The Second Gate

The Gate of the Zivugim, Regarding the Union of Abba and Imma and the Commandment of Sending Away the Nest, and It Contains Six Chapters

שער שני שער הזווגים בזווג דאו״א ומצות שלוח הקן ובו ו׳ פרקים

Chapter 1

שער טו פרק א מ״ק

[15:1] There are two kinds of aspects of couplings in Abba and Imma of Atzilut (שְׁנֵי מִינֵי בְּחִינוֹת זִוּוּגִים יֵשׁ בְּאו״א דְּאֲצִילוּת): the first is called internal, and the second is called external, which are the secret of the vessels and the essences (some say: or the essences) (הָא׳ נִקְרָא פְּנִימִי הַב׳ נִקְרָא חִיצוֹן שֶׁהֵם סוֹד הַכֵּלִים וְהָעַצְמוּת (נ״א אוֹ הָעַצְמוּת)). And this is in two aspects: either when they are face to face equally, or with the inclination of the head, as explained by us (וְזֶהוּ בִּב׳ בְּחִינוֹת אוֹ כְּשֶׁהֵם פּב״פ שָׁוֶה אוֹ בְּהַרְכָּנַת הָרֹאשׁ כְּמְבוֹאָר אֶצְלֵינוּ). And these two aspects in the internalities, which are the essences, and these two aspects in the secret of the externalities, which are the vessels (וּב׳ בְּחִינוֹת אֵלּוּ בַּפְּנִימִיּוּת שֶׁהוּא הָעַצְמוּת וּב׳ בְּחִינוֹת אֵלּוּ בְּסוֹד הַחִיצוֹנִיּוּת שֶׁהֵם (י׳) הַכֵּלִים), behold, they are four aspects of coupling of Abba and Imma (הֲרֵי הֵם ד׳ בְּחִינוֹת זִוּוּג או״א). And in this same manner there are four aspects similar to these in the coupling of Ze’ir Anpin and Nukvah (וְעַד״ז ד׳ בְּחִינוֹת כַּיּוֹצֵא בָּאֵלּוּ זִוּוּג זו״ן).

And behold, always the aspect of the external coupling is for the angels, and the internal coupling is for the souls (וְהִנֵּה לְעוֹלָם בְּחִי׳ זִוּוּג חִיצוֹן לַמַּלְאָכִים וְזִוּוּג פְּנִימִי לַנְּשָׁמוֹת). There is yet another aspect in the secret of coupling: whether it is to create new souls, or to give life to souls that have already emerged, to renew Mochin [Intellects] for them (עוֹד יֵשׁ בְּחִי׳ אַחֶרֶת בְּסוֹד הַזִּוּוּג אִם לִבְרוֹא נְשָׁמוֹת חֲדָשׁוֹת אוֹ לְחַיּוֹת הַנְּשָׁמוֹת שֶׁכְּבָר יָצְאוּ לְחַדֵּשׁ לָהֶם מוֹחִין). And after the Destruction, when there is no coupling of Ze’ir Anpin and Nukvah to bring forth new souls, likewise in Abba and Imma there is no coupling for new souls (וְאַחַר הַחֻרְבָּן שֶׁאֵין זִוּוּג לְזו״נ לְהוֹצִיא נְשָׁמוֹת חֲדָשׁוֹת גַּם בְּאו״א לֹא יֵשׁ זִוּוּג לִנְשָׁמוֹת חֲדָשׁוֹת). And this is the secret of “there is no man in the city,” etc. (וְזֶה סוֹד לֹא אָדָם בָּעִיר וְגו׳). Thus, at present, after the Destruction, there is no internal coupling that is equal with equal, nor with the inclination of the head, neither in Abba and Imma nor in Ze’ir Anpin and Nukvah (בְּאוֹפֶן שֶׁעַתָּה אַחַר הַחֻרְבָּן לֹא יֵשׁ זִוּוּג פְּנִימִי לֹא שָׁוֶה בְּשָׁוֶה וְלֹא בְּהַרְכָּנַת הָרֹאשׁ לֹא בְּאו״א וְלֹא בְּזו״נ). And even for the existing souls there is nothing except to give life alone, and to bestow new Mochin [Intellects] upon them (וְגַם לַנְּשָׁמוֹת יְשָׁנוֹת לֵיכָּא אֶלָּא לְחַיּוֹת בִּלְבַד וְלָתֵת מוֹחִין חֲדָשִׁים לָהֶם).

Mahadura Batra (Final Edition) Know that there are two kinds of couplings to Abba and Imma (מ״ב דַּע כִּי יֵשׁ ב׳ מִינֵי זִוּוּג אֶל או״א). The first is when both of them are equal above in their place, equal in their stature, face to face (הָא׳ בְּהִיוֹתָן שְׁנֵיהֶן שָׁוִין לְמַעְלָה בִּמְקוֹמָן שָׁוִין בְּקוֹמָתָן פּב״פ), and this is called the aspect of the coupling of the supernal Abba and Imma (אֲשֶׁר זֶה נִקְרָא בְּחִי׳ זִוּוּג או״א עִלָּאִין). The second is the aspect of “the mother crouches over the children” (וְהַב׳ הוּא בְּחִי׳ אִמָּא רְבִיעָא עַל בְּנִין), and this is when the Netzach, Hod, Yesod of Imma enclothe the Mochin [Intellects] of Ze’ir Anpin within them (וְהוּא כַּאֲשֶׁר אִמָּא הַנֵּה״י שֶׁלָּהּ מִתְלַבְּשִׁין הַמּוֹחִין דְּז״א בְּתוֹכָם), and afterward the Netzach, Hod, Yesod of Imma enclothe within Ze’ir Anpin (וְאַחַ״כ מִתְלַבְּשִׁים הַנֵּה״י דְּאִמָּא תּוֹךְ ז״א). And then it is called “the mother crouches over the chicks” (וְאָז נִקְרָא וְאֵם רֹבֶצֶת עַל הָאֶפְרוֹחִים), because she descends below the measure of the stature of Abba and lowers herself downward (לְפִי שֶׁהִיא יוֹרֶדֶת לְמַטָּה מִשִּׁעוּר קוֹמַת (אַבָּא) וּמַשְׁפֶּלֶת עַצְמָהּ לְמַטָּה). And then she is similar to the Nukvah of Ze’ir Anpin when she couples with Ze’ir Anpin face to face in the secret of his Chesed, Gevurah, Tiferet alone, as is known (וְאָז הִיא דּוֹמָה עַל הַנּוּקְבָא דְּז״א כַּאֲשֶׁר הִיא מִזְדַּוֶּגֶת עִם ז״א פּב״פ בְּסוֹד ג״ת שֶׁבּוֹ לְבַד כַּנּוֹדָע). And likewise now she is Supernal Imma face to face with him opposite the lower half of Tiferet and the Netzach, Hod, Yesod of Abba alone (וְכֵן עַתָּה הִיא אִמָּא עִלָּאָה פּב״פ עִמּוֹ נֶגֶד חֲצִי תּ״ת הַתַּחְתּוֹן וְנֵה״י שֶׁל אַבָּא לְבַד). And when they are thus, it is necessary that Abba also incline his head and lower himself downward, in the likeness of Ze’ir Anpin with his Nukvah in his Chesed, Gevurah, Tiferet, as stated above (וְאָז בְּהִיוֹתָן כֵּן צָרִיךְ שֶׁגַּם אַבָּא יַרְכִּין רֹאשׁוֹ וְיַשְׁפִּיל עַצְמוֹ לְמַטָּה כִּדְמִיּוֹן ז״א עִם נוּקְבָא בְּג״ת שֶׁבּוֹ כַּנַּ״ל). And this coupling is the coupling of Yisrael-Saba and Tevunah (וְזִוּוּג זֶה הוּא זִוּוּג דְּיִשׂ״ס וְתְבוּנָה). Remember this, and we will not need to return to mention it each and every time (וּזְכוֹר זֶה וְלֹא נִצְטָרֵךְ לַחֲזוֹר וּלְהַזְכִּירוֹ בְּכָל פַּעַם וּפַעַם).

And behold, this second coupling is divided into two modes (וְהִנֵּה זֶה הַזִּוּוּג הַב׳ נֶחְלַק לִב׳ אוֹפָנִים): the first, when Imma enclothes within Ze’ir Anpin alone (הָא׳ כַּאֲשֶׁר אִמָּא מִתְלַבֶּשֶׁת בְּז״א לְבַד), and the second, when Imma enclothes within the Malkhut itself, the Nukvah of Ze’ir Anpin (וְהַב׳ כַּאֲשֶׁר אִמָּא מִתְלַבֶּשֶׁת בְּמַלְכוּת עַצְמָהּ נוּקְבָא דְּז״א). And both of them are called one coupling (וּשְׁנֵיהֶן נִקְרָא זִוּוּג אֶחָד). And behold, the difference that exists between the couplings mentioned above is this (וְהִנֵּה הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין הַזִּוּוּגִים הַנַּ״ל הוּא כִּי): in the first coupling mentioned above, which is when they are above, equal in their stature, this is the principal and true coupling of theirs (כִּי בַּזִּוּוּג (הָא׳) הַנַּ״ל שֶׁהוּא בְּהִיוֹתָן לְמַעְלָה שָׁוִין בְּקוֹמָתָן זֶהוּ עִיקַּר הַזִּוּוּג שֶׁלָּהֶם הָאֲמִתִּי). But the second coupling is called a coupling that occurs intermittently, by circumstance (אֲבָל זִוּוּג הַב׳ נִקְרָא זִוּוּג לִפְרָקִים שֶׁל מִקְרֶה), and it is when the sins of the lower ones have prevailed and they have no strength to receive the supernal flow (וְהוּא כַּאֲשֶׁר גָּבְרוּ עֲוֹנוֹת שֶׁל הַתַּחְתּוֹנִים וְאֵין בָּהֶם כֹּחַ לְקַבֵּל הַשְּׁפָּעָה הָעֶלְיוֹנָה).

Then the Supernal Mother must diminish her light so that we—so that they—may be able to receive it (אָז צְרִיכָה הָאֵם הָעֶלְיוֹנָה לְמַעֵט אוֹרָהּ כְּדֵי שֶׁנּוּכַל (שֶׁיּוּכְלוּ) לְקַבְּלוֹ). And then she descends below to be crouching over her children (וְאָז יוֹרֶדֶת לְמַטָּה לִהְיוֹתָהּ רוֹבֶצֶת עַל בָּנֶיהָ), like a bird and an eagle hovering over its young so that foreign birds do not tear them apart (כְּדֶרֶךְ הָעוֹף וְהַנֶּשֶׁר הַמְרַחֶפֶת עַל בָּנֶיהָ שֶׁלֹּא יִטְרְפוּהָ עוֹפוֹת נָכְרִים), and crouching over them to guard them (וְרוֹבֶצֶת עֲלֵיהֶם לְשָׁמְרָם). And then it is at a time when the children need their mother (וְאָז הוּא בִּזְמַן שֶׁהַבָּנִים צְרִיכִין לְאִמָּם), which indicates weakness in them, to the extent that they require that Imma crouch over them to guard them (שֶׁזֶּה מוֹרֶה חוּלְשָׁה שֶׁבָּהֶם עַד שֶׁצְּרִיכִין שֶׁאִמָּא תַּרְבִּיץ עֲלֵיהֶם לְשָׁמְרָם). And that coupling which is made then is called an occasional coupling (וְאוֹתוֹ הַזִּוּוּג הַנַּעֲשֶׂה אָז נִקְרָא זִוּוּג לִפְעָמִים שֶׁל מִקְרֶה).

And behold, two kinds of couplings that Abba and Imma have in their own aspect have been explained—what difference there is between them (וַהֲרֵי נִתְבָּאֵר ב׳ מִינֵי זִוּוּגִים שֶׁיֵּשׁ לְאו״א בִּבְחִי׳ עַצְמָן מָה שִׁנּוּי יֵשׁ בָּהֶם). And now we will explain two kinds of couplings with regard to the coupling itself—what is its purpose and its difference (וְעַתָּה נְבָאֵר ב׳ מִינֵי זִוּוּגִים בִּבְחִי׳ הַזִּוּוּג עַצְמוֹ מַה הוּא הַתַּכְלִית וְהַהֶפְרֵשׁ שֶׁלּוֹ). Behold, one coupling is called a complete coupling, as mentioned in the Zohar, parashat Aḥarei, daf 61b (הִנֵּה זִוּוּג אֶחָד הוּא נִקְרָא זִוּוּגָא שָׁלֵים כַּנִּזְכָּר זֹהַר פָּרָשַׁת אַחֲרֵי דְּס״א ע״ב), and the second coupling is called an incomplete coupling (וְהַזִּוּוּג הַב׳ נִקְרָא זִוּוּגָא דְּלָאו שָׁלֵים).

And the explanation of the matter is this: that a complete coupling is when the purpose of the coupling is to bring down crowns and Mochin [Intellects] to the children, Ze’ir Anpin and Nukvah, in order to bring forth new souls through the coupling of Ze’ir Anpin and Nukvah themselves (וּבֵאוּר הַדְּבָרִים הוּא כִּי זִוּוּג שָׁלֵים הוּא אֲשֶׁר תַּכְלִית הַזִּוּוּג הוּא כְּדֵי לְהוֹרִיד עֲטָרוֹת וּמוֹחִין אֶל הַבָּנִים זו״נ כְּדֵי לְהוֹצִיא נְשָׁמוֹת חֲדָשׁוֹת ע״י זִוּוּגָם שֶׁל זו״ן עַצְמָם). And an incomplete coupling is when the purpose of the coupling is to bring down vitality and sustenance to the worlds, which is necessary at the time of the creation of the world and needed for them (וְזִוּוּגָא דְּלָאו שָׁלֵים הוּא כַּאֲשֶׁר תַּכְלִית הַזִּוּוּג הוּא כְּדֵי לְהוֹרִיד חַיּוּת וּמָזוֹן אֶל הָעוֹלָמוֹת שֶׁהוּא מֻכְרָח בְּעֵת בְּרִיאַת הָעוֹלָם וְצֹרֶךְ לָהֶם). And also to give power (some say: Mochin [Intellects]) to Ze’ir Anpin and Nukvah so that they may couple and give birth to old souls that were already created at the time of the creation of the world, and to return to renew them (וְגַם לָתֵת כֹּחַ (נ״א מוֹחִין) לְזו״ן שֶׁיִּזְדַּוְּגוּ וְיוֹלִידוּ נְשָׁמוֹת יְשָׁנוֹת שֶׁכְּבָר נִבְרְאוּ בְּעֵת בְּרִיאַת עוֹלָם וְלַחֲזוֹר לְחַדְּשָׁם).

And the explanation of the matter will be clarified for you in an introduction that we will explain to you concerning new and old souls in its place, in Sha‘ar haGilgulim, chapter seven (וּפֵרוּשׁ הָעִנְיָן יִתְבָּאֵר לְךָ בַּהֲקְדָּמָה שֶׁנְּבָאֵר לְךָ בְּעִנְיַן נְשָׁמוֹת חֲדָשׁוֹת וִישָׁנוֹת בִּמְקוֹמוֹ בְּדְרוּשׁ הַגִּלְגּוּלִים פ״ז). However, the matter of the difference between these two couplings is as follows (וְאֲמְנָם עִנְיַן שִׁנּוּי ב׳ זִוּוּגִים אֵלּוּ כִּי): when Abba couples with Imma through his Chokhmah, which is the secret of the points, as is known, for all the Names that are in Chokhmah are with vowel-points (כִּי כַּאֲשֶׁר מִזְדַּוֵּג אַבָּא עִם אִמָּא ע״י חָכְמָה שֶׁלּוֹ שֶׁהֵם סוֹד הַנְּקוּדוֹת כַּנּוֹדָע כִּי כָּל הַשֵּׁמוֹת שֶׁיֵּשׁ בְּחָכְמָה הֵם בַּנְּקוּדוֹת), but the letters of the Names that are in Binah have no vowel-points (אֲבָל אוֹתִיּוֹת הַשֵּׁמוֹת שֶׁהֵם בְּבִינָה אֵין בָּהֶם נִקּוּד).

And behold, when Abba couples with Imma from the aspect of his Chokhmah, where the Names are vocalized, then it is a complete coupling, which is a coupling of Chokhmah with Binah (וְהִנֵּה כְּשֶׁמִּזְדַּוֵּג אַבָּא עִם אִמָּא מִבְּחִי׳ חָכְמָה שֶׁלּוֹ אֲשֶׁר הַשֵּׁמוֹת מְנֻקָּדִים אָז הוּא זִוּוּגָא שָׁלֵים שֶׁהוּא זִוּוּג חָכְמָה עִם בִּינָה). But when the coupling is from the aspect of the Binah of Abba, which are Names without vowel-points, then it is called an incomplete coupling (אֲבָל כַּאֲשֶׁר הַזִּוּוּג הוּא מִבְּחִי׳ בִּינָה דְּאַבָּא שֶׁהֵם שֵׁמוֹת בִּלְתִּי נִקּוּד אָז נִקְרָא זִוּוּגָא דְּלָאו שָׁלֵים), for it is called a coupling of Binah with Binah (כִּי נִקְרָא זִוּוּג בִּינָה עִם בִּינָה), since Abba is not coupling with Imma except from the aspect of the Binah within him (כִּי הֲרֵי אֵין אַבָּא מִזְדַּוֵּג עִם אִמָּא אֶלָּא בִּבְחִי׳ בִּינָה שֶׁבּוֹ). Understand this very well (וְהָבֵן מְאֹד).

And behold, this is what our Sages, of blessed memory, said: the Holy One, blessed be He, swore that He would not enter the supernal Jerusalem, which is the coupling of Abba and Imma, until He enters the lower Jerusalem, which is the complete coupling of Ze’ir Anpin and Nukvah entirely (וְהִנֵּה זֶה הוּא מַה שֶּׁאָמְרוּ רַז״ל נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יִכָּנֵס בִּירוּשָׁלַיִם שֶׁל מַעְלָה שֶׁהוּא זִוּוּג או״א עַד שֶׁיִּכָּנֵס בִּירוּשָׁלַיִם שֶׁל מַטָּה שֶׁהוּא זִוּוּג שָׁלֵים דְּזו״ן לְגַמְרֵי). And we also find in the Zohar, in the Idra Zuta, that Abba and Imma do not separate forever and that their coupling is constant (וְגַם מָצִינוּ בַּזֹּהַר בְּאַדְרָ״ז דְּאו״א לָא מִתְפָּרְשִׁין לְעָלְמִין וְהֲוֵי זוּגַיְיהוּ תָּדִיר). And behold, we find in many places that Imma is driven away from upon the children and has no coupling, as mentioned in the Tikkunim on “you shall surely send away the mother,” and on “and by your transgressions your mother was sent away” (וְהִנֵּה מָצִינוּ בִּמְקוֹמוֹת רַבִּים דְּאִמָּא מִתְתַּרְכָא מֵעַל בְּנִין וְאֵין לָהּ זִוּוּג כַּנִּזְכָּר בַּתִּקּוּנִים עַל שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְעַל וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם). But the matter is understood in light of the above (אֲבָל הָעִנְיָן מוּבָן עִם הַנַּ״ל), for the complete coupling, which is the coupling of Abba and Imma from the aspect of Chokhmah, which are the points, this has ceased, due to our sins, from the time of the Destruction (כִּי הַזִּוּוּג הַשָּׁלֵם שֶׁהוּא זִוּוּג דְּאו״א בִּבְחִי׳ חָכְמָה שֶׁהֵם הַנְּקוּדוֹת זֶה נִפְסָק בַּעֲוֹנוֹתֵינוּ מִימוֹת הַחוּרְבָּן), as it is written in Parashat Pekudei, daf 253a, concerning the Heikhal of Love, that from the Destruction onward no new souls entered there (וְכַמּ״שׁ פּ׳ פְּקוּדֵי דְּרנ״ג ע״א עַל הֵיכַל אַהֲבָה כִּי מִן הַחוּרְבָּן וְאֵילָךְ לֹא נִכְנְסוּ שָׁם הַנְּשָׁמוֹת חֲדָשׁוֹת).

