The first gate

Chapter 1

שער ח פרק א מ״ת

This palace is called the Palace of Nekudim [Points], and it has four gates

הֵיכָל שֵׁנִי הֵיכָל זֶה הוּא הַנִּקְרָא הֵיכָל נְקוּדִים וּבוֹ ד׳ שְׁעָרִים

The Gate of the Discourses of the Nekudot [Vowel Points], and in it are six chapters

[8:1] And we shall now explain the World of the Nekudim [Points] (וְנְבָאֵר עַתָּה עוֹלָם הַנְּקוּדִים), and they are the aspect of Lights that emerge through the apertures of the eyes of Adam Kadmon (וְהֵם בְּחִינַת אוֹרוֹת הַיּוֹצְאִין דֶּרֶךְ נִקְבֵּי עֵינַיִם דְּא״ק). And behold, we have already explained above that there are four aspects (וְהִנֵּה כְּבָר בֵּאַרְנוּ לְעֵיל כִּי ד׳ בְּחִינוֹת יֵשׁ), and they are the four Havayot: ‘A”B, S”G, M”H, B”N (וְהֵם ד׳ הֲוָיוֹת ע״ב ס״ג מ״ה ב״ן), and in each of them there are Ta’amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] (וּבְכָל בְּחִינָה מֵהֶם יֵשׁ טַנְתָּ״א). And the Mochin [Intellects] of Adam Kadmon are the Havayah of ‘A”B (וְהִנֵּה הַמּוֹחִין שֶׁל א״ק הֵם הֲוָיָה דְּע״ב). And from the aspect of the ears and downward, until the completion of the entire termination of Adam Kadmon, it is the aspect of S”G until the end of his feet (וּמִן בְּחִינַת הָאָזְנַיִם וּלְמַטָּה עַד תַּשְׁלוּם כָּל סִיּוּם א״ק הוּא בְּחִינַת ס״ג עַד סִיּוּם הָרַגְלַיִם שֶׁלּוֹ). However, this matter was at the beginning before the death of the kings in the World of the Nekudim [Points] (אָֽמְנָם עִנְיַן זֶה הָיָה בַּתְּחִלָּה קֹדֶם מִיתַת מְלָכִים בְּעוֹלָם הַנְּקוּדִים), and afterwards there was the aspect of M”H and B”N from the place of his navel and downward until the end of the feet, as will be explained with the help of Hashem (וְאַחַר כָּךְ הָיָה בְּחִינַת מ״ה וּב״ן מִמְּקוֹם טִבּוּר שֶׁלּוֹ עַד לְמַטָּה בְּסִיּוּם הָרַגְלַיִם כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

And behold, we have already explained that in the Name S”G there are Ta’amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] (וְהִנֵּה כְּבָר בֵּאַרְנוּ כִּי בְּשֵׁם ס״ג יֵשׁ טַנְתָּ״א), and the Ta’amim [Cantillation Marks] are divided into three divisions, which are the Ears, Nose, and Mouth (וְהַטְּעָמִים נֶחְלָקִים לְג׳ חֲלוּקוֹת שֶׁהֵם אָח״פ). And indeed, the Nekudot [Vowel Points] are the aspect of Lights that are drawn from his eyes (וְאָֽמְנָם הַנְּקוּדוֹת הֵם בְּחִינַת אוֹרוֹת הַנִּמְשָׁכִים מִן הָעֵינַיִם שֶׁלּוֹ), and the matter is as follows (וְהָעִנְיָן הוּא). For behold, the breath that emerges from the apertures of the ears is slight breath (כִּי הִנֵּה הַהֶבֶל הַיּוֹצֵא מִנִּקְבֵּי אָזְנַיִם הוּא הֶבֶל מוּעָט), for if a person places his finger upon the opening of the ear and blocks it tightly, he will feel an echoing sound within it (כִּי אִם יָנִיחַ אָדָם אֶצְבָּעוֹ עַל נֶקֶב הָאָזֶן וְיִסְתֹּם אוֹתוֹ בְּחֹזֶק יַרְגִּישׁ קוֹל הֲבָרָה בְּתוֹכוֹ), and this is due to the movement of the breath within it that wishes to go out and cannot (וְזֶה מֵחֲמַת תְּנוּעַת הַהֶבֶל שֶׁבְּתוֹכוֹ שֶׁרוֹצֶה לָצֵאת לַחוּץ וְאֵינוֹ יָכוֹל), however, when he removes his finger it is not sensed (אָֽמְנָם בְּהָסִיר הָאֶצְבַּע אֵינוֹ נִרְגָּשׁ).

And behold, from this breath emerged ten Sefirot from the aspect of the ears, as explained above (וְהִנֵּה מִן הַהֶבֶל הַזֶּה יָצְאוּ י״ס מִבְּחִינַת הָאָזְנַיִם כַּמְּבוֹאָר לְמַעְלָה). And afterwards, in the nose there is a breath that is more perceptible (וְאַחַר כָּךְ בַּחוֹטֶם יֵשׁ הֶבֶל יוֹתֵר מוּרְגָּשׁ), and there emerged the aspect of ten Sefirot of the nose, as mentioned above (וְיָצְאוּ בְּחִינַת י״ס שֶׁל חוֹטֶם כַּנַּ״ל). And afterwards, in the mouth there is a breath that is more perceptible than all of them (וְאַחַר כָּךְ בַּפֶּה יֵשׁ הֶבֶל יוֹתֵר נִרְגָּשׁ מִכֻּלָּם), because the more the Light descends downward, the more it is recognizable and perceptible and revealed there (לְפִי שֶׁכָּל מַה שֶׁהָאוֹר יוֹרֵד לְמַטָּה הוּא נִכָּר וְנִרְגָּשׁ יוֹתֵר וּמִתְגַּלֶּה שָׁם), and from there emerged the ten of the Akudim (וּמִשָּׁם יָצְאוּ הַי׳ דַּעֲקוּדִים). And these three places are the aspect of the Ta’amim [Cantillation Marks] of S”G (וְאֵלּוּ הַשְּׁלֹשָׁה מְקוֹמוֹת הֵם בְּחִינַת הַטְּעָמִים דְּס״ג). And afterwards, from the eye emerged the Nekudot [Vowel Points] of S”G (וְאַחַר כָּךְ מִן הָעַיִן יָצְאוּ הַנְּקוּדוֹת דְּס״ג), and therefore there is not so much breath in the eye as in the three places mentioned above (וְלָכֵן אֵין כָּל כָּךְ הֶבֶל בָּעַיִן כְּמוֹ בְּג׳ מְקוֹמוֹת הַנַּ״ל), because the Light of the Nekudot [Vowel Points], which is small, is not comparable to the Ta’amim [Cantillation Marks] (כִּי אֵין דּוֹמֶה אוֹר הַנְּקוּדוֹת הַקָּטָן כְּמוֹ הַטְּעָמִים). But even so, we nevertheless find some power in the act of gazing of the eye, as is evident to the sense of sight in nature (אֲבָל עִכָּל זֶה מָצִינוּ קְצָת כֹּחַ בְּהִסְתַּכְּלוּת הָעַיִן כְּנִרְאֶה בְּחוּשׁ הָעַיִן בַּטֶּבַע), as in the matter of the egg of the ostrich, from which the chick is born through her gazing for some time without sitting upon the eggs to warm them as other birds do (כְּעִנְיַן בֵּיצַת בַּת הַיַּעֲנָה שֶׁנּוֹלַד הָאֶפְרוֹחַ עַל יְדֵי הִסְתַּכְּלוּתָהּ זְמַן מָה בִּלְתִּי שֶׁתֵּשֵׁב עַל הַבֵּיצִים לְחַמְּמָם כְּמוֹ שְׁאָר הָעוֹפוֹת), and this indicates that there is actual, tangible power in the gazing of the eyes (וְזֶה יוֹרֶה הֱיוֹת כֹּחַ מַמָּשִׁי בְּהִסְתַּכְּלוּת הָעֵינַיִם).

And behold, from this aspect of gazing of the eyes emerged the Nekudot [Vowel Points] (וְהִנֵּה מִבְּחִינַת הִסְתַּכְּלוּת זֶה שֶׁל הָעֵינַיִם יָצְאוּ הַנְּקוּדוֹת). And with this you will understand what is written in the Tikkunim, Tikkun Seventy, Daf 126 (וּבָזֶה תָּבִין מַה שֶּׁכָּתוּב בַּתִּקּוּנִים תִּקּוּן ע׳ דְּקכ״ו), that it depicts the form of the Havayah of B”N, of four letters, in the depiction of eyes with Nekudot [Vowel Points], in the secret of “and their brows were full of eyes,” as follows (שֶׁמְּצַיֵּר צוּרַת הֲוָיָה שֶׁל בֶּן ד׳ אוֹתִיּוֹת בְּצִיּוּר עֵינַיִם בְּנְקוּדוֹת בְּסוֹד וְגַבּוֹתָם מְלֵאוֹת עֵינַיִם כָּזֶה).

For every aspect of the eyes is Nekudot [Vowel Points], as mentioned above (כִּי כָּל בְּחִינַת עֵינַיִם הֵם נְקוּדוֹת כַּנַּ״ל). And behold, when you count from ‘A”B, each aspect is thus: ‘A”B is the letter Yod of the Havayah, and S”G is the first letter Heh of the Havayah, and M”H is the letter Vav, and B”N is the final letter Heh (וְהִנֵּה כְּשֶׁתִּמְנֶה מִן ע״ב יִהְיֶה כָּל בְּחִינַת ע״ב י׳ מִן הַהֲוָיָה וְס״ג אוֹת ה׳ רִאשׁוֹנָה שֶׁל הַהֲוָיָה וּמ״ה אוֹת ו׳ וּב״ן אוֹת ה׳ אַחֲרוֹנָה). And when we count the Name from the aspect of S”G alone, the Ta’amim [Cantillation Marks] of S”G are the letter Yod, and the Nekudot [Vowel Points] are the first letter Heh, and the Tagin [Crowns] are the letter Vav, and the Otiot [Letters] are the final letter Heh (וּכְשֶׁנִּמְנֶה הַשֵּׁם מִבְּחִינַת ס״ג לְבַדּוֹ יִהְיוּ הַטְּעָמִים שֶׁל ס״ג אוֹת י׳ וְהַנְּקוּדוֹת אוֹת ה׳ רִאשׁוֹנָה וְתָגִין אוֹת ו׳ וְאוֹתִיּוֹת ה׳ אַחֲרוֹנָה). And when we also divide the Ta’amim [Cantillation Marks], the letter Yod is in the ear, and the first letter Heh is in the nose, and the letter Vav is in the mouth, and the final letter Heh is in the eyes (וְכַאֲשֶׁר נַחְלֹק גַּם אֶת הַטְּעָמִים תִּהְיֶה אוֹת י׳ בָּאֹזֶן וְאוֹת ה׳ רִאשׁוֹנָה בַּחוֹטֶם וְאוֹת ו׳ בַּפֶּה וְאוֹת ה׳ אַחֲרוֹנָה בָּעֵינַיִם). Thus, the eye possesses the aspect of the final Heh and the first Heh (הֲרֵי כִּי הָעַיִן יֵשׁ לוֹ בְּחִינַת ה׳ אַחֲרוֹנָה וְה׳ רִאשׁוֹנָה), and this is the secret of what is written in the Tikkunim, “I sleep,” corresponding to the final Heh (וְזֶ״ס מַה שֶּׁכָּתוּב בַּתִּקּוּנִים אֲנִי יְשֵׁנָה נֶגֶד ה׳ אַחֲרוֹנָה), for with the nullification of the Light of the Nekudot [Vowel Points], “I sleep,” in the secret of sleep (כִּי בְּבִטּוּל אוֹר הַנְּקוּדוֹת אֲנִי יְשֵׁנָה בְּסוֹד הַשֵּׁנָה), meaning in the secret of their death after they were nullified, for sleep is one-sixtieth of death (פֵּרוּשׁ בְּסוֹד הַמִּיתָה שֶׁלָּהֶם אַחַר שֶׁנִּתְבַּטְּלוּ כִּי שֵׁנָה א׳ מִס׳ בַּמִּיתָה). Also, “I sleep” — the letters of “second,” for Chokhmah is the first Heh, and it is second to Keter (גַּם אֲנִי יְשֵׁנָה אוֹתִיּוֹת שְׁנִיָּה כִּי חָכְמָה הִיא ה׳ רִאשׁוֹנָה וְהִיא שְׁנִיָּה לְכֶתֶר), for it is known that the Ta’amim [Cantillation Marks] are Keter, and the Nekudot [Vowel Points] are Chokhmah, and the Tagin [Crowns] are Binah, and the Otiot [Letters] are the seven lower Sefirot (כִּי נוֹדָע שֶׁהַטְּעָמִים הֵם כֶּתֶר וְהַנְּקוּדוֹת הֵם חָכְמָה וְהַתָּגִין הֵם בִּינָה וְאוֹתִיּוֹת ז״ת). It follows that the eye is the aspect of Chokhmah, which are the Nekudot [Vowel Points] (נִמְצָא כִּי הָעַיִן הוּא בְּחִינַת חָכְמָה שֶׁהֵם הַנְּקוּדוֹת), and this is the reason that the sages of the congregation are called “the eyes of the congregation,” as it is written, “And if it be from the eyes of the congregation…” (וְזֶהוּ הַטַּעַם שֶׁחַכְמֵי הָעֵדָה נִקְרְאוּ עֵינֵי הָעֵדָה כְּמוֹ שֶׁכָּתוּב וְהָיָה אִם מֵעֵינֵי הָעֵדָה וְגו׳). And within these Nekudot [Vowel Points] are the aspect of the kings who ruled in the land of Edom and died, as will be explained with the help of Hashem (וּבְאֵלּוּ הַנְּקוּדוֹת הֵם בְּחִינַת הַמְּלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם שֶׁמֵּתוּ כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). And this is the secret of “And the earth was tohu and bohu” (וְזֶ״ס וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ), for the earth is the final Heh, which is the aspect of the eye, as mentioned above (כִּי הָאָרֶץ הִיא ה׳ אַחֲרוֹנָה שֶׁהוּא בְּחִינַת הָעַיִן כַּנַּ״ל), and it is that which was tohu and bohu, which is the matter of the death of the kings, until their rectification came (וְהִיא אֲשֶׁר הָיְתָה תֹהוּ וָבֹהוּ שֶׁהוּא עִנְיַן מִיתַת הַמְּלָכִים עַד שֶׁבָּא הַתִּקּוּן שֶׁלָּהֶם), and then it is said, “Let there be light, and there was light” (וְאָז נֶאֱמַר יְהִי אוֹר וַיְהִי אוֹר), and this is “Open your eyes and see our desolations” (וְזֶהוּ פְּקַח עֵינֶיךָ וּרְאֵה שׁוֹמְמוֹתֵינוּ). And in order to understand this verse, we shall explain the reality of the matter (וּלְהָבִין פָּסוּק זֶה נְבָאֵר מְצִיאוּת הָעִנְיָן), (some say: the reality of the eye) (נ״א מְצִיאַת הָעַיִן), and we shall say as follows (וְנֹאמַר). For behold, the Nekudot [Vowel Points] are nine, namely: Kamatz and Pataḥ, Tzeirei, Segol, Sheva, Ḥolam, Shuruk, Ḥirik, Kibbutz (כִּי הִנֵּה הַנְּקוּדוֹת הֵם ט׳ שֶׁהֵם קָמֶץ וּפַתַח צֵירֵי סֶגוֹל שְׁבָא חוֹלָם שׁוּרוּק חִירִק קִבּוּץ). However, they also have upper aspects, which are the Nikud of Ḥolam and the middle one, such as Shuruk (אָֽמְנָם גַּם כֵּן יֵשׁ בָּהֶם בְּחִינַת עֶלְיוֹנוֹת שֶׁהֵם נִקּוּד חוֹלָם וְאֶמְצָעִי כְּגוֹן שׁוּרוּק), and all the rest are lower, whose place is beneath the letters (וְכָל הַשְּׁאָר הֵם תַּחְתּוֹנִים שֶׁמְּקוֹמָם הֵם תַּחַת הָאוֹתִיּוֹת), and afterwards all of this will be explained, with the help of Hashem (וְאַחַר כָּךְ יִתְבָּאֵר כָּל זֶה בְּעֶזְרַת ה׳).

And behold, all the seven last of the Nekudot [Vowel Points] are in the form of Yodin, except for the first two Nekudot [Vowel Points], which are Kamatz and Pataḥ, which are two Vavin and a Yod (וְהִנֵּה כָּל הַז׳ אַחֲרוֹנוֹת שֶׁל הַנְּקוּדוֹת הֵם צוּרַת יוֹדִי״ן חוּץ מִב׳ נְקוּדוֹת הָרִאשׁוֹנִים שֶׁהֵם קָמֶץ פַּתַח שֶׁהֵם ב׳ וָוִי״ן וְיוֹד). And the matter is that when we count all the Yodin that are in these seven Nekudot [Vowel Points], they are thirteen Yodin, whose numerical value is one hundred and thirty, like the numerical value of ‘Ayin, to indicate that from the eye emerged the Nekudot [Vowel Points] (וְהָעִנְיָן כִּי כַּאֲשֶׁר נִמְנֶה כָּל הַיּוֹדִי״ן שֶׁיֵּשׁ בְּז׳ נְקוּדוֹת אֵלּוּ הֵם י״ג יוֹדִי״ן גִּימַטְרִיָּא ק״ל כְּמִנְיַן עַי״ן לְהוֹרוֹת כִּי מִן הָעַיִן יָצְאוּ הַנְּקוּדוֹת), and there remain Kamatz and Pataḥ, which are a Yod and two Vavin, whose numerical value is twenty-two, and this is the secret of the twenty-two letters from which the vessels of the Nekudim [Points] were made (וְנִשְׁאַר קָמֶץ פַּתַח שֶׁהֵם י׳ וּב׳ וָוִי״ן שֶׁהֵם גִּימַטְרִיָּא כ״ב וְהוּא סוֹד כ״ב אוֹתִיּוֹת שֶׁמֵּהֶם נַעֲשׂוּ הַכֵּלִים שֶׁל הַנְּקוּדִים). And if you ask why the vessels were inscribed and hinted to in the first two Nekudot [Vowel Points], which are the most primary and exalted of them all (וְאִם תֹּאמַר לָמָּה נִרְשְׁמוּ וְנִרְמְזוּ הַכֵּלִים בִּב׳ נְקוּדוֹת הָרִאשׁוֹנִים שֶׁבְּכֻלָּם וְהַמְּעוּלִים), the matter is as follows (אָֽמְנָם הָעִנְיָן הוּא): for from these two first Nekudot [Vowel Points], which are Keter and Chokhmah of the Nekudot [Vowel Points], as is known, from them the vessels were made (כִּי מֵאֵלּוּ ב׳ נְקוּדוֹת הָרִאשׁוֹנִים שֶׁהֵם כֶּתֶר חָכְמָה שֶׁל הַנְּקוּדוֹת כַּנּוֹדָע מֵהֶם נַעֲשׂוּ כֵּלִים), (some say: these vessels emerged) (נ״א יָצְאוּ כֵּלִים אֵלּוּ), for the rest (אֶל הַשְּׁאָר), and they are the ones that generated and brought forth vessels for the Sefirot that are beneath them (וְהֵם אֲשֶׁר הוֹלִידוּ וְהוֹצִיאוּ כֵּלִים לִסְפִי׳ אֲשֶׁר תַּחְתֵּיהֶן).

The second reason is as follows (עוֹד טַעַם ב׳), because it is known that the seven lower Nekudot [Vowel Points] are the seven kings who died (לְפִי שֶׁנּוֹדַע כִּי הַז׳ נְקוּדוֹת תַּחְתּוֹנִים הֵם ז׳ מְלָכִים שֶׁמֵּתוּ), but the first ones did not die (אֲבָל הָרִאשׁוֹנִים לֹא מֵתוּ). And it is known that the aspect of death is the breaking of the vessel (וְנוֹדַע כִּי בְּחִינַת הַמִּיתָה הִיא שְׁבִירַת הַכְּלִי), therefore the seven other Nekudot [Vowel Points] remained without a vessel, only Light alone, which is the aspect of Nekudot [Vowel Points] (לָכֵן הַז׳ נְקוּדוֹת אֲחֵרוֹת נִשְׁאֲרוּ בְּלֹא כְלִי רַק אוֹר לְבַד שֶׁהוּא בְּחִינַת הַנְּקוּדוֹת). But the first ones did not die and remained (נ״א נִשְׁאֲרוּ) with their vessels (אֲבָל הָרִאשׁוֹנִים לֹא מֵתוּ וְנִשְׁאֲרוּ עִם הַכֵּלִים שֶׁלָּהֶם); behold, the Lights are concealed and enclothed within the vessels (הִנֵּה הָאוֹרוֹת נֶעְלָמִים וּמִתְלַבְּשִׁים תּוֹךְ הַכֵּלִים), and they are called by the name of the vessels, which are the twenty-two letters hinted to in Kamatz and Pataḥ, as mentioned above (וְנִקְרָאִים עַל שֵׁם הַכֵּלִים שֶׁהֵם הַכ״ב אוֹתִיּוֹת הָרְמוּזִין בַּקָּמֶץ וּפַתַח כַּנִּזְכָּר).

And behold, the Kamatz indicates Keter, as is known (וְהִנֵּה הַקָּמֶץ מוֹרֶה עַל הַכֶּתֶר כַּנּוֹדָע), and Keter is the Ta’amim [Cantillation Marks] (וְהַכֶּתֶר הוּא הַטְּעָמִים), and the Pataḥ indicates Chokhmah, and these are the Nekudot [Vowel Points] (וְהַפֶּתַח מוֹרֶה עַל הַחָכְמָה וְהֵם הַנְּקוּדוֹת). Therefore these two Nekudot [Vowel Points] are called Kamatz and Pataḥ, because they indicate the above matter (וְלָכֵן נִקְרָאִים ב׳ נְקוּדוֹת אֵלּוּ קָמֶץ וּפַתַח כִּי הֵם מוֹרִים עַל הָעִנְיָן הַנַּ״ל). And that is that as long as only the Ta’amim [Cantillation Marks] of S”G had emerged, which are the aspect of the Lights of Ears, Nose, and Mouth (וְהוּא שֶׁכָּל זְמַן שֶׁעֲדַיִן לֹא יָצְאוּ רַק הַטְּעָמִים דְּס״ג שֶׁהֵם בְּחִינַת אוֹרוֹת אָח״פ), the Lights were still sealed and constricted (עֲדַיִן הָיוּ הָאוֹרוֹת סְתוּמִים וּקְמוּצִים). And when the aspect of the Nekudot [Vowel Points] came, which is Chokhmah, which is Pataḥ, and which is the aspect of the eye as mentioned above (וּכְשֶׁבָּאוּ בְּחִינַת הַנְּקוּדוֹת שֶׁהֵם חָכְמָה שֶׁהוּא פַּתַח וְהוּא בְּחִינַת הָעַיִן כַּנַּ״ל), then they were opened in the opening of the eyes, as mentioned in the Tikkunim (אָז הֵם נִפְתְּחוּ בְּפְתִיחוֹ דְּעֵינִין כַּנִּזְכָּר בַּתִּקּוּנִים). And this is the matter of the Nekudah Pataḥ (וְזֶהוּ עִנְיַן נְקוּדַת פַּתַח). But at the beginning they were in the aspect of the Ta’amim [Cantillation Marks], which are Keter, which is Kamatz, for the Lights were constricted and sealed (אֲבָל בַּתְּחִלָּה הָיוּ בִּבְחִינַת הַטְּעָמִים שֶׁהֵם כֶּתֶר הוּא קָמֶץ כִּי הָאוֹרוֹת הָיוּ קְמוּצִים וּסְתוּמִים). And we return to the matter of the verse, “Open your eyes” (וְנַחֲזוֹר לְעִנְיַן הַפָּסוּק פְּקַח עֵינֶיךָ), for when the aspect of the ‘Ayin, which are the Nekudot [Vowel Points], came (כִּי כַּאֲשֶׁר בָּא בְּחִינַת הָעִי״ן שֶׁהֵם הַנְּקוּדוֹת), then it is said, “Open your eyes,” for then there was the opening of the eyes (אָז נֶאֱמַר פְּקַח עֵינֶיךָ שֶׁאָז הֲוָה בְּפְתִיחוֹ דְּעֵיינִין).

And behold, it has already been explained that all of these aspects are within the Name S”G (וְהִנֵּה כְּבָר נִתְבָּאֵר כִּי כָּל בְּחִינוֹת אֵלּוּ הֵם בַּשֵּׁם ס״ג), and this Name alludes to Binah, which is the Supernal Gevurah, in which the judgments depend (וְשֵׁם זֶה רוֹמֵז לְבִינָה שֶׁהִיא גְּבוּרָה עִלָּאָה דְּבָהּ תַּלְיָין הַדִּינִין), therefore in this aspect of S”G there was the matter of the nullification of the kings (לָכֵן בְּזוֹ הַבְּחִינָה שֶׁל ס״ג הָיָה עִנְיַן בִּטּוּל הַמְּלָכִים). And even in particularity, S”G itself has within it the aspect of the Ta’amim [Cantillation Marks], which are also called ‘A”B, even though they are within S”G (גַּם בִּפְרָטוּת ס״ג עַצְמוֹ יֵשׁ בּוֹ בְּחִינַת הַטְּעָמִים שֶׁגַּם הֵם נִקְרָאִים ע״ב עִם הֱיוֹתָם בְּס״ג). But the Nekudot [Vowel Points] of S”G are the essential aspect of S”G itself, which are S”G of S”G (אֲבָל הַנְּקוּדוֹת דְּס״ג הֵם עִקָּרִיּוֹת דְּס״ג עַצְמוֹ שֶׁהֵם ס״ג דְּס״ג), and there was the nullification and death (וְשָׁם הָיָה בִּטּוּל וּמִיתָה). And this is what is written, “All of them together are S”G” (וְזֶה שֶׁכָּתוּב הַכֹּל ס״ג יַחְדָּיו), for in the Name S”G was all the nullification (כִּי בְּשֵׁם ס״ג הָיָה כָּל הַבִּטּוּל), and S”G itself indicates this, for it is from the expression “they retreated backward,” which is the nullification of the kings (וְס״ג עַצְמוֹ מוֹרֶה עַל זֶה שֶׁהוּא מִלְּשׁוֹן נָסוֹגוּ אָחוֹר שֶׁהוּא בִּטּוּל הַמְּלָכִים).

