The Fourth Gate

The Gate of the Kings, and It Is Divided into Eleven Chapters

השער הרביעי שער המלכים ויתחלק לאחד עשר פרקים

Chapter 1

שער יא פרק א מ״ק

[11:1] Explanation of the existence of the kings who died—what their matter is—and also the existence of the first points that were before Atzilut (בֵּאוּר מְצִיאוּת הַמְּלָכִים שֶׁמֵּתוּ מַה עִנְיָנָם וְגַם מְצִיאוּת נְקֻדוֹת הָרִאשׁוֹנִים שֶׁהָיוּ קֹדֶם הָאֲצִילוּת). Know that before the existence of the rectification of Atzilut, ten points emerged, and all of them were included in the power of one point, which is the existence of Keter, in such a manner that all ten were in the secret of Keter, included within it (דַּע כִּי הֲלֹא קֹדֶם מְצִיאוּת הַתִּקּוּן שֶׁל הָאֲצִילוּת יָצְאוּ י׳ נְקֻדוֹת וְכֻלָּם כְּלוּלִים בְּכֹחַ נְקֻדָּה א׳ וְהוּא מְצִיאוּת הַכֶּתֶר בְּאֹפֶן שֶׁכָּל י׳ הָיוּ בְּסוֹד הַכֶּתֶר נִכְלָלִין בָּהּ), and this is the secret of Akudim, Nekudim, and Berudim (וְזֶהוּ סוֹד עֲקוּדִים נְקֻדִים וּבְרוּדִים), for at the beginning everything was Akudim, bound one with another, and everything was in the secret of Keter (כִּי תְּחִלַּת הַכֹּל הָיוּ עֲקוּדִים מְקֻשָּׁרִים זֶה בָּזֶה וְהַכֹּל בְּסוֹד הַכֶּתֶר). Afterwards they all emerged together from the first point, and then ten points came into being, each point by itself (אַחַ״כ יָצְאוּ כֻּלָּם יַחַד מֵהַנְּקֻדָּה הָרִאשׁוֹנָה וְאָז נִתְהַוּוּ י׳ נְקֻדוֹת כָּל א׳ נְקֻדָּה בִּפְנֵי עַצְמָהּ), and this is the secret of Nekudim (וְזֶהוּ סוֹד נְקֻדִים), in such a manner that the ten points were not connected, except while they were in Keter (בְּאֹפֶן שֶׁלֹּא הָיוּ מְחֻבָּרִים הַי׳ נְקֻדוֹת רַק בִּהְיוֹתָן בַּכֶּתֶר), but afterward they all emerged as one, and these ten points came into being, each one by itself (אַךְ אַחַ״כ יָצְאוּ כֻּלָּם כְּאֶחָד וְנִתְהַוּוּ אֵלּוּ י׳ נְקֻדוֹת כָּל א׳ בִּפְנֵי עַצְמָהּ). And when the head of Atik was rectified, then it is called Berudim, as we will explain with Hashem’s help (וּכְשֶׁנִּתְקַן רֵישָׁא דְּעַתִּיק אָז נִקְרָא בְּרוּדִים כַּאֲשֶׁר נְבָאֵר בְּעֶזְרַת ה׳). And indeed these ten points were one beneath another (וְאֲמְנָם י׳ נְקֻדוֹת אֵלּוּ הָיוּ זֶה עַל גַּבֵּי זֶה), and the length of the measure of their stature was like the present length of Atzilut and the measure of its stature (וְאֹרֶךְ שִׁעוּר קוֹמָתָן הָיָה כְּמוֹ עַתָּה אֹרֶךְ אֲצִילוּת וְשִׁעוּר קוֹמָתוֹ), for up to the place that those points reached, until there, was the aspect (some say, is now) the world of Atzilut, and from there downward the world of Beri’ah (כִּי עַד מָקוֹם אֲשֶׁר הִגִּיעוּ אוֹתָן הַנְּקֻדוֹת עַד שָׁם הָיְתָה בְּחִינַת (נ״א הוּא עַתָּה) עוֹלַם הָאֲצִילוּת וּמִשָּׁם וּלְמַטָּה עוֹלַם הַבְּרִיאָה).

And know that these ten points emerged in the secret of essence and vessels (וְדַע כִּי י׳ נְקֻדוֹת אֵלּוּ יָצְאוּ בְּסוֹד עַצְמוּת וְכֵלִים), and the secret of their vessels is the secret of the three hundred and twenty sparks, as mentioned in Parashat Pinchas 258, which are the roots of judgments (וְסוֹד הַכְּלִי שֶׁלָּהֶם הֵם סוֹד ש״ךְ נִיצוֹצִין כַּנִּזְכָּר פ׳ פִּנְחָס רנ״ח שֶׁהֵם שָׁרְשֵׁי הַדִּינִין). However, these three hundred and twenty sparks are not vessels except for the seven lower points (וְאֲמְנָם אֵין ש״ךְ נִיצוֹצִין אֵלּוּ כֵּלִים רַק אֶל ז׳ נְקֻדוֹת הָאַחֲרוֹנִים), and they are the secret of seven times Adam, whose gematria is three hundred and fifteen, and together with the five Gevurot they are three hundred and twenty (וְהֵם סוֹד ז״פ אָדָם שֶׁהֵם גִּימַטְרִיָּא שׁט״ו וְעִם ה״ג הֲרֵי ש״ךְ), and it is known that the five Gevurot are doubled, therefore they are three hundred and twenty-five (וְנוֹדַע שֶׁה״ג הֵם כְּפוּלוֹת לָכֵן הֵם שכ״ה). But the three first vessels are not from these three hundred and twenty sparks (אַךְ הַג׳ כֵּלִים הָרִאשׁוֹנִים אֵינָם מֵאֵלּוּ הַש״ךְ נִיצוֹצִין). And the light of these ten points was exceedingly great, and there was also added within them supernal light (וְאֲמְנָם אוֹר אֵלּוּ י׳ נְקֻדּוֹת הָיָה רַב מְאֹד וְגַם נִתּוֹסַף בָּהֶם אוֹר הָעֶלְיוֹן), and there was not within them the power to receive it (וְלֹא הָיָה בָּהֶם כֹּחַ לְקַבֵּל), and then those vessels died (וְאָז אוֹתָן הַכֵּלִים מֵתוּ), meaning that they descended downward to the place which is now the world of Beri’ah (פֵּרוּשׁ יָרְדוּ לְמַטָּה בַּמָּקוֹם שֶׁהוּא עַתָּה בְּרִיאָה), and this descent was their death (וִירִידָה זוֹ הָיְתָה מִיתָתָן). However, this applies only to the seven lower points (וְאֲמְנָם אֵין זֶה רַק בְּז׳ נְקֻדוֹת תַּתָּאִין), for the Three Upper Sefirot had power in their vessels to receive their light and they did not die (כִּי ג״ר הָיָה כֹּחַ בַּכֵּלִים שֶׁלָּהֶם לְקַבֵּל אוֹר שֶׁלָּהֶם וְלֹא מֵתוּ), but the seven vessels of the seven lower ones are those that died and descended to the place which is now the world of Beri’ah, and this is their death (אַךְ הַז׳ כֵּלִים שֶׁל ז׳ תַּתָּאִין הֵם אֲשֶׁר מֵתוּ וְיָרְדוּ בַּמָּקוֹם שֶׁהוּא עַתָּה בְּרִיאָה וְזֶהוּ מִיתָתָן). And the time of their death was when they emerged in the secret of Nekudim (וְאֲמְנָם זְמַן מִיתָתָן הָיָה כַּאֲשֶׁר יָצְאוּ בְּסוֹד נְקֻדּוֹת), for when they emerged from the secret of Akudim, which is their being together included within Keter, and from there they emerged and were divided into ten points, then was their emergence and they died immediately, as is written in the Idra: “like sparks struck by the craftsman upon iron, sparks emerge and are extinguished immediately” (כִּי כַּאֲשֶׁר יָצְאוּ מִסוֹד עֲקוּדִים שֶׁהוּא הֱיוֹתָן יַחַד בַּכֶּתֶר נִכְלָלִין וּמִשָּׁם יָצְאוּ וְנֶחְלְקוּ לְי׳ נְקֻדּוֹת אָז הָיָה יְצִיאַתָן וּמֵתוּ תֵּכֶף כְּמוֹ שֶׁכָּתוּב בָּאִדְרָא כְּהַנֵּי זִיקִין דְּאַכְתֵּשׁ אוּמָנָא בְּפַרְזְלָא וְנָפְקִי זִיקִין וְדָעֲכִין לְאַלְתַּר).

And behold, these seven lights of the seven lower points remained there in their place without a garment (וְהִנֵּה הַז׳ אוֹרוֹת אֵלּוּ שֶׁל הַז׳ נְקֻדוֹת תַּתָּאִין נִשְׁאֲרוּ שָׁם בִּמְקוֹמָן בְּלִי לְבוּשׁ), and the three upper points remained with their lights within their vessels and did not die (וְהַג׳ נְקֻדוֹת עִלָּאִין נִשְׁאֲרוּ הָאוֹרוֹת בְּתוֹךְ כֵּלֵיהֶם וְלֹא מֵתוּ). And now we will explain the existence of the rectification of Atzilut, how it came into being (וְעַתָּה נְבָאֵר מְצִיאוּת תִּקּוּן הָאֲצִילוּת אֵיךְ נִתְהַוֶּה).

Behold, the three first ones have already been explained, that their vessels did not descend (הִנֵּה הַג׳ רִאשׁוֹנוֹת כְּבָר נִתְבָּאֵר שֶׁכֵּלֵיהֶם לֹא יָרְדוּ). And behold, from the secret of the vessels of these three points there was made from them one head, and within it three intellects (וְהִנֵּה מִסוֹד הַכֵּלִים שֶׁל הַג׳ נְקֻדוֹת אֵלּוּ נַעֲשָׂה מֵהֶם רֵישָׁא חֲדָא וּבְתוֹכוֹ ג׳ מוֹחִין), and this is called the head of Lamed-Alef, and is called the head of Atik Yomin (וְזֶהוּ נִקְרָא רֵישָׁא דְּל״א וְנִקְרָא רֵישָׁא דְּעַתִּיק יוֹמִין). Thus the three first points from the ten points are the secret of the head of Lamed-Alef (הֲרֵי שֶׁג׳ נְקֻדוֹת הָרִאשׁוֹנִים מִן הַי׳ נְקֻדוֹת הֵם סוֹד רֵישָׁא דְּל״א). And behold, the three lights that are within these three first points spread and extend until the count of ten (וְהִנֵּה ג׳ הָאוֹרוֹת שֶׁבְּתוֹךְ אֵלּוּ הַנְּקֻדוֹת הָרִאשׁוֹנִים הֵם מִתְפַּשְּׁטִין וּמוֹצִיאִין עַד חֶשְׁבּוֹן י׳), and they are the aspect of the ten Sefirot of Atik (וְהֵם בְּחִינַת י״ס דְּעַתִּיק).

And behold, the seven points remaining from the ten points are the secret of Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah, as will be explained with Hashem’s help (וְהִנֵּה הַז׳ נְקֻדוֹת הַנִּשְׁאָרִים מִן הַי׳ נְקֻדוֹת הֵם סוֹד א״א או״א זו״נ כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). And the matter is that in the Three Upper Sefirot there is only the aspect of Atik alone (וְהָעִנְיָן כִּי בְּג״ר אֵין בָּהֶם רַק בְּחִינַת עַתִּיק לְבַד), but from the seven and downward there is power of Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah all mixed together and included together within each one of the seven points (אַךְ מֵהַז׳ וּלְמַטָּה שָׁם יֵשׁ כֹּחַ א״א וְאו״א וְזו״נ הַכֹּל מְעֹרָבִין יַחַד וְכוֹלֵל בְּיַחַד בְּכָל נְקֻדָּה מֵהַז׳), and also the power of Atik is mixed within them (וְגַם כֹּחַ הָעַתִּיק מְעֹרָב בָּהֶם), for every lower thing necessarily contains the power of the higher that spreads within it (כִּי כָּל דָּבָר תַּחְתּוֹן יֵשׁ בּוֹ כֹּחַ עֶלְיוֹן בְּהֶכְרֵחַ הַמִּתְפַּשֵּׁט בּוֹ). And indeed Atik descends into all of them and spreads and mixes within them (וְאֲמְנָם עַתִּיק יוֹרֵד בְּכֻלָּם וּמִתְפַּשֵּׁט וּמִתְעָרֵב בָּהֶם), but the power of the lower ones is not required to be in the higher ones (אַךְ כֹּחַ הַתַּחְתּוֹנִים אֵינוֹ מֻכְרָח שֶׁיִּהְיֶה בָּעֶלְיוֹנִים), therefore in the Three Upper Sefirot there is only the secret of Atik alone (לָכֵן הַג״ר אֵין בָּהֶם רַק סוֹד עַתִּיק לְבַד).

And behold, in this same manner it is with the seven lower vessels (וְהִנֵּה עַד״ז הוּא בַּז׳ כֵּלִים תַּחְתּוֹנִים), for there are within them aspects of vessels of Atik, Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah, and all is mixed together (כִּי יֵשׁ בָּהֶם בְּחִינַת כֵּלִים דְּעַתִּיק א״א או״א זו״נ וְהַכֹּל מְעֹרָב בְּיַחַד). And now we will understand our discourse (וְעַתָּה נָבִין דְּרוּשֵׁינוּ), for the vessels descended downward into the world of Beri’ah, but the lights remained above in their place without a garment (כִּי הַכֵּלִים יָרְדוּ לְמַטָּה בְּעוֹלַם הַבְּרִיאָה וְהָאוֹרוֹת נִשְׁאֲרוּ לְמַעְלָה בִּמְקוֹמָם בִּלְתִּי לְבוּשׁ).

And behold, when the three first points grew and were made in the secret of ten (וְהִנֵּה כַּאֲשֶׁר הִגְדִּילוּ הַג׳ נְקֻדוֹת הָרִאשׁוֹנוֹת וְנַעֲשׂוּ בְּסוֹד י׳), behold the three of them were already at first in their place, but only the seven came in the secret of addition (הִנֵּה הַג׳ מֵהֶם כְּבָר הָיוּ תְּחִלָּה בִּמְקוֹמָן אַךְ הַז׳ לְבַד הֵם בָּאִים בְּסוֹד תּוֹסֶפֶת). And then when these Seven Lower Sefirot of Atik came in the secret of addition (וְאָז כַּאֲשֶׁר בָּאוּ אֵלּוּ ז״ת דְּעַתִּיק בְּסוֹד תּוֹסֶפֶת), afterward when they descended they pushed aside the seven first points that were standing without a garment and remained in their place (אַחַ״כ אָז בְּרִדְתָּן הָיוּ דּוֹחִין אֶת הַז׳ נְקֻדוֹת הָרִאשׁוֹנוֹת הָעוֹמְדִין בִּלְתִּי לְבוּשׁ וְנִשְׁאֲרוּ בִּמְקוֹמָן).

And it is found that the Seven Lower Sefirot of Atik took the place of those seven first points (וְנִמְצָא שֶׁהַז״ת דְּעַתִּיק לָקְחוּ מְקוֹם שֶׁל אוֹתָן הַז׳ נְקֻדוֹת הָרִאשׁוֹנוֹת). And through this you will understand that the measure of the stature of Atik is the entire Atzilut (וּבָזֶה תָּבִין כִּי שִׁעוּר קוֹמַת עַתִּיק הוּא כָּל הָאֲצִילוּת כֻּלּוֹ). However, when they pushed aside those seven points, certainly they did not push them downward (וְאֲמְנָם כַּאֲשֶׁר הָיוּ דּוֹחִין אוֹתָן הַז׳ נְקֻדוֹת וַדַּאי שֶׁלֹּא דָּחוּ אוֹתָן לְמַטָּה), for behold we have explained above that there is no death except in the vessels, and that is the secret of descent (שֶׁהֲרֵי בֵּאַרְנוּ לְעֵיל שֶׁאֵין מִיתָה רַק בַּכֵּלִים וְהוּא סוֹד הַיְרִידָה), therefore the lights that did not die did not descend (א״כ הָאוֹרוֹת שֶׁלֹּא מֵתוּ לֹא יָרְדוּ).

Rather, what we said that they pushed them means to the sides (רַק מַה שֶּׁאָמַרְנוּ שֶׁדָּחֲאוּם פֵּרוּשׁ לְצִדְדִין), meaning that the point of Atik would enter within one point of those seven points in the secret of their internalities (פֵּרוּשׁ שֶׁהָיְתָה נִכְנֶסֶת הַנְקֻדָּה דְּעַתִּיק תּוֹךְ נְקֻדָּה א׳ שֶׁל אוֹתָן הַז׳ נְקֻדוֹת בְּסוֹד פְּנִימִיּוּתָן), and then that one point would remain in the secret of a garment for it (וְאָז הָיְתָה נִשְׁאֶרֶת אוֹתָהּ הַנְקֻדָּה הָא׳ בְּסוֹד לְבוּשׁ אֵלֶיהָ). And so it was in all seven points (וְכֵן הָיָה בְּכָל ז׳ הַנְקֻדוֹת), for the Seven Lower Sefirot of Atik descended and were enclothed within the seven first points (כִּי יָרְדוּ הַז״ת דְּעַתִּיק וְנִתְלַבְּשׁוּ בַּז׳ נְקֻדוֹת הָרִאשׁוֹנוֹת), and the lights of the seven first points remained surrounding and encompassing them in the secret of garments, as mentioned (וְאוֹרוֹת הַז׳ נְקֻדוֹת הָרִאשׁוֹנוֹת נִשְׁאֲרוּ מַקִּיפִים וְסוֹבְבִים אוֹתָן בְּסוֹד מַלְבּוּשִׁים כַּנַּ״ל). And this is the pushing by which they were pushed (וְזֶהוּ הַדְּחִיּוֹת שֶׁהָיוּ דּוֹחִין אוֹתָן). Thus we have explained the inner essence of Atik and how its ten were made (הֲרֵי בֵּאַרְנוּ פְּנִימִית וְעַצְמוּת הָעַתִּיק אֵיךְ נַעֲשׂוּ הַי׳ שֶׁלּוֹ).

Chapter 2

שער יא פרק ב

[11:2] And now we will explain their vessels (וְעַתָּה נְבָאֵר הַכֵּלִים שֶׁלָּהֶם), for behold the three first vessels that did not die remain in the secret of the head (כִּי הִנֵּה הַג׳ כֵּלִים הָרִאשׁוֹנִים שֶׁלֹּא מֵתוּ נִשְׁאֲרִים בְּסוֹד רֵישָׁא), but the vessels of the Seven Lower Sefirot of Atik were from that aspect of Atik that exists in the seven lower vessels that died, as mentioned above (אַךְ כֵּלִים שֶׁל הַז״ת דְּעַתִּיק הָיוּ מִצַּד אוֹתָהּ בְּחִינָה דְּעַתִּיק שֶׁיֵּשׁ בְּז׳ כֵּלִים תַּחְתּוֹנִים שֶׁמֵּתוּ כַּנַּ״ל). And then those seven powers of Atik that exist in those seven vessels ascended upward and were joined with the added light that the three upper vessels contributed, which remained and did not die (וְאָז אוֹתָן הַז׳ כֹּחוֹת דְּעַתִּיק שֶׁיֵּשׁ בְּאוֹתָן הַז׳ כֵּלִים עָלוּ לְמַעְלָה וְנִתְחַבְּרוּ עִם תּוֹסֶפֶת אוֹר שֶׁהוֹסִיפוּ ג׳ כֵּלִים עֶלְיוֹנִים שֶׁנִּשְׁאֲרוּ שֶׁלֹּא מֵתוּ), and all of them joined together and became vessels for the Seven Lower Sefirot of Atik (וְכֻלָּן נִתְחַבְּרוּ יַחַד וְנַעֲשִׂין כֵּלִים אֶל ז״ת שֶׁל ע״י). And the reason that they now had the power to ascend is because at first they were vessels for the seven lights and were unable to bear the greatness of the light (וְהַטַּעַם שֶׁהָיָה עַתָּה בָּהֶם כֹּחַ לַעֲלוֹת הוּא מִפְּנֵי שֶׁבַּתְּחִלָּה הָיוּ כֵּלִים אֶל הַז׳ אוֹרוֹת וְלֹא הָיוּ יְכוֹלִים לִסְבֹּל גֹּדֶל הָאוֹר), but now they are not vessels except for three lights alone, as mentioned above (אַךְ עַתָּה אֵינָם כֵּלִים רַק אֶל ג׳ אוֹרוֹת לְבַד כַּנַּ״ל).

For the three upper lights expanded and became ten lights (כִּי הַג׳ אוֹרוֹת הָעֶלְיוֹנִים נִתְפַּשְּׁטוּ וְהָיוּ י׳ אוֹרוֹת), and therefore now they have the power to bear and receive that light (וְא״כ עַתָּה יֵשׁ בָּהֶם כֹּחַ לִסְבֹּל וּלְקַבֵּל אוֹתוֹ הָאוֹר), and then they ascended upward and came into being there in the secret of vessels (וְאָז עָלוּ לְמַעְלָה וְנִתְהַוּוּ שָׁם בְּסוֹד כֵּלִים).

And the explanation of what was said above, that the three lights expanded and became ten lights (וּבֵאוּר מַה שֶּׁאָמַר לְמַעְלָה כִּי הַג׳ אוֹרוֹת נִתְפַּשְּׁטוּ וְנַעֲשׂוּ י׳ אוֹרוֹת), and likewise in every place where the existence of expansion is mentioned (וְכֵן בְּכָל מָקוֹם שֶׁנִּזְכָּר מְצִיאוּת הִתְפַּשְּׁטוּת), the intention is not that supernal light was drawn to them from Ein Sof and then expanded (אֵין הַכַּוָּנָה שֶׁנִּמְשַׁךְ לָהֶם אוֹר עֶלְיוֹן מֵאֵ״ס וְאָז נִתְפַּשְּׁט), for if so the difficulty remains in its place, since even now there were ten lights (דְּאִם כֵּן הַקֻּשְׁיָא (נ״א הַקְּדֻשָּׁה) בִּמְקוֹמָהּ עוֹמֶדֶת שֶׁהֲרֵי גַּם עַתָּה הָיוּ י׳ אוֹרוֹת), but rather the intention is that what was at first three lights, their light was divided, each one into three parts, and they became ten (אֶלָּא הַכַּוָּנָה כִּי מַה שֶּׁהָיָה תְּחִלָּה ג׳ אוֹרוֹת נֶחְלַק אוֹרָם כָּל א׳ לְג׳ חֲלָקִים וְנַעֲשׂוּ י׳), and then they expanded until the end of Atzilut, as mentioned above (וְאָז נִתְפַּשְּׁטוּ עַד סוֹף הָאֲצִילוּת כַּנַּ״ל), and through this there was power in the vessels to receive that light (וּבָזֶה הָיָה כֹּחַ בַּכֵּלִים לְקַבֵּל אוֹתוֹ אוֹר). However, there is one distinction in the three upper points between the lights themselves and their vessels (וְאֲמְנָם יֵשׁ חִלּוּק א׳ בְּג׳ נְקֻדוֹת הָעֶלְיוֹנִים בֵּין הָאוֹרוֹת עַצְמָן וּבֵּין הַכֵּלִים שֶׁלָּהֶם), and it is that regarding the secret of their vessels it is obvious that all three vessels remained above in the secret of the head of Atik (וְהוּא כִּי סוֹד כֵּלִים שֶׁלָּהֶם פְּשִׁיטָא הוּא שֶׁנִּשְׁאֲרוּ כָּל הַג׳ כֵּלִים לְמַעְלָה בְּסוֹד רֵישָׁא דְּעַתִּיק), and afterward they grew and from them were made vessels below in the seven vessels that died, some say thus (וְאַחַר כָּךְ הִגְדִּילוּ וְנַעֲשׂוּ מֵהֶם (כֵּלִים לְמַטָּה בְּז׳ כֵּלִים שֶׁמֵּתוּ סַכ״י)), and downward until the completion of the ten vessels of Atik together with those aspects that exist below in the seven vessels that died, as mentioned above (וּלְמַטָּה עַד תַּשְׁלוּם י׳ כֵּלִים דְּעַתִּיק עִם אוֹתָן הַבְּחִינוֹת שֶׁיֵּשׁ לְמַטָּה בְּז׳ הַכֵּלִים שֶׁמֵּתוּ כַּנַּ״ל), and it is found that from the three vessels were made a vessel for Keter and a vessel for Binah and a vessel for Chokhmah (וְנִמְצָא כִּי הַג׳ כֵּלִים נַעֲשׂוּ מֵהֶם כְּלִי לְכֶתֶר וּכְלִי לְבִינָה וּכְלִי לְחָכְמָה), and afterward from their light the seven lower vessels were extended to Atik, but their root is above in Chokhmah, Binah, and Keter of Atik (וְאַחַ״כ מֵהָאוֹר שֶׁלָּהֶם נִתְפַּשְּׁטוּ ז׳ כֵּלִים תַּתָּאִין אֶל הָעַתִּיק רַק שָׁרְשָׁם הוּא לְמַעְלָה בְּכח״ב דְּע״י). But regarding the three lights in the three first vessels there is doubt concerning them (אַךְ בְּג׳ אוֹרוֹת שֶׁבְּג׳ כֵּלִים הָרִאשׁוֹנִים יֵשׁ סָפֵק בָּהֶם), whether we should say that these three lights became Chokhmah, Binah, and Keter of Atik (אִם נֹאמַר שֶׁג׳ אוֹרוֹת אֵלּוּ נַעֲשׂוּ כח״ב דְּע״י), and afterward from the point of Keter the middle line was extended, and from the point of Chokhmah the right line was extended, and from the point of Binah the left line was extended, but the root of all three is above in the head itself, as was explained regarding the vessels (וְאַחַ״כ מִנְּקֻדַּת כֶּתֶר נִתְפַּשֵּׁט קַו אֶמְצָעִי וּמִנְּקֻדַּת חָכְמָה נִתְפַּשֵּׁט קַו יָמִין וּמִנְּקֻדַּת בִּינָה נִתְפַּשֵּׁט קַו הַשְּׂמָאלִי אַךְ שֹׁרֶשׁ שְׁלָשְׁתָּם הוּא לְמַעְלָה בָּרֹאשׁ עַצְמוֹ כְּמוֹ שֶׁנֶּאֱמַר בִּבְחִינַת הַכֵּלִים), or whether we should say that from one point of them were made the Three Upper Sefirot, and from the second point the three middle ones, and from the third point the three lower ones (אוֹ אִם נֹאמַר כִּי מִנְּקֻדָּה א׳ מֵהֶם נַעֲשׂוּ ג״ר וּמִנְּקֻדָּה הַב׳ ג׳ אֶמְצָעִית וּמִנְּקֻדָּה ג׳ ג״ת), such that the first point alone is within the supernal head of Atik and the other two points are the body of Atik (בְּאֹפֶן כִּי הַנְּקֻדָּה הָרִאשׁוֹנָה הִיא לְבַדָּהּ בְּתוֹךְ רֵישָׁא עִלָּאָה דְּעַתִּיק וּב׳ נְקֻדוֹת הָאַחֵרוֹת הֵם גּוּף אֶל הָעַתִּיק), or whether we should say that all three are in the head of Atik and afterward they spread to the body in the secret of three lines (אוֹ אִם נֹאמַר כִּי שְׁלָשְׁתָּן הֵם בְּרֵישָׁא דְּעַתִּיק וְאַחַ״כ נִתְפַּשְּׁטוּ אֶל הַגּוּף בְּסוֹד ג׳ קַוִּין), and this is the secret of what is written in the Idra Zuta, daf 288, that this head is called the head of the unknowable (וְזֶהוּ סוֹד מַה שֶּׁכָּתוּב בְּאַדְרָ״ז רפ״ח דְּהָאי רֵישָׁא אִקְרֵי רֵישָׁא דְּלָא אִתְיְידַע), that which is in this head (מַה דְּאִית בְּהָאי רֵישָׁא), for the doubt of what is not known is in the internalities of the light that is within this head (כִּי הַסָּפֵק מַה דְּלָא אִתְיְידַע הוּא בִּפְנִימִית הָאוֹר שֶׁבְּתוֹךְ הָאי רֵישָׁא), for we do not know whether there are within it all three upper points, only that afterward they spread in the rest of the body (כִּי אֵין אָנוּ יוֹדְעִין אִם יֵשׁ שָׁם כָּל הַג׳ נְקֻדוֹת הָעֶלְיוֹנִים רַק שֶׁאַחַ״כ נִתְפַּשְּׁטוּ בִּשְׁאָר הַגּוּף), or whether there is there only one point that is divided, some say one light that is divided, into three, and the other two points spread downward in the secret of the body (אוֹ אִם נֹאמַר שֶׁאֵין שָׁם רַק נְקֻדָּה א׳ הַנֶּחְלֶקֶת (נ״א אוֹר אֶחָד הַנֶּחְלָקִים) לְג׳ וְהַב׳ נְקֻדוֹת הָאַחֵרוֹת נִתְפַּשְּׁטוּ לְמַטָּה בְּסוֹד הַגּוּף), and this is the doubt, therefore it is called the head of the unknowable—what is within this head (וְזֶהוּ הַסָּפֵק לָכֵן נִקְרָא רֵישָׁא דְּלָא אִתְיְידַע מַה דְּאִית בְּגוֹ הָאי רֵישָׁא).

