The Second Gate

The Gate of the Shattering of the Vessels, and It Contains Eight Chapters

השער השני שער שבירת הכלים ובו ח׳ פרקים

Chapter 1

שער ט פרק א מ״ת

[9:1] And we return to the intention and say that behold Abba and Imma were at first Face to Face, since Mochin [Intellects] were made for them from the Keter as mentioned above (וְנַחֲזוֹר אֶל הַכַּוָּנָה וְנֹאמַר כִּי הֲלֹא או״א הָיוּ מִתְּחִלָּה פָּנִים בְּפָנִים לְפִי שֶׁנַּעֲשׂוּ לָהֶם מוֹחִין מִן הַכֶּתֶר כַּנַּ״ל), however their Mayin Nukvin [Feminine Waters], which caused their standing and sustaining of the aspect of Face to Face, were the existence of these seven kings who were in the womb of Binah (אֲבָל מ״ן שֶׁלָּהֶם הַגּוֹרֵם לָהֶם הַעֲמָדָה וְקִיּוּם בְּחִינַת פָּנִים בְּפָנִים הָיוּ מְצִיאוּת ז׳ מְלָכִים אֵלּוּ אֲשֶׁר הָיוּ בְּמֵעֵי הַבִּינָה), and these were her Mayin Nukvin [Feminine Waters], for so it always is that the children are the Mayin Nukvin [Feminine Waters] of the mother (וְאֵלּוּ הָיוּ מ״ן דִּילָהּ כִּי כֵן הוּא תָּמִיד שֶׁהַבָּנִים הֵם מ״ן דְּאִמָּא). And while these seven kings were within Binah they were elevating Mayin Nukvin [Feminine Waters] and causing a Zivug [Union] for Abba and Imma (וּבְעוֹד שֶׁאֵלּוּ הַז׳ מְלָכִים הָיוּ תּוֹךְ הַבִּינָה הָיוּ מַעֲלִים מ״ן וְגוֹרְמִים זִוּוּג לְאו״א), and Mochin [Intellects] were drawn to them and Abba and Imma were returned Face to Face (וְנִמְשְׁכוּ לָהֶם מוֹחִין וְהֻחְזְרוּ או״א פָּנִים בְּפָנִים), and they mated together in order to bring forth these seven kings (וְנִזְדַּוְּגוּ יַחַד כְּדֵי לְהוֹצִיא ז׳ מְלָכִים אֵלּוּ).

And at the time these kings emerged, had they not died but rather remained in existence, they would have sustained Abba and Imma Face to Face even after they descended below and would have continued to serve as their Mayin Nukvin [Feminine Waters] (וּבְעֵת צֵאת הַמְּלָכִים אֵלּוּ אִלּוּ לֹא מֵתוּ אֶלָּא שֶׁהָיוּ קַיָּמִים הָיוּ מַעֲמִידִים לְאו״א פָּנִים בְּפָנִים אַף שֶׁיָּצְאוּ לְמַטָּה וְהָיוּ מוֹעִילִים לְמ״ן שֶׁלָּהֶם), however since they were broken and died, therefore also the Achorayim of Abba and Imma, which sustained them Face to Face, descended downward (אֲבָל יַעַן שֶׁנִּשְׁבְּרוּ וּמֵתוּ לָכֵן גַּם או״א הָאָחוֹרַיִם שֶׁלָּהֶם הַמַּעֲמִידִים אוֹתָם פָּנִים בְּפָנִים יָרְדוּ לְמַטָּה), and then they returned to Back to Back, since they no longer had one who would elevate Mayin Nukvin [Feminine Waters] for them and sustain their return to Face to Face (וְאָז חָזְרוּ לָהֶם אָחוֹר בְּאָחוֹר כִּי כְּבָר אֵין לָהֶם מִי שֶׁיַּעֲלֶה לָהֶם מ״ן וּמְקַיֵּם חֲזָרָתָם פָּנִים בְּפָנִים). And it is obvious that the Achorayim of Abba and Imma did not complete their descent until the entire breaking of the seven vessels was finished, for each instance of the breaking of one king caused the descent of some portion of the Achorayim of Abba and Imma (וְהִנֵּה פָּשׁוּט הוּא שֶׁלֹּא נִגְמְרוּ אָחוֹרַיִם דְּאו״א לֵירֵד עַד כְּלוֹת שְׁבִירַת ז׳ כֵּלִים שֶׁכָּל בְּחִינַת שְׁבִירַת מֶלֶךְ אֶחָד הָיְתָה גּוֹרֶמֶת יְרִידַת קְצָת מֵאָחוֹרַיִם דְּאו״א), and this is the explanation of the matter (וְזֶהוּ בֵּאוּר הָעִנְיָן).

Behold when we evaluate the reality of these seven kings within the four Partzufim of Chokhmah and Binah, Yisrael-Saba and Tevunah, as mentioned above (הִנֵּה כַּאֲשֶׁר נַעֲרִיךְ מְצִיאוּת הַז׳ מְלָכִים אֵלּוּ בְּד׳ פַּרְצוּפִים שֶׁל חו״ב יִשְׂרָאֵל־סָבָא וּתְבוּנָה כַּנַּ״ל), it is found that until the one-third of the Sefirah of Tiferet, which is the fourth king, the Achorayim of the supernal Abba and Imma completed their descent (נִמְצָא כִּי עַד שְׁלִישׁ סְפִירַת תִּפְאֶרֶת שֶׁהוּא הַמֶּלֶךְ הַד׳ אָז נִגְמְרוּ לֵירֵד אָחוֹרַיִם דְּאו״א עִלָּאִין), and when all seven kings were broken, then also the Achorayim of Yisrael-Saba and Tevunah descended (וּכְשֶׁנִּשְׁבְּרוּ כָּל הַז׳ מְלָכִים אָז יָרְדוּ גַּם אָחוֹרַיִם דְּיִשְׂרָאֵל־סָבָא וּתְבוּנָה).

And behold, Da‘at is the first king that emerged, and within it were included all seven, as mentioned above (וְהִנֵּה הַדַּעַת הוּא הַמֶּלֶךְ הָרִאשׁוֹן שֶׁיָּצָא וּבוֹ הָיוּ כְּלוּלִים כָּל הַז׳ כַּנַּ״ל), and behold you already know that the primary elevation of Mayin Nukvin [Feminine Waters] is the vessels (some say: the children) that have already been born into the world (וְהִנֵּה כְּבָר יָדַעְתָּ כִּי עִקַּר הַעֲלָאַת מ״ן הֵם הַכֵּלִים [נ״א הַבָּנִים] שֶׁנּוֹלְדוּ כְּבָר בָּעוֹלָם), and therefore the primary elevation of Mayin Nukvin [Feminine Waters] until now was through Da‘at, which had already emerged into the world first (וְלָכֵן עִקַּר הַעֲלָאַת מ״ן עַד עַתָּה הָיָה עַל־יְדֵי הַדַּעַת אֲשֶׁר כְּבָר יָצָא לָעוֹלָם בָּרִאשׁוֹנָה), for (some say: for at first) we already explained that initially Mayin Nukvin [Feminine Waters] were not required for Abba and Imma, but rather “it arose in the Will” alone (כִּי [נ״א כִּי בָּרִאשׁוֹנָה] כְּבָר בֵּאַרְנוּ שֶׁלֹּא הֻצְרְכוּ תְּחִלָּה מ״ן לְאו״א רַק סָלִיק בִּרְעוּתָא לְבַד). And what we said that these seven kings were Mayin Nukvin [Feminine Waters] does not mean to say that they drew Chesed and Gevurah, for those were already drawn at the beginning (וּמַה שֶּׁאָמַרְנוּ שֶׁאֵלּוּ הַז׳ מְלָכִים הָיוּ מ״ן אֵין הַכַּוָּנָה לוֹמַר שֶׁהֵם הִמְשִׁיכוּ חו״ג כִּי כְּבָר נִמְשְׁכוּ בַּתְּחִלָּה).

And proof of this is that behold Abba and Imma were returned Face to Face, and afterward Chokhmah placed within Binah these seven kings, as mentioned above (וְרְאָיָה לָזֶה שֶׁהֲרֵי הֶחֱזִירוּ או״א פָּנִים בְּפָנִים וְאַחַר כָּךְ נָתַן חָכְמָה בַּבִּינָה ז׳ מְלָכִים אֵלּוּ כַּנּוֹדָע), therefore it is impossible to say that they were Mayin Nukvin [Feminine Waters] for Binah (אִם כֵּן אִי אֶפְשָׁר לוֹמַר שֶׁהָיוּ מ״ן אֶל הַבִּינָה). Rather, the intention is that they sustained Abba and Imma in the aspect of Face to Face through the elevation of their Mayin Nukvin [Feminine Waters] after they were already in Binah, and then they would draw further Chesed and Gevurah as at the beginning (אֶלָּא הַכַּוָּנָה שֶׁהֵם הָיוּ מַעֲמִידִים אוֹתָם בִּבְחִינַת פָּנִים בְּפָנִים לְאו״א עַל־יְדֵי הַעֲלָאַת מ״ן שֶׁלָּהֶם אַחַר שֶׁהָיוּ כְּבָר בַּבִּינָה וְאָז הָיוּ מַמְשִׁיכִין עוֹד הַחו״ג כְּבַתְּחִלָּה).

And we return to the matter, for behold after the Light of Da‘at emerged and entered into its vessel, it elevated Mayin Nukvin [Feminine Waters] and drew Chesed and Gevurah in Abba and Imma (וְנַחֲזוֹר אֶל הָעִנְיָן כִּי הִנֵּה אַחַר שֶׁיָּצָא אוֹר הַדַּעַת וְנִכְנַס בִּכְלִי שֶׁלּוֹ הֶעֱלָה מ״ן וְהִמְשִׁיךְ חו״ג בְּאו״א), for Da‘at is included of Chesed and Gevurah (כִּי הֲלֹא הַדַּעַת הוּא כָּלוּל מֵחו״ג), and furthermore, the seven kings were then included within it, and therefore it had the power to draw Chesed and Gevurah, as mentioned above (וְעוֹד כִּי הֲלֹא הַז׳ מְלָכִים הָיוּ אָז כְּלוּלִים בּוֹ וְלָכֵן הָיָה בּוֹ כֹּחַ לְהוֹרִיד חו״ג כַּנּוֹדָע). However, since the other kings did not elevate Mayin Nukvin [Feminine Waters], because their emergence had not yet been except into Da‘at, therefore it was impossible to draw complete Mochin [Intellects] except through Ze’ir Anpin and Nukvah together (וְאָֽמְנָם לְפִי שֶׁאֵין שְׁאָר הַמְּלָכִים מַעֲלִין מ״ן לְפִי שֶׁעֲדַיִן הַיְּצִיאָה לֹא הָיְתָה לָהֶם אֶלָּא אֶל הַדַּעַת לָכֵן אִי אֶפְשָׁר לְהוֹרִיד מוֹחִין שְׁלֵמִים רַק עַל־יְדֵי זו״ן יַחַד). And therefore what Da‘at drew was the aspect of Chesed and Gevurah in the head of the supernal Abba and Imma, in the place of their Da‘at, similar to it (וְלָכֵן מַה שֶּׁהוֹרִיד הַדַּעַת הָיָה בְּחִינַת חו״ג בְּרֹאשׁ דְּאו״א עִלָּאִין בִּמְקוֹם הַדַּעַת שֶׁלָּהֶם הַדּוֹמֶה לוֹ כְּמוֹהוּ). And when the vessel of this king called Da‘at was broken, then also the Da‘at of the supernal Abba and Imma descended downward into the place of the body of Abba and Imma (וּכְשֶׁנִּשְׁבַּר כְּלִי הַמֶּלֶךְ הַזֶּה הַנִּקְרָא דַּעַת אָז גַּם הַדַּעַת דְּאו״א עִלָּאִין יָרַד לְמַטָּה בִּמְקוֹם הַגּוּף דְּאו״א), but the vessel of this king called Da‘at, after it was broken, descended into the World of Beri’ah, as will be explained with the help of Hashem (אֲבָל כְּלִי הַמֶּלֶךְ הַזֶּה הַנִּקְרָא דַּעַת אַחַר שֶׁנִּשְׁבַּר יָרַד לְעוֹלַם הַבְּרִיאָה כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳). And the remaining six (some say: seven) Lights that were with it entered into the vessel of the king called Chesed, and then the supernal Abba and Imma were still Face to Face, for they do not return Back to Back until everything finishes descending, because they are attached Face to Face and it is necessary that this attachment be completely removed before they return Back to Back (וְשְׁאָר הַשֵּׁשׁ (נ״א הַז׳) אוֹרוֹת שֶׁהָיוּ עִמּוֹ נִכְנְסוּ בִּכְלִי הַמֶּלֶךְ הַנִּקְרָא חֶסֶד וְאָז עֲדַיִן או״א עִלָּאִין הָיוּ פָּנִים בְּפָנִים כִּי אֵינָם חוֹזְרִין אָחוֹר בְּאָחוֹר עַד שֶׁיִּגְמֹר הַכֹּל לֵירֵד כִּי הֵם דְּבוּקִים פָּנִים בְּפָנִים וְצָרִיךְ שֶׁיִּגְמֹר לְהָסִיר הַהִתְדַּבְּקוּת הַזֹּאת לְגַמְרֵי וְאַחַר כָּךְ יַחְזְרוּ אָחוֹר בְּאָחוֹר). And later, with the help of Hashem, we shall explain the matter of the complete attachment of Abba and Imma when they are Face to Face, what its meaning is (וּלְהַלָּן בְּעֶזְרַת ה׳ נְבָאֵר עִנְיַן הַדְּבֵקוּת גָּמוּר דְּאו״א בִּהְיוֹתָן פָּנִים בְּפָנִים מַה עִנְיָנוֹ).

And behold, when the eight Chesed and the five Gevurah descended from the head of the supernal Abba and Imma down into the body, between the two shoulders, it necessarily caused a deficiency of Light, even though they did not yet fully return Back to Back (וְהִנֵּה כְּשֶׁיָּרְדוּ הַח״ח וְהַה״ג מֵרֵישָׁא דְּאו״א עִלָּאִין עַד לְמַטָּה בְּגוּפָא בֵּין הַתְּרֵין כְּתֵפִין בְּהֶכְרֵחַ הוּא שֶׁגָּרַם חֶסְרוֹן הָאוֹר אַף עַל פִּי שֶׁלֹּא חָזְרוּ לְגַמְרֵי אָחוֹר בְּאָחוֹר), and behold the matter of this deficiency (some say: still this deficiency) is the deficiency of the gaze of the eyes of Abba and Imma one into the other (וְהִנֵּה עִנְיַן (נ״א עֲדַיִן) חֶסְרוֹן זֶה הוּא חֶסְרוֹן הִסְתַּכְּלוּת עֵינֵי או״א זֶה בָּזֶה). And when the second king, which is Chesed, drew the eight Chesed to spread within the body of Abba, as is known (וּכְשֶׁהַמֶּלֶךְ הַב׳ שֶׁהוּא חֶסֶד הִמְשִׁיךְ הַח״ח שֶׁיִּתְפַּשְּׁטוּ בְּגוּפָא דְּאַבָּא כַּנּוֹדָע), and when he died he descended into Beri’ah (וּכְשֶׁמֵת יָרַד הוּא בִּבְרִיאָה), and the five Lights descended into Gevurah in the third king (וְהַה׳ אוֹרוֹת יָרְדוּ בִּגְבוּרָה בַּמֶּלֶךְ הַג׳), then the Achorayim of Abba fell, which are made through the spreading of the eight Chesed as mentioned above (וְאָז נָפְלוּ הָאָחוֹרַיִם דְּאַבָּא הַנַּעֲשִׂים עַל־יְדֵי הִתְפַּשְּׁטוּת הַח״ח כַּנּוֹדָע), and now all of them fell (וְעַתָּה נָפְלוּ כֻּלָּם), and the Chesed descended into the Yesod of Abba (וְהַחֲסָדִים יָרְדוּ בִּיסוֹד דְּאַבָּא), and then Abba turned his back toward the face of Binah, which aspect is called Back to Face, because the face of Binah stands opposite the back of Chokhmah (וְאָז אַבָּא הֶחֱזִיר אֲחוֹרָיו אֶל פְּנֵי הַבִּינָה שֶׁבְּחִינָה זוֹ נִקְרֵאת אָחוֹר בְּפָנִים כִּי פְּנֵי הַבִּינָה נֹכַח אֲחוֹרֵי הַחָכְמָה עוֹמְדִין). And if you will say that behold the Partzuf of Abba is not completed to descend until one-third of the Tiferet as mentioned above (וְאִם תֹּאמַר הֲרֵי פַּרְצוּף אַבָּא אֵינוֹ נִגְמָר לֵירֵד עַד שְׁלִישׁ הַתִּפְאֶרֶת כַּנּוֹדָע), it can be answered that that one-third of the Tiferet is to Abba in relation to the Yesod, and it is analogous to Ze’ir Anpin with its Mochin [Intellects] that come from the side of Binah, and this entire discourse must be understood according to that discourse, and everything is in one diagram, and then you will understand it (וְיֵשׁ לוֹמַר כִּי אוֹתוֹ שְׁלִישׁ שֶׁל תִּפְאֶרֶת הוּא לְאַבָּא בְּעֶרֶךְ הַיְסוֹד וְהוּא דֻּגְמַת ז״א עִם הַמּוֹחִין שֶׁלּוֹ שֶׁמִצַּד הַבִּינָה וְכָל דְּרוּשׁ זֶה צָרִיךְ שֶׁתְּבִינֵהוּ עַל דֶּרֶךְ הַדְּרוּשׁ הַהוּא וְהַכֹּל בְּצִיּוּר אֶחָד וְאָז תְּבִינֵהוּ).