And behold, the eye is also called by the name S”G, like the Ears, Nose, and Mouth mentioned above (וְהִנֵּה הָעַיִן נִקְרָא גַּם כֵּן עַל שֵׁם ס״ג כְּמוֹ אָח״פ הַנַּ״ל), and this is in this matter (וְהוּא בְּעִנְיָן זֶה), for is it not so that when there were the three aspects mentioned above, which are Ears, Nose, and Mouth, which are the Ta’amim [Cantillation Marks], there was there their S”G, which is the aspect of the Havayah that is S”G—Yod Heh Vav Heh (כִּי הֲלֹא כַּאֲשֶׁר הָיוּ ג׳ בְּחִינוֹת הַנַּ״ל שֶׁהֵם אָח״פ שֶׁהֵם הַטְּעָמִים הָיָה שָׁם ס״ג שֶׁלָּהֶם בְּחִינַת הֲוָיָה שֶׁהוּא ס״ג יו״ד ה״י וָאו ה״י). However, in the matter wherein it is the aspect of the Nekudot [Vowel Points], it is S”G of three expansions of Ehyeh, whose numerical value is also S”G (אָֽמְנָם בְּעִנְיָן שֶׁהוּא בְּחִינַת הַנְּקוּדוֹת הוּא ס״ג שֶׁל ג״פ אֶהְיֶ״ה שֶׁהוּא גִּימַטְרִיָּא ס״ג גַּם כֵּן), and this is the S”G that is in the eye (וְזֶהוּ ס״ג אֲשֶׁר בָּעַיִן).

And behold, each Ehyeh of these three—together with the kolel—ascends to twenty-two (וְהִנֵּה כָּל אֶהְיֶ״ה מֵאֵלּוּ הַג׳ עִם הַכּוֹלֵל עוֹלֶה כ״ב), for it takes all the aspect of the twenty-two letters hinted to in Kamatz and Pataḥ (כִּי לוֹקֵחַ כָּל בְּחִינַת כ״ב אֶתְוָן הַנִּרְמָזִים בַּקָּמֶץ פַּתַח), in order to make from them vessels through the gazing of the eye upon them (כְּדֵי לַעֲשׂוֹת מֵהֶם כֵּלִים עַל יְדֵי הִסְתַּכְּלוּת הָעַיִן בָּהֶם). And thus each Name Ehyeh of them includes the entire aspect of the twenty-two letters (וְאִם כֵּן כָּל שֵׁם אֶהְיֶ״ה מֵהֶם כּוֹלֵל כָּל בְּחִינַת כ״ב אוֹתִיּוֹת), and there are found three Names Ehyeh with three times twenty-two letters, together with the kolel, ascending to one hundred and thirty, the numerical value of ‘Ayin (וְנִמְצְאוּ ג׳ שֵׁמוֹת אֶהְיֶ״ה עִם ג״פ כ״ב אוֹתִיּוֹת עִם הַכּוֹלֵל עוֹלֶה ק״ל גִּימַטְרִיָּא עי״ן). Behold how the Name S”G also alludes to the eye (הֲרֵי אֵיךְ שֵׁם ס״ג רוֹמֵז גַּם כֵּן בָּעַיִן). And this is “Open your eyes and see” (וְזֶהוּ פְּקַח עֵינֶיךָ וּרְאֵה), for in Ears, Nose, and Mouth there are three times S”G, whose numerical value is “Open,” together with the kolel (כִּי בְּאָח״פ יֵשׁ ג״פ ס״ג גִּימַטְרִיָּא פְּקַח עִם הַכּוֹלֵל), and after them comes the aspect of the eyes (וְאַחֲרֵיהֶם בָּא בְּחִינַת עֵינַיִם), and this is “Open your eyes” (וְזֶהוּ פְּקַח עֵינֶיךָ). For these three Ehyeh that are in the eyes are the aspect of Ehyeh expanded with Yodin, whose numerical value is one hundred and sixty-one, the numerical value of “your eyes,” together with the kolel (כִּי ג׳ אֶהְיֶ״ה אֵלּוּ שֶׁבָּעֵינַיִם הֵם בְּחִינַת אֶהְיֶ״ה בְּיוֹדִין גִּימַטְרִיָּא ק״ס״א מִנְיַן עֵינֶיךָ עִם הַכּוֹלֵל). And this is “and see our desolations” (וְזֶה וּרְאֵה שׁוֹמְמוֹתֵינוּ), for here there was great desolation and the nullification of the kings (כִּי כָּאן הָיָה שִׁמָּמוֹן גָּדוֹל וּבִטּוּל הַמְּלָכִים).

(Mahadura Batra) It has already been explained to us in Branch Four of the Gate of Discourses of Circles and Uprightness (מ״ב כְּבָר נִתְבָּאֵר לָנוּ בְּעָנָף ד׳ מִשַּׁעַר דְּרוּשֵׁי הָעִגּוּלִים וְיוֹשֶׁר), that those Lights (that all emerged) are from the aspect of Uprightness and not from the aspect of Circles (כִּי אוֹתָן הָאוֹרוֹת שֶׁיָּצְאוּ כֻּלָּם הֵם מִבְּחִינַת הַיּוֹשֶׁר וְלֹא מִבְּחִינַת הָעִגּוּלִים), for all of this applies only to Uprightness, since it is by way of lines, in the likeness of a human form (כִּי כָּל זֶה לֹא שַׁיָּיךְ אֶלָּא בַּיּוֹשֶׁר לְפִי שֶׁהוּא דֶּרֶךְ קַוִּין כְּמַרְאֵה אָדָם). And those Lights mentioned above that emerged from the Ears, Nose, and Mouth of Adam Kadmon have no aspect of Circle and Uprightness, but all are Uprightness alone (וְאוֹתָן הָאוֹרוֹת הַנַּ״ל שֶׁיָּצְאוּ מֵאָח״פ שֶׁל א״ק אֵין בָּהֶם בְּחִינַת עִגּוּל וְיוֹשֶׁר רַק הַכֹּל יוֹשֶׁר לְבַד).

However, the aspect of the forehead and the eye of this human form, which are the secret of these Nekudot [Vowel Points], have within them both the aspect of Circles and Uprightness, similar to Adam Kadmon (אַךְ בְּחִינַת הַמֵּצַח וְהָעַיִן שֶׁל זֶה הָאָדָם שֶׁהֵם סוֹד הַנְּקוּדוֹת הָאֵלּוּ יֵשׁ בָּהֶם בְּחִינַת עִגּוּלִים וְיוֹשֶׁר דֻּגְמַת א״ק). And they emerge from the Netzach, Hod, and Yesod, and half of Tiferet of this Adam Kadmon and downward, from the aspect of Uprightness (וְיוֹצְאִים מִנֵּה״י וַחֲצִי ת״ת שֶׁל זֶה הָא״ק וּלְמַטָּה מִבְּחִינַת הַיּוֹשֶׁר). And there, the Circles of the Nekudot [Vowel Points] emerge first (וְשָׁם יוֹצְאִין תְּחִלָּה הָעִגּוּלִים שֶׁל הַנְּקוּדוֹת), and they are circular and surround the Netzach, Hod, and Yesod and half of Tiferet of Adam Kadmon (וְהֵם מַעְגָּלִים וּמַקִּיפִים אֶת הַנֵּה״י וַחֲצִי ת״ת דְּא״ק), which are the secret of his Uprightness (שֶׁהֵם סוֹד הַיּוֹשֶׁר שֶׁלּוֹ), and they surround that Uprightness, and it is in their midst (וּמַקִּיפִים אוֹתוֹ יוֹשֶׁר וְהוּא בְּאֶמְצָעָן).

And behold, we have already explained that there is Inner Light and Surrounding Light in this Adam Kadmon, and all of them are in the secret of Uprightness (וְהִנֵּה כְּבָר בֵּאַרְנוּ שֶׁיֵּשׁ או״פ וְאו״מ בְּזֶה הָא״ק וְכֻלָּם בְּסוֹד הַיּוֹשֶׁר). And behold, these Circles of the Nekudot [Vowel Points] (they too) separate between the Surrounding Light of this Uprightness and the Inner Light with the vessels of this human form that is at the end of the Uprightness (וְהִנֵּה אֵלּוּ הָעִגּוּלִים שֶׁל הַנְּקוּדוֹת גַּם הֵם מַפְסִיקִין בֵּין אוֹר הַמַּקִּיף שֶׁל זֶה הַיּוֹשֶׁר וּבֵין או״פ עִם הַכֵּלִים שֶׁל זֶה הָאָדָם שֶׁבְּסוֹף הַיּוֹשֶׁר נִמְצָא). Thus, these Circles surround and encompass the vessels of this human form from all sides (נִמְצָא שֶׁאֵלּוּ הָעִגּוּלִים מַקִּיפִין וְסוֹבְבִין הַכֵּלִים שֶׁל זֶה הָאָדָם מִכָּל סְבִיבוֹתָיו). And afterward, the Surrounding Light of the Uprightness of this human form surrounds and encompasses all these Circles of the Nekudot [Vowel Points] (וְאַחַר כָּךְ הַמַּקִּיף שֶׁל יוֹשֶׁר שֶׁל זֶה הָאָדָם הוּא מַקִּיף וְסוֹבֵב אֶת כָּל אֵלּוּ הָעִגּוּלִים שֶׁל הַנְּקוּדוֹת). And within these Circles, there is the Uprightness of the Nekudot [Vowel Points] between them, similar to the Uprightness of Adam Kadmon within his Circles (וּבְתוֹךְ אֵלּוּ הָעִגּוּלִים שָׁם יֵשׁ הַיּוֹשֶׁר שֶׁל הַנְּקוּדוֹת בֵּינֵיהֶם דֻּגְמַת הַיּוֹשֶׁר שֶׁל הָא״ק בְּתוֹךְ עִגּוּלָיו).

However, there is one distinction (וְאָֽמְנָם יֵשׁ הֶפְרֵשׁ אֶחָד), and that is that these Circles which surround the Netzach, Hod, Yesod, and half of Tiferet of this Adam Kadmon do not surround him from both sides (וְהוּא שֶׁאֵלּוּ הָעִגּוּלִים אֲשֶׁר הֵם מַקִּיפִים אֶת נֵצַח הוֹד יְסוֹד וַחֲצִי ת״ת שֶׁל זֶה אָדָם קַדְמוֹן אֵינָם מַקִּיפִין אוֹתוֹ מִב׳ הַצְּדָדִים), for the principal Light was on the side of the face of this Adam Kadmon, of his Uprightness (כִּי עִקַּר הָאוֹר הָיָה בְּצַד הַפָּנִים שֶׁל זֶה הָא״ק שֶׁל יוֹשֶׁר שֶׁלּוֹ). But from this illumination it also spreads to his back (אַךְ מֵהֶאָרָה זוֹ מִתְפַּשֵּׁט אֶל אֲחוֹרָיו גַּם כֵּן), both with respect to the aspect of Uprightness and with respect to the aspect of the Circles of the Nekudot [Vowel Points] (בֵּין בְּחִינַת יוֹשֶׁר וּבֵין בְּחִינַת הָעִגּוּלִים שֶׁל הַנְּקוּדוֹת). It follows that the Netzach, Hod, Yesod, and half of Tiferet of this Adam Kadmon are clothed and surrounded by these Nekudot [Vowel Points], both from the aspect of their Circles and from the aspect of their Uprightness, with Adam Kadmon in between (נִמְצָא שֶׁנֵּה״י וַחֲצִי ת״ת שֶׁל זֶה הָא״ק מְלוּבָּשִׁים וּמוּקָּפִים מִנְּקוּדוֹת אֵלּוּ בֵּין מִבְּחִינַת הָעִגּוּלִים שֶׁלָּהֶם וּבֵין מִבְּחִינַת הַיּוֹשֶׁר שֶׁלָּהֶם וְא״ק בֵּנְתָּיִם).

However, that which we have said—that there is within the Nekudim [Points] the aspect of Circles and the aspect of Uprightness—was not so at the beginning (וְאָֽמְנָם זֶה שֶׁאָמַרְנוּ שֶׁיֵּשׁ בַּנְּקוּדִים בְּחִינַת עִגּוּלִים וּבְחִינַת יוֹשֶׁר לֹא הָיָה זֶה מִתְּחִלָּה). Rather, from the beginning of the emanation, the Nekudim [Points] were emanated only in the aspect of their Circles, without Uprightness (אֶלָּא מִתְּחִלַּת הָאֲצִילוּת הַנְּקוּדִים נֶאֱצְלוּ בִּבְחִינַת עִגּוּלִים שֶׁלָּהֶם לְבַד בִּלְתִּי יוֹשֶׁר). And these are the aspect of the Nefesh of the Nekudim [Points], as mentioned above (וְאֵלּוּ הֵם בְּחִינַת נֶפֶשׁ שֶׁל הַנְּקוּדִים כַּנַּ״ל). And therefore there was their breaking (וְלָכֵן הָיְתָה שְׁבִירָתָן), for there emerged for them only the aspect of Nefesh alone, which are Circles, and they could not receive the Supernal Light (כִּי לֹא יָצָא לָהֶם רַק בְּחִינַת נֶפֶשׁ לְבַד שֶׁהֵם עִגּוּלִים וְלֹא יָכְלוּ לְקַבֵּל אוֹר הָעֶלְיוֹן). And then there was the entire aspect of the death of the kings and their nullification, as explained at length in the chapters (וְאָז הָיָה כָּל בְּחִינַת מִיתַת הַמְּלָכִים וּבִטּוּלָם כַּמְּבוֹאָר בְּאֹרֶךְ בַּפְּרָקִין).

And this is the secret of the verse, “which God made man upright, but they sought many reckonings” (וְזֶ״ס הַפָּסוּק אֲשֶׁר עָשָׂה אֱלֹקִי״ם אֶת הָאָדָם יָשָׁר וְהֵמָּה בִּקְשׁוּ חִשְּׁבֹנוֹת רַבִּים), for Adam Kadmon had within him the aspect of Uprightness, and this is “He made man upright” (כִּי א״ק הָיָה בּוֹ בְּחִינַת יוֹשֶׁר וְזֶהוּ עָשָׂה אֶת הָאָדָם יָשָׁר), and “they,” which are the Nekudim [Points], sought many reckonings, which are the Circles (וְהֵמָּה שֶׁהֵם הַנְּקוּדִים בִּקְשׁוּ חִשְּׁבֹנוֹת רַבִּים שֶׁהֵם הָעִגּוּלִים), and there was not made in them the aspect of Uprightness, and therefore they were broken and died (וְלֹא נַעֲשָׂה בָּהֶם בְּחִינַת יוֹשֶׁר וְלָכֵן נִשְׁבְּרוּ וּמֵתוּ). And afterward we shall explain how they sought many reckonings, which are the aspect of the Circles, and why the Nekudot [Vowel Points] emerged thus in Circles more than the other Lights of the Ears, Nose, and Mouth, all of which emerged only in the way of Uprightness (וְאַחַר כָּךְ נְבָאֵר אֵיךְ הֵם בִּקְשׁוּ חִשְּׁבֹנוֹת רַבִּים שֶׁהֵם בְּחִינַת הָעִגּוּלִים וְלָמָּה יָצְאוּ הַנְּקוּדוֹת כָּךְ בְּעִגּוּלִים יוֹתֵר מִשְּׁאָר אוֹרוֹת אָח״פ שֶׁכֻּלָּם לֹא יָצְאוּ אֶלָּא בְּדֶרֶךְ יוֹשֶׁר).

And behold, the rectification of the kings who died was through the coming of their Ruach, which revived them (וְהִנֵּה תִּקּוּן שֶׁל הַמְּלָכִים שֶׁמֵּתוּ הָיָה עַל יְדֵי בִּיאַת הָרוּחַ שֶׁלָּהֶם וְהֶחֱיָה אוֹתָן), which is the secret of the Uprightness of the Nekudim [Points], and this is the secret of Adam (שֶׁהוּא סוֹד הַיּוֹשֶׁר שֶׁל הַנְּקוּדִים וְהוּא סוֹד אָדָם), for the form of Adam, male and female, applies only to Uprightness, and then it is truly male and female (כִּי צוּרַת אָדָם דָּכָר וּנְקֵבָה לֹא שַׁיָּיךְ אֶלָּא בַּיּוֹשֶׁר וְאָז הוּא דָּכָר וּנְקֵבָה מַמָּשׁ). Also, Adam is the Name M”H, whose numerical value is Adam (וְגַם הָאָדָם הוּא שֵׁם מ״ה שֶׁהוּא גִּימַטְרִיָּא אָדָ״ם), and it comes in Uprightness, and it emerged from the illumination (some say: from the Lights) of the forehead (וְהוּא בָּא בְּיוֹשֶׁר וְיָצְאוּ מֵהֶאָרַת (נ״א מֵאוֹרוֹת) הַמֵּצַח). You will also understand how this Name M”H is in Ze’ir Anpin and in Yetzirah, which is the aspect of Ruach, and this is the Ruach of the Nekudim [Points] (גַּם תָּבִין אֵיךְ זֶה הַשֵּׁם שֶׁל מ״ה וְהוּא בְּז״א וּבִיצִירָה שֶׁהוּא בְּחִינַת רוּחַ וְזֶהוּ רוּחַ שֶׁל הַנְּקוּדִים).

And I am uncertain whether I heard from my master, of blessed memory (וַאֲנִי מְסֻפָּק אִם שָׁמַעְתִּי מִמּוֹרִי זל״ה״ה), whether the Name S”G are the kings who died, mentioned above, and they are the Circles (אִם שֵׁם ס״ג הֵם הַמְּלָכִים שֶׁמֵּתוּ הַנַּ״ל וְהֵם הָעִגּוּלִים), and afterward the Name M”H alone came, and from it the Uprightness was made, and the Name S”G remained for the Circles (וְאַחַר כָּךְ בָּא שֵׁם מ״ה לְבַד וּמִמֶּנּוּ נַעֲשָׂה הַיּוֹשֶׁר וְשֵׁם הַס״ג נִשְׁאָר לָעִגּוּלִים). Or whether from the Name S”G the Circles were rectified first, and afterward in the rectification the Uprightness of S”G emerged (אוֹ מִשֵּׁם ס״ג נִתְקַנּוּ הָעִגּוּלִים וְאַחַר כָּךְ בַּתִּקּוּן יָצָא הַיּוֹשֶׁר דְּס״ג), (some say: or from the Name S”G the Circles and the Uprightness were rectified) (נ״א אוֹ מִשֵּׁם ס״ג נִתְקְּנוּ הָעִגּוּלִים וְהַיּוֹשֶׁר). And from the Name M”H came the Uprightness alone, and the Uprightness of S”G joined with the Uprightness of M”H, as is explained by us, which is the secret of Atik and his Nukvah, the Names M”H and B”N (וּמִשֵּׁם מ״ה הַיּוֹשֶׁר לְבַד וְנִצְטָרֵף הַיּוֹשֶׁר שֶׁל ס״ג עִם הַיּוֹשֶׁר שֶׁל מ״ה כַּמְּבוֹאָר אֶצְלֵנוּ שֶׁהוּא סוֹד עַתִּיק וְנוּקְבֵּיהּ שֵׁם מ״ה וּב״ן).

Or if we say that from the Name S”G there emerged first the Circles, and afterward at the time of rectification Circles and Uprightness emerged (the Uprightness of S”G emerged), and likewise from the Name M”H emerged Circles and Uprightness, and the Circles joined with Circles and the Uprightness with Uprightness (אוֹ אִם נֹאמַר כִּי מִשֵּׁם ס״ג יָצְאוּ תְּחִלָּה עִגּוּלִים וְאַחַר כָּךְ בְּעֵת הַתִּקּוּן עִגּוּלִים וְיוֹשֶׁר יָצָא הַיּוֹשֶׁר דְּס״ג וְכֵן מִשֵּׁם מ״ה יָצְאוּ עִגּוּלִים וְיוֹשֶׁר וְנִתְחַבְּרוּ עִגּוּלִים בְּעִגּוּלִים וְיוֹשֶׁר בְּיוֹשֶׁר). And we shall now explain the reason why the Nekudot [Vowel Points] emerged more circular than the other Lights of the Ears, Nose, and Mouth (וְנְבָאֵר עַתָּה הַטַּעַם לָמָּה יָצְאוּ הַנְּקוּדוֹת עֲגוּלִים יוֹתֵר מִשְּׁאָר הָאוֹרוֹת שֶׁל אָח״פ). And the matter is as follows—know that the Light of the eyes is not comparable to the other Lights (וְהָעִנְיָן הוּא דַּע כִּי אֵין דּוֹמֶה אוֹר שֶׁל הָעֵינַיִם לִשְׁאָר אוֹרוֹת), for the eye—when a person is standing facing one direction and on one side—can look to its full extent and move its vision with the eye, even without moving his body or his head at all, but only moves his eyes and looks to his sides (כִּי הָעַיִן בִּהְיוֹת אָדָם עוֹמֵד בְּרוּחַ אֶחָד וּבְצַד אֶחָד יָכוֹל לְהִסְתַּכֵּל כָּל צָרְכוֹ וּלְנַעֲנֵעַ רְאִיָּתוֹ בָּעַיִן אַף שֶׁלֹּא יְנַעֲנֵעַ גּוּפוֹ וְרֹאשׁוֹ כְּלָל רַק יְנַעֲנֵעַ עֵינָיו וְיִסְתַּכֵּל בְּצִדְדָיו). This is not so with the other Lights, such as the Lights of the Ears, Nose, and Mouth, whose breath emerges in a straight line (כְּנֶגֶד זֶה בִּשְׁאָר הָאוֹרוֹת כְּמוֹ אוֹרוֹת אָח״פ שֶׁיָּצָא הַהֶבֶל בְּמִישׁוֹר), (some say: all in Uprightness) (נ״א הַכֹּל בְּיוֹשֶׁר). Therefore, the Lights that emerge in Uprightness become the aspect of Uprightness (וְלָכֵן הָאוֹרוֹת הַיּוֹצְאִין בְּיוֹשֶׁר נַעֲשׂוּ בְּחִינַת יוֹשֶׁר), but the Nekudot [Vowel Points], which emerged from the aspect of the eyes, spread around Adam Kadmon in the way of Circles (אֲבָל הַנְּקוּדוֹת שֶׁיָּצְאוּ מִבְּחִינַת עֵינַיִם הֵם מִתְפַּשְּׁטִים סְבִיבוֹת אָדָם קַדְמוֹן בְּדֶרֶךְ עִגּוּלִים).

A second reason is as follows (טַעַם ב׳): the Supernal Lights emerge through the conduit of the mouth, or the nose, or the ear, and therefore they remain upright (לְפִי שֶׁהָאוֹרוֹת הָעֶלְיוֹנִים יוֹצְאִים דֶּרֶךְ צִנּוֹר הַפֶּה אוֹ הַחוֹטֶם אוֹ הָאֹזֶן לָכֵן הֵם נִשְׁאָרִים יְשָׁרִים). This is not so with the Nekudot [Vowel Points], for the breath that emerges from the Netzach, Hod, and Yesod of Adam Kadmon pierces the vessels of Adam Kadmon and emerges outward, in the secret of “after my skin they struck this” (מַשְׁאֵ״כ בַּנְּקוּדוֹת שֶׁהֶבֶל הַיּוֹצֵא מִנֵּה״י שֶׁל הָא״ק הוּא בּוֹקֵעַ בַּכֵּלִים שֶׁל א״ק וְיוֹצֵא לַחוּץ בְּסוֹד וְאַחַר עוֹרִי נִקְּפוּ זֹאת), for the Light is within, and it pierces and strikes the skin and emerges outward from all sides of the entire person (שֶׁהָאוֹר הוּא בִּפְנִים וְנוֹקֵף וּמַכֶּה בָּעוֹר וְיוֹצֵא לַחוּץ מִכָּל צִדְדֵי הָאָדָם כֻּלּוֹ). And if his navel were open and the Light were to emerge from there to the Nekudot [Vowel Points], then the Nekudot [Vowel Points] would be in Uprightness, corresponding to the Light of the navel and its straight flow (וְאִם הָיָה טִבּוּרוֹ פָּתוּחַ וְהָיָה יוֹצֵא הָאוֹר מִשָּׁם אֶל הַנְּקוּדוֹת הָיוּ הַנְּקוּדוֹת בְּיוֹשֶׁר כְּנֶגֶד אוֹר הַטִּבּוּר וְקִלּוּחוֹ בְּיוֹשֶׁר). But that Light emerges from all sides of the skin, through the pores and the hairs of the skin, and therefore the Nekudot [Vowel Points] are circular (אֲבָל אוֹר הַהוּא יוֹצֵא מִכָּל צִדְדֵי הָעוֹר דֶּרֶךְ גֻּמּוֹת וְשַׂעֲרוֹת שֶׁבָּעוֹר לָכֵן הַנְּקוּדוֹת הֵם עֲגוּלִים).

