶת שֶׁל אֶהְיֶה דְּיוֹדִין וּתְבוּנָה בְּשֵׁם ס״ג). And all of this is below (some say: above) that supernal S״G (וְכָל זֶה לְמַטָּה [נ״א לְמַעְלָה] מִשֵּׁם ס״ג הָעֶלְיוֹן כַּנַּ״ל). And now we will speak of the reality of this Name S״G (וְנְדַבֵּר עַתָּה בְּמְצִיאוּת שֵׁם ס״ג זֶה), which, although it is below (some say: above) the Ehyeh of Yodin (אֲשֶׁר עִם הֱיוֹתוֹ לְמַטָּה [נ״א לְמַעְלָה] מֵאֶהְיֶה דְּיוֹדִין), it includes Binah and Tevunah (הוּא כּוֹלֵל בִּינָה וּתְבוּנָה).

And know (וְדַע), that there is a difference between Binah and Tevunah and between Leah and Rachel (כִּי יֵשׁ חִלּוּק בֵּין בִּינָה וּתְבוּנָה לְלֵאָה וְרָחֵל). For behold, Abba and Imma go forth and dwell as one (כִּי הֲלֹא או״א כְּחַדָּא נָפְקִין וְשָׁרְיָין), and therefore it is necessary that Chokhmah and Binah be equal in their stature (וְאִם כֵּן הוּא מֻכְרָח כִּי הַחו״ב יִהְיוּ שָׁוִים בְּקוֹמָתָן). It follows that Tevunah does not begin after the completion of Binah (נִמְצָא כִּי הַתְּבוּנָה אֵינָהּ מַתְחִילָה אַחַר סִיּוּם בִּינָה), but rather emerges from the chest of Binah itself (אֶלָּא יוֹצֵאת מֵהַחָזֶה שֶׁל בִּינָה עַצְמָהּ), just as Rachel emerges from the chest of Ze’ir Anpin (כְּמוֹ רָחֵל הַיּוֹצֵאת מֵהַחָזֶה דְּז״א). So too Tevunah emerges from the chest of Binah (כֵּן הַתְּבוּנָה יוֹצֵאת מֵחָזֶה דְּבִינָה).

For Binah extends the entire measure of Chokhmah (כִּי הַבִּינָה אֲרוּכָה בְּכָל שִׁעוּר הַחָכְמָה), unlike below (מַה שֶּׁאֵין כֵּן לְמַטָּה), for Leah ends at the chest of Ze’ir Anpin and from there Rachel begins (כִּי לֵאָה מִסְתַּיֶּמֶת בַּחָזֶה דְּז״א וּמִשָּׁם מַתְחִילָה רָחֵל). It is now found (נִמְצָא עַתָּה), that just as Ze’ir Anpin is the secret of Yod-Heh-Vav (כִּי כְּמוֹ שֶׁז״א הוּא סוֹד י״ה״ו), for his Chokhmah and Binah are Yod-Heh and his body, Tiferet, is Vav (שֶׁחו״ב שֶׁלּוֹ הֵם י״ה וְהַגּוּף שֶׁלּוֹ ת״ת הוּא ו׳), behold Ze’ir Anpin is Yod-Heh-Vav (הֲרֵי כִּי ז״א הוּא י״ה״ו). And afterward Malkhut extends from the end of his Tiferet, which is his Netzach, Hod, Yesod (וְאַחַר כָּךְ הַמַּלְכוּת נִמְשֶׁכֶת מִקְּצֵה הַת״ת שֶׁלּוֹ שֶׁהֵם נְה״י שֶׁלּוֹ), and there is the secret of the final Heh of the Name, which is his fourth aspect (וְשָׁם הוּא סוֹד ה׳ אַחֲרוֹנָה שֶׁבַּשֵּׁם שֶׁהִיא הַבְּחִינָה ד׳ שֶׁלּוֹ כַּנּוֹדָע). So too Tevunah is the fourth letter of Binah (כֵּן הַתְּבוּנָה הִיא אוֹת ד׳ שֶׁל הַבִּינָה), and she is the final Heh of the Name (וְהִיא ה׳ אַחֲרוֹנָה שֶׁבַּשֵּׁם). For she contains only the generality of the Netzach, Hod, Yesod of Binah (כִּי גַּם בָּהּ אֵין רַק כְּלָלוּת נְה״י דְּבִינָה), and there is the final Heh (וְשָׁם הוּא ה׳ אַחֲרוֹנָה). It follows that Yod-Heh-Vav is the head and body of Binah (נִמְצָא כִּי י״ה״ו הוּא רֹאשׁ וְהַגּוּף שֶׁל הַבִּינָה), and Tevunah is the final Heh of S״G (וְהַתְּבוּנָה הִיא ה׳ אַחֲרוֹנָה שֶׁל ס״ג), which is attached to the Netzach, Hod, Yesod of Binah (שֶׁנֶּאֱחֶזֶת בִּנְה״י דְּבִינָה).

And behold, it is found (וְהִנֵּה נִמְצָא), that the Name S״G, which includes Binah and Tevunah (כִּי שֵׁם ס״ג שֶׁכּוֹלֵל בִּינָה וּתְבוּנָה), its letters Yod–Heh–Vav are in Binah (הִנֵּה אוֹתִיּוֹת יו״ד ה״ו וָו הֵם בְּבִינָה), and the final Heh is in Tevunah (וְאוֹת ה״י אַחֲרוֹנָה הִיא בִּתְבוּנָה). And also know another general principle (וְגַם דַּע כְּלָל אַחֵר), that according to the truth regarding quantity (כִּי לְפִי הָאֱמֶת בְּעִנְיַן הַכַּמּוּת), the measure from the chest and downward is as great as from the chest and upward (כָּךְ גָּדוֹל שִׁעוּר מֵהֶחָזֶה וּלְמַטָּה כְּמִן הֶחָזֶה וּלְמַעְלָה). If so, it would be fitting that Tevunah be half of Binah (אִם כֵּן הָיָה רָאוּי שֶׁתְּבוּנָה תִּהְיֶה מַחֲצִית הַבִּינָה). However, regarding quality (אָבָל בְּעִנְיַן הָאֵיכוּת), it is only a quarter (אֵינָהּ אֶלָּא רְבִיעִית), for behold three letters Yod–Heh–Vav are from the chest and upward (שֶׁהֲרֵי ג׳ אוֹתִיּוֹת י״ה״ו מֵהֶחָזֶה וּלְמַעְלָה), and the final Heh is from the chest and downward (וְאוֹת ה״י אַחֲרוֹנָה הִיא מֵהֶחָזֶה וּלְמַטָּה).

It is now found (נִמְצָא עַתָּה), that there are two aspects (כִּי יֵשׁ ב׳ בְּחִינוֹת): in relation to quality, Tevunah is a quarter of Binah (כִּי בְּעֶרֶךְ הָאֵיכוּת נִמְצָא הַתְּבוּנָה הִיא רְבִיעִית שֶׁל הַבִּינָה), and in relation to quantity, she is half of Binah (וּבְעֶרֶךְ הַכַּמּוּת הִיא מַחֲצִית שֶׁל הַבִּינָה). There is also a third reality (גַּם יֵשׁ מְצִיאוּת אַחֶרֶת ג׳), which is that just as sometimes Rachel ascends to be equal to the entire Partzuf of Ze’ir Anpin (וְהוּא שֶׁכְּמוֹ שֶׁלִּפְעָמִים עוֹלָה רָחֵל לִהְיוֹת בְּכָל פַּרְצוּף ז״א), so too this Tevunah is equal in her length to Binah herself (כָּךְ זֹאת הַתְּבוּנָה הִיא שָׁוָה בְּאָרְכָּהּ כְּמוֹ הַבִּינָה עַצְמָהּ). And Binah clothes within Tevunah and they are equal (וּמִתְלַבֶּשֶׁת בִּינָה בִּתְבוּנָה וְהֵן שָׁווֹת). Thus there are three states (הֲרֵי שְׁלֹשָׁה מְצִיאוּת): either she is equal to Binah (אוֹ שָׁוָה כְּמוֹ הַבִּינָה), or she is half of her (אוֹ מַחֲצִיתָהּ), or she is a quarter of her (אוֹ רְבִיעִיתָ).