And behold, the Yesod in its entirety is the aspect of Panim and has no Achorayim that descend from it, because the entire Yesod of the male enters into the Yesod of the female and all of it is the aspect of Panim (וְהִנֵּה הַיְסוֹד כֻּלּוֹ הוּא בְּחִינַת פָּנִים וְאֵין לוֹ אָחוֹרַיִם שֶׁיֵּרְדוּ מִמֶּנּוּ לְפִי שֶׁכָּל הַיְסוֹד שֶׁל זָכָר נִכְנָס תּוֹךְ הַיְסוֹד שֶׁל נְקֵבָה וְכֻלּוֹ הוּא בְּחִינַת פָּנִים), unlike the rest of the body which has an aspect of Achorayim that turn (some say: Panim that turn) opposite the face of the female, but whose backs are not cleaved to her (מַשֶּׁאֵין כֵּן בִּשְׁאָר הַגּוּף שֶׁיֵּשׁ בּוֹ בְּחִינַת אָחוֹרַיִם הַחוֹזְרִים (נ״א פָּנִים הַנֶּחְזָרִים) נֶגֶד פְּנֵי הַנְּקֵבָה אֲבָל אֲחוֹרָיו אֵינָם דְּבוּקִים עִמָּהּ), and therefore the completion of the Achorayim of Abba finishes descending before there is blemish or deficiency in the Yesod of Abba (וְלָכֵן סִיּוּם הָאָחוֹרַיִם דְּאַבָּא הֵם נִגְמָרִים לֵירֵד טֶרֶם הֱיוֹת פְּגָם וְגֵרָעוֹן בִּיסוֹד דְּאַבָּא). And afterward the third king reigned, which is Gevurah, and he drew the spreading of the five Gevurot into the supernal Imma, into her body (וְאַחַ״כ מָלַךְ הַמֶּלֶךְ הַג׳ שֶׁהוּא גְּבוּרָה וְהִמְשִׁיךְ הִתְפַּשְּׁטוּת הַה״ג בְּאִמָּא עִלָּאָה בְּגוּפָא), and when he died he descended to Beri’ah (וּכְשֶׁמֵת יָרַד לִבְרִיאָה), and the four kings, that is, the four Lights, descended into the fourth vessel, which is Tiferet (וְהַד׳ מְלָכִים אוֹרוֹת יָרְדוּ בִּכְלִי הַד׳ שֶׁהוּא הַתִּפְאֶרֶת), and then the spreading of the Gevurot in the Yesod of Imma fell (וְאָז נָפַל הִתְפַּשְּׁטוּת הַגְּבוּרוֹת בִּיסוֹד דְּאִמָּא), (some say: the five Gevurot of the supernal Imma that were in her body) (נ״א ה״ג דְּאִמָּא עִלָּאָה שֶׁהָיוּ בְּגוּפָהּ), and her Achorayim also fell downward (וְנָפְלוּ גַּם הָאָחוֹרַיִם שֶׁלָּהּ לְמַטָּה), and then Imma too turned her back, and the back of Imma was back to the back of Abba (וְאָז גַּם אִמָּא הֶחֱזִירָה אֲחוֹרֶיהָ וְהָיָה אָחוֹר דְּאִמָּא בְּאָחוֹר דְּאַבָּא). And afterward the fourth king reigned, and he is Tiferet (וְאַחַ״כ מָלַךְ הַמֶּלֶךְ הַד׳ וְהוּא תִּפְאֶרֶת), and when the Light reached the upper third of it, which is until the chest (וּבְהַגִּיעַ הָאוֹר אֶל שְׁלִישׁ עֶלְיוֹן שֶׁלּוֹ שֶׁהוּא עַד הֶחָזֶה), then it drew the aspect of the totality of the eight Chesed into the Yesod of Abba and the five Gevurot into the Yesod of Imma (אָז הִמְשִׁיךְ בְּחִינַת כְּלָלוּת הַח״ח בִּיסוֹד דְּאַבָּא וְהַה״ג בִּיסוֹד דְּאִמָּא), as is known, for therefore the Yesod is called “Kol [all],” since it includes the eight Chesed and the five Gevurot (כַּנּוֹדָע כִּי לָכֵן הַיְסוֹד נִקְרָא כָּל שֶׁכּוֹלֵל הַח״ח וְהַה״ג). And we have already explained this configuration, that Da‘at includes the head of Abba and Imma (וּכְבָר בֵּאַרְנוּ זֶה הַצִּיּוּר שֶׁהַדַּעַת כּוֹלֵל רֵישָׁא דְּאו״א), and Chesed is the body of Abba (וְהַחֶסֶד הוּא גוּפָא דְּאַבָּא), and Gevurah is the body of Imma (וְהַגְּבוּרָה הוּא גוּפָא דְּאִמָּא), and the upper third of Tiferet is the Yesod of Abba and Imma (וְשְׁלִישׁ תִּפְאֶרֶת עֶלְיוֹן הוּא הַיְסוֹד דְּאו״א).

And behold, when the Light reached the two lower thirds of Tiferet (וְהִנֵּה כַּאֲשֶׁר הִגִּיעַ הָאוֹר לִשְׁנֵי שְׁלִישִׁים תַּחְתּוֹנִים דְּתִּפְאֶרֶת), then all the Achorayim of the supernal Abba and Imma finished descending (אָז נִגְמְרוּ כָּל אֲחוֹרֵי או״א עִלָּאִין לֵירֵד), and the Chesed and Gevurah were drawn into the heads of Yisrael-Saba and Tevunah, for there is the place of their heads together (וְהִמְשִׁיךְ הַחו״ג בְּרֵישֵׁיהוֹן דְּיִשְׂרָאֵל־סָבָא וּתְבוּנָה כִּי שָׁם הוּא מְקוֹם רֹאשָׁם יַחַד), and when he died three kings descended into the fifth vessel, which is Netzach (וּכְשֶׁמֵת יָרְדוּ ג׳ מְלָכִים בִּכְלִי הַה׳ שֶׁהוּא נֵצַח), and then the Chesed descended from the head of Yisrael-Saba and the Gevurot from the head of Tevunah down into their bodies (וְאָז יָרְדוּ הַחֲסָדִים מֵרֵישָׁא דְּיִשְׂרָאֵל־סָבָא וְהַגְּבוּרוֹת מֵרֵישָׁא דְּתְבוּנָה עַד לְמַטָּה בְּגוּפָא דִּילְהוֹן), and Yisrael-Saba and Tevunah too were diminished in the aspect of the gaze of their eyes one into the other, in the same manner as with the supernal Abba and Imma (וְגַם יִשְׂרָאֵל־סָבָא וּתְבוּנָה נִגְרַע מֵהֶם בְּחִינַת הִסְתַּכְּלוּת עֵינֵיהֶן זֶה בָּזֶה עַל דֶּרֶךְ הַנַּ״ל בְּאו״א עִלָּאִין).

And afterward Netzach reigned, and he drew the eight Chesed into the body of Yisrael-Saba (וְאַחַ״כ מָלַךְ הַנֵּצַח וְהִמְשִׁיךְ הַח״ח בְּגוּפָא דְּיִשְׂרָאֵל־סָבָא), and when he died the remaining kings descended into Hod (וּכְשֶׁמֵת יָרְדוּ שְׁאָר הַמְּלָכִים בְּהוֹד), and the Achorayim of Yisrael-Saba descended (וְיָרְדוּ הָאָחוֹרַיִם דְּיִשְׂרָאֵל־סָבָא), and he turned his back opposite the face of Tevunah (וְהֶחֱזִיר אֲחוֹרָיו נֶגֶד פְּנֵי תְבוּנָה). Afterward Hod reigned, and he drew the five Gevurot into the body of Tevunah (אַחַ״כ מָלַךְ הַהוֹד וְהִמְשִׁיךְ הַה״ג בְּגוּפָא דְּתְבוּנָה), and when he died two kings descended into Yesod (וּכְשֶׁמֵת יָרְדוּ ב׳ מְלָכִים בִּיסוֹד), and then the vessels of Netzach and Hod descended into the World of Beri’ah (וְאָז הַכֵּלִים דְּנֵ״ה יָרְדוּ אֶל הַבְּרִיאָה), for both of them are considered one king alone, as mentioned above (כִּי שְׁנֵיהֶם מֶלֶךְ אֶחָד בִּלְבַד נֶחְשָׁבִין כַּנַּ״ל), since the two of them are only the two halves of the body (דְּתַרְוַיְיהוּ אֵינָן רַק פְּלַגֵּי דְגוּפָא), and even though they reigned one after the other, nevertheless they are called only one king (וְאַף עַל פִּי שֶׁמָּלְכוּ זֶה אַחַר זֶה עִכָּ״ז שְׁנֵיהֶם מֶלֶךְ אֶחָד בִּלְבַד נִקְרָא).

And then the Achorayim of Tevunah also descended (וְאָז יָרְדוּ גַּם הָאָחוֹרַיִם דְּתְבוּנָה), and Yisrael-Saba and Tevunah returned Back-to-Back (וְחָזְרוּ יִשְׂרָאֵל־סָבָא וּתְבוּנָה אָחוֹר בְּאָחוֹר). Afterward the sixth king reigned, which is Yesod (אַחַ״כ מָלַךְ הַמֶּלֶךְ הַו׳ שֶׁהוּא יְסוֹד), and he drew the totality of the five Gevurot into the Yesod of Tevunah and the totality of the eight Chesed into the Yesod of Yisrael-Saba (וְהִמְשִׁיךְ כְּלָלוּת הַה״ג בִּיסוֹד דְּתְבוּנָה וּכְלָלוּת הַח״ח בִּיסוֹד דְּיִשְׂרָאֵל־סָבָא), and when he died these aspects also descended (וּכְשֶׁמֵת יָרְדוּ גַּם בְּחִינוֹת אֵלּוּ). Afterward the seventh king reigned, which is Malkhut, in her vessel alone (אַחַ״כ מָלַךְ הַמֶּלֶךְ הַז׳ שֶׁהִיא הַמַּלְכוּת בִּכְלִי שֶׁלָּהּ הִיא לְבַדָּהּ), and then she drew the totality of the eight Chesed into the Malkhut of Yisrael-Saba and the totality of the five Gevurot into the Malkhut of Tevunah (אָז הִמְשִׁיכָה כְּלָלוּת הַח״ח בְּמַלְכוּת דְּיִשְׂרָאֵל־סָבָא וּכְלָלוּת הַה״ג בְּמַלְכוּת תְּבוּנָה), for Malkhut also has a totality, in the manner explained above regarding Yesod (כִּי גַּם הַמַּלְכוּת יֵשׁ לָהּ כְּלָלוּת עַל דֶּרֶךְ הַנַּ״ל בִּיסוֹד), therefore she too is called “Kallah,” just as Yesod is called “Kol [all]” (כִּי (לָכֵן) גַּם הִיא נִקְרֵאת כַּלָּה כְּמוֹ שֶׁהַיְסוֹד נִקְרָא כָּל). And when she died, then the totality of the eight Chesed and the five Gevurot descended from the Malkhut of Yisrael-Saba and from the Malkhut of Tevunah (וּכְשֶׁמֵתָה הִיא אָז יָרְדוּ כְּלָלוּת הַח״ח וְהַה״ג מִמַלְכוּת דְּיִשְׂרָאֵל־סָבָא וּמִמַלְכוּת דְּתְבוּנָה), and the vessel of Malkhut descended to the World of Beri’ah (וְהַכְּלִי דְּמַלְכוּת יָרַד לִבְרִיאָה).

And now all the Achorayim of the four Partzufim—Abba and Imma and Yisrael-Saba and Tevunah—were completed in falling entirely (וְגַם עַתָּה נִגְמְרוּ כָּל אֲחוֹרַיִם שֶׁל ד׳ פַּרְצוּפִים דְּאו״א וְיִשְׂרָאֵל־סָבָא וּתְבוּנָה לִפּוֹל לְגַמְרֵי). And if you ask why, in Abba and Imma, the totality of Chesed and Gevurah in the Malkhut of the supernal Abba and Imma did not enter into the reckoning in the same way that it entered into the reckoning of the Malkhut of Yisrael-Saba and Tevunah (וְאִם תֹּאמַר לָמָּה בְּאו״א לֹא נִכְנַס בְּחֶשְׁבּוֹן כְּלָלוּת הַחו״ג בְּמַלְכוּת דְּאו״א עִלָּאִין עַל דֶּרֶךְ שֶׁנִּכְנְסוּ בְּחֶשְׁבּוֹן מַלְכוּת דְּיִשְׂרָאֵל־סָבָא וּתְבוּנָה), one can answer that it is known that in the upper third of Tiferet there is the aspect of the Atarah, which is the aspect of Malkhut (וְיֵשׁ לוֹמַר כִּי נוֹדָע כִּי בִּשְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת שָׁם הוּא בְּחִינַת הָעֲטָרָה שֶׁהִיא בְּחִינַת הַמַּלְכוּת), and behold she was already included within Yesod (וַהֲרֵי הָיְתָה נִכְלֶלֶת בִּיסוֹד), but here the Malkhut of Tevunah is more revealed than the Malkhut of Binah (אֲבָל כָּאן הִיא יוֹתֵר נִגְלֵית הַמַּלְכוּת דְּתְבוּנָה מִמַלְכוּת דְּבִינָה), for the Malkhut of Tevunah is truly Malkhut in relation to the totality of Binah and Tevunah together as one Partzuf (כִּי מַלְכוּת דְּתְבוּנָה הִיא מַמָּשׁ מַלְכוּת בְּעֶרֶךְ כְּלָלוּת בִּינָה וּתְבוּנָה יַחַד בְּפַּרְצוּף אֶחָד), whereas the Malkhut of the supernal Binah is the aspect of the body of the totality, and it is the place of the chest of the Tiferet of the total Partzuf of Binah and Tevunah together, as is known (אֲבָל הַמַּלְכוּת דְּבִינָה עִלָּאָה הִיא בְּחִינַת גּוּפָא שֶׁל הַכְּלָלוּת וְהוּא מְקוֹם הֶחָזֶה דְּתִּפְאֶרֶת שֶׁל כְּלָלוּת הַפַּרְצוּף יַחַד דְּבִינָה וּתְבוּנָה כַּנּוֹדָע), and it is not true Malkhut (וְאֵינָהּ מַלְכוּת מַמָּשׁ).

Chapter 2

שער ט פרק ב מ״ת

[9:2] And behold, it has been explained what fell from Abba and Imma, also the aspect of their being divided into four Partzufim as mentioned above (וְהִנֵּה נִתְבָּאֵר מַה שֶּׁנָּפַל מֵאו״א גַּם בְּחִינַת הֱיוֹתָן נֶחְלָקִים לְד׳ פַּרְצוּפִים כַּנַּ״ל), and it has also been explained the order of the emergence of the seven kings (וְגַם נִתְבָּאֵר סֵדֶר יְצִיאַת ז׳ מְלָכִים), and it is found that there descended the seven kings, which are Ze’ir Anpin and Nukvah, and additionally the four Achorayim of the supernal Abba and Imma and Yisrael-Saba and Tevunah, altogether they are eleven aspects that descended (וְנִמְצָא כִּי יָרְדוּ ז׳ הַמְּלָכִים שֶׁהֵם זְעֵיר וְנוּקְבָּא וְעוֹד ד׳ אָחוֹרַיִם דְּאו״א עִלָּאִין וְיִשְׂרָאֵל־סָבָא וּתְבוּנָה סַךְ הַכֹּל הֵם י״א בְּחִינוֹת שֶׁיָּרְדוּ), and from them clarification was made, and from their dross the Klipot were formed (וּמֵהֶם נִתְבָּרֵר וּמֵהַסִּיגִים שֶׁלָּהֶם נַעֲשׂוּ קְלִיפּוֹת), and these are the eleven spices of the incense (וְהֵם י״א סַמָּנֵי הַקְּטֹרֶת), which are eleven Lights that remained from these eleven aspects that descended as mentioned above (שֶׁהֵם י״א אוֹרוֹת שֶׁנִּשְׁאֲרוּ מֵאֵלּוּ הַי״א בְּחִינוֹת כַּנַּ״ל שֶׁיָּרְדוּ), and these Lights were not able to be clarified and remained placed within the Klipot, as explained by us in the secret of Pitum HaKetoret [The Compounding of the Incense] (וְלֹא יָכְלוּ אוֹרוֹת אֵלּוּ לְהִתְבָּרֵר וְנִשְׁאֲרוּ נְתוּנִים תּוֹךְ הַקְּלִיפּוֹת כְּמוֹ שֶׁמְּבוֹאָר אֶצְלֵנוּ בְּסוֹד פִּטּוּם הַקְּטֹרֶת). And the Achorayim of Abba did not descend until the second king, which is Chesed, died (וְהִנֵּה לֹא יָרְדוּ אָחוֹרַיִם דְּאַבָּא עַד שֶׁמֵּת הַמֶּלֶךְ הַב׳ שֶׁהוּא חֶסֶד), and the Achorayim of Imma did not descend until the third king, which is Gevurah, died (וְלֹא יָרְדוּ אָחוֹרַיִם דְּאִמָּא עַד שֶׁמֵּת הַמֶּלֶךְ הַג׳ שֶׁהוּא גְּבוּרָה), such that at the death of Gevurah the Achorayim of Abba and Imma were completed in their descent (בְּאוֹפֶן כִּי בְּמוֹת הַגְּבוּרָה אָז נִשְׁלְמוּ אֲחוֹרֵי או״א לֵירֵד). And the matter is that although at the death of Chesed the Achorayim of Abba descended, nevertheless these are not called complete Achorayim (וְהָעִנְיָן הוּא כִּי אַף עַל פִּי שֶׁבְּמִיתַת הַחֶסֶד יָרְדוּ אֲחוֹרֵי אַבָּא עִם כָּל זֶה אֵין אֵלּוּ נִקְרָאִים אֲחוֹרַיִם גְּמוּרִים), since Binah was still in the aspect of Panim with him and was illuminating his Achorayim (לְפִי שֶׁעֲדַיִן הָיְתָה הַבִּינָה בִּבְחִינַת פָּנִים עִמּוֹ וְהָיְתָה מְאִירָה בְּאָחוֹרָיו), and it is found that not all the Achorayim of Abba descended in essence (נִמְצָא שֶׁעֲדַיִן לֹא יָרְדוּ בְּעֶצֶם כָּל אֲחוֹרֵי אַבָּא), but only when also the Achorayim of Imma descended did both of them descend completely, and then they were Back to Back (רַק כְּשֶׁיָּרְדוּ גַּם אֲחוֹרֵי אִמָּא אָז יָרְדוּ שְׁנֵיהֶם לְגַמְרֵי וְאָז הָיוּ אָחוֹר בְּאָחוֹר), as will be explained with the help of Hashem at length in the discourse of the Partzufim of Ya‘akov and Leah, from where they emerged (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳ בְּאֹרֶךְ בִּדְרוּשׁ פַּרְצוּפֵי יַעֲקֹב וְלֵאָה מֵהֵיכָן יָצְאוּ וְעַיֵּן שָׁם).