However, the incomplete coupling, which is to renew old souls or to give life to the worlds, this coupling never ceases (אֲמְנָם זִוּוּגָא דְּלָאו שָׁלֵים שֶׁהוּא לְחַדֵּשׁ נְשָׁמוֹת יְשָׁנוֹת אוֹ לְהַחֲיוֹת הָעוֹלָמוֹת אֵין זִוּוּג זֶה נִפְסָק לְעוֹלָם). And know that what emerges from all this is that there are two kinds of couplings, and each one includes two couplings (וְדַע כִּי הָעוֹלֶה מִכָּל זֶה כִּי ב׳ מִינֵי זִוּוּגִים הֵם כָּל אֶחָד כָּלוּל מִב׳ זִוּוּגִים). For behold, the upper coupling, which is the aspect of her being above in her place, has two couplings: an incomplete coupling and a complete coupling (כִּי הִנֵּה הַזִּוּוּג הָעֶלְיוֹן שֶׁהוּא בְּחִי׳ (בִּהְיוֹתָהּ) לְמַעְלָה בִּמְקוֹמָהּ יֵשׁ בּוֹ ב׳ (מִינֵי) זִוּוּגִים דְּלָאו שָׁלֵים וְזִוּוּג שָׁלֵים). And in the second coupling, which is when she is below in the secret of crouching over the chicks, there are likewise the two couplings mentioned above: an incomplete coupling and a complete coupling (וּבַזִּוּוּג הַב׳ שֶׁהוּא בְּהִיוֹתָהּ לְמַטָּה בְּסוֹד הָרְבִיצָה עַל הָאֶפְרוֹחִים יֵשׁ בּוֹ ב׳ זִוּוּגִים הַנַּ״ל זִוּוּגָא דְּלָאו שָׁלֵים וְזִוּוּג שָׁלֵים).

Mahadura Batra (Final Edition) From the Midrash Shiluach haKen you will understand that there are three kinds of unifications to Ze’ir Anpin and Nukvah, called N”R (Candle) (מ״ב מִדְרוּשׁ שִׁלּוּחַ הַקֵּן תָּבִין שֶׁיֵּשׁ ג׳ (מִינֵי) יִחוּדִים אֶל זו״ן הַנִּקְרָא נ״ר). And they are Havayah–Ehyeh, Havayah–Elohim, Havayah–Adonai (וְהֵם הֲוָיָ״ה אֶהְיֶ״ה הֲוָיָ״ה אֱלֹהִים הֲוָיָ״ה אֲדֹנָי). And they correspond to three Partzufim that exist in Ze’ir Anpin and Nukvah (וְהֵם נֶגֶד ג׳ פַּרְצוּפִים שֶׁיֵּשׁ (בְּנוּקְבָא דְּז״א) בְּזו״ן)

The first is the ten Sefirot of the backs (א׳ י״ס דְּאָחוֹרַיִם), which are her Ibbur (שֶׁהֵם עִיבּוּר שֶׁלָּהּ), in the standing of the silent Amidah (בַּעֲמִידָה דְּלַחַשׁ), when she is below in his Netzach, Hod, Yesod (שֶׁהִיא לְמַטָּה בְּנֵה״י שֶׁבּוֹ), which itself is also a complete Partzuf of Ibbur (שֶׁהוּא גַּם כֵּן פַּרְצוּף שָׁלֵם דְּעִיבּוּר). And then their union face to face is called Havayah–Adonai (וְאָז חִבּוּרָם פּב״פ נִקְרָא הֲוָיָ״ה אֲדֹנָי). And when the coupling is face to face (וּכְשֶׁהַזִּוּוּג פּב״פ), in the secret of his Partzuf of Yenikah (בְּסוֹד פַּרְצוּף שֶׁלּוֹ דְּיְנִיקָה), together with her Partzuf of Yenikah (עִם פַּרְצוּף שֶׁלָּהּ דְּיְנִיקָה), at which time it is called Chesed, Gevurah, Tiferet of Ze’ir Anpin (דְּאָז הוּא נִקְרָא חג״ת דְּז״א). And then she ascends also up to there in the repetition of the Amidah (וְאָז הִיא עוֹלָה עַד שָׁם גַּם כֵּן בַּחֲזָרַת עֲמִידָה). Then it is the union Havayah–Elohim (אָז הוּא חִבּוּר הֲוָיָ״ה אֱלֹהִים). And when the coupling is face to face (וּכְשֶׁהַזִּוּוּג פּב״פ), in the secret of his Partzuf of Gadlut [Greatness] (בְּסוֹד פַּרְצוּף גַּדְלוּת שֶׁבּוֹ), together with her Partzuf of Gadlut [Greatness] (עִם פַּרְצוּף גַּדְלוּת שֶׁבָּהּ), at which time it is called Chokhmah, Binah, Da’at of Ze’ir Anpin (שֶׁאָז נִקְרָא חב״ד דְּזְעֵיר אַנְפִּין). And she ascends up to there (וְעָלְתָה עַד שָׁם). Then it is the union Havayah–Ehyeh (אָז הוּא חִבּוּר הֲוָיָ״ה אֶהְיֶ״ה), which is already the aspect of Binah (שֶׁכְּבָר הוּא בְּחִי׳ בִּינָה), called complete Ehyeh (הַנִּקְרֵאת אֶהְיֶ״ה שְׁלֵמָה), in the ten Sefirot of Gadlut [Greatness] (בְּי״ס דְּגַדְלוּת). And then it is at the time of Nefilat Apayim (וְאָז הוּא בְּעֵת נְפִילַת אַפַּיִם), when the Yesod of Imma is split in “Vaya‘avor” (שֶׁנִּבְקַע הַיְסוֹד (דְּאִמָּא) בְּוַיַּעֲבֹר). Or it seems to me that this is only in the Shacharit of Shabbat (אוֹ נ״ל שֶׁאֵינוֹ אֶלָּא בְּשַׁחֲרִית דְּשַׁבָּת). Examine its place (וְעַיֵּן בִּמְקוֹמוֹ). And you will see that every silent Amidah and repetition of the weekday Shacharit has a coupling (וְתִרְאֶה כִּי כָּל עֲמִידָה דְּלַחַשׁ וְחֲזָרָה דְּחוֹל בְּשַׁחֲרִית יֵשׁ זִוּוּג). And if so, how can it be said that there is no coupling except in Nefilat Apayim (וְא״כ אֵיךְ [אָמַר שֶׁאֵין] זִוּוּג אֶלָּא בְּנְפִילַת אַפַּיִם). And with this it is resolved (וּבָזֶה מְתֹרָץ). For in each there is a coupling (כִּי בְּכ״א יֵשׁ זִוּוּג). But the supernal coupling is in Nefilat Apayim (אֶלָּא שֶׁהַזִּוּוּג הָעֶלְיוֹן הוּא בְּנְפִילַת אַפַּיִם). And they are not the small Ya‘akov and Rachel of the silent Amidah (וְאֵינָם דְּיַעֲקֹב וְרָחֵל הַקְּטַנִּים דְּלַחַשׁ). Understand this very well (וְהָבֵן מְאֹד).

Chapter 2

שער טו פרק ב

[15:2] And now it is necessary that we explain what benefit is drawn from all these couplings (וְעַתָּה צָרִיךְ שֶׁנְּבָאֵר מַה תּוֹעֶלֶת נִמְשָׁךְ מִכָּל אֵלּוּ הַזִּוּוּגִים). For behold, when it is the supernal coupling, in their being above, and it is a complete coupling to bestow crowns upon the children (כִּי הִנֵּה כַּאֲשֶׁר הוּא לְזוּוּג הָעֶלְיוֹן בְּהִיוֹתָן לְמַעְלָה וְהוּא זִוּוּגָא שָׁלֵים לְהוֹרִישׁ עֲטָרוֹת לַבָּנִים), then the entire existence of that coupling, its essence, is to give complete Mochin [Intellects] of Gadlut [Greatness] to Ze’ir Anpin and Nukvah of Atzilut (אָז כָּל מְצִיאוּת הַזִּוּוּג הַהוּא עִקָּרוֹ לָתֵת מוֹחִין גְּמוּרִים דְּגַדְלוּת אֶל זו״ן שֶׁבַּאֲצִילוּת), in order to bring forth new souls, as stated above (לְהוֹלִיד נְשָׁמוֹת חֲדָשׁוֹת כַּנַּ״ל). And from there illumination is also drawn into the worlds of Beri’ah, Yetzirah, and Asiyah (וּמִשָּׁם נִמְשָׁךְ גַּם כֵּן הֶאָרָה בְּעוֹלָמוֹת בִּי״ע). And the matter is as is written in the discourse of A"B"Y"A (וְהָעִנְיָן כְּמ״שׁ בִּדְרוּשׁ אבי״ע): that in the world of Beri’ah, Arich Anpin and Abba, which are there, have only the aspect of six extremities (כִּי בְּעוֹלָם הַבְּרִיאָה א״א וְאַבָּא אֲשֶׁר שָׁם אֵין לָהֶם רַק בְּחִי׳ ו״ק). But Imma and Ze’ir Anpin and Nukvah of Beri’ah have ten Sefirot, each one a complete Partzuf (וְאֲמְנָם אִמָּא וְזו״ן דִּבְרִיאָה יֵשׁ י״ס לְכָל א׳ פַּרְצוּף שָׁלֵם).

Also there is an introduction with us (גַּם יֵשׁ הַקְדָּמָה אֶצְלֵינוּ), that everything which is a diminished illumination above will be below, according to its measure, greater than above (כִּי כָּל מַה שֶׁהִיא הֶאָרָה מוּעֶטֶת לְמַעְלָה תִּהְיֶה לְמַטָּה כְּפִי עֶרְכָּהּ גְּדוֹלָה מִשֶּׁל מַעְלָה). And it is found that when the supernal coupling of Abba and Imma is above, equal in their stature, and it is also a complete coupling (וְנִמְצָא כִּי בִּהְיוֹת הַזִּוּוּג הָעֶלְיוֹן דְּאו״א לְמַעְלָה שָׁוִין בְּקוֹמָתָן וְיִהְיֶה גַּם כֵּן זִוּוּג שָׁלֵים), then there is a very great illumination in Atzilut (אָז יֵשׁ הֶאָרָה גְּדוֹלָה מְאֹד בַּאֲצִילוּת). And then there are complete Mochin [Intellects] of Gadlut [Greatness] for Ze’ir Anpin and Nukvah of Atzilut (וְאָז יֵשׁ מוֹחִין גְּמוּרִים דְּגַדְלוּת אֶל זו״ן דַּאֲצִילוּת), to bring forth the souls of the righteous, which are from the aspect of the internality of the worlds (לְהוֹלִיד נִשְׁמוֹת הַצַּדִּיקִים שֶׁהֵם מִבְּחִי׳ פְּנִימִית הָעוֹלָמוֹת). And then also, through this illumination, aspects of Mochin [Intellects] of Gadlut [Greatness] are added to Abba of Beri’ah as well (וְאָז גַּם כֵּן ע״י הֶאָרָה זוֹ נוֹסָפִים בְּחִי׳ מוֹחִין דְּגַדְלוּת לְאַבָּא דִּבְרִיאָה גַּם כֵּן), unlike before this (מַה שֶּׁאֵין כֵּן קֹדֶם זֶה), for then he had only six extremities, which is the aspect of Yenikah (כִּי לֹא הָיָה בּוֹ רַק ו״ק שֶׁהוּא בְּחִי׳ הַיְנִיקָה). And then, in Gadlut [Greatness], Abba of Beri’ah also has a complete Partzuf (וְאָז בַּגַּדְלוּת גַּם אַבָּא דִּבְרִיאָה יֵשׁ לוֹ פַּרְצוּף שָׁלֵם). But when it is not a complete coupling of Abba and Imma of Atzilut, but rather by circumstance, at times, which is in the crouching of the mother over the chicks (אֲבָל בִּהְיוֹת שֶׁאֵינוֹ זִוּוּג שָׁלֵים דְּאו״א דַּאֲצִילוּת רַק ע״י מִקְרֶה לִפְעָמִים שֶׁהוּא בְּרְבִיצַת הָאֵם עַל הָאֶפְרוֹחִים), then this coupling is not for the benefit of the children themselves, Ze’ir Anpin and Nukvah of Atzilut (אָז אֵין הַזִּוּוּג הַזֶּה לְתוֹעֶלֶת הַבָּנִים עַצְמָם זו״ן דַּאֲצִילוּת). For since their coupling is when they are crouched within Ze’ir Anpin and Nukvah themselves, in their being in the aspect of Mochin [Intellects] within them, as is known (כִּי אַחַר שֶׁזִּוּוּגָם הוּא בִּהְיוֹתָן רְבוּצִים תּוֹךְ זו״ן עַצְמָם בִּהְיוֹתָן בִּבְחִי׳ מוֹחִין בְּתוֹכָם כַּנּוֹדָע), therefore this is considered as though it were the coupling of Ze’ir Anpin and Nukvah themselves (א״כ נֶחְשָׁב זֶה כְּאִלּוּ הוּא זִוּוּג זו״ן עַצְמָם). And therefore there is no power in this lower coupling to give Mochin [Intellects] to Ze’ir Anpin and Nukvah of Atzilut (וְלָכֵן אֵין כֹּחַ בְּזִוּוּג זֶה הַתַּחְתּוֹן לָתֵת מוֹחִין אֶל זו״ן דַּאֲצִילוּת), except the secret of Yenikah alone (רַק סוֹד הַיְנִיקָה לְבַד), similar to the mother crouching over the chicks in order to nurse them (דֻּגְמַת הָאֵם הָרוֹבֶצֶת עַל הָאֶפְרוֹחִים לְהֵינִיק אוֹתָם).

And it is already known that the aspect of Yenikah is the aspect of six extremities alone (וּכְבָר נוֹדַע כִּי בְּחִי׳ הַיְנִיקָה הוּא בְּחִי׳ ו״ק לְבַד). And then, through the illumination of the Yenikah of the six extremities to Ze’ir Anpin and Nukvah of Atzilut (וְאָז ע״י הֶאָרַת יְנִיקָה דְּו״ק אֶל זו״ן דַּאֲצִילוּת), then Abba of Beri’ah still has only six extremities (אָז עֲדַיִן אַבָּא דִּבְרִיאָה אֵין בּוֹ רַק ו״ק). And he couples with Imma of Beri’ah, who has a complete Partzuf (וּמִזְדַּוֵּג עִם אִמָּא דִּבְרִיאָה שֶׁיֵּשׁ לָהּ פַּרְצוּף שָׁלֵם). And they give birth to complete Mochin [Intellects] for Ze’ir Anpin and Nukvah of Beri’ah (וְהֵם מוֹלִידִין מוֹחִין גְּמוּרִים לְזו״ן דִּבְרִיאָה), for a small illumination above is great below (שֶׁהֶאָרָה קְטַנָּה לְמַעְלָה הִיא גְּדוֹלָה לְמַטָּה). And when Ze’ir Anpin and Nukvah of Atzilut are in the aspect of three upon three (וּכְשֶׁזו״ן דַּאֲצִילוּת בִּבְחִי׳ ג׳ עַל ג׳), then there is Yenikah for Ze’ir Anpin and Nukvah of Beri’ah in the aspect of six extremities alone (אָז יֵשׁ יְנִיקָה לְזו״ן דִּבְרִיאָה בִּבְחִי׳ ו״ק לְבַד).

And behold, it was explained above that also in this lower coupling of the crouching of the mother over the chicks there are two modes (וְהִנֵּה נִתְבָּאֵר לְעֵיל כִּי גַּם בְּזוּוּג זֶה הַתַּחְתּוֹן שֶׁל רְבִיצַת הָאֵם עַל הָאֶפְרוֹחִים יֵשׁ בּוֹ ב׳ אוֹפָנִים). Or in their enclothement within Ze’ir Anpin himself, as is known (אוֹ בְּהִתְלַבְּשׁוּתָן תּוֹךְ ז״א עַצְמוֹ כַּנּוֹדָע), for her Netzach, Hod, Yesod become Mochin [Intellects] for him (שֶׁהֲנֵה״י שֶׁלָּהּ נַעֲשִׂין מוֹחִין אֵלָיו). Or in their enclothement within the Nukvah (אוֹ בְּהִתְלַבְּשׁוּתָן בַּנּוּקְבָא). And the matter is this (וְהָעִנְיָן הוּא), that the coupling of Abba and Imma is always in order to give Mochin [Intellects] to Ze’ir Anpin and Nukvah according to what they are (כִּי זוּוּג או״א הוּא לְעוֹלָם כְּדֵי לָתֵת מוֹחִין לְזו״ן כְּפִי מַה שֶּׁהֵם). Either of Yenikah (אוֹ דְּיְנִיקָה), or of Gadlut [Greatness] (אוֹ דְּגַדְלוּת). But now we are speaking of Yenikah (וְאֲמְנָם עַתָּה אָנוּ מְדַבְּרִים בִּיְנִיקָה). For behold, at the time of giving the Mochin [Intellects], then Ze’ir Anpin and Nukvah are called Havayah–Elohim (כִּי הִנֵּה בְּעֵת נְתִינַת הַמּוֹחִין אָז נִקְרָא זו״ן הֲוָיָ״ה אֱלֹהִים). He is Havayah (הוּא הֲוָיָ״ה), and she is Elohim (וְהִיא אֱלֹהִים).