And behold, Tevunah extends into Ze’ir Anpin, which is from the ear to the nose (וְהִנֵּה הַתְּבוּנָה מִתְפַּשֶּׁטֶת בְּז״א שֶׁהִיא מִן הָאֹזֶן אֶל הַחוֹטֶם). And we have already explained that Tevunah is the final Heh of S״G (וְכְבָר בֵּאַרְנוּ שֶׁהַתְּבוּנָה הִיא ה׳ אַחֲרוֹנָה שֶׁבְּס״ג), and the measure of the secret of Tevunah is three Hehs (וְשִׁעוּר סוֹד הַתְּבוּנָה שְׁלֹשָׁה הֵי״ן). For they are the final Heh of S״G (כִּי הֵם ה״י אַחֲרוֹנָה דְּס״ג), and Heh–Yod has the numerical value of three Hehs (וְה״י גִּימַטְרִיָּא ג׳ הֵי״ן). And the third of these three Hehs (וְהַה׳ הַג׳ מִן הַג׳ הֵי״ן הָאֵלּוּ), extends into Ze’ir Anpin (מִתְפַּשֶּׁטֶת בְּז״א). And the matter is this (וְהָעִנְיָן), that behold the Netzach, Hod, Yesod of Tevunah extend into Ze’ir Anpin (כִּי הִנֵּה נְה״י דְּתְבוּנָה מִתְפַּשְּׁטִים בְּז״א). And Netzach, Hod, Yesod are one third of the body (וּנְה״י הֵם שְׁלִישׁ גּוּפָא), for there are three parts: Chokhmah–Binah–Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod (כִּי הֵם ג׳ חֲלָקִים חב״ד חגת״ת נה״י).

And behold, Netzach, Hod, Yesod are one third of Tevunah (וְהִנֵּה נְה״י הוּא שְׁלִישׁ שֶׁל הַתְּבוּנָה), which is the Heh—one of the three Hehs mentioned above (שֶׁהִיא ה׳ ג׳ מִן הַג׳ הֵי״ן הַנַּ״ל), which extended into Ze’ir Anpin (נִתְפַּשְּׁטָה בְּז״א). And two Hehs remained above (וְנִשְׁאֲרוּ לְמַעְלָה ב׳ הֵי״ן). And that which at first was Heh–Yod in the filling of Yod (וּמַה שֶּׁהָיְתָה תְּחִלָּה ה״י בְּמִלּוּי יו״ד), now the filling was divided into two Hehs (עַתָּה נֶחְלַק הַמִּלּוּי לִב׳ הֵי״ן). And half remained above and half below (וְנִשְׁאַר חֲצִי לְמַעְלָה וְחֲצִי לְמַטָּה), and the Name S״G remained above complete (וְנִשְׁאַר שֵׁם ס״ג לְמַעְלָה שָׁלֵם). Except that the final Heh was filled as Heh–Heh (רַק שֶׁה׳ אַחֲרוֹנָה מְלֵאָה ה״ה), in this manner: Yod–Heh–Vav–Heh–Heh (כָּזֶה יו״ד ה״י וָאו ה״ה). However, the secret of the third Heh (אָמְנָם סוֹד ה׳ הַג׳), is three lines of Netzach, Hod, Yesod (הֵם ג׳ קַוִּים נְה״י), whose form is thus the Heh (שֶׁצוּרָתָהּ כָּזֶה ה׳), which extend into Ze’ir Anpin (הַמִּתְפַּשְּׁטִים בְּז״א). And this is the secret of the two Hehs that are in the Nukvah of the Nostrils (וְזֶהוּ סוֹד ה״ה שֶׁיֵּשׁ בְּנוּקְבָא דְּפַרְדַּשְׁקָא), which descended from the ear into Ze’ir Anpin, which is the nose (שֶׁיָּרְדָה מִן הָאֹזֶן אֶל ז״א שֶׁהוּא הַחוֹטֶם).

And behold, the matter of this Heh that descended is that its aspect is S״G (וְהִנֵּה עִנְיַן ה׳ זוֹ שֶׁיָּרְדָה הִיא בְּחִינָתָהּ ס״ג), because this Heh extends within the six extremities of Ze’ir Anpin (לְפִי שֶׁה׳ זוֹ מִתְפַּשֶּׁטֶת בְּו״ק דְּז״א), which are Chokhmah, Binah, Da‘at and Chesed–Gevurah (שֶׁהֵם כחב״ד ח״ג), behold six Sefirot (הֲרֵי ו׳ סְפִירוֹת). And the form of this Heh is Dalet–Vav (וְצוּרַת ה׳ זוֹ הִיא ד״ו), which has the numerical value of ten (שֶׁהֵם גִּימַטְרִיָּא י׳), behold ten times six is sixty (הֲרֵי יפ״ו גִּימַטְרִיָּא ס׳). And additionally it takes its Yesod (וְעוֹד לוֹקַחַת יְסוֹד שֶׁלָּהּ), which is one third of the Tiferet of Ze’ir Anpin until the chest (שֶׁהוּא שְׁלִישׁ שֶׁל הַת״ת דְּז״א עַד הֶחָזֶה). And the measure of one third of ten is three (וְשִׁעוּר שְׁלִישׁ מִן י׳ הוּא ג׳), behold altogether sixty-three (הֲרֵי בֵּין הַכֹּל ס״ג). Thus it is explained that this Heh which extends in Ze’ir Anpin is the very reality of S״G itself (הֲרֵי מְבֹאָר שֶׁה׳ זוֹ שֶׁמִּתְפַּשֶּׁטֶת בְּז״א הִיא מְצִיאוּת ס״ג עַצְמוֹ). And always hold this principle in your hand (וּלְעוֹלָם יְהֵא בְּיָדְךָ זֶה הַכְּלָל), that always in a spiritual matter, when it ascends or descends below (כִּי לְעוֹלָם בְּדָבָר רוּחָנִי כַּאֲשֶׁר עוֹלֶה אוֹ יוֹרֵד לְמַטָּה), the aspect remains complete in its place (נִשְׁאָרָה הַבְּחִינָה שְׁלֵמָה בִּמְקוֹמָהּ), and nothing is diminished above (וְאֵין שׁוּם דָּבָר נִגְרָע לְמַעְלָה), and also below it possesses all the same aspects (וְגַם לְמַטָּה יֵשׁ לָהּ כָּל הַבְּחִינוֹת עַצְמָהּ), as will be explained with Hashem’s help (וּכְמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳).

And behold, this Heh that descended below made a reality of the expansion of S״G below, as explained above (וְהֲרֵי כִּי אוֹת ה׳ זוֹ שֶׁיָּרְדָה לְמַטָּה עָשְׂתָה מְצִיאוּת הִתְפַּשְּׁטוּת שֶׁל ס״ג לְמַטָּה כַּנַּ״ל). Therefore there is in Ze’ir Anpin, which is the nose, the Name M״H (לָכֵן יֵשׁ בְּז״א דְּהַיְנוּ חוֹטֶם שֵׁם מ״ה), which contains three Alephs (שֶׁיֵּשׁ בּוֹ ג׳ אַלְפִי״ן), which are three Ehyeh Names (שֶׁהֵם ג׳ אֶהְיֶה), whose numerical value is sixty-three (שֶׁהֵם גִּימַטְרִיָּא ס״ג). And also know (וְגַם דַּע), that this Heh has the form Dalet–Vav, as is known (כִּי הֲלֹא ה׳ זוֹ צוּרָתָהּ ד״ו כַּנּוֹדָע). For behold, this Tevunah, its expansion is within the six Sefirot of Ze’ir Anpin, as explained above (כִּי הֲלֹא תְּבוּנָה זוֹ הִתְפַּשְּׁטוּתָהּ בְּו״ס דְּז״א כַּנַּ״ל). And corresponding to the Dalet of the Heh (וּכְנֶגֶד הַד׳ שֶׁל ה׳), Leah emerged from the power of this Tevunah behind Ze’ir Anpin (יָצְאָה מִכֹּחַ זֹאת הַתְּבוּנָה לֵאָה מֵאֲחוֹרֵי ז״א), which is the secret of the Dalet-knot of the tefillin (סוֹד ד׳ קֶשֶׁר שֶׁל תְּפִלִּין), and corresponding to the six Sefirot of Ze’ir Anpin (וּכְנֶגֶד ו״ס שֶׁל ז״א). Behold, this Heh made the secret of Vav and the secret of Dalet (הֲרֵי כִּי ה׳ זוֹ עָשְׂתָה סוֹד ו׳ וְסוֹד ד׳), which is Leah, who is the Dalet behind the Vav (שֶׁהִיא לֵאָה שֶׁהִיא ד׳ אֲחוֹרֵי ו׳), which are the six first Sefirot of Ze’ir Anpin (שֶׁהֵם ו״ס רִאשׁוֹנִים דְּז״א).

However, at the end of the Vav within the Dalet there is a step outward (אָמְנָם בְּסוֹף הַו׳ שֶׁבְּתוֹךְ הַד׳ יֵשׁ פְּסִיעָה לְבָר), and that step corresponds to that third of the Tiferet (וְאוֹתוֹ הַפְּסִיעָה הוּא כְּנֶגֶד אוֹתוֹ שְׁלִישׁ שֶׁל הַת״ת). Behold, the Vav together with the outward step are S״G (הֲרֵי כִּי ו׳ עִם הַפְּסִיעָה לְבָר הֵם ס״ג), which are the six Sefirot Chokhmah, Binah, Da‘at–Chesed–Gevurah (שֶׁהֵם ו״ס כחב״ד ח״ג), behold Vav (הֲרֵי ו׳). And one third of Tiferet until the chest is the outward step (וּשְׁלִישׁ ת״ת עַד הֶחָזֶה הוּא הַפְּסִיעָה לְבָר). Behold, when you remove this Heh from the Name S״G (הִנֵּה כַּאֲשֶׁר תָּסִיר ה׳ זוֹ מִשֵּׁם ס״ג), what remains above is Yod–Heh–Vav–Heh–Heh (יִשָּׁאֵר לְמַעְלָה יו״ד ה״י וָאו ה״ה), whose numerical value is fifty-eight (גִּימַטְרִיָּא נ״ח), which is the numerical value of “ear” (גִּימַטְרִיָּא אָזֶ״ן).