It is therefore found that the descent of the Achorayim of Abba and Imma is not called a complete descent until the death of Gevurah, which is the third king (נִמְצָא כִּי אֵין יְרִידַת אֲחוֹרֵי או״א נִקְרֵאת יְרִידָה לְגַמְרֵי עַד מוֹת הַגְּבוּרָה שֶׁהוּא הַמֶּלֶךְ הַג׳), but the death of the seven kings is a complete death immediately from the first moment (אֲבָל מִיתַת הַשִּׁבְעָה מְלָכִים הִיא מִיתָה גְּמוּרָה תֵּכֶף מִן הָעֵת הָרִאשׁוֹנָה), for behold at the death of Chesed all aspects were completely broken and true death is stated of it (כִּי הֲרֵי בְּמוֹת הַחֶסֶד נִשְׁבְּרוּ כָּל בְּחִינוֹת לְגַמְרֵי וְנֶאֱמַר בּוֹ מִיתָה מַמָּשׁ), and it is found that the death of the kings begins to be called from the time the first king died (נִמְצָא כִּי מִיתַת הַמְּלָכִים מַתְחִילָה לְהִקָּרֵא מִן הָעֵת שֶׁמֵּת הַמֶּלֶךְ הָרִאשׁוֹן), but the nullification of the Achorayim of Abba and Imma is not nullification until the third king died (אֲבָל בִּטּוּל הָאָחוֹרַיִם דְּאו״א אֵינוֹ בִּטּוּל עַד שֶׁמֵּת הַמֶּלֶךְ הַג׳). And by this you will understand the secret of the Name of forty-two (וּבְזֶה תָּבִין סוֹד שֵׁם מ״ב), which is ABG YTz, KRA STN, NGD YKS, BTR TzTG, ḤQB TN‘, YGL PZQ, ŠQV TzYT (שֶׁהוּא אב״ג ית״ץ קר״ע שט״ן נג״ד יכ״ש בט״ר צת״ג חק״ב טנ״ע יג״ל פז״ק שק״ו צי״ת). For you already know that the Name of forty-two is in Yetzirah, and Yetzirah is the aspect of Ze’ir Anpin, as is known, which is the secret of the seven kings (כִּי כְבָר יָדַעְתָּ כִּי שֵׁם מ״ב הוּא בִּיצִירָה וִיצִירָה הוּא בְּחִינַת ז״א כַּנּוֹדָע שֶׁהוּא סוֹד הַז׳ מְלָכִים), it follows that this Name of forty-two speaks in the secret of the kings (נִמְצָא כִּי שֵׁם מ״ב זֶה מְדַבֵּר בְּסוֹד הַמְּלָכִים). And if you contemplate you will see how the Name ‘A”B is in the Mochin [Intellects] and is called Ta’amim [Cantillation Marks] and is called Atzilut (וְאִם תִּסְתַּכֵּל תִּרְאֶה אֵיךְ שֵׁם ע״ב הוּא בַּמּוֹחִין וְהוּא נִקְרָא טְעָמִים וְהוּא נִקְרָא אֲצִילוּת), afterward the Ta’amim [Cantillation Marks] of S”G are in Beri’ah and its Nekudot [Vowel Points] are in Yetzirah (אַחַ״כ הַטְּעָמִים דְּס״ג הוּא בִּבְרִיאָה וְהַנְּקוּדוֹת שֶׁלּוֹ בִּיצִירָה), and they are the secret of the kings who died (וְהֵם סוֹד הַמְּלָכִים שֶׁמֵּתוּ), for the Nekudot [Vowel Points] are the aspect of Ze’ir Anpin and Nukvah, which are Yetzirah and Asiyah (כִּי הַנְּקוּדוֹת הֵם בְּחִינַת זו״ן שֶׁהֵם יְצִירָה וַעֲשִׂיָּה), (some say: they are the aspect of Ze’ir Anpin which is Yetzirah) (נ״א הוּא בִּבְחִינַת ז״א שֶׁהוּא יְצִירָה).

However, the intent of this Name of forty-two is to elevate all the clarifications from there which remained of Ze’ir Anpin and Nukvah in Yetzirah and Asiyah (אֲבָל כַּוָּנַת מ״ב זֶה הוּא לְהַעֲלוֹת כָּל הַבֵּרוּרִים מִשָּׁם אֲשֶׁר נִשְׁאֲרוּ מִזְּעֵיר וְנוּקְבָּא בִּיצִירָה וַעֲשִׂיָּה), for every Name of forty-two is for elevation, as is known (כִּי כָּל שֵׁם מ״ב הוּא לְהַעֲלוֹת כַּנּוֹדָע), therefore certainly it is so that in this Name is alluded the death of the kings (אִם כֵּן וַדַּאי הוּא כִּי בְּשֵׁם זֶה נִרְמְזָה מִיתַת הַמְּלָכִים), and according to the order of their death is the order of their elevation through clarification by the power of this Name (וְעַל סֵדֶר מִיתָתָן הוּא סֵדֶר הַעֲלָאָתָן עַל־יְדֵי בֵּרוּר בְּכֹחַ שֵׁם זֶה), and therefore the death of the seven kings is alluded to in this first Name and the nullification of the Achorayim of Abba and Imma is alluded to in the second Name (וְלָכֵן מִיתַת שִׁבְעָה מְלָכִים נִרְמְזָה בְּשֵׁם הָרִאשׁוֹן זֶה וּבִטּוּל אֲחוֹרַיִם דְּאַבָּא וְאִמָּא נִרְמָז בְּשֵׁם הַב׳). And the matter is that from the Idra Rabba it appears that only the seven kings descended (וְהָעִנְיָן הוּא כִּי מִן הָאַדְּרָא רַבָּא נִרְאֶה שֶׁלֹּא יָרְדוּ רַק הַז׳ מְלָכִים לְבַד), and from other Midrashim in the Book of the Zohar it implies that also in Abba and Imma there is nullification and blemish and almost even in Keter (וּמִמִּדְרָשִׁים אֲחֵרִים בְּסֵפֶר הַזֹּהַר מַשְׁמַע כִּי גַּם בְּאו״א יֵשׁ בִּטּוּל וּפְגָם וְכִמְעַט אֲפִלּוּ בְּכֶתֶר).

However, the matter is that certainly from all ten Nekudot [Vowel Points] aspects fell from them and in all of them there was nullification (וְאָֽמְנָם הָעִנְיָן הוּא כִּי וַדַּאי שֶׁמִכָּל י׳ נְקוּדוֹת נָפְלוּ מֵהֶם בְּחִינוֹת וּבְכֻלָּם הָיָה בִּטּוּל), but Ze’ir Anpin and Nukvah fell entirely, both in the aspect of their being Back to Back and in the aspect of their being Face to Face (רַק זו״ן נָפְלוּ כֻּלָּם בֵּין בִּבְחִינַת הֱיוֹתָן אָחוֹר בְּאָחוֹר וּבֵין בִּבְחִינַת הֱיוֹתָן פָּנִים בְּפָנִים), and this is called death, for everything descended completely (וְהִנֵּה זוֹ נִקְרֵאת מִיתָה כִּי הַכֹּל יָרַד לְגַמְרֵי), but Abba and Imma from whom only the aspect of Achorayim descended are called nullification and not death (אֲבָל אַבָּא וְאִמָּא שֶׁלֹּא יָרַד מֵהֶם רַק בְּחִינַת אָחוֹרַיִם יִקָּרֵא בִּטּוּל וְלֹא מִיתָה), and Keter from which only the aspect of Netzach, Hod, Yesod fell, which entered into the secret of Mochin [Intellects] of Abba and Imma as mentioned above (וְכֶתֶר שֶׁלֹּא נָפַל מִמֶּנּוּ רַק בְּחִינַת נֵצַח הוֹד יְסוֹד שֶׁנִּכְנְסוּ בְּסוֹד מוֹחִין דְּאַבָּא וְאִמָּא כַּנִּזְכָּר לְעֵיל), and this aspect did not enter even in the category of Achorayim, therefore it is not called nullification in Keter but only a minor blemish (אֲשֶׁר אֵין בְּחִינָה זוֹ נִכְנֶסֶת אֲפִלּוּ בְּעֶרֶךְ אָחוֹרַיִם לָכֵן לֹא נִקְרָא בִּטּוּל בְּכֶתֶר רַק פְּגָם בְּעָלְמָא).

There is yet another reason, namely that only one who goes from world to world and is separated from his world is called death (עוֹד יֵשׁ טַעַם אַחֵר וְהוּא כִּי אֵין נִקְרָא מִיתָה אֶלָּא מִי שֶׁהוֹלֵךְ מֵעוֹלָם לְעוֹלָם וְנִבְדָּל מֵעוֹלָמוֹ), and therefore the seven kings who were in Atzilut and descended to Beri’ah are called true death (וְלָכֵן שִׁבְעָה מְלָכִים שֶׁהָיוּ בַּאֲצִילוּת וְיָרְדוּ אֶל הַבְּרִיאָה יִקָּרֵא מִיתָה מַמָּשׁ), as it is written in the Idra, daf 135, “Do not say that they died, but rather anyone who descended from his former level is called death,” as it is written, “and the king of Egypt died” (כְּמוֹ שֶׁכָּתוּב בָּאַדְרָא קל״ה לֹא תֵּימָא דְּמֵיתוּ אֶלָּא כָּל מַאן דְּנָחֵית מִדַּרְגָּא קַדְמָאָה דְּהֲוָה בֵּיהּ קָרֵי בֵּיהּ מִיתָה כְּמוֹ שֶׁכָּתוּב וַיָּמָת מֶלֶךְ מִצְרָיִם). However, the Achorayim of Abba and Imma, even though they fell, did not descend into Beri’ah but remained in the World of Atzilut itself (אֲמָנָם אֲחוֹרֵי או״א אַף עַל פִּי שֶׁנָּפְלוּ לֹא יָרְדוּ בִּבְרִיאָה אֶלָּא נִשְׁאֲרוּ בְּעוֹלַם הָאֲצִילוּת עַצְמוֹ), therefore since they are not in their place it is called nullification but not called death (לָכֵן לִהְיוֹתָן שֶׁלֹּא בִּמְקוֹמָן יִקָּרֵא בִּטּוּל אֲבָל לֹא יִקָּרֵא מִיתָה). And we shall now explain the Name of forty-two mentioned above (וְנְבָאֵר עַתָּה שֵׁם מ״ב הַנַּ״ל), and it is that the Name ABGITZ is in the Sefirah of Chesed, as is known (וְהוּא כִּי שֵׁם אבגית״ץ הוּא בִּסְפִירַת חֶסֶד כַּנּוֹדָע), since from there the nullification and death of the kings began, as mentioned above (לְפִי שֶׁמִשָּׁם הִתְחִיל (בִּטּוּל) מִיתַת הַמְּלָכִים כַּנַּ״ל), therefore in this Name is alluded the death of the seven kings (לָכֵן בְּשֵׁם זֶה נִרְמְזָה מִיתַת שִׁבְעָה מְלָכִים). And this is the explanation of ABGITZ, like ABGI-TZ (וְזֶהוּ פֵּירוּשׁ אבגית״ץ כְּמוֹ אבג״י ת״ץ), for ABGI has the numerical value of sixteen, and they are the secret of the seven kings (כִּי אבג״י גִּימַטְרִיָּא ט״ז וְהֵם סוֹד ז׳ מְלָכִים), for the Yod is in Malkhut, which is one point alone, and it is the Yod of ABGI (כִּי י׳ הוּא בַּמַּלְכוּת שֶׁהִיא נְקוּדָה אַחַת לְבַד וְהוּא י׳ שֶׁל אבג״י), and the letters ABG are six in gematria and they are the six extremities of Ze’ir Anpin (וְאוֹתִיּוֹת אב״ג הֵם ו׳ בְּגִּימַטְרִיָּא וְהֵם ו״ק דְּז״א), and behold they are seven kings (וַהֲרֵי הֵם ז׳ מְלָכִים). And this is the secret of what our sages said that the public domain is sixteen cubits wide (וְזֶהוּ סוֹד מַה שֶּׁאָמְרוּ רַז״ל כִּי רְהוּת הָרַבִּים רְחָבָה ט״ז אַמָּה), for behold these seven kings are those called the public domain when they were before the rectification (כִּי הֲרֵי אֵלּוּ ז׳ מְלָכִים הֵם הַנִּקְרָאִים רְהוּת הָרַבִּים בִּהְיוֹתָן קֹדֶם הַתִּקּוּן), but after the rectification they are called the private domain (וְאָֽמְנָם אַחַר הַתִּקּוּן נִקְרָא רְהוּת הַיָּחִיד).

And behold, the seven kings called ABGI were smashed and broken and died (וְהִנֵּה הַז׳ מְלָכִים הַנִּקְרָאִים אבג״י הֲרֵי הֵם נִתְּצוּ וְנִשְׁבְּרוּ וּמֵתוּ), and this is the secret of TTZ of ABGITTZ (וְזֶהוּ סוֹד ת״ץ שֶׁל אבגית״ץ). And since from Chesed the death of the kings began, as mentioned above (וְיַעַן שֶׁמִן הַחֶסֶד הִתְחִיל מִיתַת הַמְּלָכִים כַּנַּ״ל), therefore they were alluded to in this first Name (לָכֵן נִרְמְזוּ בְּשֵׁם זֶה הָרִאשׁוֹן). And some explain ABGITTZ in the language of the Talmud, that incident of “the demon of the house of study” (וְיֵשׁ מְפָרְשִׁים אבגית״ץ מִלְּשׁוֹן הַגְּמָרָא הַהִיא אַבְגָּא דְּבֵי רַב), meaning the Satan that was found in that study hall (פֵּירוּשׁ הַשָּׂטָן שֶׁהָיָה נִמְצָא בְּבֵית הַמִּדְרָשׁ הַהוּא), and it is found that ABG (some say: ABGITTZ) is exactly in the manner of what we explained above regarding the letters Shin, Ayin, Tet, Nun, Zayin, Gimal, Tzadi, which is a permutation of Satan Az Ga‘atz (Satan a strong spark) (וְנִמְצָא כִּי אב״ג (נ״א אבגית״ץ) הוּא מַמָּשׁ עַל דֶּרֶךְ מַה שֶּׁבֵּאַרְנוּ לְעֵיל בְּאוֹתִיּוֹת שַׁעַטְנֵ״ז גַּ״ץ שֶׁצֵּרוּפֵי שט״ן ע״ז גַּ״ץ).

And behold, the second Name is KRA‘ STN, and it is in Gevurah, which is the second king, for at his death the Achorayim of Imma also fell, and therefore the nullification of the Achorayim of Abba and Imma is alluded to in this Name (וְהִנֵּה הַשֵּׁם הַב׳ הוּא קר״ע שט״ן הוּא בִּגְבוּרָה שֶׁהוּא הַמֶּלֶךְ הַב׳ אֲשֶׁר בְּמִיתָתוֹ נָפְלוּ אֲחוֹרֵי דְּאִמָּא גַּם כֵּן וְלָכֵן נִרְמַז בִּטּוּל אֲחוֹרֵי או״א בְּשֵׁם זֶה), and this is its explanation: KRA‘, meaning that here there was not actual death and smashing like the seven kings, but only tearing and breaking in a lesser sense, and it remained in its place (וְזֶהוּ בֵּאוּרוֹ קר״ע ר״ל כִּי כָּאן לֹא הָיְתָה מִיתָה וּנְתִיצָה מַמָּשׁ כְּמוֹ ז׳ מְלָכִים רַק קְרִיעָה וּשְׁבִירָה בְּעָלְמָא וְנִשְׁאַר בִּמְקוֹמָהּ), whereas by smashing there is the throwing of a stone with force from its place to another place, as mentioned above (וּבִנְתִיצָה הִיא הַפָּלַת אֶבֶן בְּכֹחַ מִמְּקוֹמָהּ לְמָקוֹם אַחֵר כַּנַּ״ל), and through this tearing the klipah called Satan emerged, and this is KRA‘ STN (Tear Satan) (וְעַל־יְדֵי קְרִיעָה זוֹ יָצְאָה הַקְּלִיפָּה הַנִּקְרֵאת שָׂטָן וְזֶהוּ קר״ע שט״ן).

And behold, Abba and Imma in the aspect of Face to Face are the Havayah with Yodin in Abba and the Name Ehyeh with Yodin in Imma, and both of them together have the numerical value of regel, which is the numerical value of zachor, for remembrance is from the side of Panim (וְהִנֵּה או״א בְּחִינַת פָּנִים בְּפָנִים הוּא הוי״ה דְּיוֹדִין בְּאַבָּא וְאֶהְיֶ״ה דְּיוֹדִין בְּאִמָּא וּשְׁנֵיהֶם גִּימַטְרִיָּא רֶגֶ״ל וְהוּא גִּימַטְרִיָּא זָכוֹר כִּי הַזְּכִירָה הִיא מִצַּד פָּנִים), and the aspect of Back to Back are the Achorayim of these two Names, which are the Achorayim of Havayah in this manner: Yod, Yod-Heh, Yod-Heh-Vav, Yod-Heh-Vav-Heh in Abba, and the Achorayim of Imma in this manner: Alef, Alef-Heh, Alef-Heh-Yod, Alef-Heh-Yod-Heh, and both of them together equal tishkach, for forgetfulness is from the side of Achorayim (וּבְחִינַת אָחוֹר בְּאָחוֹר הֵם אֲחוֹרַיִם שֶׁל ב׳ שֵׁמוֹת הַנַּ״ל שֶׁהֵם אֲחוֹרֵי הוי״ה כָּזֶה יו״ד יו״ד ה״י יו״ד ה״י וי״ו יו״ד ה״י וי״ו ה״י בְּאַבָּא וְאֲחוֹרֵי אִמָּא כָּזֶה אֶל״ף אֶל״ף ה״י אֶל״ף ה״י יו״ד אֶל״ף ה״י יו״ד ה״י אֲשֶׁר שְׁנֵיהֶם גִּימַטְרִיָּא תִּשְׁכַּ״ח כִּי הַשִּׁכְחָה מִצַּד אָחוֹרַיִם), and indeed KRA‘ STN has the numerical value of tishkach with the kolel, corresponding to the Achorayim, to allude to the fall of the Achorayim of Abba and Imma (וְאָֽמְנָם קר״ע שט״ן גִּימַטְרִיָּא תִּשְׁכַּ״ח עִם הַכּוֹלֵל כְּמִנְיַן הָאָחוֹרַיִם לְרַמֵּז עַל נְפִילַת אֲחוֹרֵי אַבָּא וְאִמָּא).