But regarding the head itself, we already know its existence, that it was made from the three vessels of the three points, as mentioned above (אֲבָל בְּרֵישָׁא עַצְמוֹ כְּבָר אָנוּ יוֹדְעִין מְצִיאוּתוֹ שֶׁנַּעֲשָׂה מִג׳ הַכֵּלִים שֶׁל הַג׳ נְקֻדוֹת כַּנַּ״ל). And the reason why it is clearer to us regarding the vessels themselves that all three of them are above in the head, and there is no doubt among us whether one vessel suffices for the three upper ones, while the other two vessels remained below in the secret—some say, at the end—of the body of Atik Yomin (וְטַעַם הַדָּבָר לָמָּה הוּא יוֹתֵר פָּשׁוּט לָנוּ בַּכֵּלִים עַצְמָן שֶׁשְּׁלָשְׁתָּן הֵם לְמַעְלָה בְּרֵישָׁא וְאֵין סָפֵק אֶצְלֵנוּ אִם הַכְּלִי א׳ תּוֹעִיל לְג׳ רִאשׁוֹנוֹת וּב׳ כֵּלִים הָאַחֵרִים נִשְׁאֲרוּ לְמַטָּה בְּסוֹד (נ״א בְּסוֹף) הַגּוּף דע״י), the reason is because we have a foundational principle and root, that the secret of the hairs—both of Arich Anpin and of Ze’ir Anpin—are all from the secret of those kings who died (הַטַּעַם הוּא מִפְּנֵי שֶׁיֵּשׁ לָנוּ הַקְדָּמָה וְשֹׁרֶשׁ כִּי סוֹד הַשַּׂעֲרוֹת בֵּין דְּאֲרִיךְ אַנְפִּין בֵּין דְּזְעֵיר אַנְפִּין כֻּלָּם הֵם מִן סוֹד אוֹתָן הַמְּלָכִים שֶׁמֵּתוּ), and therefore light must be drawn to them through the hairs in order that they be able to receive it (וְלָכֵן צָרִיךְ שֶׁיִּמָּשֵׁךְ אוֹר אֲלֵיהֶן דֶּרֶךְ הַשַּׂעֲרוֹת כְּדֵי שֶׁיּוּכְלוּ לְקַבְּלוֹ), and also because the hairs themselves are in the secret of the kings who died, in the secret of “they are Esau, brother of the man of Seir” (גַּם כִּי הַשַּׂעֲרוֹת עַצְמָן בְּסוֹד הַמְּלָכִים דְּמֵתוּ בְּסוֹד הֵן עֵשָׂו אָחִי אִישׁ שֵׂעִיר), and behold these hairs exist in the head of Arich Anpin, and the head of Arich Anpin is in the Chesed and Gevurah of Atik Yomin, as will be explained with Hashem’s help (וְהִנֵּה שַּׂעֲרוֹת אֵלּוּ יֵשְׁנָם בְּרֹאשׁ דְּאֲרִיךְ אַנְפִּין וְרֵישָׁא דְּאֲרִיךְ אַנְפִּין הוּא בְּחֶסֶד גְּבוּרָה דְּעַתִּיק יוֹמִין כְּמוֹ שֶׁיְּבֹאָר בְּעֶזְרַת ה׳).

And behold, if the Chesed and Gevurah of Atik Yomin had their vessels from the secret of the vessels of the Three Upper Sefirot, then why were hairs formed corresponding to them in the head of Arich Anpin? (וְהִנֵּה אִם חֶסֶד גְּבוּרָה דע״י הָיוּ כֵּלֵיהֶם מִסּוֹד הַכֵּלִים דְּג״ר א״כ לָמָּה נִתְהַוּוּ שַּׂעֲרוֹת כְּנֶגְדָּן בְּרֵישָׁא דְּא״א), but now that the three first vessels that did not die were formed above in the head of Atik, it follows that the vessels of Chesed and Gevurah of Atik Yomin are from the secret of the kings who died, as stated above (אַךְ עַתָּה שֶׁג׳ כֵּלִים רִאשׁוֹנִים דְּלֹא מֵתוּ נִתְהַוּוּ לְעֵילָא בְּרֵישָׁא דְּעַתִּיק א״כ נִמְצָא כִּי הַכֵּלִים שֶׁל חֶסֶד גְּבוּרָה דע״י הֵם מִסּוֹד הַמְּלָכִים שֶׁמֵּתוּ כַּנַּ״ל), and therefore hairs emerged corresponding to them in the head of Arich Anpin, which corresponds to these Chesed and Gevurah of Atik Yomin (וְלָכֵן יָצְאוּ כְּנֶגְדָּן שַּׂעֲרוֹת בְּרֵישָׁא דְּא״א שֶׁהוּא כְּנֶגֶד חֶסֶד גְּבוּרָה אֵלּוּ דע״י).

Behold, we have explained the existence of Atik Yomin, how its entire Partzuf came into being in the secret of essence and vessels (הֲרֵי בֵּאַרְנוּ מְצִיאוּת הָעַתִּיק יוֹמִין אֵיךְ נִתְהַוֶּה כָּל פַּרְצוּף שֶׁלּוֹ בְּסוֹד עַצְמוּת וְכֵלִים), and yet there still remains there a place of question (וַעֲדַיִן נִשְׁאַר שָׁם מְקוֹם שְׁאֵלָה), namely after we have explained that in the seven points out of the ten points there exists the aspect of Atik Yomin, both in the aspect of the vessels and in the aspect of the lights (וְהוּא אַחַר שֶׁבֵּאַרְנוּ שֶׁבְּז׳ נְקֻדוֹת מִן הַי׳ נְקֻדוֹת יֵשׁ בָּהֶם בְּחִינַת ע״י בֵּין בִּבְחִינַת הַכֵּלִים בֵּין בִּבְחִינַת הָאוֹרוֹת), if so, just as in order to make vessels for the Seven Lower Sefirot it was necessary to take those seven vessels that died from the aspect of Atik Yomin within them (אִם כֵּן כְּמוֹ שֶׁלַּעֲשׂוֹת כֵּלִים לַז״ת הֻצְרַךְ לִקַּחַת אוֹתָן ז׳ כֵּלִים שֶׁמֵּתוּ מִבְּחִינַת עַתִּיק שֶׁבָּהֶם), so too, why were the lights of the Seven Lower Sefirot of Atik Yomin from the aspect of the expansion of the three upper ones of Atik Yomin, as mentioned above (א״כ גַּם אוֹרוֹת הַז״ת דְּעַתִּיק יוֹמִין לָמָּה הָיוּ מִסּוֹד הִתְפַּשְּׁטוּת הַג׳ רִאשׁוֹנוֹת דע״י כַּנַּ״ל), and why should they not be from those powers of Atik Yomin that exist in the seven lights of the seven first points (לָמָּה לֹא יִהְיוּ מִן אוֹתָן הַכֹּחוֹת שֶׁלּוֹ שֶׁיֵּשׁ בְּז׳ אוֹרוֹת הַז׳ נְקֻדוֹת הָרִאשׁוֹנוֹת).

The answer to this is that those seven powers of Atik Yomin that exist in those seven lights of the seven first points later became the secret of the surrounding light of Atzilut (הַתְּשׁוּבָה בָּזֶה כִּי אוֹתָן ז׳ כֹּחוֹת שֶׁיֵּשׁ לְע״י בְּאוֹתָן ז׳ אוֹרוֹת שֶׁל הַז׳ נְקֻדוֹת הָרִאשׁוֹנוֹת מֵהֶם נַעֲשָׂה אַחַ״כ סוֹד אוֹר מַקִּיף לָאֲצִילוּת). And my desire is to reveal to your ears a little, a very small amount, concerning the matter of the Surrounding Light and what its nature is (וְרְצוֹנִי לְגַלּוֹת אָזְנֶיךָ מְעַט מִזְּעֵיר בְּעִנְיַן אוֹר הַמַּקִּיף מַה עִנְיָנוֹ), know that the Inner Light is a greater light than the Surrounding Light (דַּע כִּי אוֹר פְּנִימִי הוּא אוֹר גָּדוֹל מֵאוֹר הַמַּקִּיף), and this is specifically in the aspect of Atik Yomin and not in the rest of Atzilut (וְזֶהוּ בִּבְחִינַת ע״י דַּוְקָא וְלֹא בִּשְׁאָר הָאֲצִילוּת).

And therefore from the light of the Three Upper Sefirot it spread to the Seven Lower Sefirot in the secret of Inner Light (וְלָכֵן מֵאוֹר ג״ר נִתְפַּשֵּׁט אֶל ז״ת בְּסוֹד או״פ), and from the seven powers of the lights of the lower ones there was made from them the Surrounding Light (וּמִז׳ כֹּחוֹת שֶׁל אוֹרוֹת הַתַּחְתּוֹנִים נַעֲשָׂה מֵהֶם אוֹר מַקִּיף). And the secret of the Surrounding Light, what it is, you already know (וְסוֹד אוֹר מַקִּיף מַה הוּא כְּבָר יָדַעְתָּ), for Atik Yomin has the length of the entire measure of Atzilut (כִּי ע״י הֲוָיָה אָרְכּוֹ שִׁעוּר כָּל הָאֲצִילוּת), and afterward it has one garment, which is Arich Anpin (וְאַחַ״כ יֵשׁ לוֹ מַלְבּוּשׁ א׳ וְהוּא הָא״א), except that it does not clothe it entirely but only from its Seven Lower Sefirot and downward (רַק שֶׁאֵינוֹ מַלְבִּישׁ אוֹתוֹ כֻּלּוֹ אֶלָּא לַז״ת שֶׁלּוֹ וּלְמַטָּה).

And afterward Abba and Imma, and they are a second garment upon it (וְאַחַ״כ אַבָּא וְאִמָּא וְהֵם מַלְבּוּשׁ ב׳ עָלָיו), and afterward Ze’ir Anpin and Nukvah, and they are the outer garments upon it (וְאַחַ״כ ז״א וְנוּקְבָא וְהֵם הַלְּבוּשִׁים הַחִיצוֹנִים עָלָיו), and Atik Yomin is in the middle of all of them and in their internalities (וְהָעַתִּיק בְּאֶמְצַע כֻּלָּם וּבִפְנִימִיּוּתוֹ). However, in the secret of the Surrounding Light it is the opposite (וְאֲמְנָם בְּסוֹד אוֹר מַקִּיף הוּא לְהֵפֶךְ), for the Surrounding Light of the Nukvah is the most inward of all (כִּי או״מ דְּנוּקְבָא הוּא פְּנִימִי מִכֻּלָּם), and it hovers over the Nukvah of Ze’ir Anpin (וְהוּא חוֹפֵף עַל נוּקְבָא דְּז״א), and afterward the Surrounding Light of Ze’ir Anpin is more external and surrounds the Surrounding Light of the Nukvah of Ze’ir Anpin (וְאַחַ״כ או״מ דְּז״א חִיצוֹן וְהוּא מַקִּיף עַל מַקִּיף נוּקְבָא דְּז״א), and the Surrounding Light of Abba and Imma surrounds the Surrounding Light of Ze’ir Anpin (וּמַקִּיף דְּאו״א הוּא מַקִּיף לְמַקִּיף דְּז״א), and the Surrounding Light of Arich Anpin surrounds the Surrounding Light of Abba and Imma (וְהַמַּקִּיף דְּא״א מַקִּיף עַל מַקִּיף דְּאו״א), and the Surrounding Light of Atik Yomin surrounds all the Surrounding Lights together (וּמַקִּיף דְּע״י מַקִּיף עַל כָּל הַמַּקִּיפִים כֻּלָּם). It is found that in the aspect of Inner Light Atik Yomin is the most inward of all (נִמְצָא כִּי בִּבְחִינַת או״פ הָעַתִּיק הוּא פְּנִימִי מִכֻּלָּם), and in the aspect of Surrounding Light it is the most external of all (וּבִבְחִינַת או״מ הוּא יוֹתֵר חִיצוֹן לְכֻלָּן). And the matter is that by being inward of all and outward of all, its light breaks through and pierces everything that is in between its Inner Light and its Surrounding Light (וְהָעִנְיָן הוּא שֶׁבִּהְיוֹתוֹ פְּנִימִי מִכֻּלָּם וְחִיצוֹן מִכֻּלָּם בּוֹקֵעַ הָאוֹר שֶׁלּוֹ וְנוֹקֵב בְּכָל מַה שֶּׁבֵּנְתַּיִם בֵּין אוֹר פְּנִימִי שֶׁלּוֹ וּבֵין אוֹר מַקִּיף שֶׁלּוֹ), and it illuminates everything that is in between (וּמֵאִיר לְכָל מַה שֶּׁבֵּנְתַּיִם), for all of Atzilut—from Arich Anpin until the Nukvah of Ze’ir Anpin—together with all the Surrounding Lights are situated between the Inner Light of Atik Yomin and its Surrounding Light (כִּי כָּל הָאֲצִילוּת שֶׁהוּא מֵא״א עַד נוּקְבָא דְּז״א עִם כָּל הַמַּקִּיפִים כֻּלָּם נְתוּנִים בֵּין אוֹר פְּנִימִי דְּעַתִּיק יוֹמִין וּבֵין אוֹר הַמַּקִּיף שֶׁלּוֹ), and all of them are illuminated from it (וְכֻלָּם מְאִירִין מִמֶּנּוּ).

Chapter 3

שער יא פרק ג

[11:3] And now we will explain the existence of Arich Anpin (וְעַתָּה נְבָאֵר מְצִיאוּת הָא״א), for behold its inner aspect is from those seven first points (כִּי הִנֵּה פְּנִימִית שֶׁלּוֹ הֵם מֵאוֹתָן הַז׳ נְקֻדּוֹת הָרִאשׁוֹנִים), for we have already explained that in each one of these points there is included the totality of Atik and Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah in general (כִּי כְּבָר בֵּאַרְנוּ שֶׁבְּכָל נְקֻדָּה מֵאֵלּוּ יֵשׁ בָּהּ כְּלָלוּת הָעַתִּיק וְאֲרִיךְ אַנְפִּין וְאו״א וְזו״נ בִּכְלָלוּת), except that the Three Upper Sefirot are all the aspect of Atik alone (אֶלָּא שֶׁהַג״ר כֻּלָּם הֵם בְּחִינַת עַתִּיק לְבַד), for the smaller light, when it is included in the higher, is nullified and does not rise to be named (כִּי הָאוֹר הַקָּטָן בִּהְיוֹתוֹ נִכְלָל בָּעֶלְיוֹן מִתְבַּטֵּל וְאֵינוֹ עוֹלֶה בְּשֵׁם), unlike the higher within the lower (מַשֶּׁאֵין כֵּן הָעֶלְיוֹן בַּתַּחְתּוֹנִים). And behold, the powers that exist from the aspect of Arich Anpin within the seven first points were gathered and refined—some say, and joined together (וְהִנֵּה הַכֹּחוֹת שֶׁיֵּשׁ מִבְּחִינַת א״א בִּבְחִינַת הַז׳ נְקֻדוֹת הָרִאשׁוֹנִים מֵהֶם נִתְקַבְּצוּ וְנִתְבָּרְרוּ (נ״א וְנִתְחַבְּרוּ)), and from them the secret of Arich Anpin was made (וּמֵהֶם נַעֲשָׂה סוֹד א״א).

And behold, they are only seven groupings of Arich Anpin in the seven points (וְהִנֵּה אֵינָם רַק ז׳ כִּתּוֹת דְּא״א בְּז׳ נְקֻדוֹת), and from them ten of Arich Anpin were made in this manner (וּמֵהֶם נַעֲשׂוּ י׳ דְּא״א בְּאוֹפֶן זֶה), for we have already written that there is a distinction between Arich Anpin and all the other Partzufim (כִּי כְּבָר כָּתַבְנוּ כִּי יֵשׁ חִלּוּק בֵּין א״א לְכָל שְׁאָר הַפַּרְצוּפִים), namely that the two intellects of Chokhmah and Binah that each and every Partzuf has are both in the head, one next to the other, one on the right and one on the left (וְהוּא כִּי ב׳ מוֹחִין דְּחו״ב שֶׁיֵּשׁ לְכָל פַּרְצוּף וּפַּרְצוּף שְׁנֵיהֶם בָּרֹאשׁ זֶה אֵצֶל זֶה זֶה מִיָּמִין וְזֶה מִשְּׂמֹאל), but the Chokhmah and Binah of Arich Anpin are one below the other (אֲבָל חו״ב דְּא״א הֵם זֶה לְמַטָּה מִזֶּה), for its Binah did not have the power to be above next to Chokhmah to receive the light of Atik that comes to it without a garment (כִּי הַבִּינָה שֶׁלּוֹ לֹא הָיָה בָּהּ כֹּחַ לִהְיוֹתָהּ לְמַעְלָה אֵצֶל חָכְמָה לְקַבֵּל אוֹר דְּעַתִּיק שֶׁבָּא אֵלֶיהָ בִּלְתִּי לְבוּשׁ), and therefore Chokhmah alone remained concealed in the head (וְלָכֵן הַחָכְמָה לְבַד נִשְׁאֲרָה סְתוּמָה בָּרֹאשׁ), and the Binah is in the throat of Arich Anpin (וְהַבִּינָה בַּגָּרוֹן דְּא״א), for there she is able to receive the light of Atik, being distant below (כִּי שָׁם תּוּכַל לְקַבֵּל אוֹר הָעַתִּיק בִּהְיוֹתָהּ רְחוֹקָה לְמַטָּה).

There is also another distinction (גַּם יֵשׁ חִלּוּק אַחֵר), and it is that in the other Partzufim there exist the aspect of three Mochin—Chokhmah, Binah, and Da‘at (וְהוּא כִּי בִּשְׁאָר הַפַּרְצוּפִים יֵשׁ בָּהֶם בְּחִינַת ג׳ מוֹחִין חב״ד), but Arich Anpin has only Chokhmah alone, with Binah in the throat (אֲבָל הָא״א אֵין בּוֹ רַק חָכְמָה לְבַד וּבִּינָה בַּגָּרוֹן), and the Da‘at spreads from Chesed until Hod of it (וְהַדַּעַת מִתְפַּשֵּׁט מֵחֶסֶד עַד הוֹד שֶׁלּוֹ), and it has no place of gathering by itself as in the other Partzufim (וְאֵין לוֹ מָקוֹם קִבּוּץ בִּפְנֵי עַצְמוֹ כְּמוֹ בִּשְׁאָר פַּרְצוּפִים). And thus it is found that the head of Arich Anpin does not have its Chokhmah–Binah–Keter in the form of a cluster like the other Partzufim (וְא״כ נִמְצָא כִּי רֵישָׁא דְּאֲרִיךְ אַנְפִּין אֵין הַכח״ב שֶׁלּוֹ כְּעֵין סְגוּלְתָּא כִּשְׁאָר פַּרְצוּפִים), but rather one upon the other in a long line (רַק זֶה עַל גַּבֵּי זֶה בְּקוֹ אֹרֶךְ).

And behold, the light of Arich Anpin that exists in the seven points as mentioned above (וְהִנֵּה אוֹר דְּא״א שֶׁיֵּשׁ בְּז׳ נְקֻדוֹת כַּנַּ״ל), from the light in Chesed and Gevurah, which are the fourth and fifth points (הִנֵּה מִן הָאוֹר שֶׁבְּחֶסֶד וּגְבוּרָה שֶׁהֵם נְקֻדָּה ד׳ וְה׳), behold, in each part of them there are three thirds (הִנֵּה בְּכָל חֵלֶק מֵהֶם יֵשׁ ג׳ שְׁלִישִׁים), and they are six thirds (הִנֵּה הֵם ו׳ שְׁלִישִׁים), and they were divided into three parts (וְנֶחְלְקוּ לְג׳ חֲלָקִים).

It is found that from two thirds of Chesed was made the Keter of Arich Anpin (נִמְצָא כִּי מִב׳ שְׁלִישִׁים דְּחֶסֶד נַעֲשָׂה כֶּתֶר דְּא״א), and from the final third of Chesed together with the upper third of Gevurah was made the Chokhmah of Arich Anpin (וּמִן הַשְּׁלִישׁ הָאַחֲרוֹן שֶׁל הַחֶסֶד וּשְׁלִישׁ עֶלְיוֹן דְּגְבוּרָה נַעֲשָׂה חָכְמָה דְּא״א), and from the two lower thirds of Gevurah was made the Binah of Arich Anpin (וּמִב׳ שְׁלִישֵׁי הַתַּחְתּוֹנִים דְּגְבוּרָה נַעֲשָׂה בִּינָה דְּא״א). Afterwards, from the light of Netzach, which is the seventh point (אַחַ״כ מֵאוֹר הַנֵּצַח שֶׁהוּא נְקֻדָּה ז׳), it was divided into three thirds (נֶחְלַק לְג׳ שְׁלִישִׁים), and from the two upper thirds was made the Chesed of Arich Anpin (וּמִב׳ שְׁלִישִׁים עֶלְיוֹנִים נַעֲשָׂה מֵהֶם חֶסֶד דְּא״א), and one final third remained for the Netzach of Arich Anpin (נִשְׁאָר שְׁלִישׁ אַחֲרוֹן לְנֵצַח דְּא״א).

Afterwards, from the light of Tiferet, which is the sixth point (אַחַ״כ מֵאוֹר הַת״ת שֶׁהִיא נְקֻדָּה ו׳), it was divided into three parts (נֶחְלַק לְג׳ חֲלָקִים), and from the two upper thirds was made the Tiferet of Arich Anpin (וּמִב׳ שְׁלִישִׁים עֶלְיוֹנִים נַעֲשָׂה ת״ת דְּא״א), and the final third was joined with the Netzach of Arich Anpin together with the other third that was within it (וְהַשְּׁלִישׁ הָאַחֲרוֹן נִצְטָרֵף בְּנֵצַח דְּא״א עִם הַשְּׁלִישׁ הָאַחֵר שֶׁיֵּשׁ בּוֹ), and from them was made the Netzach of Arich Anpin (וּמֵהֶם נַעֲשָׂה נֵצַח דְּא״א), and this is the secret of Netzach that descended from Tiferet (וְזֶהוּ סוֹד הַנֵּצַח שֶׁיָּרַד מִת״ת). Afterwards, from the light of Hod, which is the eighth point (אַחַ״כ מֵאוֹר הַהוֹד שֶׁהִיא נְקֻדָּה ח׳), it was divided into three parts (נֶחְלְקָה לְג׳ חֲלָקִים), and from the two upper thirds was made the Gevurah of Arich Anpin (וּמִב׳ שְׁלִישִׁים הָעֶלְיוֹנִים נַעֲשָׂה מֵהֶם גְּבוּרָה דְּא״א), and one final third remained for the Hod of Arich Anpin (וְשְׁלִישׁ אַחֲרוֹן נִשְׁאָר לְהוֹד דְּא״א).

Afterwards, from the light of Yesod, which is the ninth point (אַחַ״כ מִן הָאוֹר הַיְסוֹד שֶׁהוּא נְקֻדָּה ט׳), it was divided into three parts (נֶחְלַק לְג׳ חֲלָקִים), from the two upper thirds was made the Yesod of Arich Anpin (ב׳ שְׁלִישִׁים הָעֶלְיוֹנִים מֵהֶם נַעֲשָׂה יְסוֹד דְּא״א), and the third was joined with the Hod of Arich Anpin together with the one third that was within it as mentioned above (וְהַשְּׁלִישׁ הַג׳ נִצְטָרֵף בְּהוֹד דְּא״א עִם הַשְּׁלִישׁ הָאֶחָד שֶׁהָיָה בּוֹ כַּנַּ״ל), and this is the secret of the Yesod that is drawn from Hod (וְזֶהוּ סוֹד הַיְסוֹד שֶׁנִּמְשַׁךְ מֵהוֹד). And the light of Malkhut, which was the tenth point, from it was made the Malkhut of Arich Anpin (וְהָאוֹר שֶׁל הַמַלְכוּת שֶׁהָיָה נְקֻדָּה י׳ מִמֶּנָּה נַעֲשֵׂית הַמַלְכוּת דְּא״א).

And the reason for the matter is that afterward from the point of Malkhut a complete Partzuf was made, therefore it was necessary that it include one complete measure (וְטַעַם הַדָּבָר הוּא לְפִי שֶׁאַחַ״כ מִנְּקֻדַּת הַמַלְכוּת נַעֲשָׂה פַּרְצוּף שָׁלֵם לְכָךְ צָרִיךְ שֶׁיִּכְלוֹל בָּהּ מִדָּה א׳ שְׁלֵמָה). And know that in Atik Yomin and in Arich Anpin there is not found an independent existence of a Nukvah by itself, as Imma is to Abba and the Nukvah to Ze’ir Anpin (וְדַע כִּי בְּע״י וּבְא״א לֹא נִמְצָא בּוֹ מְצִיאוּת נוּקְבָא בִּפְנֵי עַצְמָהּ כְּמוֹ אִמָּא לְאַבָּא וְנוּקְבָא לְז״א), but the Malkhut of Atik Yomin and the Malkhut of Arich Anpin are only the aspect of the crown within them (אֶלָּא הַמַלְכוּת דְּע״י וּמַלְכוּת דְּא״א הֵם בְּחִינַת הָעֲטָרָה שֶׁבָּהֶם לְבַד). And the secret of the matter is that at first one Partzuf alone emerged, and this is the secret of afterward Atik did not bring forth except one alone like it, which is Arich Anpin (וְסוֹד הַדָּבָר הוּא שֶׁמִּתְחִלָּה יָצָא פַּרְצוּף א׳ לְבַדּוֹ וְהוּא סוֹד אַחַ״כ הָעַתִּיק לֹא הוֹצִיא רַק א׳ לְבַדּוֹ כְּמוֹהוּ וְהוּא א״א).

But afterward, since they are two Partzufim, which are Atik Yomin and Arich Anpin, then afterward male and female emerged, which are Abba and Imma, meaning Abba from the side of Atik Yomin and Imma from the side of Arich Anpin, and likewise Ze’ir Anpin from the side of Abba and the Nukvah from the side of Imma (אַךְ אַחַ״כ שֶׁכְּבָר הֵם ב׳ פַּרְצוּפִים שֶׁהֵם ע״י וְא״א אָז יָצְאוּ אַחַ״כ דּוּ״נ שֶׁהֵם או״א דְּהַיְינוּ אַבָּא מִצַּד עַתִּיק וְאִמָּא מִצַּד א״א וְכֵן ז״א מִצַּד אַבָּא וְנוּקְבָא מִצַּד אִמָּא).

And behold, according to the example that we explained regarding the inner aspect of Arich Anpin, so it was with its vessels (וְהִנֵּה בַּדֻּגְמָא שֶׁבֵּאַרְנוּ בִּפְנִימִית הָא״א כֵּן הָיוּ בְּכֵלָיו), for they took from the power of the seven powers of Arich Anpin that exist in those seven vessels, which are the seven kings that died, and from them ten vessels were made for Arich Anpin (כִּי לָקְחוּ מִכֹּחַ הַז׳ כֹּחוֹת דְּא״א שֶׁיֵּשׁ בְּאוֹתָן הַז׳ כֵּלִים הֵם ז׳ מְלָכִים שֶׁמֵּתוּ וּמֵהֶם נַעֲשׂוּ י׳ כֵּלִים לְא״א). And indeed the matter of the ascent now of these kings is that what descended at first was because they were unable to receive the light, and therefore they descended downward (וְאֲמְנָם עִנְיַן עֲלִיַּת עַתָּה אֵלּוּ הַמְּלָכִים הוּא כִּי מַה שֶּׁיָּרְדוּ תְּחִלָּה הָיָה לְפִי שֶׁלֹּא הָיוּ יְכוֹלִים לְקַבֵּל הָאוֹר וְלָכֵן יָרְדוּ לְמַטָּה), but now that Atik Yomin was rectified, there was within them the capacity to receive the light, and then they ascended upward (אֲבָל עַתָּה שֶׁנִּתְקַן עַתִּיק יוֹמִין אָז הָיְתָה בָּהֶם יְכוֹלֶת לְקַבֵּל הָאוֹר וְאָז עָלוּ לְמַעְלָה).

Chapter 4

שער יא פרק ד

[11:4] And now we will speak of how Atik Yomin is enclothed within Arich Anpin (וְעַתָּה נְדַבֵּר אֵיךְ מִתְלַבֵּשׁ הָע״י בְּא״א), for behold the head of Atik Yomin remains revealed and Arich Anpin enclothes it only from the Seven Lower Sefirot of Atik Yomin and downward (כִּי הֲלֹא רֵישָׁא דְּע״י נִשְׁאַר מְגֻלֶּה וְאֵין הָא״א מַלְבִּישׁוֹ רַק מִז״ת דְּעַתִּיק וּלְמַטָּה). However the Chesed, Gevurah, and Tiferet of Atik Yomin are enclothed in the Chokhmah, Binah, and Keter of Arich Anpin, for they are the secret of the head and each of them requires its own complete measure (וְאֲמְנָם חַג״ת דְּע״י מִתְלַבְּשִׁין בְּכח״ב דְּא״א לְפִי שֶׁהֵם סוֹד רֵישָׁא וְצְרִיכִין כ״א מֵהֶם מִדָּה בִּפְנֵי עַצְמָהּ). But the body of Arich Anpin is not enclothed by Atik Yomin in this same ordered way (אַךְ גּוּפָא דְּא״א אֵין הָע״י מִתְלַבֵּשׁ בּוֹ כְּסֵדֶר הַזֶּה).

Rather, the Netzach of Atik Yomin is divided into three sections: the first section in the Chesed of Arich Anpin, the second section in the Netzach of Arich Anpin, and the third section remains for what we will explain (אַךְ הַנֵּצַח דְּעַתִּיק נֶחְלַק לְג׳ פְּרָקִין פֶּרֶק א׳ בְּחֶסֶד דְּא״א פֶּרֶק ב׳ בְּנֵצַח דְּא״א וְנִשְׁאָר פֶּרֶק ג׳ לְמַה שֶּׁנְּבָאֵר). And the Hod of Atik Yomin is divided into three sections: the first in the Gevurah of Arich Anpin, the second in the Hod of Arich Anpin, and the third remains for what we will explain (וְהַהוֹד דְּעַתִּיק נֶחְלַק לְג״פ פ״א בִּגְבוּרָה דְּא״א פ״ב בְּהוֹד דְּא״א וּפ״ג נִשְׁאָר לְמַה שֶּׁנְּבָאֵר). And the Yesod of Atik Yomin is divided into two, as is explained by us, for it has only two sections—Yesod and Atarah (וִיסוֹד דְּעַתִּיק נֶחְלַק לִב׳ כַּמְּבֹאָר אֶצְלֵנוּ שֶׁאֵין בּוֹ רַק ב״פ יְסוֹד וַעֲטָרָה), and thus the Yesod is enclothed in the Tiferet of Arich Anpin and the Atarah in the Yesod of Arich Anpin (וְאָז הַיְסוֹד נִתְלַבֵּשׁ בְּת״ת דְּא״א וְעֲטָרָה בִּיסוֹד דְּא״א). And the Malkhut of Atik Yomin is enclothed in the Malkhut of Arich Anpin, because afterward a complete Partzuf of the Nukvah must emerge from it, therefore it took a complete measure as stated above (וּמַלְכוּת דְּעַתִּיק נִתְלַבֵּשׁ בְּמַלְכוּת דְּא״א לְפִי שֶׁאַחַ״כ צָרִיךְ לְהוֹצִיא מִמֶּנּוּ פַּרְצוּף שָׁלֵם שֶׁל הַנּוּקְבָא לָכֵן לָקְחָה מִדָּה שְׁלֵמָה כַּנַּ״ל).