Chapter 4

שער ד פרק ד

[4:4] However, all of this fifty-eight is in the secret of Tevunah, which is the secret of the ear, as explained above (אָמְנָם כָּל נ״ח זֶה הוּא בְּסוֹד הַתְּבוּנָה שֶׁהוּא סוֹד אָזֶן כַּנַּ״ל). And the matter is this (וְהָעִנְיָן), that you already know that there is always an aspect of interiority and exteriority (שֶׁכְּבָר יָדַעְתָּ שֶׁלְּעוֹלָם יֵשׁ בְּחִינַת פְּנִימִיּוּת וְחִיצוֹנִיּוּת). For behold, this Heh that descended from S״G (שֶׁהִנֵּה ה׳ זוֹ שֶׁיָּרְדָה מִס״ג), is from the chest and below of Tevunah itself (הִיא מֵהֶחָזֶה וּלְמַטָּה דְּתְבוּנָה עַצְמָהּ). And when it expanded and descended downward (וּכְשֶׁנִּתְפַּשְּׁטָה וְיָרְדָה לְמַטָּה), behold the upper half of Tevunah in quantity and not in quality, as explained above (הִנֵּה חֲצִי עֶלְיוֹן דְּתְבוּנָה בְּכַמּוּת וְלֹא בְּאֵיכוּת כַּנַּ״ל), descended into the place where the lower half of Tevunah had been (יָרְדָה בַּמָּקוֹם שֶׁהָיָה חֲצִי תַּחְתּוֹן שֶׁל תְּבוּנָה). And the lower half of Binah itself descended into the place where Tevunah had begun (וַחֲצִי תַּחְתּוֹן שֶׁל בִּינָה עַצְמָהּ יָרְדָה בַּמָּקוֹם אֲשֶׁר הָיְתָה מַתְחִילָה הַתְּבוּנָה), which is the upper half of Tevunah (שֶׁהוּא חֲצִי עֶלְיוֹן דְּתְבוּנָה). And the upper half of Binah descended into the place of the lower half of Binah itself (וַחֲצִי עֶלְיוֹן שֶׁל בִּינָה יָרְדָה בַּמָּקוֹם חֲצִי תַּחְתּוֹן שֶׁל בִּינָה עַצְמָהּ).

Behold, everything descended downward (הֲרֵי כִּי הַכֹּל יָרְדוּ לְמַטָּה). It is found that the entire generality of the Name S״G, which was initially in Binah and Tevunah (נִמְצָא שֶׁכָּל כְּלָלוּת שֵׁם ס״ג שֶׁהָיָה תְּחִלָּה בְּבִינָה וּתְבוּנָה), is now found entirely in the place where the beginning of the head of Tevunah had been (עַתָּה יִמָּצֵא הַכֹּל בַּמָּקוֹם שֶׁהָיְתָה מִתְחִלָּה רֹאשׁ הַתְּבוּנָה), which is from half of Binah and below (שֶׁהוּא מֵחֲצִי בִּינָה וּלְמַטָּה). For now Binah and Tevunah are all drawn into that place (לְפִי שֶׁעַתָּה בִּינָה וּתְבוּנָה הַכֹּל נִמְשָׁךְ בַּמָּקוֹם הַהוּא). And it is found that all of this is now called Tevunah (וְנִמְצָא שֶׁכָּל זֶה נִקְרָא עַתָּה תְּבוּנָה). And it is necessary that this Heh now contain the entire Name S״G (וְצָרִיךְ שֶׁיִּמָּצֵא בְּה׳ זוֹ עַתָּה כָּל שֵׁם ס״ג), which is fifty-eight, the numerical value of “ear” (שֶׁהוּא נ״ח כְּמִנְיַן אָזֶ״ן). And together with the Heh that descended into the nose (וְה׳ שֶׁיָּרְדָה בַּחוֹטֶם), behold S״G (הֲרֵי ס״ג). However, we shall now explain how they are fifty-eight in their number (אָמְנָם נְבָאֵר עַתָּה אֵיךְ הֵם נ״ח בְּמִסְפָּרָם). Know (דַּע), that when we say that the Heh expanded downward into the nose (כִּי כַּאֲשֶׁר אָנוּ אוֹמְרִים שֶׁה׳ נִתְפַּשְּׁטָה לְמַטָּה בַּחוֹטֶם), it is only the aspect of her exteriority (אֵינוֹ רַק בְּחִינַת חִיצוֹנִיּוּת שֶׁלָּהּ), as explained by us in the secret of the ascent of the prayers (כַּמְּבוֹאָר אֶצְלֵנוּ בְּסוֹד עֲלִיַּת הַתְּפִלּוֹת).

And behold, the interiority of this Heh remained above (וְהִנֵּה נִשְׁאַר לְמַעְלָה פְּנִימִיּוּת ה׳ זוֹ). And the exteriority and interiority of the other two Hehs that we explained (וְחִיצוֹנִיּוּת וּפְנִימִיּוּת ב׳ הַהֵי״ן הָאֲחֵרוֹת שֶׁבֵּאַרְנוּ). For the secret of Tevunah is three Hehs (כִּי סוֹד הַתְּבוּנָה הוּא ג׳ הֵי״ן), which are the final Heh–Yod of the Name S״G (שֶׁהֵם ה״י אַחֲרוֹנָה דְּשֵׁם ס״ג), and the reckoning of this Heh–Yod is three Hehs (וְחֶשְׁבּוֹן ה״י זוֹ הוּא ג׳ הֵי״ן).

And behold, the exteriority of the third Heh descended into Ze’ir Anpin and became interiority to him (וְהִנֵּה חִיצוֹנִיּוּת ה׳ ג׳ יָרְדָה בְּז״א וְנַעֲשְׂתָה פְּנִימִיּוּת אֵלָיו), and the interiority of this Heh remained above (וּפְנִימִיּוּת ה׳ זוֹ נִשְׁאַרָה לְמַעְלָה). And there also remained the two other Hehs in the secret of exteriority and interiority (וְנִשְׁאֲרוּ גַּם ב׳ הַהֵי״ן הָאַחֲרוֹת בְּסוֹד חִיצוֹנִיּוּת וּפְנִימִיּוּת). And behold, this interiority that remained from this Heh that descended (וְהִנֵּה זוֹ הַפְּנִימִיּוּת שֶׁנִּשְׁאַרָה מִן ה׳ זוֹ שֶׁיָּרְדָה), needs to return and become exteriority upon the exteriority of the two other upper Hehs that remained (צָרִיךְ שֶׁתַּחֲזֹר לִהְיוֹת חִיצוֹנִיּוּת עַל חִיצוֹנִיּוּת שֶׁל ב׳ הַהֵי״ן הָעֶלְיוֹנוֹת הָאֲחֵרוֹת שֶׁנִּשְׁאֲרוּ). And now this Heh increases to the measure of two Hehs (וְעַתָּה נִגְדֶּלֶת ה׳ זוֹ שִׁעוּר ב׳ הֵי״ן), in order to clothe the two upper Hehs (כְּדֵי לְהַלְבִּישׁ אֶת ב׳ הַהֵי״ן הָעֶלְיוֹנִים).

It is found that these Hehs became four Hehs (נִמְצָא כִּי הַהֵי״ן הָאֵלּוּ נַעֲשׂוּ ד׳ הֵי״ן), two within two (ב׳ בְּתוֹךְ ב׳), behold twenty (הֲרֵי עֶשְׂרִים). There now remained the interiority of the two upper Hehs mentioned above (נִשְׁאֲרָה עַתָּה פְּנִימִיּוּת ב׳ הַהֵי״ן הָעֶלְיוֹנִים הַנַּ״ל), and they became exteriority to the exteriority of the upper Vav mentioned above (וְהֵם נַעֲשׂוּ חִיצוֹנִיּוּת לְחִיצוֹנִיּוּת אוֹת וא״ו הָעֶלְיוֹנָה כַּנַּ״ל). For everything follows after the beginning (כִּי הַכֹּל הוֹלֵךְ אַחַר הַהַתְחָלָה), since once the exteriority of the letter Heh descended into Ze’ir Anpin at first (שֶׁכֵּיוָן שֶׁיָּרְדָה תְּחִלָּה חִיצוֹנִיּוּת דְּאוֹת ה׳ בְּז״א), now all the levels must follow after it and make a new clothing (עַתָּה כָּל הַמַּדְרֵגוֹת צְרִיכִין לָלֶכֶת אַחֲרֶיהָ וְלַעֲשׂוֹת הִתְלַבְּשׁוּת אַחֵר חָדָשׁ).