And we return to the first matter, for behold when one-third of Tiferet had not yet died, the descent and fall of the Achorayim of Abba and Imma had not yet been completed entirely (וְנַחֲזוֹר לָעִנְיָן רִאשׁוֹן כִּי הִנֵּה כַּאֲשֶׁר עֲדַיִן לֹא מֵת שְׁלִישׁ תִּפְאֶרֶת עֲדַיִן לֹא נִגְמְרָה יְרִידַת וּנְפִילַת אֲחוֹרֵי דְּאַבָּא וְאִמָּא לְגַמְרֵי), and when these kings were entering into their vessels they were revealed with great Light (וְכַאֲשֶׁר הָיוּ הַמְּלָכִים הָאֵלּוּ נִכְנָסִים בִּכְלֵיהֶם הָיוּ מְגוּלִּים בְּאוֹר גָּדוֹל). But after the upper third of Tiferet died, at which time the Achorayim of Abba and Imma fell there (אֲבָל אַחַר שֶׁמֵּת שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת שֶׁאָז נָפְלוּ שָׁם אֲחוֹרֵי דְּאו״א), behold when the remaining Lights went out there in order to enter their vessels, they were clothed in these Achorayim that had fallen and remained in Atzilut as mentioned above (הִנֵּה כַּאֲשֶׁר יָצְאוּ שָׁם שְׁאָר הָאוֹרוֹת הַנִּשְׁאָרִים כְּדֵי לִכָּנֵס בִּכְלֵיהֶם הָיוּ מְלוּבָּשִׁים בְּאֵלּוּ הָאָחוֹרַיִם שֶׁנָּפְלוּ וְנִשְׁאֲרוּ בַּאֲצִילוּת כַּנַּ״ל). And the latter kings went out clothed in the Achorayim of Abba and Imma, and this remained for them (some say: and in this manner they are made) always (וְהָיוּ יוֹצְאִים הַמְּלָכִים הָאַחֲרוֹנִים מְלוּבָּשִׁים בַּאֲחוֹרֵי דְּאו״א וְזֶה נִשְׁאַר לָהֶם (נ״א וְעַל דֶּרֶךְ זֶה נַעֲשִׂים) תָּמִיד), until all the clarifications are completed to emerge until the future to come, speedily in our days (עַד שֶׁיִּכְלוּ כָּל הַבֵּרוּרִים לָצֵאת עַד לֶעָתִיד לָבוֹא בִּמְהֵרָה בְּיָמֵינוּ). And this is the secret of the elevation of Mayin Nukvin [Feminine Waters], which Ze’ir Anpin and Nukvah elevate to Abba and Imma (וְזֶהוּ סוֹד הַעֲלָאַת מ״ן אֲשֶׁר מַעֲלִים זו״ן אֶל אַבָּא וְאִמָּא), and it is from the secret of these Achorayim of Abba and Imma that descended there below in Atzilut itself as mentioned above, which they took (וְהוּא מִסּוֹד אֵלּוּ הָאָחוֹרַיִם דְּאו״א שֶׁיָּרְדוּ שָׁם לְמַטָּה בַּאֲצִילוּת עַצְמוֹ כַּנַּ״ל אֲשֶׁר לְקָחוּם הֵם).

And behold it is found that these Lights from the chest and downward come covered (וְהִנֵּה נִמְצָא שֶׁאֵלּוּ הָאוֹרוֹת מֵהֶחָזֶה וּלְמַטָּה בָּאִים מְכוּסִּים), and you already know that concealment of the Light and its covering is the very existence of its rectification (וּכְבָר יָדַעְתָּ כִּי הִתְעַלְּמוּת הָאוֹר וְכִסּוּיוֹ הוּא מְצִיאוּת תִּקּוּנוֹ), for through this there is power in the vessel to bear the Light, since it comes clothed (כִּי עַל יְדֵי כֵן יֵשׁ כֹּחַ בַּכְּלִי לִסְבֹּל הָאוֹר לִהְיוֹתוֹ בָּא מְלוּבָּשׁ). And therefore the breaking of the vessels from the chest and downward, which are the two lower thirds of Tiferet and Netzach, Hod, Yesod and Malkhut, is not equal to the breaking of the vessels of Da‘at and Chesed-Gevurah and the upper third of Tiferet (וְעַל כֵּן לֹא יִהְיוּ שָׁוִים שְׁבִירַת הַכֵּלִים שֶׁמֵהֶחָזֶה וּלְמַטָּה שֶׁהֵם ב׳ שְׁלִישִׁים תַּתָּאִין דְּתִּפְאֶרֶת וְנֵה״י וּמַלְכוּת אֶל שְׁבִירַת הַכֵּלִים שֶׁל הַדַּעַת וְחו״ג וְשְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת), for certainly the breaking of the upper ones is greater than the breaking of the lower ones (כִּי וַדַּאי יוֹתֵר גְּדוֹלָה תִּהְיֶה שְׁבִירַת הָעֶלְיוֹנִים מִשְׁבִירַת הַתַּחְתּוֹנִים).

And therefore when the rectification of Ze’ir Anpin came, at the time of rectification his Partzuf came in the opposite manner (וְלָכֵן בְּבֹא הַתִּקּוּן דְּז״א בְּעֵת הַתִּקּוּן פַּרְצוּפוֹ בָּא לְהֵפֶךְ), for from the two lower thirds of Tiferet and downward his Lights and the Chasadim within them were revealed (כִּי מִב׳ שְׁלִישֵׁי תִּפְאֶרֶת וּלְמַטָּה הָיוּ אוֹרוֹתָיו וְהַחֲסָדִים שֶׁבָּהֶם מְגוּלִּים), and this is because they have the capacity to receive them without the screen of Binah, since their breaking was not great (וְזֶהוּ לְפִי שֶׁיֵּשׁ בָּהֶם יְכוֹלֶת לְקַבְּלָם שֶׁלֹּא עַל יְדֵי מָסָךְ הַבִּינָה לְפִי שֶׁלֹּא הָיְתָה שְׁבִירָתָן גְּדוֹלָה). But the upper ones, which are from the head of Ze’ir Anpin until the chest, came in the rectification concealed and clothed within the screen of Binah, which is her Yesod, as is known (אֲבָל הָעֶלְיוֹנִים שֶׁהֵם מֵרֵישָׁא דְּז״א עַד הֶחָזֶה בָּאוּ בַּתִּקּוּן סְתוּמִים וּמְלוּבָּשִׁים עַתָּה תּוֹךְ מָסָךְ הַבִּינָה שֶׁהוּא יְסוֹדָהּ כַּנּוֹדָע). And this is because at first they were revealed and their breaking was great (וְזֶהוּ לְפִי שֶׁבַּתְּחִלָּה הָיוּ מְגוּלִּים וְהָיְתָה שְׁבִירָתָן גְּדוֹלָה), and even though Netzach–Hod are also covered and concealed (וְאַף עַל פִּי שֶׁגַּם הַנֵּ״ה הֵם מְכוּסִּים וּסְתוּמִים), nevertheless it has already been explained in its place that the revealed Chasadim strike within them and their Light goes outwards (עִכָּ״ז הֲרֵי נִתְבָּאֵר בִּמְקוֹמוֹ כִּי הַחֲסָדִים הַמְּגוּלִּים מַכִּים בָּהֶם וְאוֹרָם יוֹצֵא לַחוּץ).

And behold, in the death of Ze’ir Anpin until the upper third of his Tiferet, the Achorayim of Abba and Imma had already descended (וְהִנֵּה בְּמִיתַת ז״א עַד שְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת שֶׁלּוֹ כְּבָר יָרְדוּ אֲחוֹרֵי או״א), but the Achorayim of Yisrael-Saba and Tevunah were not completed until the death of the Nukvah of Ze’ir Anpin (אֲבָל אֲחוֹרֵי יִשְׂרָאֵל־סָבָא וּתְבוּנָה לֹא נִגְמְרוּ עַד מִיתַת נוּקְבָּא דְּז״א), and therefore the Achorayim of Abba are taken by Ze’ir Anpin and the Achorayim of Yisrael-Saba and Tevunah are taken by Malkhut (וְלָכֵן הָאָחוֹרַיִם דְּאַבָּא לוֹקְחָם ז״א וְהָאָחוֹרַיִם דְּיִשְׂרָאֵל־סָבָא וּתְבוּנָה לוֹקַחְתָּם הַמַּלְכוּת), and the Lights are clothed within them, similar to the Mochin [Intellects] of Ze’ir Anpin (וּמִתְלַבְּשִׁים הָאוֹרוֹת שֶׁלָּהֶם בָּהֶם דֻּגְמַת הַמּוֹחִין דְּז״א). And by this you will understand what is said, that when Ze’ir Anpin and Nukvah are equal together Face to Face, then the Netzach, Hod, Yesod of Abba and Imma are Mochin [Intellects] for Ze’ir Anpin, and the Netzach, Hod, Yesod of Yisrael-Saba and Tevunah are Mochin [Intellects] and enter into the head of the Nukvah (וּבָזֶה תָּבִין מַה שֶּׁאָמְרוּ כִּי כַּאֲשֶׁר הַזו״ן שָׁוִים יַחַד פָּנִים בְּפָנִים אָז הַנֵּ״ה דְּאו״א הֵם מוֹחִין לְז״א וְהַנֵּ״ה דְּיִשְׂרָאֵל־סָבָא וּתְבוּנָה הֵם מוֹחִין וְנִכְנָסִים בְּרֵישָׁא דְּנוּקְבָּא).

You will also understand what is said, that when they were Face to Face there emerged two aspects of Ya‘akov, one in Ze’ir Anpin and one in Nukvah (גַּם תָּבִין מַה שֶּׁאָמְרוּ שֶׁכְּשֶׁהָיוּ פָּנִים בְּפָנִים אָז יוֹצְאִים ב׳ בְּחִינוֹת יַעֲקֹב אֶחָד בְּז״א וְאֶחָד בְּנוּקְבָּא), for the one that is from the Mochin [Intellects] of Ze’ir Anpin is from Abba and Imma, and the second that is from the Mochin [Intellects] of Nukvah is from Yisrael-Saba and Tevunah (כִּי הָאֶחָד שֶׁהוּא מִמּוֹחִין דְּז״א הוּא מֵאו״א וְהַב׳ שֶׁהוּא מִמּוֹחִין דְּנוּקְבָּא הוּא מִיִשְׂרָאֵל־סָבָא וּתְבוּנָה), and then they are the two great luminaries, neither she greater than him nor he greater than her, and they have no need of one another at all (וְאָז הֵם שְׁנֵי הַמְּאוֹרוֹת הַגְּדוֹלִים לֹא הִיא גְּדוֹלָה מִמֶּנּוּ וְלֹא הוּא גָּדוֹל מִמֶּנָּה וְאֵינָם צְרִיכִים זֶה לָזֶה כְּלָל). However, the Achorayim of Abba are on the right side in the Chesed of Ze’ir Anpin, and the Achorayim of Imma are on the left side in the Gevurah of Ze’ir Anpin (אֲבָל הָאָחוֹרַיִם דְּאַבָּא הֵם בְּצַד יָמִין בְּחֶסֶד דְּז״א וְהָאָחוֹרַיִם דְּאִמָּא הֵם בְּצַד שְׂמֹאל בִּגְבוּרָה דְּז״א), and this discourse will be needed in its place and there it will be explained with the help of Hashem (וְזֶה הַדְּרוּשׁ יִצְטָרֵךְ בִּמְקוֹמוֹ וְשָׁם יִתְבָּאֵר בְּעֶזְרַת ה׳).

And behold, here in this place is the place of the descent and fall of the Achorayim of Abba and Imma that we said above descended in Atzilut itself (וְהִנֵּה כָּאן בַּמָּקוֹם הַזֶּה הוּא מְקוֹם יְרִידַת וּנְפִילַת אֲחוֹרֵי או״א שֶׁאָמַרְנוּ לְעֵיל שֶׁיָּרְדוּ בַּאֲצִילוּת עַצְמוֹ), for even though the vessels of Ze’ir Anpin were broken, nevertheless the Lights of Ze’ir Anpin remained clothed in these Achorayim of the supernal Abba and Imma, the entire right line of Chesed of Ze’ir Anpin in the Achorayim of Abba and the entire line of Gevurah clothed in the Achorayim of Imma (כִּי אַף עַל פִּי שֶׁכֵּלֵי ז״א נִשְׁבְּרוּ עִם כָּל זֶה הָאוֹרוֹת דְּז״א נִשְׁאֲרוּ מְלוּבָּשִׁים בְּאֵלּוּ הָאָחוֹרַיִם דְּאו״א עִלָּאִין כָּל קַו הַחֶסֶד דְּז״א בַּאֲחוֹרֵי אַבָּא וְכָל קַו הַגְּבוּרָה מְלוּבָּשׁ בַּאֲחוֹרֵי אִמָּא), and understand this introduction very well (וְהָבֵן הַקְדָּמָה זוֹ מְאֹד).

And we return to explain the portion of Vayishlaḥ regarding “And these are the kings” (וְנַחֲזוֹר לְפָרֵשׁ פָּרָשַׁת וַיִּשְׁלַח בְּעִנְיַן וְאֵלֶּה הַמְּלָכִים), for behold it has been explained how the four Achorayim of Abba and Imma and Yisrael-Saba and Tevunah descended (כִּי הִנֵּה נִתְבָּאֵר אֵיךְ יָרְדוּ ד׳ אָחוֹרַיִם דְּאו״א וְיִשְׂרָאֵל־סָבָא וּתְבוּנָה), and therefore you will find that among these kings the names of their fathers are not mentioned for all of them, but only for four, and they are Bela, Yovav, Ba‘al-Ḥanan, and Hadad (וְלָכֵן תִּמְצָא כִּי בְּאֵלֶּה הַמְּלָכִים לֹא נִזְכַּר בְּכֻלָּם שְׁמוֹת אֲבוֹתָם רַק בְּד׳ בִּלְבַד וְהֵם בֶּלַע יוֹבָב וּבַעַל חָנָן וַהֲדָד). And you will also find another difference, that even in these four the name of their father is mentioned only at the time of their reign and not at the time of their death, as it is written “and Bela son of Beor reigned in Edom,” and it is not written “and Bela son of Beor died,” but rather “Bela” alone, and likewise with the other three kings (וְגַם תִּמְצָא שִׁנּוּי אַחֵר כִּי אֲפִלּוּ בְּאֵלֶּה ד׳ לֹא נִזְכַּר שֵׁם אֲבִיהֶם רַק בְּעֵת הַמְּלוּכָה וְלֹא בְּעֵת הַמִּיתָה כְּמוֹ שֶׁכָּתוּב וַיִּמְלֹךְ בֶּאֱדוֹם בֶּלַע בֶּן בְּעוֹר וְלֹא כְּתִיב וַיָּמָת בֶּלַע בֶּן בְּעוֹר רַק בֶּלַע סְתָם וְכֵן בִּשְׁאָר ג׳ מְלָכִים).

And the matter is to indicate that four aspects of Achorayim descended from the fathers and no more, and they did not descend together with their sons, as mentioned above (וְהָעִנְיָן הוּא לְהוֹרוֹת כִּי ד׳ בְּחִינוֹת אָחוֹרַיִם יָרְדוּ מִן הָאָבוֹת וְלֹא יוֹתֵר וְלֹא יָרְדוּ עִם בְּנֵיהֶם כַּנַּ״ל), and since the fathers did not die but only experienced nullification alone, therefore the fathers were not mentioned at the time of death but only the sons themselves, but in order to indicate that there was also nullification in them, the fathers were mentioned at the time of the reign (וְכֵיוָן שֶׁלֹּא מֵתוּ הָאָבוֹת רַק בִּטּוּל בְּעָלְמָא לָכֵן לֹא נִזְכְּרוּ בְּעֵת הַמִּיתָה הָאָבוֹת רַק הַבָּנִים לְבַד וּלְהוֹרוֹת שֶׁגַּם בָּהֶם הָיָה בִּטּוּל לָכֵן הֻזְכְּרוּ הָאָבוֹת בְּעֵת הַמְּלוּכָה). And if you ask, behold Ḥusham, who is the third king, should have had the name of his father mentioned, and it should have written “so-and-so son of so-and-so,” for it has been explained above that he is the one who arouses the Gevurah of Imma and nullifies her Achorayim at the time of his death, as is known (וְאִם תֹּאמַר הֲרֵי חֻשָׁם שֶׁהוּא הַמֶּלֶךְ הַג׳ הָיָה רָאוּי לְהַזְכִּיר בּוֹ שֵׁם אָבִיו וְלִכְתֹּב פְּלוֹנִי בֶּן פְּלוֹנִי שֶׁהֲרֵי נִתְבָּאֵר לְעֵיל כִּי הוּא הַמְעוֹרֵר גְּבוּרָה דְּאִמָּא וְהוּא הַמְבַטֵּל (נ״א בִּטּוּל) אֲחוֹרֶיהָ בְּעֵת מִיתָתוֹ כַּנּוֹדָע). And it can be said that a son is called only by the name of his father (וְיֵשׁ לוֹמַר כִּי אֵין הַבֵּן נִקְרָא אֶלָּא עַל שֵׁם אָבִיו), and since he nullified only the Achorayim of Imma, there is no place to mention the name “so-and-so son of so-and-so his mother,” but only “so-and-so son of so-and-so his father” (וְכֵיוָן שֶׁהוּא לֹא בִּטֵּל רַק אֲחוֹרַיִם דְּאִמָּא אֵין לְהַזְכִּיר הַשֵּׁם פְּלוֹנִי בֶּן פְּלוֹנִית אִמּוֹ רַק פְּלוֹנִי בֶּן פְּלוֹנִי אָבִיו), and therefore the name of his father was not mentioned, for he did not nullify the Achorayim of his father but only the Achorayim of his mother (וְלָכֵן לֹא הֻזְכַּר שֵׁם אָבִיו כִּי לֹא בִּטֵּל אֲחוֹרֵי אָבִיו רַק אֲחוֹרֵי אִמּוֹ), for from there is an allusion to the five Gevurot of the Nukvah (כִּי מִשָּׁם רוֹמֵז לַחָמֵשׁ ה׳ גְּבוּרוֹת דְּהַנּוּקְבָּא), therefore it is not said “son of so-and-so” (לָכֵן לֹא נֶאֱמַר בֶּן פְּלוֹנִי). And Hadad son of Bedad, who is the fourth king and is the aspect of Tiferet, is called thus because he is above in the aspect of the upper third, the place of the chest, the place of the breasts (וַהֲדָד בֶּן בְּדָד שֶׁהוּא הַמֶּלֶךְ הַד׳ וְהוּא בְּחִינַת הַתִּפְאֶרֶת נִקְרָא כֵן לְפִי שֶׁהוּא לְמַעְלָה בִּבְחִינַת שְׁלִישׁ הָעֶלְיוֹן מְקוֹם הֶחָזֶה מְקוֹם הַדַּדִּים), and this is hadad—one breast—and ben bedad—the second breast (וְזֶהוּ הֲדָד דַּד אֶחָד וּבֶן בְּדָד דַּד ב׳), and likewise, the letters Bedad mean “Bet-Dad” [the Second Breast], that is, the second breast (וְכֵן אוֹתִיּוֹת בד״ד פֵּרוּשׁ ב׳ ד״ד ר״ל דַּד הַב׳).

And the matter is that when we consider that Abba and Yisrael-Saba are included in one Partzuf and Binah and Tevunah are included in one Partzuf, as is explained in its place, for there are times when they unite in this manner (וְהָעִנְיָן כִּי כַּאֲשֶׁר נַעֲרִיךְ שֶׁאַבָּא וְיִשְׂרָאֵל־סָבָא נִכְלָלִים בְּפַּרְצוּף אֶחָד וּבִינָה וּתְבוּנָה נִכְלָלוֹת בְּפַּרְצוּף אֶחָד כְּמוֹ שֶׁנֶּאֱמַר בִּמְקוֹמוֹ כִּי יֵשׁ זְמָנִים שֶׁמִּתְחַבְּרִין עַל דֶּרֶךְ זֶה), it is found that the place of the upper third of the Tiferet of Ze’ir Anpin, which is called Hadad ben Bedad, is the place of the breasts of Binah (נִמְצָא כִּי מְקוֹם שְׁלִישׁ עֶלְיוֹן שֶׁל תִּפְאֶרֶת דְּז״א הַנִּקְרָא הֲדָד בֶּן בְּדָד שָׁם הוּא מְקוֹם הַדַּדִּים שֶׁל הַבִּינָה), and therefore his name is called Hadad ben Bedad, for at the time of the death of this king the breasts of Binah shriveled from nursing, in the manner of a woman whose breasts shrivel at the death of her child (וְלָכֵן נִקְרָא שְׁמוֹ הֲדָד בֶּן בְּדָד כִּי בְּעֵת מִיתַת הַמֶּלֶךְ הַזֶּה צָמְקוּ דַּדֵּי הַבִּינָה לְהֵינִיק כְּדֶרֶךְ הָאִשָּׁה שֶׁדַּדֶּיהָ צוֹמְקִים בְּמִיתַת הַיֶּלֶד).