And now there remained the two lower sections of Netzach and Hod of Atik Yomin, and these joined together in the Malkhut of Atik Yomin and were enclothed there (וְעַתָּה נִשְׁאֲרוּ ב״פ תַּתָּאִין דְּנ״ה דְּעַתִּיק וְאֵלּוּ נִתְחַבְּרוּ יַחַד בְּמַלְכוּת דְּעַתִּיק וְשָׁם נִתְלַבְּשׁוּ), and from them was made the second aspect of judgment of the Malkhut of Arich Anpin on its two sides, which now became the two “breasts of the animal” that are below (וְנַעֲשׂוּ מֵהֶם בְּחִינַת ב׳ דְּדִין שֶׁל בְּחִינַת הַמַלְכוּת דְּא״א בִּשְׁנֵי צִדָּדִין שֶׁהֵם עַתָּה (נַעֲשׂוּ) בְּחִינַת דְּדֵי בְּהֵמָה שֶׁהֵם לְמַטָּה). And at that time they were nursing the seven first points, which are the seven vessels called the seven kings who died, who are below in Beri’ah as mentioned above (וְאָז הָיוּ מְנִיקִים לְז׳ נְקֻדוֹת הָרִאשׁוֹנִים שֶׁהֵם ז׳ כֵּלִים הַנִּקְרָאִים ז׳ מְלָכִים שֶׁמֵּתוּ שֶׁהֵם לְמַטָּה בִּבְרִיאָה כַּנַּ״ל), and from there they would draw nourishment to sustain themselves alone (וּמִשָּׁם הָיוּ יוֹנְקִים לְהַחֲיוֹת עַצְמָם לְבַדָּם). And this is the secret of “the Ancient One with breasts,” for they are the breasts of Atik Yomin (וְזֶהוּ סוֹד עַתִּיקֵי מִשַּׁדַּיִם כִּי הֵם הַשָּׁדַיִם דְּע״י), and this is the eighth king called Hadad son of Bedad, which are the letters two Dalets (וְזֶהוּ הַמֶּלֶךְ הַח׳ הַנִּקְרָא הֲדַד בֶּן בְּדַד שֶׁהֵם אוֹתִיּוֹת ב׳ ד״ד), and afterward his name became Hadar, which is the aspect of Yesod (וְאַחַ״כ נַעֲשָׂה שְׁמוֹ הֲדָר שֶׁהוּא בְּחִינַת יְסוֹד). And know that these kings who descended below and died—there descended with them a power of life to revive the 288 sparks at the time of resurrection, and this is in the measure of the dormancy that exists in a human being and no more than that, but they did not die completely (וְאֲמְנָם דַּע כִּי אֵלּוּ הַמְּלָכִים דְּנָחֲתוּ לְתַתָּא וּמֵתוּ הִנֵּה יָרַד עִמָּהֶם כֹּחַ חַיּוּת לְהַחֲיוֹת רפ״ח נִיצוֹצִין לְעֵת הַתְּחִיָּה וְהוּא בְּעֵרֶךְ דּוֹרְמִיטָא שֶׁיֵּשׁ בָּאָדָם וְלֹא יוֹתֵר מִזֶּה אֲבָל לֹא מֵתוּ לְגַמְרֵי).

And behold, according to the order of the enclothing of Atik Yomin within Arich Anpin, and similarly the enclothing of Arich Anpin within Abba and Imma, so is their matter (וְהִנֵּה כְּסֵדֶר הִתְלַבְּשׁוּת ע״י בְּא״א וְכַיּוֹצֵא בָּזֶה הִתְלַבְּשׁוּת אֲרִיךְ אַנְפִּין בְּאו״א כָּךְ עִנְיָנָם), and do not wonder if the inner aspect of Arich Anpin was a garment for the vessels of Atik Yomin, even though it is greater than them in value (וְאַל תִּתְמַהּ אִם פְּנִימִיּוּת א״א הָיָה מַלְבּוּשׁ לְכֵלִים דְּעַתִּיק עִם הֱיוֹתוֹ גָּדוֹל מֵעֶרְכָּם), for behold their order is like the order of the limbs of a human being himself (כִּי הֲלֹא סִדְרָן הוּא כְּסֵדֶר אֵיבְרֵי אָדָם עַצְמוֹ), for a person has inner organs and outer organs (כִּי הָאָדָם יֵשׁ לוֹ אֵיבָרִים פְּנִימִיִּים וְאֵיבָרִים חִיצוֹנִיִּים), and the analogy for this is the heart and the body of a person (וְהַמָּשָׁל בָּזֶה הַלֵּב וְגּוּף הָאָדָם), and there is no doubt that the value of the vessel of the heart compared to the value of the vessel of the body itself is greater, for the vessel of the heart is more refined and exceedingly superior, as is known to the sages of natural science and medicine (וְאֵין סָפֵק כִּי עֵרֶךְ כְּלִי הַלֵּב עִם עֵרֶךְ כְּלִי הַגּוּף עַצְמוֹ יוֹתֵר גָּדוֹל כְּלִי שֶׁל הַלֵּב וְזַךְ וּמְעֻלֶּה מְאֹד כַּנּוֹדָע לַחֲכָמֵי הַטֶּבַע וְהָרְפוּאָה), and there is likewise no doubt that similarly the vitality of the heart is greater than the vitality of the body beyond all measure (גַּם אֵין סָפֵק כִּי עַד״ז גַּם חַיּוּת הַלֵּב גָּדוֹל מֵחַיּוּת הַגּוּף לְאֵין קֵץ), but we do not say that the vessel of the heart is more inner and superior than the vitality that spreads in the body of a person, for that does not enter the mind (אֲבָל לֹא נֹאמַר כִּי כְּלִי הַלֵּב יוֹתֵר פְּנִימִי וּמְעֻלֶּה מֵחַיּוּת הַמִּתְפַּשֵּׁט בְּגוּף הָאָדָם כִּי זֶה לֹא יַעֲלֶה עַל הַדַּעַת), rather it is thus that they are two vessels, one within the other, and in each of them the vitality appropriate to its value spreads (אֶלָּא יִהְיֶה עַד״ז כִּי הֵם ב׳ כֵּלִים זֶה לִפְנִים מִזֶּה וְכָל אֶחָד מֵהֶם מִתְפַּשֵּׁט הַחַיּוּת הָרָאוּי לוֹ), but we do not say that the inner vessel is greater than the vitality of the outer one (אֲבָל לֹא נֹאמַר כִּי כְּלִי הַפְּנִימִי יוֹתֵר גָּדוֹל מֵחַיּוּת הַחִיצוֹן), and so here the two vessels, Atik Yomin and Arich Anpin, are one within the other, and in each of these vessels the vitality appropriate to its value spreads within it (וְכֵן כָּאן ב׳ כֵּלִים עַתִּיק וְא״א הֵם זֶה תּוֹךְ זֶה וּבְכָל כְּלִי מֵאֵלּוּ נִתְפַּשֵּׁט בְּכָל א׳ וְא׳ בְּתוֹכוֹ הַחַיּוּת הַנּוֹגֵעַ לְפִי עֶרְכּוֹ).

From the Friends: behold, at the beginning of Atzilut ten points of essence and vessels emerged, like a locust whose garment is from its own body (מֵהַחֲבֵרִים הִנֵּה תְּחִלַּת הָאֲצִילוּת יָצְאוּ י׳ נְקֻדוֹת עַצְמוּת וְכֵלִים כְּהַדִּין קַמְצָא דְּלְבוּשָׁא דִּילֵיהּ מִגּוּפֵיהּ), some say: whose garment is from itself, and within it, its garment is from its body (נ״א דְּלְבוּשָׁא מִנֵּיהּ וּבֵיהּ לְבוּשֵׁיהּ מִגּוּפֵיהּ), and this has already been explained above (וּכְבָר נִתְלַ״ל). And behold, Binah could not receive the light of Chokhmah except face to back (וְהִנֵּה הַבִּינָה לֹא יָכְלָה לְקַבֵּל אוֹר הַחָכְמָה אֶלָּא פָּנִים בְּאָחוֹר). And when Binah brought forth the seven lower kings, she did not bring them forth one by one, but all of them together—six of them upon one stone, which are the Six Extremities, together with the seventh, Malkhut, which is called “stone” (וְכַאֲשֶׁר הַבִּינָה הוֹצִיאָה ז׳ מְלָכִים תַּתָּאִין לֹא הוֹצִיאָתָן אֶחָד אֶחָד רַק כֻּלָּם יַחַד שֵׁשָׁה מִשְּׁמוֹתָן עַל אֶבֶן אֶחָד שֶׁהֵם ו״ק עִם הַמַלְכוּת הַשְּׁבִיעִית הַנִּקְרֵאת אֶבֶן).

And it was not in the manner of the Three Upper Sefirot, for each of those emerged by itself and they were unable to endure and receive the light because of this (וְלֹא הָיָה בְּדֶרֶךְ ג״ר כִּי כ״א יָצָא בִּפְנֵי עַצְמוֹ וְלֹא יָכְלוּ לִסְבֹּל בִּשְׁבִיל זֶה לְקַבֵּל הָאוֹר). And then Chesed was nullified first, and afterward Gevurah, and so on until Malkhut (וְאָז נִתְבַּטֵּל הַחֶסֶד תְּחִלָּה וְאַחַ״כ הַגְּבוּרָה וְכֵן כֻּלָּם עַד הַמַלְכוּת). Afterwards they were all rectified through the formation of a Partzuf (אַחַ״כ נִתְקַנּוּ כֻּלָּם ע״י שֶׁנַּעֲשָׂה פַּרְצוּף), and the flow of lights in Keter was diminished (וְנִתְמַעֵט הַמְשָׁכַת הָאוֹרוֹת בַּכֶּתֶר), and Arich Anpin was formed within it, and within it three heads, and further thirteen rectifications of the beard (וְנַעֲשָׂה בּוֹ א״א וּבּוֹ ג׳ רֵישִׁין עוֹד י״ג תִּקּוּנֵי דִּיקְנָא). And afterward the Partzuf of Abba, and within it eight rectifications of the beard (וְאַחַ״כ פַּרְצוּף אַבָּא וּבּוֹ ח׳ תִּקּוּנֵי דִּיקְנָא), and this is the secret of “the beard of Aaron,” whose initials are Ze’ir Anpin, and these are the eight rectifications of the beard of Abba (וְזֶהוּ סוֹד זְקַן אַהֲרֹן ר״ת ז״א וְהֵם ח׳ תִּקּוּנֵי דִּיקְנָא דְּאַבָּא). And Imma has no rectifications of the beard, for she is Nukvah (וְאִמָּא אֵין לָהּ תִּקּוּנֵי דִּיקְנָא כִּי הִיא נוּקְבָא). And now through this rectification of Abba and Imma face to face, afterward Ze’ir Anpin was rectified (וְעַתָּה ע״י הַתִּקּוּן הַזֶּה דְּאו״א פָּנִים בְּפָּנִים אַחַ״כ נִתְקַן ז״א). And indeed, at the time of his growth, as is known, Abba and Imma coupled, and Abba brought forth the drop of his intellects (וְאֲמְנָם בִּזְמַן הִגְדָּלוּתוֹ כַּנּוֹדָע אָז נִזְדַּוְּגוּ או״א וְאַבָּא הוֹצִיא טִפַּת הַמּוֹחִין שֶׁלּוֹ), and as the drop passed through the Six Extremities of Abba, from the Chesed within him until his Yesod, it became mixed there with the chasadim that spread there and took five chasadim (וּבְעָבְרָה הַטִּפָּה בּוֹ דֶּרֶךְ הו״ק דְּאַבָּא מֵחֶסֶד שֶׁבּוֹ עַד יְסוֹד שֶׁבּוֹ נִתְעָרְבָה שָׁם עִם חֲסָדִים הַמִּתְפַּשְּׁטִין שָׁם וְלָקְחָה ה׳ חֲסָדִים). And when this drop descended to the Yesod of Abba, all five chasadim became one unified Chesed (וּכְשֶׁיָּרְדָה הַטִּפָּה זוֹ עַד יְסוֹד דְּאַבָּא נַעֲשׂוּ כָּל הַה״ח חִבּוּר חֶסֶד אֶחָד). And similarly in Imma, the crown of Gevurah (וְכַעַד״ז בְּאִמָּא עֲטָרָה דִּגְבוּרָה). And afterward, when the intellects were enclothed within the Netzach, Hod, and Yesod of Abba and Imma in order to enter the head of Ze’ir Anpin, then Netzach, Hod, and Yesod were enclothed within Netzach, Hod, and Yesod (וְאַחַ״כ כְּשֶׁנִּתְלַבְּשׁוּ הַמּוֹחִין תּוֹךְ נֵה״י דְּאו״א לִכְנוֹס בְּרֵישָׁא דְּז״א אָז נִתְלַבְּשׁוּ נֵה״י בְּנֵה״י). And then the Yesod of Abba was enclothed within the Yesod of Imma, and there the chasadim and gevurot became mixed together, as is known (וְאָז יְסוֹד אַבָּא נִתְלַבֵּשׁ בִּיסוֹד אִמָּא וְנִתְעָרְבוּ שָׁם יַחַד הַחו״ג כַּנּוֹדָע), therefore the Yesod is called “the mixer,” for there is the mingling of Chesed and Gevurah together (לָכֵן נִקְרָא הַיְסוֹד מְעָרֵב כִּי שָׁם הוּא עֵירוּב הַחו״ג יַחַד), therefore (עַל כֵּן).

Chapter 5

שער יא פרק ה מ״ת

[11:5] A general introduction to the matter of all these kings, which include the entire world of Atzilut (הַקְדָּמָה כּוֹלֶלֶת עִנְיַן אֵלּוּ הַמְּלָכִים כֻּלָּם הַכּוֹלְלִים כָּל עוֹלַם אֲצִילוּת), and we will begin from the later to the earlier (וְנַתְחִיל מִן הַמְּאֻחָר אֶל הַמֻּקְדָּם), and we will say that it is known that the world of Atzilut mentioned throughout this entire composition was made from the aspect of those ten points that emerge from the apertures of the eyes of Adam Kadmon, mentioned above at length (וְנֹאמַר כִּי נוֹדַע הוּא שֶׁעוֹלַם אֲצִילוּת הַנִּזְכָּר בְּכָל ס״ה הִנֵּה הוּא נַעֲשָׂה מִבְּחִינַת אוֹתָן הַי׳ נְקֻדוֹת הַיּוֹצְאִין מִנִּקְבֵי עֵינַיִם שֶׁל א״ק הַנִּזְכָּר בְּדַף הַנַּ״ל בְּאֹרֶךְ), and at first they emerged without rectification (וּתְחִלָּה יָצְאוּ בִּלְתִּי תִּקּוּן), and afterward they were rectified in the following manner, which we will explain briefly (וְאַחַ״כ נִתְקַנּוּ בְּאוֹפֶן זֶה שֶׁנְּבָאֵר בְּקִצּוּר). And it is that the first point, which is called Keter, was now rectified and existed in three aspects, which are the three heads, one above the other, mentioned at the beginning of the Idra Zuta (וְהוּא כִּי הַנְּקֻדָּה א׳ שֶׁנִּקְרָא כֶּתֶר נִתְקַנָּה עַתָּה וְהָיְתָה בְּג׳ בְּחִינוֹת שֶׁהֵם ג׳ רֵישִׁין דָּא לְעֵילָא מִן דָּא הַנִּזְכָּר בִּתְחִלַּת אַדְרָ״ז), and Keter was divided into two heads, which are Atik Yomin and Arich Anpin beneath it, and Arich Anpin, which is also included within Keter (וְהֵם כֶּתֶר נֶחְלַק לִב׳ רֵישִׁין וְהֵם ע״י וְא״א תַּחְתָּיו אֲשֶׁר גַּם הוּא מִכְּלַל כֶּתֶר), and this Arich Anpin, which is called Keter, has within it a third head, which is the concealed brain within it, called Chokhmah, as their matter is explained at length in the discourse on Atik later (וְא״א זֶה הַנִּקְרָא כֶּתֶר יֵשׁ בּוֹ בְּתוֹכוֹ רֵישָׁא תְּלִיתָאי שֶׁהוּא מוֹחָא סְתִימָאָה שֶׁבּוֹ הַנִּקְרָא חָכְמָה כְּמְבוֹאַר עִנְיָנָם בְּאֹרֶךְ בִּדְרוּשׁ עַתִּיק לְקַמָּן), and these three were enclothed one within the other (וְג׳ אֵלּוּ נִתְלַבְּשׁוּ זֶה תּוֹךְ זֶה).

And afterward, from the second and third points, Chokhmah and Binah, there were now made two Partzufim called Abba and Imma (וְאַחַ״כ מִן הַנְּקֻדָּה הַב׳ וְהַג׳ חו״ב נַעֲשׂוּ עַתָּה ב׳ פַּרְצוּפִים הַנִּקְרָאִים או״א), and they too now enclothe the Chesed, Gevurah, and Tiferet of Arich Anpin, as mentioned there (וְגַם הֵם מַלְבִּישִׁים עַתָּה אֶת חַג״ת דְּא״א כַּנִּזְכָּר שָׁם). And afterward, from the six points which are the fourth, fifth, sixth, seventh, eighth, and ninth, called Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, there was now made one Partzuf called Ze’ir Anpin (וְאַחַ״כ מִן הַו׳ נְקֻדוֹת שֶׁהֵם ד׳ ה׳ ו׳ ז׳ ח׳ ט׳ הַנִּקְרָאִים חַג״ת נֵה״י נַעֲשָׂה עַתָּה פַּרְצוּף א׳ הַנִּקְרָא ז״א). And afterward, from the tenth point, which is called Malkhut, there was made one Partzuf called the Nukvah of Ze’ir Anpin (וְאַחַ״כ מִן הַנְּקוּ׳ הָעֲשִׂירִית הַנִּקְרָא מַלְכוּת נַעֲשָׂה פַּרְצוּף אֶחָד הַנִּקְרָא נוּקְבָא דְּז״א).

And behold, Ze’ir Anpin and Nukvah also enclothe Arich Anpin in the aspect of its Netzach, Hod, and Yesod, as will be explained at length later (וְהִנֵּה גַּם זו״נ הֵם מַלְבִּישִׁים אֶת א״א בְּחִינַת נֵה״י שֶׁלּוֹ כַּנִּזְכָּר בְּאֹרֶךְ לְקַמָּן). And now we will explain their beginning, how they were at the time of their first emergence, when they were without rectification (וְעַתָּה נְבָאֵר תְּחִלָּתָן אֵיךְ הָיוּ בְּעֵת יְצִיאַתָן הָרִאשׁוֹנִים בִּהְיוֹתָן בְּלִי תִּקּוּן). Know that when these ten points emerged, they emerged in the aspect of lights and vessels (דַּע כִּי כַּאֲשֶׁר יָצְאוּ אֵלּוּ הַי׳ נְקֻדוֹת יָצְאוּ בִּבְחִינַת אוֹרוֹת וְכֵלִים), and indeed they emerged without rectification (וְאֲמְנָם יָצְאוּ בִּלְתִּי תִּקּוּן), and for this reason the vessels were unable to bear their lights, which are the essence within them, and they shattered and died, as explained above with Hashem’s help (וְלְסִבָּה זוֹ לֹא יָכְלוּ הַכֵּלִים לִסְבֹּל הָאוֹרוֹת שֶׁלָּהֶם שֶׁהֵם הָעַצְמוּת שֶׁבְּתוֹכָם וְנִשְׁבְּרוּ וּמֵתוּ כְּמַשְׁלָּ״ל בְּעֶזְרַת ה׳). And behold, the reason for this—that they did not emerge in the manner of rectification and thus would not require shattering and afterward rectification—will now be explained (וְהִנֵּה הַטַּעַם לָזֶה שֶׁלֹּא יָצְאוּ עַל דֶּרֶךְ הַתִּקּוּן וְלֹא יִצְטָרְכוּ לִשְׁבִירָה וְאַחַ״כ יִהְיֶה הַתִּקּוּן).

The reason for this is that the ultimate intention was to bring forth and create the aspect of the external shells, for they are necessary in the world in order to give good reward to the righteous and to punish the wicked whom He was destined to create afterward (הַסִּבָּה לָזֶה כִּי תַּכְלִית הַכַּוָּנָה הָיְתָה לְהוֹצִיא וְלַעֲשׂוֹת בְּחִינַת קְלִיפּוֹת הַחִיצוֹנִים כִּי הֵם צְרִיכוֹת בָּעוֹלָם לָתֵת שָׂכָר טוֹב לַצַּדִּיקִים וּלְהַעֲנִישׁ לָרְשָׁעִים שֶׁהָיָה עָתִיד לִבְרוֹא אַחַ״כ), and therefore the points mentioned above emerged without rectification so that their vessels would not be able to bear the light and would shatter (וְעַל כֵּן יָצְאוּ הַנְּקֻדוֹת הַנַּ״ל בִּלְתִּי תִּקּוּן כְּדֵי שֶׁהַכֵּלִים שֶׁלָּהֶם לֹא יוּכְלוּ לִסְבֹּל אֶת הָאוֹר וְיִשָּׁבְרוּ), and this shattering is their purification (וְשְׁבִירָתָן זוֹ הִיא טָהֳרָתָן), for then the filth and dross within them were separated and they became shells, which are the impurities, as was in His blessed intent (כִּי אָז נִתְבָּרְרוּ הַזּוֹהֲמָא וְהַסִּיגִים שֶׁבָּהֶם וְנַעֲשׂוּ קְלִיפּוֹת הֵם הַטֻּמְאוֹת כַּאֲשֶׁר הָיָה בְּדַעְתּוֹ יִתְבָּרֵךְ), and afterward He returned to rectify them and the holiness that was within those vessels ascended upward through the rectification (וְאַחַ״כ חָזַר לְתַקְּנָם וְהַקְּדֻשָּׁה שֶׁבְּאוֹתָן הַכֵּלִים נִתְעַלּוּ לְמַעְלָה עַל־יְדֵי הַתִּקּוּן), but the holiness was not completely refined, as will be explained with Hashem’s help (אַךְ לֹא הֻבְרְרָה הַקְּדֻשָּׁה לְגַמְרֵי כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳).

And before we explain what is the matter of the points mentioned above being without rectification and what is the meaning of rectification, it is necessary that we raise a few questions (וּטֶרֶם שֶׁנְּבָאֵר מַהוּ עִנְיַן הֱיוֹת הַנְּקֻדוֹת הַנַּ״ל בִּלְתִּי תִּקּוּן וּמַה הַפֵּרוּשׁ שֶׁל תִּקּוּן צָרִיךְ שֶׁנְּעוֹרֵר קְצָת שְׁאֵלוֹת), and they are as follows (וְהֵם): for after it has been explained above that all the ten points were included together at the time of rectification and were made into the aspect of five Partzufim, which are Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah, aside from Atik, for it is included within Arich Anpin as will be explained with Hashem’s help (כִּי אַחַר שֶׁנִּתְבָּאֵר לְעֵיל כִּי כָּל הַי׳ נְקֻדוֹת נִכְלְלוּ כֻּלָּם בְּעֵת הַתִּקּוּן וְנַעֲשׂוּ בְּחִינַת ה׳ פַּרְצוּפִים שֶׁהֵם א״א וְאו״א וְזו״נ מִלְּבַד עַתִּיק כִּי הוּא נִכְלָל בְּא״א כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳), if so, what changed this alteration that at first there were ten points and afterward they became only five Partzufim (א״כ מַה נִשְׁתַּנָּה הַשִּׁנּוּי הַזֶּה שֶׁתְּחִלָּה יִהְיוּ י׳ נְקֻדוֹת וְאַחַ״כ נַעֲשׂוּ ה׳ פַּרְצוּפִים לְבַד), and why were there not initially only five points, or alternatively why were there not afterward ten Partzufim (וְלָמָּה לֹא הָיוּ בַּתְּחִלָּה ה׳ נְקֻדוֹת לְבַד אוֹ יִהְיוּ בָּאַחֲרוֹנָה י׳ פַּרְצוּפִים). And included within the question as well is what changed regarding Ze’ir Anpin from all the others, for each one of the four Partzufim is one single point from the ten original points, whereas Ze’ir Anpin was made from six points together (וְגַם בִּכְלַל הַשְּׁאֵלָה מַה נִשְׁתַּנָּה הַז״א מִכָּל הַשְּׁאָר כִּי כָּל אֶחָד מֵהַד׳ פַּרְצוּפִים הוּא נְקֻדָּה א׳ בִּלְבַד מִן הַי׳ נְקֻדוֹת הָרִאשׁוֹנִים וְז״א נַעֲשָׂה מִו׳ נְקֻדוֹת בְּיַחַד), and why was he not initially also from one single point like the others, or alternatively why were not all the others each of them six points like him (וְלָמָּה לֹא הָיָה תְּחִלָּה גַּם הוּא מִנְּקֻדָּה א׳ לְבַד כְּמוֹ הָאֲחֵרִים אוֹ יִהְיוּ כָּל הָאֲחֵרִים כָּל אֶחָד מֵהֶם ו׳ נְקֻדוֹת כְּמוֹהוּ).

And further within this matter, for it is known that always we derive that each point includes ten points in actuality (וְעוֹד בִּכְלַל זֶה כִּי נוֹדַע שֶׁלְּעוֹלָם אָנוּ מוֹצִיאִים שֶׁכָּל אֶחָד מִנְּקֻדָּה כּוֹלֵל מִי׳ נְקֻדוֹת מַמָּשׁ), and if so, since each Partzuf and Partzuf is included of ten Sefirot as is known (וְא״כ כֵּיוָן שֶׁכָּל פַּרְצוּף וּפַּרְצוּף כּוֹלֵל מִי״ס כַּנּוֹדָע), therefore (some say: we derive that what is mentioned is either one point from ten or ten points in actuality, and if so), why did Ze’ir Anpin emerge at first in the secret of six points, and did not then emerge in the secret of ten points or in the secret of one point like the others (א״כ (נ״א אָנוּ מוֹצִיאִין שֶׁנִּזְכָּר אוֹ נְקֻדָּה אֶחָד מִי׳ אוֹ יו״ד נְקֻדוֹת מַמָּשׁ וְא״כ) לָמָּה זֶה יָצָא ז״א בַּתְּחִלָּה בְּסוֹד ו״נ וְלֹא יָצָא אָז בְּסוֹד י׳ נְקֻדוֹת אוֹ בְּסוֹד נְקֻדָּה א׳ כְּמוֹ הָאֲחֵרִים). And there is also to ask why we do not find in the other four Partzufim the aspect of impregnation and nursing and impregnation of Mochin for the sake of their rectification, as we find only in Ze’ir Anpin, and not so in the Three Upper Sefirot nor in the Nukvah (גַּם יֵשׁ לִשְׁאוֹל לָמָּה לֹא מָצִינוּ בִּשְׁאָר הַד׳ פַּרְצוּפִים בְּחִינַת עִיבּוּר וִינִיקָה וְעִיבּוּר דְּמוֹחִין לְצֹרֶךְ תִּקּוּנָם כְּמוֹ שֶׁמָּצִינוּ בְּז״א לְבַדּוֹ וְאֵין כָּךְ לֹא בַּג״ר וְלֹא בַּנּוּקְבָא). And the answer to this is that certainly from those ten original points there were only five points alone, one higher in rank than the other, and they are the aspect of the five Partzufim mentioned above that were made after the rectification (וְהַתְּשׁוּבָה בָּזֶה כִּי וַדַּאי שֶׁמֵאוֹתָן הַי׳ נְקֻדוֹת הָרִאשׁוֹנִים לֹא הָיוּ רַק ה׳ נְקֻדוֹת לְבַד זוֹ גְּדוֹלָה מַעֲלָתָהּ עַל זוֹ וְהֵם בְּחִינַת ה׳ פַּרְצוּפִים הַנַּ״ל שֶׁנַּעֲשׂוּ אַחַר הַתִּקּוּן).

And behold, each and every one of these points needed to be included of ten particular points within it, in order that afterward each one of them would become the aspect of one Partzuf included of ten Sefirot (וְהִנֵּה כָּל נְקֻדָּה וּנְקֻדָּה מֵהֶם צָרִיךְ שֶׁתִּהְיֶה כְּלוּלָה מִי׳ נְקֻדוֹת פְּרָטִיּוֹת שֶׁבָּהּ כְּדֵי שֶׁיַּעֲשׂוּ אַחַ״כ כ״א מֵהֶם בְּחִינַת פַּרְצוּף א׳ כָּלוּל מִי״ס). However, it was not so at the beginning, and there was a distinction among these points in the following manner (וְאֲמְנָם לֹא הָיָה כָּךְ מִתְּחִלָּה וְהָיָה חִלּוּק בְּאֵלּוּ הַנְּקֻדוֹת בְּאוֹפֶן זֶה), for the first, second, and third points were all complete in all their parts, meaning that in each of those points there was the aspect of ten particular points, and each one of those Three Upper Sefirot was included of ten points (כִּי הַנְּקֻדָּה א׳ ב׳ ג׳ כֻּלָּם הָיוּ שְׁלֵמוֹת בְּכָל חֶלְקֵיהֶן פֵּרוּשׁ שֶׁבְּכָל נְקֻדָּה מֵהֶם הָיְתָה בְּחִינַת י׳ נְקֻדוֹת פְּרָטִיּוֹת וְכ״א מֵאֵלּוּ הַג״ר הָיְתָה כְּלוּלָה מִי׳ נְקֻדוֹת).

However, the first point, Keter, was greater than all the ten points (some say, than all the points) below it, and likewise the second and third points, which are Chokhmah and Binah, were greater than all that was below them (אֲמְנָם הַנְּקֻדָּה הָרִאשׁוֹנָה כֶּתֶר הָיְתָה גְּדוֹלָה מִכָּל הַי׳ נְקֻדוֹת (נ״א מִכָּל הַנְּקֻדוֹת) אֲשֶׁר לְמַטָּה מִמֶּנּוּ וְכֵן הַב׳ נְקֻדוֹת שֶׁהֵם הַב׳ וְהַג׳ חו״ב הָיוּ גְּדוֹלִים מִכָּל מַה שֶּׁלְּמַטָּה מֵהֶם). But the fourth point, which is the aspect of Ze’ir Anpin, did not emerge included of ten particular points within it, but rather emerged included of six points, which are the six lower points of that point, and it lacked the three first particular points within it (אֲבָל הַנְּקֻדָּה הַד׳ אֲשֶׁר הִיא בְּחִינַת ז״א לֹא יָצְאָה כְּלוּלָה מִי׳ נְקֻדוֹת פְּרָטִיּוֹת שֶׁבָּהּ רַק יָצְאָתָה כְּלוּלָה מִו׳ נְקֻדוֹת שֶׁהֵם ו׳ הַנְּקֻדוֹת הַתַּחְתּוֹנִים הַנְּקֻדָּה הַהִיא וְחָסְרוּ מִמֶּנּוּ ג׳ הַנְּקֻדוֹת הָרִאשׁוֹנִים הַפְּרָטִיּוֹת בָּהּ).

So that even though we said that Ze’ir Anpin is included of six points, they are not even one complete point, but rather six particular points within one point, and it lacked the first three, and thus Ze’ir Anpin emerged deficient compared to the three upper Partzufim (בְּאוֹפֶן שֶׁאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁז״א כָּלוּל מִו׳ נְקֻדוֹת אֵינָם אֲפִלּוּ נְקֻדָּה אַחַת שְׁלֵמָה רַק ו׳ נְקֻדוֹת פְּרָטִיּוֹת שֶׁבְּנְקֻדָּה אַחַת וְחָסְרוּ מִמֶּנּוּ שְׁלֹשָׁה רִאשׁוֹנִים וַהֲרֵי יָצָא ז״א חָסֵר מִשְּׁאָר הַפַּרְצוּפִים הַג׳ הָעֶלְיוֹנִים). However, regarding the fifth point from which the Nukvah of Ze’ir Anpin was made, one cannot say that it emerged included of ten in the manner of the three upper ones, for if so its rank would be greater than Ze’ir Anpin (וְאֲמְנָם הַנְּקֻדָּה הַה׳ שֶׁמִּמֶּנָּה נַעֲשֵׂית הַנּוּקְבָא דְּז״א אֵין לוֹמַר בָּהּ שֶׁיָּצְאָה כְּלוּלָה מִי׳ עַל דֶּרֶךְ ג׳ הָרִאשׁוֹנוֹת שֶׁא״כ נִמְצֵאת מַעֲלָתָהּ גְּדוֹלָה מִז״א).