And behold, the exteriority of the letter Vav became interiority to the interiority of the two Hehs (וְהִנֵּה חִיצוֹנִיּוּת אוֹת וא״ו נַעֲשֵׂית פְּנִימִיּוּת לִפְנִימִיּוּת ב׳ הַהֵי״ן). And therefore it is necessary to enlarge these two Hehs, whose number is ten (וְאִם כֵּן צָרִיךְ שֶׁיֻּגְדְּלוּ ב׳ הַהֵי״ן הָאֵלּוּ שֶׁהֵם בְּמִסְפָּרָם י׳), so that they be thirteen in number, corresponding to Vav, in order to clothe them (שֶׁיִּהְיוּ בְּמִסְפָּר י״ג כְּמִנְיַן וא״ו לְהַלְבִּישׁ אוֹתָם).

Behold thirteen and thirteen are twenty-six (הֲרֵי י״ג וְי״ג הֵם כ״ו), together with the first twenty, behold forty-six (וְעִם כ׳ הָרִאשׁוֹנִים הֲרֵי מ״ו). There now remained the interiority of this Vav revealed (נִשְׁאֲרָה עַתָּה פְּנִימִיּוּת וא״ו זוֹ מְגֻלָּה).

And behold, even though from the letter Vav and upward everything is called Binah, as explained above (וְהִנֵּה אַף עַל פִּי שֶׁמֵּאוֹת וא״ו וּלְמַעְלָה נִקְרָא הַכֹּל בִּינָה כַּנַּ״ל), nevertheless, since the exteriority of Vav descended to clothe in the two Hehs which belong to Tevunah (עִם כָּל זֶה כֵּיוָן דְּחִיצוֹנִיּוּת וָו יָרְדָה לְהִתְלַבֵּשׁ בְּב׳ הַהֵי״ן שֶׁהֵם שֶׁל תְּבוּנָה), and for this reason the interiority of the letter Vav alone remained revealed (וּבְסִיבָּה זוֹ נִשְׁאֲרָה אוֹת וָו פְּנִימִיּוּת לְבַדָּהּ מְגֻלָּה), therefore all of this is still called by the secret of Tevunah (לָכֵן עֲדַיִן כָּל זֶה נִקְרָא בְּסוֹד תְּבוּנָה). And then the interiority of this Vav becomes exteriority above (וְאָז נַעֲשֵׂית פְּנִימִיּוּת שֶׁל וא״ו זוֹ חִיצוֹנִיּוּת לְמַעְלָה). And two parts descend from the ten parts of the ten of the filling of the first Heh of Binah (וְיוֹרְדִין ב׳ חֲלָקִים מִן י׳ חֲלָקִים שֶׁל י׳ דְּמִלּוּי ה״י רִאשׁוֹנָה שֶׁל בִּינָה). And the interiority and the exteriority of them descend (וְיוֹרֵד הַפְּנִימִיּוּת וְהַחִיצוֹנִיּוּת [נ״א הַחִיצוֹנִיּוּת]), and become interiority to these thirteen (וְנַעֲשֶׂה פְּנִימִיּוּת לִי״ג אֵלּוּ). How is this? (כֵּיצַד)

Behold, three of these thirteen of the Vav (הִנֵּה ג׳ מִי״ג אֵלּוּ שֶׁל הַוא״ו), the upper three of them (הַג׳ הָעֶלְיוֹנִים מֵהֶם), ascend and become exteriority to the interiority of the two parts of ten that descend below to clothe (עוֹלִים וְנַעֲשִׂים חִיצוֹנִיּוּת אֶל פְּנִימִיּוּת ב׳ חֲלָקֵי י׳ הַיּוֹרְדִים לְמַטָּה לְהִתְלַבֵּשׁ). And the remaining ten of the Vav clothed the exteriority of the aspect of the two parts of ten that descend below (וְשְׁאָר הַי׳ שֶׁל הַוא״ו הִלְבִּישׁוּ לַחִיצוֹנִיּוּת בְּחִינַת ב׳ חֲלָקֵי י׳ זוֹ הַיּוֹרְדִין לְמַטָּה). For thus is the measure of the two upper ones like three parts of the inner Vav (כִּי כָּךְ הוּא שִׁעוּר ב׳ הָעֶלְיוֹנוֹת כְּג׳ חֲלָקִים שֶׁל וא״ו הַפְּנִימִיּוּת), and there now remained the exteriority of the two parts of ten within the ten parts (the three upper of the ten parts) of the inner Vav (וְנִשְׁאַר עַתָּה חִיצוֹנִיּוּת הַב׳ חֲלָקִים שֶׁל י׳ בְּי׳ חֲלָקִים (ג׳ עֶלְיוֹנִים כִּי׳ חֲלָקִים) שֶׁל וא״ו הַפְּנִימִים), and all the ten all became exteriority to the two parts (וְכָל הַי׳ נַעֲשׂוּ כֻּלָּם חִיצוֹנִיּוּת אֶל הַב׳ חֲלָקִים), behold they are twelve (הֲרֵי הֵם י״ב), and with the first forty-six it becomes fifty-eight (וְעִם הַמ״ו רִאשׁוֹנִים נַעֲשֶׂה נ״ח). And all this is from the generality of Tevunah as explained above (וְכָל זֶה הוּא מִכְּלַל הַתְּבוּנָה כַּנַּ״ל), for every descent of the Vav is for the sake of the Hehs (כִּי כָּל הוֹרָדַת וא״ו הִיא לְצוֹרֶךְ הַהֵי״ן), therefore also the interiority of the Vav which becomes exteriority to the two parts [upper ones] is also called Tevunah according to what was said above (לָכֵן גַּם פְּנִימִיּוּת וא״ו הַנַּעֲשֵׂית חִיצוֹנִיּוּת אֶל ב׳ חֲלָקִים [עֶלְיוֹנִים] גַּם הֵם יִקָּרְאוּ תְּבוּנָה עַל דֶּרֶךְ הַנַּ״ל), behold it is explained how this totality is fifty-eight in number, Ear (הֲרֵי מְבֹאָר אֵיךְ כְּלָלוּת זֶה הוּא נ״ח בְּמִסְפָּר אָזֶ״ן), and with the final Heh that clothed in the nose behold sixty-three in Tevunah alone (וְעִם ה׳ תַּתָּאָה שֶׁנִּתְלַבְּשָׁה בַּחוֹטְמָא הֲרֵי ס״ג בְּתְּבוּנָה לְבַדָּהּ).

And the reason that these two upper parts of the external Yod were internal to all the ten of the Vav, the reason is that behold all that their measure was to clothe (some say: not) was only two alone like them (וְהַטַּעַם שֶׁאֵלּוּ הַב׳ חֲלָקִים הָעֶלְיוֹנִים שֶׁל הַיּוֹ״ד הַחִיצוֹנִיּוֹת הָיוּ פְּנִימִיִּים אֶל כָּל הַי׳ שֶׁל הַוא״ו הַטַּעַם הוּא כִּי הֲלֹא כָּל מַה שֶּׁהָיוּ שִׁעוּרָם לְהַלְבִּישׁ (נ״א לֹא) הָיוּ רַק ב׳ לְבַד כְּמוֹתָם), and it is found that what was added were eight others to complete the count of ten of the remaining Vav (וְנִמְצָא שֶׁמַּה שֶּׁנּוֹסְפוּ הוּא ח׳ אֲחֵרִים לְהַשְׁלִים מִנְיַן י׳ שֶׁל הַוא״ו הַנִּשְׁאָרֶת), for every supernal thing is as great as all that is beneath it (כִּי כָּל דָּבָר עֶלְיוֹן הוּא גָּדוֹל כְּכָל מַה שֶּׁלְּמַטָּה מִמֶּנּוּ).