Chapter 3

שער ט פרק ג מ״ת

[9:3] And we shall now explain how, at the time of the death of these kings, their vessels descended into the World of Beri’ah, as mentioned above, unlike the four Achorayim of Abba and Imma (וְנְבָאֵר עַתָּה אֵיךְ בְּעֵת מִיתַת הַמְּלָכִים אֵלּוּ יָרְדוּ הַכֵּלִים שֶׁלָּהֶם לְעוֹלַם הַבְּרִיאָה כַּנַּ״ל מַה שֶּׁאֵין כֵּן בְּד׳ אֲחוֹרַיִם דְּאו״א), for behold the distinction between Abba and Imma and the seven kings, which are Ze’ir Anpin and Nukvah, has already been explained (כִּי הִנֵּה נִתְבָּאֵר הַחִלּוּק שֶׁהָיָה בֵּין או״א לְז׳ הַמְּלָכִים שֶׁהֵם זו״ן), and we said that the seven kings, which are Ze’ir Anpin and Nukvah, truly died and their vessels descended into the World of Beri’ah (וְאָמַרְנוּ כִּי הַז׳ מְלָכִים שֶׁהֵם זו״ן מֵתוּ מַמָּשׁ וְיָרְדוּ אֶל עוֹלַם הַבְּרִיאָה הַכֵּלִים שֶׁלָּהֶם), whereas the Achorayim of Abba and Imma were nullified and did not die, but descended downward within the World of Atzilut itself (וַאֲחוֹרַיִם דְּאו״א נִתְבַּטְּלוּ וְלֹא מֵתוּ אֶלָּא שֶׁיָּרְדוּ לְמַטָּה בְּעוֹלַם הָאֲצִילוּת עַצְמוֹ), and there we explained the reason for this and said that it was because the seven kings did not receive the Lights of Ears–Nose–Mouth of Adam Kadmon but only from His body and downward (וְשָׁם בֵּאַרְנוּ הַטַּעַם לָזֶה וְאָמַרְנוּ שֶׁהָיָה לְסִבָּה שֶׁהַז׳ מְלָכִים לֹא קִבְּלוּ אוֹרוֹת אָח״פ דְּא״ק רַק מִגּוּפָא דִילֵיהּ וָאֵילָךְ). And according to this very reason there was also another distinction between the three upper ones, which are Keter, Chokhmah, and Binah, and the seven lower kings (וְהִנֵּה לְטַעַם זֶה עַצְמוֹ הָיָה גַּם כֵּן שִׁנּוּי אַחֵר בֵּין ג״ר שֶׁהֵם כח״ב לְז׳ הַמְּלָכִים הַתַּחְתּוֹנִים), for the three upper ones emerged with some rectification at the outset (כִּי הַג״ר יָצְאוּ בְּקְצָת תִּקּוּן בָּרִאשׁוֹנָה), and that is that when they emerged at first they spread in the order of three lines (וְהוּא כִּי כַּאֲשֶׁר יָצְאוּ בָּרִאשׁוֹנָה נִתְפַּשְּׁטוּ כְּסֵדֶר ג׳ קַוִּין), unlike the seven lower ones, which emerged one beneath the other (מַה שֶּׁאֵין כֵּן ז״ת שֶׁיָּצְאוּ זוֹ לְמַטָּה מִזּוֹ). And this is what is said in the Idra, “until when will it be established in the existence of one support,” meaning that the rectification is established which is by way of lines (וְזֶהוּ שֶׁנֶּאֱמַר בָּאַדְרָא עַד אֵימָתַי נִיתֵּיב בְּקַיָּימָא דְּחַד סַמְכָא ר״ל נִתְקַן הַתִּקּוּן שֶׁהוּא דֶּרֶךְ קַוִּין), but before that, when they were one upon the other, there was the existence of one support (אֲבָל קֹדֶם שֶׁהָיוּ זֶה עַל גַּבֵּי זֶה הֲוֵי קַיָּימָא דְּחַד סַמְכָא).

And we have already explained that the rectification of Atzilut is when the six extremities are made in the aspect of three lines bound to one another in the secret of the third which decides between them, and then it is called a private domain (וּכְבָר בֵּאַרְנוּ כִּי הַתִּקּוּן דְּאֲצִילוּת הוּא בִּהְיוֹת ו״ק עָשׂוּי בִּבְחִינַת ג׳ קַוִּין קְשׁוּרִים זֶה בָּזֶה בְּסוֹד הַג׳ הַמַּכְרִיעַ בֵּינֵיהֶם וְאָז נִקְרָא רְשׁוּת הַיָּחִיד), but when they are one upon the other and are separated one from another, then it is called a public domain (אֲבָל בִּהְיוֹתָם זֶה עַל גַּבֵּי זֶה וְהֵם נִפְרָדִים אַחַת מֵחֲבֶרְתָּהּ אָז נִקְרָא רְשׁוּת הָרַבִּים).

Therefore the three upper ones had their Achorayim nullified and did not die (וְלָכֵן הַג״ר נִתְבַּטְּלוּ אֲחוֹרֵיהֶם וְלֹא מֵתוּ), whereas the seven kings died in both Panim and Achorayim, for they emerged without any rectification at all (וְז׳ מְלָכִים מֵתוּ פָּנִים וְאָחוֹר כִּי יָצְאוּ בְּלִי תִּקּוּן כְּלָל). And we shall explain the order of the emergence of the seven kings, and we shall begin with the first, which is Da‘at (וְנְבָאֵר סֵדֶר יְצִיאַת ז׳ מְלָכִים וְנַתְחִיל מִן הָרִאשׁוֹן שֶׁהוּא הַדַּעַת), for this one emerged first (אֲשֶׁר זֶה יָצָא בָּרִאשׁוֹנָה), and when the vessel was not able to bear it, as mentioned above (וְכַאֲשֶׁר לֹא הָיָה הַכְּלִי יָכוֹל לְסָבְלוֹ כַּנַּ״ל), the vessel broke and descended downward into the World of Beri’ah (נִשְׁבַּר הַכְּלִי וְיָרַד לְמַטָּה בְּעוֹלַם הַבְּרִיאָה), meaning into the place that was destined afterward to be the World of Beri’ah (ר״ל בַּמָּקוֹם שֶׁהָיָה עָתִיד לִהְיוֹת עוֹלַם הַבְּרִיאָה אַחַ״כ), for behold the World of Beri’ah had not yet been created (כִּי הֲרֵי עֲדַיִן לֹא נִבְרָא עוֹלַם הַבְּרִיאָה), and this vessel fell into the place of Da‘at of Beri’ah, since it corresponds to it in likeness (וְנָפַל הַכְּלִי הַזֶּה בִּמְקוֹם הַדַּעַת דִּבְרִיאָה לִהְיוֹתוֹ מִתְיַחֵס אֵלָיו כְּמוֹהוּ). And however, the Light of Da‘at also descended (וְאָֽמְנָם אוֹר שֶׁל הַדַּעַת יָרַד גַּם הוּא), except that it remained in Atzilut itself in the place of the vessel of Malkhut of Atzilut (אֶלָּא שֶׁנִשְׁאַר בַּאֲצִילוּת עַצְמוֹ בִּמְקוֹם כְּלִי הַמַּלְכוּת דְּאֲצִילוּת).

And it did not descend there due to any blemish in it (וְאָֽמְנָם לֹא יָרַד שָׁם לְסִבַּת פְּגָם אֲשֶׁר בּוֹ), for behold it has already been explained above that the breaking was in the vessels and not in the Lights (כִּי הֲרֵי נִתְבָּאֵר לְעֵיל כִּי הַשְּׁבִירָה הָיְתָה בַּכֵּלִים וְלֹא בָּאוֹרוֹת), and if its descent there had been because of blemish, it would have been fitting to attribute nullification to the Lights in the same manner that we attributed nullification to the vessels of the Achorayim of Abba and Imma that fell in Atzilut itself (וְאִלּוּ הָיְתָה יְרִידָתוֹ שָׁם מִשּׁוּם פְּגָם הָיָה רָאוּי שֶׁנְּיַחֵס בִּטּוּל אֶל הָאוֹרוֹת עַל דֶּרֶךְ שֶׁיִּחַסְנוּ בִּטּוּל אֶל כֵּלֵי אֲחוֹרַיִם דְּאו״א שֶׁנָּפְלוּ דֻּגְמָתָן בַּאֲצִילוּת עַצְמוֹ). Rather, its descent was in order to illuminate from afar its vessel that stands in Beri’ah, so that it would not die completely and remain without hope (וְאָֽמְנָם יְרִידָתוֹ הָיְתָה כְּדֵי לְהָאִיר מֵרָחוֹק בִּכְלִי שֶׁלּוֹ הָעוֹמֵד בִּבְרִיאָה שֶׁלֹּא יָמוּת לְגַמְרֵי וְיִשָּׁאֵר בְּלִי תִּקְוָה), and therefore it illuminates it from afar while it itself stands in Atzilut (וְלָכֵן מֵאִיר בּוֹ מֵרָחוֹק בִּהְיוֹתוֹ עוֹמֵד הוּא בַּאֲצִילוּת), and it is in the aspect of Tagin [Crowns] upon the letters, as mentioned above (וְהוּא בִּבְחִינַת תָּגִין עַל הָאוֹתִיּוֹת כַּנַּ״ל).

And afterward Chesed emerged, and the vessel broke and descended into Binah of Beri’ah (וְאַחַ״כ יָצָא הַחֶסֶד וְנִשְׁבַּר הַכְּלִי וְיָרַד בִּבִינָה דִּבְרִיאָה), and the Light descended into the place of the vessel of Yesod of Atzilut, since the Light of Da‘at had already preceded and taken the place of Malkhut (וְהָאוֹר יָרַד בִּמְקוֹם כְּלִי הַיְסוֹד דְּאֲצִילוּת כִּי כְּבָר אוֹר הַדַּעַת הִקְדִּים לָקַח מְקוֹם הַמַּלְכוּת). And afterward Gevurah emerged, and it broke, and the vessel descended into Chokhmah of Beri’ah (וְאַחַ״כ יָצְאָה גְּבוּרָה וְנִשְׁבְּרָה וְיָרַד הַכְּלִי בְּחָכְמָה דִּבְרִיאָה), and the Light descended into the vessels of Netzach and Hod of Atzilut, which are the two halves of the body (וְהָאוֹר יָרַד בִּכְלֵי נֵצַח הוֹד דְּאֲצִילוּת שֶׁהֵם ב׳ פְּלָגֵי דְגוּפָא). And afterward Tiferet emerged, and it broke, and the vessel descended into Keter of Beri’ah (וְאַחַ״כ יָצְאָה הַתִּפְאֶרֶת וְנִשְׁבְּרָה וְהַכְּלִי יָרַד בְּכֶתֶר דִּבְרִיאָה), and the Light remained in its place, which is in the Tiferet of Atzilut (וְהָאוֹר נִשְׁאַר בִּמְקוֹמוֹ שֶׁהוּא בְּתִּפְאֶרֶת דְּאֲצִילוּת).

And behold now there is no distance between any of the aforementioned Lights and its vessel greater than three levels (וְהִנֵּה עַתָּה אֵין יֵשׁ הַרְחָקָה בֵּין שׁוּם אוֹר מִן הָאוֹרוֹת הַנַּ״ל אֶל הַכְּלִי שֶׁלּוֹ יוֹתֵר מִג׳ מַדְרֵגוֹת), for more than three levels is complete distance and it cannot illuminate it (כִּי יוֹתֵר מִג׳ מַדְרֵגוֹת הוּא הַרְחָקָה גְּמוּרָה וְאֵינוֹ יָכוֹל לְהָאִיר בּוֹ). And indeed the other Lights also descended from their places, except for Tiferet which remained in its place as mentioned above and did not descend (וְאָֽמְנָם שְׁאָר הָאוֹרוֹת גַּם הֵם יָרְדוּ מִמְּקוֹמָם חוּץ מִתִּפְאֶרֶת שֶׁנִּשְׁאַר בִּמְקוֹמוֹ כַּנַּ״ל וְלֹא יָרַד), and it is found that without doubt the other Lights that descended from their places, even though we explained that their descent was for the sake of the vessels to illuminate them, nevertheless by their being below their place their power was somewhat weakened (וְנִמְצָא כִּי בְּלִי סָפֵק שֶׁהָאוֹרוֹת הָאֲחֵרִים שֶׁיָּרְדוּ מִמְּקוֹמָם אַף עַל פִּי שֶׁבֵּאַרְנוּ שֶׁהָיְתָה יְרִידָתָם לְצֹרֶךְ הַכֵּלִים לְהָאִיר לָהֶם עִכָּ״ז בִּהְיוֹתָם לְמַטָּה מִמְּקוֹמָם נֶחֱלַשׁ כֹּחָם מְעַט), and therefore they do not have the power to ascend upward (וְלָכֵן אֵין לָהֶם כֹּחַ לַעֲלוֹת לְמַעְלָה).

But the Light of Tiferet, which stood in its place and whose taste and strength were not changed, remained strong within it (אֲבָל אוֹר הַתִּפְאֶרֶת שֶׁעָמַד בִּמְקוֹמוֹ וְלֹא נִשְׁתַּנָּה טַעֲמוֹ וְכֹחוֹ בּוֹ חָזָק), and therefore when it saw itself without a vessel it was possible for it to ascend to the place from which it had emerged (וְעַל כֵּן בִּרְאוֹתוֹ אֶת עַצְמוֹ בְּלִי כְּלִי אֶפְשָׁר לוֹ שֶׁיַּעֲלֶה לַמָּקוֹם אֲשֶׁר יָצָא מִשָּׁם), for it did not wish to remain naked and revealed without a garment, and it would return to Binah, to the place where it stood initially (כִּי לֹא יַחְפֹּץ לְהִשָּׁאֵר עָרוֹם מְגוּלֶּה בְּלִי לְבוּשׁ וְיַחֲזוֹר אֶל הַבִּינָה אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם בָּרִאשׁוֹנָה). And if it were to do so, it would be found to be very distant from its vessel and would die completely (וְאִם כָּכָה יַעֲשֶׂה נִמְצָא שֶׁיִּהְיֶה מְרוּחָק מְאֹד מִכְּלִי שֶׁלּוֹ וְיָמוּת לְגַמְרֵי), and therefore the supernal Emanator desired to draw and enlarge the vessel of Keter, which did not break as is known (וְלָכֵן רָצָה הַמַּאֲצִיל הָעֶלְיוֹן לְהַמְשִׁיךְ וּלְהַגְדִּיל אֶת כְּלִי הַכֶּתֶר אֲשֶׁר לֹא נִשְׁבַּר כַּנּוֹדָע), and it was extended through the middle line as mentioned, for the three upper ones were already initially in the configuration of three lines (וְנִמְשַׁךְ דֶּרֶךְ קַו הָאֶמְצָעִי כַּנּוֹדָע כִּי הַג״ר כְּבָר הָיוּ מִתְּחִלָּה בְּצִיּוּר ג׳ קַוִּין), and it extended through the middle line until the place of Tiferet, until its midpoint alone, which is until the navel (וְנִמְשַׁךְ דֶּרֶךְ קַו הָאֶמְצָעִי עַד מְקוֹם הַתִּפְאֶרֶת עַד אֶמְצָעוּתוֹ לְבַד שֶׁהוּא עַד הַטִּבּוּר).

And then the Light of Tiferet ascended and was concealed within the aforementioned vessel of Keter that had extended until its place (וְאָז עָלָה אוֹר הַתִּפְאֶרֶת וְנֶעֱלַם תּוֹךְ הַכְּלִי הַנַּ״ל שֶׁל הַכֶּתֶר שֶׁנִּתְפַּשֵּׁט עַד מְקוֹמוֹ), and it is found that only the lower half of the Light of Tiferet ascended, for its upper half remained in its place, since the vessel of Keter had already extended through it (וְנִמְצָא כִּי לֹא נִתְעַלָּה רַק חֲצִי אוֹר הַתִּפְאֶרֶת הַתַּחְתּוֹן כִּי חֲצִיוֹ הָעֶלְיוֹן עוֹמֵד בִּמְקוֹמוֹ שֶׁכְּבָר נִתְפַּשֵּׁט דֶּרֶךְ בּוֹ כְּלִי הַכֶּתֶר). And then the Light of Da‘at, which had descended below into the Malkhut of Atzilut, when it saw that there was already a new vessel in its place, for behold its place is also on the middle line between Keter and Tiferet, then it too ascended and returned to its place (וְאָז אוֹר הַדַּעַת שֶׁיָּרַד לְמַטָּה בְּמַלְכוּת דְּאֲצִילוּת בִּרְאוֹתוֹ כִּי כְּבָר הָיָה כְּלִי חָדָשׁ בִּמְקוֹמוֹ כִּי הֲרֵי גַּם מְקוֹמוֹ הוּא בְּקַו הָאֶמְצָעִי בֵּין הַכֶּתֶר וְהַתִּפְאֶרֶת אָז גַּם הוּא נִתְעַלָּה וְעָלָה בִּמְקוֹמוֹ).

And then its vessel, since its Light was distanced from it, descended all the way below into the Malkhut of Beri’ah (וְאָז הַכְּלִי שֶׁלּוֹ כֵּיוָן שֶׁנִּתְרַחֵק אוֹרוֹ מִמֶּנּוּ יָרַד עַד לְמַטָּה בְּמַלְכוּת דִּבְרִיאָה), but the vessel of Tiferet remained in its place, which is in the Keter of Beri’ah, since not all of its Light ascended but only half of it, and its upper half remained in its place (אֲבָל הַכְּלִי שֶׁל הַתִּפְאֶרֶת נִשְׁאַר בִּמְקוֹמוֹ שֶׁהוּא בְּכֶתֶר דִּבְרִיאָה לְפִי שֶׁלֹּא נִתְעַלָּה כָּל אוֹרוֹ רַק חֶצְיוֹ לְבַד וְחֶצְיוֹ הָעֶלְיוֹן נִשְׁאַר בִּמְקוֹמוֹ). And if you will say: behold we said above that it is necessary that there be no separation between the vessel and its Light greater than three Sefirot, and if so how did the vessel of Da‘at descend to the Malkhut of Beri’ah (וְאִם תֹּאמַר וַהֲרֵי אָמַרְנוּ לְמַעְלָה שֶׁהוּא מֻכְרָח שֶׁלֹּא יִהְיֶה הֶפְרֵשׁ בֵּין הַכֵּלִי וְהָאוֹר שֶׁלּוֹ רַק ג׳ סְפִירוֹת וְאִם כֵּן אֵיךְ יָרַד הַכְּלִי שֶׁל הַדַּעַת לְמַלְכוּת דִּבְרִיאָה), the answer is that certainly where it is possible, it is possible (הַתְּשׁוּבָה הוּא כִּי וַדַּאי הוּא דְּהֵיכָא דְּאֶפְשָׁר אֶפְשָׁר).