And behold, when they are in the secret of back-to-back (וְהִנֵּה בִּהְיוֹתָן בְּסוֹד אֲבָ״א), then Ze’ir Anpin alone is called Havayah–Elohim (אָז הַז״א לְבַדּוֹ נִקְרָא הֲוָיָ״ה אֱלֹהִים). For at first they give to him alone (כִּי תְּחִלָּה נוֹתְנִים לוֹ לְבַדּוֹ). And afterward, from him they are drawn to her (וְאַחַ״כ מִמֶּנּוּ נִמְשָׁכִין אֵלֶיהָ). And when they are face to face (וּכְשֶׁהֵם פּב״פ), then they are drawn to both of them together (אָז נִמְשָׁכִין אֶל שְׁנֵיהֶם יַחַד). And then they are the secret of the unification Havayah–Elohim mentioned everywhere (וְאָז הֵם סוֹד יִחוּד הֲוָיָ״ה אֱלֹהִים הַנִּזְכָּר בְּכ״מ). Also there is another aspect, which is likewise the aspect of Havayah–Elohim (גַּם יֵשׁ בְּחִי׳ אַחֶרֶת שֶׁגַּם הוּא בְּחִי׳ הֲוָיָ״ה אֱלֹהִים). And that is that sometimes Imma enclothes in her Netzach, Hod, Yesod within Ze’ir Anpin alone, in internality (וְהוּא כִּי לִפְעָמִים אִמָּא הַמִּתְלַבֶּשֶׁת בְּנֵה״י (הֲנֵה״י) שֶׁלָּהּ בְּז״א לְבַדּוֹ בִּפְנִימִיּוּת). And then afterward he gives the Mochin [Intellects] to the Nukvah (וְאָז הוּא נוֹתֵן אַחַ״כ הַמּוֹחִין לַנּוּקְבָא). And then Ze’ir Anpin alone is called Havayah–Elohim (וְאָז הַז״א לְבַדּוֹ נִקְרָא הֲוָיָ״ה אֱלֹהִים).

However, when she descends and enclothes in the Nukvah (אֲמְנָם כַּאֲשֶׁר יוֹרֶדֶת וּמִתְלַבֶּשֶׁת בַּנּוּקְבָא), then Imma does not enclothe within her (אָז אִמָּא אֵינָהּ מִתְלַבֶּשֶׁת בְּתוֹכָהּ), but rather remains upon her in the secret of encompassing light (רַק נִשְׁאֶרֶת עָלֶיהָ בְּסוֹד אוֹר מַקִּיף). Just as when Binah descends to Malkhut in the secret of the tefillin of the hand, she remains in the secret of encompassing light (כִּי (כְּמוֹ) כַּאֲשֶׁר יוֹרֶדֶת הַבִּינָה אֶל הַמַּלְכוּת בְּסוֹד תְּפִלָּה שֶׁל יָד נִשְׁאֲרָה בְּסוֹד אוֹר מַקִּיף). And the Netzach, Hod, Yesod of the essence of Ze’ir Anpin enter into her internality (וְהֲנֵה״י שֶׁל עַצְמוּת זְעֵיר אַנְפִּין נִכְנָסִין בִּפְנִימִיּוּתָהּ). And then Ze’ir Anpin and Nukvah together are called the unification Havayah–Elohim (וְאָז נִקְרָא הַזו״ן בֵּין שְׁנֵיהֶם יִחוּד הֲוָיָ״ה אֱלֹהִים).

And behold, when Imma descends into Malkhut (וְהִנֵּה כַּאֲשֶׁר יוֹרֶדֶת אִמָּא בְּמַלְכוּת), then there exists in Malkhut the reality of mayin nukvin (וְאָז יֵשׁ בַּמַּלְכוּת מְצִיאוּת מ״ן), through which Imma couples with Abba while they are there below, as stated above (שֶׁעַל יָדָם מִזְדַּוֶּגֶת אִמָּא עִם אַבָּא בִּהְיוֹתָן שָׁם לְמַטָּה כַּנַּ״ל). But when Imma is within Ze’ir Anpin (אַךְ בִּהְיוֹת אִמָּא תּוֹךְ ז״א), then the Yesod of Ze’ir Anpin ascends within her in the secret of mayin nukvin (אָז הַיְסוֹד דְּז״א מִתְעַלֶּה בָּהּ בְּסוֹד מ״ן), and through this the coupling of Abba and Imma is effected, as stated above (וְעַל יְדֵי כֵּן נַעֲשֶׂה זִוּוּג לְאו״א הַנַּ״ל). It follows that when the coupling is while Imma is within Ze’ir Anpin (נִמְצָא כִּי כַּאֲשֶׁר הַזִּוּוּג הוּא בִּהְיוֹת אִמָּא תּוֹךְ ז״א), then Ze’ir Anpin of Atzilut has the aspect of six extremities without Mochin [Intellects] of Gadlut [Greatness] (אָז ז״א דַּאֲצִילוּת יֵשׁ בּוֹ בְּחִינַת ו״ק בִּלְתִּי מוֹחִין דְּגַדְלוּת). But wings he does have, and he is called chicks (אֲבָל גַּדְפִין יֵשׁ לוֹ וְנִקְרָא אֶפְרוֹחִים). But when she enclothes in Malkhut alone (אֲבָל כַּאֲשֶׁר מִתְלַבֶּשֶׁת בַּמַּלְכוּת לְבַדָּהּ), then he is eggs (אָז הוּא בֵּיצִים), which are six extremities without wings (שֶׁהוּא ו״ק בִּלְתִּי גַּדְפִין).

And behold, we have already explained in the discourse of Arich Anpin the matter of Abba and Imma, from where the power of coupling is drawn into them (וְהִנֵּה כְּבָר בֵּאַרְנוּ בִּדְרוּשׁ א״א עִנְיַן או״א מֵהֵיכָן נִמְשָׁךְ בָּהֶם כֹּחַ הַזִּוּוּג). And we said, in the explanation of the Idra Zuta, how two Names of Havayah of Yodin, which are the eight white aspects of the head of Arich Anpin, are drawn through two faces (of Abba and Imma) (should read: of Arich Anpin) (וְאָמַרְנוּ בְּבֵאוּר אַדְרָ״ז אֵיךְ ב׳ שֵׁמוֹת דְּהֲוָיָ״ה דְּיוֹדִין שֶׁהֵם ח׳ חוּרְוָתָא דְּרֵישָׁא דְּא״א הֵם נִמְשָׁכִין דֶּרֶךְ ב׳ פָּנִים (דְּאו״א) (דְּא״א כצ״ל)). And each Havayah has forty-two letters of simple, filling, and filling of filling (וְכָל הֲוָיָ״ה יֵשׁ בָּהּ מ״ב אוֹתִיּוֹת דְּפָשׁוּט וּמָלֵא וּמִלּוּי דְּמִלּוּי). And in one face there are forty-two, and in the second face there are forty-two as well, as stated above (וּבְפֶן א׳ יֵשׁ מ״ב וּבְפֶן הַב׳ יֵשׁ מ״ב ב׳ כַּנַּ״ל). And each face includes ten Sefirot (וְכָל פֶּן וּפֶן כּוֹלֵל י״ס). And the Keter takes the first gate of the forty-two, and it includes all the forty-two (וְהַכֶּתֶר לוֹקֵחַ שַׁעַר רִאשׁוֹן שֶׁל מ״ב וְהוּא כּוֹלֵל כָּל הַמ״ב). However, the remaining forty-one are divided into the nine Sefirot (וְאֲמְנָם הַמ״א הַנִּשְׁאָרִים נֶחְלָקִים לְט״ס). And each Sefirah of the nine includes all the forty-one (וְכָל סְפִירָה מִן הַט׳ כּוֹלֶלֶת כָּל הַמ״א). And they are the gematria three hundred seventy, with the kolel (וְהֵם גִּימַטְרִיָּא ש״ע ע״ה). And the Keter alone, which includes them all, is three hundred seventy (וְהַכֶּתֶר לְבַדּוֹ הַכּוֹלֵל כֻּלָּם הוּא ש״ע).

It follows that in one face there are nine Sefirot, each one included from the forty-one, which are three hundred seventy lights (נִמְצָא כִּי בְּפֶן א׳ יֵשׁ ט״ס כָּל א׳ כְּלוּלָה מִן הַמ״א הֵם ש״ע נְהוֹרִין). And likewise in the second face, three hundred seventy lights from the forty-one letters of the second Havayah, as stated above (וְכֵן בְּפֶן הַב׳ ש״ע נְהוֹרִין מִמ״א אוֹתִיּוֹת הֲוָיָ״ה הַב׳ כַּנַּ״ל). Also it was explained there that in the forehead of Arich Anpin the Da‘at of Atik enclothes (it should read: of Arich Anpin), and within it the Yesod of Atika enclothes (גַּם נִתְבָּאֵר שָׁם כִּי בַּמֵּצַח דְּא״א מִתְלַבֵּשׁ הַדַּעַת דְּעַתִּיק (צ״ל דְּא״א) וּבְתוֹכוֹ מִתְלַבֵּשׁ הַיְסוֹד דְּעַתִּיקָא). And from this forehead an illumination descends to Abba and Imma so that they may couple (וּמִזֶּה הַמֵּצַח יוֹרֵד הֶאָרָה עַד או״א כְּדֵי שֶׁיִּזְדַּוְּגוּ), for behold it is drawn from the aspect of Yesod and Da‘at, which are the aspect of coupling (כִּי הֲרֵי הוּא נִמְשָׁךְ מִבְּחִי׳ יְסוֹד וְדַעַת שֶׁהֵם בְּחִי׳ זִוּוּג). And there it was explained how these lights descend to the throat of Arich Anpin (וְשָׁם נִתְבָּאֵר אֵיךְ יוֹרְדִים אוֹרוֹת אֵלּוּ עַד הַגָּרוֹן דְּא״א). And there the coupling is effected from the palate and the throat (וְשָׁם נַעֲשֶׂה הַזִּוּוּג מֵהַחֵךְ וְהַגָּרוֹן). And there is formed the aspect of Alef, Chet, Ayin, Heh in the throat (וְנַעֲשֶׂה בְּחִינוֹת אֲחַע״ה שֶׁבַּגָּרוֹן), which is the aspect of the Name S״G and Ehyeh (שֶׁהוּא בְּחִינַת שֵׁם ס״ג וְאֶהְיֶ״ה), whose gematria is Alef, Chet, Ayin, Heh (שֶׁהוּא בְּגִימַטְרִיָּא אֲחַע״ה). And these are the aspect of twice forty-two (וְהֵם בְּחִי׳ ב״פ מ״ב), which are in the faces of Arich Anpin (אֲשֶׁר בַּפָּנִים דְּא״א), which became three hundred seventy lights, as explained there (אֲשֶׁר נַעֲשׂוּ ש״ע נְהוֹרִין כַּנִּזְכָּר שָׁם). Also it was explained there how many aspects there are in the matter of the “looking” mentioned in the Idra Zuta (גַּם נִתְבָּאֵר שָׁם כַּמָּה בְּחִינוֹת יֵשׁ בְּעִנְיַן הַהִסְתַּכְּלוּת הַנִּזְכָּר בְּאַדְרָ״ז). And there we explained only two of them (וְשָׁם בֵּאַרְנוּ ב׳ בְּחִינוֹת מֵהֶם לְבַד).

The first is when Abba and Imma look upward to the forehead of Arich Anpin (א׳ כַּאֲשֶׁר או״א הֵם מִסְתַּכְּלִין לְמַעְלָה בְּמִצְחָא דְּא״א). Then they are in the aspect of Arich Anpin (שֶׁאָז הֵם בִּבְחִי׳ א״א). And they have three hundred seventy lights (וְיֵשׁ לָהֶם ש״ע נְהוֹרִין). And their coupling is face to face, equal in stature, above (וְגַם הַזִּוּוּג שֶׁלָּהֶם הוּא פּב״פ שָׁוִין בְּקוֹמָתָן לְמַעְלָה), in two couplings, complete and incomplete (בִּב׳ זִוּוּגִים שָׁלֵים וְלָאו שָׁלֵים). But when they do not look except to the two “apples,” which are the faces of Arich Anpin (אֲבָל כַּאֲשֶׁר אֵינָם מִסְתַּכְּלִין אֶלָּא בִּתְרֵין תַּפּוּחִין שֶׁהֵם הַפָּנִים דְּא״א), then they have only one hundred fifty lights (אָז אֵין לָהֶם רַק ק״ן נְהוֹרִין), similar to Ze’ir Anpin, as mentioned in the Idra on daf 135 (כְּדִמְיוֹן ז״א כַּנִּזְכָּר בְּאַדְרָא דְּקַל״ה). And then they are short of stature (וְאָז הֵם קְצָרֵי הַקּוֹמָה), in the aspect of the second coupling (בִּבְחִי׳ הַזִּוּוּג הַב׳), which is called “crouching over the chicks” (הַנִּקְרָא רוֹבֶצֶת עַל הָאֶפְרוֹחִים). And these are the two couplings that they have here below (וְאֵלּוּ הֵם הַב׳ זִוּוּגִים שֶׁיֵּשׁ לָהֶם כָּאן לְמַטָּה), complete and incomplete (שָׁלֵים וְלָאו שָׁלֵים). And we will now explain their matter (וְנְבָאֵר עַתָּה עִנְיָנָם).

Know that the two Keterim of Abba and Imma are in the throat of Arich Anpin, as explained in its place (דַּע כִּי או״א ב׳ הַכְּתָרִים שֶׁלָּהֶם הֵם בַּגָּרוֹן דְּא״א כַּמְּבוֹאָר בִּמְקוֹמוֹ). And they are drawn from S״G and Ehyeh that are there (וְהֵם נִמְשָׁכִין מִס״ג וְאֶהְיֶ״ה אֲשֶׁר שָׁם), which are the secret of Alef, Chet, Ayin, Heh mentioned above (שֶׁהֵם סוֹד אֲחַע״ה הַנַּ״ל). And behold, in the throat of Arich Anpin it was explained above (וְהִנֵּה בַּגָּרוֹן דְּא״א נִתְבָּאֵר לְעֵיל), that up to there reach the white aspects (שֶׁעַד שָׁם מַגִּיעִין הַחוּרְוָתִי), which are twice forty-two of the two Havayot (שֶׁהֵם מ״ב ב״פ שֶׁל ב׳ הֲוָיוֹ״ת), and there they become Alef, Chet, Ayin, Heh (וְנַעֲשׂוּ שָׁם אֲחַע״ה). And we said that since Abba is more hidden and concealed (וְאָמַרְנוּ כִּי לִהְיוֹת שֶׁאַבָּא גְּנִיז וְטָמִיר יְתִיר), therefore the Keter of Imma is included in the Keter of Abba (לָכֵן הַכֶּתֶר דְּאִמָּא כָּלוּל בְּכֶתֶר דְּאַבָּא). It follows that there is “Gam” (also) in Abba and “EM” (if) in Imma (נִמְצָא כִּי ג״ם בְּאַבָּא וְא״ם בְּאִמָּא). And this is the secret of “Also the bird has found a house” (וְז״ס גַּם צִפּוֹר מָצְאָה בַּיִת), for Abba has “Gam” (also) (כִּי אַבָּא יֵשׁ לוֹ ג״ם), which is the aspect of the three hundred seventy lights (שֶׁהוּא בְּחִי׳ הַשׁ״ע נְהוֹרִין), as the number of “bird” (כְּמִנְיַן צִפּוֹר). And the extra Vav is the aspect of the face of Arich Anpin itself (וְהו׳ הַיְתֵירָה הוּא בְּחִי׳ הַפָּנִים עַצְמוֹ דְּא״א). But Imma has only “EM” (if) (אֲבָל אִמָּא אֵין לָהּ רַק א״ם). And this is the reason that Binah is called 'Mother' in every place. (וְזֶהוּ הַטַּעַם שֶׁנִּקְרָא בִּינָה אֵם בְּכ״מ).

Chapter 3

שער טו פרק ג

[15:3] We will now explain the commandment of sending away the mother bird (Shiluach HaKen) (וְנְבָאֵר עַתָּה מִצְוַת שִׁלּוּחַ הַקֵּן), “when a bird’s nest happens upon you” and so forth (Devarim 22:6) (כִּי יִקָּרֵא קַן צִפּוֹר וְגוֹ׳). Behold, when the Zivug of Abba and Imma is in the aspect of brooding over the fledglings, as mentioned above (הִנֵּה כַּאֲשֶׁר הַזִּוּוּג דְּאו״א הוּא בִּבְחִינַת רְבִיצָה עַל הָאֶפְרוֹחִים כַּנַּ״ל), this indicates the weakness of the children, Ze’ir Anpin and Nukvah (וְזֶה מוֹרֶה עַל חֻלְשַׁת הַבָּנִים זו״ן), for they are weak in the aspect of the six extremities (שֶׁהֵם חַלָּשִׁים בִּבְחִינַת ו״ק), which are called fledglings (הַנִּקְרָאִים אֶפְרוֹחִים), and they are small (וְהֵם קְטַנִּים), and they still need their mother (וּצְרִיכִין עֲדַיִן לְאִמָּא), and the mother must brood over them (וּצְרִיכָה אִמָּא לִרְבֹּץ עֲלֵיהֶם) to guard them from the externals (לְשָׁמְרָם מִן הַחִיצוֹנִים). And then the father also descends with her (וְאָז גַּם אַבָּא יוֹרֵד עִמָּהּ) and bows his head downward (וּמַרְכִּין רֹאשׁוֹ לְמַטָּה), as explained above (כְּמְבוֹאָר לְעֵיל), for this is not the essential Zivug of Abba and Imma (שֶׁאֵין זֶה הַזִּוּוּג הָעִקָּרִי שֶׁל או״א), but rather an incidental Zivug (אֶלָּא זִוּוּג הַמִּקְרֶה), when the children, in the secret of nursing, require the mother (כַּאֲשֶׁר הַבָּנִים בְּסוֹד יְנִיקָה צְרִיכִין לְאִמָּא).

Therefore the Sages said: “when a bird’s nest happens upon you,” excluding what is prepared (לָכֵן אָמְרוּ רַזַ״ל כִּי יִקָּרֵא קַן צִפּוֹר פְּרָט לְמְזוּמָן), and they also said that they must need their mother (גַּם אָמְרוּ שֶׁיִּהְיוּ צְרִיכִין לְאִמָּם). And they said “nest” and “bird” (וְאָמְרוּ קֵ״ן צִפּוֹ״ר), the matter being as we explained above (הָעִנְיָן הוּא כְּמוֹ שֶׁמְּבֹאָר לְעֵיל): when the Zivug is above, equal in their stature (כַּאֲשֶׁר הַזִּוּוּג הוּא לְמַעְלָה שָׁוִים בְּקוֹמָתָם), then they have three hundred and seventy lights, corresponding to the numerical value of “bird,” as mentioned above (אָז יֵשׁ לָהֶם ש״ע נְהוֹרִין כְּמִנְיַן צִפּוֹר כַּנַּ״ל). But when this is a Zivug of circumstance, which is the lower one (וּכְשֶׁהוּא זֶה הַזִּוּוּג שֶׁל מִקְרֶה שֶׁהוּא הַתַּחְתּוֹן), then the mother has only one hundred and fifty lights (אָז אֵין לָאִמָּא רַק קֵ״ן נְהוֹרִין) out of all the “bird,” which are the three hundred and seventy lights mentioned above (מִכָּל הַצִּפּוֹ״ר שֶׁהֵם הַש״ע נְהוֹרִין הַנַּ״ל). And the explanation of all this has been clarified above in the discussion of the three hundred and seventy lights of Arich Anpin—see there (וּבֵיאוּר כָּל זֶה נִתְבָּאֵר לְעֵיל בְּעִנְיַן הַש״ע נְהוֹרִין דְּא״א עַיֵּן שָׁם).