And behold, that which grew by the addition from below was eight parts (וְהִנֵּה מַה שֶּׁנִּתְגַּדֵּל בְּתוֹסֶפֶת שֶׁלְּמַטָּה מִמֶּנּוּ הָיָה ח׳ חֲלָקִים), therefore also the Yod (some say: she) added (some say: they added) like all of them together eight parts of addition (לָכֵן גַּם הַיּוֹ״ד (נ״א) הִיא הוֹסִיפָה (נ״א הֵם הוֹסִיפוּ) כְּמוֹ כֻּלָּם יַחַד ח׳ חֲלָקִים שֶׁל תּוֹסֶפֶת). For behold below the interiority of the final Heh grew and became two Hehs, behold an addition of Heh (שֶׁהֲרֵי לְמַטָּה פְּנִימִיּוּת ה׳ תַּתָּאָה גָּדְלָה וְנַעֲשְׂתָה ב׳ הֵי״ן הֲרֵי תּוֹסֶפֶת ה׳), and afterward the interiority of the two Hehs grew and became thirteen like the Vav, behold they grew three parts (וְאַחַר כָּךְ פְּנִימִיּוּת ב׳ הַהֵי״ן גָּדְלוּ וְנַעֲשׂוּ י״ג כְּמוֹ הַוא״ו הֲרֵי שֶׁגָּדְלוּ ג׳ חֲלָקִים), and the first Hehs behold eight (וְה׳ הָרִאשׁוֹנִים הֲרֵי ח׳), and corresponding to them there was power here to add eight others (וּכְנֶגְדָּם הָיָה כֹּחַ בְּכָאן לְהוֹסִיף ח׳ אֲחֵרִים). And do not ask why also the Vav, which is above the Hehs, did not enlarge and add in the two Hehs five other parts like the two Hehs enlarged in the final Heh (וְאַל תִּקְשֶׁה לָמָּה גַּם הַוא״ו שֶׁהִיא לְמַעְלָה מִן הַהֵי״ן לָמָּה לֹא הִגְדִּילָה וְהוֹסִיפָה בְּב׳ הַהֵי״ן ה׳ חֲלָקִים אֲחֵרִים כְּמוֹ שֶׁהִגְדִּילוּ הַב׳ הַהֵי״ן בַּה׳ תַּתָּאָה), for the answer is explained that there was no need except for these three alone so that they would become thirteen according to the count of the Vav and they did not need to grow more (כִּי הַתְּשׁוּבָה מְבֹאָרֶת כִּי לֹא הָיָה צֹרֶךְ רַק אֵלּוּ הַג׳ לְבַד כְּדֵי שֶׁיַּעֲשׂוּ י״ג כְּמִנְיַן וא״ו וְלֹא הֻצְרְכוּ לְהִגְדִּיל יוֹתֵר), but these eight upper parts are the secret of Az from Ear (וְאוּלָם אֵלּוּ הַח׳ חֲלָקִים הָעֶלְיוֹנִים הֵם סוֹד א״ז מֵאָזֶ״ן). And the matter is this (וְהָעִנְיָן), that behold the two upper parts of the Vav that clothe the two parts of the Yod (כִּי הִנֵּה ב׳ חֲלָקִים עֶלְיוֹנִים שֶׁל וא״ו הַמַּלְבִּישִׁים לְב׳ חֲלָקֵי יו״ד), behold they are two corresponding to two (הִנֵּה הֵם ב׳ כְּנֶגֶד ב׳), but the additions are eight (וְהַתּוֹסֶפֶת הֵם ח׳).

And behold these two, when you extend their light into these eight (וְהִנֵּה אֵלּוּ הַב׳ כַּאֲשֶׁר תַּמְשִׁיךְ אוֹרָם בְּח׳ אֵלּוּ), the upper part extends until the seven (הַחֵלֶק הָעֶלְיוֹן מַמְשִׁיךְ עַד הַז׳), and the second part extends until the eight (וְהַחֵלֶק הַב׳ מַמְשִׁיךְ עַד הַח׳). For since it is below the first, it has further power to extend one part more than the upper one (כִּי לִהְיוֹתוֹ לְמַטָּה מִן הָרִאשׁוֹן יֵשׁ לוֹ כֹּחַ עוֹד לְהַמְשִׁיךְ חֵלֶק אֶחָד יוֹתֵר מִמַּה שֶּׁמִּתְפַּשֵּׁט הָעֶלְיוֹן). It is found that the first seven parts of the addition are all included from the light of the two upper parts (נִמְצָא כִּי ז׳ חֲלָקִים הָרִאשׁוֹנִים שֶׁל הַתּוֹסֶפֶת הֵם כְּלוּלִים מֵאוֹר ב׳ חֲלָקִים הָעֶלְיוֹנִים), but the eighth part is drawn only from the second part which extends until there (אֲבָל חֵלֶק הַח׳ אֵינוֹ נִמְשָׁךְ אֶלָּא מִן הַחֵלֶק הַב׳ הַמִּתְפַּשֵּׁט עַד שָׁם).

Therefore these eight are divided into two parts (לָכֵן ח׳ אֵלּוּ נֶחְלָקִים לִב׳ חֲלָקִים), and they are Az from Ozen (Ear) (וְהֵם א״ז מֵאָזֶ״ן), and they are from below to above (וְהֵם מִלְּמַטָּה לְמַעְלָה), for the Aleph is lesser than the seven, and the seven than the Nun, in another valuation (כִּי א׳ פְּחוּתָה מִן הַז׳ וְהַז׳ מִן הַנו״ן בְּעֶרֶךְ אַחֵר), (some say: in the aspect) (נ״א בִּבְחִינַת). As it is written (כְּמוֹ שֶׁכָּתוּב), that the Nun is the essence (כִּי הַנו״ן הוּא עִקָּר), (see the beginning of the next chapter) (עַיֵּן תְּחִלַּת הַפֶּרֶק הַבָּא), for they are twenty-five and twenty-five of the unification of “Shema Yisrael” (שֶׁהֵם כ״ה כ״ה דְּיִחוּדָא דִּשְׁמַע יִשְׂרָאֵל) (Deuteronomy 6).

And behold we have already written how all this is from the generality of Tevunah (וְהִנֵּה כְּבָר כָּתַבְנוּ אֵיךְ כָּל זֶה הוּא מִכְּלַל הַתְּבוּנָה), and therefore it is necessary that there be found in her now the secret of the Name S״G (וְלָכֵן צָרִיךְ שֶׁיִּמָּצֵא בָּהּ עַתָּה סוֹד שֵׁם ס״ג), which is fifty-eight together with the final Heh, sixty-three (שֶׁהוּא נ״ח עִם ה׳ אַחֲרוֹנָה ס״ג). However, the three upper ones of the Vav, from its interiority, which became exteriority to the interiority of the two parts that descended below, in the three of the Vav as explained above (אָמְנָם ג׳ עֶלְיוֹנִים שֶׁל וא״ו מִן הַפְּנִימִיּוּת שֶׁלּוֹ שֶׁנַּעֲשׂוּ חִיצוֹנִיּוּת אֶל פְּנִימִיּוּת ב׳ חֲלָקִים שֶׁיָּרְדוּ לְמַטָּה בְּג׳ שֶׁל הַוא״ו כַּנַּ״ל), are not from the generality of Tevunah (אֵינָם מִכְּלַל הַתְּבוּנָה), since their root is from the Vav which is not from Tevunah (כֵּיוָן שֶׁשָּׁרְשָׁם מִן וא״ו שֶׁאֵינָהּ מִן הַתְּבוּנָה), and they also entered into the Yod of the filling of the first Heh of Binah itself (וְגַם נִכְנְסוּ בְּיו״ד דְּמִלּוּי ה״י דְּבִינָה עַצְמָהּ), and therefore they are not joined with the S״G (וְלָכֵן אֵינוֹ מִצְטָרֵף עִם הַס״ג). Nevertheless there is one aspect (אָמְנָם עִם כָּל זֶה יֵשׁ בְּחִינָה אַחַת), and it is this (וְהוּא), that even so, the exteriority of this Vav clothed in the two Hehs of Tevunah as explained above (שֶׁעִם כָּל זֶה חִיצוֹנִיּוּת שֶׁל וא״ו זוֹ נִתְלַבְּשָׁה בְּב׳ הַהֵי״ן שֶׁל הַתְּבוּנָה כַּנַּ״ל).

Therefore they are still within Tevunah in one respect (לָכֵן הֵם עֲדַיִן בִּכְלַל הַתְּבוּנָה בְּחִינָה אַחַת), which is that these three parts (וְהוּא כִּי ג׳ חֲלָקִים אֵלּוּ), which became exteriority to the interiority of the two upper parts of the Yod (שֶׁנַּעֲשׂוּ חִיצוֹנִיּוּת לִפְנִימִיּוּת ב׳ חֲלָקִים הָעֶלְיוֹנִים שֶׁל הַי׳), behold they are in the number of five parts (הִנֵּה הֵם בְּמִסְפָּר ה׳ חֲלָקִים). And they are the secret of another Heh, like the final Heh that clothes in Ze’ir Anpin (וְהֵם סוֹד ה׳ אַחֶרֶת דֻּגְמַת ה׳ תַּתָּאָה הַמִּתְלַבֶּשֶׁת בְּז״א). And this Heh is neither from Binah nor from Tevunah (וְה׳ זוֹ אֵינָהּ לֹא מִבִּינָה וְלֹא מִתְּבוּנָה), and it remains in the secret of a Surrounding Light over all the Tevunah which is fifty-eight (וְנִשְׁאֶרֶת בְּסוֹד מַקִּיף עַל כָּל הַתְּבוּנָה שֶׁהֵם נ״ח), and with the final Heh of all of them, behold sixty-three (וְה׳ תַּתָּאָה מִכֻּלָּם הֲרֵי ס״ג).