Rather, this point is one particular point out of the ten points that were required to be in its point, and it is only the aspect of its Keter alone (אֶלָּא נְקֻדָּה זוֹ הִיא נְקֻדָּה פְּרָטִית מִן י׳ נְקֻדוֹת שֶׁהָיוּ צְרִיכִין לִהְיוֹת בַּנְּקֻדָּה שֶׁלָּהּ וְהִיא בְּחִינַת הַכֶּתֶר שֶׁלָּהּ לְבַד). Thus, the three first points emerged each one included of ten points, the fourth point emerged included of only the six lower points within it, and the fifth point emerged only as its upper part, which is its Keter alone (בְּאוֹפֶן שֶׁג׳ נְקֻדוֹת הָרִאשׁוֹנִים יָצְאוּ כָּל אֶחָד מֵהֶם כְּלוּלָה מִי׳ נְקֻדוֹת וּנְקֻדָּה רְבִיעִית יָצְאָה כְּלוּלָה מִו׳ נְקֻדוֹת תַּחְתּוֹנִים שֶׁבָּהּ לְבַד וְנְקֻדָּה הַה׳ לֹא יָצְאָה רַק הַחֵלֶק הָעֶלְיוֹן שֶׁבָּהּ שֶׁהוּא הַכֶּתֶר שֶׁבָּהּ לְבַד). And in order to know the count of what emerged from Ze’ir Anpin we say that it has six points, yet in truth they are only six parts of one single point (וּכְדֵי לֵדַע חֶשְׁבּוֹן מַה שֶּׁיָּצָא מִן הַז״א אָנוּ אוֹמְרִים שֶׁיֵּשׁ לוֹ ו׳ נְקֻדוֹת אֲמְנָם וַדַּאי שֶׁאֵינָם רַק ו׳ חֲלָקִים שֶׁל נְקֻדָּה אַחַת לְבַד). Thus it has been explained how they are ten points, while in truth they are only five points (וַהֲרֵי נִתְבָּאֵר אֵיךְ הֵם י׳ נְקֻדוֹת וְכְפִי הָאֱמֶת אֵינָם רַק ה׳ נְקֻדוֹת), and thus one distinction between the three first points and the seven lower points has been explained (וַהֲרֵי נִתְבָּאֵר שִׁנּוּי א׳ שֶׁיֵּשׁ בֵּין הַג׳ נְקֻדוֹת הָרִאשׁוֹנִים אֶל הַז׳ נְקֻדוֹת הַתַּחְתּוֹנִים).

Another distinction existed among them, through which the meaning of the term “without rectification” will be clarified, what its matter is (עוֹד שִׁנּוּי אַחֵר הָיָה בָּהֶם אֲשֶׁר בּוֹ יִתְבָּאֵר מִלַּת בִּלְתִּי תִּקּוּן מַה עִנְיָנוֹ), and it is that the three first points, aside from the fact that each one of them emerged included of ten, had this further aspect within them, that the ten within them were connected together and not separated from one another (וְהוּא כִּי ג׳ נְקֻדוֹת הָרִאשׁוֹנִים מִלְּבַד מַה שֶּׁיָּצְאוּ כ״א מֵהֶם כְּלוּלָה מִי׳ עוֹד זֹאת הָיְתָה בָּהֶם שֶׁהָיוּ י׳ שֶׁבּוֹ מְחֻבָּרוֹת יַחַד וְלֹא נִפְרָדוֹת זוֹ מִזּוֹ). However, the six points of Ze’ir Anpin, aside from their being six parts of one point and lacking the Three Upper Sefirot within them, had another distinction within them, that they were separated one from another and not connected (אֲבָל ו׳ נְקֻדוֹת דְּז״א מִלְּבַד הֱיוֹתָן ו׳ חֶלְקֵי נְקֻדָּה אַחַת וְחָסְרוּ מֵהֶם הַג״ר שֶׁבָּהֶם עוֹד שִׁנּוּי אַחֵר בָּהֶם שֶׁהָיוּ נִפְרָדוֹת זֶה מִזֶּה וְלֹא מְחֻבָּרוֹת).

Thus two distinctions were found in the Seven Lower Sefirot as opposed to the Three Upper Sefirot, which are Arich Anpin and Abba and Imma (בְּאוֹפֶן שֶׁב׳ שִׁנּוּיִים נִמְצְאוּ בַּז״ת מִן הַג״ר שֶׁהֵם א״א או״א). And this was their order at the beginning when they were without rectification (וְזֶה סִדְרָן בַּתְּחִלָּה כַּאֲשֶׁר הָיָה בִּלְתִּי תִּקּוּן), for these ten points, when they first emerged, all ten were similar as though they were together as one single Partzuf (כִּי אֵלּוּ הַי׳ נְקֻדוֹת כַּאֲשֶׁר יָצְאוּ בָּרִאשׁוֹנָה הָיוּ כָּל הַי׳ דּוֹמִין כְּאִלּוּ בְּיַחַד הָיוּ פַּרְצוּף א׳ לְבַדּוֹ), not that it was literally so in form, but in resemblance, meaning (וְלֹא שֶׁהָיָה מַמָּשׁ כָּךְ בַּצִּיּוּר אֶלָּא בְּדִמְיוֹן פֵּרוּשׁ), that the upper point was then the aspect of Keter, and the second and third were the aspect of Chokhmah and Binah, and the six were in the aspect of a body possessing the Six Extremities (כִּי הַנְּקֻדָּה הָעֶלְיוֹנָה הָיְתָה אָז בְּחִינַת כֶּתֶר וְהַשְּׁנִיִּים הֵם הַב׳ וְהַג׳ הָיוּ בְּחִינַת חו״ב וְהַו׳ הָיוּ בִּבְחִינַת גּוּף בַּעַל ו״ק), yet they were not actually depicted as they are now after the rectification (אֲבָל לֹא הָיוּ מַמָּשׁ מְצוּיָּרוֹת כְּמוֹ שֶׁהוּא עַתָּה אַחַר הַתִּקּוּן), and within the first point there was included the totality of ten aspects, except that it was small (אֲבָל בַּנְּקֻדָּה א׳ הָיְתָה בָּהּ כְּלָלוּת י׳ בְּחִינוֹת אֶלָּא שֶׁהָיְתָה קְטַנָּה).

And also because its ten were not complete (some say, it was not complete) in the secret of an actual Partzuf, but only in the secret of generality (וְגַם כִּי לֹא הָיוּ הַיּו״ד שֶׁלָּהּ (נ״א לֹא הָיָה שָׁלֵם) בְּסוֹד פַּרְצוּף מַמָּשׁ רַק בְּסוֹד כְּלָלוּת), meaning that at that time it was in the secret of three aspects, which are Atik Yomin and Arich Anpin and the Chokhmah within it, which are the three heads mentioned above (פֵּרוּשׁ כִּי אָז הָיְתָה בְּסוֹד ג׳ בְּחִינוֹת שֶׁהֵם עַתִּיק וְא״א וְחָכְמָה שֶׁבּוֹ שֶׁהֵם ג׳ רֵישִׁין הַנַּ״ל), and these three aspects were spreading in the aspect of lines within the other nine points as it is now (וְאֵלּוּ הַג׳ בְּחִינוֹת הָיוּ מִתְפַּשְּׁטִין בִּבְחִינַת קַוִּין בְּתוֹךְ ט׳ נְקֻדוֹת הָאֲחֵרוֹת כְּמוֹ שֶׁהוּא עַתָּה), and they were garments for it and were clothing it (וְהֵם הָיוּ לְבוּשִׁין אֵלָיו וּמַלְבִּישִׁין אוֹתוֹ). And also the ten points within it were all bound together one with another in the secret of lines spreading one within another (גַּם הַי׳ נְקֻדוֹת שֶׁבָּהּ הָיוּ קְשׁוּרִים כֻּלָּם זֶה בָּזֶה בְּסוֹד קַוִּין מִתְפַּשְּׁטִין זֶה בָּזֶה), and the explanation of the matter of these lines has been explained above (וּפֵרוּשׁ עִנְיַן הַקַּוִּין הָאֵלּוּ נִתְבָּאֵר לְמַעְלָה).

And in this same manner it was also in the two points of Chokhmah and Binah, for each one was included of ten and all were bound one with another through lines (וְעַל דֶּרֶךְ זֶה גַּם ב׳ הַנְּקֻדוֹת שֶׁל חו״ב הָיָה כָּךְ שֶׁכָּל אֶחָת הָיְתָה כְּלוּלָה מִי׳ וְכֻלָּן קְשׁוּרִין זֶה בָּזֶה דֶּרֶךְ קַוִּין). But these six parts, the points of Ze’ir Anpin, emerged separated one from another, not in the manner of lines, but one beneath another, separated and not bound together (אֲבָל אֵלּוּ הַו׳ חֲלָקִים נְקֻדוֹת שֶׁל ז״א יָצְאוּ נִפְרָדוֹת זֶה מִזֶּה שֶׁלֹּא כְּדֶרֶךְ קַוִּין רַק זֶה עַל גַּבֵּי זֶה נִפְרָדוֹת וְלֹא מְקֻשָּׁרוֹת יַחַד), and then these six were called a public domain (וְאָז הָיוּ נִקְרָאִים אֵלּוּ הַו׳ רְהָ״ר), for there was no unification, connection, or oneness within them (כִּי לֹא הָיָה בָּהֶם יִחוּד וְהִתְקַשְּׁרוּת וְאַחְדוּת), but rather like separate people, each turning to his own way (רַק כִּדְמִיוֹן אֲנָשִׁים נִפְרָדִין אִישׁ לְדַרְכּוֹ פָּנָה), and there was no love or affection between them (וְלֹא הָיְתָה בֵּינֵיהֶם אַהֲבָה וְחִבָּה), and therefore these vessels were unable to bear the aspect of the lights and they died (וְלָכֵן לֹא יוּכְלוּ אֵלּוּ הַכֵּלִים שֶׁלָּהֶם לִסְבֹּל בְּחִינַת הָאוֹרוֹת וּמֵתוּ), as it is written, “Ephraim is joined to idols; let him alone” (כְּמוֹ שֶׁכָּתוּב חִבּוּר עֲצַבִּים אֶפְרַיִם הַנַּח לוֹ), for connection causes existence and endurance (כִּי הַחִבּוּר גּוֹרֵם קִיּוּם וְהַעֲמָדָה), and a common parable says: if you take ten reeds each by itself they will break, but if you take three together they will endure and not break (וּמָשָׁל הֶדְיוֹט אוֹמֵר אִם תִּקַּח י׳ קָנִים כָּל אֶחָד לְבַדּוֹ יִשָּׁבְּרוּ וְאִם תִּקַּח ג׳ לְבַד יַחַד יִתְקַיְּמוּ וְלֹא יִשָּׁבְּרוּ).

Chapter 6

שער יא פרק ו מ״ת

[11:6] And now it is necessary to give a reason for all the above—why the points of Ze’ir Anpin and Nukvah differ from the points of the Three Upper Sefirot (וְעַתָּה צָרִיךְ לָתֵת טַעַם אֶל כָּל הַנַּ״ל מַה נִשְׁתַּנוּ נְקֻדוֹת זו״ן מִנְּקֻדוֹת הַג״ר), know that the entire world is conducted by Ze’ir Anpin and Nukvah (דַּע כִּי כָּל הָעוֹלָם כֻּלּוֹ מִתְנַהֵג ע״י זו״ן), and just as they are called the children of Abba and Imma, so too we are called the children of Ze’ir Anpin and Nukvah, in the secret of “You are children to Hashem” and so forth (וּכְמוֹ שֶׁהֵם נִקְרָאִים בָּנִים שֶׁל או״א גַּם אֲנַחְנוּ נִקְרָאִים בָּנִים שֶׁל זו״ן בְּסוֹד בָּנִים אַתֶּם לַה׳ וְגו׳), and also because Scripture says, “I said: the world will be built with Chesed,” meaning that the world is from the aspect of Chesed and onward, which are the Seven Lower Sefirot, which are the totality of Ze’ir Anpin and Nukvah (וְגַם כִּי הַכָּתוּב אוֹמֵר כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה ר״ל שֶׁהָעוֹלָם מִבְּחִינַת הַחֶסֶד וָאֵילָךְ שֶׁהֵם ז״ת שֶׁהֵם כְּלָלוּת זו״ן), and this is the secret of the seven days of Creation, as is known (וְזֶהוּ סוֹד ז׳ יְמֵי בְּרֵאשִׁית כַּנּוֹדָע). Therefore all the blemish that the lower ones cause by means of their evil deeds does not reach the Three Upper Sefirot, which are Arich Anpin and Abba and Imma, but only the Seven Lower Sefirot, which are Ze’ir Anpin and Nukvah (וְלָכֵן כָּל הַפְּגָם שֶׁגּוֹרְמִים הַתַּחְתּוֹנִים ע״י מַעֲשֵׂיהֶם הָרָעִים אֵינוֹ מַגִּיעַ בַּג״ר שֶׁהֵם א״א וְאו״א רַק בַּז״ת שֶׁהֵם זו״ן).

And behold, even within Ze’ir Anpin and Nukvah themselves there is a distinction between them (וְהִנֵּה גַּם בְּזו״ן עַצְמָן יֵשׁ שִׁנּוּי בֵּינֵיהֶן), for it is obvious that the blemish that affects the Nukvah is not equal to the blemish that affects Ze’ir Anpin himself, who is greater and more elevated than she (כִּי פָּשׁוּט הוּא שֶׁאֵין הַפְּגָם הַנּוֹגֵעַ בַּנּוּקְבָא שָׁוֶה אֶל הַפְּגָם הַנּוֹגֵעַ עַד ז״א מַמָּשׁ שֶׁהוּא גָּדוֹל וּמְעֻלֶּה מִמֶּנָּה), and the distinction in this matter is that by means of the blemish that reaches only the Nukvah, there can be power in that blemish—if the sin is severe—in such a manner that it causes all nine of her parts to depart and leaves within her only the tenth part, which is her Keter (וְהַחִלּוּק שֶׁיֵּשׁ בָּזֶה הוּא כִּי (ע״י) הַפְּגָם הַמַּגִּיעַ עַד נוּקְבָא לְבַד אֶפְשָׁר שֶׁיִּהְיֶה כֹּחַ בַּפְּגָם הַהוּא אִם יִהְיֶה הַחֵטְא גָּדוֹל בְּאוֹפֶן שֶׁיִּגְרֹם שֶׁיִּסְתַּלְּקוּ מִמֶּנָּה הַט׳ חֲלָקִים כֻּלָּם וְלֹא יַשְׁאִיר בָּהּ רַק חֵלֶק עֲשִׂירִית שֶׁהוּא הַכֶּתֶר שֶׁבָּהּ), but in Ze’ir Anpin there is no power in the blemish of the deeds of the lower ones to cause the Six Extremities to depart from him—only the Three Upper Sefirot alone (אֲבָל בְּז״א אֵין כֹּחַ בַּפְּגָם מַעֲשֵׂה הַתַּחְתּוֹנִים שֶׁיִּסְתַּלְּקוּ מִמֶּנּוּ הַו״ק רַק הַג״ר לְבַד).

And it is necessary to give a reason for this (וְצָרִיךְ לָתֵת טַעַם לָזֶה), and within this matter we will explain what was said above—that at the emergence of the point of Ze’ir Anpin the six lower parts emerged and not the three upper ones, and in the points of the Nukvah only the upper point, which is her Keter, emerged, while the nine lower parts did not emerge (וּבִכְלַל הַדָּבָר נְבָאֵר מַה שֶּׁאָמַרְנוּ לְעֵיל כִּי בִּיצִיאַת נְקֻדַּת ז״א יָצְאוּ ו׳ חֲלָקִים תַּחְתּוֹנִים וְלֹא ג׳ רִאשׁוֹנוֹת וּבִנְקֻדוֹת הַנּוּקְבָא יָצְאָה נְקֻדָּה הָעֶלְיוֹנָה כֶּתֶר שֶׁבָּהּ לְבַד וְט׳ חֲלָקִים הַתַּחְתּוֹנִים לֹא יָצְאוּ).

However, the two reasons for these two questions depend upon one another (וְאֲמְנָם ב׳ הַטְּעָמִים לִב׳ הַשְּׁאֵלוֹת הָאֵלּוּ הֵם נִתְלִין זֶה בָּזֶה), and the matter depends upon what is stated in Pirkei Avot: “With ten utterances the world was created” (וְהָעִנְיָן תָּלוּי כְּמוֹ שֶׁאָמַר בְּפִרְקֵי אָבוֹת בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם). And thus is the explanation of the matter: that the aspect of Ze’ir Anpin, which is the world, begins from Chesed and downward, and it is called “world,” in the secret of “I said: the world will be built with Chesed,” meaning from Chesed and onward it will be built, as stated above (וְכָךְ פֵּרוּשׁ הַדָּבָר שֶׁבְּחִינַת הו״א שֶׁהוּא עוֹלָם מַתְחִיל מִן הַחֶסֶד וּלְמַטָּה וְהוּא נִקְרָא עוֹלָם בְּסוֹד אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה מֵחֶסֶד וָאֵילָךְ יִבָּנֶה כַּנַּ״ל). And this aspect, which is called Ze’ir Anpin, the supernal Emanator could have created it with all its ten Sefirot joined together, and not as ten utterances separated one from another, and it would not have been in the manner of the Three Upper Sefirot, which are Arich Anpin and Abba and Imma, where all ten of their parts emerged joined together, as mentioned above (וּבְחִינָה זוֹ הַנִּקְרָא ז״א הָיָה הַמַּאֲצִיל הָעֶלְיוֹן יָכוֹל לְבָרְאָהּ מְחֻבָּר יַחַד כָּל הַי״ס שֶׁבּוֹ וְלֹא לִהְיוֹתָן י׳ מַאֲמָרוֹת נִפְרָדוֹת זוֹ מִזּוֹ וְלֹא הָיָה בְּדֶרֶךְ ג״ר שֶׁהֵם א״א וְאו״א שֶׁכָּל י׳ חֲלָקֵיהֶם יָצְאוּ מְחֻבָּרִים יַחַד כַּנַּ״ל). And He gave a reason for this and said, “to exact punishment from the wicked,” and so forth (וְנָתַן לָזֶה טַעַם וְאָמַר לְהִפָּרַע מִן הָרְשָׁעִים כו׳), meaning in order that in this world there be reward and punishment for the righteous and the wicked (פֵּרוּשׁ כְּדֵי לִהְיוֹת בָּעוֹלָם הַזֶּה שָׂכָר וְעֹנֶשׁ לַצַּדִּיקִים וְלָרְשָׁעִים). And therefore this matter came about, that Ze’ir Anpin and Nukvah would be divided into ten parts, which are the ten utterances, and they did not emerge included together in the manner of the three first points (וְלָכֵן הָיָה הַדָּבָר הַזֶּה שֶׁיִּהְיוּ זו״ן מְחֻלָּקִים לְי׳ חֲלָקִים שֶׁהֵם עֲשָׂרָה מַאֲמָרוֹת וְלֹא יָצְאוּ כְּלוּלִים יַחַד עַל דֶּרֶךְ ג׳ נְקֻדוֹת הָרִאשׁוֹנִים). And the reason is that according to the magnitude of the blemish caused by the wicked, so will there be diminution in these utterances, and then He will exact punishment from them according to that measure, and likewise the opposite is the case with the righteous (וְהַטַּעַם הוּא לְפִי שֶׁכְּפִי גֹּדֶל שִׁעוּר הַפְּגָם שֶׁיִּפְגְּמוּ הָרְשָׁעִים כָּךְ יִגְרְעוּ בַּמַּאֲמָרוֹת הָאֵלּוּ וְיִפָּרַע אָז מֵהֶם כְּפִי הָעֵרֶךְ הַהוּא וְכֵן לְהֵפֶךְ זֶה אֵצֶל הַצַּדִּיקִים).

And behold, the blemish that reaches the Nukvah of Ze’ir Anpin has degrees (וְהִנֵּה הַפְּגָם הַמַּגִּיעַ אֶל נוּקְבָא דְּז״א יֵשׁ בְּחִינַת פְּגָם), there is a blemish that causes one part to depart from her (שֶׁיִּגְרֹם שֶׁיִּסְתַּלֵּק מִמֶּנָּה חֵלֶק א׳), and there is one that causes two parts to depart (וְיֵשׁ שֶׁיִּגְרֹם לְסַלֵּק ב׳ חֲלָקִים), and so on (וְעַד״ז), until it is possible that there be a blemish that causes the nine lower parts to depart from her (עַד שֶׁאֶפְשָׁר שֶׁיִּהְיֶה בְּחִינַת פְּגָם שֶׁיִּגְרֹם שֶׁיִּסְתַּלְּקוּ מִמֶּנָּה הַט׳ חֲלָקִים תַּחְתּוֹנִים), and there remains within her only one part (וְלֹא יִשָּׁאֲרוּ בָּהּ רַק חֵלֶק א׳), the tenth, the upper one alone (הָעֲשִׂירִי הָעֶלְיוֹן לְבַד), which is her Keter (שֶׁהִיא הַכֶּתֶר שֶׁבָּהּ), and this is the secret of what was said to the moon, “Go and diminish yourself” (וְזֶהוּ סוֹד מַה שֶּׁנֶּאֱמַר אֶל הַיָּרֵחַ לְכִי מַעֲטִי אֶת עַצְמֵךְ), and understand this (וְהָבֵן זֶה).

However, if that which remained existent within her were not the uppermost part of all (וְאֲמְנָם אִם מַה שֶּׁהָיָה נִשְׁאָר קַיָּם מִמֶּנָּה לֹא הָיָה הַחֵלֶק הָעֶלְיוֹן מִכֻּלָּם), but rather the lowest of all (אֶלָּא הָאַחֲרוֹן שֶׁבְּכֻלָּם), in the manner of Ze’ir Anpin (עַל דֶּרֶךְ הַז״א), where the lower ones remain and the upper ones depart (שֶׁנִּשְׁאָרִים הַתַּחְתּוֹנִים וּמִסְתַּלְּקִים הָעֶלְיוֹנִים), then there would be no power at all in that part (הִנֵּה אָז לֹא הָיָה כֹּחַ כְּלָל בַּחֵלֶק הַהוּא), and even that part itself would be nullified (וְאָז אֲפִלּוּ אוֹתוֹ הַחֵלֶק הָיְתָה מִתְבַּטֵּל), to become her lower aspect (לִהְיוֹת תַּחְתּוֹן שֶׁלָּהּ), and the world would be destroyed and nullified (וְהָיָה נֶחֱרָב וּמִתְבַּטֵּל הָעוֹלָם). Therefore it was necessary that the remaining part be her upper one (וְלָכֵן הֻצְרַךְ שֶׁהַחֵלֶק הַנִּשְׁאָר יִהְיֶה הָעֶלְיוֹן שֶׁבָּהּ), which is her Keter (שֶׁהוּא הַכֶּתֶר שֶׁבָּהּ), because she is entirely placed within the shell (מִחֲמַת הֱיוֹתָהּ כֻּלָּהּ נְתוּנָה תּוֹךְ הַקְּלִיפָּה), as explained in the secret of “her feet go down to death” (כְּמוֹ שֶׁמְּבֹאָר בְּסוֹד רַגְלֶיהָ יוֹרְדוֹת מָוֶת).

And behold (וְהִנֵּה), some say: and this (נ״א וְהוּא), this remaining part is itself the very aspect that emerged at first before the rectification (הַחֵלֶק הַזֶּה הַנִּשְׁאָר הוּא בְּעַצְמוֹ בְּחִינַת הַחֵלֶק שֶׁיָּצָא מִתְּחִלָּה קֹדֶם הַתִּקּוּן), as mentioned above (כַּנַּ״ל), for at that time there did not emerge from all the parts of the point of the Nukvah of Ze’ir Anpin (כִּי אָז לֹא יָצָא מִכָּל חֶלְקֵי נְקֻדַּת נוּקְבָא דְּז״א), except one tenth part of her (רַק חֵלֶק עֲשִׂירִית מִמֶּנָּה), which is her upper part (וְהוּא עֶלְיוֹן שֶׁבָּהּ).

And the reason for the matter is that anything which comes at the beginning in the aspect of root and essence does not depart afterward at the time of blemish (וְטַעַם הַדָּבָר כִּי כָּל דָּבָר שֶׁבָּא בַּתְּחִלָּה בִּבְחִינַת שֹׁרֶשׁ וְעִיקָּר אֵינוֹ מִסְתַּלֵּק אַחַ״כ בְּעֵת הַפְּגָם), however that which came to her in the secret of addition at the time of rectification, which are the other nine parts, these depart at the time of blemish (אֲמְנָם מַה שֶּׁבָּא לָהּ בְּסוֹד תּוֹסֶפֶת בְּעֵת הַתִּקּוּן שֶׁהֵם ט׳ חֲלָקִים הָאֲחֵרִים אֵלּוּ הֵם מִסְתַּלְּקִים בְּעֵת הַפְּגָם), unlike that which came at the beginning before the rectification in the secret of root and essence (מַשֶּׁאֵין כֵּן אִם בָּאוּ מִתְּחִלָּה קֹדֶם הַתִּקּוּן בְּסוֹד שֹׁרֶשׁ וְעִיקָּר), for then even if the lower ones blemish, they cannot be removed (שֶׁאָז אִם יִפְגְּמוּ הַתַּחְתּוֹנִים לֹא יוּכְלוּ לְהִסְתַּלֵּק).

And if you will say that it would have been better that they not be removed (וְאִם תֹּאמַר וְיוֹתֵר טוֹב הָיָה שֶׁלֹּא יִסְתַּלְּקוּ), for this He explained the reason and said, “to exact punishment from the wicked,” and so forth (לָזֶה בֵּאַר הַטַּעַם וְאָמַר לְהִפָּרַע מִן הָרְשָׁעִים כו׳), and that there be reward and punishment (וְיִהְיֶה שָׂכָר וְעֹנֶשׁ), and judgment and mercy (וְדִין וְרַחֲמִים), and judgment and judge (וְדִין וְדַיָּן). And through their departure He exacts punishment from the wicked for having caused the departure of the aspect of their being ten utterances separated (וּבְהִסְתַּלְּקוּת יִפָּרַע מִן הָרְשָׁעִים עַל שֶׁגָּרְמוּ הִסְתַּלְּקוּת לִבְחִינַת הֱיוֹתָן י׳ מַאֲמָרוֹת נִפְרָדוֹת), for if they had emerged connected as one they would not be removed (כִּי אִם יָצְאוּ מְחֻבָּרִים כְּאֶחָד לֹא יִהְיוּ מִסְתַּלְּקִים). And this is what he said, “who destroy the world that was created with ten utterances” (וְזֶה שֶׁאָמַר שֶׁמְאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַּעֲשָׂרָה מַאֲמָרוֹת), meaning that if it had been created with one utterance including them all, it would not have been so (פֵּרוּשׁ וְאִלּוּ נִבְרָא בְּמַאֲמָר אֶחָד כָּלוּל מִכֻּלָּם לֹא הָיָה כָּךְ). And likewise in this way, to give good reward to the righteous who restore them after their departure (וְכֵן עַד״ז לָתֵת שָׂכָר טוֹב לַצַּדִּיקִים שֶׁמַּחֲזִירִין אוֹתָן אַחַר הִסְתַּלְּקוּתָן), unlike if they had not departed from them through blemish (מַשֶּׁאֵין כֵּן אִם לֹא הָיוּ מִסְתַּלְּקִין מֵעֲלֵיהֶם ע״י הַפְּגָם), there would be no reward for the righteous who restore them (לֹא הָיָה שָׂכָר לַצַּדִּיקִים הַמַּחֲזִירִין אוֹתָן), and understand this (וְהָבֵן זֶה).

And there is yet a second reason from their own aspect (וְעוֹד יֵשׁ טַעַם ב׳ מִצַּד עַצְמָם), and it is that if they had initially been in the secret of root and essence in such a manner that afterward they could not depart (וְהוּא כִּי אִם הָיוּ תְּחִלָּה בְּסוֹד שֹׁרֶשׁ וְעִיקָּר בְּאוֹפֶן שֶׁאַחַ״כ לֹא הָיוּ יְכוֹלִין לְהִסְתַּלֵּק), then—Heaven forbid—the blemish would reach them (הֲרֵי ח״ו הָיָה מַגִּיעַ הַפְּגָם בָּהֶם), but now, when the lower ones sin, they depart upward (אֲבָל עַתָּה כַּאֲשֶׁר חוֹטְאִים הַתַּחְתּוֹנִים הֵם מִסְתַּלְּקוֹת לְמַעְלָה), and the blemish does not reach them (וְאֵין הַפְּגָם מַגִּיעַ בָּהֶם), and then He exacts punishment from the wicked who cause damage in the lower world (וְאָז יִפָּרַע מִן הָרְשָׁעִים שֶׁגּוֹרְמִים נֶזֶק בָּעוֹלָם הַתַּחְתּוֹן), because of the diminution of the flow due to having caused their departure (עַל מִעוּט הַשֶּׁפַע מִחֲמַת שֶׁגָּרְמוּ הִסְתַּלְּקוּתָן), but in them themselves the blemish does not reach, as stated above (אֲבָל בָּהֶם עַצְמָם אֵין הַפְּגָם מַגִּיעַ כַּנַּ״ל). And this is what is said, “who destroy the world,” and so forth (וְזֶהוּ שֶׁאָמַר שֶׁמְאַבְּדִין אֶת הָעוֹלָם כו׳), and it did not say that they blemish the ten utterances themselves (וְלֹא אָמַר שֶׁפּוֹגְמִים בַּעֲשָׂרָה מַאֲמָרוֹת עַצְמָן).