However, the matter in brief is this (אַךְ הָעִנְיָן בְּקִצּוּר הוּא זֶה), for we have already explained above that the three hundred and seventy lights are nine Sefirot, each one included of forty-one gates (כִּי כְּבָר בֵּאַרְנוּ לְעֵיל כִּי הַש״ע נְהוֹרִין הֵם ט׳ סְפִירוֹת כָּל אַחַת כְּלוּלָה מִמ״א שְׁעָרִים), and therefore, when the Zivug of the supernal Abba and Imma is while they are face to face, equal in their stature (וְאִם כֵּן כַּאֲשֶׁר הַזִּוּוּג דְּאו״א עִלָּאִין בִּהְיוֹתָן פָּנִים בְּפָנִים שָׁוִים בְּקוֹמָתָן), then they gaze upon the forehead of Arich Anpin, wherein is the aspect of the Yesod of Atik enclothed within the Da‘at of Atik, and the Da‘at within the forehead of Arich Anpin, all of which is the aspect of Zivug (וְאָז מִסְתַּכְּלִין בְּמֵצַח דְּא״א אֲשֶׁר שָׁם בְּחִינַת הַיְסוֹד דְּעַתִּיק מְלוּבָּשׁ תּוֹךְ הַדַּעַת דְּעַתִּיק וְהַדַּעַת תּוֹךְ הַמֵּצַח דְּא״א אֲשֶׁר כָּל זֶה הוּא בְּחִינַת זִוּוּג), and from there is drawn the Zivug of the throat and the palate, which are Alef, Ḥet, ‘Ayin, Heh, twice forty-two, to Abba and Imma (וּמִשָּׁם נִמְשָׁךְ זִוּוּג הַגָּרוֹן וְהַחֵךְ שֶׁהֵם אֲחַע״ה ב״פ מ״ב לְאו״א), and there their crowns clothe the throat of Arich Anpin (וְשָׁם מַלְבִּישִׁין הַכְּתָרִים שֶׁלָּהֶם אֶת הַגָּרוֹן דְּא״א), and from there is drawn the supernal Zivug of Abba and Imma (וּמִשָּׁם נִמְשָׁךְ הַזִּוּוּג הָעֶלְיוֹן דְּאו״א). And then the stature of Imma, whose measure is nine Sefirot, each one included of forty-one [with kolel], amounts to three hundred and seventy myriads (וְאָז קוֹמַת דְּאִמָּא שִׁעוּרָהּ ט׳ סְפִירוֹת כָּל אַחַת כְּלוּלָה מִמ״א הֲרֵי ש״ע רִבּוֹא). But when Imma gazes into the face of Arich Anpin, then Imma is of shortened stature, from the chest of Abba and downward only until the end of his Netzach-Hod-Yesod (אֲבָל בִּהְיוֹת אִמָּא מִסְתַּכֶּלֶת בַּפָּנִים דְּא״א וְאָז הָאִמָּא הִיא קְצָרַת הַקּוֹמָה מֵהֶחָזֶה דְּאַבָּא וּלְמַטָּה לְבַד עַד סוֹף נֵה״י שֶׁלּוֹ), which are three Sefirot, each one included of forty-one, making one hundred and twenty-three (שֶׁהֵם ג׳ סְפִירוֹת כָּל אַחַת כְּלוּלָה מִמ״א הֵם קכ״ג), and two-thirds of Tiferet are twenty-seven (וּב׳ שְׁלִישֵׁי ת״ת הֵם כ״ז), and together with one hundred and twenty-three they amount to one hundred and fifty myriads alone (וְעִם קכ״ג הֲרֵי ק״ן רִבּוֹא לְבַד). And this is the secret of “one hundred and fifty bird,” that in this Zivug of circumstance she has only one hundred and fifty myriads of lights from the three hundred and seventy, which equal the numerical value of “bird,” together with the aspect of the faces themselves, which are the six of “bird,” as mentioned above (וְזֶה סוֹד ק״ן צִפּוֹר שֶׁבְּזִוּוּג שֶׁל מִקְרֶה זֶה אֵין לָהּ רַק ק״ן רִבּוֹא נְהוֹרִין מִן הַש״ע שֶׁהֵם בְּגִימַטְרִיָּא צִפּוֹר עִם בְּחִינַת אַנְפִּין עַצְמָן שֶׁהֵם ו׳ דְּצִפּוֹר כַּנַּ״ל). And all of this is in Imma, because she descends downward, unlike Abba (וְכָל זֶה הוּא בְּאִמָּא לְפִי שֶׁיּוֹרֶדֶת לְמַטָּה מַה שֶּׁאֵין כֵּן בְּאַבָּא). And that which it called this Zivug “a bird’s nest,” in the language of Ken (one hundred and fifty) (וּמַה שֶּׁקָּרָא לְזִוּוּג זֶה קַן צִפּוֹר לְשׁוֹן קֵ״ן), meaning to say that now in this Zivug it is called nesting upon the children (ר״ל כִּי עַתָּה בְּזִוּוּג זֶה נִקְרָא מְקַנֶּנֶת עַל הַבָּנִים), for the son, who is Ze’ir Anpin, is called a bird (כִּי הַבֵּן שֶׁהוּא ז״א נִקְרָא צִפּוֹר), and she nests upon him and becomes a bird’s nest (וְהִיא מְקַנֶּנֶת עָלָיו וְנַעֲשֵׂית קַן צִפּוֹר). And for this reason they did not say in the Tikkunim that Imma sits upon the children, but rather “nests upon the children” (וְלָזֶה לֹא אָמְרוּ בַּתִּקּוּנִים דְּאִמָּא יַתְבָּא עַל הַבָּנִים רַק מְקַנֶּנֶת עַל הַבָּנִים), for the term “nesting” indicates the Zivug, that she then mates with Abba while she is a mother over the children (כִּי לְשׁוֹן קִנּוּן מוֹרֶה עַל הַזִּוּוּג שֶׁמִּזְדַּוֶּגֶת אָז עִם אַבָּא בִּהְיוֹתָהּ הִיא אֵם עַל הַבָּנִים), which is this second Zivug mentioned above, called incidental, occurring at intervals (שֶׁהוּא הַזִּוּוּג הַבֵּ׳ הַנַּ״ל הַנִּקְרָא מִקְרֶה לְפָרָקִים). And they said “before you,” may He be blessed, in what is written (וְאָמְרוּ לְפָנֶיךָ יִתְבָּ׳ בְּמַה שֶּׁכָּתוּב), for there is a distinction when it says “from before you” or “before you” (כִּי יֵשׁ חִלּוּק כְּשֶׁאוֹמֵר מִלְּפָנֶיךָ אוֹ לְפָנֶיךָ), for Binah is called “from before Hashem,” which is more inward than the Name Havayah (כִּי בִּינָה נִקְרָא מִלִּפְנֵי ה׳ שֶׁהוּא יוֹתֵר פְּנִימִי מִן הַהֲוָיָ״ה), but Malkhut is called “before Hashem,” which is before the face of Tiferet (אֲבָל הַמַּלְכוּת נִקְרָא לִפְנֵי ה׳ שֶׁהוּא לְפָנָיו שֶׁל הַת״ת). And therefore it said “before you,” for now in this Zivug the mother descends downward and enclothes herself in Ze’ir Anpin (וְלָזֶה אָמַר לְפָנֶיךָ כִּי עַתָּה בְּזִוּוּג זֶה הָאִמָּא יוֹרֶדֶת לְמַטָּה וּמִתְלַבֶּשֶׁת בְּז״א), and is called “before you” and not “from before you” (וְנִקְרָא לְפָנֶיךָ וְלֹא מִלְּפָנֶיךָ). And they said by way of allusion to the above (וְאָמְרוּ בְּדֶרֶךְ רֶמֶז אֶל הַנַּ״ל), that there are two kinds of unifications of Havayah–Elohim (כִּי ב׳ מִינֵי יִחוּדִים הֵם שֶׁל הֲוָיָ״ה אֱלֹהִי״ם).

The first is that the matter of the Zivug of Abba and Imma is always in order to give Mochin to the children (הָא׳ הוּא כִּי עִנְיַן זִוּוּג או״א לְעוֹלָם הוּא כְּדֵי לָתֵת מוֹחִין אֶל הַבָּנִים), and at the time of the giving of the Mochin, Ze’ir Anpin and Nukvah are called Havayah–Elohim (וּבְעֵת נְתִינַת הַמּוֹחִין נִקְרָא זו״ן הֲוָיָ״ה אֱלֹהִי״ם). However, when their Zivug is back to back, then Ze’ir Anpin alone is called Havayah–Elohim (אֶלָּא שֶׁכַּאֲשֶׁר זִוּוּגָם אָב״א אָז ז״א לְבַדּוֹ נִקְרָא הֲוָיָ״ה אֱלֹהִי״ם), because at first these Mochin are given to him, and afterward they are drawn to her (לְפִי שֶׁמִּתְּחִלָּה נִתָּנִין אֵלּוּ הַמּוֹחִין לוֹ וְאַחַר כָּךְ נִמְשָׁכִין אֵלֶיהָ). But when they are face to face, then they are drawn to both of them together (אַךְ כְּשֶׁהֵם פָּנִים בְּפָנִים אָז נִמְשָׁכִין לִשְׁנֵיהֶם בְּיַחַד), and this is the secret of the unification of Havayah–Elohim everywhere (וְזֶה סוֹד יִחוּד הֲוָיָ״ה אֱלֹהִי״ם בְּכָל מָקוֹם). And the second unification of Havayah–Elohim is also as we explained above (וְיִחוּד הַב׳ שֶׁל הֲוָיָ״ה אֱלֹהִי״ם הוּא גַּם כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל), for in this second, lower Zivug of Abba and Imma there are two states (כִּי בְּזִוּוּג הַב׳ הַתַּחְתּוֹן דְּאו״א יֵשׁ ב׳ מְצִיאוּיוֹת): either when she descends into Ze’ir Anpin, in which case she enters within him, as written (אוֹ כְּשֶׁיּוֹרֶדֶת בְּז״א שֶׁאָז נִכְנֶסֶת בְּתוֹכוֹ כַּמְּשַׁ״ל), and her Netzach-Hod-Yesod become Mochin for him (וְנֵה״י שֶׁלָּהּ נַעֲשִׂין מוֹחִין אֵלָיו); or when she descends into Malkhut, in which case she does not enter within her but remains above in the secret of surrounding light (אוֹ כְּשֶׁיּוֹרֶדֶת בַּמַּלְכוּת שֶׁאָז אֵינָהּ נִכְנֶסֶת בְּתוֹכָהּ אֶלָּא נִשְׁאֶרֶת לְמַעְלָה בְּסוֹד אוֹר מַקִּיף), as is explained by us (כְּמְבוֹאָר אֶצְלֵינוּ). For when Binah descends into Malkhut in the secret of prayer, she remains at the end as surrounding light (כִּי כְּשֶׁיּוֹרֶדֶת בִּינָה בַּמַּלְכוּת בְּסוֹד תְּפִלָּה שֶׁהִיא נִשְׁאֶרֶת בְּסוֹף מַקִּיף), and the Netzach-Hod-Yesod of the essence of Ze’ir Anpin enter into her internalities to become Mochin of her internalities (וְהַנֵּה״י דְּעַצְמוּת ז״א הֵם נִכְנָסִין בְּתוֹכָהּ וּבִפְּנִימִיּוּתָהּ לְהֵעָשׂוֹת לָהּ מוֹחִין שֶׁל פְּנִימִיּוּתָהּ).

And behold, when she enters into Ze’ir Anpin, then Ze’ir Anpin alone is called Havayah–Elohim (וְהִנֵּה כַּאֲשֶׁר נִכְנֶסֶת בְּז״א אָז הַז״א לְבַדּוֹ נִקְרָא הֲוָיָ״ה אֱלֹהִי״ם), for he takes everything (כִּי הוּא לוֹקֵחַ הַכֹּל), and afterward he gives her her Mochin (וְאַחַר כָּךְ הוּא נוֹתֵן לָהּ הַמּוֹחִין שֶׁלָּהּ). But when she descends upon Malkhut and not truly within her (וּכְשֶׁיּוֹרֶדֶת עַל הַמַּלְכוּת וְלֹא בְתוֹכָם מַמָּשׁ), then both of them together, Ze’ir Anpin and Nukvah, are called Havayah–Elohim (אָז שְׁנֵיהֶם בְּיַחַד זו״ן נִקְרָא ה׳ אֱלֹהִי״ם). Thus there are two kinds of unifications of Havayah–Elohim found in this second, incidental Zivug (וַהֲרֵי ב׳ מִינֵי יִחוּדִים הֵם שֶׁל הֲוָיָ״ה אֱלֹהִי״ם הַנִּמְצָא בְּזִוּוּג זֶה הַב׳ שֶׁל מִקְרֶה), and corresponding to them it said “on the way,” which is the numerical value of twice Havayah–Elohim, as mentioned above (וּכְנֶגְדָּן אָמַר בְּדֶרֶךְ שֶׁהוּא גִּימַטְרִיָּא ב״פ הֲוָיָ״ה אֱלֹהִי״ם הַנַּ״ל). And it explained these two kinds of descents of Binah (וּבֵאֵר ב׳ מִינֵי הַיְּרִידוֹת הָאֵלּוּ שֶׁל הַבִּינָה), and corresponding to the first it said “on every tree” (וּכְנֶגֶד הָא׳ אָמַר בְּכָל עֵץ), for Ze’ir Anpin is called a tree (כִּי הַז״א נִקְרָא עֵץ), and when she descends she enters within him (וּכְשֶׁיּוֹרֶדֶת נִכְנֶסֶת בְּתוֹכוֹ), and this is “on every tree” (וְזֶהוּ בְּכָל עֵץ). And corresponding to her descent into Nukvah, who is called “earth,” it said “or upon the earth” and did not say “in the earth,” for the reason mentioned above (וּכְנֶגֶד יְרִידָתָהּ בְּנוּקְבָּא הַנִּקְרָא אֶרֶץ אָמַר אוֹ עַל הָאָרֶץ וְלֹא אָמַר בָּאָרֶץ לַטַּעַם הַנַּ״ל), for then she remains upon her in the secret of surrounding light and does not truly enter within her as with Ze’ir Anpin (כִּי אָז נִשְׁאֶרֶת עָלֶיהָ בְּסוֹד אוֹר מַקִּיף וְאֵינָהּ נִכְנֶסֶת בְּתוֹכָהּ מַמָּשׁ כְּמוֹ בְּז״א). And they said “on every tree” and not “on the tree,” for behold, when she descends upon Malkhut, then Malkhut has feminine waters (וְאָמְרוּ בְּכָל עֵץ וְלֹא בָּעֵץ הוּא כִּי הִנֵּה בְּרִדְתָּהּ עַל הַמַּלְכוּת אָז הַמַּלְכוּת יֵשׁ לָהּ מַ״ן), but when she descends into Ze’ir Anpin, then in order that she may unite with Abba in this second Zivug, it is necessary that the Yesod of Ze’ir Anpin, which is called “Kol [all],” ascend in her as feminine waters so that she may unite with Abba, her husband (אֲבָל כְּשֶׁיּוֹרֶדֶת בְּז״א אָז כְּדֵי שֶׁתִּזְדַּוֵּג עִם אַבָּא זֶה הַזִּוּוּג הַב׳ צָרִיךְ שֶׁהַיְּסוֹד דְּז״א הַנִּקְרָא כֹּל תַּעֲלֶה בָּהּ בְּסוֹד מַ״ן כְּדֵי שֶׁתּוּכַל לְהִזְדַּוֵּג עִם אַבָּא בַּעְלָהּ). And that which was called “Kol [all]” will now be in the aspect of “Bekhol,” which is the numerical value of B”N of the Hehs, which are feminine waters, as is known (וּמַה שֶּׁהָיָה נִקְרָא כֹּל יִהְיֶה עַתָּה בִּבְחִינַת בְּכָל שֶׁהוּא גִּימַטְרִיָּא ב״ן דְּהֶהִי״ן שֶׁהֵם מַ״ן כַּנּוֹדָע). And they said “fledglings or eggs” as an allusion to the above (וְאָמְרוּ אֶפְרוֹחִים אוֹ בֵּיצִים הוּא לְרַמֵּז אֶל הַנַּ״ל), for the matter of the Zivug of Abba and Imma—being a supernal Zivug when they are equal in their stature above—is to give Mochin of Gadlut [Greatness] to Ze’ir Anpin and Nukvah of Atzilut (כִּי עִנְיַן הַזִּוּוּג דְּאו״א זִוּוּג עֶלְיוֹן בִּהְיוֹתָן שָׁוִים בְּקוֹמָתָן לְמַעְלָה אָז הוּא לָתֵת מוֹחִין דְּגַדְלוּת אֶל זו״ן דַּאֲצִילוּת), and through this illumination, Mochin of Gadlut [Greatness] are also given to Abba of Beri’ah, who has only six extremities, as is known in its place, and now he too will have Mochin (וְעַל יְדֵי הֶאָרָה זוֹ נִתָּנִין גַּם מוֹחִין דְּגַדְלוּת אֶל אַבָּא דִּבְרִיאָה שֶׁאֵין לוֹ רַק ו״ק כַּנּוֹדָע בִּמְקוֹמוֹ וְעַתָּה יִהְיֶה לוֹ גַּם מוֹחִין). But when the Zivug is the lower one, in the aspect of brooding, where they are not equal in their stature, then it is only to give Mochin of nursing to Ze’ir Anpin and Nukvah of Atzilut (אֲבָל כְּשֶׁהַזִּוּוּג הוּא הַתַּחְתּוֹן בִּבְחִינַת רְבִיצָה שֶׁאֵינָם שָׁוִים בְּקוֹמָתָן אָז הוּא לָתֵת מוֹחִין דְּיְנִיקָה לְבַד אֶל זו״ן דַּאֲצִילוּת). And then there are in it two states: either in her descent into Ze’ir Anpin, or in her descent into Nukvah (וְאָז יֵשׁ בּוֹ ב׳ בְּחִינוֹת אוֹ בִּרְדִתָּהּ בְּז״א אוֹ בִּרְדִתָּהּ בְּנוּקְבָּא).