And behold, at first this one benefited and that one did not lack (וְהִנֵּה תְּחִלָּה הָיָה זֶה נֶהֱנֶה וְזֶה אֵינוֹ חָסֵר), for at first the vessel benefited from its Light while the Da‘at was below (כִּי תְּחִלָּה הָיָה הַכְּלִי נֶהֱנֶה מֵאוֹרוֹ בִּהְיוֹת הַדַּעַת לְמַטָּה), and the Light also did not lack, for even if it were to ascend to its place in the Da‘at of Atzilut it would have no vessel there (וְהָאוֹר אֵינוֹ חָסֵר גַּם כֵּן כִּי גַּם אִם יַעֲלֶה בִּמְקוֹמוֹ בְּדַעַת הָאֲצִילוּת אֵין לוֹ שׁוּם כְּלִי שָׁם), and therefore it desired to illuminate its vessel, and once it descended it would not ascend again (וְלָכֵן הָיָה חָפֵץ לְהָאִיר בִּכְלִי שֶׁלּוֹ וְכֵיוָן שֶׁיָּרַד שׁוּב לֹא יַעֲלֶה). However, when it saw that there was an aspect of a vessel in its place, it was closer to its own benefit and advantage than to benefiting its vessel (אֲמָנָם כַּאֲשֶׁר רָאָה שֶׁיֵּשׁ בְּחִינַת כְּלִי בִּמְקוֹמוֹ קָרוֹב הוּא אֶל הֲנָאַת עַצְמוֹ וְתוֹעֶלְתּוֹ יוֹתֵר מִלְהוֹעִיל אֶל הַכְּלִי שֶׁלּוֹ), for now in its ascent upward to its place it has a vessel, and there it can receive the Light for itself from above, from the Emanator and from the Keter, with great proximity (כִּי עַתָּה בַּעֲלוֹתוֹ לְמַעְלָה בִּמְקוֹמוֹ יֵשׁ לוֹ כְּלִי וְשָׁם יוּכַל לְקַבֵּל הָאוֹר לְעַצְמוֹ מִלְמַעְלָה מִן הַמַּאֲצִיל וּמִן הַכֶּתֶר בְּקֵרוּב גָּדוֹל), and therefore it ascended upward (וְלָכֵן עָלָה לְמַעְלָה).

And behold, this reason suffices with respect to the benefit (some say: the advantage) of the Light to itself (וְהִנֵּה טַעַם זֶה יַסְפִּיק לִבְחִינַת תּוֹעֶלֶת (נ״א מַעֲלַת) הָאוֹר לְעַצְמוֹ). However, also with respect to the deficiency of its vessel in its descent downward to the Malkhut of Beri’ah as mentioned above, it is not such a great loss (וְאָֽמְנָם גַּם לִבְחִינַת חֶסְרוֹן הַכְּלִי שֶׁלּוֹ בְּרִדְתּוֹ לְמַטָּה בְּמַלְכוּת דִּבְרִיאָה כַּנַּ״ל אֵינוֹ הֶפְסֵד כָּל כָּךְ גָּדוֹל), for what we say that it is necessary that there be no separation between the Light and its vessel more than three Sefirot is with respect to the measure of three Sefirot of Atzilut, whose measure is great (כִּי מַה שֶּׁאָנוּ אוֹמְרִים שֶׁצָּרִיךְ שֶׁלֹּא יִהְיֶה הֶרְחֵק בֵּין הָאוֹר וּבֵין הַכְּלִי שֶׁלּוֹ רַק ג׳ סְפִירוֹת הוּא כְּשִׁעוּר ג׳ סְפִירוֹת דְּאֲצִילוּת אֲשֶׁר שִׁעוּרָן גָּדוֹל), but in Beri’ah all ten Sefirot of Beri’ah do not measure even like the measure of one Sefirah of Atzilut (אֲבָל בִּבְרִיאָה כָּל הַי׳ סְפִירוֹת דִּבְרִיאָה אֵינָן שִׁעוּרָן אֲפִלּוּ כְּשִׁעוּר סְפִירָה אַחַת דְּאֲצִילוּת), and thus it is as if it stands at the head of Beri’ah, for all ten Sefirot of Beri’ah are considered as the measure of one Sefirah (וְאִם כֵּן הֲרֵי הוּא כְּאִלּוּ עוֹמֶדֶת בְּרֹאשׁ הַבְּרִיאָה כִּי כָּל הַי׳ סְפִירוֹת דִּבְרִיאָה כְּשִׁעוּר סְפִירָה א נֶחְשָׁבִין).

And if you will say: behold there is a separation between the vessel of Da‘at and its Light of seven Sefirot of Atzilut, for behold it stands above in the Da‘at of Atzilut (וְאִם תֹּאמַר הֲרֵי יֵשׁ הַרְחָקָה בֵּין הַכְּלִי דְּדַעַת לְאוֹרָהּ ז׳ סְפִירוֹת דְּאֲצִילוּת כִּי הֲרֵי הוּא עוֹמֵד לְמַעְלָה בְּדַעַת דְּאֲצִילוּת), it can be answered that even within the Sefirot of Atzilut themselves there is not such loss except when there is between the Light and the vessel a measure of three Sefirot that are also empty of Light entirely, neither this one nor another (וְיֵשׁ לוֹמַר כִּי אֲפִלּוּ בִּסְפִירוֹת דְּאֲצִילוּת עַצְמָן אֵין כָּל כָּךְ הֶפְסֵד זוּלָתִי בִּהְיוֹתוֹ בֵּינֵיהֶן בֵּין הָאוֹר וְהַכְּלִי שִׁעוּר ג׳ סְפִירוֹת גַּם כֵּן רֵיקָנִיּוֹת בִּלְתִּי אוֹר כְּלָל לֹא הוּא וְלֹא זֻלָּתוֹ). But here, even though its own Light ascended upward, behold there are other Lights standing at the end of Atzilut close to Beri’ah, and it can receive illumination from them (אֲבָל כָּאן אַף עַל פִּי שֶׁהָאוֹר שֶׁלָּהּ עַצְמוֹ עָלָה לְמַעְלָה הֲרֵי יֵשׁ אוֹרוֹת אֲחֵרִים עוֹמְדִים בְּסוֹף הָאֲצִילוּת קְרוֹבִים אֶל הַבְּרִיאָה וְתוּכַל לְקַבֵּל הָאָרָה מֵהֶם), and it can also receive illumination from its own Light itself through those Lights that are close to it (וְגַם תּוּכַל לְקַבֵּל הָאָרָה מֵאוֹרָהּ עַצְמָהּ עַל־יְדֵי הָאוֹרוֹת הָהֵם הַקְּרוֹבִים אֵלֶיהָ). And remember this principle in all the other Sefirot, for there will never be between the vessel and the Light more than three Sefirot of Atzilut that are empty, and we will not need to return and state this matter in each one of them (וּזְכוֹר כְּלָל זֶה בְּכָל שְׁאָר הַסְּפִירוֹת כִּי לְעוֹלָם לֹא יֵשׁ בֵּין הַכְּלִי וּבֵין הָאוֹר יוֹתֵר מִג׳ סְפִירוֹת דְּאֲצִילוּת רֵיקָנִיּוֹת וְלֹא נִצְטָרֵךְ לַחֲזוֹר וְלוֹמַר הָעִנְיָן בְּכָל אֶחָד מֵהֶם).

And behold, when the Light of Da‘at ascended to its place above, then the vessel of Keter was enlarged and extended until opposite the place of the end of all the Tiferet (וְהִנֵּה בַּעֲלוֹת אוֹר הַדַּעַת בִּמְקוֹמוֹ לְמַעְלָה אָז הֻגְדַּל כְּלִי הַכֶּתֶר וְנִמְשַׁךְ עַד נֶגֶד מְקוֹם סִיּוּם כָּל הַתִּפְאֶרֶת), and then the lower half of the Light of Tiferet that had ascended upward as mentioned above now returned to descend into its true place as at first (וְאָז חָזַר עַתָּה חֲצִי הַתַּחְתּוֹן שֶׁל אוֹר הַתִּפְאֶרֶת שֶׁעָלָה לְמַעְלָה כַּנַּ״ל לָרֶדֶת בִּמְקוֹמוֹ הָאֲמִתִּי כְּבַתְּחִלָּה), and the cause of the enlargement of the vessel of Keter was because of the Light of Da‘at that was clothed within it and enlarged it (וְסִבַּת הַגְדָּלַת כְּלִי הַכֶּתֶר הָיְתָה לְסִבַּת אוֹר הַדַּעַת שֶׁנִּתְלַבֵּשׁ בּוֹ וְהִגְדִּילוֹ). And furthermore, behold Da‘at includes all the six extremities and is their Neshamah [Soul], as is known (וְגַם כִּי הִנֵּה הַדַּעַת הוּא כּוֹלֵל כָּל הַו״ק וְהוּא נְשָׁמָה לָהֶם כַּנּוֹדָע), therefore since it ascended it gave strength to the vessel and enlarged it in order to benefit the Light of Tiferet that descended and would be in its proper place (לָכֵן כֵּיוָן שֶׁעָלָה נָתַן כֹּחַ בַּכְּלִי וְהִגְדִּילוֹ כְּדֵי לְהֵיטִיב אֶת אוֹר הַתִּפְאֶרֶת שֶׁיָּרַד וְיִהְיֶה בִּמְקוֹמוֹ הָרָאוּי לוֹ). Afterward Netzach and Hod reigned, and they needed to come to reign in their place, in the vessel fit for them (אַחַר כָּךְ מָלְכוּ נֵצַח הוֹד וְהָיוּ צְרִיכִין לָבוֹא לִמְלֹךְ בִּמְקוֹמָם בַּכְּלִי הָרָאוּי לָהֶם), and behold they did not find their place vacant, for there the Light of Gevurah had descended, as mentioned above (וְהִנֵּה לֹא מָצְאוּ מְקוֹמָם פָּנוּי כִּי שָׁם יָרַד אוֹר הַגְּבוּרָה כַּנַּ״ל), and therefore Binah needed to extend through her line, which is the left side, until the place that was destined afterward to be the true place of Gevurah after the rectification (וְלָכֵן הֻצְרְכָה הַבִּינָה לְהִתְפַּשֵּׁט דֶּרֶךְ קַו שֶׁלָּהּ שֶׁהוּא צַד שְׂמֹאלִי עַד הַמָּקוֹם הָרָאוּי לִהְיוֹת אַחַ״כ מְקוֹם הַגְּבוּרָה הָאֲמִתִּי אַחַר הַתִּקּוּן), for now they were all one upon the other (כִּי עַתָּה הָיוּ כֻּלָּם זֶה עַל גַּבֵּי זֶה), and then when the Light of Gevurah saw that there was already an aspect of a vessel in her place, she ascended to her place (וְאָז כְּרְאוֹת אוֹר הַגְּבוּרָה כִּי כְּבָר הָיְתָה בְּחִינַת כְּלִי בִּמְקוֹמָהּ עָלְתָה לָהּ בִּמְקוֹמָהּ), and her vessel, by the distancing of her Light from it, also became distanced and descended until the Yesod of Beri’ah (וְהַכְּלִי שֶׁלָּהּ בְּהִתְרַחֵק הָאוֹר שֶׁלָּהּ מִמֶּנּוּ נִתְרַחֵק גַּם הוּא וְיָרַד עַד הַיְסוֹד דִּבְרִיאָה), and then Netzach and Hod descended to their true place and reigned there in their vessel and were broken (וְאָז יָרְדוּ נֵצַח הוֹד בִּמְקוֹמָם הָאֲמִתִּי וּמָלְכוּ שָׁם בִּכְלֵיהֶם וְנִשְׁבְּרוּ), and then their Light ascended until Gevurah, for Hod ascended there since he too is the left line (וְאָז הָאוֹר שֶׁלָּהֶם עוֹלֶה עַד הַגְּבוּרָה כִּי עָלָה שָׁם הוֹד לִהְיוֹתוֹ גַּם הוּא קַו שְׂמֹאל), and then Netzach also ascended with it there, for Netzach and Hod are two halves of the body, as mentioned above (וְאָז גַּם הַנֵּצַח עָלָה עִמּוֹ שָׁם כִּי נֵצַח הוֹד ב׳ פְּלָגֵּי דְגוּפָא אִינּוּן כַּנַּ״ל), and their vessel descended into Netzach and Hod of Beri’ah (וְהַכְּלִי שֶׁלָּהֶם יָרַד בְּנֵצַח הוֹד דִּבְרִיאָה).

And afterward the Light of Yesod emerged, and behold in its place was the Light of Chesed, as mentioned above (וְאַחַר כָּךְ יָצָא אוֹר הַיְסוֹד וְהִנֵּה הָיָה בִּמְקוֹמוֹ אוֹר הַחֶסֶד כַּנַּ״ל), and therefore the vessel of Chokhmah needed to extend through the right line until the place that was destined afterward to be the true place of Chesed after the rectification (וְלָכֵן הֻצְרְכָה כְּלִי הַחָכְמָה לְהִתְפַּשֵּׁט דֶּרֶךְ קַו יָמִין עַד הַמָּקוֹם הָרָאוּי לִהְיוֹת חֶסֶד הָאֲמִתִּי אַחַר הַתִּקּוּן), and then the Light of Chesed ascended there and was included within the vessel of Chokhmah (וְאָז עָלָה שָׁם אוֹר הַחֶסֶד וְנִכְלַל בִּכְלִי הַחָכְמָה), and the vessel of Chesed descended until the Tiferet of Beri’ah (וְהַכְּלִי שֶׁל הַחֶסֶד יָרַד עַד הַתִּפְאֶרֶת דִּבְרִיאָה). And then Yesod emerged and entered into its vessel and reigned in its place and was broken (וְאָז יָצָא הַיְסוֹד וְנִכְנַס בִּכְלִי שֶׁלּוֹ וּמָלַךְ בִּמְקוֹמוֹ וְנִשְׁבַּר), and its Light ascended through the middle line and ascended until the place of the supernal Da‘at (וְעָלָה הָאוֹר דֶּרֶךְ קַו הָאֶמְצָעִי וְעָלָה עַד מְקוֹם הַדַּעַת הָעֶלְיוֹן), and the vessel descended into the Gevurah of Beri’ah (וְהַכְּלִי יָרַד בִּגְבוּרָה שֶׁל בְּרִיאָה), and afterward we shall explain why the Light of Yesod ascended above Tiferet until Da‘at (וְאַחַר כָּךְ נְבָאֵר לָמָּה עָלָה אוֹר הַיְסוֹד לְמַעְלָה מִן הַתִּפְאֶרֶת עַד הַדַּעַת). And afterward the Light of Malkhut emerged to reign in her vessel and she reigned there and was broken (וְאַחַ״כ יָצָא אוֹר הַמַּלְכוּת לִמְלֹךְ בִּכְלִי שֶׁלָּהּ וּמָלְכָה שָׁם וְנִשְׁבְּרָה), and then her Light also ascended to Da‘at through the middle line (וְאָז הָאוֹר שֶׁלָּהּ עָלְתָה גַּם הִיא בְּדַעַת דֶּרֶךְ קַו הָאֶמְצָעִי), and her vessel descended into Chesed of Beri’ah (וְהַכְּלִי שֶׁלָּהּ יָרַד בְּחֶסֶד שֶׁל בְּרִיאָה).

It is found that the vessel of Tiferet is in the place of Keter of Beri’ah, and the vessel of Malkhut is in the place of Chesed of Beri’ah (נִמְצָא כְּלִי הַתִּפְאֶרֶת בִּמְקוֹם כֶּתֶר דִּבְרִיאָה וּכְלִי הַמַּלְכוּת בִּמְקוֹם חֶסֶד דִּבְרִיאָה), and it is found that there is no empty place between vessel and vessel in Beri’ah except three levels alone, which are Chokhmah, Binah, Da‘at (נִמְצָא כִּי אֵין מָקוֹם פָּנוּי בֵּין כְּלִי לִכְלִי דִּבְרִיאָה רַק ג׳ מַדְרֵגוֹת לְבַד שֶׁהֵם חב״ד), and in Atzilut there is no empty place except two levels, which are the places of Yesod and Malkhut (וּבַאֲצִילוּת אֵין מָקוֹם פָּנוּי רַק ב׳ מַדְרֵגוֹת שֶׁהֵם מְקוֹם הַיְסוֹד וְהַמַּלְכוּת).

And now it is necessary to give the reason why the Light of Yesod and the Light of Malkhut both ascended to Da‘at above Tiferet (וְעַתָּה צָרִיךְ לָתֵת טַעַם לָמָּה אוֹר הַיְסוֹד וְהַמַּלְכוּת שְׁנֵיהֶם עָלוּ עַד הַדַּעַת לְמַעְלָה מִן הַתִּפְאֶרֶת). And indeed the reason is that Yesod is called “maskil le’Eitan haEzraḥi,” as is said in Saba deMishpatim, who said that this maskil, which is Yesod, is above and it is below (וְאָֽמְנָם הַטַּעַם הוּא כִּי הַיְסוֹד נִקְרָא מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי כְּמוֹ שֶׁאָמַר בְּסָבָא דְּמִשְׁפָּטִים שֶׁאָמַר כִּי זֶה הַמַּשְׂכִּיל שֶׁהוּא הַיְסוֹד הוּא לְעֵילָא וְהוּא לְתַתָּא). And they also alluded to this in the Zohar, Pekudei, in the Heikhalot, that Yosef is above and he is below (וְגַם רָמְזוּ בַּזֹּהַר פְּקוּדֵי בְּהֵיכָלוֹת כִּי יוֹסֵף אִיהוּ לְעֵילָא וְאִיהוּ לְתַתָּא). And the matter is as we have explained regarding the Minḥah prayer, for at that time Ze’ir Anpin mates with Leah, and the feet of Leah end at the place of the chest of Ze’ir Anpin (וְהָעִנְיָן הוּא כְּמוֹ שֶׁכָּתַבְנוּ אֶצְלֵנוּ בְּעִנְיַן תְּפִלַּת הַמִּנְחָה כִּי אָז ז״א מִזְדַּוֵּג עִם לֵאָה וְרַגְלֵי לֵאָה מִסְתַּיְּמִים בִּמְקוֹם הֶחָזֶה דְּז״א), and if so how does Ze’ir Anpin mate from his upper half with Leah, since her feet do not reach except opposite the place of the chest of Tiferet (וְאִם כֵּן אֵיךְ מִזְדַּוֵּג ז״א מֵחֶצְיוֹ לְמַעְלָה עִם לֵאָה שֶׁאֵינָהּ מַגַּעַת רַגְלֶיהָ אֶלָּא כְּנֶגֶד מְקוֹם הֶחָזֶה שֶׁלּוֹ).