And behold now they are Heh above and Heh below, fifty-eight in the middle (וְהֲרֵי עַתָּה הֵם ה׳ לְעֵילָא וְה׳ לְתַתָּא נ״ח בְּאֶמְצָעִיתָא). And if you join fifty-eight with the final Heh it will be S״G (וְאִם תְּחַבֵּר נ״ח עִם ה׳ תַּתָּאָה יִהְיֶה ס״ג), and likewise if you join the upper Heh with fifty-eight it will also be S״G (וְכֵן אִם תְּחַבֵּר ה׳ עִלָּאָה עִם נ״ח יִהְיוּ גַּם כֵּן ס״ג). And this is the secret of “These are the generations of Noach, Noach” (וְזֶהוּ סוֹד אֵלֶּה תּוֹלְדוֹת נֹחַ נֹחַ) (Bereshit 6). And our Sages, of blessed memory, expounded: rest above, rest below (וְדָרְשׁוּ רַז״ל נִיחָא בְּעִלָּאִין נִיחָא בְּתַתָּאִין). And this is what is said regarding this matter (וְהוּא מ״שׁ בְּעִנְיַן זֶה), that in the joining of fifty-eight above with the upper Heh it is S״G, and with the final Heh it is S״G (כִּי בְּהִתְחַבְּרוּת נ״ח לְמַעְלָה בְּה׳ עִלָּאָה יִהְיֶה ס״ג וּבְה׳ תַּתָּאָה ס״ג). And the general principle itself is the root of S״G (וְהַכְּלָל עַצְמוֹ שֹׁרֶשׁ ס״ג), behold three kinds of S״G (הֲרֵי ג׳ מִינֵי ס״ג). And in the final chapter we shall explain their matters (וּבַפֶּרֶק בַּתְרָא נְבָאֵר עִנְיָינָם).

Chapter 5

שער ד פרק ה

[4:5] And behold, above we explained them in their order, and it is from below to above: Aleph–Zayin–Nun (וְהִנֵּה לְעֵיל פֵּרַשְׁנוּ כְּסִדְרָן וְהוּא מִלְּמַטָּה לְמַעְלָה א״ז״ן), and we already explained the reason for Aleph–Zayin of Ozen (Ear) (וּכְבָר בֵּאַרְנוּ טַעַם שֶׁל א״ז מֵאָזֶן), and now we shall explain the Nun of Ozen (Ear), how it is primary above all (וְעַתָּה נְבָאֵר ן׳ מֵאָזֶן אֵיךְ הוּא עִקָּרִית מִכֻּלָּם). And behold, when we count the essence of all these, they are only twenty-five (וְהִנֵּה הֲלֹא כַּאֲשֶׁר נִמְנֶה עִקַּר כָּל אֵלּוּ אֵינָם רַק כ״ה), and this is because the final Heh has already descended below and there remain in her only two Hehs above (וְהוּא כִּי ה׳ אַחֲרוֹנָה כְּבָר יָרְדָה לְמַטָּה וְלֹא נִשְׁאַר בָּהּ רַק ב׳ הַהֵי״ן לְמַעְלָה), and the letters Vav amount to twenty-three (וְאוֹתִיּוֹת וָ״ו הֲרֵי כ״ג), and two parts from the ten of the Heh–Yod above that descended into the Vav amount to twenty-five (וּב׳ חֲלָקִים מִן י׳ דְּה״י עִילָּאָה שֶׁיָּרְדָה תּוֹךְ וָ״ו הֲרֵי כ״ה). These are the twenty-five letters of Keri’at Shema (הוּא כ״ה אַתְוָן דְּק״ש), therefore “Shema” is a term of hearing (לָכֵן שְׁמַע הֵם לְשׁוֹן שְׁמִיעָה), to indicate that all of them depend on the ear (לְהוֹרוֹת שֶׁכֻּלָּם תְּלוּיִים בָּאֹזֶן), therefore one who recites the Shema must cause his ears to hear it (לָכֵן הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ לְהַשְׁמִיעַ לְאָזְנָיו), because from there is its existence (כִּי מִשָּׁם מְצִיאוּתָהּ) (Deuteronomy 6). However, these twenty-five must necessarily contain interiority and exteriority, which are Nun (אָמְנָם כ״ה אֵלּוּ מֻכְרָח שֶׁיִּהְיֶה בָּהֶם פְּנִימִיּוּת וְחִיצוֹנִיּוּת שֶׁהֵם ן׳), and this is the secret of “And He turned this way and that way” (וְזֶהוּ סוֹד וַיִּפֶן כֹּה וָכֹה) (Exodus 2), and they are the two unifications, Keri’at Shema [the Recitation of the Shema]: Shema and Barukh Shem Kevod Malkhuto [Blessed Is the Name of His Glorious Kingdom], as is known (וְהֵם ב׳ יִחוּדִים שְׁמַע וּבְשֵׁם כְּבוֹד מַלְכוּתוֹ שֶׁל ק״ש כַּנּוֹדָע).

And behold, these are the simple Nun of Ozen (Ear), which is primary (וְהִנֵּה אֵלּוּ הֵם הַנּוּ״ן פְּשׁוּטָה שֶׁל אָזֶן שֶׁהוּא עִקָּרִית), and the other eight are by way of addition (וְהַח׳ אֲחֵרִים הֵם דֶּרֶךְ תּוֹסֶפֶת), and they too are divided into two, which are Aleph–Zayin of Ozen (Ear) (וְגַם הֵם נֶחְלָקִים לִב׳ שֶׁהֵם א״ז מֵאָזֶן). And indeed, you already know that Binah is ten (וְאָמְנָם כְּבָר יָדַעְתָּ כִּי הַבִּינָה הִיא י׳), (some say: she is Dalet–Vav) (נ״א הִיא ד״ו), Sefirot, and each one is included of ten, behold one hundred (סְפִירוֹת וְכָל אַחַת כְּלוּלָה מִי׳ הֲרֵי ק׳), the secret of the letters Mem–Samekh (סוֹד אוֹתִיּוֹת מ״ס), which are in Binah and Tevunah, the secret of one hundred in gematria (שֶׁהֵם בְּבִינָה וּתְבוּנָה סוֹד ק׳ בְּגִימַטְרִיָּא). However, when you combine all these parts, they become one hundred (אָמְנָם כַּאֲשֶׁר תְּחַבֵּר כָּל הַחֲלָקִים הָאֵלּוּ יִהְיוּ ק׳).

How so? (כֵּיצַד) The final Heh, fifty-eight in the middle, and the upper Heh, behold sixty-eight (ה׳ לְתַתָּא וְנ״ח בְּאֶמְצָע וְה׳ עִילָּאָה הֲרֵי ס״ח). However, above remains in the secret of Binah the count of thirty-three (וְאָמְנָם נִשְׁאַר לְמַעְלָה בְּסוֹד הַבִּינָה חֶשְׁבּוֹן ל״ג), for we removed from the Yod of the upper Heh two parts of it for the interiority of the three that remain from the Vav, and the upper Heh was made as explained above (כִּי הוֹרַדְנוּ מִן יו״ד שֶׁל ה׳ עִילָּאָה ב׳ חֲלָקִים מִמֶּנָּה לִפְנִימִיּוּת ג׳ הַנִּשְׁאָרִים מִן הַוָ״ו וְנַעֲשְׂתָה ה׳ עִילָּאָה כַּנַּ״ל), What remained above in Binah is Yod-Vav-Dalet and Heh-Yod, whose combined numerical value is thirty-five, and when you remove two parts from them, thirty-three remain (וְנִשְׁאַר לְמַעְלָה בְּבִינָה יו״ד ה״י גִּימַטְרִיָּא ל״ה וּכְשֶׁתָּסִיר ב׳ חֲלָקִים מֵהֶם נִשְׁאֲרוּ ל״ג). Thirty-three and sixty-eight are one hundred and one (ל״ג וְס״ח הֲרֵי ק״א), thus all these aspects are one hundred with the inclusive one (הֲרֵי שֶׁכָּל בְּחִינוֹת אֵלּוּ הֵם ק׳ עִם הַכּוֹלֵל).

And indeed, just as we explained that there is one S״G above in the generality of Binah and Tevunah, and corresponding to it there is in Tevunah alone, because within her afterward all the reality of Binah extended, as explained above (וְאָמְנָם כְּמוֹ שֶׁבֵּאַרְנוּ שֶׁיֵּשׁ ס״ג אֶחָד לְמַעְלָה בִּכְלָלוּת הַבִּינָה וְהַתְּבוּנָה וְכְנֶגְדָּהּ הוּא בַּתְּבוּנָה לְבַדָּהּ לְפִי שֶׁבָּהּ נִתְפַּשֵּׁט אַחַר כָּךְ כָּל מְצִיאוּת הַבִּינָה כַּנַּ״ל), so too in Tevunah there must be all the one hundred blessings, as explained above (הִנֵּה גַּם בַּתְּבוּנָה צָרִיךְ שֶׁיִּהְיוּ כָּל הַק׳ בְּרָכָאן כַּנַּ״ל). And this is the matter: we already explained the secret of the fifty-eight and what they are (וְהוּא שֶׁכְּבָר בֵּאַרְנוּ סוֹד הַנ״ח מַה עִנְיָנָם), and behold, the Heh that extends into Ze’ir Anpin is forty-two, and fifty-eight are one hundred (וְהִנֵּה ה׳ הַמִּתְפַּשֶּׁטֶת בְּז״א הִיא מ״ב וְנ״ח הֲרֵי ק׳).