However, the upper part within her, even though it remains existent within her and does not depart at the time of blemish (וְאֲמְנָם הַחֵלֶק הָעֶלְיוֹן שֶׁבָּהּ אַף עַל פִּי שֶׁנִּשְׁאָר קַיָּם בָּהּ וְאֵינוֹ מִסְתַּלֵּק בְּעֵת הַפְּגָם), the blemish does not reach it because it is exceedingly elevated above all the others (אֵין הַפְּגָם מַגִּיעַ בּוֹ לִהְיוֹתוֹ עֶלְיוֹן מְאֹד יוֹתֵר מִכָּל הַשְּׁאָר). But the lower parts within her, which are close to the shells, the blemish would reach them if they did not depart (אֲבָל הַחֲלָקִים הַתַּחְתּוֹנִים שֶׁבָּהּ הַקְּרוֹבִים אֶל הַקְּלִיפּוֹת הָיָה הַפְּגָם מַגִּיעַ בָּהֶם אִלּוּ לֹא הָיוּ מִסְתַּלְּקִים). And as for Ze’ir Anpin, which is not close to the Klipot like the Nukvah (וְאֲמְנָם הַז״א שֶׁאֵינוֹ קָרוֹב אֶל הַקְּלִיפּוֹת כְּמוֹ הַנּוּקְבָא), therefore there were in him two distinctions from the Nukvah (לָכֵן הָיוּ בּוֹ ב׳ שִׁנּוּיִים מִן הַנּוּקְבָא): the first is that six parts of his point emerged permanently at the beginning before the rectification (הָא׳ הוּא שֶׁיָּצְאוּ שֵׁשָׁה חֲלָקִים שֶׁל הַנְּקֻדָּה שֶׁלּוֹ בְּקֶבַע מִתְּחִלָּה קֹדֶם הַתִּקּוּן), unlike the Nukvah, from whom only the tenth part emerged (מַשֶּׁאֵין כֵּן בַּנּוּקְבָא שֶׁלֹּא יָצְאָה רַק חֵלֶק הָעֲשִׂירִית לְבַד), and the second is that the lower parts emerged and not the upper ones (וְהַב׳ הוּא כִּי יָצְאוּ חֲלָקִים תַּחְתּוֹנִים שֶׁבָּהֶם וְלֹא הָעֶלְיוֹנִים), and the reason for the matter is according to what has been explained above (וְטַעַם הַדָּבָר הוּא עַל דֶּרֶךְ הַנַּ״ל). For since there is not in him the same concern as in the Nukvah, for he is not close to the shells (כִּי כֵיוָן שֶׁאֵין בּוֹ הַחֲשָׁשׁ כְּמוֹ בַּנּוּקְבָא כִּי אֵינוֹ קָרוֹב אֶל הַקְּלִיפּוֹת), therefore the matter in him was in the opposite manner (וְלָכֵן הָיָה הָעִנְיָן בּוֹ בְּהִפֵּךְ), and joined to this is another reason, and it is this (וּמְצוֹרָף לָזֶה טַעַם אַחֵר וְהוּא זֶה).

For behold, the Three Upper Sefirot of Ze’ir Anpin are supernal lights (כִּי הִנֵּה ג״ר דְּז״א הֵם אוֹרוֹת עֶלְיוֹנִים), and if they had emerged at first they would have remained fixed, as stated above (וְאִם הָיוּ יוֹצְאִים תְּחִלָּה הָיוּ נִשְׁאָרִים קְבוּעִים כַּנַּ״ל), and they would not have departed at the time of blemish (וְלֹא הָיוּ מִסְתַּלְּקִים בְּעֵת הַפְּגָם), and the iniquity of the lower ones would have been exceedingly great beyond bearing without limit (וְהָיָה עֲו‍ֹן הַתַּחְתּוֹנִים גָּדוֹל עַד מְאֹד מִנְּשׂוֹא לְאֵין קֵץ), by placing blemish in this supernal place (בְּתִתָּם פְּגָם בַּמָּקוֹם הָעֶלְיוֹן הַזֶּה), and the world would have been destroyed (וְהָיָה הָעוֹלָם חָרֵב). Therefore it was in the opposite manner (לָכֵן הָיָה בְּהִפֵּךְ), that the Three Upper Sefirot emerged in the aspect of addition alone (כִּי הַג״ר יָצְאוּ בְּסוֹד תּוֹסֶפֶת לְבַד), in order that they be able to depart at the time of blemish (כְּדֵי שֶׁיוּכְלוּ לְהִסְתַּלֵּק בְּעֵת הַפְּגָם), and that blemish not reach them, Heaven forbid (וְלֹא יַגִּיעַ בָּהֶם פְּגָם ח״ו). And in this itself there is the reason for all the Three Upper Sefirot, why they come together in the aspect of addition (וּבָזֶה עַצְמוֹ יֵשׁ טַעַם לְכָל הַג״ר לָמָּה בָּאִים יַחַד בְּסוֹד תּוֹסֶפֶת), and not by way of essence at the beginning (וְלֹא דֶּרֶךְ עִיקָּר בָּרִאשׁוֹנָה).

For the Three Upper Sefirot of Ze’ir Anpin are considered as one (וְהוּא כִּי ג״ר דְּז״א חֲשׁוּבִים כְּאֶחָד), and at the time of blemish they must depart together (וּבְעֵת הַפְּגָם צָרִיךְ שֶׁיִּסְתַּלְּקוּ יַחַד), or return together when there is no blemish (אוֹ שֶׁיַּחְזְרוּ יַחַד שֶׁלֹּא בְּעֵת הַפְּגָם), for if one were to depart and two remain, or the opposite (כִּי אִם יִסְתַּלֵּק אֶחָד וְיִשָּׁאֲרוּ ב׳ אוֹ לְהֵפֶךְ), there is no blemish greater than this, to cause separation among the Three Upper Sefirot of Ze’ir Anpin, Heaven forbid (אֵין פְּגָם גָּדוֹל מִזֶּה לַעֲשׂוֹת פֵּרוּד בֵּין ג״ר דְּז״א ח״ו), and it is better that all three depart together and remain connected (וְיוֹתֵר טוֹב שֶׁיִּסְתַּלְּקוּ שְׁלָשְׁתָּן וְיִהְיוּ מְחֻבָּרִים), than that one depart and the other remain separated from it (מִשֶּׁיִּסְתַּלֵּק אֶחָד וִיהֵא הַב׳ בְּפֵרוּד מִמֶּנּוּ).

And behold, the six latter ones of Ze’ir Anpin came at first in the aspect of root and essence (וְהִנֵּה הַו׳ הָאַחֲרוֹנִים שֶׁלּוֹ בָּאוּ תְּחִלָּה בְּסוֹד שֹׁרֶשׁ וְעִיקָּר). However, if blemish could reach the Three Upper Sefirot, how much more so the Six Extremities (וְאֲמְנָם אִם בַּג״ר הָיָה יָכוֹל הַפְּגָם לִנְגֹּעַ בָּהֶם כָּל שֶׁכֵּן בּו״ק), and if so how did they emerge in the aspect of root and essence and not be able to depart at the time of blemish (וְא״כ אֵיךְ יָצְאוּ בְּסוֹד שֹׁרֶשׁ וְלֹא יוּכְלוּ לְהִסְתַּלֵּק בְּעֵת הַפְּגָם). But the matter is explained by what has already been explained, which also explains the reason for the two questions mentioned above (אֲבָל הָעִנְיָן מְבֹאָר בְּמַה שֶּׁנִּתְבָּאֵר גַּם כֵּן טַעַם שֶׁל ב׳ הַשְּׁאֵלוֹת הַנַּ״ל), the first being why only six parts of the point emerged and not all ten (הָא׳ הוּא לָמָּה יָצְאוּ ו׳ חֲלָקֵי נְקֻדוֹת לְבַד וְלֹא יָצְאוּ הַי׳ כֻּלָּן), and also why the six parts themselves emerged separated and not connected and bound (וְגַם לָמָּה יָצְאוּ הַשֵּׁשָׁה חֲלָקִים עַצְמָן נִפְרָדוֹת וְלֹא מְחֻבָּרוֹת וּמְקֻשָּׁרוֹת).

But the matter is that the Emanator saw that if the Three Upper Sefirot were to emerge, they would not be able to depart at the time of blemish, and the blemish would reach them, Heaven forbid (אֶלָּא הָעִנְיָן הוּא כִּי הֲלֹא הַמַּאֲצִיל רָאָה שֶׁאִם הָיוּ יוֹצְאִין הַג״ר לֹא הָיוּ יְכוֹלִין לְהִסְתַּלֵּק בְּעֵת הַפְּגָם וְהָיָה הַפְּגָם נוֹגֵעַ בָּהֶם ח״ו). And if one were to say that He could have brought them forth separated from one another, so that the blemish would not reach all three together but only that aspect related (some say, added) to that blemish (וְאִם נֹאמַר שֶׁהָיָה יָכוֹל לְהוֹצִיאָם נִפְרָדוֹת זֶה מִזֶּה כִּי אָז לֹא הָיָה הַפְּגָם מַגִּיעַ בִּשְׁלָשְׁתָּן יַחַד רַק בְּבְחִינָה הַהִיא הַמְיֻחֶסֶת (נ״א שֶׁנִּתּוֹסֵף) אֶל הַפְּגָם הַהוּא), behold there is no blemish greater than this, that the Three Upper Sefirot be separated from one another, Heaven forbid (הִנֵּה אֵין לְךָ פְּגָם גָּדוֹל מִזֶּה שֶׁג׳ רִאשׁוֹנוֹת יִהְיוּ נִפְרָדִין זֶה מִזֶּה כַּנַּ״ל). Therefore it was necessary that they not come at all in the aspect of root, but only in the aspect of addition, so that if the lower ones blemish they will be able to depart, and all three will depart together in connection and not in separation (וְלָכֵן הֻכְרַח שֶׁלֹּא יָבֹאוּ כְּלָל בְּסוֹד שֹׁרֶשׁ אֶלָּא בְּסוֹד תּוֹסֶפֶת כְּדֵי שֶׁאִם יִפְגְּמוּ הַתַּחְתּוֹנִים יוּכְלוּ לְהִסְתַּלֵּק וְיִסְתַּלְּקוּ שְׁלָשְׁתָּן בְּחִבּוּר וְלֹא בְּפֵרוּד). But the six lower parts He brought forth separated from one another intentionally (אֲבָל הַו׳ חֲלָקִים הַתַּחְתּוֹנִים הוֹצִיאָם נִפְרָדִין זוֹ מִזּוֹ בְּכַוָּנָה מַמָּשׁ), in order that they not all be blemished (כְּדֵי שֶׁלֹּא יִפְגְּמוּ כֻּלָּם), for there is a blemish that affects only Yesod, and there is a blemish that affects only Hod, and so on (כִּי יֵשׁ פְּגָם שֶׁנוֹגֵעַ בִּיסוֹד לְבַד וְיֵשׁ פְּגָם שֶׁנוֹגֵעַ בְּהוֹד לְבַד וְכַיּוֹצֵא בָּזֶה), and only that part alone is blemished (וְהוּא לְבַדּוֹ יִפְגֹּם), and the rest, since they are not connected together, are not blemished (וְהַשְּׁאָר כֵּיוָן שֶׁאֵינָם מְחֻבָּרִים יַחַד אֵינָם נִפְגָּמִים).

And it is found that at the time of blemish it will not be so great (וְנִמְצָא שֶׁבְּעֵת הַפְּגָם לֹא יִהְיֶה כָּל כָּךְ גָּדוֹל), and it is better that the lower ones be blemished and not the Three Upper Sefirot (וְטוֹב יוֹתֵר שֶׁיִּפְגְּמוּ הַתַּחְתּוֹנִים וְלֹא הַג׳ רִאשׁוֹנוֹת). And it is also better that the lower ones themselves be in separation at the beginning before the rectification (וְגַם יוֹתֵר טוֹב שֶׁהַתַּחְתּוֹנִים עַצְמָן יִהְיוּ בְּפֵרוּד מִתְּחִלָּה קֹדֶם הַתִּקּוּן), so that even after the rectification, when—Heaven forbid—there is a blemish, the blemish will reach only that particular part that was blemished (כְּדֵי שֶׁאַף אַחַר הַתִּקּוּן כַּאֲשֶׁר ח״ו יִהְיֶה פְּגָם לֹא יַגִּיעַ פְּגָם רַק בְּאוֹתוֹ הַחֵלֶק לְבַד שֶׁנִּפְגַּם), even though after the rectification they are connected, as is known (אַף עַל פִּי שֶׁאָז אַחַר הַתִּקּוּן הֵם מְחֻבָּרִים כַּנּוֹדָע), since at the beginning they were separated, the blemish does not reach them all (כֵּיוָן שֶׁמִּתְּחִלָּה הָיוּ נִפְרָדוֹת אֵין הַפְּגָם מַגִּיעַ לְכֻלָּם). But in the Nukvah, if—Heaven forbid—the lower parts within her were blemished, the world would be entirely destroyed, because she is very close to the shells, and they too, her lower parts, would cling to the shells without limit, and there would be no rectification at all, Heaven forbid (אֲבָל בַּנּוּקְבָא אִלּוּ הָיוּ הַתַּחְתּוֹנִים שֶׁבָּהּ ח״ו נִפְגָּמִים הָיָה הָעוֹלָם חָרֵב לְגַמְרֵי לִהְיוֹתָהּ קָרוֹב מְאֹד אֶל הַקְּלִיפּוֹת וְהֵם גַּם כֵּן תַּחְתּוֹנִים שֶׁבָּהּ הָיוּ נֶאֱחָזִים בָּהֶם לְאֵין קֵץ וְלֹא יִהְיֶה שׁוּם תִּקּוּן ח״ו).

And through this the reason will be well explained why Ze’ir Anpin required impregnation, nursing, and Mochin (וּבָזֶה יִתְבָּאֵר הֵיטֵב הַטַּעַם לָמָּה הֻצְרַךְ בְּזְעֵיר אַנְפִּין עִיבּוּר יְנִיקָה וּמוֹחִין), for the Three Upper Sefirot emerged, each one included of ten (כִּי הַג׳ רִאשׁוֹנוֹת יָצְאוּ כֻּלָּם כָּל אֶחָד כְּלוּלָה מִי׳), and therefore they did not require all this, but only one impregnation alone (וְלָכֵן לֹא הֻצְרְכוּ לְכָל זֶה רַק לְעִיבּוּר אֶחָד בִּלְבַד). But Ze’ir Anpin first required impregnation and nursing in order to rectify together the Six Extremities (וְהַז״א תְּחִלָּה צָרִיךְ עִיבּוּר וִינִיקָה לְתַקֵּן יַחַד הַו״ק אֵלּוּ), which alone together emerged in the aspect of root and essence, fixed at the beginning before the rectification (אֲשֶׁר הֵם לְבַדָּם יַחַד יָצְאוּ בְּסוֹד שֹׁרֶשׁ וְעִיקָּר קְבוּעִים מִתְּחִלָּה קֹדֶם הַתִּקּוּן). And afterward a second impregnation, to bring to him together all his Three Upper Sefirot, which are the Mochin that are always mentioned by us (וְאַחַ״כ עִיבּוּר ב׳ לְהָבִיא אֵלָיו יַחַד כָּל הַג״ר שֶׁלּוֹ הֵם הַמּוֹחִין הַנִּזְכָּר אֶצְלֵנוּ תָּמִיד), and they come to him then as an addition together (וּבָאִים לוֹ אָז בְּתוֹסֶפֶת יַחַד), for thus at first all three of them remained together and did not emerge, as mentioned above (כִּי כֵן בָּרִאשׁוֹנָה נִשְׁאֲרוּ שְׁלָשְׁתָּן יַחַד שֶׁלֹּא יָצְאוּ כַּנַּ״ל). But the Nukvah, whose nine lower parts did not emerge at first (אֲבָל נוּקְבָא שֶׁכָּל ט׳ חֲלָקֶיהָ הַתַּחְתּוֹנִים לֹא יָצְאוּ תְּחִלָּה), behold after the rectification they all emerged (כֻּלָּם יָצְאוּ אַחַר הַתִּקּוּן), each one by itself and all were rectified (כָּל אֶחָד בִּפְנֵי עַצְמוֹ וְנִתְקַנּוּ כֻּלָּם), in one moment in the aspect of addition, together (בְּפַעַם אַחַת בְּסוֹד תּוֹסֶפֶת בְּרֶגַע אֶחָד יַחַד), and she does not require all those rectifications of Ze’ir Anpin (וְאֵינָהּ צְרִיכָה לְכָל אוֹתָן הַתִּקּוּנִים דְּזְעֵיר אַנְפִּין), and it suffices for her with a first impregnation and nursing (וְדַי לָהּ בְּעִיבּוּר רִאשׁוֹן וִינִיקָה).

From the beginning, the ten were simple essences (מִקָּדֶם מֵעִיקָּרָא הָיוּ הָעֶשֶׂר עַצְמוּת פָּשׁוּט), and they were included of ten and were not discernible within them (וְהָיוּ כְּלוּלִים מִי׳ וְלֹא נִכָּרִין בָּהֶם), and the Three Upper Sefirot, which were mercies, were able to receive the light of Ein Sof (וְהַג״ר שֶׁהָיוּ רַחֲמִים הָיוּ יְכוֹלִין לְקַבֵּל אוֹר הָא״ס). And when it reached the six points they were nullified (וּכְשֶׁהָיָה מַגִּיעַ אֶל הַו׳ נְקֻדוֹת הָיוּ מִתְבַּטְּלוֹת), and these are the kings who died (וְאֵלּוּ הֵם הַמְּלָכִים שֶׁמֵּתוּ), because they are judgment and the light that came was mercy (לְפִי שֶׁהֵם דִּין וְהָאוֹר שֶׁבָּא הוּא רַחֲמִים), and they were not able to receive it (וְלֹא הָיוּ יְכוֹלִין לְקַבְּלוֹ). And since they did not receive the vitality they died (וְכֵיוָן שֶׁלֹּא קִבְּלוּ הַחַיּוּת מֵתוּ), therefore it was necessary to rectify (לָכֵן הֻצְרַךְ לְתַקֵּן), that vessels were made for Keter (שֶׁנַּעֲשׂוּ כֵּלִים אֶל הַכֶּתֶר), and through this the light that came was sweetened (וְעִי״כ נִתְבַּשֵּׂם הָאוֹר שֶׁבָּא), and it passes through a screen (וְעוֹבֵר דֶּרֶךְ מָסָךְ), and furthermore the ten become discernible within it (וְעוֹד שֶׁנִּכָּרִין בּוֹ הַי׳). And these kings are below the Malkhut of Atzilut (וְאֵלּוּ הַמְּלָכִים הֵם לְמַטָּה מִמַלְכוּת דַּאֲצִילוּת), and none of them remained except Hadar (וְלֹא נִשְׁאַר מֵהֶם אֶלָּא הֲדָר), because they were male and female (מִפְּנֵי שֶׁהָיוּ דּוּ״נ), and they are Tiferet and Malkhut (וְהֵם ת״ת וּמַלְכוּת). And then there was one impregnation of Abba and Imma (וְאָז נַעֲשָׂה עִיבּוּר א׳ דְּאו״א), some say: of Arich Anpin (נ״א דְּא״א), and the drop was one Yod (וְהַטִּפָּה הָיְתָה יו״ד אַחַת), and the Vav–Dalet was taken from the filling (וְנִלְקְחָה הו״ד מִמִּלּוּי), some say: and it was divided into Vav–Dalet of the filling (נ״א וְנֶחְלְקָה לו״ד מִלּוּי). They are the Yod of Chokhmah (הַיּו״ד שֶׁבַּחָכְמָה), and they are the secret of Vav–Dalet of the Yod of Abba (וְהֵם סוֹד ו״ד דְּיו״ד דְּאַבָּא), whose gematria is ten (שֶׁהוּא גִּימַטְרִיָּא י׳). And there the name Abba, the male, prevails (וְשָׁם אַבָּא הַדְּכוּרָא גּוֹבֵר), therefore the Vav precedes the Dalet (לָכֵן ו׳ קוֹדֶמֶת לְד׳), and this is Vav–Dalet (וְזֶהוּ ו״ד). But the drop of Binah, the Nukvah, prevails (אַךְ טִפַּת הַבִּינָה נוּקְבָא גּוֹבֶרֶת), therefore the Dalet prevails over the Vav (לָכֵן גּוֹבֶרֶת ד׳ עַל ו׳), and this is the form of the Heh of Dan (וְזֶהוּ צוּרַת ה׳ ד״ן), for from there were taken the letters Dalet–Vav from Binah, which is Heh (כִּי מִשָּׁם נִלְקְחוּ הָאוֹתִיּוֹת ד״ו מִן הַבִּינָה שֶׁהִיא ה׳), and this is the secret of Adam haRishon, “two Partzufim He created” (וְזֶהוּ סוֹד אָדָם הָרִאשׁוֹן ד״ו פַּרְצוּפִים בָּרָאוּ).

For in Binah there is the Dalet–Vav (כִּי בַּבִּינָה הוּא הַד״ו), and its explanation is that the drop is in the secret of “light, waters, firmament” (וּבֵיאוּרוֹ הוּא שֶׁהַטִּפָּה בְּסוֹד אוֹר מַיִם רָקִיעַ), for in the head of Abba it is light (כִּי בְּרֵישָׁא דְּאַבָּא הוּא אוֹר), and in the belly of Imma it becomes waters (וּבְבֶטֶן דְּאִמָּא נַעֲשִׂים מַיִם), and afterward it becomes firmament (וְאַחַ״כ נַעֲשִׂים רָקִיעַ), meaning the spreading of three included within three, which is called Ze’ir (דְּהַיְינוּ הִתְפַּשְּׁטוּת ג׳ כְּלִילִין בְּג׳ שֶׁהוּא נִקְרָא זְעֵיר), and he is called firmament (וְהוּא נִקְרָא רָקִיעַ). And this is the secret of “day to day utters speech” (וְזֶהוּ סוֹד יוֹם לְיוֹם יַבִּיעַ אֹמֶר), “day to day” are the extremities of Ze’ir Anpin, which are called days (יוֹם לְיוֹם הֵם קְצָווֹת דְּז״א הַנִּקְרָאִים יָמִים), and upon them was drawn the secret of “speech,” which is an acronym for light, waters, firmament (וְנִמְשְׁכוּ עֲלֵיהֶם סוֹד אֹמֶר שֶׁהוּא ר״ת אוֹר מַיִם רָקִיעַ). But “night to night” is the secret of the extremities of the Nukvah of Malkhut (וְלַיְלָה לְלַיְלָה סוֹד קְצָווֹת דְּנוּקְבָא דְּמַלְכוּת), “reveals,” from the term Chavah, as mentioned in Sefer haZohar Terumah (daf 137) (יְחַוֶּה מִלְּשׁוֹן חַוָּה כַּנִּזְכָּר בְּס״ה תְּרוּמָה), for she is the secret of Chavah (כִּי הִיא סוֹד חַוָּה). And afterward, at birth, they spread and became the Six Extremities, each enclothed in a vessel (וְאַחַ״כ בַּלֵּידָה נִתְפַּשְּׁטוּ וְנַעֲשׂוּ הַו״ק כ״א מְלוּבָּשׁ בִּכְלִי), and they were in the secret of six (וְהָיוּ בְּסוֹד ו׳). And afterward, through nursing (some say: through rectification), these Six Extremities grew for six years (וְאַחַ״כ ע״י הַיְנִיקָה (נ״א ע״י הַתִּקּוּן) הִגְדִּילוּ הַו״ק הָאֵלּוּ בְּו׳ שָׁנִים), therefore minors’ transactions are valid (לָכֵן הַפְּעוּטוֹת מִקְחָן מִקָּח), for the aspect of the Six Extremities of his soul and essence has already grown to the extent it can grow (כִּי כְּבָר הִגְדִּילוּ בְּחִינַת ו״ק שֶׁל נִשְׁמָתוֹ וְעַצְמוּתוֹ כָּל מַה שֶּׁיָּכוֹל לְהִגְדִּיל). And afterward a second impregnation was required to complete the Mochin (וְאַחַ״כ הֻצְרַךְ עִיבּוּר ב׳ לְהַשְׁלִים הַמּוֹחִין), and this is the secret of sleep (וְזֶהוּ סוֹד שֵׁנָה), in which Ze’ir Anpin and Nukvah raise their inner aspects into the womb of Imma to be there in the secret of Mayin Nukvin (שֶׁמַּעֲלִין הַז״א וְנוּקְבָא הַפְּנִימִיּוֹת שֶׁלָּהֶם בְּבֶטֶן אִמָּא לִהְיוֹתוֹ שָׁם בְּסוֹד מ״ן). And this is like how we raise our souls in the secret of sleep in Malkhut to be her Mayin Nukvin (וְזֶהוּ כְּמוֹ שֶׁאָנוּ מַעֲלִין נְשָׁמוֹתֵינוּ בְּסוֹד הַשֵּׁנָה בְּמַלְכוּת לִהְיוֹת מ״ן דִּילָהּ), so is the matter with Ze’ir Anpin and Nukvah (כֵּן הָעִנְיָן בְּזְעֵיר וְנִיקְבָא).

For their souls and inner aspects raise Mayin Nukvin to Abba and Imma (כִּי נִשְׁמָתָן וּפְנִימִיּוֹתָן הֵם מַעֲלִין מ״ן לְאו״א), and the matter is that after Abba made her a vessel, that spirit remained hidden in its place (וְהָעִנְיָן כִּי אַחַר שֶׁאַבָּא עֲשָׂאָהּ כְּלִי נִשְׁאָר הַהוּא רוּחָא גְּנִיז בִּמְקוֹמָהּ), because it was not possible for the Nukvah, which is judgment, to receive a male except through that spirit that he casts within her (מִשּׁוּם דְּלָא הֲוָה אֶפְשָׁר אֶל הַנּוּקְבָא שֶׁהִיא דִּין לְקַבֵּל זָכָר אֶלָּא בְּאוֹתוֹ רוּחַ שֶׁמַּטִּיל בְּגוָהּ), and this is the vessel by which she receives within her the aspect of male (וְזֶהוּ הַכְּלִי שֶׁתְּקַבֵּל בְּגוָהּ בְּחִינַת זָכָר), and this is “he made her a vessel” (וְזֶהוּ עֲשָׂאָהּ כְּלִי). And afterward, when she receives and the fetus is formed and she gives birth, the Mayin Nukvin are already completed (וְאַחַר כָּךְ שֶׁהִיא מְקַבֶּלֶת וּמִתְהַוֶּה הַוָּלָד וְיוֹלֶדֶת כְּבָר כָּלוּ מ״ן), and this vessel, which is this spirit, remains without Mayin Nukvin (וְנִשְׁאָר הַאי כְּלִי שֶׁהוּא הַאי רוּחָא בִּלְתִּי מ״ן). And through this, the children that were formed in that vessel need to return and raise their souls there, in that vessel, and they become Mayin Nukvin (וְעִי״כ צְרִיכִין הַבָּנִים שֶׁנִּתְהַוּוּ בְּאוֹתוֹ כְּלִי לַחֲזוֹר וּלְהַעֲלוֹת נִשְׁמָתָן שָׁם בְּאוֹתוֹ הַכְּלִי וְנַעֲשִׂין מ״ן), and then she is able to receive Mayin Dukhrin to give them the Mochin (וְאָז הִיא יְכוֹלָה לְקַבֵּל מ״ד לָתֵת לָהֶם הַמּוֹחִין). And the matter of the Mochin that she gives them are the inheritances of Abba and Imma (וְעִנְיַן הַמּוֹחִין שֶׁנּוֹתֶנֶת לָהֶם הֵם אֲחַסְנְתֵּיהּ דְּאו״א), and the two crowns, which are four (וּב׳ עַטְרִין שֶׁהֵם ד׳). And this is because the Chesed and Gevurah of Arich Anpin—the first sections of them become the Mochin of Abba and Imma (וְזֶהוּ כִּי הַחו״ג דְּא״א הַפְּרָקִין הָרִאשׁוֹנִים מֵהֶם נַעֲשֶׂה מוֹחֵי או״א), and the second sections are the two crowns for Tiferet (וְהַפְּרָקִין הַשְּׁנִיִּים הֵם ב׳ עַטְרִין לְת״ת). And Abba and Imma give to Ze’ir Anpin from those sections which they have as Mochin as well (וְאו״א נוֹתְנִין לְז״א [מֵאוֹתָן] אוֹתָן הַפְּרָקִין שֶׁיֵּשׁ לָהֶם מוֹחִין גַּם כֵּן), and this is the inheritance of Abba and Imma (וְזֶהוּ אֲחַסְנְתָּא דְּאו״א). And this is what is said in Mishpatim and in the Idra: “The head of the King is rectified in Chesed and Gevurah” (וְז״ש בְּמִשְׁפָּטִים וּבָאִדְרָא רֵישָׁא דְּמַלְכָּא בְּחו״ג אִתְתַּקֵּן), and all of them are included in the Netzach, Hod, and Yesod of Binah (וְכֻלְּהוּ נִכְלָלִין בְּנֵה״י דְּבִינָה), pure air and pure fire (אוִירָא דְּכִיָּא וְאִשָּׁא דְּכִיָּא), in Netzach and Hod, which are the inheritance (בְּנ״ה דְּהֲוָה אֲחַסְנְתָּא), and the air and fire, which are the two crowns, are included in her Yesod (וְאוִירָא וְאִשָּׁא דְּהֲווּ הַב׳ עַטְרִין נִכְלָלִין בִּיסוֹד דִּילָהּ), and this becomes Da‘at for Tiferet (וְזֶה נַעֲשֶׂה דַּעַת לְת״ת). And through this he mediates, for it is Chesed and Gevurah (וְעִי״כ הוּא מַכְרִיעַ כִּי הוּא חֲסָדִים וּגְבוּרוֹת).

It follows that the four became three and entered the Mochin (נִמְצָא שֶׁהַד׳ נַעֲשׂוּ ג׳ וְנִכְנָסִין לַמּוֹחִין). And these are the secret of the four sections of the tefillin (וְאֵלּוּ הֵם סוֹד ד׳ פַּרָשִׁיּוֹת דְּתְּפִלִּין), and they are four sections in the aspect before they entered the Netzach, Hod, and Yesod of Imma, when they were surrounding light to him (וְהֵם ד׳ פַּרָשִׁיּוֹת בִּבְחִינַת קֹדֶם שֶׁנִּכְנְסוּ בְּנֵה״י דְּאִמָּא שֶׁהֵם (הָיוּ) אוֹר מַקִּיף אֵלָיו). And corresponding to the existence of the one—some say, the second—when they entered her before entering Ze’ir Anpin is the shin of four heads (וְכְנֶגֶד מְצִיאוּת הָא׳ (נ״א הַב׳) כְּשֶׁנִּכְנְסוּ בָּהּ קֹדֶם שֶׁיִּכָּנְסוּ בְּז״א הוּא שִׁין דְּד׳ רֵישִׁין), and the second aspect is the shin of three heads (וְהַבְּחִינָה הַב׳ הוּא שִׁין דְּג׳ רֵישִׁין (נ״א הוּא שִׁין דְּג׳ רֵישִׁין וְהַבְּחִינָה הָא׳ הוּא שִׁין דְּד׳ רֵישִׁין)), and the inner aspect is hinted within them (וְהַבְּחִינָה הַפְּנִימִי רָמוּז בָּהֶם), for they are a hint to the Surrounding Light, which is from the aspect of outside (כִּי הֵם רֶמֶז לַמַּקִּיף שֶׁהוּא מִבְּחִינַת חוּץ). And afterward, just as a human raises his soul to be Mayin Nukvin after he is thirteen years and one day (וְאַחַ״כ כְּמוֹ שֶׁהָאָדָם מַעֲלֶה נִשְׁמָתוֹ לִהְיוֹת מ״ן אַחַר שֶׁהוּא מִבֶּן י״ג וְיוֹם א׳), so too Tiferet raises his soul (כֵּן הַת״ת מַעֲלֶה נִשְׁמָתוֹ), except that a human does not have this ascent until thirteen years (אֶלָּא שֶׁהָאָדָם אֵין לוֹ עֲלִיָּה זוֹ עַד י״ג שָׁנִים), whereas Tiferet raises them while he is nine years old before Mochin, in order to receive Mochin (וְהַת״ת מַעֲלֶה אוֹתָן בְּעוֹדוֹ בֶּן ט׳ שָׁנָה קֹדֶם הַמּוֹחִין כְּדֵי לְקַבֵּל הַמּוֹחִין), and this is “a boy of nine years and one day, his intercourse is intercourse” (וְזֶהוּ בֶּן ט׳ שָׁנִים וְיוֹם א׳ בִּיאָתוֹ בִּיאָה).