Corresponding to the descent into Ze’ir Anpin it said “fledglings,” for then Ze’ir Anpin is in the secret of fledglings, which is in the aspect of six extremities without Mochin of Gadlut [Greatness], yet he has wings (וּכְנֶגֶד הַיְּרִידָה בְּז״א אָמַר אֶפְרוֹחִים כִּי אָז הַז״א בְּסוֹד אֶפְרוֹחִים שֶׁהוּא בִּבְחִינַת שֵׁשׁ קְצָווֹת בִּלְתִּי מוֹחִין דְּגַדְלוּת אֲבָל אִית לֵיהּ גַּדְפִּין). And when she descends into Malkhut, then it is in the secret of eggs, which are six extremities alone, without wings (וּכְשֶׁיּוֹרֶדֶת בַּמַּלְכוּת אָז הוּא בְּסוֹד בֵּיצִים שֶׁהֵם ו״ק לְבַד בִּלְתִּי גַּדְפִּין). However, in both of these states there are always only six extremities alone (אֲמְנָם בִּשְׁתֵּי בְּחִינוֹת אֵלּוּ לְעוֹלָם אֵין בָּהֶם רַק ו״ק לְבַד). And corresponding to these two it said “fledglings or eggs”: “fledglings” corresponding to “on every tree,” and “eggs” corresponding to “upon the earth” (וּכְנֶגֶד שְׁנֵיהֶם אֵלּוּ אָמַר אֶפְרוֹחִים אוֹ בֵּיצִים אֶפְרוֹחִים כְּנֶגֶד בְּכָל עֵץ אוֹ בֵּיצִים כְּנֶגֶד עַל הָאָרֶץ). And it said, “you shall not take the mother upon the children,” meaning that this lower Zivug of Abba and Imma is when Ze’ir Anpin and Nukvah are small and need their mother with a limited illumination of nursing (וְאָמַר לֹא תִקַּח הָאֵם עַל הַבָּנִים ר״ל כִּי זִוּוּג זֶה הַתַּחְתּוֹן דְּאו״א הוּא בִּהְיוֹת זו״ן קְטַנִּים צְרִיכִין לְאִמָּם בְּהֶאָרָה מוּעֶטֶת דִּינִיקָה), and it is necessary that you not draw this aspect of the lower Zivug, which is when the mother is in the aspect of brooding over the fledglings to nurse them at the time of nursing (וְצָרִיךְ שֶׁלֹּא תַּמְשִׁיךְ בְּחִינַת הַזִּוּוּג זֶה הַתַּחְתּוֹן שֶׁהוּא בִּהְיוֹת הָאֵם בִּבְחִינַת רוֹבֶצֶת עַל הָאֶפְרוֹחִים לְהֵינִיקָם בִּזְמַן יְנִיקָה).

Rather, you should act in such a way that you send away the mother—namely Abba and Imma—who are alluded to in the two words “send, you shall surely send,” and in the two words “the mother,” as mentioned in the introduction to the Tikkunim: “two sendings” (אֲבָל תַּעֲשֶׂה בְּאוֹפֶן שֶׁתְּשַׁלַּח הָאֵם וְהֵם או״א שֶׁנִּרְמָזִין בִּב׳ תֵּיבוֹת שַׁלֵּחַ תְּשַׁלַּח וּבִב׳ תֵּיבוֹת אֶת הָאֵם הַנִּזְכָּר בְּהַקְדָּמַת תִּקּוּנִים תְּרֵין שִׁלוּחִין). You should act in such a way that they ascend from upon the children and grow, and will not need their mother to nurse them, and they will ascend upward and unite in the aspect of the supernal Zivug, when both of them are equal in their stature (תַּעֲשֶׂה בְּאוֹפֶן שֶׁיַּעֲלוּ מֵעַל הַבָּנִים וְיוּגְדְּלוּ וְלֹא יִהְיוּ צְרִיכִין לְאִמָּם לְהֵינִיק אוֹתָם וְיַעֲלוּ לְמַעְלָה וְיִזְדַּוְּגוּ בִּבְחִינַת זִוּוּג עֶלְיוֹן בִּהְיוֹתָן שְׁנֵיהֶן שָׁוִים בְּקוֹמָתָן). And through this you will cause two great benefits (וְעַל יְדֵי זֶה תִּגְרֹם שְׁנֵי תּוֹעֲלוֹת גְּדוֹלוֹת): the first is that through the supernal Zivug, Mochin of Gadlut [Greatness] will be drawn into Ze’ir Anpin and Nukvah of Atzilut, for every expression of “good” refers to Mochin, as explained by us in the blessing of the Patriarchs concerning “Who bestows good kindnesses,” and this is “so that it may be good for you” (הָא׳ הוּא שֶׁעַל יְדֵי זִוּוּג עֶלְיוֹן יִמָּשְׁכוּ מוֹחִין דְּגַדְלוּת בְּזו״ן דַּאֲצִילוּת כִּי כָּל לְשׁוֹן טוֹב הוּא מוֹחִין כְּמְבוֹאָר אֶצְלֵינוּ בְּבִרְכַּת אָבוֹת בְּעִנְיַן גּוֹמֵל חֲסָדִים טוֹבִים וְזֶהוּ לְמַעַן יִיטַב לָךְ). The second benefit is “and you will lengthen days,” for Mochin of Gadlut [Greatness] will also be drawn into Abba of Beri’ah, who previously had only six extremities—six “days”—and through this they will be lengthened and he will have Mochin (תּוֹעֶלֶת ב׳ הוּא וְהַאֲרַכְתָּ יָמִים שֶׁיִּמָּשְׁכוּ גַּם מוֹחִין דְּגַדְלוּת בְּאַבָּא דִּבְרִיאָה שֶׁלֹּא הָיוּ בוֹ רַק ו״ק ו׳ יָמִים וְעַל יְדֵי זֶה יִתְאָרְכוּ וְיִהְיוּ לוֹ מוֹחִין). This is not the case with the Zivug of “when a nest happens,” which is the lower one, in which there is none of these two benefits at all (מַה שֶּׁאֵין כֵּן בְּזִוּוּג שֶׁל כִּי יִקָּרֵא שֶׁהוּא הַתַּחְתּוֹן שֶׁאֵין בּוֹ שׁוּם תּוֹעֶלֶת מֵאֵלּוּ הַשְּׁנַיִם).

Chapter 4

שער טו פרק ד

[15:4] And know that above, in supernal Imma, there are three aspects (וְדַע כִּי לְמַעְלָה בְּאִמָּא עִלָּאָה יֵשׁ ג׳ בְּחִינוֹת). The first is called Samekh and is called Binah (א׳ נִקְרָא סָמֶ״ךְ וְנִקְרָא בִּינָה). The second is called the closed Mem and is called Tevunah (וְהַב׳ נִקְרָא מ׳ סְתוּמָה וְנִקְרָא תְּבוּנָה). And the third is called Dalet and is also called Tevunah (וְהַג׳ נִקְרָא ד׳ וְנִקְרָא ג״כ תְּבוּנָה). And this Tevunah, which is the third aspect, is the one whose Netzach-Hod-Yesod clothe themselves within Ze’ir Anpin to become Mochin for him (וְזֹאת הַתְּבוּנָה שֶׁהִיא בְּחִינַת הַג׳ הִיא אֲשֶׁר מִתְלַבֶּשֶׁת נֵה״י שֶׁלָּהּ תּוֹךְ ז״א לְהֵעָשׂוֹת לוֹ מוֹחִין). And when Ze’ir Anpin and this Tevunah, which is the third aspect that is enclothed within Ze’ir Anpin, ascend upward—both of them together—toward the second aspect, which is the closed Mem, the first Tevunah, which is second to Binah (וְכַאֲשֶׁר ז״א וְתְּבוּנָה זוֹ שֶׁהִיא הַבְּחִינָה הַג׳ הַמִּתְלַבֶּשֶׁת בְּז״א בִּהְיוֹתָן שְׁנֵיהֶן עוֹלִין לְמַעְלָה אֵצֶל הַבְּחִינָה הַב׳ שֶׁהִיא מ׳ סְתוּמָה תְּבוּנָה רִאשׁוֹנָה אֲשֶׁר הִיא ב׳ אֶל הַבִּינָה), concerning her it is said, “I am asleep,” (Shir HaShirim 5:2) whose letters are (Shin-Nun-Yod-Heh) (עָלֶיהָ נֶאֱמַר אֲנִי יְשֵׁנָה אוֹתִיּוֹת שְׁנֵי״ה). And then the second Tevunah is included within the first Tevunah (וְאָז נִכְלֶלֶת תְּבוּנָה הַב׳ בִּתְּבוּנָה הָא׳), and then both of them are called Tevunot (וְאָז שְׁתֵּיהֶן נִקְרָאוֹת תְּבוּנוֹת). And then concerning Ze’ir Anpin it is said, “and a man of Tevunot shall draw it forth” (Proverbs 20:5) (וְאָז ז״א נֶאֱמַר עָלָיו וְאִישׁ תְּבוּנוֹת יִדְלֶנָּה).

For behold, he ascends with them upward and is included within both of them (כִּי הֲרֵי עוֹלֶה עִמָּהֶם לְמַעְלָה וְנִכְלָל בִּשְׁתֵּיהֶן), and now he draws and gives drink even from that first Tevunah (וְעַתָּה דּוֹלֶה וּמַשְׁקֶה אֲפִלּוּ מֵאוֹתָהּ תְּבוּנָה הָא׳), and this is “he shall draw it,” in the singular form (וְזֶהוּ יִדְלֶנָּה לְשׁוֹן יָחִיד). And when he is included in the two Tevunot, the three of them ascend upward together until Binah (וְכַאֲשֶׁר הוּא נִכְלָל בִּשְׁתֵּי הַתְּבוּנוֹת עוֹלִין שְׁלָשְׁתָּן לְמַעְלָה עַד הַבִּינָה), and then all of them are called Binot, after the name of Binah (וְאָז כֻּלָּן נִקְרָאוֹת בִּינוֹת עַל שֵׁם הַבִּינָה), and then Ze’ir Anpin is called “with Binot” (וְאָז נִקְרָא ז״א עִם בִּינוֹת). And as long as he has not reached and ascended there, it is said of him, “for he is not with Binot” (וְכָל זְמַן שֶׁלֹּא הִגִּיעַ וְעָלָה שָׁם נֶאֱמַר עָלָיו כִּי לֹא עִם בִּינוֹת הוּא), for supernal Binah is simple mercies, and there is no grasp there for the Klipot (כִּי בִּינָה עֶלְיוֹנָה הִיא רַחֲמִים פְּשׁוּטִים וְאֵין שָׁם אֲחִיזָה אֶל הַקְּלִיפּוֹת). But when he has not ascended there, there is a grasp for the Klipot in him (אֲבָל כְּשֶׁלֹּא עָלָה שָׁם יֵשׁ בּוֹ אֲחִיזָה אֶל הַקְּלִיפּוֹת), and therefore “his Maker will not have mercy upon him,” meaning that it is not complete mercies (וְעַל כֵּן לֹא יְרַחֲמֶנּוּ עֹשֵׂהוּ ר״ל שֶׁאֵינוֹ רַחֲמִים גְּמוּרִים). And we shall explain the matter of Binah and Tevunah, and through it will be explained that which is stated in Sefer Yetzirah: “understand with wisdom, and be wise with Binah” (וְנְבָאֵר עִנְיַן בִּינָה וּתְּבוּנָה וּבוֹ יִתְבָּאֵר מַה שֶּׁאָמַר בְּס״י הָבֵן בְּחָכְמָה וְחָכַם בְּבִינָה).

And the matter is this: behold, the first two letters of Havayah are the aspect of Chokhmah and Binah (וְהָעִנְיָן כִּי הִנֵּה ב׳ אוֹתִיּוֹת רִאשׁוֹנוֹת שֶׁל הֲוָיָ״ה הֵם בְּחִינַת חו״ב), but within the letter Yod alone, which is Chokhmah, there is an aspect of Binah (אֲבָל בָּאוֹת יו״ד לְבַד שֶׁהִיא חָכְמָה שָׁם יֵשׁ בְּחִינַת בִּינָה), and this is the meaning of “understand with wisdom” (וְזֶהוּ עִנְיַן הָבֵן בְּחָכְמָה). And its explanation is that the Yod in its filling—Yod—is Chokhmah (וּפֵירוּשׁ הוּא כִּי יו״ד בְּמִלּוּאוֹ יו״ד הוּא חָכְמָה), and the two letters Vav–Dalet form the shape of a Heh, which is the form of Vav–Dalet within the letter Yod (וּב׳ אוֹתִיּוֹת ו״ד נַעֲשֵׂית צוּרַת ה׳ שֶׁהִיא צוּרַת ו״ד שֶׁבָּאוֹת יו״ד), and this is called the supernal Binah mentioned above (וְהִיא נִקְרֵאת בִּינָה עִלָּאָה הַנַּ״ל). And indeed, the first Heh itself of the Name Havayah—this is the first Tevunah mentioned above (וְאָמְנָם ה׳ רִאשׁוֹנָה עַצְמָהּ שֶׁבְּשֵׁם הֲוָיָ״ה זוֹ הִיא תְּבוּנָה רִאשׁוֹנָה הַנַּ״ל). And I have already informed you in the discourse on Tefillin, concerning the writing of the Name Havayah, that it is necessary first to write a Yod at the corner of this Heh, like this (וְכְבָר הוֹדַעְתִּיךָ בִּדְרוּשׁ תְּפִלִּין בְּעִנְיַן כְּתִיבַת שֵׁם הֲוָיָ״ה שֶׁצָּרִיךְ לִכְתֹּב תְּחִלָּה יו״ד בְּקֶרֶן זָוִית שֶׁל ה׳ הַזֹּאת כָּזֶה ה׳). And this letter Yod is the aspect of Chokhmah of this first Tevunah (וְאוֹת יו״ד הוּא בְּחִינַת חָכְמָה שֶׁל זֹאת הַתְּבוּנָה הָרִאשׁוֹנָה), and this Chokhmah is called Yisrael-Saba (וְזוֹ הַחָכְמָה נִקְרָא יִשְׂרָאֵל־סָבָא). And this is the meaning of “and be wise with Binah” (וְזֶהוּ שֶׁאָמַר וְחָכַם בְּבִינָה). Thus it has been explained that in the letter Yod of Havayah there is the aspect of supernal Abba and Imma, and in the first Heh of Havayah there is the aspect of Yisrael-Saba and Tevunah, which are the lower ones (וַהֲרֵי נִתְבָּאֵר כִּי בָּאוֹת יו״ד שֶׁל הֲוָיָ״ה יֵשׁ בְּחִינַת או״א עִלָּאִין וּבָאוֹת ה׳ רִאשׁוֹנָה שֶׁל הֲוָיָ״ה יֵשׁ בְּחִינַת יִשְׂרָאֵל־סָבָא וּתְּבוּנָה שֶׁהֵם תַּתָּאִין).

And now it is necessary to explain why the first Binah is alluded to by the two letters Vav–Dalet of the filling of the Yod, whose form is a Heh, and there the Vav precedes the Dalet (וְעַתָּה צָרִיךְ לְבָאֵר לָמָּה הַבִּינָה הָרִאשׁוֹנָה נִרְמֶזֶת בִּב׳ אוֹתִיּוֹת ו״ד שֶׁל מִלּוּי הַיו״ד אֲשֶׁר צוּרָתָם ה׳ וְשָׁם קָדְמָה ו׳ אֶל ד׳). And Tevunah is alluded to in the first Heh of Havayah, and there the Dalet precedes the Vav, as is known, for the form of the Heh is Dalet upon a Vav (וְהַתְּבוּנָה נִרְמֶזֶת בָּאוֹת ה׳ רִאשׁוֹנָה שֶׁל הֲוָיָ״ה וְשָׁם קָדְמָה ד׳ לו׳ כַּנּוֹדָע כִּי ה׳ צוּרָתָהּ ד׳ עַל ו׳). Also, there is another difference: the Vav of the filling of the Yod has a head, indicating that it is included of ten Sefirot, as explained by us (גַּם שִׁנּוּי אַחֵר כִּי ו׳ שֶׁל מִלּוּי יו״ד יֵשׁ לָהּ רֹאשׁ שֶׁמּוֹרֶה הֱיוֹתָהּ כְּלוּלָה מִי׳ סְפִירוֹת כְּמְבוֹאָר אֶצְלֵינוּ). But the Vav that is within the first Heh has no head, indicating that it is in the aspect of six extremities alone, without a head (וְאוֹת ו׳ שֶׁבְּתוֹךְ הַה׳ הָרִאשׁוֹנָה אֵין לָהּ רֹאשׁ שֶׁמּוֹרֶה הֱיוֹתָהּ בִּבְחִינַת ו״ק לְבַד בִּלְתִּי רֹאשׁ).

But the matter is this: behold, the Vav of the filling of the Yod is the aspect of supernal Binah, and supernal Binah contains ten Sefirot with Mochin; therefore this Vav has a head, and it indicates the entire Partzuf of Binah itself (אַךְ הָעִנְיָן הוּא כִּי הִנֵּה אוֹת ו׳ שֶׁל מִלּוּי הַיו״ד הִיא בְּחִינַת בִּינָה עֶלְיוֹנָה וּבִינָה עֶלְיוֹנָה יֵשׁ בָּהּ י׳ סְפִירוֹת עִם מוֹחִין לָכֵן ו׳ זוֹ יֵשׁ לָהּ רֹאשׁ וְהוּא מוֹרֶה עַל כָּל פַּרְצוּף הַבִּינָה עַצְמָהּ). However, the letter Dalet of the filling of the Yod is not the aspect of Binah itself (אָֽמְנָם אוֹת ד׳ שֶׁל מִלּוּי יו״ד אֵינָהּ בְּחִינַת הַבִּינָה עַצְמָהּ), but rather the aspect of the four Mochin that are drawn from Binah (רַק בְּחִינַת ד׳ מוֹחִין הַנִּמְשָׁכִין מִן הַבִּינָה), and they are first enclothed in the posterior aspects of half of Tiferet and Netzach-Hod-Yesod of hers (וּמִתְלַבְּשִׁין בִּתְחִלָּה בַּאֲחוֹרַיִם שֶׁל חֲצִי ת״ת וְנֵה״י שֶׁלָּהּ), and afterward they are enclothed in the head of Tevunah (וְאַחַר כָּךְ הֵם מִתְלַבְּשִׁין בְּרֹאשׁ הַתְּבוּנָה), which is the first Heh of the Name Havayah (שֶׁהוּא אוֹת ה׳ רִאשׁוֹנָה שֶׁל הֲוָיָ״ה).

And indeed, the first Heh of the Name Havayah, whose form is Dalet–Vav and whose numerical value is ten, all of it is the aspect of the first Tevunah itself (וְאָמְנָם ה׳ רִאשׁוֹנָה שֶׁל הֲוָיָ״ה שֶׁהוּא צוּרַת ד״ו וְהוּא גִּימַטְרִיָּא י׳ כֻּלָּם בְּחִינַת הַתְּבוּנָה הָרִאשׁוֹנָה עַצְמָהּ), therefore there the two letters Vav–Dalet are two separate letters (לָכֵן שָׁם בִּב׳ אוֹתִיּוֹת ו״ד הֵם ב׳ אוֹתִיּוֹת נִפְרָדִין). But these two letters Dalet–Vav of Tevunah are included in a single letter, which is the letter Heh (אֲבָל ב׳ אוֹתִיּוֹת ד״ו אֵלּוּ שֶׁל הַתְּבוּנָה הֵם כְּלוּלִין בְּאוֹת א׳ שֶׁהִיא אוֹת ה׳), therefore the Vav within the Heh has no form of a head (לָכֵן אֵין לַו׳ שֶׁבְּתוֹךְ הַה׳ צוּרַת רֹאשׁ), because it is the aspect of six extremities alone, without a head (לְפִי שֶׁהוּא בְּחִינַת ו״ק לְבַד בְּלִי רֹאשׁ). And the Dalet are the four Mochin of Tevunah itself (וְהַד׳ הֵם ד׳ מוֹחִין שֶׁל הַתְּבוּנָה עַצְמָהּ), therefore the Dalet precedes the Vav (לָכֵן קָדְמָה ד׳ עַל ו׳).