But the matter, in brief, is that the first third of the lower Yesod of Ze’ir Anpin ascends into the upper third of Tiferet, and there it mates with Leah (אֲבָל הָעִנְיָן בִּקְצָר הוּא כִּי שְׁלִישׁ הָרִאשׁוֹן שֶׁל הַיְסוֹד הַתַּחְתּוֹן דְּז״א עוֹלֶה בִּשְׁלִישׁ עֶלְיוֹן דְּתִּפְאֶרֶת וְשָׁם מִזְדַּוֵּג עִם לֵאָה), for this is the superiority that Yesod has over the other Sefirot, that it is able to ascend until Da‘at whenever it wishes to ascend (כִּי זֹאת הִיא הַמַּעֲלָה שֶׁיֵּשׁ לַיְסוֹד יוֹתֵר מִשְּׁאָר סְפִירוֹת שֶׁהוּא יָכוֹל לַעֲלוֹת עַד הַדַּעַת בְּכָל זְמַן שֶׁרָצָה לַעֲלוֹת).

And this is the secret of the Shabbat morning Yotzer prayer, in which they instituted seven times “kol [all]” (וְזֶהוּ סוֹד תְּפִלַּת יוֹצֵר דְּשַׁחֲרִית דְּשַׁבָּת שֶׁתִּקְּנוּ בּוֹ ז׳ פְּעָמִים כָּל), and the reason for his having this advantage is that if he did not have within him the power to ascend up to Da‘at (וְהַטַּעַם לִהְיוֹת לוֹ יִתְרוֹן זֶה הוּא כִּי אִם לֹא הָיָה בּוֹ כֹּחַ שֶׁיּוּכַל לַעֲלוֹת עַד הַדַּעַת), which is the Neshamah [Soul] of the six extremities (שֶׁהוּא נְשָׁמַת הַו״ק), and there is the place of the eight Chesed, as is known (וְשָׁם הוּא מְקוֹם הַח״ח כַּנּוֹדָע), which are the aspect of the drop of seed (שֶׁהֵם בְּחִינַת טִפַּת הַזֶּרַע), he would not have within him the ability and the power to draw down the drop of seed (some say: the Zivug [Union]) into the Nukvah at the time of the Zivug [Union] (לֹא הָיָה בּוֹ יְכוֹלֶת וְכֹּחַ לְהוֹרִיד טִפַּת הַזֶּרַע (נ״א הַזִּוּוּג) בַּנְּקֵבָה בְּעֵת הַזִּוּוּג), and to draw them down in actuality from there, from Da‘at (וּלְהַמְשִׁיכָם מַמָּשׁ מִשָּׁם מִן הַדַּעַת). And know that this matter is stated only with respect to the inner aspect of Yesod, as is written elsewhere (וְדַע כִּי אֵין עִנְיָן זֶה נֶאֱמַר אֶלָּא בִּפְנִימִיּוּת הַיְסוֹד כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר), for from the upper third of the Yesod there is made the aspect of the Tiferet of Ze’ir Anpin at the time of his growth (כִּי מִשְּׁלִישׁ עֶלְיוֹן שֶׁל הַיְסוֹד מִמֶּנּוּ נַעֲשֵׂית בְּחִינַת תִּפְאֶרֶת דְּז״א בְּעֵת הַגְדָּלָתוֹ), and there is that aspect of Yesod from which the Tiferet is made (וְשָׁם הוּא אוֹתוֹ בְּחִינַת הַיְסוֹד אֲשֶׁר נַעֲשֶׂה מִמֶּנּוּ הַתִּפְאֶרֶת), and in this aspect he mates with Leah (וּבִבְחִינָה זוֹ הוּא מִזְדַּוֵּג עִם לֵאָה).

And we return to our matter, that since it is the way of Yesod to ascend there to Da‘at, therefore now the Light of Yesod ascended to Da‘at above Tiferet (וְנַחֲזוֹר לְעִנְיָנֵינוּ כִּי לִהְיוֹת שֶׁהַיְסוֹד דַּרְכּוֹ לַעֲלוֹת שָׁם אֶל הַדַּעַת לָכֵן עָלָה עַתָּה אוֹר הַיְסוֹד עַד הַדַּעַת לְמַעְלָה מִן הַתִּפְאֶרֶת), and furthermore in order to bind all the six extremities together and to bring them illumination from there (וְעוֹד כְּדֵי לְקַשֵּׁר כָּל הַו״ק יַחַד וּלְהָבִיא לָהֶם הָאָרָה מִשָּׁם). And now we shall explain the reason for Malkhut, why she too ascended to Da‘at above Tiferet (וְעַתָּה נְבָאֵר טַעַם אֶל הַמַּלְכוּת לָמָּה הִיא גַּם כֵּן עָלְתָה עַד הַדַּעַת לְמַעְלָה מִן הַתִּפְאֶרֶת), and the matter is that Malkhut (some say: since Malkhut, being) is called the crown of her husband and ascends above Tiferet (וְהָעִנְיָן הוּא כִּי הַמַּלְכוּת (נ״א לְפִי שֶׁהַמַּלְכוּת לִהְיוֹת) נִקְרֵאת עֲטֶרֶת בַּעְלָהּ וְעוֹלָה לְמַעְלָה מִן הַתִּפְאֶרֶת), and especially now, when she had a Reshimu from Da‘at (וּבִפְרָט עַתָּה אֲשֶׁר הָיָה לָהּ רְשִׁימוּ מִן הַדַּעַת), for when the Light of Da‘at descended to the place of the Malkhut of Atzilut at the time when its vessel was broken, as mentioned above, it left there its Reshimu (כִּי כַּאֲשֶׁר יָרַד אוֹר הַדַּעַת עַד מְקוֹם הַמַּלְכוּת דְּאֲצִילוּת בְּעֵת שֶׁנִּשְׁבַּר הַכְּלִי שֶׁלּוֹ כַּנַּ״ל הִנִּיחַ שָׁם רְשִׁימוּ דִּילֵיהּ), and when Malkhut reigned in her place she took this Reshimu and ascended to the place of Da‘at itself (וּכְשֶׁמָלְכָה (נ״א הִמְלִיכָה) הַמַּלְכוּת בִּמְקוֹמָהּ לָקְחָה אֶת הָרְשִׁימוּ הַזֶּה וְעָלְתָה עַד מְקוֹם הַדַּעַת עַצְמוֹ), and there is also another reason (וְגַם סִבָּה אַחֶרֶת).

For through her ascent there she binds from below to above all the six extremities, and through this binding they are rectified more fully (כִּי עַל־יְדֵי עֲלִיָּתָהּ שָׁם הִיא קוֹשֶׁרֶת מִלְּמַטָּה לְמַעְלָה כָּל הַו״ק וְעַל־יְדֵי זֶה הַקֶּשֶׁר מִתְתַּקֵּן יוֹתֵר), for Netzach and Hod were both in the left line in the place of Gevurah, and now Netzach was separated from Hod and went and ascended with Chesed in its right line (לְפִי שֶׁנֵּ״ה הָיוּ שְׁנֵיהֶם בְּקו הַשְּׂמֹאלִי בִּמְקוֹם הַגְּבוּרָה וְעַתָּה נִפְרַד הַנֵּצַח מִן הַהוֹד וְהָלַךְ וְעָלָה עִם הַחֶסֶד בְּקו יָמִין שֶׁבּוֹ). And we shall explain this matter more explicitly (וּנְבָאֵר עִנְיָן זֶה מְפֹרָשׁ יוֹתֵר), for behold this Reshimu that Da‘at left in the place of Malkhut is certainly the aspect of the Malkhut within Da‘at, which is on the side of the Gevurot, and understand this well (וְהִנֵּה רְשִׁימוּ זֶה שֶׁהִנִּיחַ הַדַּעַת בִּמְקוֹמָהּ שֶׁל מַלְכוּת וַדַּאי שֶׁהוּא בְּחִינַת הַמַּלְכוּת שֶׁבְּדַעַת שֶׁבְּצַד הַגְּבוּרוֹת וְהָבֵן זֶה הֵיטֵב). And when Malkhut ascended up to Da‘at, and with her ascended also this Reshimu, which is the aspect of Gevurah (וּכְשֶׁעָלְתָה הַמַּלְכוּת עַד הַדַּעַת וְעָלָה עִמָּהּ גַּם הָרְשִׁימוּ הַנַּ״ל שֶׁהוּא בְּחִינַת הַגְּבוּרָה), and there this Reshimu—which is the Malkhut of the Gevurot within Da‘at, the crown of the Gevurah of the Nukvah—was joined with the Chasadim within Da‘at, which are the crown of the male (וְשָׁם נִתְחַבֵּר זֶה הָרְשִׁימוּ שֶׁהוּא מַלְכוּת דְּגְבוּרוֹת שֶׁבְּדַעַת עֲטָרָה דִּגְבוּרָה דְּנוּקְבָּא עִם הַחֲסָדִים שֶׁבְּדַעַת עֲטָרָה דִּדְכוּרָא), then Da‘at spread through this binding and illuminated the six extremities (אָז נִתְפַּשֵּׁט הַדַּעַת עַל־יְדֵי הַקֶּשֶׁר הַזֶּה וְהֵאִיר בַּו״ק), and the Reshimu which is in Gevurah illuminated the left line and left Hod there in its place (וְהָרְשִׁימוּ שֶׁהוּא בִּגְבוּרָה הֵאִיר בְּקו שְׂמֹאל וְהִשְׁאִיר שָׁם אֶת הַהוֹד בִּמְקוֹמוֹ), and that same Da‘at, which is the crown of Chesed, illuminated the right line and drew Netzach there (וְאוֹתוֹ הַדַּעַת עַצְמוֹ עֲטָרָה דְּחֶסֶד הֵאִיר בְּקו יָמִין וְהִמְשִׁיךְ שָׁם אֶת הַנֵּצַח), and through this the World of Atzilut was rectified (וְעַל־יְדֵי זֶה נִתְקַּן הָאֲצִילוּת).

Chapter 4

שער ט פרק ד מ״ת

[9:4] And now it is necessary that we explain what was the matter of the above-mentioned expansion, that Chokhmah and Binah expanded through two lines, right and left, until the place of Chesed and Gevurah as mentioned above (וְעַתָּה צָרִיךְ שֶׁנְּבָאֵר מָה הָיָה עִנְיַן הַתְפַּשְּׁטוּת הַנַּ״ל שֶׁנִּתְפַּשְּׁטוּ חו״ב דֶּרֶךְ ב׳ קַוִּין יָמִין וּשְׂמֹאל עַד מְקוֹם הַחו״ג כַּנַּ״ל), and the matter is that it was through those powers of the posterior aspects of Abba and Imma which descended until the place of Chesed and Gevurah (וְהָעִנְיָן הוּא כִּי הָיָה עַל יְדֵי אוֹתָן כֹּחַ הָאָחוֹרַיִים דְּאו״א שֶׁנָּפְלוּ עַד מְקוֹם חו״ג), and these are the aspects that expanded through the lines and clothed Chesed and Gevurah and Netzach and Hod (וְאֵלּוּ הֵם הַבְּחִינוֹת שֶׁנִּתְפַּשְּׁטוּ דֶּרֶךְ הַקַּוִּין וְהִלְבִּישׁוּ אֶת הַחֶסֶד וּגְבוּרָה וְאֶת הַנֵּ״ה), and however the reason why they expanded until the place of Chesed and Gevurah and did not expand until the place of Netzach and Hod (וְאָמְנָם הַטַּעַם לָמָּה נִתְפַּשְּׁטוּ עַד מְקוֹם הַחו״ג וְלֹא נִתְפַּשְּׁטוּ עַד מְקוֹם נֵּ״ה).

The matter is (הָעִנְיָן הוּא) that behold, before Keter expanded through the middle line (כִּי הִנֵּה קֹדֶם שֶׁנִּתְפַּשֵּׁט הַכֶּתֶר דֶּרֶךְ קַו הָאֶמְצָעִי), Chokhmah and Binah were illuminating one another without any interruption between them at all (הָיוּ הַחו״ב מְאִירִין זֶה בָּזֶה שֶׁלֹּא עַל יְדֵי הַפְסֵק בֵּינֵיהֶן כְּלָל), even though they were in the aspect of back-to-back (עִם הֱיוֹת שֶׁהָיוּ בִּבְחִינַת אֲב״א). But after the vessel of Keter expanded until Tiferet as mentioned above (אֲבָל אַחַר שֶׁנִּתְפַּשֵּׁט כְּלִי הַכֶּתֶר עַד ת״ת כַּנַּ״ל), it caused an interruption between them (אָז הִפְסִיק בֵּינֵיהֶן), and then it is obvious that some loss came to Abba and Imma (וְאָז פָּשׁוּט הוּא שֶׁבָּא קְצָת הֶפְסֵד אֶל או״א), who at first were illuminating one another (שֶׁהָיוּ מִתְּחִלָּה מְאִירִין זֶה בָּזֶה), unlike now (מַשֶּׁאֵין כֵּן עַתָּה).

Therefore, they did not have the power to expand along the entire length of the lines until Netzach and Hod (וְלָכֵן לֹא הָיָה בָּהֶם כֹּחַ לְהִתְפַּשֵּׁט בְּכָל אֹרֶךְ הַקַּוִּין עַד נֵ״ה), but nevertheless they were receiving some illumination from the Keter that expanded between them (אֲבָל עִם כָּל זֶה הָיוּ מְקַבְּלִים קְצָת אוֹר מִן הַכֶּתֶר שֶׁנִּתְפַּשֵּׁט בֵּינֵיהֶן), such that in one aspect a benefit was drawn to them from the expansion of Keter (בְּאוֹפֶן שֶׁבִּבְחִינָה אַחַת נִמְשַׁךְ לָהֶם תּוֹעֶלֶת בְּהִתְפַּשְּׁטוּת הַכֶּתֶר), and in another aspect a loss was drawn to them (וּבִבְחִינָה אַחֶרֶת נִמְשַׁךְ לָהֶם הֶפְסֵד), and therefore they had the power to expand, but not in completeness (וְלָכֵן הָיָה לָהֶם כֹּחַ לְהִתְפַּשֵּׁט אֲבָל לֹא בִּשְׁלֵמוּת). And the reason why Keter expanded until the navel, the midpoint of Tiferet, and no further (וְהַטַּעַם לָמָּה נִתְפַּשֵּׁט הַכֶּתֶר עַד הַטַּבּוּר אֶמְצַע הַת״ת וְלֹא יוֹתֵר), behold, this requires broad explanation (הִנֵּה זֶה צָרִיךְ בֵּאוּר רָחָב), but in extremely concise form the matter is as follows (אֲמְנָם בְּקִצּוּר נִמְרָץ הָעִנְיָן הוּא). For behold, the place of all expansion is corresponding to the legs of Adam Kadmon mentioned above, from its navel until its feet (כִּי הִנֵּה מְקוֹם כָּל הַתְפַּשְּׁטוּת הֲלֹא הוּא כְּנֶגֶד רַגְלֵי הָא״ק הַנַּ״ל מִטַּבּוּרוֹ עַד רַגְלָיו).

And behold, when afterward the true Tikkun of Atzilut will come (וְהִנֵּה כַּאֲשֶׁר יָבוֹא אַחַר כָּךְ הַתִּקּוּן הָאֲמִתִּי שֶׁל הָאֲצִילוּת), then everything stands in this place, as is known (הִנֵּה הַכֹּל הוּא עוֹמֵד בַּמָּקוֹם הַזֶּה כַּנּוֹדָע), and there is the place of Atzilut alone (וְשָׁם הוּא מְקוֹם הָאֲצִילוּת בִּלְבַד), and from there downward is the world of Beri’ah (וּמִשָּׁם וּלְמַטָּה הוּא עוֹלָם הַבְּרִיאָה). And behold, when we arrange all these Partzufim as they clothe one within another (וְהִנֵּה כַּאֲשֶׁר נַעֲרִיךְ כָּל אֵלּוּ הַפַּרְצוּפִים מִתְלַבְּשִׁים זֶה תּוֹךְ זֶה), until it is found that everything is one single Partzuf (עַד שֶׁנִּמְצָא הַכֹּל פַּרְצוּף אֶחָד לְבַד), then the one Partzuf of Arich Anpin, which is Keter, includes the entire Atzilut from below to above (וּפַרְצוּף אֶחָד דְּא״א שֶׁהוּא כֶּתֶר הוּא הַכּוֹלֵל כָּל הָאֲצִילוּת מִלְּמַטָּה לְמַעְלָה). It follows that Keter includes this entire place (וְנִמְצָא כִּי הַכֶּתֶר כּוֹלֵל כָּל הַמָּקוֹם הַזֶּה), and they become one single Partzuf (וְנַעֲשׂוּ פַּרְצוּף אֶחָד).

And behold, when it now expands until Tiferet (וְהִנֵּה כַּאֲשֶׁר הוּא עַתָּה נִתְפַּשֵּׁט עַד הַת״ת), this itself is what will later, at the time of the Tikkun, be the actual place of its own Tiferet (הוּא בְּעַצְמוֹ מַה שֶּׁיִּהְיֶה אַחַר כָּךְ בְּעֵת הַתִּקּוּן מְקוֹם הַת״ת שֶׁלּוֹ מַמָּשׁ). And Abba and Imma would be clothing its two arms, right and left, until the place of its navel (וְהִנֵּה או״א הָיוּ מַלְבִּישִׁין ב׳ זְרוֹעוֹתָיו יָמִין וּשְׂמֹאל עַד מְקוֹם הַטַּבּוּר שֶׁלּוֹ). Therefore, how could Keter now expand further than the place where Arich Anpin cannot expand Abba and Imma even after the Tikkun (וְלָכֵן אֵיךְ יִתְפַּשֵּׁט הַכֶּתֶר עַתָּה יוֹתֵר מִמָּקוֹם אֲשֶׁר א״א לְהִתְפַּשֵּׁט לְאו״א אֲפִלּוּ אַחַר הַתִּקּוּן), and how could Keter be small and low beneath them (וְאֵיךְ יִהְיֶה כֶּתֶר קָטָן וְשָׁפֵל לְמַטָּה מֵהֶם)?