A third reason—and through it the second reason will also be well explained—is as follows (טַעַם ג׳ וּבוֹ יִתְבָּאֵר גַּם כֵּן טַעַם ב׳ הֵיטֵב): for behold, we have explained elsewhere the matter of the second Tzimtzum of Adam Kadmon (וְהוּא כִּי הֲלֹא בֵּאַרְנוּ בְּמָקוֹם אַחֵר עִנְיַן צִמְצוּם ב׳ שֶׁל א״ק), for in order to emanate these Nekudot [Vowel Points] it was necessary to contract the Lights of Netzach, Hod, Yesod, and half of Tiferet upward (כִּי כְּדֵי לְהַאֲצִיל נְקוּדִים אֵלּוּ הֻצְרַךְ לְצַמְצֵם אוֹרוֹת נֵה״י וַחֲצִי ת״ת שֶׁלּוֹ לְמַעְלָה), and there he spread one curtain in the place of the navel (וְשָׁם פָּרַס פְּרִיסָה אַחַת בִּמְקוֹם הַטִּבּוּר). And that Light which was there at first emerged through the eyes, and from there went outwards and descended downward, opposite the Netzach, Hod, and Yesod of Adam Kadmon, on the outside (וְאוֹתוֹ הָאוֹר שֶׁהָיָה שָׁם תְּחִלָּה יָצָא דֶּרֶךְ הָעֵינַיִם וּמִשָּׁם יָצָא לַחוּץ וְיָרַד לְמַטָּה כְּנֶגֶד נֵה״י שֶׁל א״ק מִבַּחוּץ), and there the Nekudot [Vowel Points] came into being (וְשָׁם נִתְהַוּוּ הַנְּקוּדוֹת). And in the ascent of this Light upward, it was by way of Mayin Nukvin [Feminine Waters] (וּבְהַעֲלוֹת אוֹר זֶה לְמַעְלָה הָיָה בְּדֶרֶךְ (נ״א צָרִיךְ) מ״ן), and a new Light emerged and descended through the interior of this human form (וְיָצָא אוֹר חָדָשׁ וְיָרַד דֶּרֶךְ פְּנִימִיּוּת שֶׁל זֶה הָאָדָם), and it descended through the Parsah and descended to the Netzach, Hod, and Yesod of this human form (וְיָרַד דֶּרֶךְ הַפַּרְסָא וְיָרַד לְנֵה״י שֶׁל זֶה הָאָדָם). And from there this new inner Light burst forth (וּבוֹקֵעַ מִשָּׁם זֶה הָאוֹר הֶחָדָשׁ הַפְּנִימִי), and it emerged outward through the skin (וְיָצְאוּ לַחוּץ דֶּרֶךְ הָעוֹר), and from there it illuminates the Nekudot [Vowel Points], as mentioned above, according to the verse “and after my skin they struck this” (וּמִשָּׁם מֵאִיר אֶל הַנְּקוּדוֹת כַּנִּזְכָּר עַל פִּי וְאַחַר עוֹרִי נִקְּפוּ זֹאת בְּטַעַם ב׳). It follows that the Nekudot [Vowel Points] were made by two Lights: the Light that emerged outward, which is the first Light, and by the new Inner Light that bursts forth and emerges outward (נִמְצָא כִּי הַנְּקוּדוֹת נַעֲשׂוּ עַל יְדֵי ב׳ אוֹרוֹת אוֹר הַיּוֹצֵא לַחוּץ וְהוּא הָאוֹר הָרִאשׁוֹן וְעַל יְדֵי או״פ הֶחָדָשׁ הַבּוֹקֵעַ וְיוֹצֵא לַחוּץ).

And behold, this Inner Light emerges outward from all sides behind the skin (וְהִנֵּה זֶה הָאו״פ יָצָא לַחוּץ מִכָּל צְדָדִין אֲחוֹרֵי הָעוֹר), and therefore they became circular, as mentioned in the second reason (וְלָכֵן נַעֲשׂוּ עֲגוּלִים כַּנִּזְכָּר בְּטַעַם ב׳). There was also another matter (גַּם הָיָה עִנְיָן אַחֵר), for since the first Light was in the place of the chest (some say: this place) and there its root remained in order to illuminate outward (כִּי כֵיוָן שֶׁהָאוֹר הָרִאשׁוֹן הָיָה בִּמְקוֹם הַחָזֶה (נ״א הַזֶּה) וְשָׁם נִשְׁאַר שָׁרְשׁוֹ לְהָאִיר לַחוּץ), and when the new Light descends they encountered one another there—the three Lights: the Light of Adam Kadmon itself from the aspect of his Tiferet, and the first Light that ascended from Netzach, Hod, and Yesod, and the new Light (וּכְשֶׁיוֹרֵד הָאוֹר הֶחָדָשׁ נִפְגְּעוּ יַחַד שָׁם הַג׳ אוֹרוֹת אוֹר הָא״ק עַצְמוֹ מִבְּחִינַת ת״ת שֶׁלּוֹ וְאוֹר הָרִאשׁוֹן שֶׁעָלָה מִנֵּה״י וְאוֹר הֶחָדָשׁ), therefore they are very constricted (וְלָכֵן הֵם דְּחוּקִים הַרְבֵּה). And in particular, when it passes and goes to illuminate Netzach, Hod, and Yesod, it must forcefully pierce that Parsah and pass and descend (וּבִפְרָט כִּי כְּשֶׁעוֹבֵר וְהוֹלֵךְ לְהָאִיר לְנֵה״י הוּא צָרִיךְ לִבְקֹעַ בְּחֹזֶק אוֹתוֹ הַפַּרְסָא וְלַעֲבוֹר וְלָרֶדֶת). Therefore, due to these aspects, when it pierces and emerges through the skin to illuminate these Nekudot [Vowel Points], it emerges with intense force and becomes circular (לָכֵן מִכֹּחַ אֵלּוּ הַבְּחִינוֹת כְּשֶׁהוּא בּוֹקֵעַ וְיוֹצֵא בָּעוֹר לְהָאִיר לְאֵלּוּ הַנְּקוּדוֹת הוּא יוֹצֵא בְּחֹזֶק נִמְרָץ וְהוּא נַעֲשֶׂה עָגוֹל). And the third reason is because the first Light is under great pressure, since it emerges from the eyes (וְטַעַם הַג׳ הוּא מִפְּנֵי אוֹר הָרִאשׁוֹן הוּא בְּדוֹחַק גָּדוֹל כִּי הוּא יוֹצֵא מִן הָעֵינַיִם), and when it emerges from the eyes it emerges with force and becomes circular (וּכְשֶׁיָּצָא מִן הָעֵינַיִם יָצָא בְּחֹזֶק וְנַעֲשֶׂה עִגּוּל).

However, the Inner Light that bursts forth from all its sides desires to attach all the conduits of this illumination to one another and strikes with force, as mentioned above (וְאָֽמְנָם הָאו״פ הַבּוֹקֵעַ מִכָּל צִדְדָיו רָצָה לְהַדְבִּיק כָּל צִנּוֹרוֹת הָאֲרָה זוֹ בָּזוֹ וּמַכֶּה בְּחֹזֶק כַּנַּ״ל), therefore the Lights of the conduits that emerge—of the aspect of Panim and Surrounding (some say: Inner and Surrounding)—become rounded (לָכֵן מִתְעַגְּלִין אוֹר הַצִּנּוֹרוֹת הַיּוֹצְאִים בְּחִינַת פָּנִים וּמַקִּיפִין (נ״א פְּנִימִי וּמַקִּיף)), and they strike and meet with the conduits that emerge from the back and adhere together, and then the Light becomes circular (וּפוֹגְעִין עִם צִנּוֹרוֹת הַיּוֹצְאִים מִן הָאָחוֹר וְנִדְבָּקִים וְאָז נַעֲשֶׂה הָאוֹר עָגוֹל). And with this you will understand how the eyes allude to Netzach and Hod (וּבָזֶה תָּבִין אֵיךְ הָעֵינַיִם רוֹמְזִים לְנֵ״ה), for the Light of Netzach and Hod of this Adam Kadmon emerged outward through the eyes, and therefore Netzach and Hod allude to the eyes (כִּי הָאוֹר שֶׁל נֵ״ה שֶׁל זֶה הָא״ק יָצָא לַחוּץ מִן הָעֵינַיִם וְלָכֵן נֵ״ה רוֹמְזִין אֶל הָעֵינַיִם).

(Mahadura Batra) ‘A”B of Adam Kadmon is at the head of it (מ״ב ע״ב דְּא״ק הוּא בְּרֵישָׁא דִּילֵיהּ), afterward comes its S”G, and it begins from the Ears, Nose, and Mouth (אַחַ״כ בָּא הַס״ג דִּילֵיהּ וְהִתְחִיל מִן אָח״פ), and all of these three divisions are Ta’amim [Cantillation Marks], and they are ‘A”B of S”G (וְכָל אֵלּוּ הַג׳ חֲלוּקִים הֵם טְעָמִים וְהֵם ע״ב דְּס״ג). And the third aspect, which is the mouth, is called Akudim (וּבְחִינַת ג׳ שֶׁהִיא הַפֶּה נִקְרָא עֲקוּדִים). Afterward comes S”G of S”G, and they are the Nekudot [Vowel Points], which begin from the eye of Adam Kadmon (אַחַ״כ בָּא הַס״ג דְּס״ג וְהִיא נְקוּדוֹת מַתְחִילִין מִן הָעַיִן דְּא״ק), and they are nine Nekudot [Vowel Points]—five kings and four servants, as is known (וְהֵם ט׳ נְקוּדוֹת ה׳ מְלָכִים ד׳ עֲבָדִים כַּנּוֹדָע). And the two upper Nekudot [Vowel Points], which are Kamatz and Pataḥ, which are Keter and Chokhmah, did not die, and the seven others died (וּב׳ נְקוּדוֹת עֶלְיוֹנוֹת שֶׁהֵם קָמֶץ וּפַתַח שֶׁהֵם כֶּתֶר חָכְמָה לֹא מֵתוּ וְז׳ אֲחֵרִים מֵתוּ). And here there is a difficulty (וְכָאן יֵשׁ קוּשְׁיָא), for we said that only the first two Nekudot [Vowel Points] endured (שֶׁאָמַרְנוּ כִּי ב׳ נְקוּדוֹת הָרִאשׁוֹנִים לְבַד נִתְקַיְּמוּ), while in another place we wrote that the first three Nekudot [Vowel Points] did not die, which are Keter, Chokhmah, and Binah (וּבְמָקוֹם אַחֵר כָּתַבְנוּ כִּי ג׳ נְקוּדוֹת הָרִאשׁוֹנִים לֹא מֵתוּ שֶׁהֵם כח״ב), and the seven others—namely, the six Nekudot [Vowel Points] remaining from the nine, and the Malkhut, which is a king without a Nekudah, as is known—these seven died (וְהַז׳ אֲחֵרוֹת שֶׁהֵם ו׳ נְקוּדוֹת הַנִּשְׁאָרִים מִט׳ וְהַמַּלְכוּת שֶׁהִיא מֶלֶךְ בִּלְתִּי נְקוּדָה כַּנּוֹדָע אֵלּוּ הַז׳ מֵתוּ).

And it is possible to resolve this and say (וְאֶפְשָׁר לְתָרֵץ וְלוֹמַר), that since the Panim of Abba and Imma did not die, the entirety is therefore called one Nekudah, in the secret of Yod, which is the letters Yod–Heh, in the secret of Ben in Chokhmah (שֶׁכֵּיוָן שֶׁהַפָּנִים שֶׁל או״א לֹא מֵתוּ הַכֹּל (נ״א לְהָכִי) נִקְרָא נְקוּדָה אֶחָת בְּסוֹד יוֹד שֶׁהוּא אוֹתִיּוֹת י״ה בְּסוֹד הַבֵּן בְּחָכְמָה), and therefore everything is called Chokhmah alone (וְלָכֵן הַכֹּל נִקְרָא חָכְמָה לְבַד). And the Achorayim that fell from Abba and Imma are the Heh of the Name, in the secret of “and the wise one in Binah,” and everything is called Binah alone (וְהָאָחוֹרַיִם שֶׁנָּפְלוּ מֵאו״א הֵם הַה׳ שֶׁבַּשֵּׁם בְּסוֹד וְחָכָם בְּבִינָה וְהַכֹּל נִקְרָא בִּינָה לְבַד), which is the secret of the Achorayim relative to the Panim, which is the male—Chokhmah (שֶׁהוּא סוֹד אָחוֹרַיִם אֶל הַפָּנִים שֶׁהוּא זָכָר חָכְמָה). It follows that the Nekudah of Pataḥ is the two Panim of Abba and Imma, all of which is called Chokhmah (נִמְצָא כִּי נְקוּדַת פַּתַח הוּא ב׳ פָּנִים דְּאו״א שֶׁהַכֹּל נִקְרָא חָכְמָה), and the Nekudah of Tzeirei is their two Achorayim, all of which is called Binah (וּנְקוּדַת צֵירֵי הוּא ב׳ אָחוֹרַיִם שֶׁלָּהֶם שֶׁהַכֹּל נִקְרָא בִּינָה). And by this, the two aspects mentioned above are justified (וּבְזֶה צָדְקוּ ב׳ בְּחִינוֹת הַנַּ״ל), for Tzeirei too has death within it, which is the totality of the Achorayim (כִּי הַצֵּירֵי גַּם בָּהּ יֵשׁ מִיתָה שֶׁהוּא כְּלָלוּת הָאָחוֹרַיִם), and it is also correct what was said that Binah did not die, which is in the secret of its Panim (גַּם צוֹדֵק מַה שֶּׁכָּתוּב שֶׁגַּם הַבִּינָה לֹא מֵתָה וְהוּא בְּסוֹד הַפָּנִים שֶׁלָּהּ). And it is possible that the Panim are Chokhmah and Binah, and the Achorayim are of Yisrael-Saba and Tevunah, in the secret of Ya'akov and Leah, which are their Achorayim—and this suffices (וְאֶפְשָׁר שֶׁהַפָּנִים הֵם חו״ב וְהָאָחוֹרַיִם הֵם שֶׁל יִשְׂסו״ת בְּסוֹד יַעֲקֹב וְלֵאָה שֶׁהֵם אָחוֹרַיִם שֶׁלָּהֶם וְדַי בָּזֶה).

Chapter 2

שער ח פרק ב מ״ת

[8:2] And we return to the matter, to explain first how the Nekudot [Vowel Points] emerged, and afterward we shall speak of them in their particulars (וְנַחֲזוֹר לְעִנְיָן לְבָאֵר תְּחִלָּה אֵיךְ יָצְאוּ הַנְּקוּדוֹת וְאַחַ״כ נְדַבֵּר בִּפְרָטוּת עַצְמָן). For we have already said that everything emerged from the aforementioned Adam Kadmon (כִּי כְּבָר אָמַרְנוּ כִּי הַכֹּל יָצָא מֵא״ק הַנַּ״ל), and we said that the Akudim extended until his navel (וְאָמַרְנוּ כִּי הָעֲקוּדִים הִגִּיעוּ עַד טִבּוּרוֹ). And even though we said that the Lights emerge through the apertures of the mouth or the nose and the like, this refers to the principal Lights (וְאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁהָאוֹרוֹת יוֹצְאִין דֶּרֶךְ נִקְבֵּי פֶה אוֹ חוֹטֶם וְכַיּוֹצֵא זֶהוּ עִקַּר הָאוֹרוֹת), nevertheless it is certain that Light also pierces and emerges through the walls of the sides of this Adam Kadmon and illuminates them constantly (אֲבָל וַדַּאי גַּם דֶּרֶךְ כָּתְלֵי דּוֹפְנֵי שֶׁל זֶה הָא״ק בּוֹקֵעַ וְיוֹצֵא אוֹר וּמֵאִיר תָּדִיר בָּהֶם). And it has already been explained above that when the Emanator wished to emanate the aspect of Nekudot [Vowel Points], His intention was to make the aspect of vessels, so that the lower worlds would be able to receive His Light that illuminates within them (וּכְבָר נִתְבָּאֵר לְעֵיל כִּי כַּאֲשֶׁר רָצָה הַמַּאֲצִיל לְהַאֲצִיל בְּחִינַת נְקוּדוֹת כַּוָּנָתוֹ הָיְתָה לַעֲשׂוֹת בְּחִינַת כֵּלִים שֶׁיּוּכְלוּ הָעוֹלָמוֹת הַתַּחְתּוֹנִים לְקַבֵּל אוֹרוֹ שֶׁמֵּאִיר בָּהֶם).

And behold, the Emanator saw that there was still not sufficient power in the recipients to receive the Lights of these eyes, whose place of expansion is from the place of the navel until the completion of the legs of Adam Kadmon, as mentioned above (וְהִנֵּה רָאָה הַמַּאֲצִיל כִּי עֲדַיִן לֹא הָיָה כֹּחַ בַּמְקַבְּלִים לְקַבֵּל הָאוֹרוֹת שֶׁל הָעֵינַיִם הָאֵלֶּה אֲשֶׁר מְקוֹם הִתְפַּשְּׁטוּתָן הוּא מִמְּקוֹם הַטִּבּוּר עַד סִיּוּם הָרַגְלַיִם שֶׁל א״ק כַּנַּ״ל). Therefore, what did He do? Before He brought forth these Lights through the eyes, He contracted Himself with one contraction (לָכֵן מַה עָשָׂה טֶרֶם שֶׁהוֹצִיא הָאוֹרוֹת הָאֵלֶּה דֶּרֶךְ הָעֵינַיִם צִמְצֵם עַצְמוֹ צִמְצוּם א׳). And this is that all the Light that was spreading within this Adam Kadmon from his navel until the completion of his legs, He elevated it into the upper half of the body, from the navel and upward (וְהוּא שֶׁכָּל הָאוֹר שֶׁהָיָה מִתְפַּשֵּׁט בְּתוֹךְ הָא״ק הַזֶּה מִטִּבּוּרוֹ עַד סִיּוּם רַגְלָיו הֶעֱלָהוּ בַּחֲצִי גּוּף הָעֶלְיוֹן מִן הַטִּבּוּר וּלְמַעְלָה), and the place from the navel and downward remained empty, without Light (וְנִשְׁאַר הַמָּקוֹם שֶׁמִן הַטִּבּוּר וּלְמַטָּה רֵיקָן בִּלְתִּי אוֹר). And the discerning one will understand and compare one matter to another (וְהַמַּשְׂכִּיל יָבִין וִידַמֶּה מִלְּתָּא לְמִלְּתָּא), how in every emanation the aspects of half of Tiferet and Netzach, Hod, Yesod are always those that illuminate the world below (אֵיךְ בְּכָל אֲצִילוּת בְּחִינַת חֲצִי ת״ת וְנֵה״י תָּמִיד הֵם הַמְּאִירִים בָּעוֹלָם שֶׁלְּמַטָּה), for the Netzach, Hod, Yesod of Ze’ir Anpin illuminate the Nukvah, and the Netzach, Hod, Yesod of Abba and Imma illuminate Ze’ir Anpin, and the Netzach, Hod, Yesod of Arich Anpin illuminate Abba and Imma, and the Netzach, Hod, Yesod of Atik illuminate Arich Anpin, and the Netzach, Hod, Yesod of Adam Kadmon illuminate Atik and all the aspects of emanation, as will be explained with the help of Hashem (כִּי נֵה״י דְּז״א מֵאִיר אֶל הַנּוּקְבָּא וְנֵה״י דְּאו״א מֵאִיר אֶל הַז״א וְנֵה״י דְּא״א לְאו״א וְנֵה״י דְּעַתִּיק לְא״א וְנֵה״י דְּא״ק לְעַתִּיק וּלְכָל בְּחִינַת הָאֲצִילוּת כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). Also you will understand that in every aspect of the emergence of new Lights, the matter of contraction preceded them (גַּם תָּבִין כִּי בְּכָל בְּחִינַת הוֹצָאַת הָאוֹרוֹת חֲדָשִׁים הָיָה קֹדֶם לָהֶם עִנְיַן הַצִּמְצוּם), for so we find in Arich Anpin, that it contracted its Netzach, Hod, Yesod in order to bring forth Ze’ir Anpin and Nukvah, as mentioned in its place (כִּי כֵן מָצִינוּ בְּא״א שֶׁצִּמְצֵם נֵה״י שֶׁלּוֹ כְּדֵי לְאַפְּקָא לְזו״ן כַּנִּזְכָּר בִּמְקוֹמוֹ), and so it was in this Adam Kadmon, and there is no need to elaborate on this (וְכֵן הָיָה בְּזֶה הָא״ק וְאֵין לְהַאֲרִיךְ בָּזֶה).

And behold, after it contracted itself, it placed one Parsah in the middle of its body, in the place of its navel, from within, in order to separate in between (וְהִנֵּה אַחַר שֶׁצִּמְצֵם עַצְמוֹ הִנִּיחַ חַד פַּרְסָא בְּאֶמְצַע גּוּפוֹ בִּמְקוֹם טִבּוּרוֹ מִבִּפְנִים כְּדֵי שֶׁיִּפְסִיק בְּנָתַיִם). And this is the secret of “Let there be a firmament in the midst of the waters, and let it divide between waters and waters” (וְזֶ״ס יְהִי רָקִיעַ בְּתוֹךְ הַמַּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם), as mentioned in the Zohar, Bereshit, daf 32 (כַּנִּזְכָּר בַּזֹּהַר בְּרֵאשִׁית ד׳ ל״ב): “There is one membrane in the middle of the intestines of a human being, which separates above from below, and draws from above and gives below” (אִית קְרוּמָא חֲדָא בְּאֶמְצָעִית מְעֵי דְּבַ״נ דְּאִיהוּ פָּסִיק מֵעֵילָא לְתַתָּא וְשָׁאֵיב מֵעֵילָא וְיָהִיב לְתַתָּא). And then all the Light remained above this Parsah, and it was there constricted and compacted (וְאָז נִשְׁאַר כָּל הָאוֹר לְעֵילָא מֵהַאי פַּרְסָא וְהָיָה שָׁם דָּחוּק וּמְהֻדָּק), and then it pierced this Parsah and descended and illuminated the rest of the body from the navel and downward (וְאָז בּוֹקֵעַ בְּהַאי פַּרְסָא וְיוֹרֵד וְהֵאִיר בִּשְׁאָר הַגּוּף מֵהַטִּבּוּר וּלְמַטָּה). And this is the aspect of the Parsah mentioned at the beginning of the Idra, in the discourse “And these are the kings” (וְזֶהוּ בְּחִינַת פַּרְסָא הַנִּזְכָּר בְּרֵישׁ אַדְּרָא בִּדְרוּשׁ וְאֵלֶּה הַמְּלָכִים). And this is what is written in the Zohar, that there is one Parsah between the Emanator and the Keter (וְזֶהוּ מַה שֶּׁכָּתוּב בַּזֹּהַר דְּאִית חַד פַּרְסָא בֵּין הַמַּאֲצִיל לַכֶּתֶר).

However, it is indeed true that there are many skulls without number, as mentioned at the beginning of the Idra (וְאָֽמְנָם אֱמֶת הוּא כִּי כַּמָּה גֻּלְגָּלְתִּין אִית דְּלֵית לְהוֹן חוּשְׁבָּנָא כַּנִּזְכָּר רֵישׁ אַדְּרָא), and the Keter of Ze’ir Anpin has the Parsah of Imma separating to it, and so too in similar cases (וְהַכֶּתֶר דְּז״א יִהְיֶה פַּרְסָא דְּאִמָּא מַפְסִיק אֵלָיו וְכַיּוֹצֵא בָּזֶה). But the Keter of all Atzilut is separated by that Parsah of Adam Kadmon (אֲבָל הַכֶּתֶר שֶׁל כָּל הָאֲצִילוּת הוּא נִפְסָק עַל יְדֵי הַהוּא פַּרְסָא שֶׁל הָא״ק). And indeed, certainly, through the withdrawal of the Light upward from the navel, it was sufficient that there be capacity in the World of Atzilut to receive their Light (וְאָֽמְנָם וַדַּאי שֶׁעַל יְדֵי הִסְתַּלְּקוּת הָאוֹר לְמַעְלָה מִן הַטִּבּוּר הָיָה מַסְפִּיק שֶׁיִּהְיֶה יְכֹלֶת בְּעוֹלַם אֲצִילוּת לְקַבֵּל הָאוֹר שֶׁלָּהֶם), but it was not sufficient to give power also to the World of Beri’ah, that it too be able to receive His Light (אֲבָל לֹא הָיָה מַסְפִּיק לָתֵת כֹּחַ לְעוֹלַם הַבְּרִיאָה שֶׁיּוּכַל גַּם הוּא לְקַבֵּל אוֹרוֹ). Therefore, He added another aspect, to place there that screen and the aforementioned Parsah (לָכֵן הוֹסִיף בְּחִינָה אַחֶרֶת לְהַנִּיחַ שָׁם אוֹתוֹ מָסָךְ וְהַפַּרְסָא הַנַּ״ל).