And you must know that this Dalet is not the aspect of the four Mochin of the internal Tevunah (וְהִנֵּה צָרִיךְ שֶׁתֵּדַע כִּי זוֹ הַד׳ אֵינָהּ בְּחִינַת ד׳ מוֹחִין שֶׁל הַתְּבוּנָה הַפְּנִימִית), for if she had Mochin, she would be the aspect of a head for the Vav within the Heh (שֶׁאִם הָיָה לָהּ מוֹחִין הָיְתָה בְּחִינַת רֹאשׁ אֶל הַו׳ שֶׁבְּתוֹךְ הַה׳). But just as there are no Mochin in the head of Ze’ir Anpin until the Netzach-Hod-Yesod of Tevunah are enclothed within him (אֶלָּא כְּמוֹ שֶׁאֵין מוֹחִין בְּרֹאשׁ ז״א עַד שֶׁנִּתְלַבְּשׁוּ בְּתוֹכוֹ נֵה״י שֶׁל הַתְּבוּנָה), and likewise the Nukvah of Ze’ir Anpin has no Mochin until the Netzach-Hod-Yesod of Ze’ir Anpin are enclothed within her (וְכֵן עַל דֶּרֶךְ זֶה אֵין לַנּוּקְבָּא דְּז״א מוֹחִין עַד שֶׁנִּתְלַבְּשׁוּ בְּתוֹכָהּ נֵצַח הוֹד יְסוֹד דְּז״א), so too this Tevunah has no Mochin until she ascends upward to Binah (כָּךְ גַּם הַתְּבוּנָה הַזּוֹ אֵין לָהּ מוֹחִין עַד שֶׁתַּעֲלֶה לְמַעְלָה עַד הַבִּינָה), and then she has Mochin from the Netzach-Hod-Yesod of supernal Binah (וְאָז יִהְיֶה לָהּ מוֹחִין מִנֵּה״י דְּבִּינָה עֶלְיוֹנָה).

And indeed now this first Tevunah is below (וְאָמְנָם עַתָּה זוֹ הַתְּבוּנָה הָא׳ הוּא לְמַטָּה), and it is not included with Binah above, which is alluded to in the letter Yod, as mentioned above (וְאֵינָהּ כְּלוּלָה עִם הַבִּינָה לְמַעְלָה הַנִּרְמֶזֶת בָּאוֹת יו״ד כַּנַּ״ל), therefore the letter Vav that is within the Heh has no head (לָכֵן אוֹת ו׳ שֶׁבְּתוֹךְ הַה׳ אֵין לָהּ רֹאשׁ), because she still has no internal Mochin (לְפִי שֶׁעֲדַיִן אֵין לָהּ מוֹחִין פְּנִימִיִּים). And the letter Yod that is upon the Vav is the aspect of surrounding light from above, upon the skull, from the outside (וְאוֹת יו״ד שֶׁעַל גַּבֵּי הַו׳ הוּא בְּחִינַת אוֹר מַקִּיף מִלְּמַעְלָה בַּגֻּלְגֹּלֶת מִבַּחוּץ). And therefore this Dalet is distanced from the Vav (וְלָכֵן נִתְרַחֲקָה זוֹ הַד׳ מִן הַו׳), and is not truly attached to it (וְאֵינָהּ דְּבוּקָה בּוֹ מַמָּשׁ), but rather spreads and surrounds the letter Vav in the secret of surrounding light (רַק מִתְפַּשֶּׁטֶת וּמַקֶּפֶת אוֹת ו׳ בְּסוֹד אוֹר מַקִּיף), and does not enter in the secret of internalities (וְאֵינָהּ נִכְנֶסֶת בְּסוֹד פְּנִימִיּוּת), therefore it is not attached to the letter Vav (לָכֵן אֵינָהּ דְּבוּקָה עִם אוֹת ו׳). It follows that this first Tevunah is in the aspect of six extremities alone (נִמְצָא כִּי זוֹ הַתְּבוּנָה הָרִאשׁוֹנָה הִיא בִּבְחִינַת ו׳ קְצָווֹת לְבַד). And this is the secret of “when a slain one is found in the land” (וְזֶה סוֹד כִּי יִמָּצֵא חָלָל בָּאֲדָמָה), for the leg of the Heh is suspended and is not attached to the Dalet (כִּי כַּרְעָא דְּה׳ תְּלוּיָה וְאֵינָהּ דְּבוּקָה עִם הַד׳), and there remains there an empty space and a void without Mochin (וְנִשְׁאָר שָׁם מָקוֹם פָּנוּי וְחָלָל בִּלְתִּי מוֹחִין).

And behold, this Tevunah is called “land (Adamah),” meaning Adam–Heh (וְהִנֵּה זוֹ הַתְּבוּנָה נִקְרֵאת אֲדָמָה ר״ל אָדָם ה׳). And behold, in the Idra Zuta of Ratzon it is said that the letters of Tevunah are “son” and “daughter”, which are Vav–Heh (וְהִנֵּה בְּאַדְרָ״ז דְּרַצָּ״א אָמְרוּ כִּי אוֹתִיּוֹת תְּבוּנָה הֵם ב״ן וּב״ת דְּאִינּוּן ו״ה). The explanation of the matter is this (פֵּרוּשׁ הַדְּבָרִים), that the two letters Dalet–Vav that are in the form of the first Heh of Havayah mentioned above are of the essence of Tevunah itself, which are her six extremities and her four Mochin (כִּי ב׳ אוֹתִיּוֹת ד״ו שֶׁיֵּשׁ בְּצוּרַת ה׳ רִאשׁוֹנָה דְּהֲוָיָ״ה הַנַּ״ל הֵם דְּעַצְמוּת הַתְּבוּנָה שֶׁהֵם ו״ק שֶׁלָּהּ וְד׳ מוֹחִין). And because afterward Ze’ir Anpin and Nukvah, who are called “son” and “daughter”, are drawn from these two letters Dalet–Vav, and they are the secret of Vav–Heh (וּלְפִי שֶׁאַחַר כָּךְ נִמְשָׁכִין זו״ן הַנִּקְרָא ב״ן וּב״ת מִב׳ אוֹתִיּוֹת ו״ד אֵלּוּ וְהֵם סוֹד ו״ה), therefore they are called Tevunah (לָכֵן הֵם נִקְרָאִים תְּבוּנָה). But the meaning is not that these two letters Dalet–Vav themselves are Ze’ir Anpin and Nukvah (אֲבָל אֵין הַפֵּרוּשׁ שֶׁב׳ אוֹתִיּוֹת ו״ד אֵלּוּ הֵם זו״ן עַצְמָם).

Chapter 5

שער טו פרק ה

[15:5] Also know that behold, this Dalet that is upon the Vav in the form of the first Heh (גַּם דַּע כִּי הִנֵּה זֹאת הַד׳ שֶׁעַל גַּבֵּי הַו׳ בְּצוּרַת ה׳ רִאשׁוֹנָה), we have already explained that it has a thorn behind it in the form of a Yod (כְּבָר בֵּאַרְנוּ שֶׁיֵּשׁ לָהּ עוֹקֵץ מֵאַחֲרֶיהָ בְּצוּרַת יו״ד), and this is the aspect of Yisrael-Saba (וְהוּא בְּחִינַת יִשְׂרָאֵל־סָבָא). Also know that behold, this Dalet is divided into three parts (גַּם דַּע כִּי הִנֵּה נֶחְלֶקֶת ד׳ זוֹ לְג׳ חֲלָקִים), which are a Yod in the middle and two Vavs extending from it (שֶׁהֵם יו״ד בָּאֶמְצַע וּב׳ וָוִי״ן הַנִּמְשָׁכִין מִמֶּנָּה), like this (כָּזֶה). And they are the numerical value of twenty-two (וְהֵם גִּימַטְרִיָּא כ״ב), the letters that are given from Chokhmah to Binah (אֶתְוָן הַנִּתָּנִין מֵחָכְמָה אֶל הַבִּינָה). And now it is necessary to give the reason (וְעַתָּה צָרִיךְ לִתֵּן טַעַם), why in the letter Yod Binah is concealed and Chokhmah is revealed (לָמָּה בָּאוֹת יו״ד נֶעְלֶמֶת בִּינָה וְנִגְלֵית הַחָכְמָה), and in the letter Heh Binah is revealed and Chokhmah is concealed (וּבָאוֹת ה׳ נִגְלֵית הַבִּינָה וְנֶעְלֶמֶת הַחָכְמָה). And the matter is as I wrote in another discourse (וְהָעִנְיָן כְּמוֹ שֶׁכָּתַבְתִּי בִּדְרוּשׁ אַחֵר), that the two crowns of Abba and Imma are in the throat of Arich Anpin (כִּי ב׳ כְּתָרִים דְּאו״א הֵם בַּגָּרוֹן דְּא״א), which there is the aspect of the Binah of Arich Anpin (אֲשֶׁר שָׁם הוּא בְּחִינַת בִּינָה דְּא״א). And we also explained in the section “By day Hashem will command His kindness” (וְגַם בֵּאַרְנוּ בְּפָרָשַׁת יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ), that there are two kinds of Chesed (כִּי יֵשׁ ב׳ מִינֵי חֶסֶד). One is supernal Chesed after Binah (א׳ הוּא חֶסֶד עֶלְיוֹן אַחַר הַבִּינָה), and the place of this is at the head of the shoulders of Arich Anpin, before the expansion and division of the two arms (אֲשֶׁר מָקוֹם זֶה הוּא בְּרֵישָׁא דִּכְתֵפִין דְּא״א קֹדֶם הִתְפַּשְּׁטוּת וְהִתְחַלְּקוּת הַב׳ זְרוֹעוֹת). And there is the place of the supernal Chesed called “the day of all days” in the secret of Chesed (וְשָׁם הוּא מְקוֹם הַחֶסֶד הָעֶלְיוֹן הַנִּקְרָא יוֹמָא דְּכוּלְּהוּ בְּסוֹד חֶסֶד). And you already know that Chesed is always on the side of the male (וּכְבָר יָדַעְתָּ כִּי לְעוֹלָם חֶסֶד מִצַּד הַזָּכָר).

And behold, the light that is drawn from the supernal throat of Arich Anpin descends and enclothes itself in this Chesed (וְהִנֵּה הָאוֹר הַנִּמְשָׁךְ מִן הַגָּרוֹן הָעֶלְיוֹן דְּא״א יוֹרֵד וּמִתְלַבֵּשׁ בְּחֶסֶד זֶה). And when it goes out to the outside (וְכַאֲשֶׁר יָצָא לַחוּץ), then Abba becomes in the aspect of that Chesed (אָז אַבָּא נַעֲשֶׂה בִּבְחִינַת הַחֶסֶד הַהוּא), and Binah becomes in the aspect of the throat (וְהַבִּינָה נַעֲשֵׂית בִּבְחִינַת הַגָּרוֹן), because it is the Binah of Arich Anpin (לְפִי שֶׁהוּא בִּינָה דְּא״א). For since the throat is higher than the Chesed (כִּי לִהְיוֹת הַגָּרוֹן גָּבוֹהַּ מִן הַחֶסֶד), therefore the light of the throat enclothes itself in that Chesed (לָכֵן מִתְלַבֵּשׁ אוֹר הַגָּרוֹן בְּחֶסֶד הַהוּא). It follows that Imma, who went out from the aspect of the throat, is more exalted (נִמְצָא כִּי אִמָּא שֶׁיָּצְאָה מִבְּחִינַת הַגָּרוֹן הִיא יוֹתֵר מְעוּלָּה), and she is concealed within Chokhmah (וְהִיא נֶעְלֶמֶת תּוֹךְ הַחָכְמָה). And this is the aspect of the letter Yod, in which Chokhmah is revealed and Binah is concealed and not revealed (וְזֶהוּ בְּחִינַת אוֹת יו״ד שֶׁהַחָכְמָה נִגְלֵית בָּהּ וְהַבִּינָה נֶעְלֶמֶת בָּהּ וְאֵינָהּ נִגְלֵית). But when the two arms of Arich Anpin began to be revealed and to expand (אַךְ כַּאֲשֶׁר הִתְחִילוּ ב׳ זְרוֹעוֹת דְּא״א לְהִגָּלוֹת וּלְהִתְפַּשֵּׁט), then Chesed enclothed itself in Gevurah (אָז נִתְלַבֵּשׁ הַחֶסֶד בַּגְּבוּרָה), and from there Yisrael-Saba and Tevunah emerged (וּמִשָּׁם יָצְאוּ יִשְׂרָאֵל־סָבָא וּתְּבוּנָה). And then the matter was the opposite (וְאָז הָיָה הַדָּבָר לְהֵפֶךְ), for Abba is more hidden and concealed than Binah (כִּי אַבָּא טָמִיר וְגָנִיז יוֹתֵר מִן הַבִּינָה), therefore they are alluded to in the letter Heh (לָכֵן נִרְמְזוּ בָּאוֹת ה׳), in which Chokhmah is concealed and Binah is revealed (שֶׁהַחָכְמָה בְּהֶעְלֵם וְהַבִּינָה בְּגִלּוּי). And this is what is said in the Idra Zuta of Ratzon, close to this wording (וְזֶהוּ שֶׁאָמַר בְּאַדְרָ״ז דְּרָ״צ קָרוֹב לְלָשׁוֹן זֶה), “afterward they were found—Chokhmah is Abba, Binah is Imma” (לְבָתַר אִשְׁתַּכְּחוּ דְּחָכְמָה אַבָּא בִּינָה אִמָּא), meaning that at first Binah is concealed within Chokhmah (פֵּירוּשׁ כִּי תְּחִלָּה הֵם נֶעְלָמִים בִּינָה תּוֹךְ חָכְמָה), but “afterward,” meaning after the arms of Arich Anpin expanded (אַךְ לְבָתַר ר״ל לְאַחַר דְּאִתְפַּשְּׁטוּ דְּרוֹעוֹי דְּא״א), then the aspects of Abba and Imma were revealed (אָז נִתְגַּלּוּ בְּחִינַת או״א).

Thus the matter of Binah and the first Tevunah has been well clarified (וַהֲרֵי נִתְבָּאֵר הֵיטֵב עִנְיַן בִּינָה וּתְּבוּנָה הָרִאשׁוֹנָה), and the matter of Abba and Yisrael-Saba (וְעִנְיַן אַבָּא וְיִשְׂרָאֵל־סָבָא), which are alluded to in the first two letters Yod–Heh of the Name Havayah (אֲשֶׁר הֵם נִרְמָזִין בִּב׳ אוֹתִיּוֹת יו״ה הָרִאשׁוֹנוֹת שֶׁבְּשֵׁם הֲוָיָ״ה). And know that the three parts of Binah—Binah, the first Tevunah, and the second Tevunah—are all one Partzuf (וְדַע כִּי ג׳ חֶלְקֵי הַבִּינָה שֶׁהֵם בִּינָה וּתְּבוּנָה רִאשׁוֹנָה וּתְּבוּנָה שְׁנִיָּה כֻּלָּם הֵם פַּרְצוּף אֶחָד). It follows that when there was the first Ibbur of Ze’ir Anpin, when he was then in the aspect of three included within three, as is known (נִמְצָא כִּי כַּאֲשֶׁר הָיָה עִיבּוּר רִאשׁוֹן דְּז״א שֶׁהוּא אָז בִּבְחִינַת ג׳ כָּלוּל גוֹ ג׳ כַּנּוֹדָע), it was in this first Tevunah, which is the first Heh of the Name (הָיָה בְּזוֹ הַתְּבוּנָה הָרִאשׁוֹנָה שֶׁהִיא ה׳ רִאשׁוֹנָה שֶׁל הַשֵּׁם). For since the three parts mentioned above became one Partzuf (לְפִי שֶׁכֵּיוָן שֶׁג׳ חֲלָקִים הַנַּ״ל נַעֲשׂוּ פַּרְצוּף אֶחָד), it follows that this first Tevunah is from the chest and below of the totality of that Partzuf (נִמְצָא כִּי זוֹ הַתְּבוּנָה הָרִאשׁוֹנָה הִיא מֵהֶחָזֶה וּלְמַטָּה שֶׁל כְּלָלוּת הַפַּרְצוּף הַנַּ״ל), and there is the place of Ibbur, which is the place of the belly, within which the fetus is formed (וְשָׁם הוּא מְקוֹם הָעִיבּוּר שֶׁהוּא מְקוֹם הַבֶּטֶן אֲשֶׁר בְּתוֹכוֹ נוֹצַר הַוָּלָד). But in supernal Binah there is no aspect of pregnancy and Ibbur there (אֲבָל בְּבִינָה עֶלְיוֹנָה אֵין שָׁם בְּחִינַת הֵרָיוֹן וְעִיבּוּר).

And behold, supernal Binah is called Samekh, and the first Tevunah is called the closed Mem, as mentioned above (וְהִנֵּה בִּינָה עֶלְיוֹנָה נִקְרָא סָמֶ״ךְ וּתְּבוּנָה רִאשׁוֹנָה נִקְרָא ם׳ סְתוּמָה כַּנַּ״ל). And the matter is this (וְהָעִנְיָן הוּא), for supernal Binah has the measure of six supernal Sefirot, which are Keter–Chokhmah–Binah–Da‘at–Chesed–Gevurah (כִּי בִּינָה עֶלְיוֹנָה הוּא שִׁעוּר ו׳ סְפִירוֹת עֶלְיוֹנוֹת שֶׁהֵם כַּחַב״ד חַג), and since they are drawn from the secret of Chokhmah, which is Yod (וּלְהִיוֹתָן נִמְשָׁכוֹת מִסּוֹד הַחָכְמָה שֶׁהוּא יו״ד), it follows that supernal Binah is called Samekh (נִמְצָא כִּי בִּינָה עֶלְיוֹנָה נִקְרֵאת ס׳), because her place is opposite his six supernal Sefirot, each one included of ten, making sixty (לְפִי שֶׁמְּקוֹמָהּ נֶגֶד ו״ס עֶלְיוֹנוֹת שֶׁלּוֹ כ״א כָּלוּל מִי׳ הֲרֵי ס׳). But Tevunah, which has only the measure of four lower ones, and each one included of ten for the reason mentioned above (אֲבָל הַתְּבוּנָה שֶׁאֵין בָּהּ רַק שִׁעוּר ד׳ תַּחְתּוֹנוֹת וְכ״א כָּלוּל מִי׳ לַטַּעַם הַנַּ״ל), therefore she is the closed Mem (לָכֵן הִיא ם׳ סְתוּמָה). She is also called the closed Mem that sits fourth upon the children (גַּם נִקְרֵאת ם׳ סְתוּמָה דְּיָתְבָא רְבִיעָא עַל בְּנִין). And for this reason this first Tevunah is called the World to Come (וְגַם לְסִבָּה זוֹ נִקְרֵאת זֹאת תְּבוּנָה רִאשׁוֹנָה עוֹלָם הַבָּא), and the reason is that females are called “world,” as written in the Zohar, Vayechi, on the verse “from the world to the world” (וְהַטַּעַם כִּי הַנְּקֵבוֹת נִקְרָאוֹת עוֹלָם כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר וַיְחִי עַל פָּסוּק מִן הָעוֹלָם וְעַד הָעוֹלָם). And this Tevunah is called the World to Come [alma de-ati] (וְזֹאת הַתְּבוּנָה נִקְרָא עוֹלָם הַבָּא עָלְמָא דְּאָתֵי), because she descends below and is always revealed (לְפִי שֶׁהִיא יוֹרֶדֶת לְמַטָּה וּמִתְגַּלֵּית תָּמִיד). But supernal Binah remains above and does not descend (אֲבָל בִּינָה עֶלְיוֹנָה נִשְׁאֶרֶת לְמַעְלָה וְאֵינָהּ יוֹרֶדֶת), therefore Binah is called “in the future” (לָכֵן בִּינָה נִקְרֵאת לֶעָתִיד לָבֹא).