And behold, in six years these Six Extremities grew sufficiently (וְהִנֵּה בְּו׳ שָׁנִים נִגְדְּלוּ הַו״ק הָאֵלּוּ כָּל הַצֹּרֶךְ), and they need to receive inheritance and two crowns in seven (some say in two) aspects, four and three as mentioned above (וְצָרִיךְ לְקַבֵּל אֲחַסְנָתָא וּב׳ עַטְרִין בְּז׳ (נ״א בְּב׳) בְּחִינוֹת ד׳ וְג׳ הַנַּ״ל), behold they are seven (הֲרֵי ז׳), and this is “thirteen years and one day” (וְזֶהוּ בֶּן י״ג וְיוֹם א׳). And these seven, at first, require three years in order to be nine (וְאֵלּוּ הַז׳ הוּא בַּתְּחִלָּה צָרִיךְ ג׳ שָׁנִים עַד שֶׁיִּהְיֶה בֶּן ט׳), for in these three years preparation is made for him to receive Mochin (כִּי בְּאֵלּוּ הַג׳ שָׁנִים נַעֲשֶׂה לוֹ הֲכָנָה לְקַבֵּל מּוֹחִין), and afterward, once preparation is made, he receives Mochin in four additional years (וְאָז אַחַר שֶׁנַּעֲשֵׂית הֲכָנָה מְקַבֵּל הַמּוֹחִין בְּד׳ שָׁנִים אֲחֵרוֹת), and behold they are thirteen years (וַהֲרֵי הֵם י״ג שָׁנִים). And with what we said, that one who makes her a vessel leaves within her a spirit (וּבְמַאי דְּאָמְרִינָן שֶׁהָעוֹשֶׂה אוֹתָהּ כְּלִי מַשְׁאִיר בָּהּ רוּחָא), the matter of levirate marriage will be understood (יֻבַּן עִנְיַן הַיִּבּוּם), for since his brother died he left the spirit there by means of the drop of his brother, who is close to him, before the spirit of another comes into her (דְּכֵיוָן שֶׁמֵּת אָחִיו הִשְׁאִיר הָרוּחַ שָׁם ע״י טִפָּה דְּאָחִיו שֶׁהוּא קָרוֹב אֵלָיו קֹדֶם שֶׁיָּבוֹא בָּהּ הָרוּחַ דְּאָח (נ״א דְּאַחֵר)).

Behold, the living brother precedes with his first soul (הִנֵּה הַיָּבָם הַחַי מַקְדִּים נִשְׁמָתוֹ הָרִאשׁוֹנָה), and joins with his spirit (וּמִתְחַבֵּר בְּרוּחוֹ), and this comes through three preparations (וּבָא זֶה בְּג׳ הֲכָנוֹת): one, the spirit that was left within her as mentioned above (א׳ הָרוּחַ דְּשָׁבִיק בְּגוָהּ כַּנַּ״ל), and additionally the drop of his brother (וְעוֹד טִפַּת אָחִיו), and additionally the intention of levirate marriage, that he intends to bring the soul of his first brother who died there (וְעוֹד כַּוָּנַת הַיִּבּוּם שֶׁמְכַוֵּן לְהָבִיא נִשְׁמַת אָחִיו הָרִאשׁוֹן הַמֵּת שָׁם). And this is the secret of “if the the surviving brother sets his heart” (וְזֶהוּ סוֹד אִם יָשִׂים אֵלָיו לִבּוֹ הַיָּבָם), and he directs his heart (וּמְכַוֵּן לִבּוֹ), “the spirit of the dead within her, and his soul He will gather to Him” (רוּחַ שֶׁל מֵת דְּבָגוָהּ וְגַם נִשְׁמָתוֹ אֵלָיו יָאַסֹף), meaning that he gathers and collects the soul together with the spirit that were there (פֵּרוּשׁ כִּי הוּא מְקַבֵּץ וּמְאַסֵּף נְשָׁמָה עִם רוּחַ שֶׁהָיוּ שָׁם), and this is the secret of “his spirit and his soul He will gather to Him” (וְזֶהוּ סוֹד רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יָאַסֹף).

Chapter 7

שער יא פרק ז מ״ת

[11:7] And we will now explain what the matter of the death of the kings was (וְנְבָאֵר עַתָּה מַה הָיָה עִנְיַן מִיתַת הַמְּלָכִים). Behold, it has been explained in the previous chapter that there is a distinction in the three first points, which are the aspect of Arich Anpin and Abba and Imma (הִנֵּה נִתְבָּאֵר בַּפֶּרֶק הַקּוֹדֵם כִּי יֵשׁ שִׁנּוּי בְּג׳ נְקֻדוֹת הָרִאשׁוֹנוֹת שֶׁהֵם בְּחִינַת א״א וְאו״א), for all of them emerged, each one included of ten (שֶׁכֻּלָּם יָצְאוּ כָּל אֶחָד מֵהֶם כָּלוּל מִי׳), and also that each one emerged with all its ten connected one with another through lines (וְגַם שֶׁיָּצְאוּ כָּל א׳ מְחֻבָּרוֹת כָּל הַי׳ שֶׁבָּהֶם כְּלוּלוֹת זוֹ בָּזוֹ דֶּרֶךְ קַוִּין), unlike Ze’ir Anpin and Nukvah, as has been well explained (מַשֶּׁאֵין כֵּן בְּזו״ן כַּנִּזְכָּר הֵיטֵב).

Therefore the blemish and the shattering were not equal among them (וְלָכֵן לֹא הָיָה הַפְּגָם וְהַשְּׁבִירָה שָׁוֶה בָּהֶם), and the difference is as follows (וְהַהֶפְרֵשׁ הוּא). Because the points of Abba and Imma were more rectified (כִּי לִהְיוֹת נְקֻדוֹת שֶׁל או״א יוֹתֵר מְתוּקָּנוֹת), and also because each one was included of ten (וְגַם שֶׁהָיוּ כְּלוּלִים כָּל א׳ מִי׳), there were in them two distinctions (לָכֵן הָיָה בָּהֶם ב׳ שִׁנּוּיִים). The first is that the vessels that descended from Abba and Imma did not descend except from the aspect of their posterior vessels alone (הָא׳ הוּא שֶׁהַכֵּלִים שֶׁיָּרְדוּ מִן או״א לֹא יָרְדוּ רַק מִבְּחִינַת כֵּלִים אֲחוֹרִיִּים דְּאו״א שֶׁלָּהֶם לְבַד), but the vessels of the aspect of face did not shatter (אֲבָל הַכֵּלִים דִּבְחִינַת פָּנִים לֹא נִשְׁבְּרוּ), unlike Ze’ir Anpin and Nukvah, where all the vessels, both of face and of back, fell and shattered (מַשֶּׁאֵין כֵּן בְּזו״ן שֶׁכָּל בְּחִינַת הַכֵּלִים דְּפָּנִים וְאֲחוֹרִיִּים נָפְלוּ וְנִשְׁבְּרוּ). There was also a second distinction (עוֹד הָיָה שִׁנּוּי ב׳), that the vessels of Abba and Imma did not shatter with a complete shattering called death, but only descended downward from their place (כִּי הַכֵּלִים דְּאו״א לֹא נִשְׁבְּרוּ שְׁבִירָה גְּמוּרָה הַנִּקְרֵאת מִיתָה רַק יְרִידָה לְבַד לְמַטָּה מִמְּקוֹמָם), yet they remained standing in the world of Atzilut itself (אֶלָּא נִשְׁאֲרוּ עוֹמְדִים בְּעוֹלַם אֲצִילוּת עַצְמוֹ), in the place that was destined to be the place of the Nukvah of Ze’ir Anpin (בַּמָּקוֹם שֶׁהָיָה עָתִיד לִהְיוֹת מְקוֹם נוּקְבָא דְּז״א). Therefore the aspect of death is not mentioned regarding them (לָכֵן לֹא נִזְכַּר בָּהֶם בְּחִינַת מִיתָה), but only regarding the seven lower kings (רַק בְּז׳ מְלָכִים תַּחְתּוֹנִים), of whom it is said “and he died” (שֶׁבָּהֶם נֶאֱמַר וַיָּמָת), for they descended below their world and fell into the world of Beri’ah, as explained at length above (כִּי יָרְדוּ לְמַטָּה מֵעוֹלָמָם וְנָפְלוּ לְעוֹלַם הַבְּרִיאָה כַּנִּזְכָּר לְעֵיל בְּאֹרֶךְ), and they truly fell into the shells (וְנָפְלוּ מַמָּשׁ תּוֹךְ הַקְּלִיפּוֹת), and were nullified there within them (וְנִתְבַּטְּלוּ שָׁם בְּתוֹכָם). And there, later on, the distinction that exists even within the Three Upper Sefirot themselves will be explained at length (וְשָׁם לְקַמָּן נִתְבָּאֵר בְּאֹרֶךְ הַשִּׁנּוּי שֶׁהוּא בַּג״ר עַצְמָן), for even within them there was a distinction (כִּי גַּם בָּהֶם הָיָה חִלּוּק), and see there (וְע״ש).

However, here it has been explained from Abba and Imma and below what their matter is (אֲמְנָם בְּכָאן נִתְבָּאֵר מֵאו״א וּלְמַטָּה מַה עִנְיָנָם), and at the beginning of everything we will first preface for you one introduction (וּתְחִלַּת הַכֹּל נַקְדִּים לְךָ הַקְדָּמָה א׳), and it is that in every aspect where there is male and female there are four aspects (וְהוּא כִּי בְּכָל בְּחִינָה שֶׁיֵּשׁ זָכָר וּנְקֵבָה יֵשׁ ד׳ בְּחִינוֹת), and this is their order according to their actual rank from below to above (וְזֶה סִדְרָן לְפִי מַעֲלָתָן מַמָּשׁ מִלְּמַטָּה לְמַעְלָה). First is the level of back-to-back (תְּחִלָּה הִיא מַדְרֵגַת אֲחוֹר בְּאֲחוֹר), meaning that Ze’ir Anpin and Nukvah have their backs attached one to another and are turned back against back (פֵּרוּשׁ שֶׁיִּהְיוּ זו״ן אֲחוֹרֵיהֶם דְּבוּקִים זֶה לָזֶה וְהֲפוּכִים אֲחוֹר כְּנֶגֶד אֲחוֹר). Above this is the second level (לְמַעְלָה מִזֶּה מַדְרֵגָה ב׳), and it is that they be back-to-face (וְהוּא שֶׁיִּהְיוּ אֲחוֹר בְּפָנִים), such that the male turns his back toward the face of the female (שֶׁיַּהֲפֹךְ הַזָּכָר אֲחוֹרָיו כְּנֶגֶד פְּנֵי הַנְּקֵבָה), and there is an advantage in this, that the Nukvah receives from the male through the face (וְאָז יֵשׁ מַעֲלָה בָּזֶה שֶׁמְּקַבֶּלֶת הַנּוּקְבָא מִן הַזָּכָר דֶּרֶךְ הַפָּנִים), but still she receives only the light of the back from the male (אֲבָל עֲדַיִן אֵינָהּ מְקַבֶּלֶת רַק אוֹר שֶׁל אֲחוֹרַיִם מִן הַזָּכָר), and she is not able to receive the light of his face (וְאֵינָהּ יְכוֹלָה לְקַבֵּל אוֹר הַפָּנִים שֶׁלּוֹ). Above this is the third level, which is more exalted than it (לְמַעְלָה מִזֶּה מַדְרֵגָה ג׳ הַמְּעֻלָּה מִמֶּנּוּ), and it is face-to-back (וְהוּא פָּנִים בְּאֲחוֹר), where the face of the male gazes toward the back of the Nukvah (שֶׁפְּנֵי הַזָּכָר מַבִּיטִים בְּאֲחוֹרֵי הַנּוּקְבָא), and in this there is a greater advantage, that the Nukvah receives the light of the face itself (וּבָזֶה יֵשׁ מַעֲלָה יְתֵרָה שֶׁמְּקַבֶּלֶת הַנּוּקְבָא אוֹר הַפָּנִים מַמָּשׁ), but since it is a great light she does not receive it except through her back (אֶלָּא שֶׁלְּהִיוֹת אוֹר גָּדוֹל אֵינָהּ מְקַבֶּלֶת אוֹתוֹ אֶלָּא דֶּרֶךְ אֲחוֹרָהּ), and there the light thickens (וְאָז שָׁם מִתְעַבֶּה הָאוֹר), and when it thickens the light is afterward able to pass through the back and reach her face (וְכַאֲשֶׁר יִתְעַבֶּה יוּכַל אַחַ״כ הָאוֹר לָלֶכֶת דֶּרֶךְ אֲחוֹר וּלְהַגִּיעַ עַד פָּנֶיהָ), and then she can receive it (וְאָז תּוּכַל לְקַבְּלוֹ). And this is the secret of the verse, “A wise one from behind will praise her” (וְזֶהוּ סוֹד הַפָּסוּק חָכָם בְּאָחוֹר יְשַׁבְּחֶנָּה), for when Chokhmah, which is the male, turns his face toward the back of the Nukvah, which is Binah, he praises her more (כִּי כַאֲשֶׁר הַחָכְמָה שֶׁהוּא זָכָר יִפְנֶה בְּפָנָיו אֶל אֲחוֹרֵי הַנּוּקְבָא שֶׁהִיא בִּינָה יְשַׁבְּחֶנָּה יוֹתֵר), than it was when it was the opposite, with the back of the male toward the face of the Nukvah (מִמַּה שֶּׁהָיָה (בְּעֵת) הֱיוֹת לְהֵפֶךְ אֲחוֹרֵי הַזָּכָר בִּפְנֵי הַנּוּקְבָא).

The fourth level, above all of them, is face-to-face (מַדְרֵגָה ד׳ לְמַעְלָה מִכֻּלָּם הוּא פָּנִים בְּפָנִים), meaning that both male and female turn their faces toward one another (פֵּרוּשׁ שֶׁנֵּיהֶן זָכָר וּנְקֵבָה פּוֹנִים פְּנֵיהֶם זֶה לָזֶה), and this level is the ultimate perfection (וּמַדְרֵגָה זוֹ הִיא תַּכְלִית הַשְּׁלֵמוּת). And know that in Abba and Imma there existed three of the aforementioned levels (וְדַע כִּי בְּאו״א הָיוּ בָּהֶם ג׳ מַדְרֵגוֹת הַנִּזְכָּרוֹת), which are back-to-back, face-to-back, and face-to-face (שֶׁהֵם אֲחוֹר בְּאֲחוֹר וּפָּנִים בְּאֲחוֹר וּפָּנִים בְּפָּנִים), and they lacked the second level, which is back-to-face (וְחָסֵר מֵהֶם מַדְרֵגָה ב׳ שֶׁהִיא אֲחוֹר בְּפָנִים), but in Ze’ir Anpin and Nukvah all four existed (אֲבָל בְּזו״ן הָיוּ אַרְבַּעְתָּן כֻּלָּם). And before we explain these divisions (וְטֶרֶם שֶׁנְּבָאֵר חֲלוּקוֹת אֵלּוּ), we will briefly explain the matter of rectification, what its meaning is (נְבָאֵר בְּקִצּוּר עִנְיַן הַתִּקּוּן מַה עִנְיָנוֹ). Behold, it has been explained that the shattering occurred only in the vessels (הִנֵּה נִתְבָּאֵר כִּי לֹא הָיְתָה הַשְּׁבִירָה אֶלָּא בַּכֵּלִים), because they were unable to receive their light (שֶׁלֹּא יוּכְלוּ לְקַבֵּל הָאוֹר שֶׁלָּהֶם).

It follows that when rectification came, its essence was for the vessels (נִמְצָא שֶׁכַּאֲשֶׁר בָּא הַתִּקּוּן עִיקָּרוֹ הָיָה לִבְחִינַת הַכֵּלִים). But regarding the lights and their essence (אֲבָל בְּעִנְיַן הָאוֹרוֹת וְהָעַצְמוּת שֶׁלָּהֶם), nothing new occurred in them through the impregnations and the nursings (לֹא נִתְחַדֵּשׁ דָּבָר בָּהֶם מֵחֲמַת הָעִיבּוּרִים וְהַיְנִיקוֹת), except for one matter (רַק עִנְיַן אֶחָד). And that is that at first, when the vessels were the aspect of small points without a Partzuf (וְהוּא שֶׁבַּתְּחִלָּה בִּהְיוֹת הַכֵּלִים בְּחִינַת נְקֻדוֹת קְטַנּוֹת בִּלְתִּי פַּרְצוּף), the lights did not bring forth their aspects into actuality (לֹא הָיוּ הָאוֹרוֹת מוֹצִיאִין חֶלְקֵיהֶם לַפּוֹעַל), and they were not able to reveal their actions and power (וְלֹא הָיוּ יְכוֹלִים לְהַרְאוֹת פְּעֻלָּתָן וְכֹּחָם), because they were included within a small point (כִּי הָיוּ נִכְלָלִין בִּנְקֻדָּה קְטַנָּה). And after the vessels were rectified into the aspect of a complete Partzuf (וְאַחַר שֶׁנִּתְקַנּוּ הַכֵּלִים בִּבְחִינַת פַּרְצוּף גָּמוּר), then the lights were also able to reveal their action and power (אָז גַּם הָאוֹרוֹת יָכְלוּ לְהַרְאוֹת פְּעֻלָּתָן וְכֹּחָם), and to bring them forth outward (וּלְהוֹצִיאָם לַחוּץ), for the small point became like the form of head and ear and mouth and the like (כִּי הֲרֵי הַנְּקֻדָּה הַקְּטַנָּה נַעֲשֵׂית כְּצוּרַת רֹאשׁ וְאֹזֶן וּפֶה וְכַיּוֹצֵא), and then they were able to reveal their action outward (וְאָז יָכְלוּ לְהַרְאוֹת פְּעֻלָּתָן לַחוּץ).

However, the vessels themselves had an addition (וְאֲמְנָם הַכֵּלִים עַצְמָן נִתּוֹסַף בָּהֶם), that they became the aspect of an actual Partzuf (שֶׁנַּעֲשָׂה בָּהֶם בְּחִינַת פַּרְצוּף מַמָּשׁ). And the matter is that at first Atik and Arich Anpin were made from the first point, as stated above (וְהָעִנְיָן כִּי תְּחִלָּה נַעֲשֶׂה מִנְּקוּדָה הָא׳ עַתִּיק וְא״א כַּנַּ״ל), and afterward from the second and the third were made the aspect of two Partzufim of Abba and Imma (וְאַחַ״כ מִן הַב׳ וְהַג׳ נַעֲשׂוּ בְּחִי׳ ב׳ פַּרְצוּפִים דְּאו״א), because the lights of those two points ascended (כִּי עָלוּ אוֹתָן אוֹרוֹת ב׳ נְקוּדוֹת הַנַּ״ל) and clothed the Chesed, Gevurah, Tiferet of Arich Anpin, as is known, for that is their place (וְהִלְבִּישׁוּ לְחג״ת דְּא״א כַּנּוֹדָע כִּי שָׁם מְקוֹמָם), and through that covering and clothing there was made for them the aspect of vessels and a complete Partzuf (וְע״י אוֹתוֹ הַכְּסוּי וְהַלְּבִישָׁה נַעֲשָׂה לָהֶם בְּחִי׳ כֵּלִים וּפַרְצוּף שָׁלֵם) together with the aspect of their own first vessels which were broken at the beginning (עִם הַבְּחִי׳ שֶׁל הַכֵּלִים הָרִאשׁוֹנִים שֶׁלָּהֶם עַצְמָם שֶׁנִּשְׁבְּרוּ בַּתְּחִלָּה), and now the holiness was refined from them and ascended and became the Partzufim of Abba and Imma (וְעַתָּה הֻבְרְרָה הַקְּדֻשָּׁה מֵהֶם וְנִתְעַלִּית וְנַעֲשֵׂית פַּרְצוּפֵי או״א), and afterward through the first impregnation of Ze’ir Anpin in the womb of his mother, when he was upon the Netzach, Hod, Yesod of Arich Anpin as stated above (וְאַחַ״כ ע״י עִיבּוּר רִאשׁוֹן שֶׁל ז״א בִּמְעֵי אִמּוֹ בִּהְיוֹתוֹ ע״ג נה״י דְּא״א כַּנַּ״ל), for three were included within three (כִּי נִכְלְלוּ ג׳ בְּג׳), and the intention was to clothe those six extremities of Ze’ir Anpin whose lights were without vessels, because the vessels descended into Beri’ah as stated above (וְהַכַּוָּנָה הָיְתָה לְהַלְבִּישׁ אוֹתָן ו״ק דְּז״א שֶׁהָיוּ הָאוֹרוֹת בְּלִי כֵּלִים כִּי כֵּלִים יָרְדוּ בִּבְרִיאָה כַּנַּ״ל), and then there was made for them there the aspect of vessels in a complete Partzuf (וְאָז נַעֲשָׂה לָהֶם שָׁם בְּחִי׳ כֵּלִים בְּפַרְצוּף שָׁלֵם), and then also their first vessels which descended and died ascended as well (וְאָז גַּם הַכֵּלִים שֶׁלָּהֶם הָרִאשׁוֹנִים שֶׁיָּרְדוּ וּמֵתוּ נִתְעַלּוּ גַּם הֵם) and were joined with their other new vessels (וְנִתְחַבְּרוּ עִם כֵּלֵיהֶם הָאֲחֵרִים הַחֲדָשִׁים), and from all of them together there was made one complete Partzuf for Ze’ir Anpin (וּמֵהַכֹּל נַעֲשָׂה יַחַד פַּרְצוּף שָׁלֵם א׳ אֶל הַז״א), and likewise for the Nukvah in the manner stated above (וְכֵן לַנּוּקְבָּא עַל דֶּרֶךְ הַנַּ״ל).

However, the distinction that existed among them is what we explained above (אֲמְנָם הַחִלּוּק שֶׁהָיָה בָּהֶם הוּא מַה שֶׁבֵּאַרְנוּ לְמַעְלָה), that Abba and Imma and Arich Anpin were rectified in one instance (כִּי או״א וְא״א נִתְקְּנוּ בְּפ״א), but Ze’ir Anpin, who did not emerge at first except as six parts of points alone, which are the aspect of his Six Extremities (אֲבָל ז״א אֲשֶׁר לֹא יָצָא מִתְּחִלָּה רַק ו׳ חֲלָקִים נְקוּדוֹת לְבַד שֶׁהֵם בְּחִי׳ ו״ק שֶׁלּוֹ), therefore these six were rectified first through nine months of impregnation and suckling (וְלָכֵן אֵלּוּ הו׳ נִתְקְּנוּ תְּחִלָּה בְּט׳ חֳדָשִׁים שֶׁל עִיבּוּר וִינִיקָה), and afterward there come to him, in the secret of addition, those three first parts which are his Mochin, which did not emerge at the beginning (וְאַחַ״כ בָּאִים לוֹ בְּסוֹד תּוֹסֶפֶת אוֹתָן ג׳ הַחֲלָקִים הָרִאשׁוֹנִים שֶׁהֵם הַמּוֹחִין שֶׁלּוֹ שֶׁלֹּא יָצְאוּ בַּתְּחִלָּה), and since at the beginning three were lacking from him together (וּלְפִי שֶׁבַּתְּחִלָּה חָסְרוּ ג׳ בְּיַחַד מִמֶּנּוּ), therefore now as well all three come to him together in the second impregnation (לָכֵן גַּם עַתָּה בָּאִים לוֹ כָּל שְׁלָשְׁתָּן יַחַד בְּעִיבּוּר הַב׳). And understand well what is the matter of impregnation and suckling and Mochin of Ze’ir Anpin that are mentioned by us in many places (וְהָבֵן הֵיטֵב מַה עִנְיַן עִיבּוּר וִינִיקָה וּמוֹחִין דְּז״א הַמֻּזְכָּר אֶצְלֵינוּ בְּכ״מ), and set your attention to this (וְשִׂים דַּעְתְּךָ לָזֶה). And likewise with the Nukvah of Ze’ir Anpin, for all her nine lower parts did not come at first in the secret of root and essence (וְכֵן בַּנּוּקְבָּא דְּז״א אֲשֶׁר כָּל הַט׳ חֲלָקִים הַתַּחְתּוֹנִים שֶׁלָּהּ לֹא בָּאוּ תְּחִלָּה בְּסוֹד שֹׁרֶשׁ וְעִקָּר), therefore at the time of rectification they all come to her together only in the aspect of addition, in a single instant (לָכֵן בְּעֵת הַתִּקּוּן בָּאִים כֻּלָּם יַחַד אֵלֶיהָ בִּבְחִי׳ תּוֹסֶפֶת לְבַד בְּרֶגַע אֶחָד), and there is not in her the aspect that exists in Ze’ir Anpin, which are impregnation and suckling and second impregnation (וְאֵין בָּהּ הַבְּחִי׳ שֶׁיֵּשׁ בְּז״א שֶׁהֵם עִיבּוּר וִינִיקָה וְעִיבּוּר ב׳), because everything comes together (לְפִי שֶׁהַכֹּל בָּאִים בְּיַחַד).

And behold, after Ze’ir Anpin was rectified, he is called a private domain (וְהִנֵּה אַחַר שֶׁנִּתְקַן ז״א נִקְרָא רה״י), for behold, the reason and cause of the impregnation of Ze’ir Anpin was because of this (כִּי הִנֵּה טַעַם וְסִבַּת הָעִיבּוּר שֶׁל ז״א הָיָה מִפְּנֵי זֶה), since at the beginning there were six parts separated from one another, in the secret of the public domain, as stated above (לְפִי שֶׁבַּתְּחִלָּה הָיוּ ו׳ חֲלָקִים נִפְרָדִין זֶה מִזֶּה בְּסוֹד הָרְהָ״ר כַּנַּ״ל), therefore he entered the secret of impregnation within the Mother (לָכֵן נִכְנַס בְּסוֹד הָעִיבּוּר תּוֹךְ אִמָּא), in order to gather these separated parts within the womb of Binah (כְּדֵי לֶאֱסֹף הַחֲלָקִים הָאֵלּוּ הַנִּפְרָדִין תּוֹךְ מְעֵי בִּינָה), and then, because of their being gathered together (וְאָז מֵחֲמַת הֱיוֹתָן מְקוּבָּצִים יַחְדָּיו), and also due to the fact that now the light of the Mother was added to them (וְגַם לְסִבַּת שֶׁנִּתְוֹסַף בָּהֶם עַתָּה אוֹר אִמָּא), by the power of these two causes they were joined together and bound together (בְּכֹחַ ב׳ סִבּוֹת אֵלּוּ יִתְחַבְּרוּ יַחַד וְיִתְקַשְּׁרוּ יַחַד), and thus in this first impregnation the six parts were joined together in the aspect of lines, as is known (וְאָז בָּזֶה הָעִיבּוּר הָרִאשׁוֹן נִתְחַבְּרוּ יַחַד ו׳ חֲלָקִים בִּבְחִי׳ קַוִּין כַּנּוֹדָע). And this is because Chesed was included in Netzach, and Gevurah in Hod, and Tiferet in Yesod (וְהוּא כִּי חֶסֶד נִכְלַל בְּנֵצַח וּגְבוּרָה בְּהוֹד וְת״ת בִּיסוֹד), and this matter is called “three included within three,” as stated above (וְעִנְיָן זֶה נִקְרָא ג׳ כְּלִילָן בְּג׳ כַּנַּ״ל), until three days of absorption passed (עַד שֶׁיַּעַבְרוּ ג׳ יְמֵי קְלִיטָה), and then they were all joined together in one more excellent union (וְאָז נִתְחַבְּרוּ כֻּלָּם יַחַד חִבּוּר אֶחָד יוֹתֵר מְעוּלֶּה), which is that each and every part of them was included from all seven lower Sefirot (וְהוּא שֶׁכָּל חֵלֶק וְחֵלֶק מֵהֶם נִכְלַל מִכָּל ז״ת), as is explained by us in the matter of the tefillin, which have twenty-one mentions (כְּמְבוֹאָר אֶצְלֵינוּ בְּעִנְיַן הַתְּפִלִּין שֶׁיֵּשׁ בָּהֶם כ״א אַזְכָּרוֹת), because while they were there in the secret of the first impregnation they were in the secret of three included within three (לְפִי שֶׁבִּהְיוֹתָן שָׁם בְּסוֹד עִיבּוּר רִאשׁוֹן הָיוּ בְּסוֹד ג׳ כְּלִילִין בְּג׳), and only the three were apparent (וְלֹא נִשְׁאָר נ״א נִכְּרוּ רַק הַג׳ לְבַד), and each one of them was included from all seven (וְהָיָה כָּל א׳ מֵהֶם כָּלוּל מִכָּל הַז׳), which totals twenty-one (הֲרֵי כ״א), for the seven is the point of Malkhut (כִּי הַז׳ הִיא נְקוּדַת הַמַּלְכוּת). And then Ze’ir Anpin was in the secret of the six within the first letter Heh, which is the Mother, and they are the Six Extremities (וְאָז הַז״א בְּסוֹד ו׳ שֶׁבְּתוֹךְ אוֹת ה׳ רִאשׁוֹנָה שֶׁהִיא אִמָּא וְהֵם ו״ק), and the Malkhut was its point at the completion of the Vav (וְהַמַּלְכוּת הָיְתָה נְקוּדָתָהּ בְּסִיּוּם הַוָּא״ו), (Some say: the Six Extremities) (נ״א הו״ק), in the secret of “He stretched a step outward,” mentioned in the portion Balak of Ra‘aya Mehemna, in the verse “I see him, but not now,” as explained by us (בְּסוֹד אוֹשִׁיט פְּסִיעָה לְבַר הַנִּזְכָּר פ׳ בָּלָק דְּרַעֲיָא מְהֵימְנָא בְּפָסוּק אֲשׁוּרֶנּוּ וְלֹא קָרוֹב כְּמְבוֹאָר אֶצְלֵינוּ). And then he became a private domain, because all of them became one unity and one oneness (וְאָז נַעֲשָׂה רה״י כִּי נַעֲשׂוּ כֻּלָּם יִחוּד וְאַחְדוּת אֶחָד), and this is the secret of what they said in the Tikkunim, daf 166, “A private domain rises ten,” which are Yod-Heh-Vav-Heh (וְזֶה סוֹד שֶׁאָמְרוּ בַּתִּקּוּנִים קס״ו רה״י גָּבְהוּ עֲשָׂרָה דְּאִינּוּן יו״ד ה״א וא״ו ה״א), and “its width is four, YHVH” (וְרָחְבּוֹ ד׳ יהו״ה).