And now we shall explain how this Heh extends into forty-two (וְעַתָּה נְבָאֵר אֵיךְ ה׳ זוֹ מִתְפַּשֶּׁטֶת לְמ״ב), for I have already informed you that the form of the Heh is sometimes in this form, Heh, which are three lines of Netzach, Hod, Yesod (וְהוּא כִּי כְּבָר הוֹדַעְתִּיךָ כִּי צוּרַת ה׳ לִפְעָמִים בְּצוּרָה זוֹ ה׳ שֶׁהֵם ג׳ קַוִּים נֵצַח הוֹד יְסוֹד). And the Heh, in each one whose form is Dalet–Yod, behold three times fourteen whose gematria is forty-two (וְה׳ בְּכָל אֶחָד שֶׁצוּרָתָהּ ד״י הֲרֵי ג״פ י״ד גִּימַטְרִיָּא מ״ב). And also the secret of the matter is forty-two letters that are in the Name S״G, which is simple and filled and filled of filling, like this: Havayah, Yod-Heh-Vav-Heh; Yod-Heh-Yod, Vav-Aleph-Vav, Heh-Yod; Yod-Vav-Dalet, Heh-Yod, Vav-Aleph-Vav, Heh-Yod (וְגַם סוֹד הָעִנְיָן הוּא מ״ב אַתְוָן שֶׁיֵּשׁ בְּשֵׁם ס״ג שֶׁהוּא פָּשׁוּט וּמָלֵא וּמָלֵא דְמָלֵא כָּזֶה י־הוה, יו״ד ה״י וָאו ה״י, יו״ד וָאו דָּלֶ״ת, ה״י יו״ד, וָאו אַלֶ״ף וָאו, ה״י יו״ד). And the entire Name S״G is alluded to in this Heh alone, behold it is forty-two letters (וְכָל שֵׁם ס״ג נִרְמָז בְּה׳ זוֹ לְבַדָּהּ הֲרֵי שֶׁהוּא מ״ב אַתְוָן), and together with the fifty-eight behold one hundred (וְעִם הַנ״ח הֲרֵי ק׳).

There is also another secret in the matter of the Heh that becomes the form Dalet–Yod, and it is that here was the secret of “He said to His world: enough” (גַּם יֵשׁ סוֹד אַחֵר בְּעִנְיַן ה׳ הַנַּעֲשֶׂה צוּרַת ד״י וְהוּא כִּי כָּאן הָיָה סוֹד שֶׁאָמַר לְעוֹלָמוֹ דַּי). For behold Shaddai, which is the Yesod of Binah, extends into Ze’ir Anpin only until his chest, and there it is that He said to His world “enough” (כִּי הֲלֹא שַׁדַּי שֶׁהוּא יְסוֹד דְּבִינָה הוּא מִתְפַּשֵּׁט בְּז״א עַד הֶחָזֶה שֶׁלּוֹ לְבַד וְשָׁם הוּא שֶׁאָמַר לְעוֹלָמוֹ דַּי). And there is another reason: for corresponding to the Netzach, Hod, Yesod of Binah, Leah emerged only until the chest, and this is the reason He said to His world “enough,” through the Yesod of Binah which ceased there (וְגַם טַעַם אַחֵר כִּי כְּנֶגֶד נֵצַח הוֹד יְסוֹד דְּבִינָה יָצְאָה לֵאָה עַד הֶחָזֶה לְבַד וְזֶהוּ טַעַם שֶׁאָמַר לְעוֹלָמוֹ דַּי עַל יְדֵי יְסוֹד דְּבִינָה שֶׁנִּפְסַק שָׁם). And now we shall return to explain the thirty-three that remained from the Name S״G of Binah (וְנַחֲזֹר עַתָּה לְבָאֵר ל״ג הַנִּשְׁאָר מִשֵּׁם ס״ג דְּבִינָה). And know that the Aleph has the form of thirty-two, like this: Vav-Yod above, Vav-Yod below, as explained by us in the secret of the thirty-two teeth, and their totality is thirty-three (וְדַע כִּי אַלֶ״ף צוּרָתָהּ ל״ב כָּזֶה א׳ י״ו לְמַעְלָה י״ו לְמַטָּה כְּמְבוֹאָר אֶצְלֵנוּ בְּסוֹד ל״ב שִׁנַּיִם וְכְלָלוּתָם הֲרֵי ל״ג). It follows that Binah is thirty-three and it is Aleph, and this is the secret of what our Sages said: “Aleph is Binah” (נִמְצָא כִּי בִּינָה הוּא ל״ג וְהוּא אַלֶ״ף וְזֶהוּ סוֹד מַה שֶּׁאָמְרוּ רַז״ל אַלֶ״ף בִּינָה).

Behold, Alef in its full spelling—Aleph-Lamed-Peh—has the gematria of two hundred and sixty-six (וְהִנֵּה אַלֶ״ף בְּמִלּוּאָהּ אַלֶ״ף לָמֶ״ד פֶּ״א גִּימַטְרִיָּא רס״ו), and when you divide it into three parts [with the kolel] they are eighty-nine, eighty-nine, eighty-nine (וּכְשֶׁמְּחַלְּקִים לִג׳ חֲלָקִים יִהְיוּ פ״ט פ״ט פ״ט). And behold eighty-nine equals S״G together with the Name itself which equals twenty-six, whose gematria is eighty-nine (וְהִנֵּה פ״ט עוֹלֶה ס״ג עִם הַשֵּׁם עַצְמוֹ הָעוֹלֶה כ״ו גִּימַטְרִיָּא פ״ט). It follows that in the two hundred and sixty-six, which is Aleph in the filling of its filling, there are three Names S״G and three Names Havayah (הֲרֵי כִּי בְּרס״ו שֶׁהוּא אַלֶ״ף בְּמִלּוּי מִלּוּאוֹ יֵשׁ ג׳ שֵׁמוֹת ס״ג וְג׳ שֵׁמוֹת הֲוָיָ״ה). And corresponding to these three kinds of S״G there are three kinds of S״G below in Tevunah, in the secret of twice fifty-eight and the Heh as explained above (וְהִנֵּה כְּנֶגֶד ג׳ מִינֵי ס״ג אֵלּוּ הֵם ג׳ מִינֵי ס״ג שֶׁיֵּשׁ לְמַטָּה בַּתְּבוּנָה בְּסוֹד ב׳ פְּעָמִים נ״ח וְה׳ כַּנַּ״ל). And likewise in general they are S״G—behold three S״G (וְכֵן בִּכְלָלוּת הֵם ס״ג הֲרֵי ג׳ ס״ג).

And behold you know that three Names Havayah are three Alephs (וְהִנֵּה יָדַעְתָּ כִּי ג׳ שֵׁמוֹת הֲוָיָ״ה הֵם ג׳ אַלְפִּין), for the letter Aleph has the form of twenty-six, like this: Yod–Vav–Yod Aleph (כִּי אוֹת א׳ צוּרָתָהּ כ״ו כָּזֶה יוי א׳), and behold that in the two hundred sixty-six mentioned above there are three S״G and three Alephs (הֲרֵי שֶׁבְּרס״ו הַנַּ״ל יֵשׁ ג׳ ס״ג וְג׳ אַלְפִּין). And we already said that every Aleph has the numerical value of thirty-three (וְכְבָר אָמַרְנוּ כִּי כָּל אַלֶ״ף גִּימַטְרִיָּא ל״ג), and three times thirty-three is ninety-nine; with the kolel, it equals one hundred (וְג׳ פְּעָמִים ל״ג עִם ל״ג גִּימַטְרִיָּא ק׳) (ע״ה), which is the secret of the one hundred in the supernal Binah, like the one hundred that we explained in Tevunah (הוּא סוֹד הַק׳ בְּבִינָה עֶלְיוֹנָה כְּמוֹ הַק׳ שֶׁבֵּאַרְנוּ בַּתְּבוּנָה). And this one hundred together with the two hundred sixty-six mentioned above are three hundred sixty-six (וְאָמְנָם ק׳ זוֹ עִם רס״ו הַנַּ״ל הֵם שס״ו), and this is three hundred sixty-five, the number of the days of the solar year (וְזֶה שס״ה מִנְיַן יְמוֹת הַחַמָּה).