It follows that there are two matters: the contraction of the Light upward so that Atzilut would be able to receive its Light, and the matter of the Parsah was so that Beri’ah too would be able to receive His Light (נִמְצָא שֶׁהֵם ב׳ דְּבָרִים צִמְצוּם הָאוֹר לְמַעְלָה שֶׁיּוּכַל הָאֲצִילוּת לְקַבֵּל הָאוֹר שֶׁלּוֹ וְעִנְיַן הַפַּרְסָא הָיָה כְּדֵי שֶׁיּוּכַל גַּם הַבְּרִיאָה לְקַבֵּל אוֹרוֹ). And you will understand and grasp by this how there is a Parsah between Atzilut and Beri’ah (וְתָבִין וְתַשְׂכִּיל בָּזֶה אֵיךְ יֵשׁ פַּרְסָא בֵּין אֲצִילוּת לִבְרִיאָה).

And behold, through the ascent of this Light of the lower half upward above the navel, as mentioned above (וְהִנֵּה עַל יְדֵי עֲלִיַּת הָאוֹר הַזֶּה שֶׁבְּחֶצְיוֹ הַתַּחְתּוֹן לְמַעְלָה הַטִּבּוּר כַּנַּ״ל), a great and abundant Light was increased in the upper half of the body (אָז נִתְרַבֶּה אוֹר גָּדוֹל וָרַב בַּחֲצִי גּוּף הָעֶלְיוֹן). And then this Light became, in the aspect of Mayin Nukvin [Feminine Waters], to the Ta’amim [Cantillation Marks] of S”G, which are the ear, nose, and mouth—meaning to their inner roots within the body, and not to the Lights that emerge outward through the apertures (וְאָז נַעֲשָׂה זֶה הָאוֹר בִּבְחִינַת מ״ן אֶל טְעָמִים דְּס״ג שֶׁהֵם אָזֶן חוֹטֶם פֶּה ר״ל אֶל הַשָּׁרָשִׁים הַפְּנִימִיִּים שֶׁלָּהֶם בְּתוֹךְ הַגּוּף וְלֹא אֶל הָאוֹרוֹת הַיּוֹצְאִים לַחוּץ דֶּרֶךְ הַנְּקָבִים). And then, through these Mayin Nukvin [Feminine Waters] that ascended there, there was a Zivug [Union] there of ‘A”B in the skull of Adam Kadmon with the aspect of S”G within him, which are the roots of ear, nose, and mouth, which are the Ta’amim [Cantillation Marks], as mentioned above (וְאָז עַל יְדֵי מ״ן אֵלּוּ הָעוֹלִין שָׁם נִזְדַּוְּגוּ שָׁם ע״ב שֶׁבַּגֻּלְגַּלְתָּא דְּאָדָם קַדְמוֹן עִם בְּחִינַת הַס״ג שֶׁבּוֹ שֶׁהֵם שָׁרָשִׁים שֶׁל אָזֶן חוֹטֶם פֶּה שֶׁהֵם טְעָמִים כַּנַּ״ל). And then a new Light was drawn from above from this Zivug [Union], and it pierced and descended through the Parsah from the navel downward (וְאָז נִמְשַׁךְ אוֹר חָדָשׁ מִלְּמַעְלָה מִן הַזִּוּוּג הַזֶּה וּבוֹקֵעַ וְיוֹרֵד דֶּרֶךְ הַפַּרְסָא מִן הַטִּבּוּר וּלְמַטָּה). However, the first Light that was initially below and ascended upward did not descend again, but remained there above the navel, and there it placed its root permanently (אָֽמְנָם הָאוֹר הָרִאשׁוֹן שֶׁהָיָה בַּתְּחִלָּה לְמַטָּה וְעָלָה לְמַעְלָה שׁוּב לֹא יָרַד וְנִשְׁאַר שָׁם מֵהַטִּבּוּר וּלְמַעְלָה וְשָׁם הִנִּיחַ שָׁרְשׁוֹ תָּמִיד). And from there it spread and emerged through the eyes—and these are the Nekudot [Vowel Points]—and it extended and spread outward until the completion of the legs of Adam Kadmon, as mentioned above (וּמִשָּׁם נִתְפַּשֵּׁט וְיָצָא דֶּרֶךְ הָעֵינַיִם וְהֵם הֵם הַנְּקוּדוֹת וְנִמְשַׁךְ וְנִתְפַּשֵּׁט בַּחוּץ עַד סִיּוּם רַגְלָיו דְּאָדָם קַדְמוֹן כַּנַּ״ל).

And behold, all the Light that extends until the navel—even though it is from the aspect of the eyes—is entirely absorbed and included within the Akudim, and therefore it is not discernible (וְהִנֵּה כָּל הָאוֹר הַנִּמְשָׁךְ עַד הַטִּבּוּר אַף שֶׁהוּא מִבְּחִינַת הָעֵינַיִם הַכֹּל הוּא נִבְלָע וְנִכְלָל בָּעֲקוּדִים וְלָכֵן אֵינוֹ נִכָּר). But the Light that extends from beneath the navel until the legs—this alone is called by the name Nekudot [Vowel Points], because it now stands by itself (אֲבָל הָאוֹר הַנִּמְשָׁךְ מִתַּחַת הַטִּבּוּר עַד רַגְלָיו זֶהוּ לְבַדּוֹ נִקְרָא בְּשֵׁם נְקוּדוֹת לְפִי שֶׁהוּא עוֹמֵד עַתָּה לְבַדּוֹ). And likewise, that Light which descends anew through the Parsah by means of the Zivug [Union] mentioned above also pierces the body and the vessel of Adam Kadmon and emerges outward and illuminates these Nekudot [Vowel Points] (וְכֵן אוֹתוֹ הָאוֹר שֶׁיּוֹרֵד דֶּרֶךְ הַפַּרְסָא מֵחָדָשׁ עַל יְדֵי הַזִּוּוּג הַנַּ״ל גַּם הוּא בּוֹקֵעַ הַגּוּף וְהַכְּלִי דְּאָדָם קַדְמוֹן וְיוֹצֵא לַחוּץ וּמֵאִיר בְּאֵלּוּ הַנְּקוּדוֹת). It follows that there are two kinds of Light for the sake of the Nekudot [Vowel Points] (הֲרֵי ב׳ מִינֵי אוֹר לְצֹרֶךְ הַנְּקוּדוֹת). And there is yet a third Light, and it is necessary (וְעוֹד יֵשׁ אוֹר ג׳ וְהוּא בְּהֶכְרֵחַ), for when the Light of the eye descends and spreads downward through the Akudim (וְכַאֲשֶׁר יוֹרֵד וּמִתְפַּשֵּׁט אוֹר הָעַיִן לְמַטָּה דֶּרֶךְ הָעֲקוּדִים), (some say: and there is yet a third Light, for it is necessary that when the Light of the eye descends it passes through ear, nose, and mouth) (נ״א וְעוֹד אוֹר ג׳ הוּא לָקַח כִּי בְּהֶכְרֵחַ כְּשֶׁיֵּרֵד אוֹר הָעַיִן הוּא עוֹבֵר דֶּרֶךְ אָזֶן חוֹטֶם פֶּה), behold, it gazes upon the Lights of the Ears, Nose, and Mouth, and it draws and takes from there Light for the purpose of making the vessels of the Nekudot [Vowel Points] (הִנֵּה הוּא מִסְתַּכֵּל בְּאוֹרוֹת אָח״פ הָהֵם וְהוּא שׁוֹאֵב מִשָּׁם וְלוֹקֵחַ מֵהֶם אוֹר לְצֹרֶךְ עֲשִׂיַּת הַכֵּלִים שֶׁל הַנְּקוּדוֹת), and it takes from three aspects, which are the Lights of Ears, Nose, and Mouth (וְלוֹקֵחַ מִג׳ בְּחִינוֹת שֶׁהֵם אוֹרוֹת אָח״פ). And the matter is in this manner (וְהָעִנְיָן הוּא בְּאוֹפֶן זֶה), for behold it has been explained that the Lights of the ear extended until the flow of the beard (כִּי הִנֵּה נִתְבָּאֵר שֶׁאוֹרוֹת הָאֹזֶן נִתְפַּשְּׁטוּ עַד שִׁבֹּלֶת הַזָּקָן), and the Lights of the nose and the mouth also pass through there (וְאוֹרוֹת חוֹטֶם וָפֶה עוֹבְרִים גַּם כֵּן דֶּרֶךְ שָׁם), and therefore it is necessary that when the Light of the eyes of Adam Kadmon is drawn through there, it becomes intermixed with them and takes of their Light (וְאִם כֵּן מֻכְרָח הוּא שֶׁכַּאֲשֶׁר נִמְשַׁךְ אוֹר הָעֵינַיִם דְּא״ק דֶּרֶךְ שָׁם יִתְעָרֵב עִמָּהֶם וְיִקַּח אוֹר שֶׁלָּהֶם).

And behold, there are ten Nekudot [Vowel Points] (וְהִנֵּה י׳ נְקוּדוֹת הֵם), and the three first among them take Light from that which is drawn from the gazing of the eye into the Ears, Nose, and Mouth, from their place until the place of joining at the flow of the beard, as is known (וְהַג׳ הָרִאשׁוֹנִים שֶׁבָּהֶם הֵם לוֹקְחִים אוֹר מִמַּה שֶׁנִּמְשַׁךְ מֵהִסְתַּכְּלוּת הָעַיִן בְּאָח״פ מִמְּקוֹמָם עַד מְקוֹם הִתְחַבְּרוּת בְּשִׁבֹּלֶת הַזָּקָן כַּנּוֹדָע). And they do not receive it except at the flow of the beard, for from there they begin, and not from that which is above the flow of the beard (וְאֵינָם מְקַבְּלִים אוֹתָם רַק בְּשִׁבֹּלֶת הַזָּקָן כִּי מִשָּׁם מַתְחִילִין הֵן וְלֹא מִמַּה שֶׁבְּשִׁבֹּלֶת הַזָּקָן וּלְמַעְלָה) (Some say: at the flow of the beard and not from that which is above the flow of the beard, and they receive only at the flow of the beard, for from there they begin, and not from that which is opposite the eye until the flow of the beard) (נ״א בְּשִׁבֹּלֶת הַזָּקָן וְלֹא מִמַּה שֶׁבְּשִׁבֹּלֶת הַזָּקָן וּלְמַעְלָה וְאֵינָם מְקַבְּלִין רַק בְּשִׁבֹּלֶת הַזָּקָן כִּי מִשָּׁם מַתְחִילִין הֵן וְלֹא מִמַּה שֶׁכְּנֶגֶד הָעַיִן עַד שִׁבֹּלֶת הַזָּקָן).

But the seven lower Nekudot [Vowel Points] do not take except from that which is drawn from the gazing into the Lights of the nose and the mouth, from the flow of the beard and downward, as is known (אֲבָל ז׳ נְקוּדוֹת הַתַּחְתּוֹנִים אֵינָם לוֹקְחִין רַק מִמַּה שֶׁנִּמְשַׁךְ מֵהִסְתַּכְּלוּת בְּאוֹרוֹת הַחוֹטֶם וְהַפֶּה מִשִּׁבֹּלֶת הַזָּקָן וּלְמַטָּה כַּנּוֹדָע), for the nose reaches until the chest and the mouth until the navel, and not above the flow of the beard (כִּי הַחוֹטֶם מַגִּיעַ עַד הֶחָזֶה וְהַפֶּה עַד הַטִּבּוּר וְלֹא מִשִּׁבֹּלֶת הַזָּקָן וּלְמַעְלָה). It follows that according to this, the three Nekudot [Vowel Points] take illumination for the sake of the vessels from the three Lights, which are the Ears, Nose, and Mouth, specifically at the flow of the beard (נִמְצָא כִּי לְפִי זֶה ג׳ נְקוּדוֹת לוֹקְחִין הָאָרָה לְצֹרֶךְ הַכֵּלִים שֶׁלָּהֶם מִן ג׳ הָאוֹרוֹת שֶׁהֵם אָח״פ בַּשִּׁבֹּלֶת דַּוְקָא), but the seven lower do not take except from two Lights alone, which are the nose and the mouth, from the flow of the beard and downward until the navel (אֲבָל ז״ת אֵינָן לוֹקְחִין רַק מִב׳ אוֹרוֹת לְבַד שֶׁהֵם חוֹטֶם וָפֶה מִשִּׁבֹּלֶת וּלְמַטָּה עַד הַטִּבּוּר), for the Light of the upper ear has already been completed and sealed at the flow of the beard (כִּי אוֹר אֹזֶן הָעֶלְיוֹנָה כְּבָר נִגְמְרָה וְנִסְתְּמָה בְּשִׁבֹּלֶת הַזָּקָן), and therefore the illumination of the three upper Nekudot [Vowel Points] is greater than that of the seven lower (וְלָכֵן גְּדוֹלָה הִיא הָאָרָה שֶׁל ג׳ נְקוּדוֹת עֶלְיוֹנוֹת מִן הַז״ת). And for this reason the three first kings did not die (וּלְסִבָּה זוֹ ג׳ מְלָכִים הָרִאשׁוֹנִים לֹא מֵתוּ), because they have great illumination and their vessel is exceedingly refined (לְפִי שֶׁיֵּשׁ לָהֶם הָאָרָה גְּדוֹלָה וְהַכְּלִי שֶׁלָּהֶם מְעֻלֶּה מְאֹד), since it was made from the aspect of the upper ear and from the nose and mouth (לְפִי שֶׁנַּעֲשָׂה מִבְּחִינַת אָזֶן הָעֶלְיוֹנָה וּמֵהַחוֹטֶם וָפֶה).

For through the gazing of the eye into the Lights of the ear, nose, and mouth, their vessels were made, as mentioned above (כִּי בְּהִסְתַּכְּלוּת הָעַיִן בְּאוֹרוֹת הָאָזֶן חוֹטֶם פֶּה נַעֲשׂוּ הַכֵּלִים שֶׁלָּהֶם כַּנַּ״ל), for they took their vessels from a place where the Lights of the ear—which are the aspect of Neshamah [Soul]—are still drawn there, which is until the flow of the beard, as mentioned above (כִּי לָקְחוּ כֵּלֵיהֶם מִמָּקוֹם שֶׁעֲדַיִן אוֹרוֹת הָאָזֶן שֶׁהֵם בְּחִינַת נְשָׁמָה נִמְשָׁכִים שָׁם שֶׁהוּא עַד שִׁבֹּלֶת הַזָּקָן כַּנַּ״ל). However, the seven lower kings died (אֲבָל הַז׳ מְלָכִים תַּתָּאִין מֵתוּ), because their vessels were made from the gazing of the eye into the nose and mouth alone (לְפִי שֶׁכֵּלֵיהֶם נַעֲשׂוּ מֵהִסְתַּכְּלוּת עַיִן בְּחוֹטֶם פֶּה לְבַד), and they lacked the Light of the upper ear (וְהָיָה חָסֵר מֵהֶם אוֹר הָאָזֶן הָעֶלְיוֹנָה).

And behold, even within the three upper ones themselves there is a distinction among them (וְהִנֵּה גַּם בַּג״ר עַצְמָם יֵשׁ בָּהֶם חִלּוּק בֵּין זוֹ לָזוֹ), and it is (נ״א וְהִנֵּה) that from the Keter not even the Achorayim descended from it, but only the Achorayim of Netzach, Hod, Yesod alone (כִּי מִן הַכֶּתֶר לֹא יָרַד מִמֶּנּוּ אֲפִלּוּ הָאָחוֹרַיִם אֶלָּא הָאָחוֹרַיִם שֶׁל נֵה״י לְבַד), but in Abba and Imma of the Nekudim [Points] only their Achorayim descended, and the Panim remained in their place (אֲבָל בְּאו״א שֶׁל הַנְּקוּדִים יָרְדוּ הָאָחוֹרַיִם שֶׁלָּהֶם לְבַד וְנִשְׁאֲרוּ הַפָּנִים בִּמְקוֹמָם). And the reason for the matter is this (וְטַעַם הַדָּבָר הוּא), that these Lights which are drawn until the flow of the beard are divided into three (כִּי אֵלּוּ הָאוֹרוֹת שֶׁנִּמְשָׁכִים עַד שִׁבֹּלֶת הַזָּקָן נֶחְלְקוּ לְג׳).

For the Keter took from the aspect of the ear itself, from that which the sight draws through gazing into the Light of the ear (כִּי הַכֶּתֶר לָקַח מִבְּחִינַת הָאָזֶן עַצְמָהּ מִמַּה שֶׁהָרְאִיָּה שׁוֹאֶבֶת בְּהִסְתַּכְּלוּת בְּאוֹר הָאָזֶן), and all the more so that the other two Lights are included within it (וּמִכָּל שֶׁכֵּן שֶׁנִּכְלָלִים בּוֹ ב׳ אוֹרוֹת אֲחֵרִים), and from this a vessel was made for the Keter of the Nekudim [Points] (וּמִזֶּה נַעֲשָׂה כְּלִי לְכֶתֶר נְקוּדִים). And Abba took from that which the sight draws from the Lights of the nose, and the Light of the mouth is also included within it (וְאַבָּא לָקַח מִמַּה שֶׁהָרְאִיָּה שׁוֹאֶבֶת מֵאוֹרוֹת הַחוֹטֶם וְגַם אוֹר הַפֶּה נִכְלָל בּוֹ).

And behold, the Keter, which took from the ear, whose illumination is exceedingly great, its vessel did not break (וְהִנֵּה הַכֶּתֶר שֶׁלָּקַח מִן הָאָזֶן הֶאָרָתוֹ גְּדוֹלָה מְאֹד לֹא נִשְׁבַּר כְּלִי שֶׁלּוֹ). But Abba and Imma, who take only from the nose and mouth, the Achorayim of their vessels broke (אֲבָל או״א שֶׁאֵינָם לוֹקְחִין רַק מִן הַחוֹטֶם וָפֶה נִשְׁבְּרוּ הָאָחוֹרַיִם שֶׁל כְּלֵיהֶם).

And behold, if Abba and Imma had received this Light of the nose and mouth of Adam Kadmon while it was above, close to the place of the apertures of the ear, even though they would not have received from the Lights of the ear itself but only some illumination, the Achorayim of their vessels would have endured (וְהִנֵּה או״א אִם הָיוּ מְקַבְּלִים אוֹר זֶה שֶׁל חוֹטֶם וָפֶה שֶׁל א״ק בִּהְיוֹתוֹ לְמַעְלָה קָרוֹב אֶל מְקוֹם נִקְבֵּי הָאָזֶן אַף עַל פִּי שֶׁלֹּא הָיוּ מְקַבְּלִין מֵאוֹרוֹת הָאָזֶן עַצְמָם רַק קְצָת הָאָרָה הָיוּ מִתְקַיְּמִין הָאָחוֹרַיִם שֶׁל כְּלֵיהֶם). But since they receive only from the termination of the ear, which is the place of the flow of the beard (אֲבָל כֵּיוָן שֶׁאֵינָם מְקַבְּלִין רַק מִסִּיּוּם הָאָזֶן שֶׁהוּא מְקוֹם שִׁבֹּלֶת הַזָּקָן), therefore even though they take some illumination, it does not avail them (לָכֵן אַף עַל פִּי שֶׁלּוֹקְחִין קְצָת הָאָרָה אֵינוֹ מוֹעִיל לָהֶם), and therefore the Achorayim of their vessels broke (וְלָכֵן נִשְׁבְּרוּ הָאָחוֹרַיִם שֶׁל כְּלֵיהֶם).

But Keter—since it takes the Light of the ear itself—even though it took from its termination, since it takes its very essence, this suffices, and even the Achorayim of its vessels did not break (אֲבָל הַכֶּתֶר כֵּיוָן שֶׁלוֹקֵחַ אוֹר הָאָזֶן מַמָּשׁ אַף עַל פִּי שֶׁלָּקְחוּ סִיּוּמוֹ כֵּיוָן שֶׁהוּא לוֹקֵחַ עַצְמוּתוֹ דַּי בָּזֶה וְלֹא נִשְׁבַּר אֲפִלּוּ הָאָחוֹרַיִם שֶׁל כֵּלִים דִּידֵיהּ). This is not so with Abba and Imma, who take only an illumination alone, and moreover from a distant place (מַשֶּׁאֵין כֵּן בְּאו״א שֶׁאֵינָן לוֹקְחִין רַק הָאָרָה בְּעָלְמָא וְגַם שֶׁהוּא בְּרִחוּק מָקוֹם). And thus these three aspects have been explained (וְהֲרֵי נִתְבָּאֲרוּ ג׳ בְּחִינוֹת אֵלּוּ): Keter was sustained entirely (כִּי הַכֶּתֶר נִתְקַיֵּם כֻּלּוֹ), Abba and Imma were broken and their Achorayim fell (וְאו״א נִשְׁבְּרוּ וְנָפְלוּ הָאָחוֹרַיִם שֶׁלָּהֶם), and Ze’ir Anpin and Nukvah—their Panim and their Achorayim fell (וְזו״ן נָפְלוּ פָּנִים וְהָאָחוֹרַיִם שֶׁלָּהֶם).

And behold, this is the reason that is alluded to in the verse “and the earth was tohu and bohu,” which speaks of the matter of the death of the kings of the Nekudim [Points], as mentioned above (וְהִנֵּה זֶהוּ הַטַּעַם שֶׁנִּרְמָז בַּפָּסוּק וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ אֲשֶׁר הוּא מְדַבֵּר בְּעִנְיַן מִיתַת הַמְּלָכִים שֶׁל הַנְּקוּדִים כַּנַּ״ל). In it is alluded the word “tohu” twice—one explicitly in the verse, and a second in the initial letters in reverse: “And the earth was tohu” (נִרְמָז בּוֹ ב׳ פְּעָמִים מִלַּת תֹהוּ א׳ מְפֹרָשׁ בַּפָּסוּק וּב׳ בְּרָ״ת לְמַפְרֵעַ וְהָאָרֶץ הָיְתָה תֹהוּ). This corresponds to the two aspects mentioned above (וְהוּא כְּנֶגֶד ב׳ בְּחִינוֹת הַנַּ״ל): the straight “tohu” explicitly in the verse is the aspect of the seven kings who died and were nullified, even their Panim of Uprightness (כִּי תֹהוּ הַיָּשָׁר הַמְּפֹרָשׁ בַּפָּסוּק הוּא בְּחִינַת ז׳ מְלָכִים שֶׁמֵּתוּ וְנִתְבַּטְּלוּ אֲפִלּוּ הַפָּנִים שֶׁלָּהֶם הַיְשָׁרִים), and the “tohu” in the reversed initials is the aspect of the nullification of the Achorayim of Abba and Imma, for everything that is reversed is the aspect of Achorayim (וְתֹהוּ שֶׁבְּרָ״ת לְמַפְרֵעַ הוּא בְּחִינַת בִּטּוּל הָאָחוֹרַיִם דְּאו״א כִּי כָּל לְמַפְרֵעַ הוּא בְּחִינַת אָחוֹרַיִם).

And behold, certainly even in the Nekudim [Points] there are aspects of Surrounding Lights and Inner Lights (וְהִנֵּה בְּוַדַּאי כִּי גַּם בַּנְּקוּדִים יֵשׁ בְּחִינַת אוֹרוֹת מַקִּיפִים וּפְנִימִיִּים), and its matter is as follows (וְעִנְיָנוֹ הוּא): for behold it has been explained that from the three Lights of Ears, Nose, and Mouth, the gazing of the eye draws for the sake of the Nekudim [Points], and this is the aspect of the third Light mentioned above that we explained, which is for the sake of vessels for the Nekudim [Points] (כִּי הִנֵּה נִתְבָּאֵר כִּי מִג׳ אוֹרוֹת אָח״פ שׁוֹאֵב מֵהֶם הִסְתַּכְּלוּת הָעַיִן לְצֹרֶךְ הַנְּקוּדִים וְזֶהוּ בְּחִינַת אוֹר הַג׳ הַנַּ״ל שֶׁבֵּאַרְנוּ שֶׁהוּא לְצֹרֶךְ כֵּלִים אֶל הַנְּקוּדִים). And you must know that this Light is divided into two (וְצָרִיךְ שֶׁתֵּדַע כִּי אוֹר זֶה נֶחְלָק לִב׳): that which it takes from the right side are actual Lights, and that which it takes from the left side are vessels (וּמַה שֶׁלוֹקֵחַ מִצַּד יָמִין הֵם אוֹרוֹת מַמָּשׁ וּמַה שֶׁלוֹקֵחַ מִצַּד שְׂמֹאל הֵם כֵּלִים). And it has already been explained above that in Light there is an aspect of Inner and Surrounding, and in a vessel there is Inner and Outer (וְכְבָר נִתְבָּאֵר לְעֵיל כִּי בָּאוֹר יֵשׁ בְּחִינַת פְּנִימִי וּמַקִּיף וּבַכְּלִי יֵשׁ פְּנִימִי וְחִיצוֹן). It follows that all these four aspects are taken by the gazing of the eye from the three Lights of Ears, Nose, and Mouth (נִמְצָא כִּי כָּל אֵלּוּ ד׳ בְּחִינוֹת לוֹקֵחַ הִסְתַּכְּלוּת הָעַיִן מִג׳ אוֹרוֹת אָח״פ), and this is their order (וְזֶה סִדְרָן). For behold, when the eye gazes into the Lights of the ear in Uprightness, directly opposite the gaze of the eye itself—which is the flow of the beard itself—on the right side, this is the aspect of Surrounding Light (כִּי הִנֵּה כְּשֶׁמִּסְתַּכֵּל הָעַיִן בְּאוֹרוֹת הָאָזֶן בְּיוֹשֶׁר נֶגֶד הִסְתַּכְּלוּת הָעַיִן בְּעַצְמוֹ שֶׁהוּא שִׁבֹּלֶת הַזָּקָן עַצְמוֹ מִצַּד יָמִין הוּא בְּחִינַת אוֹר מַקִּיף). And that which is also on the right side but is distant, being from the sides, is Inner Light, which is minimal (וּמַה שֶׁהוּא גַּם כֵּן בְּצַד יָמִין אֶלָּא שֶׁהוּא בְּרִחוּק וְהוּא מִן הַצְּדָדִים זֶה אוֹר פְּנִימִי שֶׁהוּא מוּעָט). And similarly on the left side: that which is directly opposite the gaze of the eye itself is the outer aspect of the vessel (וּכְעַד זֶה בְּצַד שְׂמֹאל מַה שֶׁהוּא כְּנֶגֶד הִסְתַּכְּלוּת הָעַיִן מַמָּשׁ הוּא חִיצוֹנִיּוּת הַכְּלִי), and that which is toward the sides is the inner aspect of the vessel (וּמַה שֶׁהוּא לַצְּדָדִים הוּא פְּנִימִיּוּת הַכְּלִי). And that which it takes from the Lights of the nose is in another manner (וּמַה שֶׁלוֹקֵחַ מֵאוֹרוֹת הַחוֹטֶם הוּא בְּאוֹפֶן אַחֵר), for that which it takes from the Light of the nose before it reaches the mouth, and which is on the right side, is Surrounding Light (כִּי מַה שֶׁלוֹקֵחַ מֵאוֹר הַחוֹטֶם קֹדֶם שֶׁמַּגִּיעַ אֶל הַפֶּה וְהוּא מִצַּד יָמִין הוּא אוֹר מַקִּיף), and from the mouth and downward it is Inner Light (וּמֵהַפֶּה וּלְמַטָּה הוּא אוֹר פְּנִימִי). And similarly on the left side they are vessels, in the aspects of outer and inner (וְעַד זֶה בְּצַד שְׂמֹאל הֵם כֵּלִים בְּחִינַת חִיצוֹנִיּוּת וּפְנִימִיּוּת). And so too that which it takes from the mouth is divided into two (וְכֵן הוּא מַה שֶׁלוֹקֵחַ מִן הַפֶּה נֶחְלָק לִשְׁנַיִם), for that which it takes from the mouth until it reaches the flow of the beard, on the right side, is Surrounding Light (כִּי מַה שֶׁלוֹקֵחַ מִן הַפֶּה עַד שֶׁמַּגִּיעַ לְשִׁבֹּלֶת הַזָּקָן מִצַּד יָמִין הוּא אוֹר מַקִּיף), and from the beard and downward it is Inner Light (וּמִן הַדִּיקְנָא וּלְמַטָּה הוּא פְּנִימִי). And in the same manner it is on the left side, to form vessels in their inner and outer aspects (וּכְעַד זֶה הוּא בְּצַד שְׂמֹאל לַעֲשׂוֹת כֵּלִים בִּפְנִימִיּוּת וְחִיצוֹנִיּוּת).