For the supernal Mochin of Ze’ir Anpin, which are enclothed in the Netzach, Hod, Yesod of supernal Binah, are destined to come afterward (כִּי הַמּוֹחִין הָעֶלְיוֹנִים דְּז״א הַמְּלוּבָּשִׁים בְּנֵה״י דְּבִּינָה עֶלְיוֹנָה הֵם עֲתִידִין לָבוֹא אַחַר כָּךְ), when his level will grow and he will have supernal Mochin higher than Binah and not from Tevunah (כַּאֲשֶׁר יִתְגַּדֵּל מַעֲלָתוֹ וְיִהְיֶה לוֹ מוֹחִין עֶלְיוֹנִים יוֹתֵר מִן הַבִּינָה וְלֹא מִן הַתְּבוּנָה), and then that will be “in the future” (וְאָז יִהְיֶה לֶעָתִיד לָבֹא). But the Mochin of Netzach, Hod, Yesod of Tevunah are drawn into him constantly, and they are always drawn and coming (אֲבָל מוֹחִין דְּנֵצַח הוֹד יְסוֹד דְּתְּבוּנָה הֵם נִמְשָׁכִין בּוֹ תָּמִיד וּלְעוֹלָם הֵם נִמְשָׁכִין וּבָאִין). And this is the meaning of “World to Come,” alma de-ati, because it is always drawn and coming (וְזֶהוּ פֵּרוּשׁ עוֹלָם הַבָּא עָלְמָא דְּאָתֵי כִּי תָּמִיד נִמְשָׁךְ וּבָא). And this is the difference between “World to Come” and “in the future to come” (וְזֶהוּ הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין עוֹלָם הַבָּא וּבֵין לֶעָתִיד לָבֹא), for this is in Tevunah and this is in Binah (כִּי זֶהוּ בַּתְּבוּנָה וְזֶהוּ בַּבִּינָה), in the aspect of the Netzach, Hod, Yesod within them that become Mochin of Ze’ir Anpin (בִּבְחִינַת הַנֵּצַח הוֹד יְסוֹד שֶׁבָּהֶם הַנַּעֲשִׂין מוֹחִין דְּז״א). And this is what is written in Sefer haBahir, that the students asked Rabbi Reḥumai, “What is the World to Come?” and he said to them, “A world that has already come” (וְזֶהוּ מַה שֶּׁכָּתוּב בְּסֵפֶר הַבָּהִיר שֶׁשָּׁאֲלוּ הַתַּלְמִידִים לְרַבִּי רְחוּמַאי מַהוּ עוֹלָם הַבָּא אָמַר לָהֶם עוֹלָם שֶׁכְּבָר בָּא), and the matter is understood according to what I have written above (וְהַדָּבָר מוּבָן עִם הַנַּ״ל שֶׁכָּתַבְתִּי).

Chapter 6

שער טו פרק ו

[15:6] We have already explained above that when Ze’ir Anpin and the two Tevunot ascend up to supernal Binah, then Ze’ir Anpin is called “with Binot” (כְּבָר בֵּאַרְנוּ לְעֵיל כִּי כַּאֲשֶׁר עוֹלִין ז״א וּב׳ הַתְּבוּנוֹת עַד בִּינָה עֶלְיוֹנָה אָז נִקְרָא ז״א עִם בִּינוֹת הוּא), and the reason is with a prior introduction that we must present to you regarding the principle of inter-inclusion mentioned in many places (וְהַטַּעַם הוּא עִם הַקְדָּמָה שֶׁנַּקְדִּים לְךָ בְּעִנְיַן הַכְּלָלוּת הַנִּזְכָּר בְּכָל מָקוֹם). For every place in which the lower ascends upward into the place of the higher, in order to be included there with it (כִּי כָל מָקוֹם אֲשֶׁר הַתַּחְתּוֹן עוֹלֶה לְמַעְלָה בִּמְקוֹם הָעֶלְיוֹן לִהְיוֹתוֹ נִכְלָל שָׁם עִמּוֹ), this occurs such that the higher stands in the aspect of face (הוּא שֶׁהָעֶלְיוֹן עוֹמֵד בִּבְחִינַת פָּנִים), and the lower stands there in the aspect of its posterior (וְהַתַּחְתּוֹן עוֹמֵד שָׁם בִּבְחִינַת אֲחוֹרַיִם שֶׁלּוֹ). And through this you will understand this matter (וּבָזֶה תָּבִין עִנְיַן זֶה).

For behold, this Tevunah emerges from the posterior aspects of supernal Binah (כִּי הִנֵּה זֹאת הַתְּבוּנָה יוֹצֵאת מִן הָאֲחוֹרַיִם שֶׁל בִּינָה עֶלְיוֹנָה), and those posterior aspects of Binah are Names of Elohim, as is known (וְאוֹתָן הָאֲחוֹרַיִם שֶׁל בִּינָה הֵם שֵׁמוֹת דְּאֱלֹהִי״ם כַּנּוֹדָע), as we will explain with Hashem’s help (כְּמוֹ שֶׁכָּתַבְנוּ בְּעֶזְרַת ה׳). For all posterior aspects are Names of Elohim (כִּי כָּל הָאֲחוֹרַיִם הֵם שֵׁמוֹת אֱלֹהִי״ם). And this is what is said in the Zohar, Parashat Aḥarei Mot, daf 85 (וְזֶהוּ שֶׁאָמַר בַּזֹּהַר פ׳ אַחֲרֵי מוֹת דַּף פ״ה), that Binah is called mercies alone (כִּי הַבִּינָה נִקְרֵאת רַחֲמִים בִּלְחוֹדוֹהִי), but from her side judgments are aroused (אַךְ מִסִּטְרָהּ דִּינִין מִתְעָרִין).

And the explanation of “from her side” is from her sides, meaning her posterior aspects, which are the judgments (וּפֵירוּשׁ מִסִּטְרָהּ ר״ל מִצַּדָּדֶיהָ שֶׁהֵם הָאֲחוֹרַיִם שֶׁלָּהּ שֶׁהֵם הַדִּינִין). But she herself, in the aspect of her face, is mercies (אֲבָל הִיא עַצְמָהּ בִּבְחִינַת הַפָּנִים שֶׁלָּהּ הִיא רַחֲמִים). And know that in every place where it is found in the Zohar that Binah is called Elohim, it is referring to this Tevunah that emerges from the posterior aspects of Binah, which are Elohim (וְדַע כִּי בְּכָל מָקוֹם שֶׁנִּמְצָא בַּזֹּהַר שֶׁהַבִּינָה נִקְרֵאת אֱלֹהִי״ם הוּא בִּתְּבוּנָה זֹאת הַיּוֹצֵאת מֵאֲחוֹרַיִם שֶׁל הַבִּינָה שֶׁהֵם אֱלֹהִי״ם), and therefore when this Tevunah is below, the externals have a grasp upon her (וְאִם כֵּן כַּאֲשֶׁר הַתְּבוּנָה זֹאת הִיא לְמַטָּה אָז יֵשׁ אֶל הַחִיצוֹנִים אֲחִיזָה בָּהּ). However, when she ascends upward and is there in the secret of the posterior of supernal Binah, then the externals have no grasp upon her (אֲמְנָם כַּאֲשֶׁר תַּעֲלֶה לְמַעְלָה וְתִהְיֶה שָׁם בְּסוֹד אֲחוֹר בִּינָה עֶלְיוֹנָה אָז אֵין אֲחִיזָה אֶל הַחִיצוֹנִים בָּהּ). And this is “Hashem supports all who fall” (וְזֶהוּ סוֹמֵךְ ה׳ לְכָל הַנֹּפְלִים), for when this lower Tevunah descends from the posterior of Binah and downward, then Ze’ir Anpin also descends downward from his place (כִּי כַּאֲשֶׁר זֹאת הַתְּבוּנָה הַתַּחְתּוֹנָה תֵּרֵד מֵאֲחוֹרֵי בִּינָה וּלְמַטָּה אָז גַּם הַז״א יוֹרֵד לְמַטָּה מִמְּקוֹמוֹ). And likewise the Nukvah of Ze’ir Anpin descends from her place (וְכֵן גַּם הַנּוּקְבָּא דְּז״א תֵּרֵד מִמְּקוֹמָהּ). And then all of these are called “fallen” (וְאָז כָּל אֵלּוּ נִקְרָאִים נוֹפְלִים), for even in this Tevunah there is a grasp for the externals, as mentioned above (שֶׁאַף גַּם בִּתְּבוּנָה זוֹ יֵשׁ בָּהּ אֲחִיזָה אֶל הַחִיצוֹנִים כַּנַּ״ל).

And they do not ascend except through supernal Binah, which is called Samekh, as mentioned above (וְאֵינָן עוֹלִין אֶלָּא עַל יְדֵי הַבִּינָה הָעֶלְיוֹנָה הַנִּקְרֵאת סָמֶ״ךְ כַּנַּ״ל), because she supports them (לְפִי שֶׁהִיא סוֹמֶכֶת אוֹתָם). When all of them ascend upward in the manner explained above, to be included one within another (כַּאֲשֶׁר כֻּלָּם יַעֲלוּ לְמַעְלָה עַל דֶּרֶךְ הַנַּ״ל שֶׁיּוּכְלְלוּ זֶה בָּזֶה), then Tevunah ascends to be in the secret of the posterior aspects of supernal Binah, which is called Samekh, as mentioned above (וְתַעֲלֶה הַתְּבוּנָה לִהְיוֹתָהּ בְּסוֹד אֲחוֹרַיִם דְּבִּינָה עֶלְיוֹנָה הַנִּקְרֵאת סָמֶ״ךְ כַּנַּ״ל). And we shall explain the matter of Binah and Tevunah in their Names (וְנְבָאֵר עִנְיַן בִּינָה וּתְּבוּנָה בַּשֵּׁמוֹת אֲשֶׁר בָּהֶם). Know that from the posterior aspects of the four upper ones of Binah, from there were made the four upper ones of Tevunah in the aspect of her face (דַּע כִּי מִן הָאֲחוֹרַיִם שֶׁל ד׳ עֶלְיוֹנוֹת שֶׁל הַבִּינָה מִשָּׁם נַעֲשׂוּ ד׳ עֶלְיוֹנוֹת דְּתְּבוּנָה בִּבְחִינַת פָּנִים שֶׁלָּהּ), and from the posterior aspects of the six extremities of supernal Binah were made the six extremities in the aspect of the face of Tevunah (וּמֵאֲחוֹרַיִם שֶׁל ו״ק שֶׁל בִּינָה עֶלְיוֹנָה נַעֲשׂוּ ו״ק בִּבְחִינַת פָּנִים שֶׁל תְּבוּנָה).

And behold, supernal Binah and supernal Abba are two Names (וְהִנֵּה בִּינָה עֶלְיוֹנָה וְאַבָּא עִלָּאָה הֵם ב׳ שֵׁמוֹת): Abba is called Havayah of seventy-two, with the filling of Yods (אַבָּא נִקְרָא הֲוָיָ״ה ע״ב דְּמִלּוּי יוּדִי״ן), and Imma is called Ehyeh with Yods, whose numerical value is one hundred and sixty-one (וְאִמָּא נִקְרֵאת אֶהְיֶה דְּיוּדִי״ן גִּימַטְרִיָּא קְס״א). And behold, the posterior aspects of Binah, even though there are ten Sefirot in them (וְהִנֵּה אֲחוֹרַיִם דְּבִּינָה אַף עַל פִּי שֶׁיֵּשׁ בָּהֶם י׳ סְפִירוֹת), nevertheless the aspect of Elohim, which are in her posterior aspects as mentioned above, are not recognizable and revealed in her (עִכָּ״ז בְּחִינַת אֱלֹהִי״ם שֶׁהֵם בָּאֲחוֹרַיִם שֶׁלָּהּ כַּנַּ״ל אֵינָם נִכָּרִים וְנִגְלִים בָּהּ), except in the posterior aspects from her midpoint and below, which are from her chest, which are the four Sefirot Tiferet–Netzach, Hod, Yesod (אֶלָּא בָּאֲחוֹרַיִם שֶׁמֵּחֶצְיָהּ וּלְמַטָּה שֶׁהוּא מֵהֶחָזֶה שֶׁלָּהּ שֶׁהֵם ד׳ סְפִירוֹת תּנֵה״י).

And the matter is this (וְהָעִנְיָן כִּי), it is known that the Name Elohim has one hundred and twenty permutations (נוֹדַע שֶׁשֵּׁם אֱלֹהִי״ם יֵשׁ בּוֹ ק״ךְ צֵרוּפִים), divided into four parts (מִתְחַלְּקִין לְד׳ חֲלָקִים). And they are: one Name Elohim that includes thirty permutations in one Sefirah (וְהֵם שֵׁם אֱלֹהִי״ם א׳ הַכּוֹלֵל ל׳ צֵרוּפִים בִּסְפִירָה א׳), and a second Name Elohim that includes thirty permutations in a second Sefirah (וְשֵׁם אֱלֹהִי״ם ב׳ הַכּוֹלֵל ל׳ צֵרוּפִים בִּסְפִירָה ב׳), and a Name Elohim that includes thirty permutations in a third Sefirah (וְשֵׁם אֱלֹהִי״ם הַכּוֹלֵל ל׳ צֵרוּפִים בִּסְפִירָה ג׳), and a Name Elohim that includes thirty permutations in a fourth Sefirah (וְשֵׁם אֱלֹהִי״ם הַכּוֹלֵל ל׳ צֵרוּפִים בִּסְפִירָה ד׳). And according to these one hundred and twenty permutations, supernal Binah is called Samekh, as mentioned above (וְהִנֵּה עַל שֵׁם ק״ךְ צֵרוּפִים אֵלּוּ נִקְרֵאת סָמֶ״ךְ בִּינָה עֶלְיוֹנָה כַּנַּ״ל), “for Samekh, when spelled out as Samekh-Mem-Kaf, has the numerical value 120 (כִּי סָמֶ״ךְ גִּימַטְרִיָּא ק״ךְ). And when Ze’ir Anpin and the first Tevunah ascend there into her posterior aspects, it is said, “Hashem supports all who fall,” as mentioned above (וּבַעֲלוֹת הַז״א וְהַתְּבוּנָה הָרִאשׁוֹנָה שָׁם בָּאֲחוֹרַיִם שֶׁלָּהּ נֶאֱמַר סוֹמֵךְ ה׳ לְכָל הַנֹּפְלִים כַּנַּ״ל).

And behold, they are divided into four aspects (וְהִנֵּה הֵם נֶחְלָקִים לְד׳ בְּחִינוֹת), and this is the meaning of the verse, “the length of the curtain was thirty cubits, and the width four cubits” (וְזֶהוּ עִנְיַן הַפָּסוּק אֹרֶךְ הַיְרִיעָה ל׳ בָּאַמָּה וְרוֹחַב אַרְבַּע בָּאַמָּה), which are the one hundred and twenty permutations of Elohim divided into four times thirty (שֶׁהֵם ק״ךְ צֵרוּפֵי אֱלֹהִי״ם הַנֶּחְלָקִים לְד׳ פְּעָמִים ל׳). And behold, this is the matter of Bokhu mentioned in Parashat Pekudei, daf 261 (וְהִנֵּה זֶה עִנְיַן בּוֹכ״וּ הַנִּזְכָּר פ׳ פְקוּדֵי רס״א), which is the matter of the substitution of Ehyeh with Alef–Bet–Gimel–Dalet (שֶׁהוּא עִנְיַן חִלּוּף אֶהְיֶה בְּאַבְגַּ״ד). For behold, the Name Ehyeh is in her face (כִּי הִנֵּה שֵׁם אֶהְיֶה הוּא בַּפָּנִים שֶׁלָּהּ), and the Name Bokhu is in her posterior aspects (וְשֵׁם בּוֹכ״וּ הוּא בָּאֲחוֹרַיִם שֶׁלָּהּ), for behold, its numerical value is thirty-four (כִּי הִנֵּה הוּא גִּימַטְרִיָּא ד״ל), which is the aspect of these posterior aspects, which are four times thirty permutations of Elohim (שֶׁהֵם בְּחִינַת הָאֲחוֹרַיִם הָאֵלּוּ שֶׁהֵם ד״פ ל׳ צֵרוּפֵי אלקים).

And behold, Moses our teacher, peace be upon him, was included in these one hundred and twenty permutations, in the manner explained above (וְהִנֵּה מֹשֶׁה רַעְ״ה הָיָה כָּלוּל ק״ךְ צֵרוּפִים אֵלּוּ עַל דֶּרֶךְ הַנַּ״ל), for they are four Names of Elohim whose numerical value is Moshe, with the inclusive count (הֵם ד׳ שֵׁמוֹת אֱלֹהִי״ם גִּימַטְרִיָּא מֹשֶׁה עִם הַכּוֹלֵל). And each Elohim from these four includes thirty permutations (וְכָל אֱלֹהִי״ם מֵאֵלּוּ ד׳ הַכּוֹלֵל שְׁלֹשִׁים צֵרוּפִים), and behold, all four of them together include one hundred and twenty permutations of Elohim (וַהֲרֵי אַרְבַּעְתָּן הֵם כּוֹלְלִים ק״ךְ צֵרוּפִים שֶׁל אֱלֹהִי״ם). And this is “Beshegam he is flesh, and his days shall be one hundred and twenty years” (וְזֶהוּ בְּשַׁגַּ״ם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה), as it is written in the Tikkunim concerning “Beshegam,” that this is Moses (כְּמוֹ שֶׁכָּתוּב בַּתִּקּוּנִים עַל בְּשַׁגַּ״ם זֶה מֹשֶׁה).

And you already know that Moses merited Binah, and he is in this aspect (וְכְבָר יָדַעְתָּ כִּי מֹשֶׁה זָכָה לְבִּינָה וְהוּא בִּבְחִינָה זוֹ). However, the aspect of Tevunah and Yisrael-Saba, when the posterior aspects of supernal Abba and Imma spread into them, then Yisrael-Saba and Tevunah are formed in the aspect of posterior aspects of the Names Havayah and Ehyeh with Yods, in their squared form (אֲמְנָם בְּחִינַת הַתְּבוּנָה וְיִשְׂרָאֵל־סָבָא כַּאֲשֶׁר הָאֲחוֹרַיִם שֶׁל או״א עִלָּאִין מִתְפַּשְּׁטִין בָּהֶם נַעֲשׂוּ יִשְׂרָאֵל־סָבָא וּתְּבוּנָה בִּבְחִינַת אֲחוֹרַיִם שֶׁל שֵׁמוֹת הֲוָיָ״ה וְאֶהְיֶה דְּיוּדִי״ן בְּרִבּוּעַ שֶׁלָּהֶם).