Its explanation is that it is known that the Name Havayah of M”H, filled with Alef-letters, is in Ze’ir Anpin (פֵּירוּשׁ כִּי נוֹדַע דְּהוָיָ״ה דְּמ״ה דְּמִלּוּי אַלְפִּין הוּא בְּז״א), whose six kings were joined together, rectified, and bound (אֲשֶׁר הַמְּלָכִים הַו׳ שֶׁלּוֹ נִתְחַבְּרוּ יַחַד וְנִתְקְּנוּ וְנִתְקַשְּׁרוּ), and from them was made the aspect of this Havayah of Alef-filling, bound letter with letter together into one single and unique Name (וְנַעֲשָׂה מֵהֶם בְּחִי׳ הוָיָ״ה זוֹ דְּאַלְפִּין מְקוּשֶּׁרֶת אוֹת בְּאוֹת יַחַד בְּשֵׁם א׳ יָחִיד וּמְיֻחָד), and it is called a private domain (וְנִקְרָא רה״י). And know that even though we say that these seven kings of Ze’ir Anpin and Nukvah were rectified (וְדַע כִּי אַף־עַל־פִּי שֶׁאָנוּ אוֹמְרִים שֶׁנִּתְקַּנוּ אֵלּוּ הַז׳ מְלָכִים שֶׁל זו״ן), nevertheless it is necessary that their refinement was not completed in full (עַכ״ז בְּהֶכְרֵחַ הוּא שֶׁלֹּא נִגְמַר בֵּרוּר שֶׁלָּהֶם לְהִצְטָרֵף), and some sparks of their holiness remained within the shells, which are called their dross (וְנִשְׁאַר קְצָת נִיצוֹצֵי קְדֻשָּׁה שֶׁלָּהֶם בְּתוֹךְ הַקְּלִיפּוֹת הַנִּקְרָאִים סִיגִים שֶׁלָּהֶם), and they are called the public domain (וְהֵם נִקְרָא רה״ר), in the secret of “Behold, they are many now, with the land,” which are the shells (בְּסוֹד הֵן רַבִּים עַתָּה עִם הָאָרֶץ שֶׁהֵם הַקְּלִיפּוֹת), because they were not rectified and remained separated in the aspect of many (לְפִי שֶׁלֹּא נִתְקַּנוּ וְנִשְׁאֲרוּ נִפְרָדִין בִּבְחִי׳ רַבִּים).

And behold, on the weekdays the Shekhinah, which is the Nukvah of Ze’ir Anpin, is in exile among the shells (וְהִנֵּה בִּימוֹת הַחוֹל הַשְּׁכִינָה שֶׁהִיא נוּקְבָּא דְּז״א הִיא בַּגָּלוּת בֵּין הַקְּלִיפּוֹת), and understand the matter of the Shekhinah in exile, what its nature is (וְהָבֵן עִנְיַן הַשְּׁכִינָה בַּגָּלוּת מַה עִנְיָנָהּ). And behold, she is called there the Name B”N, which is the Havayah with the filling of Heh-letters, as is known (וְהִנֵּה הִיא נִקְרֵאת שָׁם ב״ן שֶׁהִיא הוָיָ״ה דְּמִלּוּי הַהֵי״ן כַּנּוֹדָע), and she refines refinements from within the dross (הִיא מְבָרֶרֶת בֵּרוּרִין מִתּוֹךְ הַסִּיגִים), and she elevates them upward as feminine waters (וְהִיא מַעֲלָה אוֹתָן לְמַעְלָה בִּבְחִינַת מ״ן), and there they are rectified (וְשָׁם נִתְקַּנִים), and understand this very well (וְהָבֵן זֶה מְאֹד הֵיטֵב), the explanation of feminine waters, what their matter is (בֵּיאוּר מ״ן מַה עִנְיָנָן). However, on Shabbat she ascends from within the Klipot upward and is not in exile (אֲמְנָם בְּשַׁבָּת עוֹלָה מִתּוֹךְ הַקְּלִיפּוֹת לְמַעְלָה וְאֵינָהּ בַּגָּלוּת), and however the coupling that she has on Shabbat with Ze’ir Anpin consists of new souls (וְאֲמְנָם הַזִּוּוּג אֲשֶׁר לָהּ בְּשַׁבָּת עִם ז״א הֵם נְשָׁמוֹת חֲדָשׁוֹת), (Some say: they are renewed) (נ״א הֵם חֲדָשִׁים), and not from these refinements (וְלֹא מִן בֵּרוּרִים הָאֵלּוּ).

And behold, this is the secret of the prohibition of Shabbat, of one who transfers from domain to domain (וְהִנֵּה זֶהוּ סוֹד אִסּוּר שַׁבָּת הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת), for behold, one who takes out from the private domain to the public domain causes the holy refinements, which were already refined and became a private domain, to be drawn forth and taken out to the public domain, which are the dross and the shells (כִּי הִנֵּה הַמּוֹצִיא מֵרְה״י לְרְה״ר גּוֹרֵם לְהַמְשִׁיךְ הַבֵּרוּרִים הַקְּדוֹשִׁים שֶׁכְּבָר הוּבְרְרוּ וְנַעֲשׂוּ רה״י וּמוֹצִיאִין לְרְה״ר שֶׁהֵם הַסִּיגִים וְהַקְּלִיפּוֹת), and he mixes holiness with the profane (וּמְעָרֵב קֹדֶשׁ בְּחוֹל). And one who brings in from the public domain to the private domain causes the Shekhinah to descend on Shabbat to the place of the dross (וְהַמַּכְנִיס מֵרְה״ר לְרְה״י הוּא גּוֹרֵם שֶׁהַשְּׁכִינָה תֵּרֵד בְּשַׁבָּת לִמְקוֹם הַסִּיגִים), and to refine refinements from them and elevate them from there, which is the public domain, upward to the private domain (וְתְבָרֵר מֵהֶם בֵּרוּרִים לְהַעֲלוֹתָן מִשָּׁם שֶׁהוּא רה״ר לְמַעְלָה אֶל רה״י), and this too is a very, very great blemish (וְגַם זֶהוּ פְּגָם גָּדוֹל מְאֹד מְאֹד). It follows that the prohibition of bringing in from the public domain to the private domain depends on another labor (נִמְצָא כִּי אִסּוּר הַמַּכְנִיס מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד תָּלוּי בִּמְלָאכָה אַחֶרֶת), and that is the act of refining, among the thirty-nine labors of Shabbat (וְהוּא הַבִּירוּר מִכְּלַל ל״ט מְלָאכוֹת דְּשַׁבָּת), for so too the act of refining itself causes this very matter mentioned above (כִּי כֵן הַבּוֹרֵר עַצְמוֹ גּוֹרֵם דָּבָר זֶה הַנַּ״ל), that the Shekhinah be revealed among the shells and refine refinements from the Klipot and the dross (שֶׁתִּתְגַּלֶּה הַשְּׁכִינָה בֵּין הַקְּלִיפּוֹת וּתְבָרֵר בֵּרוּרִין מֵהַקְּלִיפּוֹת וְהַסִּיגִים).

Chapter 8

שער יא פרק ח מ״ת

[11:8] And after the aspect of the rectification has been explained in a brief manner, we shall return to explain in order the sequence of the levels mentioned above, which are back-to-back, and back-to-face, and face-to-back, and face-to-face (וְאַחַר שֶׁנִּתְבָּאֵר בְּחִי׳ הַתִּקּוּן בְּדֶרֶךְ קָצָרָה נַחֲזוֹר לְבָאֵר כְּסֵדֶר הַמַּדְרֵגוֹת הַנַּ״ל שֶׁהֵם אֲבָ״א וְאָחוֹר בְּפָנִים וּפָנִים בְּאָחוֹר וּפָב״פ).

Behold, before there was any rectification at all in the entire Atzilut, even in Atik Yomin (הִנֵּה טֶרֶם שֶׁהָיָה שׁוּם תִּקּוּן כְּלָל בְּכָל הָאֲצִילוּת אֲפִלּוּ בְּעַתִּיק יוֹמִין), behold, when the lights of Abba and Imma emerged and entered within their vessels while they were still in the secret of points, as stated above, they were back-to-back (הִנֵּה בְּצֵאת הָאוֹרוֹת שֶׁל או״א וְנִכְנְסוּ בְּתוֹךְ הַכֵּלִים שֶׁלָּהֶם בִּהְיוֹתָן עֲדַיִן בְּסוֹד נְקוּדִים כַּנַּ״ל הָיוּ אֲבָ״א). For behold, it is known that Abba and Imma stand on the two sides of Arich Anpin, this one in its Chesed and that one in its Gevurah (לְפִי שֶׁהִנֵּה נוֹדַע כִּי או״א עוֹמְדִין בִּשְׁנֵי צִדְדֵי א״א זֶה בְּחֶסֶד שֶׁלּוֹ וְזֶה בִּגְּבוּרָה), and when Abba and Imma are face-to-face, then the light of the face of Arich Anpin descends and extends in directness in the middle between the face of Abba and the face of Imma and illuminates the faces of both of them (וּבִהְיוֹת או״א פָּב״פ אָז אוֹר הַפָּנִים שֶׁל א״א יוֹרֵד וְנִמְשָׁךְ בְּיֹשֶׁר בָּאֶמְצָע בֵּין פְּנֵי אַבָּא לִפְנֵי אִמָּא וּמֵאִיר בִּפְנֵי שְׁנֵיהֶם).

And behold, while they were still in the secret of a point without rectification, this has already been explained by us as causing the breaking of the vessels (וְהִנֵּה בִּהְיוֹתָם עֲדַיִן בְּסוֹד נְקוּדָה בְּלִי תִּקּוּן כְּבָר נִתְבָּאֵר אֶצְלֵינוּ זֶה גָּרַם שְׁבִירַת כֵּלִים), because when there was not yet any rectification, the light came without mediation (לְפִי שֶׁכַּאֲשֶׁר לֹא הָיָה עֲדַיִן שׁוּם תִּקּוּן הָיָה הָאוֹר בָּא בִּלְתִּי מַסְכִּים), and behold, they are great lights and without mediation (וְהִנֵּה הֵם אוֹרוֹת גְּדוֹלִים וּבִלְתִּי מַסְכִּים), and then the vessels are unable to receive them and are annulled (וְאָז אֵין הַכֵּלִים יְכוֹלִים לְקַבְּלוֹ וּמִתְבַּטְּלִים). And after the rectification, the light comes diminished through mediations, and the lower vessels are also able to endure it (וְאַחַר הַתִּקּוּן בָּא הָאוֹר מְמוּעָט דֶּרֶךְ מַסְכִּים וִיכוֹלִין הַכֵּלִים הַתַּחְתּוֹנִים לִסְבֹּל גַּם כֵּן).

And behold, when there was still no rectification at all, even in Atik Yomin, the light was great and abundant and without mediation (וְהִנֵּה כַּאֲשֶׁר עֲדַיִן לֹא הָיָה שׁוּם תִּקּוּן אֲפִלּוּ בְּעַתִּיק יוֹמִין הָיָה אוֹר גָּדוֹל וְרַב בִּלְתִּי מַסְכִּים), and therefore, if Abba and Imma had been face-to-face (וְעַל־יְדֵי כֵן אִם הָיוּ או״א פָּב״פ), behold, with the extension of the light of the face of Arich Anpin between them, as stated above, through his chest (הִנֵּה בְּהֶמְשֵׁךְ אוֹר פְּנֵי א״א בֵּינֵיהֶם כַּנַּ״ל דֶּרֶךְ הֶחָזֶה שֶׁלּוֹ), they would not have been able to receive it at all (לֹא הָיוּ יְכוֹלִין לְקַבְּלוֹ כְּלָל), because the aspect of the faces is more refined and clearer and subtler than the backs (לְפִי שֶׁבְּחִי׳ הַפָּנִים הֵם יוֹתֵר זַכִּים וּבְהִירִים וְדַקִּים מֵהָאָחוֹרַיִם), and the light would be absorbed and enter into them very much (וְהָיָה הָאוֹר מֻבְלָע וְנִכְנָס בָּהֶם מְאֹד), and it would be impossible for them to be able to receive it (וְהָיָה בִּלְתִּי אֶפְשָׁר לִהְיוֹתָן יְכוֹלִין לְקַבְּלוֹ), and they would break and fall downward, they as well, like the case of Ze’ir Anpin and Nukvah (וְהָיוּ נִשְׁבָּרִים וְנוֹפְלִים גַּם הֵם לְמַטָּה כְּמִקְרֶה זו״ן), and there would have been actual death in them, Heaven forbid (וְהָיְתָה בָּהֶם מִיתָה מַמָּשׁ ח״ו).

And therefore they remained back-to-back at that time (וְעַל כֵּן נִשְׁאֲרוּ אֲבָ״א אָז), with the extension of the light of the face of Arich Anpin through his chest (בְּהֶמְשֵׁךְ אוֹר פְּנֵי א״א דֶּרֶךְ הֶחָזֶה שֶׁלּוֹ), and it extended and entered between the two backs of Abba and Imma (וְנִמְשָׁךְ וְנִכְנַס בֵּין ב׳ הָאָחוֹרַיִם דְּאו״א), which are very thick and coarse, much more so than the aspect of the faces (אֲשֶׁר הֵם עֲבִים וְגַסִּים מְאֹד יוֹתֵר מִבְּחִי׳ הַפָּנִים), and then that light is not absorbed and does not enter them very much (וְאָז אֵין הָאוֹר הַהוּא נִבְלָע וְנִכְנָס בָּהֶם מְאֹד), because it is spirituality in the utmost degree and they are dark and coarse (כִּי הוּא רוּחָנִיּוּת בְּתַכְלִית וְהֵם חֲשׁוּכִים וְגַסִּים), therefore only a small light enters them and they are able to receive it (לָכֵן אֵינוֹ נִכְנָס בָּהֶם רַק אוֹר מוּעָט וִיכוֹלִין לְקַבְּלוֹ). And therefore at the beginning Abba and Imma stood back-to-back (וְלָכֵן עָמְדוּ בַּתְּחִלָּה או״א אֲבָ״א), and by this they did not die like the other kings who actually died and descended to the World of Beri’ah (וּבְזֶה לֹא מֵתוּ כִּשְׁאָר מְלָכִים שֶׁמֵּתוּ מַמָּשׁ וְיָרְדוּ לְעוֹלָם הַבְּרִיאָה).

However, their backs—those which could not receive the supernal light even while they were in the secret of back-to-back—were nullified (אֲמְנָם הָאָחוֹרַיִם שֶׁלָּהֶם אוֹתָן אֲשֶׁר לֹא יָכְלוּ לְקַבֵּל אוֹר עֶלְיוֹן אֲפִלּוּ בִּהְיוֹתָן בְּסוֹד אֲבָ״א נִתְבַּטְּלוּ), and their vessels of those aspects of the backs descended downward (וְהַכֵּלִים שֶׁלָּהֶם שֶׁל בְּחִי׳ הָאָחוֹרַיִם הָהֵם יָרְדוּ לְמַטָּה), and they remained in the World of Atzilut, in the place where the Nukvah of Ze’ir Anpin had been, the aspect of the vessel of her point, as is known (וְנִשְׁאֲרוּ בְּעוֹלָם אֲצִילוּת בִּמְקוֹם שֶׁהָיְתָה נוּקְבָּא דְּז״א בְּחִי׳ הַכְּלִי שֶׁל הַנְּקוּדָה שֶׁלָּהּ כַּנּוֹדָע), and as is explained that all the ten vessels emerged before the lights emerged (וּכְמְבוֹאָר שֶׁכָּל הַי׳ כֵּלִים יָצְאוּ קֹדֶם שֶׁיָּצְאוּ הָאוֹרוֹת), and see above when the backs of Abba and Imma were broken (וְעַיֵּן לְעֵיל אֵימָתַי נִשְׁבְּרוּ הָאָחוֹרַיִם דְּאו״א). Because there it was explained at length (כִּי שָׁם נִתְבָּאֵר בַּאֲרִיכוּת), and behold, when these backs descended, the backs of Abba descended, included of ten Sefirot, and the backs of Imma, included of ten Sefirot as well (וְהִנֵּה כַּאֲשֶׁר יָרְדוּ אֵלּוּ הָאָחוֹרַיִם יָרְדוּ אֲחוֹרֵי אַבָּא כְּלוּלִים מִי״ס וַאֲחוֹרֵי אִמָּא כְּלוּלִים מִי״ס גַּם כֵּן), and the backs of Abba descended and fell and stood opposite the faces of the Nukvah of Ze’ir Anpin (וַאֲחוֹרֵי אַבָּא יָרְדוּ וְנָפְלוּ וְעָמְדוּ נֶגֶד הַפָּנִים שֶׁל נוּקְבָּא דְּז״א), and the backs of Imma also descended and fell and stood opposite the backs of the Nukvah of Ze’ir Anpin (וַאֲחוֹרֵי אִמָּא יָרְדוּ גַּם הֵם וְנָפְלוּ וְעָמְדוּ נֶגֶד הָאָחוֹרַיִם שֶׁל נוּקְבָּא דְּז״א), and she remained standing in the middle—these at the back and those at the face (וְהִיא נִשְׁאֶרֶת עוֹמֶדֶת בְּאֶמְצָעִיתָא אֵלּוּ בָּאָחוֹר וְאֵלּוּ בַּפָּנִים), and Abba and Imma remained back-to-back (וְנִשְׁאֲרוּ או״א אֲבָ״א). And it is found that the vessels of the kings of Ze’ir Anpin and Nukvah, when they were broken, truly died and fell to the World of Beri’ah, to the place of the shells, which is the aspect of death, as is known, in the secret of “He will swallow up death forever,” etc., which are the Klipot (וְנִמְצָא כִּי הַכֵּלִים שֶׁל מַלְכֵי דְּזו״ן כַּאֲשֶׁר נִשְׁבְּרוּ מֵתוּ מַמָּשׁ וְנָפְלוּ לְעוֹלָם הַבְּרִיאָה בִּמְקוֹם הַקְּלִיפּוֹת אֲשֶׁר הִיא בְּחִי׳ הַמָּוֶת כַּנּוֹדָע בְּסוֹד בִּלַּע הַמָּוֶת לָנֶצַח וְגו׳ שֶׁהֵם הַקְּלִיפּוֹת). But the backs of Abba and Imma are called a descent from their greatness alone (אֲבָל אֲחוֹרַיִם דְּאו״א נִקְרָא יְרִידָה מִגְּדוּלָּתָם לְבַד), for they fell from their supernal level where they had been at the backs of Abba and Imma, and they were below, in the place of the Nukvah of Ze’ir Anpin, in Atzilut (כִּי נָפְלוּ מִמַּדְרֵגָתָם הָעֶלְיוֹנָה שֶׁהָיוּ בַּאֲחוֹרֵי או״א וְהָיוּ לְמַטָּה בִּמְקוֹם נוּקְבָּא דְּז״א בַּאֲצִילוּת), such that at first these backs were called kings literally, and upon their descent downward they became princes (בְּאוֹפֶן כִּי מִתְּחִלָּה הָיוּ הָאָחוֹרַיִם הָאֵלּוּ נִקְרָאִים מְלָכִים מַמָּשׁ וּבְרִדְתָּן לְמַטָּה נַעֲשׂוּ שָׂרִים). And this is the secret of the verse, “For they will say, ‘Are not all my princes kings?’” (וְזֶה סוֹד הַפָּסוּק כִּי יֹאמַר הֲלֹא שָׂרַי יַחְדָּו כֻּלָּם מְלָכִים), for these princes, who are called princes when they are below in the place of the Nukvah of Ze’ir Anpin, behold at first, when they were above, they were kings (כִּי הַשָּׂרִים הָאֵלּוּ שֶׁהֵם נִקְרָאִים שָׂרִים בִּהְיוֹתָם לְמַטָּה בִּמְקוֹם נוּקְבָּא דְּז״א הִנֵּה בַּתְּחִלָּה בִּהְיוֹתָם לְמַעְלָה הָיוּ מְלָכִים), as will be written, with the help of Hashem (כְּמוֹ שֶׁנִּכְתַּב בְּעֶזְרַת ה׳). For from these backs were rectified and made the aspect of Ya'akov and Leah (כִּי מֵאֵלּוּ הָאָחוֹרַיִם נִתְקְּנוּ וְנַעֲשׂוּ בְּחִי׳ יַעֲקֹב וְלֵאָה), and the Nukvah of Ze’ir Anpin is called Rachel, and he is called Israel (וְנוּקְבָּא דְּז״א נִקְרָא רָחֵל וְהוּא נִקְרָא יִשְׂרָאֵל), and behold, “Sarah” is Rachel, and “Sarai,” the wife of Abram, is Leah (וְהִנֵּה שָׂרָה הִיא רָחֵל וְשָׂרַי אֵשֶׁת אַבְרָם הִיא לֵאָה), and this is the secret of “Are not (ha-lo) my princes,” for the letters of “(hă-lō)” are the letters of Leah (וְזֶה סוֹד הֲלֹא שָׂרַי כִּי אוֹתִיּוֹת הֲלֹא אוֹתִיּוֹת לֵאָה), for from these princes Leah was made, as will be explained below, with the help of Hashem, the matter of their existence well (כִּי מִן הַשָּׂרִים הָאֵלֶּה נַעֲשֵׂית לֵאָה כְּמוֹ שֶׁנִּתְבָּאֵר לְמַטָּה בְּעֶזְרַת ה׳ עִנְיַן מְצִיאוּתָן הֵיטֵב).

And behold, after the head of Atik Yomin was rectified, as stated above (וְהִנֵּה אַחַר שֶׁנִּתְקַן רֵישָׁא דְּעַתִּיק יוֹמִין כַּנַּ״ל), the light was somewhat diminished through the head of Atik that was rectified and became a Partzuf (נִתְמַעֵט הָאוֹר קְצָת עַל־יְדֵי רֵישָׁא דְּעַתִּיק שֶׁנִּתְקַן וְנַעֲשָׂה פַּרְצוּף), and the supernal light passes through those screens (וְעוֹבֵר אוֹר הָעֶלְיוֹן דֶּרֶךְ הַמַּסָּכִים הָהֵם). And now there is in Abba the power to receive the supernal light even through his face (וְעַתָּה יֵשׁ בְּאַבָּא כֹּחַ לְקַבֵּל אוֹר הָעֶלְיוֹן אֲפִלּוּ דֶּרֶךְ הַפָּנִים שֶׁלּוֹ), because he is male and is mercy (לְפִי שֶׁהוּא זָכָר וְהוּא רַחֲמִים), but Imma, who is female and judgments, still does not have the power to receive supernal light through her face, but only through the back (אֲבָל אִמָּא שֶׁהִיא נוּקְבָּא דִּינִין עֲדַיִן אֵין בָּהּ כֹּחַ לְקַבֵּל אוֹר עֶלְיוֹן דֶּרֶךְ הַפָּנִים שֶׁלָּהּ אֶלָּא בָּאָחוֹר).

And therefore Abba then turned his face toward the place of the chest of Arich Anpin (וְלָכֵן הֶחֱזִיר אָז אַבָּא פָּנָיו לִמְקוֹם חָזֶה דְּא״א), and he would receive the supernal light through the face (וְהָיָה מְקַבֵּל הָאוֹר הָעֶלְיוֹן דֶּרֶךְ פָּנִים), and Imma remained as she had been at first (וְאִמָּא נִשְׁאֲרָה כְּמוֹ שֶׁהָיְתָה בַּתְּחִלָּה). And it is found that now Abba and Imma stand face and back, which is the third level (וְנִמְצָא עַתָּה עוֹמְדִים או״א פָּנִים וְאָחוֹר שֶׁהִיא הַמַּדְרֵגָה הַשְּׁלִישִׁית), and they lack the second level, which is back-to-face (וְחָסֵר מֵהֶם מַדְרֵגַת הַשֵּׁנִיָּה שֶׁל אָחוֹר בְּפָנִים), and immediately they ascended to the level of the third elevation, which is face-to-back (וְתֵכֶף עָלוּ בְּמַדְרֵגַת מַעֲלַת הַשְּׁלִישִׁית שֶׁהִיא פָּנִים בְּאָחוֹר כַּנַּ״ל). And the reason for this matter is that since Chokhmah and Binah in the head of Atik Yomin were both rectified together, as stated above, and one did not precede the other (וְטַעַם הַדָּבָר הוּא לְפִי שֶׁכֵּיוָן שֶׁהַחו״ב שֶׁבְּרֹאשׁ עַתִּיק יוֹמִין שְׁנֵיהֶם נִתְקַּנוּ יַחַד כַּנַּ״ל וְלֹא הִקְדִּים זֶה לָזֶה), therefore also Abba and Imma, who are the aspect of Chokhmah and Binah, as is known, had two rectifications together (לָכֵן גַּם או״א שֶׁהֵם בְּחִי׳ חו״ב כַּנּוֹדָע הָיָה בָּהֶם ב׳ תִּקּוּנִים בְּיַחַד), for they were at first in the first level, back-to-back (כִּי הָיוּ בַּתְּחִלָּה בַּמַּדְרֵגָה הָרִאשׁוֹנָה אֲבָ״א), and immediately they ascended two levels together and were face-to-back, which is the third elevation, as stated above (וְתֵכֶף עָלוּ ב׳ מַדְרֵגוֹת יַחַד וְהָיוּ פָּנִים בְּאָחוֹר שֶׁהִיא מַעֲלָה ג׳ כַּנַּ״ל).

And indeed it is simple that the light drawn from Abba to Imma, whether it be in the aspect of face-to-face or in the aspect of face and back, always comes from the ten Sefirot within him in equal measure (וְאָמְנָם פָּשׁוּט הוּא כִּי הָאוֹר הַנִּמְשָׁךְ מִן אַבָּא אֶל אִמָּא בֵּין אִם יִהְיֶה בִּבְחִי׳ פָּב״פ אוֹ בְּחִי׳ פָּנִים וְאָחוֹר לְעוֹלָם הוּא בָּא מִן י״ס שֶׁבּוֹ בְּשָׁוֶה אֶחָד), because Abba always stands in the aspect of face in both levels, as stated above (לְפִי שֶׁלְּעוֹלָם אַבָּא הוּא עוֹמֵד בִּבְחִי׳ פָּנִים בִּשְׁתֵּי הַמַּדְרֵגוֹת כַּנַּ״ל). But the change is in Imma (אֲבָל הַשִּׁנּוּי הוּא בְּאִמָּא), for when they are face-to-face, she too is with Abba, and then the illumination that comes from the ten Sefirot of Abba to her receives its illumination in her face at first (כִּי בִּהְיוֹתָן פָּב״פ גַּם הִיא עִם אַבָּא אָז הַהֶאָרָה הַבָּאָה מִן י״ס דְּאַבָּא אֵלֶיהָ מְקַבֶּלֶת הֶאָרָתָהּ בְּפָנֶיהָ בַּתְּחִלָּה), and there the principal illumination shines (וְשָׁם הֵם מְאִירִין עִקַּר הֶאָרָה), and afterward, from the lights that remain, they go to her backs and illuminate within her (וְאַחַ״כ מֵהָאוֹרוֹת שֶׁנִּשְׁאֲרוּ הֵם הוֹלְכִים אֶל הָאָחוֹרַיִם שֶׁלָּהּ וּמְאִירִין בָּהּ), and they are not even one part out of a hundred of the light (וְאֵינָם חֵלֶק אֶחָד מִמֵּאָה חֲלָקִים מִן הָאוֹר), for all of it is given to the aspect of her face (כִּי כֻּלָּם נִתָּנִים בָּהֶם אֶל בְּחִי׳ הַפָּנִים שֶׁלָּהּ). But when her back is opposite the face of Abba, even though the illumination itself is not changed, as stated above, for even now it comes by way of his face (אֲבָל בִּהְיוֹתָהּ אֲחוֹרֶיהָ נֶגֶד פְּנֵי אַבָּא אַף עַל פִּי שֶׁהַהֶאָרָה עַצְמָהּ אֵינָהּ מִשְׁתַּנָּה כַּנַּ״ל כִּי גַּם עַתָּה בָּאָה דֶּרֶךְ פָּנָיו), nevertheless the principal illumination of these lights shines in her backs (עַכ״ז הָאוֹרוֹת הָאֵלּוּ עִקָּרָן מְאִירִין בָּאָחוֹרַיִם שֶׁלָּהּ), and even though they are coarse and thick, nevertheless the illumination they take, whether little or much, its essence is given to her backs (וְאַף עַל פִּי שֶׁהֵם גַּסִּים וְעָבִים עַכ״ז הַהֶאָרָה שֶׁלוֹקְחִים אִם מְעַט וְאִם הַרְבֵּה הִנֵּה עִקָּרוֹ נִתָּן בָּאָחוֹרַיִם שֶׁלָּהּ), and the remainder shines in her face (וְשִׁיּוּרִין מְאִירִין בְּפָנֶיהָ).