Chapter 3

שער ח פרק ג מ״ת

[8:3] And behold, when these Nekudot [Vowel Points] spread outward opposite the Tabur of Adam Kadmon until the completion of his legs, as mentioned above (וְהִנֵּה כַּאֲשֶׁר נִתְפַּשְּׁטוּ אֵלּוּ הַנְּקוּדִים מִבַּחוּץ מִכְּנֶגֶד הַטִּבּוּר שֶׁל א״ק עַד סִיּוּם רַגְלָיו כַּנַּ״ל), that Light which came anew in the interior pierced through the Parsah, as mentioned above, and emerged outward and illuminated the Nekudot [Vowel Points] (הָיָה בּוֹקֵעַ אוֹתוֹ הָאוֹר שֶׁבָּא מֵחָדָשׁ בִּפְנִימִית דֶּרֶךְ הַפַּרְסָא כַּנַּ״ל וְיוֹצֵא לַחוּץ וּמֵאִיר אֶל הַנְּקוּדִים). It follows that this new Light first passes and descends through the Parsah downward into the lower half below the navel, and afterward returns and pierces the walls of the body and emerges outward and illuminates the Nekudot [Vowel Points] (וְנִמְצָא כִּי אוֹר הֶחָדָשׁ הַזֶּה עוֹבֵר תְּחִלָּה וְיוֹרֵד דֶּרֶךְ הַפַּרְסָא לְמַטָּה בַּחֲצִי הַתַּחְתּוֹן לְמַטָּה מִטִּבּוּר וְאַחַ״כ חוֹזֵר וּבוֹקֵעַ דּוֹפְנוֹת הַגּוּף וְיָצָא לַחוּץ וּמֵאִיר בַּנִּקּוּדִים). And this is what is written in the Tikkunim, that He placed one Parsah between Keter and the Cause of causes (וְזֶ״שׁ בַּתִּקּוּנִים דְּשָׁוֵי חַד פַּרְסָא בֵּין כֶּתֶר לְעִלַּת הָעִלּוֹת), for every aspect of the Emanator relative to that which is below it is called the Cause of causes, and this Keter is the Keter of the Nekudot [Vowel Points], as mentioned above (כִּי כָּל בְּחִינַת הַמַּאֲצִיל לְזוּלָתוֹ נִקְרָא עִלַּת הָעִלּוֹת וְכֶתֶר זֶה הוּא כֶּתֶר דְּנְקוּדִים כַּנַּ״ל).

And behold, these Nekudot [Vowel Points] spread from the Tabur of Adam Kadmon until the completion of his legs, in the order of Ze’ir Anpin and Nukvah that clothe Arich Anpin (וְהִנֵּה אֵלּוּ הַנְּקוּדִים נִתְפַּשְּׁטוּ מִטִּבּוּרָא דְּא״ק עַד סִיּוּם רַגְלָיו כְּסֵדֶר זו״ן הַמַּלְבִּישִׁין לְא״א), except that there Ze’ir Anpin and Nukvah clothe Arich Anpin from all its sides and surroundings (אֶלָּא שֶׁשָׁם מַלְבִּישִׁין זו״ן לְא״א מִכָּל צִדְדָיו וּסְבִיבוֹתָיו), whereas here the primary illumination of the Nekudot [Vowel Points] is only through the face of Adam Kadmon (אֲבָל בְּכָאן עִקַּר הֶאָרָתָן אֵינוֹ אֶלָּא דֶּרֶךְ פָּנִים דְּא״ק). Nevertheless, some illumination spreads from these Nekudot [Vowel Points]—both from the aspect of their Lights and from the aspect of their vessels—and they clothe Adam Kadmon from all his sides, in the manner we explained above with regard to Ears, Nose, and Mouth (אֶלָּא שֶׁמִּתְפַּשֵּׁט קְצָת הָאָרָה מֵאֵלּוּ הַנְּקוּדִים בֵּין מִבְּחִינַת אוֹרוֹתֵיהֶן וּבֵין מִבְּחִינַת כֵּלֵיהֶן וּמַלְבִּישִׁין זֶה הָא״ק מִכָּל צִדְדָיו עַל דֶּרֶךְ שֶׁבֵּאַרְנוּ לְמַעְלָה בְּאָח״פ), but their primary illumination is through the face (אֲבָל עִקַּר הֶאָרָתָן דֶּרֶךְ פָּנִים).

And behold, the Keter of the Nekudot [Vowel Points] has its place from the Tabur of Adam Kadmon until the completion of the body (וְהִנֵּה הַכֶּתֶר מִן הַנְּקוּדוֹת מְקוֹמוֹ הוּא מִן הַטִּבּוּר דְּא״ק עַד סִיּוּם הַגּוּף), and Chokhmah, Binah, Da‘at are in the three first segments of the Netzach, Hod, Yesod of Adam Kadmon (וְחַב״ד הֵם בְּג׳ פִּסּוּקֵי קַדְמָאִין דְּנֵה״י דְּא״ק), and Chesed, Gevurah, Tiferet in the three middle segments (וְחַג״ת בְּג׳ פִּסּוּקֵי אֶמְצָעִין), and Netzach, Hod, Yesod in the three lower segments (וְנֵה״י בְּג׳ פִּסּוּקֵי תַּתָּאִין), in the manner mentioned above regarding Ze’ir Anpin and Nukvah that clothe Arich Anpin, as explained in its place (עַל דֶּרֶךְ הַנַּ״ל בְּזו״ן הַמַּלְבִּישִׁין לְא״א כַּנִּזְכָּר בִּמְקוֹמוֹ).

And behold, two kinds of Lights emerge from within the body of Adam Kadmon (וְהִנֵּה ב׳ מִינֵי אוֹרוֹת יוֹצְאִין מִתּוֹךְ הַגּוּף דְּא״ק): one from the navel, and the second from the mouth of the Yesod, and two breaths emerge through there (וְהֵם א׳ מִן הַטִּבּוּר וְהַב׳ מִפִּי הַיְסוֹד וְיוֹצְאִין דֶּרֶךְ שָׁם ב׳ הֲבָלִים). And as would be fitting, there should have been three breaths corresponding to the three upper aspects that received from Ears, Nose, and Mouth, as mentioned above (וּכְפִי הָרָאוּי הָיָה שֶׁיִּהְיֶה ג׳ הֲבָלִים כְּנֶגֶד ג׳ רִאשׁוֹנוֹת שֶׁקִּבֵּל מֵאָח״פ כַּנַּ״ל). But since the Light of the ear was lacking from Abba and Imma, as mentioned above, therefore the corresponding aspect of the breath that is opposite the ear was also lacking (אֲבָל לְפִי שֶׁחָסֵר אוֹר אָזֶן מִן או״א כַּנַּ״ל לָכֵן גַּם כֵּן חָסֵר בְּחִינַת הַהֶבֶל מַה שֶׁכְּנֶגֶד הָאָזֶן), and there emerged only two breaths, which are opposite the nose and the mouth alone (וְלֹא יָצְאוּ רַק ב׳ הֲבָלִים שֶׁהֵם נֶגֶד חוֹטֶם וָפֶה לְבַד), from which Abba and Imma received above, and here below they too receive from them (אֲשֶׁר מֵהֶם קִבְּלוּ או״א לְמַעְלָה וְגַּם כָּאן לְמַטָּה מְקַבְּלִין מֵהֶם). But the Light of the seven lower ones, which took only from the body and downward—that is, from the termination of the flow of the beard and downward, as mentioned above—therefore they too do not have breaths to illuminate them (אֲבָל אוֹר הַז״ת שֶׁלֹּא לָקְחוּ רַק מִן הַגּוּף וּלְמַטָּה שֶׁהוּא מִסִּיּוּם שִׁבֹּלֶת הַזָּקָן וּלְמַטָּה כַּנַּ״ל לָכֵן גַּם כֵּן לֹא יֵשׁ לָהֶם הֲבָלִים לְהָאִיר לָהֶם).

Rather, they were alluded to in the secret of “and the arms of his hands were scattered” (אֶלָּא נִרְמְזוּ בְּסוֹד וַיָּפֹזוּ זְרוֹעֵי יָדָיו), which is the secret of the ten drops that were cast forth from between the fingernails, as mentioned in Tikkun Sixty-Nine, as is known (שֶׁהוּא סוֹד י׳ טִפִּין דְּאִזְדַּרְקוּ מִבֵּין הַצִּפְרְנַיִם כַּנִּזְכָּר בְּתִּקּוּן ס״ט כַּנּוֹדָע). For they themselves are the aspect of the kings (כִּי הֵם עַצְמָם בְּחִינַת הַמְּלָכִים), since behold, the nullification of the kings was because they had not yet been rectified as one—Adam, male and female (כִּי הִנֵּה בִּטּוּל הַמְּלָכִים הָיָה לְפִי שֶׁלֹּא נִתְקַן עֲדַיִן כְּחַדָא אָדָם דָּכָר וּנְקֵבָה). And this itself is the secret of the drops of seed of Joseph that emerged without a female, but from the male alone (וְזֶהוּ עַצְמוֹ סוֹד טִפֵּי הַזֶּרַע שֶׁל יוֹסֵף שֶׁיָּצְאוּ בִּלְתִּי נְקֵבָה אֶלָּא מִזָּכָר לְחוּד). And they are the ten martyrs of the kingdom (וְהֵם הֵם י׳ הֲרוּגֵי מַלְכוּת), and understand well the term “kingdom,” for they are indeed these seven kings whose vessels and bodies were shattered (וְהָבֵן מִלַּת מַלְכוּת כִּי הֵם מַמָּשׁ אֵלּוּ הַז׳ מְלָכִים שֶׁנִּשְׁבְּרוּ כֵּלֵיהֶם וְגוּפָם). And the reason was also because they were without the rectification of male and female, until the eighth king came afterward, and then they were rectified (וְהַסִּבָּה הָיְתָה גַּם כֵּן לְפִי שֶׁהָיוּ בִּלְתִּי תִּקּוּן דּו״נ עַד שֶׁבָּא הֶדֶר מֶלֶךְ ח׳ וְאָז נִתְקַנּוּ). And this is also the secret of what is written in Tractate Shevuot, in chapter three: one whose wife said to him at the time of marital relations, “I have become impure,” he should drive his fingernails into the ground, and the seed goes out through the toenails, and he should separate with a lifeless limb (וְזֶהוּ גַּם כֵּן סוֹד מַה שֶּׁכָּתוּב בְּמַסֶּכֶת שְׁבוּעוֹת בְּפ״ג מִי שֶׁאָמְרָה לוֹ אִשְׁתּוֹ בִּשְׁעַת תַּשְׁמִישׁ נִטְמֵאתִי יִנְעוֹץ צִפָּרְנָיו בַּקַּרְקַע וְהַזֶּרַע יוֹצֵא דֶּרֶךְ צִפָּרְנֵי רַגְלַיִם וְיִפְרוֹשׁ בְּאֵבֶר מֵת).

And behold, the breaths that were fitting for these seven kings emerged through the toenails (וְהִנֵּה הֲבָלִים הָרְאוּיִים לִמְלָכִים אֵלּוּ ז׳ יָצְאוּ דֶּרֶךְ צִפָּרְנֵי רַגְלַיִם), and even though the toenails are ten, whereas the Nekudot [Vowel Points] that broke are only the seven lower ones, as mentioned above (וְאַף עַל פִּי שֶׁהַצִּפָּרְנִים הֵם י׳ וְהַנְּקוּדוֹת שֶׁנִּשְׁבְּרוּ אֵינָן אֶלָּא ז״ת לְבַד כַּנַּ״ל). The matter is that there are also two kinds of Achorayim of Abba and Imma that broke, and thus they are nine aspects (הָעִנְיָן הוּא כִּי גַּם יֵשׁ ב׳ מִינֵי אָחוֹרַיִם דְּאו״א שֶׁנִּשְׁבְּרוּ הֲרֵי הֵם ט׳ בְּחִינוֹת), and the tenth is that even from Keter there was some blemish, as will be explained later with the help of Hashem (וְהָעֲשִׂירִית הוּא כִּי גַּם מִן הַכֶּתֶר הָיָה בּוֹ קְצָת פְּגָם כְּמוֹ שֶׁכָּתוּב לְקַמָּן בְּעֶזְרַת ה׳). And this is the aspect of its Netzach, Hod, Yesod, which entered and were in the secret of Mochin [Intellects] for Abba and Imma, and they too were broken (וְהוּא בְּחִינַת נֵה״י שֶׁלּוֹ שֶׁנִּכְנְסוּ וְהָיוּ בְּסוֹד מוֹחִין לְאו״א וְגַּם הֵם נִשְׁבְּרוּ), thus they are ten aspects corresponding to the ten breaths that emerged from the toenails (הֲרֵי הֵם י׳ בְּחִינוֹת כְּנֶגֶד י׳ הֲבָלִים שֶׁיָּצְאוּ מִצִּפָּרְנֵי רַגְלָיו). And every aspect of the emergence of these ten breaths through the toenails was entirely due to the deficiency of their reception from the Light of the upper ear, as mentioned above (וְכָל בְּחִינַת יְצִיאַת אֵלּוּ הַי׳ הֲבָלִים דֶּרֶךְ צִפָּרְנָיו הָיוּ כֻּלָּם לְסִבַּת חֶסְרוֹן קַבָּלָתָן מֵאוֹר הָאָזֶן הָעֶלְיוֹנָה כַּנַּ״ל).

Therefore, this cause brought about all of this and the nullification of the kings (וְלָכֵן סִבָּה זוֹ גָּרְמָה לְכָל זֶה וּלְבִטּוּל הַמְּלָכִים). And we return to what was stated above (וְנַחֲזוֹר לְעֵיל), for behold we have explained that the Nekudot [Vowel Points] are divided into three parts (כִּי הִנֵּה בֵּאַרְנוּ שֶׁהַנְּקוּדוֹת נֶחְלָקִים לִשְׁלֹשָׁה חֲלָקִים): the upper ones above the letters, such as the Ḥolam (הָעֶלְיוֹנִים עַל הָאוֹתִיּוֹת כְּמוֹ הַחוֹלָם), and the middle, such as the Shuruk (וּבָאֶמְצַע כְּמוֹ הַשּׁוּרוּק), and the lower ones, such as the rest of the Nekudot [Vowel Points] (וְתַחְתּוֹנִים כְּמוֹ שְׁאָר הַנְּקוּדוֹת).

And behold, the Nekudah of the Ḥolam is the breath that emerges from the Tabur, where the Keter stands, as mentioned above (וְהִנֵּה נְקוּדַת הַחוֹלָם הוּא הַהֶבֶל הַיּוֹצֵא מִן הַטִּבּוּר אֲשֶׁר שָׁם עוֹמֵד הַכֶּתֶר כַּנַּ״ל), because Keter is the Ḥolam upon the Tiferet, as is known, for the primary Ḥolam is in the Tiferet of Adam Kadmon (לְפִי שֶׁהַכֶּתֶר אִיהוּ חוֹלָם עַל הַת״ת כַּנּוֹדָע כִּי עִקַּר חוֹלָם בְּת״ת דְּא״ק). However, it becomes Keter for the Nekudot [Vowel Points] (אָֽמְנָם נַעֲשֶׂה כֶּתֶר לַנְּקוּדוֹת), and this is what is said in Tikkun Five, that the Ḥolam is Keter in the letters, as is known (וְזֶ״שׁ בְּתִּקּוּן ה׳ כִּי חוֹלָם כֶּתֶר בָּאוֹתְוָן כַּנּוֹדָע). And the Nikud of the Shuruk, which is in the Vav and is called Melafum, which is in the middle, is the breath that emerges from the Yesod to Abba and Imma (וְנִקּוּד שׁוּרוּק בְּוָו שֶׁנִּקְרָא מְלָאפוּם שֶׁהוּא בָּאֶמְצַע הוּא הַהֶבֶל הַיּוֹצֵא מִן הַיְסוֹד לְאו״א). And it is divided into two (וְנֶחְלָק לִב׳), for behold the Nekudah of the Shuruk is Vav–Yod in the middle (כִּי הִנֵּה נְקוּדַת הַשּׁוּרוּק הוּא ו׳ י׳ בָּאֶמְצַע). And the Yod of the Shuruk is for Abba, who is called the first Yod of the Name (וְהִנֵּה י׳ שֶׁל שׁוּרוּק הוּא לְאַבָּא הַנִּקְרָא י׳ רִאשׁוֹנָה שֶׁל הַשֵּׁם), and the Vav of the Shuruk is to Imma, to bring forth and give birth to the six extremities of Ze’ir Anpin (וְהַו׳ שֶׁל שׁוּרוּק הוּא אֶל אִמָּא לְהוֹצִיא וּלְהוֹלִיד הַו״ק דְּז״א), and this is the aspect of that Vav which Imma takes (וְזֶהוּ בְּחִינַת הַו׳ זוֹ שֶׁלוֹקַחַת אִמָּא). And also for another reason (וְגַם טַעַם אַחֵר), for the Nekudah that is like a Yod in the Shuruk is more supernal, and from it Abba of the Nekudot [Vowel Points] nurses (כִּי הַנְּקוּדָה שֶׁהִיא כְּעֵין יו״ד שֶׁבַּשּׁוּרוּק הִיא יוֹתֵר עֶלְיוֹנָה וּמִמֶּנָּה יוֹנֵק אַבָּא דְּנְקוּדִים), and the Vav of the Shuruk, which is the letter Vav, from it Imma of the Nekudot [Vowel Points] nurses (וְהַו׳ שֶׁל הַשּׁוּרוּק שֶׁהוּא אוֹת ו׳ מִמֶּנָּה יוֹנֶקֶת אִמָּא דְּנְקוּדִים), as is known (כַּנּוֹדָע). And the Nekudot [Vowel Points] of Chokhmah and the letters of Binah, and the seven lower Nekudot [Vowel Points] together with three aspects—which are: one, the Netzach, Hod, Yesod of the Keter; and two, the Achorayim of Abba and Imma—behold they are these ten which emerged through the toenails (וְנְקוּדוֹת חָכְמָה וְאוֹתְוָן בִּינָה וְז׳ נְקוּדוֹת תַּחְתּוֹנוֹת עִם ג׳ בְּחִינוֹת שֶׁהֵם א׳ נֵה״י שֶׁל הַכֶּתֶר וּב׳ אָחוֹרַיִם דְּאו״א הֲרֵי הֵם י׳ אֵלּוּ שֶׁיָּצְאוּ דֶּרֶךְ צִפָּרְנֵי הָרַגְלַיִם). And our intention is not to say that these are the Nekudot [Vowel Points] themselves (וְאֵין כַּוָּנָתֵנוּ לוֹמַר שֶׁאֵלּוּ הֵם הַנְּקוּדוֹת עַצְמָן), but rather that from all of these breaths Light emerged to the ten Nekudot [Vowel Points] that came forth through the eye, as mentioned above (רַק שֶׁמִכָּל אֵלּוּ הַהֲבָלִים יָצָא אוֹר אֶל י׳ נְקוּדוֹת שֶׁיָּצְאוּ דֶּרֶךְ הָעַיִן כַּנַַ״ל), and remember this (וּזְכוֹר זֶה).

And behold, there is here a place for a question (וְהִנֵּה יֵשׁ בָּזֶה מָקוֹם שְׁאֵלָה), for always the Yesod is the aspect of Da‘at (וְהוּא כִּי לְעוֹלָם הַיְסוֹד הוּא בְּחִינַת הַדַּעַת), for behold we find that the Yesod of Imma is the Da‘at of Ze’ir Anpin (כִּי הֲרֵי מָצִינוּ שֶׁיְסוֹד דְּאִמָּא הוּא דַּעַת דְּז״א), and likewise the Yesod of this Adam Kadmon is the Da‘at of the Nekudot [Vowel Points] (וְכֵן יְסוֹד שֶׁל זֶה א״ק הוּא דַּעַת הַנְּקוּדוֹת). If so, how do Abba and Imma nurse from the breath that emerges from the Yesod of Adam Kadmon mentioned above? (וְאִם כֵּן אֵיךְ יוֹנְקִים או״א הֶבֶל הַיּוֹצֵא מִיְסוֹד א״ק הַנַּ״ל). And the answer is as follows (וְהַתְּשׁוּבָה הוּא): the aspect of Yesod is always higher than the two upper joints of Netzach and Hod, as is evident to the senses, and as is written, “From my flesh I behold God” (כִּי בְּחִינַת הַיְסוֹד לְעוֹלָם הוּא גָּבוֹהַּ לְמַעְלָה מִב׳ פְּרָקִין עֶלְיוֹנִים דְּנֵ״ה כַּנִּרְאֶה בְּחוּשׁ וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ).

And if so, it necessarily follows that the Da‘at must be higher than Abba and Imma (וְאִם כֵּן מֻכְרָח הוּא שֶׁהַדַּעַת יִהְיֶה גָּבוֹהַּ לְמַעְלָה מֵאַבָּא וְאִמָּא), and so indeed was the matter here (וְכֵן הָיָה הָעִנְיָן כָּאן). However, there in Ze’ir Anpin it is not so (אֲבָל שָׁם בְּז״א אֵינוֹ כֵּן), because when Binah enters him to give him Mochin [Intellects], she lowers herself and inclines herself (לְפִי שֶׁכְּשֶׁהַבִּינָה נִכְנֶסֶת בּוֹ לָתֵת אֵלָיו מוֹחִין הִיא מַשְׁפֶּלֶת עַצְמָהּ וּמַרְכֶּנֶת עַצְמָהּ), in the secret of “the mother crouches over the chicks” (בְּסוֹד הָאֵם רוֹבֶצֶת עַל הָאֶפְרוֹחִים). And then it necessarily follows that she raises the heads of the thighs upward, and her Yesod is lowered beneath them (וְאָז מֻכְרָח הוּא שֶׁתַּגְבִּיהַּ רָאשֵׁי יְרֵכַיִם לְעֵילָא וּבְחִינַת הַיְסוֹד שֶׁלָּהּ נִשְׁפָּל לְמַטָּה מֵהֶם). And then it is found that the Da‘at is below Chokhmah and Binah (וְאָז נִמְצָא שֶׁהַדַּעַת לְמַטָּה מֵחו״ב). And understand this well (וְהָבֵן זֶה).