And I have already informed you that Aleph is Binah (וְכְבָר הוֹדַעְתִּיךָ כִּי אַלֶ״ף הוּא בִּינָה), and you also know that Binah is Ozen (Ear) (וְגַם יָדַעְתָּ כִּי בִּינָה הִיא אָזֶן). And you also know what is written in Sefer haBahir, that Ozen (Ear) is the form of Aleph (וְגַם יָדַעְתָּ מַה שֶּׁכָּתוּב בְּסֵפֶר הַבָּהִיר כִּי אָזֶן צוּרַת אַלֶ״ף), and it is understood together with what was explained above (וְהוּא מוּבָן עִם הַנַּ״ל). And we said how from this thirty-three were drawn three Alephs, which are one hundred (וְאָמַרְנוּ אֵיךְ מִן הַל״ג הַזֶּה נִמְשְׁכוּ ג׳ אַלְפִּין שֶׁהוּא ק׳). And this one hundred is the root of the supernal Adonai which is here (וְק׳ זֶה הוּא שָׁרְשׁוֹ שֶׁל אֲדֹנָ״י הָעֶלְיוֹן אֲשֶׁר בְּכָאן), and these are the secret of the one hundred sockets, as you know their explanation (וְהֵם סוֹד מֵאָה אֲדָנִים אֲשֶׁר יָדַעְתָּ בֵּאוּרָם), which is Adonai whose numerical value is sixty-five, and with the filling of its filling, which are thirty-four letters, they are ninety-nine, like the three thirty-threes mentioned above, and with their collective they are one hundred (שֶׁהוּא אֲדֹנָ״י גִּימַטְרִיָּא ס״ה וְעִם מִלּוּי הַמִּלּוּי שֶׁהֵן ל״ד אוֹתִיּוֹת הֵן צ״ט כְּמִנְיַן ג׳ ל״ג הַנַּ״ל וְעִם כְּלָלוּתָם הֲרֵי ק׳).

And behold you know the secret of “Adonai, hear…” (וְהִנֵּה יָדַעְתָּ סוֹד אֲדֹנָ״י שְׁמַעָה וְכוּ׳), for hearing is in the Ozen (Ear) and it is Binah (כִּי הַשְּׁמִיעָה בָּאָזֶן וְהִיא בִּינָה), therefore the initials of “Shema‘ah, Selach, Haksheivah” are three hundred sixty-five (לָכֵן ר״ת שְׁמַעָה סְלַחָה הַקְשִׁיבָה שס״ה), like the number mentioned above, which are the days of the solar year whose root is in Binah (כְּמִנְיַן הַנַּ״ל שֶׁהֵם יְמוֹת הַחַמָּה שֶׁשָּׁרְשָׁם בְּבִינָה). Therefore they begin with hearing (לָכֵן מַתְחִילִין מִשְּׁמִיעָה), and we also explained how the Name Adonai is connected here (וְגַם בֵּאַרְנוּ אֵיךְ שַׁיָּךְ שֵׁם אֲדֹנָ״י בְּכָאן), and therefore this utterance is primarily on Yom haKippurim, which alludes to Binah (וְלָכֵן עִקַּר אֲמִירָה זוֹ בְּיוֹם הַכִּפּוּרִים הָרוֹמֵז עַל הַבִּינָה) (Leviticus 16). Also through this you will understand how all the secret of Binah consists of voices that are heard in the ear (גַּם בָּזֶה תָּבִין אֵיךְ כָּל סוֹד הַבִּינָה הֵם קוֹלוֹת הַנִּשְׁמָעִים בָּאָזֶ״ן), and these are what is written concerning the secret of the five afflictions of Yom haKippurim (וְאֵלּוּ הֵם מַה שֶּׁכָּתוּב בְּסוֹד ה׳ עִנּוּיִם דְּיוֹם הַכִּפּוּרִים), for then Malkhut and Tiferet are not nourished except from the secret of voices and not from the secret of eating and drinking (שֶׁאָז אֵין מַלְכוּת וְת״ת נִזּוֹנִים אֶלָּא מִסּוֹד קוֹלוֹת לֹא מִסּוֹד אֲכִילָה וּשְׁתִיָּה). Also you will understand that behold Tevunah is the final Heh of Binah (גַּם תָּבִין כִּי הֲלֹא הַתְּבוּנָה הִיא ה׳ אַחֲרוֹנָה שֶׁל הַבִּינָה), and you will understand through this what is written in the Tikkunim: “Malkhut is Nefesh, Tevunah” (וְתָבִין בָּזֶה מַה שֶּׁכָּתוּב בַּתִּקּוּנִים מַלְכוּת נֶפֶשׁ תְּבוּנָה), for Tevunah is the aspect of Malkhut and the aspect of Nefesh of Binah (כִּי תְּבוּנָה הִיא בְּחִינַת מַלְכוּת וּבְחִינַת נֶפֶשׁ שֶׁל הַבִּינָה). Also you will understand in Tevunah its matter that they are son and daughter (גַּם תָּבִין בַּתְּבוּנָה עִנְיָנָהּ שֶׁהֵם בֵּן וּבַת), but in Binah itself only the son is alluded to (אַךְ בַּבִּינָה לֹא נִרְמָז רַק הַבֵּן לְבַד), and this is because in Binah itself there is not yet the reckoning of the Name Adonai, only the reckoning of the Name Havayah (וְהוּא כִּי בַּבִּינָה עַצְמָהּ עֲדַיִן לֹא יֵשׁ חֶשְׁבּוֹן אֲדֹנָ״י רַק חֶשְׁבּוֹן שֵׁם הֲוָיָ״ה), but through its joining with Tevunah then Havayah–Adonai is son and daughter (אַךְ בְּהִתְחַבְּרוּתָהּ עִם הַתְּבוּנָה אָז שֵׁם הֲוָיָ״ה אֲדֹנָ״י הוּא בֵּן וּבַת), for thirty-three of Binah together with fifty-eight of Tevunah are ninety-one like the numerical value of Havayah–Adonai (וְהוּא כִּי ל״ג דְּבִינָה עִם נ״ח דְּתְבוּנָה הֵם צ״א כְּמִנְיַן הֲוָיָ״ה אֲדֹנָ״י).

Also you will understand here the matter of the three hundred and seventy lights of Arich Anpin (גַּם תָּבִין כָּאן עִנְיַן ש״ע נְהוֹרִין דְּאֲרִיךְ אַנְפִּין), for behold we have explained that there are in this ear three kinds of S״G, which are the upper Heh with fifty-eight, behold one S״G (כִּי הֲלֹא בֵּאַרְנוּ כִּי יֵשׁ בָּאָזֶן זוֹ ג׳ מִינֵי ס״ג שֶׁהֵם ה׳ עִלָּאָה וְנ״ח הֲרֵי ס״ג אֶחָד), and the final Heh with fifty-eight, behold a second S״G (וְה׳ תַּתָּאָה וְנ״ח הֲרֵי ס״ג ב׳), and all their totality is S״G, behold three S״G (וְכָל כְּלָלוּתָם הֵם ס״ג הֲרֵי ג׳ ס״ג) on the right side (בְּיָמִין), and likewise three kinds of S״G in the left ear (וְכֵן ג׳ מִינֵי ס״ג בָּאָזֶן שְׂמָאלִית), behold six S״G (הֲרֵי ו׳ פְּעָמִים ס״ג), whose numerical value is three hundred seventy-eight (גִּימַטְרִיָּא שע״ח), which are the three hundred and seventy lights that extend to the Face (נְהוֹרִין ש״ע הַנִּמְשָׁכִים אֶל הַפָּנִים), together with the eight letters of the two white Havayahs in the white of the head (עִם ח׳ אוֹתִיּוֹת שֶׁל ב׳ הֲוָיוֹת דְּחוּרְוָתֵי דְּבְרֵישָׁא דְּחוּרְוָתֵי), from the side of the Face of the head that extend to the Face (מִצַּד פְּנֵי הָרֹאשׁ הַנִּמְשָׁכִים אֶל הַפָּנִים). Also you will understand the matter of the Name M”H with Alephs, which is in the nose of Ze’ir Anpin (גַּם תָּבִין עִנְיַן שֵׁם מ״ה דְּאַלְפִּין שֶׁהוּא בַּחוֹטֶם דְּזְעֵיר אַנְפִּין), for the Name M”H is in Ze’ir Anpin (כִּי שֵׁם מ״ה הוּא בְּזְעֵיר אַנְפִּין), and also the nose has the numerical value of S״G (וְגַם הַחוֹטֶם גִּימַטְרִיָּא ס״ג), corresponding to the final Heh that clothed here and became S״G as explained above (כְּנֶגֶד ה׳ תַּתָּאָה דְּאִתְלַבְּשָׁה כָּאן וְנַעֲשְׂתָה ס״ג כַּנַּ״ל), and this too is the matter of the numerical value of Ozen (Ear) which is fifty-eight, which extends together with this Heh and becomes S״G like the numerical value of Ḥotem (וְהוּא גַּם כֵּן עִנְיַן גִּימַטְרִיָּא אָזֶ״ן שֶׁהוּא נ״ח הַנִּמְשָׁךְ עִם ה׳ זוֹ וְנַעֲשֵׂית ס״ג כְּמִנְיַן חוֹטֶם).