It is found, therefore, that when Imma is face-to-face with Abba, her face is more spacious than her backs (נִמְצָא כִּי בִּהְיוֹת אִמָּא פָּב״פ עִם אַבָּא הַפָּנִים שֶׁלָּהּ מְרֻוָּחִים יוֹתֵר מִן הָאָחוֹרַיִם), and when the back of Imma is opposite the face of Abba, her backs are very spacious (וּבִהְיוֹת אֲחוֹרֵי אִמָּא נֶגֶד פְּנֵי אַבָּא הָאָחוֹרַיִם מְרֻוָּחִים הַרְבֵּה), because now the face of Abba truly illuminates within her backs (כִּי הָאָחוֹרַיִם שֶׁלָּהּ עַתָּה מְאִירִין בָּהֶם פְּנֵי אַבָּא מַמָּשׁ), and they are sweetened much more than when she had been face-to-face (וּמִתְמַתְּקִין מְאֹד יוֹתֵר מִכַּאֲשֶׁר הָיְתָה פָּב״פ שֶׁלָּהּ), but now the face is diminished (אֲבָל הַפָּנִים עַתָּה הֵם גְּרוּעִין). It is therefore found now that the backs of Imma were sweetened and rectified with an additional rectification beyond the backs of Abba (נִמְצָא עַתָּה כִּי הָאָחוֹרַיִם דְּאִמָּא נִתְמַתְּקוּ וְנִתְקַּנוּ תִּקּוּן נוֹסָף עַל אֲחוֹרֵי אַבָּא), for the backs of Abba do not have the supernal face-light illuminating within them as there is for the backs of Imma (כִּי אֲחוֹרֵי אַבָּא אֵין אוֹר פָּנִים הָעֶלְיוֹנִים מֵאִירִין בָּהֶם כְּמוֹ שֶׁיֵּשׁ אֶל אֲחוֹרַיִם דְּאִמָּא). However, in the aspect of the face, Abba has an advantage over Imma (אַךְ בִּבְחִי׳ הַפָּנִים יֵשׁ יִתְרוֹן לְאַבָּא עַל אִמָּא), because the face of Abba had within it the power to receive the supernal light, whereas the face of Imma did not have the power to receive it and she remained in the secret of face-to-back (כִּי פְּנֵי אַבָּא הָיָה בָּהֶם כֹּחַ כְּדֵי לְקַבֵּל אוֹר הָעֶלְיוֹן וּפְנֵי אִמָּא לֹא הָיָה לָהּ כֹּחַ לְקַבְּלוֹ וְנִשְׁאֲרָה בְּסוֹד פָּנִים בְּאָחוֹר). And indeed, the change of these two aspects that exist in Abba and Imma (וְאָמְנָם שִׁנּוּי ב׳ בְּחִיּוֹת אֵלּוּ שֶׁיֵּשׁ בְּאו״א), that in the first aspect there is an advantage and elevation to Abba (שֶׁבִּבְחִי׳ א׳ יֵשׁ יִתְרוֹן וּמַעֲלָה לְאַבָּא), and in another aspect there is an advantage to Imma over Abba (וּבִבְחִי׳ אַחֶרֶת יֵשׁ יִתְרוֹן לְאִמָּא עַל אַבָּא), caused another change (זֶה גָּרַם שִׁנּוּי אַחֵר), regarding the two first backs that initially fell downward (בְּעִנְיַן ב׳ אֲחוֹרַיִם הָרִאשׁוֹנִים שֶׁנָּפְלוּ תְּחִלָּה לְמַטָּה), from which Ya'akov and Leah were made (שֶׁנַּעֲשׂוּ מֵהֶם יַעֲקֹב וְלֵאָה), as will be explained below, with the help of Hashem (כְּמוֹ שֶׁנִּתְבָּאֵר לְמַטָּה בְּעֶזְרַת ה׳).

And behold, Arich Anpin was still in the secret of a point without rectification (וְהִנֵּה עֲדַיִן א״א בְּסוֹד נְקוּדָה בְּלִי תִּקּוּן), and all the more so the others beneath him (וּמִכָּל שֶׁכֵּן הַשְּׁאָר אֲשֶׁר תַּחְתָּיו). And afterward the Chesed and Gevurah of Atik Yomin were rectified (וְאַחַ״כ נִתְקַּנוּ הַחו״ג דְּעַתִּיק יוֹמִין), and then the Keter and Chokhmah of Arich Anpin were also rectified (וְאָז נִתְקַּן גַּם כֶּתֶר חָכְמָה דְּא״א), which are the two lower heads from the three heads mentioned in the Idra Rabba (שֶׁהֵם הַתְּרֵין רֵישִׁין תַּתָּאִין מִג׳ רֵישִׁין הַנִּזְכָּר בְּאַדְּרָ״ז). And the reason is what has been explained by us (וְהַטַּעַם הוּא בְּמַה שֶׁנִּתְבָּאֵר אֶצְלֵינוּ), that the Chesed and Gevurah of Atik Yomin are enclothed within the Keter and Chokhmah of Arich Anpin (כִּי חֶסֶד וּגְבוּרָה דְּעַתִּיק יוֹמִין מִתְלַבְּשִׁין תּוֹךְ כֶּתֶר חָכְמָה דְּא״א). But the Binah of Arich Anpin was not yet rectified with them (וְאָמְנָם הַבִּינָה דְּא״א עֲדַיִן לֹא נִתְקַּנָה עִמָּהֶם). And behold, in this there is one difference between Atik and Arich Anpin (וְהֲרֵי בָּזֶה שִׁנּוּי א׳ שֶׁיֵּשׁ בֵּין עַתִּיק לְא״א), that Atik had its three upper heads rectified together (כִּי עַתִּיק נִתְקַּנוּ ג״ר שֶׁלּוֹ בְּיַחַד), but Arich Anpin was not rectified together (וְא״א לֹא נִתְקַּנוּ בְּיַחַד), rather only the first two within it (אֶלָּא ב׳ רִאשׁוֹנוֹת שֶׁבּוֹ לְבַד). And the reason is as stated now as a first introduction (וְהַטַּעַם הוּא כְּמוֹ שֶׁנֹּאמַר עַתָּה הַקְדָּמָה א׳), that there is one distinction between the Partzuf of Arich Anpin and all the other Partzufim of Atzilut (וְהוּא כִּי יֵשׁ שִׁנּוּי אֶחָד בֵּין פַּרְצוּף א״א לְכָל שְׁאָר פַּרְצוּפִים דְּאֲצִילוּת).

And behold, the matter is (וְהִנֵּה הָעִנְיָן הוּא), that in every Partzuf (כִּי בְּכָל פַּרְצוּף), of Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah (שֶׁל ע״י וְאו״א וְזו״ן), there are in each head of them three upper ones (יֵשׁ בְּכָל רֹאשׁ מֵהֶם ג״ר), which are Chokhmah, Binah, and Keter of the aspect of that Partzuf (שֶׁהֵם חב״ד שֶׁל בְּחִינַת פַּרְצוּף הַהוּא), but the aspect of the Partzuf of Arich Anpin (אֲבָל בְּחִינַת פַּרְצוּף שֶׁל א״א), in its head there is only Keter and Chokhmah alone (אֵין בְּרֹאשׁוֹ רַק כֶּתֶר וְחָכְמָה בִּלְבַד), and Keter is called the skull of Arich Anpin (וְהַכֶּתֶר נִקְרָא גֻּלְגַּלְתָּא דְּא״א), and the Chokhmah is called the concealed brain within it (וְהַחָכְמָה נִקְרָא מוֹחָא סְתִימָאָה שֶׁבּוֹ). And through this you will understand (וּבְזֶה תָּבִין), why in the Idra Zuta it mentions three heads (לָמָּה בְּאַדְרָ״ז מַזְכִּיר ג׳ רִישִׁין), which are one head of Atik (שֶׁהֵם א׳ רִישָׁא דְּעַתִּיק), and two heads of Arich Anpin (וּב׳ רִישִׁין דְּא״א), which are Keter and supernal Chokhmah (שֶׁהֵם כֶּתֶר וְחָכְמָה עִלָּאָה), and why the Binah of Arich Anpin is not mentioned (וְלָמָּה לֹא הֻזְכְּרָה בִּינָה דְּא״א), such that there would be four heads (וְיִהְיוּ ד׳ רִישִׁין), but the reason is (אֲבָל הַטַּעַם הוּא), that the head of Atik Yomin (כִּי רִישָׁא דְּעַתִּיק יוֹמִין), even though it has three upper ones (אַף עַל פִּי שֶׁיֵּשׁ בָּהּ ג״ר), nevertheless due to its great concealment it is called a single head alone (עִם כָּל זֶה לְרוֹב הֶעְלֵם נִקְרָא רִישָׁא חֲדָא לְחוּד). And also because it is generally called the unknowable head (וְגַם שֶׁנִּקְרָא רַדְלָ״א כְּלָל), and the Keter and Chokhmah in the head of Arich Anpin are considered as two (וְכֶּתֶר חָכְמָה שֶׁבְּרֹאשׁ א״א נֶחְשָׁבִין לִב׳), due to their great revelation in relation to the supernal head (לְרוֹב גִּלּוּיָין בְּעֵרֶךְ רִישָׁא עִילָּאָה), and thus they are three heads (וַהֲרֵי הֵם ג׳ רִישִׁין), for all of them are aspects of heads in the Idra Zuta (כִּי כֻּלָּם בְּחִינַת רִישִׁין בְּאַדְרָ״ז).

And indeed the Binah of Arich Anpin could not ascend and be in its head (וְאָֽמְנָם בִּינָה דְּא״א לֹא יָכְלָה לַעֲלוֹת וְלִהְיוֹת בְּרֹאשׁוֹ), and it remained below in the throat of Arich Anpin (וְנִשְׁאֲרָה לְמַטָּה בַּגָּרוֹן דְּא״א), and therefore it is not called a head (וְלָכֵן אֵינָהּ נִקְרָא רִישָׁא), and the reason for its descent there to the throat—unlike the other Partzufim as mentioned above (וְטַעַם יְרִידָתָהּ שָׁם בַּגָּרוֹן מִשֶּׁאֵין כֵּן בִּשְׁאָר פַּרְצוּפִים כַּנַּ״ל), is because Arich Anpin enclothes Atik with the seven lower within it, as is known (הוּא לְפִי שֶׁא״א מַלְבִּישׁ לְעַתִּיק לְז״ת שֶׁבּוֹ כַּנּוֹדָע), and the light of Atik Yomin is very, very great (וְאוֹר עַתִּיק יוֹמִין גָּדוֹל מְאֹד מְאֹד), and the Binah of Arich Anpin has no power to receive the light of Atik Yomin while being close in the head of Arich Anpin (וְאֵין כֹּחַ בְּבִינָה דְּא״א לְקַבֵּל אוֹר דְּע״י בִּהְיוֹתָהּ קְרוֹבָה בְּרִישָׁא דְּא״א), and when it descended below to the throat of Arich Anpin and distanced a little, it was able to receive the light of Atik Yomin there (וְכַאֲשֶׁר יָרְדָה לְמַטָּה בַּגָּרוֹן דְּא״א וְנִתְרַחֲקָה מְעַט יָכְלָה לְקַבֵּל אוֹר עַתִּיק יוֹמִין שָׁם), but in the other Partzufim, where the light of Atik Yomin is very far from them (אֲבָל בִּשְׁאָר פַּרְצוּפִים שֶׁאוֹר עַתִּיק יוֹמִין מְרֻחָק הַרְבֵּה מְאֹד מֵהֶם), because Arich Anpin enclothes it and blocks its radiance (כִּי א״א מַלְבִּישׁוֹ וְסוֹתֵם הֶאָרָתוֹ), therefore there is ability and power even for the Binah in each and every Partzuf (לָכֵן יֵשׁ יְכוֹלֶת וְכֹחַ אֲפִלּוּ בְּבִינָה שֶׁבְּכָל פַּרְצוּף וּפַרְצוּף), to be together with its companion, which is the Chokhmah of the Partzuf (לִהְיוֹת בְּיַחַד עִם חֲבֶרְתָּהּ שֶׁהִיא הַחָכְמָה שֶׁל הַפַּרְצוּף), both of them together above in the head of that Partzuf (יַחַד שְׁנֵיהֶן לְמַעְלָה בְּרֹאשׁ הַפַּרְצוּף הַהוּא).

And after we have explained what was rectified in Arich Anpin (וְאַחַר שֶׁבֵּאַרְנוּ מַה שֶּׁנִּתְקַן בְּא״א), we will explain what was rectified in Abba and Imma (נְבָאֵר מַה שֶּׁנִּתְקַן בְּאו״א), and it is that they ascended to the fourth level (וְהוּא כִּי עָלוּ בְּמַדְרֵגָה ד׳), and it is that they returned together face to face (וְהוּא שֶׁחָזְרוּ יַחַד פב״פ), indeed still they are in the aspect of points without rectification (אָֽמְנָם עֲדַיִן הֵם בִּבְחִי׳ נְקֻדּוֹת בִּלְתִּי תִקּוּן), and afterward the Netzach, Hod, Yesod of Atik Yomin were rectified (וְאַחַ״כ נִתְקְנוּ נה״י דְּע״י), and also then the Chesed, Gevurah, Tiferet of Arich Anpin were rectified (וְגַם אָז נִתְקְנוּ חג״ת דְּא״א), and they also began to rectify the two heads of Abba and Imma (וְגַם הִתְחִילוּ לְתַקֵּן ב׳ רִישִׁין דְּאו״א), each one of which includes the three heads mentioned above (אֲשֶׁר כָּל אֶחָד מֵהֶם כּוֹלֶלֶת ג׳ רִישִׁין הַנַּ״ל). And the matter is, as is known (וְהָעִנְיָן הוּא כַּנּוֹדָע), that the Netzach, Hod, Yesod of Atik are enclothed within the Chesed, Gevurah, Tiferet of Arich Anpin (כִּי נה״י דְּעַתִּיק מִתְלַבְּשִׁין תּוֹךְ חג״ת דְּא״א), and the Chesed, Gevurah, Tiferet of Arich Anpin within the Chokhmah–Binah–Keter of Abba and Imma (וְחג״ת דְּא״א תּוֹךְ כח״ב דְּאו״א), and therefore all these aspects were rectified together, one with the other (וְלָכֵן כָּל אֵלּוּ הַבְּחִינוֹת נִתְקְנוּ יַחַד זֶה עִם זֶה).

And behold, the matter of Abba and Imma has been explained (וְהִנֵּה נִתְבָּאֵר עִנְיַן או״א), that there were in them only three levels (שֶׁלֹּא הָיְתָה בָהֶם רַק ג׳ מַדְרֵגוֹת), and they lacked from them the second level, which is back-to-face (וְחָסֵר מֵהֶם מַדְרֵגָה ב׳ שֶׁהוּא אָחוֹר בְּפָנִים), for the reason mentioned above (לְסִבָּה הַנַּ״ל). And we will explain the matter of Ze’ir Anpin and Nukvah (וְנְבָאֵר עִנְיַן זו״ן), in whom there were all the levels mentioned above (שֶׁבָּהֶם הָיוּ כָּל הַמַּדְרֵגוֹת הַנַּ״ל), and this is their order (וְזֶהוּ סִדְרָן). Behold, it is known that Ze’ir Anpin and Nukvah are from the aspect of the Netzach, Hod, Yesod of Arich Anpin (הִנֵּה נוֹדַע כִּי זו״ן הֵם מִבְּחִי׳ נה״י דְּא״א), for there is their place, as mentioned above (כִּי שָׁם מְקוֹמָם כַּנַּ״ל), and therefore they did not receive any rectification or illumination (וְלָכֵן לֹא קִבְּלוּ שׁוּם תִּקּוּן וְהָאָרָה), when the rectification of the supernal head of Atik began, as mentioned above (כַּאֲשֶׁר הִתְחִיל תִּקּוּן רִישָׁא עִלָּאָה דְּעַתִּיק כַּנַּ״ל), in the manner of Abba and Imma, who then returned face-to-back, as mentioned above (עַל דֶּרֶךְ או״א שֶׁחָזְרוּ אָז פָּנִים בְּאָחוֹר כַּנַּ״ל), but Ze’ir Anpin and Nukvah did not begin their rectification and illumination (אֲבָל זו״ן לֹא הִתְחִילוּ הַתִּקּוּן וְהָאָרָה בָּהֶם), until the rectification of the head of Arich Anpin began (עַד שֶׁהִתְחִיל הַתִּקּוּן דְּרִישָׁא דְּא״א).

And it has already been explained above (וְכְבָר נִתְבָּאֵר לְעֵיל), that the head of Atik had its Chokhmah–Binah–Keter rectified together above in the place of the head (כִּי רִישָׁא דְּעַתִּיק נִתְקְנוּ כח״ב שֶׁלּוֹ יַחַד לְמַעְלָה בִּמְקוֹם הָרֹאשׁ), unlike Arich Anpin (מַה שֶּׁאֵין כֵּן בְּא״א), where first its Keter and Chokhmah were rectified in its head (שֶׁתְּחִלָּה נִתְקַן כֶּתֶר חָכְמָה שֶׁלּוֹ בְּרֹאשׁוֹ), and afterward its Binah was rectified below in the throat (וְאַחַ״כ נִתְקַן הַבִּינָה שֶׁלּוֹ לְמַטָּה בַּגָּרוֹן), and therefore there was added in Ze’ir Anpin and Nukvah the second level (וְלָכֵן נִתְוֹסְפָה בְּזו״ן מַדְרֵגָה הַב׳), unlike Abba and Imma (מַה שֶּׁאֵין כֵּן בְּאו״א). And this is that when the Keter and Chokhmah of Arich Anpin were rectified in its head (וְהוּא כִּי כַּאֲשֶׁר נִתְקְנוּ כֶּתֶר וְחָכְמָה דְּא״א בְּרֹאשׁוֹ), they returned to be back-to-face—meaning the back of Ze’ir Anpin opposite the face of Nukvah (אָז חָזְרוּ לִהְיוֹת אָחוֹר בְּפָנִים פֵּרוּשׁ אָחוֹר דְּז״א נֶגֶד פָּנִים דְּנוּקְבָּא), and when the Binah of Arich Anpin was rectified (וְכַאֲשֶׁר נִתְקַנָּה בִּינָה דְּא״א), they returned in the secret of face-to-back—meaning the face of Ze’ir Anpin opposite the back of Nukvah (חָזְרוּ בְּסוֹד פָּנִים בְּאָחוֹר ר״ל פְּנֵי דְּז״א נֶגֶד אָחוֹר דְּנוּקְבָּא). And when the Netzach, Hod, Yesod of Atik were rectified, at which time the Chesed, Gevurah, Tiferet of Arich Anpin were rectified (וְכַאֲשֶׁר נִתְקַן נה״י דְּעַתִּיק שֶׁאָז נִתְקְנוּ בוֹ חג״ת דְּא״א), and then the Chokhmah–Binah–Keter of Abba and Imma, which are their head, were rectified (וְאָז נִתְקְנוּ כח״ב דְּאו״א שֶׁהֵם הָרֹאשׁ שֶׁלָּהֶם), then Ze’ir Anpin and Nukvah returned face-to-face (אָז חָזְרוּ זו״ן פב״פ), and still they were in the aspect of points without any rectification at all (וַעֲדַיִן הֵם בִּבְחִי׳ נְקֻדּוֹת בִּלְתִּי תִּקּוּן כְּלָל). And after Abba and Imma were rectified (וְאַחַר שֶׁנִּתְקְנוּ או״א), then there was a possibility to rectify Ze’ir Anpin and Nukvah (אָז הָיָה מְצִיאוּת לְתַקֵּן זו״ן), and then the seven kings, which are their vessels, that fell below into the world of Beri’ah (וְאָז ז׳ הַמְּלָכִים שֶׁהֵם הַכֵּלִים שֶׁלָּהֶם שֶׁנָּפְלוּ לְמַטָּה בְּעוֹלָם הַבְּרִיאָה), were concealed by the Emanator in Atzilut within the womb of the supernal Mother (הֶעְלָם הַמַּאֲצִיל בַּאֲצִילוּת תּוֹךְ בֶּטֶן אִמָּא עִלָּאָה), and there they were in the secret of impregnation, etc. (וְשָׁם הָיוּ בְּסוֹד הָעִיבּוּר וְכוּ׳), as will be written, with the help of Hashem (כְּמוֹ שֶׁנִּכְתֹּב בְּעֶזְרַת ה׳).

Chapter 9

שער יא פרק ט

[11:9] Ze’ir Anpin had at first, in the days of the kings, six extremities (ז״א הָיָה בּוֹ תְּחִלָּה בִּימֵי הַמְּלָכִים ו״ק), and within them Mochin of Nefesh from the Netzach, Hod, Yesod of Imma, the external ones, when he was born before the rectification (וּבְתוֹכָם מוֹחִין דְּנֶפֶשׁ דְּנֵה״י דְּאִמָּא הַחִיצוֹנוֹת כְּשֶׁנּוֹלַד קֹדֶם הַתִּקּוּן), and afterward they were broken and separated (וְאַחַ״כ נִשְׁבְּרוּ וְנִפְרְדוּ), and the lights of Netzach, Hod, Yesod ascended upward (וְהָאוֹרוֹת דְּנֵה״י עָלוּ לְמַעְלָה), and the six extremities, the vessels, descended downward into Beri’ah (וְו״ק הַכֵּלִים יָרְדוּ לְמַטָּה בִּבְּרִיאָה). And in the rectification they were impregnated in a first impregnation (וּבַתִּקּוּן נִתְעַבְּרוּ עִיבּוּר רִאשׁוֹן), and the vessels of the six extremities were clarified little by little (וְהָיוּ מִתְבָּרְרִין מְעַט מְעַט הַכֵּלִים דְּו״ק), which were all within Imma (שֶׁהָיוּ כֻּלָּם בְּתוֹךְ אִמָּא), and all aspects of the vessels were clarified toward good (וְכָל בְּחִי׳ הַכֵּלִים מִתְבָּרְרִין לְטוֹבָה), and they were—some say: the clarified sparks toward good, and they were entering, etc., which is the fetus—entering into them (וְהָיוּ (סכ״י הַמִּתְבָּרְרִים לְטוֹבָה וְהָיוּ נִכְנָסִׁין וְכוּ׳ שֶׁהוּא הַוָּלָד) נִכְנָסִׁין בָּהֶם), the Mochin, which are the fetus itself (הַמּוֹחִין שֶׁהֵם הַוָּלָד עַצְמוֹ). And that which was not clarified from the vessels and remained mixed good and evil (וּמַה שֶּׁלֹּא נִתְבָּרֵר מִן הַכֵּלִים וְנִשְׁאֲרוּ מְעֹרָבִין טוֹב וָרַע), remained in the womb of Imma (נִשְׁאֲרוּ בְּבֶטֶן אִמָּא).

And then, when this fetus was born (וְאָז כְּשֶׁנּוֹלַד הַוָּלָד הַזֶּה), since the aspect of the vessels necessary for the level of the vessel of Nefesh had been completed (לְפִי שֶׁנִּגְמְרָה בְּחִי׳ הַכֵּלִים הַצְּרִיכִין לִבְחִינַת כְּלִי הַנֶּפֶשׁ), then the Mochin of Yenikah were made in the intermediate Netzach, Hod, Yesod at the time of birth (אָז נַעֲשׂוּ מוֹחִין דְּיְנִיקָה בְּנֵה״י הָאֶמְצָעִים בְּעֵת הַלֵּידָה), as is known, that from birth begins the time of nursing (כַּנּוֹדָע כִּי מִן הַלֵּידָה מַתְחִיל זְמַן הַיְּנִיקָה). And then vessels are clarified, which are the aspect of Ruach (וְאָז מִתְבָּרְרִין כֵּלִים שֶׁהֵם בְּחִי׳ הָרוּחַ), and they nurse in the secret of milk (וְיוֹנְקִים בְּסוֹד הֶחָלָב), and within them is the spirituality of the Ruach, which are the Mochin of Yenikah (וּבְתוֹכָם הָרוּחָנִיּוּת שֶׁל הָרוּחַ שֶׁהֵם הַמּוֹחִין דְּיְנִיקָה), and they are completed until adulthood (וְנִגְמָרִין עַד הַגַּדְלוּת). And then adulthood returns, which is the Neshamah, the Netzach, Hod, Yesod of Abba and the Netzach, Hod, Yesod of Imma (וְאָז חוֹזֵר הַגַּדְלוּת שֶׁהוּא הַנְּשָׁמָה נֵה״י דְּאַבָּא וְנֵה״י דְּאִמָּא), and it requires—some say: and then it requires—another clarification for the lights alone (וְצָרִיךְ [נ״א וְאָז צָרִיךְ] בֵּירוּר אַחֵר אֶל הָאוֹרוֹת לְבַד), for the Mochin of Yenikah that ascend upward in the secret of Mayin Nukvin (לְמוֹחִין דְּיְנִיקָה הָעוֹלִין לְמַעְלָה בְּסוֹד מ״ן), and the Mochin of adulthood emerge in the inner Netzach, Hod, Yesod (וְיוֹצְאִין הַמּוֹחִין דְּגַדְלוּת בְּנֵה״י הַפְּנִימִים), and they enter in seven years, which are from the age of thirteen until twenty (וְהֵם נִכְנָסִׁין בְּז׳ שָׁנִים שֶׁהֵם מִשְּׁנַת י״ג עַד כ׳).

And behold, for the first Mochin there already preceded a first impregnation from before the rectification mentioned above (וְהֲרֵי כִּי לַמּוֹחִין הָרִאשׁוֹנִים כְּבָר הִקְדִּים לָהֶם עִיבּוּר א׳ שֶׁל קֹדֶם הַתִּקּוּן הַנַּ״ל), and these are themselves those that remained in her in the first impregnation after the rectification (וְאֵלּוּ הֵם עַצְמָן שֶׁנִּשְׁאֲרוּ בָּהּ בְּעִיבּוּר רִאשׁוֹן שֶׁל אַחַר הַתִּקּוּן), and understand this very well (וְהָבֵן זֶה מְאֹד). And then, at the time of the first impregnation, at its end, at the time of birth, second Mochin of Ruach emerge (וְאָז בִּזְמַן הָעִיבּוּר רִאשׁוֹן בְּסוֹפוֹ בְּעֵת הַלֵּידָה יוֹצְאִין מוֹחִין שְׁנִיִּים דְּרוּחַ), and since they do not enter except by means of nursing (וְיַעַן דְּאֵינָם נִכְנָסִׁין אֶלָּא עַל יְדֵי הַיְּנִיקָה), therefore they are called Mochin of Yenikah (לָכֵן נִקְרָא מוֹחִין דְּיְנִיקָה). But certainly an impregnation preceded them (אֲבָל וַדַּאי שֶׁקָּדַם לָהֶם עִיבּוּר), and afterward, for the third Mochin of adulthood, there was a third impregnation (וְאַחַ״כ לַמּוֹחִין שְׁלִישִׁיִּים דְּגַדְלוּת הָיָה עִיבּוּר ג׳), but relative to nursing it is only a second impregnation (אַךְ בְּעֵרֶךְ הַיְּנִיקָה אֵינוֹ אֶלָּא עִיבּוּר ב׳), and understand this very well (וְהָבֵן מְאֹד).

Chapter 10

שער יא פרק י

[11:10] The matter of the eleven spices of the incense (עִנְיַן י״א סַמְּנֵי הַקְּטֹרֶת), and the matter of the eleven curtains of goats (וְעִנְיַן י״א יְרִיעוֹת עִזִּים), and the eleven curses in the portion Ki Tavo (וְי״א אָרוּרִים בְּפָרָשַׁת כִּי תָבוֹא), they are the ten Klipot Nogah (הֵם י׳ קְלִיפּוֹת דְּנוֹגַהּ), and there is within them vitality from holiness to enliven them (וְיֵשׁ בָּהֶם חַיּוּת דִּקְדֻשָּׁה לְהַחֲיוֹתָן). And behold, in the ten Sefirot of holiness, their vitality is absorbed within them (וְהִנֵּה בְּי״ס שֶׁל הַקְּדֻשָּׁה הַחַיּוּת שֶׁלָּהֶם נִבְלָע אָז בְּתוֹכָם), and they are considered as ten alone (וְנֶחְשָׁבִין לְי׳ בִּלְבַד). But in the klippah, the vitality is not absorbed within them (אֲבָל בַּקְּלִיפָּה אֵין הַחַיּוּת נִבְלָע בְּתוֹכָם), because holiness does not intermingle with the profane (כִּי אֵין קֹדֶשׁ מִתְעָרֵב בְּחֹל), but rather it stands upon their head (אֶלָּא עוֹמֵד עַל רֹאשָׁם), and from there it illuminates for them (וּמִשָּׁם מֵאִיר לָהֶם). And then they are considered as eleven (וְאָז הֵם נֶחְשָׁבִין לְי״א), and this is “whoever adds, detracts” (וְזֶהוּ כָּל הַמּוֹסִיף גּוֹרֵעַ). And the eleven curses of the portion Ki Tavo (וְי״א אָרוּרִים שֶׁל פָּרָשַׁת כִּי תָבוֹא), the first is “Cursed is the one who makes a graven image and a molten image” (הָרִאשׁוֹן הוּא אָרוּר אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה), and it corresponds to Arich Anpin (וְהוּא כְּנֶגֶד א״א). And this is “and sets it in secret” (וְזֶהוּ וְשָׂם בַּסֵּתֶר), and our Sages said: “in the secret of the world” (וְאָמְרוּ רַז״ל בְּסִתְרוֹ שֶׁל עוֹלָם), and this is Arich Anpin, which is concealed and enclothed within Atzilut, as is known (וְהוּא א״א הַמִּסְתַּתֵּר וּמִתְלַבֵּשׁ תּוֹךְ הָאֲצִילוּת כַּנּוֹדָע).

And therefore there are until the word “in secret” thirteen words (וְלָכֵן יֵשׁ עַד תֵּבַת בַּסֵּתֶר י״ג תֵּיבִין), corresponding to the thirteen rectifications of the Beard (נֶגֶד י״ג ת״ד). And afterward, “Cursed is the one who curses his father and his mother” (וְאַחַ״כ אָרוּר מְקַלֵּה אָבִיו וְאִמּוֹ), corresponding to Abba and Imma (נֶגֶד או״א). And afterward, five curses corresponding to the five first of Ze’ir Anpin (וְאַחַ״כ ה׳ אָרוּרִים נֶגֶד ה׳ רִאשׁוֹנוֹת דְּז״א), Chokhmah, Binah, Da’at–Chesed–Gevurah (חב״ד ח״ג). And afterward, “Cursed is the one who lies with his sister” (וְאַחַ״כ אָרוּר שׁוֹכֵב עִם אֲחוֹתוֹ), corresponding to Tiferet of Ze’ir Anpin (נֶגֶד ת״ת דְּז״א), for there is the head of Nukvah opposite the chest (שֶׁשָּׁם רִישָׁא דְּנוּקְבָּא נֶגֶד הֶחָזֶה), because there is Tiferet with his sister together (כִּי שָׁם הוּא הַת״ת עִם אֲחוֹתוֹ בְּיַחַד), unlike the five first ones (מַה שֶּׁאֵין כֵּן בְּה׳ רִאשׁוֹנִים).

And behold, their root and their essence were made in the secret of the kings who died (וְהִנֵּה שָׁרְשָׁן וְעַצְמוּתָן נַעֲשֶׂה בְּסוֹד הַמְּלָכִים שֶׁמֵּתוּ), and they are seven (וְהֵם ז׳), and four back-sides of Abba and Imma (וְד׳ אֲחוֹרַיִם דְּאו״א), behold eleven (הֲרֵי י״א). These are the eleven spices of the incense (אֵלּוּ י״א סַמְּנֵי הַקְּטֹרֶת), and corresponding to them are the eleven curtains of goats (וְכְנֶגְדָּן י״א יְרִיעוֹת עִזִּים), in the secret of idolatry in the external realms (בְּסוֹד עֲבוֹדָה זָרָה בַּחִיצוֹנִים), as is known in the Zohar, Acharei Mot—see there (כַּנּוֹדָע בַּזֹּהַר אַחֲרֵי מוֹת יְעוּיֵּן שָׁם).

This Palace Is Called the Palace of the Crowns and It Contains Two Gates

היכל שלישי היכל זה נקרא היכל הכתרים ובו שני שערים