However, Adam Kadmon stands and does not crouch (אֲבָל א״ק הוּא עוֹמֵד וְלֹא רוֹבֵץ), and then the first joint of the Yesod, which is fixed within the Tiferet, is the body (וְאָז פַּרְקָא קַדְמָאָה דִּיסוֹד הַקָּבוּעַ בְּתוֹךְ הַת״ת הוּא הַגּוּף), and certainly it is higher than Netzach and Hod (וַדַּאי שֶׁהוּא גָּבוֹהַּ מִנֵּ״ה). It follows that in the Nekudot [Vowel Points] their Da‘at is higher than Chokhmah and Binah (וְנִמְצָא כִּי בַּנְּקוּדוֹת הַדַּעַת שֶׁלָּהֶם גְּבוֹהָה לְמַעְלָה מֵחו״ב). It follows that from the termination of the Yesod of Adam Kadmon, which is placed in the Da‘at of the Nekudot [Vowel Points], from its end there emerges a breath and illumination to the Chokhmah and Binah of the Nekudah, which are beneath it (וְנִמְצָא כִּי מִסִּיּוּם הַיְסוֹד דְּא״ק הַנָּתוּן בְּדַעַת דְּנְקוּדוֹת מִשָּׁם מִסּוֹפוֹ יוֹצֵא הֶבֶל וְהָאָרָה לְחו״ב דְּנְקוּדָה שֶׁהֵם תַּתָּאִין מִנֵּיהּ). And you already know that the Nekudah of Shuruk is in the Yesod, as mentioned in the Tikkunim, Tikkun Seventy (וּכְבָר יָדַעְתָּ כִּי נְקוּדַת שׁוּרוּק הִיא בַּיְסוֹד כַּנִּזְכָּר בַּתִּקּוּנִים תִּקּוּן ע׳), and therefore we said that the Nekudah of Shuruk, which is in the middle of the letters, is the aspect of the Yesod, which is in the middle of Netzach and Hod (וְלָכֵן אָמַרְנוּ כִּי נְקוּדַת שׁוּרוּק שֶׁהוּא בָּאֶמְצַע הָאוֹתִיּוֹת הוּא בְּחִינַת הַיְסוֹד שֶׁהוּא בָּאֶמְצַע הַנֵּ״ה). And the breath that emerges from it is called Shuruk (וְהַהֶבֶל הַיּוֹצֵא מִמֶּנּוּ נִקְרָא שׁוּרוּק). And thus we have explained the Havayot of the Nekudot [Vowel Points] (וַהֲרֵי בֵּאַרְנוּ הֲוָיוֹת דְּנְקוּדוֹת).

Chapter 4

שער ח פרק ד מ״ת

[8:4] And we shall now explain the reality of their emergence outward (וְנְבָאֵר עַתָּה מְצִיאוּת יְצִיאָתָן לַחוּץ). Behold, when these Nekudot [Vowel Points] emerged, from Keter until Malkhut, their emergence was the opposite of the emergence of the Akudim (הִנֵּה כַּאֲשֶׁר יָצְאוּ אֵלּוּ הַנְּקוּדוֹת שֶׁהֵם מִכֶּתֶר עַד מַלְכוּת הָיְתָה יְצִיאָתָן הֶפֶךְ יְצִיאַת הָעֲקוּדִים). For there, in the emergence of the Akudim, the Malkhut emerged first and the Keter last (כִּי שָׁם בִּיצִיאַת הָעֲקוּדִים יָצְאָה מַלְכוּת תְּחִלָּה וְכֶתֶר בָּאַחֲרוֹנָה), whereas here, in the Nekudim [Points], it is the opposite (וְכָאן בַּנְּקוּדִים הוּא לְהֵפֶךְ). For their Keter emerged first, and within it were included all the other nine (כִּי הַכֶּתֶר שֶׁלָּהֶם יָצָא בָּרִאשׁוֹנָה וּבוֹ הָיוּ כְּלוּלִים כָּל הַט׳ אֲחֵרִים). And afterward Chokhmah emerged, and within it were included all the eight (וְאַחַר כָּךְ יָצְאָה הַחָכְמָה וּבוֹ כְּלוּלִים כָּל הַח׳). And in this manner Imma emerged, and within her were included all the seven Lights (וְכַעַד זֶה יָצְאָה אִמָּא וּבָהּ הָיוּ כְּלוּלִים כָּל הַז׳ אוֹרוֹת), and then she was called “the mother of the children” (וְאָז הָיְתָה הִיא נִקְרֵאת אֵם הַבָּנִים). And afterward she brought forth all seven, included within Chesed (וְאַחַר כָּךְ הוֹצִיאָה הִיא אֶת הַז׳ כֻּלָּם כְּלוּלִים בְּחֶסֶד), and afterward they were revealed in Gevurah (וְאַחַר כָּךְ מִתְגַּלִים בִּגְבוּרָה), and in this manner until the end (וְכַעַד זֶה עַד הַסּוֹף), so that it is found that Malkhut emerged last of all (עַד שֶׁנִּמְצֵאת שֶׁיָּצְאָה הַמַלְכוּת בָּאַחֲרוֹנָה מִכֻּלָּם).

There is another second difference (עוֹד יֵשׁ הֶפְרֵשׁ ב׳), and that is that in the Akudim, first the Lights emerged and afterward the vessels were made, as mentioned above (וּבָעֲקוּדִים תְּחִלָּה יָצְאוּ הָאוֹרוֹת וְאַחַר כָּךְ נַעֲשׂוּ הַכֵּלִים כַּנַּ״ל). But in the Nekudim [Points], first ten vessels emerged, one below the other (אֲבָל בַּנְּקוּדִים יָצְאוּ תְּחִלָּה י׳ כֵּלִים זֶה לְמַטָּה מִזֶּה), and this was done through the gazing of the eyes into the three Lights of Ears, Nose, and Mouth, as mentioned above (וְנַעֲשָׂה עַל יְדֵי הִסְתַּכְּלוּת הָעֵינַיִם בִּג׳ אוֹרוֹת שֶׁל אָח״פ כַּנַּ״ל). Therefore, after the ten vessels emerged and were placed in their positions, one beneath the other, each one alone (לָכֵן אַחַר שֶׁיָּצְאוּ הַי׳ כֵּלִים וְהֻנְּחוּ בִּמְקוֹמָן זֶה תַּחַת זֶה כָּל אֶחָד לְבַדּוֹ), (Some say: Ears–Nose–Mouth) (נ״א אָח״פ), in this manner: the Keter emerged first and entered into its vessel, and within it were included all the nine Lights (אָז יָצָא הַכֶּתֶר תְּחִלָּה וְנִכְנַס בִּכְלִי שֶׁלּוֹ וּבוֹ כְּלוּלִים כָּל הַט׳ אוֹרוֹת). And likewise Chokhmah emerged afterward, and within it were included all the eight (וְכֵן הַחָכְמָה יָצְאָה אַחַר כָּךְ וּבוֹ כְּלוּלִים כָּל הַח׳). And in this manner until Malkhut emerged alone at the end (וְכַעַד זֶה עַד שֶׁיָּצְאָה הַמַלְכוּת לְבַדָּהּ בָּאַחֲרוֹנָה).

It follows that Keter emerged first and entered into its vessel, and all the nine Lights were included within it (נִמְצָא שֶׁיָּצָא הַכֶּתֶר תְּחִלָּה וְנִכְנַס בִּכְלִי שֶׁלּוֹ וְהָיוּ כְּלוּלִים בּוֹ כָּל הַט׳ אוֹרוֹת). And afterward the Light of Keter remained in its vessel, and the Light of Chokhmah emerged with eight others included within it, and entered into the vessel of Chokhmah (וְאַחַר כָּךְ נִשְׁאַר אוֹר הַכֶּתֶר בִּכְלִי שֶׁלּוֹ וְיָצָא אוֹר הַחָכְמָה עִם ח׳ אֲחֵרִים כְּלוּלִים בּוֹ וְנִכְנַס בִּכְלִי הַחָכְמָה). And in this manner, until all of them finished entering into their vessels (וְכַעַד זֶה עַד שֶׁסִּיְּמוּ כֻּלָּם לִכָּנֵס בַּכֵּלִים שֶׁלָּהֶם). But know that when the Light of Keter entered first into its vessel (אֲבָל דַּע כִּי כַּאֲשֶׁר אוֹר הַכֶּתֶר נִכְנַס תְּחִלָּה בִּכְלִי שֶׁלּוֹ), the other Lights were nullified within it in comparison to its measure, for it is greater than all of them together (הָיוּ שְׁאָר הָאוֹרוֹת בְּטֵלִים בּוֹ בְּעֶרְכּוֹ שֶׁהוּא גָּדוֹל מִכֻּלָּם יַחַד), and therefore there was capacity in its vessel to bear it and to bear the other nine Lights, and it did not break (וְלָכֵן הָיְתָה יְכוֹלֶת בִּכְלִי שֶׁלּוֹ לְסָבְלוֹ וְלִסְבֹּל ט׳ אוֹרוֹת הָאֲחֵרִים וְלֹא נִשְׁבַּר). And likewise, when the Light of Chokhmah emerged and entered into its vessel (וְכֵן כַּאֲשֶׁר יָצָא אוֹר הַחָכְמָה וְנִכְנַס בִּכְלִי שֶׁלּוֹ), the eight Lights were included within it (הָיוּ הַח׳ אוֹרוֹת כְּלוּלִים בּוֹ). And likewise, when the Light of Binah emerged, included with seven Lights, and entered into its vessel (וְכֵן בְּצֵאת אוֹר הַבִּינָה כְּלוּלָה מִז׳ אוֹרוֹת וְנִכְנְסוּ בִּכְלִי שֶׁלָּהּ), the vessels were able to bear them and did not break (הָיוּ הַכֵּלִים יְכוֹלִים לְסָבְלָם וְלֹא נִשְׁבְּרוּ), for all of them are nullified in comparison to Abba and Imma (כִּי כֻּלָּם הֵם בְּטֵלִים בְּעֶרֶךְ או״א), like children who at first stand included within the mind of their father, in the secret of a drop of mind (כְּדִמְיוֹן הַבָּנִים שֶׁבַּתְּחִלָּה עוֹמְדִים כְּלוּלִים בְּמוֹחַ אֲבִיהֶם בְּסוֹד טִפַּת מוֹחַ). And likewise, when children are in the secret of gestation in their mother’s womb, they can be there and she can bear them (וְכֵן בִּהְיוֹת בָּנִים בְּסוֹד עִבּוּר בְּמֵעֵי אִמָּם יְכוֹלִין לִהְיוֹת שָׁם וְהִיא יְכוֹלָה לְסָבְלָם) (And Chokhmah was placed within Binah in the secret of a face-to-face union (וְנִתְּנָה הַחָכְמָה בַּבִּינָה בְּסוֹד זִוּוּג פָּנִים בְּפָנִים), and all of them were in the vessel of Binah (וְהָיוּ כֻּלָּם בִּכְלִי הַבִּינָה), for at first they were back-to-back (כִּי תְּחִלָּה הָיוּ אָחוֹר בְּאָחוֹר), and Keter mated by itself (וְנִזְדַּוֵּג הַכֶּתֶר מִנֵּיהּ וּבֵיהּ), and drew Mochin [Intellects] for them (וְהִמְשִׁיךְ מוֹחִין לָהֶם), and then they returned face-to-face (וְאָז חָזְרוּ פָּנִים בְּפָנִים), and Ze’ir Anpin and Nukvah were placed within her (וְזו״ן נִתְּנוּ בָּהּ), and they were in her in the secret of Mayin Nukvin [Feminine Waters] (וְהָיוּ בָּהּ בְּסוֹד מ״ן), and they established the Mochin [Intellects] of Abba and Imma upon their standing (וְהָיוּ מַעֲמִידִין מוֹחִין דְּאו״א עַל עָמְדָן), and afterward Abba and Imma mated together (וְאַחַר כָּךְ נִזְדַּוְּגוּ יַחַד או״א), and brought forth these seven kings (וְהוֹצִיאוּ ז׳ מְלָכִים אֵלּוּ)). Therefore, there was rectification in the three upper ones, and they did not break at all (לָכֵן הָיְתָה בְּחִינַת הַתִּקּוּן בַּג״ר וְלֹא נִשְׁבְּרוּ כְּלָל). And when the seven lower ones were included in their mother’s womb, they were there in the aspect of Mayin Nukvin [Feminine Waters] that arouse a supernal union (וְכַאֲשֶׁר הָיוּ הַז״ת כְּלוּלִין בְּמֵעֵי אִמָּם הָיוּ שָׁם בִּבְחִינַת מ״ן הַמְעוֹרְרִין זִוּוּג עֶלְיוֹן).

However, when the seven lower ones emerged from there—who are the seven kings that ruled in the land of Edom—and they wished to enter into their vessels (אֲבָל בְּצֵאת מִשָּׁם הַז״ת שֶׁהֵם הַז׳ מְלָכִים שֶׁמָּלְכוּ בְּאֶרֶץ אֱדוֹם וְרָצוּ לִכָּנֵס בַּכֵּלִים שֶׁלָּהֶם), the vessels could not bear them (וְלֹא יָכְלוּ הַכֵּלִים לְסָבְלָם), and they broke and died, as will be explained with the help of Hashem (וְנִשְׁבְּרוּ וּמֵתוּ כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). Therefore, we shall first explain the order of these seven kings (לָכֵן נְבָאֵר תְּחִלָּה סֵדֶר ז׳ מְלָכִים אֵלּוּ), for behold they are from Da‘at and downward (כִּי הִנֵּה הֵם מִן הַדַּעַת וּלְמַטָּה): Da‘at is one (דַּעַת א׳), Chesed is two (חֶסֶד ב׳), Gevurah is three (גְּבוּרָה ג׳), Tiferet is four (תִּפְאֶרֶת ד׳), Netzach and Hod are the two halves of the body and they are five (נֵ״ה הֵם תְּרֵי פְלַגֵּי גוּפָא וְהֵם ה׳), Yesod is six (יְסוֹד ו׳), and Malkhut is seven (מַלְכוּת ז׳). For Netzach and Hod are each considered half of the body, and between the two of them they are one alone (כִּי הַנֵ״ה נֶחְשָׁבִים כְּאֶחָד חֲצִי הַגּוּף וּבֵין שְׁנֵיהֶם הֵם אֶחָד לְבַד).

And know that all of these are the matter of the kings mentioned in Parashat Vayishlach, “And these are the kings who ruled in the land of Edom” (וְדַע כִּי כָּל אֵלּוּ הֵם עִנְיַן הַמְּלָכִים הַנִּזְכָּרִים בְּפָרָשַׁת וַיִּשְׁלַח וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם). And this is their specification (וְזֶה פְּרָטָן): Bela son of Beor—this is Da‘at (בֶּלַע בֶּן בְּעוֹר זֶה דַּעַת). And I have already informed you that Balaam is Bela, as our sages of blessed memory said (וְכְבָר הוֹדַעְתִּיךָ כִּי בִּלְעָם הוּא בֶּלַע כְּשֶׁאָמְרוּ רַז״ל), and he is in the secret of the Da‘at of the Klipah (וְהוּא בְּסוֹד דַּעַת דְּקְלִיפָּה), and therefore he was equal among the nations of the world to Moses in Israel (וְעַל כֵּן הָיָה שָׁקוּל בָּאֻמּוֹת הָעוֹלָם כְּמֹשֶׁה בְּיִשְׂרָאֵל), because Moses is the aspect of supernal Da‘at of Abba within Ze’ir Anpin (לְפִי שֶׁמֹשֶׁה בְּחִינַת דַּעַת עֶלְיוֹן דְּאַבָּא שֶׁבְּז״א).

And behold, this is the matter (וְהִנֵּה זֶהוּ הָעִנְיָן): “who knows the knowledge of the Most High” stated about Balaam refers to this (וְיוֹדֵעַ דַּעַת עֶלְיוֹן הַנֶּאֱמָר בְּבִלְעָם), for it emerged from the dross of this Da‘at, as is explained by us elsewhere at length (שֶׁיָּצָא מִן הַסִּיגִים שֶׁל דַּעַת זֶה כְּמוֹ שֶׁמְּבוֹאָר אֶצְלֵנוּ בְּמָקוֹם אַחֵר בְּאֹרֶךְ). Yovav is Chesed (יוֹבָב הוּא חֶסֶד), and this is “son of Zerah,” an expression of shining forth (וְזֶהוּ בֶּן זֶרַח לְשׁוֹן זְרִיחָה), for he is the aspect of Chesed, which is called Light, as is known (כִּי הוּא בְּחִינַת חֶסֶד הַנִּקְרָא אוֹר כַּנּוֹדָע).

Ḥusham is Gevurah (חֻשָׁם הוּא גְּבוּרָה), for he is the secret of the five Gevurot (כִּי הוּא סוֹד ה״ג), and the letters of Ḥusham are five (וְאוֹתִיּוֹת חֻשָׁם הוּא חָמֵשׁ). And the final letters of “Ḥusham from the land of the Temanite” are “Mitz” (squeezing) (וְסוֹפֵי תֵּבוֹת חֻשָׁם מֵאֶרֶץ הַתֵּימָנִי מִ״ץ), and the initial letters are “Ḥamah” (וְרָאשֵׁי תֵּבוֹת חַמָּה). And they are the secret of the verse, “For the squeezing of milk produces butter” (וְהֵם סוֹד הַפָּסוּק כִּי מִיץ חָלָב יוֹצִיא חֶמְאָה), for ḥamah (חָמָה) and ḥem’ah (butter) (חֶמְאָה) are the same letters (כִּי חָמָה וְחֶמְאָה הֵם אוֹתִיּוֹת שָׁווֹת). And they are the aspect of the Gevurot, which are blood (וְהֵם בְּחִינַת הַגְּבוּרוֹת שֶׁהֵם דָּם), and they are transformed in the full belly into milk (וְנֶהְפָּכִים בַּבֶּטֶן הַמְּלֵאָה לְחָלָב), and from that squeezing butter is made to feed the infant (וּמִן אוֹתוֹ הַמִּיץ נַעֲשֵׂית חֶמְאָה לְהַאֲכִיל הַתִּינוֹק) (And Hadad son of Bedad is Tiferet (וְהֲדַד בֶּן בְּדַד הוּא הַתִּפְאֶרֶת), and he is called thus, as is known (וְנִקְרָא כֵן כַּמָּה שֶׁנּוֹדַע), for sometimes Abba and Yisrael-Saba become one Partzuf (כִּי לִפְעָמִים אַבָּא וְיִשְׂרָאֵל־סָבָא נַעֲשִׂים חַד פַּרְצוּף), and likewise Binah and Tevunah become one Partzuf (וְכֵן בִּינָה וּתְבוּנָה חַד פַּרְצוּף). And this is that which was at first the place of the Yesod of Binah (וְזֶה מַה שֶּׁהָיָה תְּחִלָּה מְקוֹם הַיְסוֹד דְּבִינָה), which is now the place of the chest of the aspect of the entire Partzuf (וְהוּא עַתָּה מְקוֹם הֶחָזֶה שֶׁל בְּחִינַת כָּל הַפַּרְצוּף), and there the breasts were formed (וְשָׁם נַעֲשׂוּ הַדַּדִּים). And this is “Hadad son of Bedad,” twice “dad,” which are in the chest of Tiferet (וְזֶהוּ הֲדַד בֶּן בְּדַד ב׳ פְּעָמִים דַּד שֶׁהֵם בַּחָזֶה הַתִּפְאֶרֶת), and likewise the letters of “Bedad” are two “dad” (וְכֵן אוֹתִיּוֹת בְּדַד ב׳ דַּד). And with the death of this king, the breasts of Binah shriveled (וּבְמוֹת זֶה הַמֶּלֶךְ צָמְקוּ דַּדֵּי בִינָה), in the manner of a woman whose breasts shrivel at the death of her child (כְּדֶרֶךְ הָאִשָּׁה שֶׁדַּדֶּיהָ צוֹמְקִים בְּמוֹת הַיֶּלֶד שֶׁלָּהּ). And this is with ten expansions of the five Gevurot in the Yesod of Supernal Imma, as mentioned in chapter six (וְהִיא בְּי׳ הִתְפַּשְּׁטוּת הַה״ג בִּיסוֹד אִמָּא עִלָּאָה כַּנִּזְכָּר בְּפ״ו), which fell then, for they were blood and became milk, and now they shriveled (שֶׁנָּפְלוּ אָז אֲשֶׁר הֵם דָּם וְנַעֲשׂוּ חָלָב וְעַתָּה צָמְקוּ)). And Samlah from Masrekah (וְשַׂמְלָה מִמַּשְׂרֵקָה), (and Ba‘al-Ḥanan son of ‘Akhbor) (וּבַעַל חָנָן בֶּן עַכְבּוֹר), are Netzach and Hod, the two halves of the body (הֵם נֵ״ה תְּרֵי פְלַגֵּי גוּפָא).

And behold, Shaul from Reḥovot haNahar is Yesod (וְהִנֵּה שָׁאוּל מֵרְחֹבוֹת הַנָּהָר הוּא יְסוֹד), in the secret of what I have informed you (בְּסוֹד מַה שֶּׁהוֹדַעְתִּיךָ), that the Yesod of Binah is wide, since she is female (כִּי יְסוֹד בִּינָה הוּא רָחָב לִהְיוֹתָהּ נְקֵבָה), and it is called “Reḥovot haNahar” (וְנִקְרָא רְחֹבוֹת הַנָּהָר). And the initial letters of “Shaul from Reḥovot haNahar” spell “Moshe” (וְרָ״ת שָׁאוּל מֵרְחֹבוֹת הַנָּהָר מֹשֶׁה), for Moshe is the Yesod of Abba, as mentioned above (כִּי מֹשֶׁה הוּא יְסוֹד דְּאַבָּא כַּנַּ״ל), and King Shaul was from this aspect (וְשָׁאוּל הַמֶּלֶךְ הָיָה מִבְּחִינָה זוֹ). And this is what is said regarding Shaul, “and behold, he was hiding among the vessels” (וְזֶהוּ שֶׁנֶּאֱמַר בְּשָׁאוּל וְהִנֵּה הוּא נֶחְבָּא אֶל הַכֵּלִים). The explanation is that when these kings were broken, as we explained elsewhere (פֵּרוּשׁ כַּאֲשֶׁר נִשְׁבְּרוּ אֵלּוּ הַמְּלָכִים כְּמוֹ שֶׁבֵּאַרְנוּ בְּמָקוֹם אַחֵר), all the Lights departed from within them (כָּל הָאוֹרוֹת נִסְתַּלְּקוּ מִתּוֹכָם), and shattered vessels remained (וְנִשְׁאֲרוּ מָאנִין תְּבִירִין), and there remained within them only the aspect of the 288 sparks (וְלֹא נִשְׁאַר בָּהֶם רַק בְּחִינַת רפ״ח נִיצוֹצִין), as will be explained with the help of Hashem in a special gate (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳ בְּשַׁעַר מְיֻחָד).

However, in the vessel of the Yesod there remained one Light, aside from the 288 sparks (וְאָֽמְנָם בִּכְלִי שֶׁל הַיְסוֹד נִשְׁאַר אוֹר אֶחָד זוּלַת הָרפ״ח נִיצוֹצִין), in order to give life to the vessel of Malkhut, which has nothing of her own (כְּדֵי לְהַחֲיוֹת אֶת כְּלִי הַמַּלְכוּת דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם). And this Light that remained there is the aspect of Shaul, who was hiding among the vessels (וְזֶה הָאוֹר שֶׁנִּשְׁאַר שָׁם הוּא בְּחִינַת שָׁאוּל הַנֶּחְבָּא אֶל הַכֵּלִים), there in the vessel of the Yesod (שָׁם בִּכְלִי הַיְסוֹד), which did not remain in any other vessel (מַה שֶּׁלֹּא נִשְׁאַר בִּכְלִי אַחֵר). And since it remained there not at the time of the breaking and death (וּלְפִי שֶׁהָיָה (שֶׁלֹּא) בְּעֵת הַשְּׁבִירָה וְהַמִּיתָה), it is called by the term “hiding” (נִקְרָא לְשׁוֹן מִתְחַבֵּא), for it would have been fitting that it too depart (כִּי הָרָאוּי הָיָה שֶׁיִּסְתַּלֵּק גַּם הוּא), yet it remained there in concealment (וְנִשְׁאַר שָׁם בְּהֶחְבֵּא). And this reason was for the sake of Malkhut (וְסִבָּה זוֹ הָיְתָה לְצֹרֶךְ הַמַּלְכוּת), therefore Shaul merited kingship (לָכֵן זָכָה שָׁאוּל לַמְּלוּכָה). And understand this (וְהָבֵן זֶה).