For the square of Havayah has the numerical value of one hundred and eighty-four (כִּי רִבּוּעַ שֶׁל הֲוָיָ״ה גִּימַטְרִיָּא קפ״ד), and the square of Ehyeh has the numerical value of five hundred and forty-four (וְרִבּוּעַ שֶׁל אֶהְיֶה גִּימַטְרִיָּא תקמ״ד). For always, their face is in the aspect of uprightness, and the aspect of posterior is in the aspect of calculation and squaring (כִּי לְעוֹלָם הַפָּנִים שֶׁלָּהֶם בְּחִינַת יוֹשֶׁר וּבְחִינַת אֲחוֹרַיִם הֵם בִּבְחִינַת חֶשְׁבּוֹן וְרִבּוּעַ). It follows that Abba and Imma, in the aspect of their faces, which are Havayah and Ehyeh with Yods, have the numerical value of Regel (וְנִמְצָא כִּי או״א בִּבְחִינַת הַפָּנִים שֶׁלָּהֶם שֶׁהֵם הֲוָיָ״ה וְאֶהְיֶה דְּיוּדִי״ן גִּימַטְרִיָּא רֶגֶ״ל). And Yisrael-Saba and Tevunah, their faces, are the two posterior aspects of these two Names (וְיִשְׂרָאֵל־סָבָא וּתְּבוּנָה הַפָּנִים שֶׁלָּהֶם הֵם ב׳ אֲחוֹרַיִם שֶׁל ב׳ שֵׁמוֹת הַנַּ״ל), for that which is posterior above is in the aspect of face below (כִּי מַה שֶּׁהוּא אֲחוֹרַיִם לְמַעְלָה הוּא בִּבְחִינַת פָּנִים לְמַטָּה).

And indeed, this is what we say, that these squares are the posterior aspects of supernal Abba and Imma (וְאָמְנָם זֶהוּ שֶׁאָנוּ אוֹמְרִים כִּי אֵלּוּ הָרִבּוּעִים הֵם אֲחוֹרַיִם שֶׁל או״א עִלְיוֹנִים), this being in the aspect when Abba and Imma expand in the secret of Yisrael-Saba and Tevunah (זֶה בִּבְחִינַת כְּשֶׁמִּתְפַּשְּׁטִין אַבָּא וְאִמָּא בְּסוֹד יִשְׂרָאֵל־סָבָא וּתְּבוּנָה). But as long as they have not expanded (אֲבָל כָּל זְמַן שֶׁלֹּא נִתְפַּשְּׁטוּ), then the posterior aspects themselves of Imma are the one hundred and twenty permutations of Elohim (אָז אֲחוֹרַיִם עַצְמָן דְּאִמָּא הֵם ק״ךְ צֵרוּפֵי אֱלֹהִי״ם), except that these one hundred and twenty permutations are not recognizable (אֶלָּא שֶׁאֵין ק״ךְ צֵרוּפִים אֵלּוּ נִכָּרִין), except in the posterior aspects of the four lower ones of Imma (אֶלָּא בָּאֲחוֹרַיִם שֶׁל ד״ת דְּאִמָּא).

And behold, when the posterior aspects—that is, these Elohim—expand from them to form Yisrael-Saba and Tevunah (וְהִנֵּה כַּאֲשֶׁר הָאֲחוֹרַיִם דְּהַיְינוּ הָאֱלֹהִי״ם הָאֵלּוּ מִתְפַּשְּׁטִין מֵהֶם לַעֲשׂוֹת הַיִּשְׂרָאֵל־סָבָא וְהַתְּבוּנָה), then the faces of her and of Yisrael-Saba are the two squares mentioned above of Havayah and Ehyeh (אָז הַפָּנִים שֶׁלָּהּ וְשֶׁל יִשְׂרָאֵל־סָבָא הֵם ב׳ הָרִבּוּעִים הַנַּ״ל שֶׁל הֲוָיָ״ה וְאֶהְיֶה). But the aspect of Elohim itself is not revealed in the face of their internalities (וְאָמְנָם בְּחִינַת אֱלֹהִי״ם עַצְמָן אֵינָן נִגְלִין בְּפָנִים דִּפְנִימִיּוּת שֶׁלָּהּ), only in the face of the posterior aspects (רַק בְּפָנִים דַּאֲחוֹרַיִם), some say: not in her face, but only in her posterior aspects, as explained (נ״א בְּפָנִים שֶׁלָּהּ רַק בָּאֲחוֹרַיִם שֶׁלָּהּ כְּמוֹ שֶׁכָּתַבְנוּ). And we shall return to explain the matter of the faces and the posterior aspects of Yisrael-Saba and Tevunah (וְנַחֲזֹר לְבָאֵר עִנְיַן הַפָּנִים וְהָאֲחוֹרַיִם דְּיִשְׂסו״ת וּתְּבוּנָה).

And behold, their face is the square of Havayah with the filling of Yods, whose numerical value is one hundred and eighty-four (וְהִנֵּה הַפָּנִים שֶׁלָּהֶם הוּא רִבּוּעַ דְּהֲוָיָ״ה דְּיוּדִי״ן וְהוּא גִּימַטְרִיָּא קפ״ד), and this is the face of Yisrael-Saba (וְזֶהוּ פָּנִים דְּיִשְׂסָ״ס). And the square of Ehyeh ascends to five hundred and forty-four (וְרִבּוּעַ דְּאֶהְיֶה עוֹלֶה תקמ״ד), and this is the face of Tevunah (וְהוּא פָּנִים דְּתְּבוּנָה). And therefore the face of Yisrael-Saba is the numerical value of one hundred and eighty-four (וְלָכֵן הַפָּנִים שֶׁל יִשְׂסָ״ס הוּא גִּימַטְרִיָּא קפ״ד), to allude that through this, since this is its face, it unites with Tevunah and remembers her (לְרַמֵּז כִּי עַל יְדֵי זֶה שֶׁהוּא הַפָּנִים שֶׁלּוֹ הוּא מִזְדַּוֵּג עִם הַתְּבוּנָה וּפוֹקֵ״ד אוֹתָהּ). And it is also the numerical value of Mi-Qedem [From Before] (וְגַם גִּימַטְרִיָּא מִקֶּדֶ״ם), to indicate that what that Name was above in Abba in the aspect of posterior, here in Yisrael-Saba it is face, which is called Qedem [Before], in the secret of “behind and before You formed me” (לְהוֹרוֹת כִּי מַה שֶּׁהָיָה שֵׁם זֶה לְמַעְלָה בְּאַבָּא בִּבְחִינַת אָחוֹר כָּאן בְּיִשְׂסָ״ס פָּנִים הַנִּקְרָא קֶדֶם בְּסוֹד אָחוֹר וָקֶדֶם צַרְתָּנִי). And this is the secret of “and He placed at the east of the Garden of Eden” (וְזֶהוּ סוֹד וַיָּשֶׁכֶן מִקֶּדֶם לְגַן עֵדֶן). And likewise, the face of Tevunah, whose numerical value is five hundred and forty-four (וְגַם הַפָּנִים שֶׁל הַתְּבוּנָה שֶׁהוּא גִּימַטְרִיָּא תקמ״ד), is the secret of Qidmat Eden [Before Eden] (הוּא סוֹד קִדְמַ״ת עֵדֶן), to indicate that above this was in the aspect of posterior in supernal Binah (לְהוֹרוֹת כִּי לְמַעְלָה הָיָה זֶה בִּבְחִינַת אָחוֹר בְּבִינָה עֶלְיוֹנָה), and here it is face, which is Qidmat [Before], from the expression “behind and before You formed me,” as mentioned in the Zohar (וְכָאן הוּא פָּנִים שֶׁהוּא קִדְמַ״ת מִלְּשׁוֹן אָחוֹר וָקֶדֶם צַרְתָּנִי כַּנִּזְכָּר בַּזֹּהַר).

And behold, when we combine these two Names, their numerical value is seven hundred and twenty-eight (וְהִנֵּה כְּשֶׁנְּצָרֵף ב׳ שֵׁמוֹת אֵלּוּ יִהְיוּ גִּימַטְרִיָּא תַּשְׁכַּ״ח), for behold these are the supernal posterior aspects, as mentioned above (כִּי הִנֵּה אֵלּוּ הֵם אֲחוֹרַיִם הָעֶלְיוֹנִים כַּנַּ״ל), and from them is made the face below them (וּמֵהֶם נַעֲשֶׂה פָּנִים לְמַטָּה מֵהֶם). And it follows that within them there is the aspect of Binah, which is called Samekh, and the aspect of Tevunah, which is called the closed Mem (וְנִמְצָא שֶׁיֵּשׁ בָּהֶם בְּחִינַת בִּינָה הַנִּקְרָא ס׳ וּבְחִינַת תְּבוּנָה הַנִּקְרָא מ׳ סְתוּמָה). And the shell corresponding to Binah and Tevunah is called Mem–Samekh (וְהַקְּלִיפָּה שֶׁכְּנֶגֶד בִּינָה וּתְּבוּנָה נִקְרָא מ״ס), and this is the reason that the minister of forgetfulness is called Mem–Samekh (וְזֶהוּ הַטַּעַם שֶׁשַּׂר שֶׁל שִׁכְחָה נִקְרָא מ״ס). For these Names, whose numerical value is seven hundred and twenty-eight, are in Binah and Tevunah, which are called Mem–Samekh (כִּי אֵלּוּ הַשֵּׁמוֹת שֶׁהֵם גִּימַטְרִיָּא תַּשְׁכַּ״ח הֵם בְּבִינָה וּתְּבוּנָה הַנִּקְרָא מ״ס), and from there there is forgetfulness, because they are posterior aspects (וּמִשָּׁם יֵשׁ שִׁכְחָה לְפִי שֶׁהֵם אֲחוֹרַיִם), and the shells, which are called Mem–Samekh, grasp them (וְהַקְּלִיפּוֹת הַנִּקְרָאוֹת מ״ס אוֹחֲזִין בָּהֶם). And this is the secret of what the Sages said, that one who reviews his learning one hundred times is not like one who reviews it one hundred and one times (וְזֶהוּ סוֹד שֶׁאָמְרוּ רַזַ״ל אֵינוֹ דּוֹמֶה שׁוֹנֶה פִּרְקוֹ ק׳ פְּעָמִים לְשׁוֹנֶה פִּרְקוֹ ק״א פְּעָמִים), for until one hundred times it has dominion, corresponding to the number Mem–Samekh, and no more (לְפִי שֶׁעַד ק׳ פְּעָמִים יֵשׁ לוֹ שְׁלִיטָה כְּמִנְיַן מ״ס וְלֹא יוֹתֵר). But the faces of Abba and Imma ascend to the numerical value of Regel [Foot], as mentioned above (וְאָמְנָם הַפָּנִים שֶׁל או״א הֵם עוֹלִין גִּימַטְרִיָּא רֶגֶ״ל כַּנִּזְכָּר), and they are the numerical value of “Zakhor [Remember]” (וְהֵם גִּימַטְרִיָּא זָכוֹר), and from there comes remembrance (וּמִשָּׁם בָּאָה הַזְּכִירָה), which are the letters Zakhar–Yod–Heh (שֶׁהֵם אוֹתִיּוֹת זָכָ״ר י״ה), which are Abba and Imma, who are called Yod–Heh (שֶׁהֵם או״א הַנִּקְרָא י״ה), for there no shell has any grasp (לְפִי שֶׁשָּׁם אֵין קְלִיפָּה נֶאֱחֶזֶת).

And behold, the matter of the posterior aspects of Tevunah that we explained above (וְהִנֵּה עִנְיַן אֲחוֹרַיִם דְּתְּבוּנָה שֶׁבֵּאַרְנוּ לְעֵיל). For they are the aspect of the one hundred and twenty permutations of Elohim as well, just as they are in the posterior aspects of Binah (כִּי הֵם בְּחִינַת ק״ךְ צֵרוּפֵי אֱלֹהִי״ם גַּם כְּמוֹ שֶׁהוּא בָּאֲחוֹרַיִם שֶׁל בִּינָה), however there is a difference (אֲמְנָם יֵשׁ שִׁנּוּי), for in Binah not all the one hundred and twenty are revealed except in the posterior aspects of her four lower ones alone, in the secret of four times thirty permutations (כִּי בְּבִינָה לֹא נִתְגַּלּוּ כָּל הַק״ךְ רַק בָּאֲחוֹרַיִם שֶׁל ד״ת שֶׁבָּהּ לְבַד בְּסוֹד ד״פ ל׳ צֵרוּפִים). But here, in the posterior aspects of Tevunah, they begin to be revealed in all of her five lower ones, from her Gevurah and below (אֲבָל כָּאן בָּאֲחוֹרַיִם שֶׁל תְּבוּנָה מַתְחִילִין לְהִתְגַּלּוֹת בְּכָל הַה׳ תַּחְתּוֹנוֹת שֶׁבָּהּ מִן הַגְּבוּרָה שֶׁבָּהּ וּלְמַטָּה), for Gevurah also has the Name Elohim within it (שֶׁגַּם גְּבוּרָה יֵשׁ בָּהּ שֵׁם אֱלֹהִי״ם). But in her Chesed the Name Elohim cannot yet be revealed within it (אֲבָל בְּחֶסֶד שֶׁבָּהּ אֵין שֵׁם אֱלֹהִי״ם יָכוֹל לְהִתְגַּלּוֹת בּוֹ עֲדַיִן). And therefore here they are divided into five parts, as is known (וְאִם כֵּן כָּאן הֵם מִתְחַלְּקִים לְה׳ חֲלָקִים כַּנּוֹדָע), for twenty-four permutations begin with the letter Alef of Elohim (כִּי כ״ד צֵרוּפִים מַתְחִילִין מֵאוֹת א׳ דְּאֱלֹהִי״ם), and twenty-four begin with the letter Lamed (וְכ״ד מַתְחִילִין מֵאוֹת ל׳), and twenty-four begin with the letter Heh (וְכ״ד מַתְחִילִין מֵאוֹת ה׳), and twenty-four with the letter Yod (וְכ״ד מֵאוֹת י׳), and twenty-four with the letter Mem (וְכ״ד אוֹת ם׳).

And behold, they are five times twenty-four (וְהִנֵּה הֵם ה׳ פְּעָמִים כ״ד), and it follows that there are five Names of Elohim in her five lower ones in the aspect of posterior (נִמְצָא שֶׁהֵם ה׳ שֵׁמוֹת אֱלֹהִי״ם בְּה׳ תַּחְתּוֹנוֹת שֶׁבָּהּ בִּבְחִינַת אֲחוֹרַיִם). And each Name Elohim includes all twenty-four permutations (וְכָל שֵׁם אֱלֹהִי״ם כּוֹלֵל כָּל כ״ד צֵרוּפִים), until within five Elohim are included all the one hundred and twenty (עַד שֶׁבַּה׳ אֱלֹהִי״ם יִכָּלְלוּ כָּל הַק״ךְ). And the reason for this is that each single Name of Elohim includes one level of the one hundred and twenty permutations, namely twenty-four permutations, all of which begin with its Alef (וְהַטַּעַם לָזֶה כִּי כָּל שֵׁם אֶחָד שֶׁל אֱלֹהִי״ם כּוֹלֵל מַדְרֵגָה אַחַת שֶׁל ק״ךְ צֵרוּפִים כ״ד צֵרוּפִים שֶׁכֻּלָּן מַתְחִילִין בְּאוֹת א׳ שֶׁלּוֹ). And also a second reason (וְגַם טַעַם ב׳), for behold these twenty-four permutations, and their totality, are twenty-five (כִּי הִנֵּה אֵלּוּ הַכ״ד צֵרוּפִים וְגַם כְּלָלוּתָן הֵם כ״ה).

And behold, the Name Elohim is five letters (וְהִנֵּה שֵׁם אֱלֹהִי״ם הוּא ה׳ אוֹתִיּוֹת), and each letter is included of five, making twenty-five (וְכָל אוֹת כְּלוּלָה מֵה׳ הֲרֵי כ״ה). And thus all twenty-four permutations are included in one Name of Elohim (וַהֲרֵי כָּל כ״ד צֵרוּפִים נִכְלָלִין בְּשֵׁם א׳ דְּאֱלֹהִי״ם). And it follows that there are five Names of Elohim whose numerical value is four hundred and thirty (וְנִמְצָא שֶׁיֵּשׁ ה׳ שֵׁמוֹת אֱלֹהִי״ם גִּימַטְרִיָּא ת״ל). And when you join with them the Name Bokhu mentioned above, which is the substitution of Ehyeh and is the root of judgments (וּכְשֶׁתְּחַבֵּר עִמָּהֶם שֵׁם בּוֹכ״וּ הַנַּ״ל שֶׁהוּא חִלּוּף אֶהְיֶה שֶׁהוּא שֹׁרֶשׁ דִּינִין), and these posterior aspects that are called Elohim, for it too extends down to Tevunah as well (וְהָאֲחוֹרַיִם הָאֵלּוּ הַנִּקְרָאִים אֱלֹהִי״ם כִּי גַּם הוּא מִתְפַּשֵּׁט עַד הַתְּבוּנָה גַּם כֵּן), it follows that these six Names together have the numerical value of Tevunah with the inclusive count (וְנִמְצָא שֶׁו׳ שֵׁמוֹת אֵלּוּ הֵם גִּימַטְרִיָּא תְּבוּנָה עִם הַכּוֹלֵל). This alludes that within this Tevunah is included the Name Bokhu, which is the root of judgments, and all the one hundred and twenty permutations of Elohim (לְרַמֵּז שֶׁבִּתְּבוּנָה זוֹ נִכְלָל שֵׁם בּוֹכ״וּ שֶׁהוּא שֹׁרֶשׁ הַדִּינִין וְכָל הַק״ךְ צֵרוּפֵי אֱלֹהִי״ם). And this is the secret of “and if he is poor and his hand cannot reach” (וְזֶהוּ סוֹד וְאִם דַּ״ל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת), for Tevunah is called the mother of the children (כִּי הַתְּבוּנָה נִקְרֵאת אֵם הַבָּנִים). She is the aspect of Dalet-Lamed, which is the Name mentioned above (הִיא בְּחִינַת ד״ל שֶׁהוּא הַשֵּׁם הַנַּ״ל), which is above in the posterior aspects of the four lower ones of Binah, in the aspect of four times thirty permutations mentioned above (אֲשֶׁר הוּא לְמַעְלָה בָּאֲחוֹרַיִם שֶׁל ד״ת דְּבִּינָה בִּבְחִינַת ד״פ ל׳ צֵרוּפִים הַנַּ״ל). And now it has spread also into Tevunah, which is called the mother of the children (וְעַתָּה נִתְפַּשֵּׁט בַּתְּבוּנָה גַּם כֵּן הַנִּקְרֵאת אֵם הַבָּנִים).