Chapter 5

שער ח פרק ה מ״ת

[8:5] And we return to explain the order of the emergence of these seven kings from Binah and how they were broken (וְנַחֲזוֹר לְבָאֵר סֵדֶר יְצִיאַת ז׳ מְלָכִים אֵלּוּ מִתּוֹךְ הַבִּינָה וְאֵיךְ נִשְׁבְּרוּ), behold, first all of them emerged from within Binah (הִנֵּה רִאשׁוֹנָה יָצְאוּ כֻּלָּם מִתּוֹךְ הַבִּינָה), and they were included in the Light of Da‘at (וְהָיוּ כְּלוּלִים בְּאוֹר הַדַּעַת), and they entered with it into its vessel (וְנִכְנְסוּ עִמּוֹ בִּכְלִי שֶׁלּוֹ). And behold, it is known that these six (some say: seven) kings are the aspect of the six extremities of Ze’ir Anpin (וְהִנֵּה נוֹדַע כִּי ו׳ (נ״א ז׳) מְלָכִים אֵלּוּ הֵם בְּחִינַת ו״ק דְּז״א), and each one is not greater than the other (וְכָל אֶחָד אֵינוֹ גָּדוֹל מֵחֲבֵרוֹ), for each one is one extremity equal in greatness to its fellow (כִּי כָּל אֶחָד הוּא קָצֶה אֶחָד גָּדוֹל כַּחֲבֵרוֹ), therefore there was no power in any of the lower vessels to bear within it more than the portion of Light that reaches its own portion alone (וְלָכֵן לֹא הָיָה כֹּחַ בְּשׁוּם כְּלִי מִן הַתַּחְתּוֹנִים לִסְבֹּל בְּתוֹכוֹ יוֹתֵר מֵחֵלֶק אוֹר הַמַּגִּיעַ לְחֶלְקוֹ לְבַד), and when all of them emerged included within Da‘at (וְכַאֲשֶׁר יָצְאוּ כֻּלָּם כְּלוּלִים בְּדַעַת), the vessel was not able to bear them (לֹא הָיָה הַכְּלִי יָכוֹל לְסָבְלָם), and it broke and descended downward, as will be explained with the help of Hashem (וְנִשְׁבַּר וְיָרַד לְמַטָּה כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). Afterward the six other Lights emerged into the vessel of Chesed (אַחַר כָּךְ יָצְאוּ ו׳ אוֹרוֹת הָאֲחֵרִים בִּכְלִי חֶסֶד), and it too was not able to bear them (וְגַם הוּא לֹא הָיָה יָכוֹל לְסָבְלָם), and it broke and descended downward, as will be explained with the help of Hashem (וְנִשְׁבַּר וְיָרַד לְמַטָּה כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

And it has already been explained above that there are seven Lights (וְכְבָר נִתְבָּאֵר לְעֵיל כִּי ז׳ אוֹרוֹת הֵם), except that Netzach and Hod are considered as one (אֶלָּא שֶׁנֵ״ה נֶחְשָׁבִין לְאֶחָד), for they are two halves of the body (כִּי ב׳ פְּלַגֵּי דְּגוּפָא הֵם), and afterward the five Lights descended into the vessel of Gevurah (וְאַחַר כָּךְ יָרְדוּ הַה׳ אוֹרוֹת בִּכְלִי שֶׁל גְּבוּרָה), and with them there also descended the Reshimu of Chesed (וְיָרַד גַּם עִמָּהֶם הָרְשִׁימוּ שֶׁל חֶסֶד), the explanation being that it is known that each of the five Sefirot from Chesed until Hod gives one Reshimu of itself into the Sefirah of Yesod (פֵּרוּשׁ כִּי נוֹדַע שֶׁכָּל הַה׳ סְפִירוֹת מֵחֶסֶד עַד הוֹד כָּל אֶחָד מֵהֶם נוֹתֵן חַד רְשִׁימוּ שֶׁלּוֹ בִּסְפִירַת יְסוֹד), for this reason it is called Yesod “Kol,” because it includes all of them (כִּי לְסִבָּה זוֹ נִקְרָא יְסוֹד כָּל לְפִי שֶׁהוּא כּוֹלֵל כֻּלָּם), and therefore each one brings down one Reshimu into Yesod (וְעַל כֵּן כָּל אֶחָד מוֹרִיד רְשִׁימוּ חַד לַיְסוֹד), and it was not able to bear them and died and broke (וְלֹא יָכוֹל לְסָבֹּל וּמֵת וְנִשְׁבַּר). And afterward the four Lights and two Reshimot of Chesed and Gevurah descended into the vessel of Tiferet, and it too broke and descended (וְאַחַ״כ יָרְדוּ הַד׳ אוֹרוֹת וּב׳ רְשִׁימוּת שֶׁל חו״ג בִּכְלִי הַת״ת וְנִשְׁבַּר גַּם הוּא וְיָרַד), and in this manner likewise until there descended two (some say: two) Lights and five Reshimot into the vessel of Yesod, and it was not able to bear them and it broke, and it too descended (וְכַעַד זֶה עַד שֶׁיָּרְדוּ שְׁנֵי (נ״א ב׳) אוֹרוֹת וְה׳ רְשִׁימוּת בִּכְלִי הַיְסוֹד וְלֹא הָיָה יָכוֹל לְסָבְלָם וְנִשְׁבַּר וְגַם הוּא יָרַד). And when the Light of Malkhut came, it came alone by itself, and even so it was not able to bear it, and it too broke and descended (וּכְשֶׁבָּא אוֹר הַמַּלְכוּת לֹא בָּא אֶלָּא הוּא לְבַדּוֹ וְעִכָּ״ז לֹא הָיָה יָכוֹל לְסָבֹּל וְנִשְׁבַּר גַּם הוּא וְיָרַד).

And the reason for the matter is as I informed you above (וְטַעַם הַדָּבָר כְּמוֹ שֶׁהוֹדַעְתִּיךָ לְמַעְלָה), that the Akudim, when the Lights returned a second time to enter their vessels, did not actually enter their own vessels, but rather in Keter entered the Light of Chokhmah, and so on, and into the vessel of Yesod entered the Light of Malkhut, and the vessel of Malkhut remained empty (כִּי הָעֲקוּדִים כַּאֲשֶׁר חָזְרוּ הָאוֹרוֹת שֵׁנִית לְהִכָּנֵס בְּכֵלֵיהֶם לֹא נִכְנְסוּ מַמָּשׁ בִּכְלֵיהֶם רַק בְּכֶתֶר נִכְנַס אוֹר הַחָכְמָה וְכוּ׳ וּבִכְלִי הַיְסוֹד נִכְנַס אוֹר הַמַּלְכוּת וְנִשְׁאַר כְּלִי הַמַּלְכוּת רֵיקָם), for which reason Malkhut is called “the non-illuminating mirror,” which has nothing of its own, and is called poor and destitute (אֲשֶׁר לְסִבָּה זוֹ נִקְרֵאת הַמַּלְכוּת אַסְפַּקְלַרְיָא דְּלָא נָהֲרָא דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם וְנִקְרֵאת עֲנִיָּה וְדַלָּה), and all this (וְכָל זֶה), because the Light that later enters the vessel of Malkhut is not her own Light, but a new Light from the Zivug [Union] of Abba and Imma, as is explained by us (כִּי הָאוֹר שֶׁנִּכְנָס אַחַ״כ בִּכְלִי שֶׁל הַמַּלְכוּת אֵינוֹ אוֹר שֶׁלָּהּ רַק אוֹר חָדָשׁ מִזִּוּוּג או״א כְּמוֹ שֶׁמְּבוֹאָר אֶצְלֵנוּ). And this is the meaning of what was said above, “the non-illuminating mirror, which has nothing of its own,” but rather her Light is from another place, and remember this matter (וְזֶה עִנְיַן מַה שֶּׁנֶּאֱמַר לְעֵיל אַסְפַּקְלַרְיָא דְּלָא נָהֲרָא דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם רַק הָאוֹר שֶׁלָּהּ הוּא מִמָּקוֹם אַחֵר וּזְכוֹר עִנְיַן זֶה).

And behold, since all these vessels of the Nekudim [Points] were made through the gazing of the eye into the Akudim, as mentioned above (וְהִנֵּה כֵּיוָן שֶׁכָּל אֵלּוּ הַכֵּלִים שֶׁל הַנְּקוּדִים נַעֲשׂוּ בְּהִסְתַּכְּלוּת הָעַיִן בָּעֲקוּדִים כַּנַּ״ל), therefore since there (some say: here) the aspect of the Light of Malkhut was lacking from her vessel, also this vessel of Malkhut of the Nekudim [Points] was lacking, and she was not able to receive her Light and broke (לָכֵן כֵּיוָן שֶׁשָׁם (נ״א שֶׁכָּאן) הָיְתָה חֲסֵרָה בְּחִינַת אוֹר הַמַּלְכוּת מִן הַכְּלִי שֶׁלָּהּ גַּם כֵּן הָיָה חָסֵר הַכְּלִי הַזֶּה שֶׁל הַמַּלְכוּת דְּנְקוּדִים וְלֹא יָכְלָה לְקַבֵּל אוֹר שֶׁלָּהּ וְנִשְׁבְּרָה).

Chapter 6

שער ח פרק ו מ״ת

[8:6] And we shall now explain the matter of the Achorayim of Abba and Imma, which also fell and were broken (וְנְבָאֵר עַתָּה עִנְיַן אָחוֹרַיִם דְּאו״א שֶׁגַּם הֵם נָפְלוּ וְנִשְׁבְּרוּ), and first it is necessary to explain the introduction of Face to Face and back to back (וּתְחִלָּה צָרִיךְ לְבָאֵר הַקְדָּמָה פָּנִים בְּפָנִים וְאָחוֹר בְּאָחוֹר). And the matter is as stated above (וְהָעִנְיָן כַּנַּ״ל), that the place of the klippot and the external forces is the back of the Nukvah of Ze’ir Anpin, and there they cling (כִּי מְקוֹם הַקְּלִיפּוֹת וְהַחִיצוֹנִים הֵם אָחוֹרֵי נוּקְבָּא דְּז״א וְשָׁם הֵם נִדְבָּקִים), and nevertheless there is also some hold on the back of Ze’ir Anpin (וְאָֽמְנָם גַּם בְּאָחוֹרֵי ז״א יֵשׁ קְצָת אֲחִיזָה). And behold, before Hashem created Adam upon the earth, there was power in the klippot to draw sustenance from holiness, in the secret of “and there was no man to work the soil” (וְהִנֵּה טֶרֶם בָּרָא אֱלֹקִים אָדָם עַל הָאָרֶץ הָיָה כֹּחַ בַּקְּלִיפּוֹת לִינֹק שֶׁפַע מִקְּדוּשָׁה בְּסוֹד וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה). And one aspect of working the soil is cutting away the thorns from the vineyard, which requires practical commandments (וְאַחַת מֵעֲבוֹדַת הָאֲדָמָה הוּא כִּיסּוּחַ קוֹצִים מִן הַכֶּרֶם שֶׁלְּזֶה צָרִיךְ מִצְווֹת מַעֲשִׂיּוֹת). But when the seven lower ones were emanated, and the lower Adam had not yet been created in the world, Ze’ir Anpin and Nukvah emerged back to back out of fear of the external forces, lest they draw sustenance (אֲבָל כַּאֲשֶׁר נֶאֶצְלוּ ז״ת וַעֲדַיִן לֹא הָיָה אָדָם הָרִאשׁוֹן הַתַּחְתּוֹן נִבְרָא בָּעוֹלָם יָצְאוּ זו״ן אָחוֹר בְּאָחוֹר מִפְּנֵי פַּחַד הַחִיצוֹנִים שֶׁלֹּא יִינְקוּ).

For if they had stood Face to Face, the klippot would have had a place to attach in the place of their attachment, which is the Achorayim, in order to draw sustenance, since from the Panim they cannot draw sustenance (כִּי אִם הָיוּ עוֹמְדִים פָּנִים בְּפָנִים הָיָה לַקְּלִיפּוֹת מָקוֹם לְהִתְאַחֵז בִּמְקוֹם אֲחִיזָתָן שֶׁהֵם הָאָחוֹרַיִם לִינֹק כִּי מִפָּנִים לֹא יוּכְלוּ לִינֹק). Therefore they were compelled to cleave back to back so that the external forces could not draw sustenance from there (וְלָכֵן הֻצְרְכוּ לִהְיוֹת מִתְדַּבְּקִים אָחוֹר בְּאָחוֹר כְּדֵי שֶׁלֹּא יוּכְלוּ הַחִיצוֹנִים לִינֹק מִשָּׁם). And when Adam was created and performed practical commandments, he returned them to Face to Face (וּכְשֶׁנִּבְרָא אָדָם הָרִאשׁוֹן וְעָשָׂה מִצְווֹת מַעֲשִׂיּוֹת הֶחֱזִירָם פָּנִים בְּפָנִים), and then there was no fear of the klippot, for he had already dug, hoed, cleared stones, and cut thorns from the vineyard (וְאָז לֹא הָיָה פַּחַד מִן הַקְּלִיפּוֹת כִּי כְּבָר חָפַר וְעִזֵּק סִקֵּל וְכָרַת קוֹצִים מִן הַכֶּרֶם).

And behold, when they are back to back, Ze’ir Anpin and Nukvah have only one wall for the two of them (וְהִנֵּה בִּהְיוֹתָם אָחוֹר בְּאָחוֹר אֵין לְזו״ן אֶלָּא כֹּתֶל אֶחָד לִשְׁנֵיהֶם), and only one wall separates between them, and they use one wall, half a wall for Ze’ir Anpin and half a wall for Nukvah (וְכֹתֶל אֶחָד לְבַד מַפְסִיק בֵּינֵיהֶם וּמִשְׁתַּמְּשִׁין בְּכֹתֶל אֶחָד חֲצִי כֹתֶל לְז״א וַחֲצִי כֹתֶל לְנוּקְבָּא). And when Adam returned them to Face to Face through commandments and good deeds (וּכְשֶׁאָדָם הֶחֱזִירָם (נ״א וְכַאֲשֶׁאָדָם מַחֲזִירָם) פָּנִים בְּפָנִים עַל יְדֵי מִצְווֹת וּמַעֲשִׂים טוֹבִים), then one complete back was completed and perfected for this one and one complete back for that one, and they were able to return to Face to Face (אָז נִגְמַר וְנִשְׁלַם אָחוֹר אֶחָד שָׁלֵם לָזֶה וְאָחוֹר אֶחָד שָׁלֵם לָזֶה וִיכֹלִין לַחֲזֹר פָּנִים בְּפָנִים). And the reason for the matter is that the lower Adam, through his actions, causes a supernal Zivug [Union] (וְטַעַם הַדָּבָר כִּי הָאָדָם הַתַּחְתּוֹן עַל־יְדֵי מַעֲשָׂיו גּוֹרֵם זִוּוּג עֶלְיוֹן), and supernal drops descend downward (וְיוֹרְדִין טִפִּין עֶלְיוֹנִים לְמַטָּה), which are the aspect of the Mochin [Intellects] of Ze’ir Anpin (שֶׁהֵם בְּחִינַת הַמּוֹחִין דְּז״א), which are the aspect of Chesed and Gevurah (הֵם בְּחִינַת הַחו״ג), which are (some say: from there) the essence of the drop, as is known (אֲשֶׁר הֵם (נ״א מִשָּׁם) עִקַּר הַטִּפָּה כַּנּוֹדָע), for nothing emerges from the Yesod of Binah except Chesed and Gevurah (כִּי אֵין יוֹצֵא מִיְסוֹד דְּבִינָה רַק חו״ג), for from the Chokhmah and Binah of Ze’ir Anpin there emerges only a mere illumination (כִּי מִן הַחָכְמָה וּבִינָה דְּז״א אֵינוֹ יוֹצֵא רַק הָאָרָה בְּעָלְמָא), for the revealed Chasadim there strike and bring their Lights outward (שֶׁמַּכִּים הַחֲסָדִים הַמְּגוּלִּים שָׁם וּמוֹצִיאִין אוֹרוֹתֵיהֶן לַחוּץ).

And behold, when these Chesed and Gevurah come into the head of Ze’ir Anpin (וְהִנֵּה בְּבֹא אֵלּוּ הַחו״ג בְּרֹאשׁ ז״א), then he takes the Chesed and completes his back (כְּדֵין אִיהוּ נָקֵיט הַחֲסָדִים וּמִשְׁתַּלֵּם אָחוֹר דִּידֵיהּ), and she takes the Gevurah and completes her back (וְאִיהִי נָקְטָא גְּבוּרָה וּמִשְׁתַּלֵּם אָחוֹר דִּידָהּ), and then they return Face to Face, as is said in the blessing of the Patriarchs (וּכְדֵין אִתְהַדְּרוּ פָּנִים בְּפָנִים כְּמָה דְּאִתְמַר בְּבִרְכַּת אָבוֹת).

And behold, we have explained how Chesed and Gevurah cause the enlargement of the Achorayim (וַהֲרֵי בֵּאַרְנוּ אֵיךְ הַחו״ג גּוֹרְמִין הַגְדָּלַת אָחוֹרַיִם), and through this they are able to return Face to Face (וְעַל־יְדֵי כֵן יְכוֹלִין לַחֲזֹר פָּנִים בְּפָנִים), it follows that certainly (some say: behold) in relation to this aspect the illumination of the Chesed and Gevurah that newly come to them is greater than the illumination they had at first (נִמְצָא כִּי בְּוַדַּאי הוּא (נ״א הֲלֹא) שֶׁבְּעֶרֶךְ בְּחִינָה זוֹ יוֹתֵר גְּדוֹלָה הָאָרָה שֶׁל הַחו״ג הַבָּאִים לָהֶם מֵחָדָשׁ מֵהָאָרָה שֶׁהָיְתָה לָהֶם בָּרִאשׁוֹנָה), because the first illumination left them in the aspect of Back to Back (לְפִי שֶׁהָאָרָה רִאשׁוֹנָה הִנִּיחָה בְּחִינַת אָחוֹר בְּאָחוֹר), and this new illumination returned them Face to Face (וְהָאָרָה זוֹ הַחֲדָשָׁה הֶחֱזִירָם פָּנִים בְּפָנִים), it follows that this renewed illumination is called Face to Face (נִמְצָא כִּי זוֹ הָאָרָה הַמְחוּדֶּשֶׁת הִיא נִקְרֵאת פָּנִים בְּפָנִים), but in relation to another aspect it is not called except Back to Back (אֲבָל בְּעֶרֶךְ בְּחִינָה אַחֶרֶת לֹא תִּקָּרֵא אֶלָּא בְּחִינַת אָחוֹר בְּאָחוֹר), because it enlarged only the aspect of the Achorayim, as mentioned above (לְפִי שֶׁלֹּא הִגְדִּילָה רַק בְּחִינַת אָחוֹרַיִם כַּנַּ״ל), and automatically they were returned Face to Face of themselves (וּמִמֵּילָא הוּחְזְרוּ פָּנִים בְּפָנִים מֵאֲלֵיהֶם), and in this aspect this illumination will be lesser and inferior to the first (וּבִבְחִינָה זוֹ תִּהְיֶה הָאָרָה זוֹ פְּחוּתָה וּגְרוּעָה מִן הָרִאשׁוֹנָה), for the first rectified and made all the Partzufim entirely complete (כִּי הָרִאשׁוֹנָה תִּקְּנָה וְעָשְׂתָה כָּל הַפַּרְצוּפִים כֻּלָּם שְׁלֵמִים), whereas this one effected only the enlargement of half of the Achorayim, as mentioned above (וְזוֹ לֹא עָשְׂתָה רַק הַגְדָּלַת חֲצִי הָאָחוֹרַיִם כַּנַּ״ל).

And behold, what we said that the Achorayim of Abba and Imma fell is with respect to the aspect of Chesed and Gevurah that enlarge the Achorayim and return Face to Face (וְהִנֵּה מַה שֶּׁאָמַרְנוּ שֶׁנָּפְלוּ הָאָחוֹרַיִם דְּאו״א הוּא עַל בְּחִינַת חו״ג הַמַּגְדִּילִים הָאָחוֹרַיִם וּמַחֲזִירִים פָּנִים בְּפָנִים), therefore do not wonder if we say and introduce this aspect sometimes as Face to Face and sometimes as Back to Back (לָכֵן אַל תִּתְמַהּ אִם אָנוּ אוֹמְרִים וּמַכְנִיסִים בְּחִינָה זוֹ פַּעַם פָּנִים בְּפָנִים וּפַעַם אָחוֹר בְּאָחוֹר), for it is with respect to these Chesed and Gevurah (וְהוּא עַל בְּחִינַת חו״ג אֵלּוּ), which are the aspects that enlarged the Achorayim and all of this fell downward (שֶׁהֵם הַבְּחִינוֹת שֶׁהִגְדִּילוּ הָאָחוֹרַיִם וְכָל זֶה נָפַל לְמַטָּה). And this is with respect to the Chesed and Gevurah that Abba and Imma take from Keter, which is Arich Anpin, in order to return them Face to Face (וְהוּא עַל בְּחִינַת חו״ג שֶׁלוֹקְחִים או״א מִן הַכֶּתֶר שֶׁהוּא א״א כְּדֵי לְהַחֲזִירָם פָּנִים בְּפָנִים), for even in Abba and Imma there was in them an aspect of Back to Back, as will be explained with the help of Hashem (כִּי גַּם בְּאו״א הָיָה בָּהֶם בְּחִינַת אָחוֹר בְּאָחוֹר כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

And you already know that the drop which forms the fetus and causes growth is this aspect (וְכְבָר יָדַעְתָּ כִּי הַטִּפָּה הַמְצַיֶּרֶת הַוָּלָד וּמַגְדִּילָה הוּא הַבְּחִינָה זוֹ), (some say: this is Chesed and Gevurah) (נ״א זֶהוּ הַחו״ג), the Chesed and Gevurah (הַחו״ג). And these are the secret of the letters from which the fetus is formed (וְאֵלּוּ הֵם סוֹד הָאוֹתִיּוֹת שֶׁמֵּהֶם נוֹצָר הַוָּלָד). And furthermore, the letters are always, forever, the aspect of vessels, as is known (וְעוֹד כִּי הָאוֹתִיּוֹת תָּמִיד לְעוֹלָם הֵם בְּחִינַת הַכֵּלִים כַּנּוֹדָע), and these become vessels for Abba and Imma in the secret of the Achorayim, as mentioned (וְאֵלּוּ נַעֲשִׂים כֵּלִים לְאו״א בְּסוֹד הָאָחוֹרַיִם כַּנִּזְכָּר). And these are what descended downward together with the remnant of the Chasadim (וְאֵלּוּ הֵם שֶׁיָּרְדוּ לְמַטָּה עִם שְׁאֵרִית הַחֲסָדִים), (some say: the Lights of Chesed and Gevurah) (נ״א הָאוֹרוֹת הַחו״ג), which descend to form the vessels of the fetus, which are the seven kings of the aspect of Ze’ir Anpin and Nukvah (הַיּוֹרְדִים לְצַיֵּר כֵּלֵי הַוָּלָד שֶׁהֵם ז׳ מְלָכִים דְּבְחִינַת זו״ן).

And behold, all of these are the aspect of the twenty-two letters of the Torah (וְהִנֵּה כָּל אֵלּוּ הֵם בְּחִינַת כ״ב אוֹתִיּוֹת הַתּוֹרָה), and seven of them are vessels for the seven kings (וְז׳ מֵהֶם הֵם כֵּלִים לְז׳ מְלָכִים), and fifteen of them are vessels for Abba and Imma (וְט״ו מֵהֶם הֵם כֵּלִים לְאו״א). And as stated above, Abba and Imma are greater than Ze’ir Anpin and Nukvah (וְכַנּוֹדָע כִּי גְּדוֹלִים הֵם או״א מִכָּל זו״ן), and the sign of the letters of Abba and Imma is Yod-Heh (וְסִימָן לְאוֹתִיּוֹת או״א הֵם י״ה), for Abba and Imma are also the secret of Yod-Heh of the Name, as is known (כִּי או״א הֵם גַּם סוֹד י״ה שֶׁבַּשֵּׁם כַּנּוֹדָע). And the letters of Ze’ir Anpin are Shin, Ayin, Tet, Nun, Zayin, Gimel, Tzadi (וְאוֹתִיּוֹת דְּז״א הֵם שַׁעַטְנֵ״ז גַּ״ץ), and the fifteen remaining letters are of Abba and Imma (וְהַט״ו אוֹתִיּוֹת הַנִּשְׁאָרִים הֵם דְּאו״א), six of which are the Achorayim of Abba and Imma, which are Bet, Dalet, Qof, Chet, Yod, Heh (ו׳ מֵהֶם הֵם אָחוֹרַיִם דְּאו״א שֶׁהֵם בד״ק חי״ה), as mentioned in the Tikkunim and in the Zohar (וְכַנִּזְכָּר בַּתִּקּוּנִים וּבַזֹּהַר), and the remaining letters, which are Alef-Kaf-Lamed, Mem-Samekh-Pe-Resh-Tav, are the Panim of Abba and Imma (וְשְׁאָר אוֹתִיּוֹת הֵם אוכ״ל מספר״ת הֵם פָּנִים דְּאו״א). And this is the reason that these letters of Shin, Ayin, Tet, Nun, Zayin, Gimel, Tzadi require three crowns and Tagin [Crowns] upon each of them (וְזֶהוּ הַטַּעַם שֶׁל אֵלּוּ הָאוֹתִיּוֹת שֶׁל שַׁעַטְנֵ״ז גַּ״ץ צְרִיכִין ג׳ זֵיינִין וְתָגִין עַל כָּל אֶחָד מֵהֶם), whereas the letters Bet, Dalet, Qof, Chet, Yod, Heh require one crown upon each of them (וְאָֽמְנָם בְּאוֹתִיּוֹת בד״ק חי״ה צְרִיכָה תָּג אֶחָד עַל כָּל אֶחָד מֵהֶם), and why these nine letters are different from the other letters which have no crown at all (וְגַם לָמָּה נִשְׁתַּנּוּ אֵלּוּ הַט׳ אוֹתִיּוֹת מִשְּׁאָר אוֹתִיּוֹת שֶׁאֵין בָּהֶם שׁוּם תָּג).

But the matter is that the letters Shin, Ayin, Tet, Nun, Zayin, Gimel, Tzadi are the secret of the seven kings who died (אֲבָל הָעִנְיָן כִּי הָאוֹתִיּוֹת שַׁעַטְנֵ״ז גַּ״ץ הֵם סוֹד הַז׳ מְלָכִים שֶׁמֵּתוּ), and since from them the klippot were formed and emerged, as is known (וּלְפִי שֶׁמֵּהֶם נִתְהַוּוּ וְיָצְאוּ הַקְּלִיפּוֹת כַּנּוֹדָע), therefore they are letters of “Satan a strong spark” (Shatan Az Ga’atz) (לָכֵן הֵם אוֹתִיּוֹת שט״ן ע״ז גַּ״ץ), meaning the overpowering and strength of the fierce judgments (פֵּירוּשׁ שֶׁהֵם תַּגְבּוֹרֶת וְחֹזֶק עֹז הַדִּינִים הָעַזִּים), which descended and from which the Satan, who are the klippot, were made (אֲשֶׁר יָרְדוּ וְנַעֲשׂוּ מֵהֶם הַשָּׂטָן שֶׁהֵם הַקְּלִיפּוֹת). And it is already known what is written in the Zohar in the Idra Rabba and in Sifra deTzni‘uta, daf 292b, that these seven kings are sparks that were cast forth like a craftsman who strikes iron and sends out sparks to every side (וּכְבָר נוֹדַע מַה שֶּׁכָּתוּב בַּזֹּהַר בְּאַדְרָא רַבָּא וּבְּסִפְרָא דְּצְנִיעוּתָא דַּף רצ״ב ע״ב כִּי אֵלּוּ הַז׳ מְלָכִים הֵם נִיצוֹצִין דְּאִזְדַּרְקוּ כְּהַאי אוּמָּנָא דְּאַקְתִּישׁ בְּפַרְזְלָא וְאַפִּיק זִיקִין לְכָל סְטַר), and this is Ga‘atz, as it is said, “a spark that goes out from beneath the hammer” (וְזֶהוּ גַּ״ץ כְּמוֹ שֶׁנֶּאֱמַר גֵּץ הַיּוֹצֵא מִתַּחַת הַפַּטִּישׁ כו׳). And it has already been explained above that these seven kings took their Light from the body of Adam Kadmon that is beneath the flow of the beard and not from above (וְכְבָר נִתְבָּאֵר לְעֵיל כִּי אֵלּוּ ז׳ מְלָכִים לָקְחוּ אוֹרָם מִגּוּף א״ק שֶׁתַּחַת שִׁבֹּלֶת הַזָּקָן וְלֹא מִלְמַעְלָה), it follows that they are lacking the aspect of the three supernal Lights, which are Ears, Nose, and Mouth (נִמְצָא שֶׁהֵם חֲסֵרִים בְּחִינַת ג׳ אוֹרוֹת עֶלְיוֹנִים שֶׁהֵם אָח״פ), and therefore their Panim and their Achorayim were broken (כִּי לָכֵן נִשְׁבְּרוּ הַפָּנִים וְהָאָחוֹרַיִם שֶׁלָּהֶם), and these are the aspect of the three crowns that are above each one of these seven letters mentioned above (וְאֵלּוּ הֵם בְּחִינַת ג׳ תָּגִין שֶׁיֵּשׁ לְמַעְלָה עַל כָּל אוֹת מֵאֵלּוּ הַז׳ הַנַּ״ל), for they indicate the withdrawal of the Lights and vitality from the vessels, which are the letters (כִּי הֵם מוֹרִים עַל הִסְתַּלְּקוּת הָאוֹרוֹת וְהַחַיּוּת מִן הַכֵּלִים שֶׁהֵם אוֹתִיּוֹת), and the Light remains above them and not within them, in the manner of the form of the crowns upon the letters (וְנִשְׁאַר הָאוֹר לְמַעְלָה מֵהֶם וְלֹא בְּתוֹכָם כְּדֶרֶךְ צוּרַת הַתָּגִין עַל הָאוֹתִיּוֹת). But the letters Bet-Dalet-Qof, Ḥet-Yod-Heh are the Achorayim of Abba and Imma that descended (אֲבָל הָאוֹתִיּוֹת בד״ק חי״ה הֵם אָחוֹרַיִם דְּאו״א שֶׁיָּרְדוּ).

And we have already explained above that Abba and Imma take two Lights of Nose and Mouth and lack only the Light of the ear (וְכְבָר בֵּאַרְנוּ לְעֵיל כִּי או״א לוֹקְחִים ב׳ אוֹרוֹת שֶׁל חו״פ וְלֹא חָסֵר מֵהֶם אֶלָּא אוֹר אָזֶן), and therefore only the aspect of Achorayim descended from them (אֲשֶׁר עַל כֵּן לֹא יָרְדוּ מֵהֶם רַק בְּחִינַת אָחוֹרַיִם), and corresponding to that Light which is lacking from them we place one crown upon each of their letters, corresponding to that particular Light which is lacking from them (וּכְנֶגֶד אוֹתוֹ אוֹר שֶׁחָסֵר מֵהֶם אָנוּ מְתַיְּגִים תָּג אֶחָד עַל כָּל אוֹת מֵהֶם כְּנֶגֶד אוֹתוֹ אוֹר פְּרָטִי שֶׁחָסֵר מֵהֶם). And we have already explained that what descends from Abba and Imma is called Achor and is also called Panim (וְכְבָר בֵּאַרְנוּ כִּי מַה שֶּׁיּוֹרֵד מֵאו״א נִקְרָא אָחוֹר וְנִקְרָא גַּם פָּנִים), for since the supernal Light of the ear is lacking from the two other Lights, therefore the deficiency that is drawn from that side is great, because it is the aspect that makes them Face to Face (כִּי לִהְיוֹתוֹ חָסֵר אוֹר אָזֶן הָעֶלְיוֹנָה מִן ב׳ הָאוֹרוֹת הָאֲחֵרִים לָכֵן הֶחָסֵרוֹן הַנִּמְשָׁךְ מִצִּדּוֹ הוּא גָּדוֹל כִּי הוּא הַבְּחִינָה הָעוֹשָׂה אוֹתוֹ פָּנִים בְּפָנִים).

And behold, these Mochin [Intellects], which are Chesed and Gevurah, are drawn to Abba and Imma together with the vessels of Netzach, Hod, Yesod of Arich Anpin, similar to the Mochin [Intellects] of Ze’ir Anpin that come together with the Netzach, Hod, Yesod of Abba and Imma (וְהִנֵּה מוֹחִין אֵלּוּ שֶׁהֵם חו״ג נִמְשָׁכִים לְאו״א עִם הַכֵּלִים דְּנֵה״י דְּא״א דֻּגְמַת מוֹחִין דְּז״א שֶׁבָּאִים עִם נֵה״י דְּאו״א), and these Netzach, Hod, Yesod also descended downward (וְגַם נֵה״י אֵלּוּ יָרְדוּ לְמַטָּה), and in comparison to their coming from Arich Anpin this is called a deficiency within Arich Anpin itself (וּבְעֶרֶךְ שֶׁבָּאוּ מֵא״א נִמְצָא כִּי זֶה נִקְרָא חֶסְרוֹן בְּא״א עַצְמוֹ). And we have already explained the reason, that what caused this matter was because it took the Light of the ear at its end and not at its beginning (וְכְבָר בֵּאַרְנוּ הַטַּעַם כִּי מַה שֶּׁגָּרַם לוֹ עִנְיָן זֶה הוּא לְסִבַּת לְקִיחָתוֹ אוֹר הָאָזֶן בְּסוֹפוֹ וְלֹא בִּתְחִלָּה). And indeed, in relation to the measure of reward that Abba and Imma received, this deficiency is not called a deficiency of Arich Anpin but a deficiency of Abba and Imma themselves (וְאָֽמְנָם בְּעֶרֶךְ שָׂכָר שֶׁלָּקְחוּ או״א לֹא יִקָּרֵא חֶסְרוֹן זֶה חֶסְרוֹן דְּא״א אֶלָּא חֶסְרוֹן דְּאו״א עַצְמָם).

And behold, regarding the Akudim, the matter of the aspect of Ta’amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters] within them has already been explained above (וְהִנֵּה בְּעִנְיַן הָעֲקוּדִים כְּבָר נִתְבָּאֵר לְעֵיל עִנְיַן בְּחִינַת טנת״א שֶׁבָּהֶם), and we shall explain them here in the aspect of the Nekudim [Points] (וּנְבָאֵרָם פֹּה בִּבְחִינַת הַנְּקוּדִים), and we shall say that the aspect of the Nekudot [Vowel Points] are the first Lights that emerged initially (וְנֹאמַר כִּי בְּחִינַת הַנְּקוּדִים הֵם הָאוֹרוֹת הָרִאשׁוֹנִים שֶׁיָּצְאוּ בָּרִאשׁוֹנָה), and the letters are the vessels (וְהָאוֹתִיּוֹת הֵם הַכֵּלִים), and afterward, when the vessels were broken and separated, each one away from the other, and the Lights departed (וְאַחַר כָּךְ כְּשֶׁנִּשְׁבְּרוּ הַכֵּלִים וְנִפְרְדוּ אִישׁ מֵעַל פְּנֵי מֵתוּ הָאוֹרוֹת), the Lights remained in the aspect of Tagin [Crowns] upon the letters, which are the vessels (נִשְׁאֲרוּ הָאוֹרוֹת בִּבְחִינַת תָּגִין עַל הָאוֹתִיּוֹת שֶׁהֵם הַכֵּלִים), and the Ta’amim [Cantillation Marks] are the new Name MaH that emerged afterward from the Light of the forehead for the rectification of the kings, as will be explained with the help of Hashem (וְהַטְּעָמִים הוּא שֵׁם מ״ה הֶחָדָשׁ שֶׁיָּצָא אַחַר כָּךְ מֵאוֹר הַמֵּצַח לְתִקּוּן הַמְּלָכִים כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). And this is the reason that the Sefer Torah has the aspect of the writing of letters and Tagin [Crowns] and is lacking Ta’amim [Cantillation Marks] and Nekudot [Vowel Points] (וְזֶה טַעַם הַסֵּפֶר תּוֹרָה שֶׁיֵּשׁ לוֹ בְּחִינַת כְּתִיבַת אוֹתִיּוֹת וְתָגִין וַחֲסֵרִים מִמֶּנּוּ טְעָמִים וּנְקוּדוֹת), for you already know that the Sefer Torah is the aspect of the Yesod of Abba (כִּי כְּבָר יָדַעְתָּ כִּי סֵפֶר תּוֹרָה הוּא בְּחִינַת הַיְסוֹד דְּאַבָּא), and it is already known in the Zohar in many places that everything is clarified in thought (וּכְבָר נוֹדַע בַּזֹּהַר בְּהַרְבֵּה מְקוֹמוֹת דְּבְּמַחֲשָׁבָה אִתְבָּרִיר כּוּלְּהוּ), and therefore the Sefer Torah (some say: and the term Sefer Torah) indicates this matter stated above (וְלָכֵן הַסֵּפֶר תּוֹרָה (נ״א וּלְשׁוֹן סֵפֶר תּוֹרָה) מוֹרֶה עַל זֶה הַנַּ״ל), and through the fact that the reader reads the portion of the Torah with Ta’amim [Cantillation Marks] and Nekudot [Vowel Points] in order to rectify what is lacking from it (וְעַל־יְדֵי מַה שֶּׁהַשַּׁ״ץ קוֹרֵא הַפָּרָשָׁה בַּתּוֹרָה בְּטְעָמִים וּנְקוּדוֹת לְתַקֵּן מַה שֶּׁחָסֵר מִמֶּנּוּ), therefore you will find that the Ta’amim [Cantillation Marks] have within them an indication of the emission of the breath of the mouth (לָכֵן תִּמְצָא כִּי הַטְּעָמִים יֵשׁ בָּהֶם הוֹרָאָה בְּהוֹצָאַת הֶבֶל הַפֶּה), for there is a distinct melody for each Ta‘am individually in their emission from the mouth outward (כִּי יֵשׁ נִיגּוּן פְּרָטִי לְכָל טַעַם בִּפְנֵי עַצְמוֹ בְּהוֹצָאַתָם מִן הַפֶּה וְלַחוּץ), and likewise the Nekudot [Vowel Points] have articulation, such as A, A, E, E, Ĕ, I, A, U, Ū (וְכֵן הַנְּקוּדוֹת יֵשׁ לָהֶן הֲבָרָה כְּמוֹ אָ אַ אֵ אֶ אְ אִ א אֻ אוּ). But (some say: because) the Tagin [Crowns] have no movement or vibration at all at the time of reading the letters (אֲבָל (נ״א כִּי) הַתָּגִין אֵין לָהֶם שׁוּם תְּנוּעָה וְנִדְנוּד בְּעֵת קְרִיאַת הָאוֹתִיּוֹת), and the reason is that the aspects of the Ta’amim [Cantillation Marks] and the Nekudot [Vowel Points] indicate the time when the Lights are within the vessels (וְהַטַּעַם כִּי בְּחִינַת הַטְּעָמִים וְהַנְּקוּדוֹת הֵם מוֹרִים בִּזְמַן שֶׁהָאוֹרוֹת בְּתוֹךְ הַכֵּלִים), and therefore they are sensed and cause movement at the time of reading the letters (וְלָכֵן הֵם נִרְגָּשִׁין וּמְנַדְּנִים בְּעֵת קְרִיאַת הָאוֹתִיּוֹת), since through the Nekudot [Vowel Points] and the reading they illuminate within their vessels, which are the letters (יַעַן כִּי עַל־יְדֵי הַנְּקוּדוֹת וְהַקְּרִיאָה הֵם מְאִירִים בְּתוֹךְ כֵּלֵיהֶם שֶׁהֵם הָאוֹתִיּוֹת). But the Tagin [Crowns] indicate the time when the Lights are upon the letters and outside them (אֲבָל הַתָּגִין מוֹרִים עַל זְמַן הֱיוֹת הָאוֹרוֹת עַל גַּבֵּי הָאוֹתִיּוֹת וְחוּץ לָהֶם), and then the letters have no vibration or movement at all (שֶׁאָז אֵין לָאוֹתִיּוֹת שׁוּם נִדְנוּד וּתְּנוּעָה), because their spirituality has departed from within them, from the Nekudot [Vowel Points]-vessels (כִּי רוּחָנִיּוּתָם נִסְתַּלֵּק מִתּוֹכָם מִן הַכֵּלִים הַנְּקוּדִים). Rather, they stand above them from a distance to illuminate them with a small illumination (אֲבָל עוֹמְדִים עֲלֵיהֶם מֵרָחוֹק לְהָאִיר לָהֶם הָאָרָה מוּעָטֶת), like the Tagin [Crowns] that stand upright upon the letters and not within them (כְּדִמְיוֹן הַתָּגִין הָעוֹמְדִים זְקוּפִים עַל הָאוֹתִיּוֹת וְלֹא בְּתוֹכָן).

There is yet another difference (עוֹד יֵשׁ שִׁנּוּי אַחֵר), for among the Ta’amim [Cantillation Marks] and the Nekudot [Vowel Points] there are many that stand within the letters, such as Dagesh and Rafeh and Paseq and Maqqef among the Ta’amim [Cantillation Marks], and Shuruk among the Nekudot [Vowel Points] (כִּי הַטְּעָמִים וְהַנְּקוּדוֹת יֵשׁ מֵהֶם הַרְבֵּה שֶׁעוֹמְדִים תּוֹךְ הָאוֹתִיּוֹת כְּגוֹן דָּגֵשׁ וְרָפֶה וּפָסֵק וּמַקָּף בַּטְּעָמִים וְשׁוּרוּק בַּנְּקוּדוֹת), and there are among them those that stand beneath the letters (וְיֵשׁ מֵהֶם שֶׁעוֹמְדִים תַּחַת הָאוֹתִיּוֹת). But the entire aspect of the Tagin [Crowns] is only upon the letters always, outside of them (אֲבָל הַתָּגִין כָּל בְּחִינָתָם אֵינָם אֶלָּא עַל גַּבֵּי הָאוֹתִיּוֹת תָּמִיד מִחוּץ לָהֶם), yet even so they stand near them to illuminate them, even though they are not within them, as stated (אֲמָנָם עִכָּ״ז עוֹמְדִים אֶצְלָם לְהָאִיר לָהֶם אַף עַל פִּי שֶׁאֵינָם בְּתוֹכָם כַּנֶּאֱמָר). And further below, with the help of Hashem, we shall explain the order of Abba and Imma and their reality (וְאָֽמְנָם לְמַטָּה בְּעֶזְרַת ה׳ נְבָאֵר סֵדֶר או״א וּמְצִיאוּתָן), and there we shall say that Abba includes ten Sefirot (וְשָׁם נֹאמַר כִּי אַבָּא כּוֹלֵל י׳ סְפִירוֹת), and likewise Imma is included of ten Sefirot (וְכֵן אִמָּא כְּלוּלָה מִי׳ סְפִירוֹת), and likewise Ze’ir Anpin and Nukvah are included of ten Sefirot (וְכֵן זו״ן מי״ס).

And behold, just as Ze’ir Anpin, who is called Yisrael, is included of ten Sefirot and is divided into two corresponding to Leah and Rachel (וְהִנֵּה כְּמוֹ שֶׁז״א הַנִּקְרָא יִשְׂרָאֵל כָּלוּל הוּא מִי׳ סְפִירוֹת וְנֶחְלָק לִב׳ נֶגֶד לֵאָה וְרָחֵל), and it is found that the feet of Leah extend until one-third of the Tiferet of Ze’ir Anpin, which is at his chest, and from there downward the head of Rachel begins (וְנִמְצָא שֶׁרַגְלֵי לֵאָה עַד שְׁלִישׁ תִּפְאֶרֶת דְּז״א שֶׁהוּא בַּחָזֶה שֶׁלּוֹ וּמִשָּׁם וּלְמַטָּה מַתְחִיל רֹאשׁ רָחֵל), so too is the matter with Abba and Imma, for each of them is divided into two halves (כֵּן הָעִנְיָן בְּאו״א כָּל אֶחָד מֵהֶם נֶחְלָק לִב׳ חֲצָאִין), and the two upper halves of Abba and Imma are called the supernal Abba and Imma (וּב׳ חֲצָאִין הָעֶלְיוֹנִים שֶׁל או״א נִקְרָאִים או״א עִלָּאִין), and the two lower halves are called Yisrael-Saba and Tevunah (וּב׳ חֲצָאִין הַתַּחְתּוֹנִים נִקְרָאִים יִשְׂרָאֵל־סָבָא וּתְבוּנָה). And when we evaluate all of this in one aspect, it is found that the heads of Yisrael-Saba and Tevunah are at the chest, which is one-third of the Tiferet of the supernal Abba and Imma—see below (וּכְשֶׁנַּעֲרִיךְ כָּל זֶה בִּבְחִינָה אַחַת נִמְצָא כִּי רֹאשׁ יִשְׂרָאֵל־סָבָא וּתְבוּנָה הֵם בַּחָזֶה סְפִירַת שְׁלִישׁ תִּפְאֶרֶת דְּאו״א עִלָּאִין עַיֵּן לְקַמָּן).

And we return to the matter and explain the order of the descent of the seven vessels of the kings and how they were broken and descended (וְנַחֲזוֹר לָעִנְיָן וְנֹאמַר עִנְיַן סֵדֶר יְרִידַת ז׳ כֵּלִים שֶׁל מְלָכִים אֵיךְ נִשְׁבְּרוּ וְיָרְדוּ), behold, we said above that first all the vessels emerged and afterward all the Lights emerged included in Keter, and afterward all of them in Chokhmah, and afterward all of them in Binah (הִנֵּה אָמַרְנוּ לְעֵיל כִּי בַּתְּחִלָּה יָצְאוּ כָּל הַכֵּלִים וְאַחַר כָּךְ יָצְאוּ כָּל הָאוֹרוֹת כְּלוּלִים בְּכֶתֶר וְאַחַר כָּךְ כֻּלָּם בְּחָכְמָה וְאַחַר כָּךְ כֻּלָּם בְּבִינָה), and then these seven kings were in the womb of Binah like a fetus in a full belly (וְאָז הָיוּ ז׳ מְלָכִים אֵלּוּ בְּמֵעֵי הַבִּינָה כִּדְמִיוֹן הָעוּבָּר בְּבֶטֶן הַמְּלֵאָה). And we shall explain the matter of their emergence from there (וְנְבָאֵר עִנְיַן יְצִיאָתָן מִשָּׁם), behold, it has already been explained above that Adam HaRishon caused, through his actions, the return of Face to Face for Ze’ir Anpin and Nukvah (הִנֵּה נִתְבָּאֵר לְעֵיל כִּי אָדָם הָרִאשׁוֹן גָּרַם עַל־יְדֵי מַעֲשָׂיו חֲזָרַת פָּנִים בְּפָנִים לְזו״ן), for before Adam HaRishon was created, Ze’ir Anpin and Nukvah were Back to Back (כִּי קֹדֶם שֶׁנִּבְרָא אָדָם הָרִאשׁוֹן הָיוּ זו״נ אב״א). And know that it is impossible to initiate any Zivug [Union] at all, even in the aspect of Back to Back, except through the practical commandments of the lower ones (וְדַע כִּי אִי אֶפְשָׁר לְעוֹלָם לְחַדֵּשׁ שׁוּם זִוּוּג אֲפִלּוּ בִּבְחִינַת אָחוֹר בְּאָחוֹר אֶלָּא עַל־יְדֵי מִצְווֹת מַעֲשִׂיּוֹת הַתַּחְתּוֹנִים), however before the creation of Adam HaRishon, at the time of the emanation, it was necessary that that first time the Zivug [Union] be by itself, not through commandments (וְאָֽמְנָם קֹדֶם בְּרִיאַת אָדָם הָרִאשׁוֹן בְּעֵת הָאֲצִילוּת הָיָה בְּהֶכְרֵחַ שֶׁאוֹתוֹ פַּעַם רִאשׁוֹן יִהְיֶה הַזִּוּוּג מֵאֵלָיו שֶׁלֹּא עַל־יְדֵי מִצְווֹת), for Adam did not yet exist until after that Zivug [Union] (כִּי אָדָם אֵין עֲדַיִן עַד אַחַר הַזִּוּוּג הַהוּא), however it was only in the aspect of Back to Back (אֲבָל לֹא הָיָה אֶלָּא בִּבְחִינַת אָחוֹר בְּאָחוֹר). And when Adam HaRishon was born through that Zivug [Union], he returned them Face to Face through his commandments and actions (וּכְשֶׁנּוֹלַד אָדָם הָרִאשׁוֹן עַל־יְדֵי הַזִּוּוּג הַהוּא הֶחֱזִירָם פָּנִים בְּפָנִים עַל־יְדֵי מִצְווֹתָיו וּמַעֲשָׂיו). However from then onward we need to perform all the aspects, even the aspect of a Back-to-Back Zivug [Union], through our own actions, as it is stated in the blessing of the Patriarchs (אֲבָל מֵאָז וּלְהַלָּן אֲנַחְנוּ צְרִיכִים לַעֲשׂוֹת כָּל הַבְּחִינוֹת אֲפִלּוּ בְּחִינַת זִוּוּג אָחוֹר בְּאָחוֹר עַל־יָדֵינוּ כְּמוֹ שֶׁנֶּאֱמַר בְּבִרְכַּת אָבוֹת).

And behold, all of this applies only to Ze’ir Anpin and Nukvah (וְהִנֵּה כָּל זֶה אֵינוֹ אֶלָּא בְּזו״ן), but with respect to Abba and Imma, they did not require the actions of human hands (אֲבָל בְּאו״א לֹא הֻצְרְכוּ לְמַעֲשֵׂה יְדֵי אָדָם), for by themselves, of their own accord, without Adam HaRishon, they returned Face to Face (כִּי עַל־יְדֵי עַצְמָם מֵאֵלֵיהֶם שֶׁלֹּא עַל־יְדֵי אָדָם הָרִאשׁוֹן חָזְרוּ פָּנִים בְּפָנִים). And behold, this first Zivug [Union] before Adam HaRishon was created is that about which the Zohar says many times as follows: “when it arose in the Will to create the world” (וְהִנֵּה זֶה הַזִּוּוּג הָרִאשׁוֹן טֶרֶם שֶׁנִּבְרָא אָדָם הָרִאשׁוֹן עָלָיו נֶאֱמַר בַּזֹּהַר פְּעָמִים רַבּוֹת וְזֶה לְשׁוֹנוֹ כַּד סָלִיק בִּרְעוּתָא לְמִבְרֵי עָלְמָא), meaning that at that time there was not yet any arousal from below, but rather it arose by itself in Will (פֵּירוּשׁ כִּי אָז לֹא הָיָה עֲדַיִן הִתְעוֹרְרוּת הַתַּחְתּוֹנִים אֶלָּא מֵאֵלָיו סָלִיק הָכִי בִּרְעוּתָא), and this was necessary, because Adam did not yet exist (וְזֶה הָיָה לְהֶכְרֵחַ כִּי אָדָם אֵין), therefore the lower Lights ascended upward in the secret of Mayin Nukvin [Feminine Waters] in place of what the souls of the righteous now do, who ascend in the secret of Mayin Nukvin [Feminine Waters] (לָכֵן הָיוּ הָאוֹרוֹת הַתַּחְתּוֹנִים עוֹלִים לְמַעְלָה בְּסוֹד מ״נ תְּמוּרַת מַה שֶּׁעוֹשִׂין נִשְׁמוֹת הַצַּדִּיקִים עַכְשָׁיו שֶׁהֵם עוֹלִים בְּסוֹד מ״נ), and this is what is meant by “when it arose in the Will,” for that is the ascent of Mayin Nukvin [Feminine Waters] (וְזֶהוּ שֶׁאָמַר כַּד סָלִיק בִּרְעוּתָא שֶׁהוּא הַעֲלָאַת מ״נ), for then they ascended not through the actions of the lower ones (כִּי אָז הָיוּ עוֹלִין שֶׁלֹּא עַל־יְדֵי מַעֲשֵׂה הַתַּחְתּוֹנִים).