For behold, the true place of expansion of Abba and Imma, even after the Tikkun, is only until the navel of the Tiferet of Arich Anpin (כִּי הֲלֹא מְקוֹם הִתְפַּשְּׁטוּת הָאֲמִתִּי שֶׁל או״א אֲפִלּוּ אַחַר הַתִּקּוּן אֵינוֹ רַק עַד טַבּוּר ת״ת דְּא״א), so how could Keter now expand lower beneath them (וְאֵיךְ עַתָּה נִתְפַּשֵּׁט כֶּתֶר יוֹתֵר תַּחְתּוֹן לְמַטָּה מֵהֶם)? Therefore this was the reason that Keter did not expand now except until the navel of Tiferet alone (וְלָכֵן זוֹ הָיְתָה הַסִּבָּה שֶׁלֹּא נִתְפַּשֵּׁט הַכֶּתֶר עַתָּה רַק עַד טַבּוּר ת״ת לְבַד). And now see and understand how Atzilut was not rectified in a single moment (וְעַתָּה רְאֵה וְהָבֵן אֵיךְ הָאֲצִילוּת לֹא נִתְקַן בְּפַעַם אַחַת), but rather slowly its rectifications came one after another (רַק לְאַט לְאַט בָּאוּ תִּקּוּנָם זֶה אַחַר זֶה), and each time a small rectification was added to it (וּבְכָל פַּעַם הָיָה נוֹסָף בּוֹ קְצָת תִּקּוּן), for behold at the beginning no aspect of a vessel was made in any manner whatsoever (כִּי הֲרֵי בַּתְּחִלָּה לֹא נַעֲשֵׂה בְּחִינַת כְּלִי בְּשׁוּם אֹפֶן).

And behold it is known that every rectification is nothing other than the light becoming enclothed within a vessel (וְהִנֵּה נוֹדַע כִּי כָּל תִּקּוּן אֵינוֹ אֶלָּא הֱיוֹת הָאוֹר מִתְלַבֵּשׁ בַּכְּלִי), in order that the lower ones may be able to receive the supernal light (כְּדֵי שֶׁיּוּכְלוּ לְקַבֵּל הַתַּחְתּוֹנִים אוֹר הָעֶלְיוֹן). And the aspect of the formation of vessels did not begin except in the World of Akudim (וְהִנֵּה לֹא הִתְחִיל בְּחִינַת הֲוָיוֹת הַכְּלִי רַק בְּעוֹלָם הָעֲקֻדִים), however there was formed only one vessel from all of its ten Sefirot (אֲמְנָם לֹא נִתְהַוָּה רַק כְּלִי אֶחָד מִכָּל הַי״ס שֶׁלּוֹ).

And afterward, in the World of the Nekudim [Points], before they were shattered (וְאַחַ״כ בְּעוֹלָם הַנְּקוּדִים קֹדֶם שֶׁנִּשְׁבְּרוּ), a small rectification was added to them (נִתּוֹסֵף בָּהֶם קְצָת תִּקּוּן), namely that ten vessels were formed for the ten Sefirot within it (וְהוּא כִּי נִתְהַוּוּ י׳ כֵּלִים לְי׳ סְפִירוֹת שֶׁבּוֹ), and also a second rectification (גַּם תִּקּוּן ב׳), for the Three Upper Sefirot emerged and were rectified through lines (כִּי הַג״ר יָצְאוּ וְנִתְקַנּוּ דֶּרֶךְ קַוִּים), unlike the Seven Lower Sefirot which emerged one beneath the other and were not connected (מַשֶּׁאֵין כֵּן בַּז״ת שֶׁיָּצְאוּ זֶה אַחַר זֶה וְלֹא נִתְקַשְּׁרוּ). And afterward, when the Nekudim [Points] were shattered (וְאַחַ״כ שֶׁנִּשְׁבְּרוּ הַנְּקוּדִים), another rectification was added to them (נִתּוֹסֵף בָּהֶם תִּקּוּן אַחֵר), namely that also the Seven Lower Sefirot—their lights—became enclothed through the lines of Chokhmah, Binah, and Da’at as mentioned above (וְהוּא כִּי גַּם ז״ת הָאוֹרוֹת שֶׁלָּהֶם נִתְלַבְּשׁוּ דֶּרֶךְ קַוֵּי חב״ד כַּנַּ״ל). And afterward, when the Emanator wished to rectify them (וְאַחַ״כ כַּאֲשֶׁר רָצָה הַמַּאֲצִיל לְתַקְּנָם), He elevated also the vessels into Atzilut in an order of lines as will be explained with Hashem’s help (הֶעֱלָה גַּם אֶת הַכֵּלִים בַּאֲצִילוּת בְּסֵדֶר קַוִּים כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳), and afterward, when they were made in the aspect of lines (וְאַחַ״כ שֶׁנַּעֲשׂוּ בִּבְחִינַת קַוִּים), there came a first impregnation of Ze’ir Anpin and Nukvah (בָּא עִבּוּר א׳ שֶׁל זו״ן), and a second rectification was added, namely that the lights entered into the vessels (וְנִתּוֹסֵף תִּקּוּן ב׳ שֶׁנִּכְנְסוּ הָאוֹרוֹת תּוֹךְ הַכֵּלִים). However, it was still only in the aspect of three lines alone (אֲמְנָם עֲדַיִן לֹא הָיָה רַק בִּבְחִינַת ג׳ קַוִּים בִּלְבַד), which is what we call three included within three (אֲשֶׁר זֶה נִקְרָא אֶצְלֵנוּ ג׳ כְּלִילִין בְּג׳). And afterward they expanded in the secret of the six extremities during the time of nursing (וְאַחַ״כ נִתְפַּשְּׁטוּ בְּסוֹד ו״ק בִּזְמַן הַיְּנִיקָה), and afterward, at the time of the intellects, all ten vessels were completed (וְאַחַ״כ בִּזְמַן הַמּוֹחִין נִשְׁלְמוּ כָּל הַי׳ כֵּלִים). There was yet another change (עוֹד הָיָה שִׁנּוּי אַחֵר), for at the beginning, before there was any impregnation at all, even the first of Ze’ir Anpin and Nukvah (כִּי בַּתְּחִלָּה קֹדֶם שֶׁהָיָה שׁוּם עִבּוּר אֲפִלּוּ הָרִאשׁוֹן דְּזו״ן), there was only light within a constricted vessel (לֹא הָיָה רַק אוֹר בִּכְלִי מְצוּמְצָם), and afterward the vessel grew and expanded in the secret of a complete Partzuf (וְאַחַ״כ נִגְדַּל הַכְּלִי וְנִתְרַחֵב בְּסוֹד פַּרְצוּף גָּמוּר), in order to diminish the light (כְּדֵי לְהַמְעִיט הָאוֹר), for this is the principal intention of the rectification, as is written (כִּי זֶה עִקַּר כַּוָּנַת הַתִּקּוּן כמ״ש).

Chapter 5

שער ט פרק ה מ״ק

[9:5] When the ten Nekudim [Points] existed before the rectification (כַּאֲשֶׁר הָיוּ הַי׳ נְקֻדִּים קֹדֶם הַתִּקּוּן), behold the Three Upper Sefirot were able to receive the supernal light (הִנֵּה הַג״ר יְכוֹלִין הָיוּ לְקַבֵּל אוֹר הָעֶלְיוֹן), but the Seven Lower Sefirot were not able to receive the supernal light (אַךְ הַז״ת לֹא הָיוּ יְכוֹלִין לְקַבֵּל אוֹר הָעֶלְיוֹן), because that light which descends from above contained within it a complete Partzuf (כִּי אוֹתוֹ הָאוֹר הַיּוֹרֵד מִלְּמַעְלָה הָיָה בּוֹ פַּרְצוּף שָׁלֵם), and therefore rectification was required (וְעַל כֵּן הֻצְרַךְ הַתִּקּוּן), for after they would be rectified and become a Partzuf they would be able to receive it (כִּי אַחַר שֶׁיִּתְקַן וְיַעֲשׂוּ פַּרְצוּף יוּכְלוּ לְקַבְּלוֹ). And after Arich Anpin and Abba and Imma were rectified in their Three Upper Sefirot (וְאַחַר שֶׁנִּתְקַנּוּ ג״ר א״א וְאו״א), then Arich Anpin gathered to itself its Netzach, Hod, and Yesod (אָז א״א אָסַף אֵלָיו נֵצַח הוֹד יְסוֹד שֶׁלּוֹ), and elevated them upward into the three middle Sefirot within it (וְהֶעֱלָם לְמַעְלָה בְּג׳ אֶמְצָעִית שֶׁבּוֹ), and there they became enclothed within its Chesed, Gevurah, and Tiferet (וְשָׁם נִתְלַבְּשׁוּ בְּתוֹכָם שֶׁל חֶסֶד גְּבוּרָה תִּפְאֶרֶת שֶׁלּוֹ).

And the reason is that initially all the damage that existed in the Seven Lower Sefirot was because Netzach, Hod, and Yesod are judgments, as is known (וְהַטַּעַם כִּי מִתְּחִלָּה כָּל הַקִּלְקוּל שֶׁהָיָה בַּז״ת הָיָה מִפְּנֵי שֶׁנֵּצַח הוֹד יְסוֹד הֵם דִּינִין כַּנּוֹדָע), and they wished to overpower the mercies, which are Chesed, Gevurah, and Tiferet (וְהָיוּ רוֹצִים הֵם לְהִתְגַּבֵּר עַל הָרַחֲמִים שֶׁהֵם חֶסֶד גְּבוּרָה תִּפְאֶרֶת), and they wished to ascend up to the place of the middle Sefirot in order to enclothe them and include them within themselves (וְהָיוּ רוֹצִים לַעֲלוֹת עַד מְקוֹם הָאֶמְצָעִיִּים כְּדֵי לְהַלְבִּישָׁם וּלְכַלְּלָם בְּתוֹכָם), and through this the mercies would be nullified by being placed within the judgments (וּבָזֶה יִתְבַּטְּלוּ הָרַחֲמִים בִּהְיוֹתָם נְתוּנִים תּוֹךְ הַדִּינִין), and therefore they would be annulled (וְלָכֵן יִתְבַּטְּלוּ).

And I, Chaim, heard (וַאֲנִי חַיִּים שָׁמַעְתִּי), that because Netzach, Hod, and Yesod are more revealed (שֶׁלִּהְיוֹת הַנֵּצַח הוֹד יְסוֹד יוֹתֵר מְגוּלִּים), some say: greater judgments (נ״א דִּינִים גְּדוֹלִים), therefore they overpowered the middle Sefirot (לָכֵן הָיוּ מִתְגַּבְּרִים עַל הָאֶמְצָעִיִּים), because the middle Sefirot were somewhat rectified in the secret of the Partzuf of Abba and Imma (כִּי הָאֶמְצָעִיִּים הָיוּ קְצָת מְתוּקָּנִים בְּסוֹד פַּרְצוּף או״א), unlike Netzach, Hod, and Yesod (מַשֶּׁאֵין כֵּן בְּנֵצַח הוֹד יְסוֹד), and since their light was revealed they overpowered the middle Sefirot (וּלְפִי שֶׁאוֹרָם מְגוּלֶּה הָיוּ מִתְגַּבְּרִים עַל הָאֶמְצָעִיִּים), and as is explained somewhat by us in the secret of Amraphel and his companions—see there (וּכְמְבוֹאָר אֶצְלֵנוּ זֶה קְצָת בְּסוֹד אַמְרָפֶל וַחֲבֵרָיו יְעֻיֵּן שָׁם). Therefore now Arich Anpin gathered them to itself—Netzach, Hod, and Yesod—and brought them into its Chesed, Gevurah, and Tiferet (וְלָכֵן עַתָּה אָסְפָם א״א עַצְמוֹ לְנֵצַח הוֹד יְסוֹד וְהִכְנִיסָם לְתוֹךְ חֶסֶד גְּבוּרָה תִּפְאֶרֶת שֶׁלּוֹ), and then the judgments were sweetened within the mercies (וְאָז נִמְתְּקוּ הַדִּינִין תּוֹךְ הָרַחֲמִים), and therefore Ze’ir Anpin also emerged in the secret of impregnation in the aspect of three included within three (וְלָכֵן אָז יָצָא ז״א גַּם כֵּן בְּסוֹד עִבּוּר בִּבְחִינַת ג׳ כְּלִילִין בְּג׳). And after the Netzach, Hod, and Yesod of Arich Anpin went outward, they emerged rectified (וְאַחַר שֶׁיָּצְאוּ נֵצַח הוֹד יְסוֹד דְּא״א לַחוּץ יָצְאוּ מְתוּקָּנִים), and then all the Six Extremities were revealed (וְנִתְגַּלוּ אָז כָּל הַו״ק), and therefore Ze’ir Anpin also emerged in the aspect of the Six Extremities, expanded and sweetened (וְלָכֵן יָצָא גַּם ז״א בִּבְחִינַת ו״ק מִתְפַּשְּׁטִין וּמְמוּתָּקִין).

And behold Arich Anpin gathered to itself the sparks of its portion that were in the secret of those seven kings who died (וְהִנֵּה א״א אָסַף אֵלָיו הַנִּיצוֹצִין שֶׁל חֶלְקוֹ שֶׁהָיוּ בְּסוֹד אוֹתָן ז׳ מְלָכִים שֶׁמֵּתוּ), and so did Abba and Imma and Ze’ir Anpin and Nukvah (וְכֵן עָשׂוּ בְּאו״א וְזו״ן), and likewise in the other worlds of Beri’ah, Yetzirah, and Asiyah (וְכֵן בִּשְׁאָר עוֹלָמוֹת בִּי״ע), and those that remained, which could not be refined, descended into the depths of the husks at the end of Asiyah (וְהַנִּשְׁאָר שֶׁלֹּא הָיָה יָכוֹל לְהִתְבָּרֵר יָרְדוּ בְּעִמְקֵי הַקְּלִיפּוֹת סוֹף עֲשִׂיָּה), and some sparks of holiness remained there (וְנִשְׁאֲרוּ שָׁם קְצָת נִיצוֹצֵי קְדֻשָּׁה), and therefore there was the secret of the Ten Martyrs of the Kingdom, in order to elevate them from there (וְלָכֵן הָיוּ סוֹד י׳ הֲרוּגֵי מַלְכוּת כְּדֵי שֶׁיַּעֲלוּ אוֹתָם מִשָּׁם).

Chapter 6

שער ט פרק ו מ״ב

[9:6] Adam Kadmon includes within its essence A״B, S״G, M״H, B״N (א״ק כּוֹלֵל ע״ב ס״ג מ״ה ב״ן בְּעַצְמוּתוֹ), and each one of these four is included from all four (וְכָל א׳ מֵאֵלּוּ הַד׳ נִכְלְלוּ מֵאַרְבַּעְתָּן), and lights also emerge from it outward which are its branches (וְיוֹצְאִין מִמֶּנּוּ גַּם כֵּן אוֹרוֹת לַחוּץ שֶׁהֵם עֲנָפָיו). And the A״B aspect is in its intellects, corresponding to Arich Anpin and Abba of Atzilut (וְהָע״ב הוּא בְּמוֹחִין דִּילֵיהּ נֶגֶד א״א וְאַבָּא דַּאֲצִילוּת), and above its skull there is within it a likeness of the aspect of Atik of Atzilut (וּלְעֵילָא מִגַּלְגַּלְתָּא דִּילֵיהּ יֵשׁ בּוֹ דֻּגְמָא בְּחִינַת עַתִּיק דַּאֲצִילוּת). And its S״G aspect is from the ear downward until its navel, and it corresponds to Binah of Atzilut (וְס״ג דִּילֵיהּ מֵאוֹזֶן וּלְמַטָּה עַד טַבּוּרוֹ וְהוּא כְּנֶגֶד בִּינָה דַּאֲצִילוּת), and its M״H and B״N aspects are from the navel downward, corresponding to Ze’ir Anpin and Nukvah of Atzilut (וּמ״ה וּב״ן דִּילֵיהּ מִטַּבּוּרָא וּלְמַטָּה כְּנֶגֶד זו״ן דַּאֲצִילוּת).

And behold, just as this is so in its inner essence, so it is in the lights that emerge from it which are its branches, as mentioned (וְהִנֵּה עַד״ז שֶׁבִּפְנִימוּתוֹ כֵּן הוּא בָּאוֹרוֹת שֶׁיּוֹצְאִין מִמֶּנּוּ שֶׁהֵם עֲנָפָיו כְּנִזְכָּר). For the hairs of its head correspond to the branches of A״B (כִּי שַׂעֲרוֹת רֹאשׁוֹ כְּנֶגֶד עֲנְפֵי ע״ב), and the hairs of the beard are from the posterior aspects, corresponding to the branches of S״G, within which Abba and Imma are included (וְשַׂעֲרוֹת דִּיקְנָא הֵם מֵאֲחוֹרַיִם כְּנֶגֶד עֲנְפֵי ס״ג שֶׁבָּהֶם כְּלוּלִים או״א). Between the two of them they took Binah of M״H after the rectification, which there is the S״G aspect that includes them both (שֶׁבֵּין שְׁנֵיהֶם לָקְחוּ בִּינָה דְּמ״ה אַחַר הַתִּקּוּן שֶׁהוּא שָׁם ס״ג הַכּוֹלֵל שְׁנֵיהֶם), and they are included in the mazal of the beard of Arich Anpin (וְהֵם נִכְלָלוֹת בְּמַזָּלָא דְּדִיקְנָא דְּא״א).

And understand this exceedingly well, for this is the matter here (וְהָבֵן זֶה מְאֹד כִּי הֵן הוּא כָּאן), and then the S״G aspect was still spreading until the feet of Adam Kadmon (וְאָז עֲדַיִן הָיָה מִתְפַּשֵּׁט ס״ג עַד רַגְלֵי א״ק). And afterward, when He wished to bring forth M״H and B״N, which are the branches of Ze’ir Anpin and Nukvah (וְאַחַ״כ כְּשֶׁרָצָה לְהוֹצִיא מ״ה וּב״ן שֶׁהֵם עֲנְפֵי זו״ן), then the inner A״B and S״G were joined in coupling, which are truly Chokhmah and Binah (אָז נִזְדַּוְּגוּ ע״ב ס״ג הַפְּנִימִיִּים שֶׁהֵם חו״ב מַמָּשׁ), and then the world was created with the attribute of judgment (וְאָז נִבְרָא הָעוֹלָם בְּמִדַּת הַדִּין), and first a daughter emerged, which is the name B״N, within Adam Kadmon (וְיָצְאָה בַּת תְּחִלָּה שֶׁהִיא שֵׁם ב״ן בִּפְנִים דְּא״ק). And afterward its branches emerged outward through the eye from the navel of Adam Kadmon and downward (וְאַחַ״כ יָצְאוּ עֲנָפָיו לַחוּץ דֶּרֶךְ הָעַיִן מִטַּבּוּרוֹ דְּא״ק וּלְמַטָּה), and the branches that were outside did not endure until they returned to couple again (וְלֹא נִתְקַיְּמוּ הָעֲנָפִים שֶׁבַּחוּץ עַד שֶׁחָזְרוּ לְהִזְדַּוֵּג), and they gave birth to a son, which is the name M״H, within and without (וְהוֹלִידוּ בֵּן שֶׁהוּא שֵׁם מ״ה בִּפְנִים וּבַחוּץ), and this is the attribute of mercy (וְהוּא מִדַּת הָרַחֲמִים), and the world endured (וְנִתְקַיֵּם הָעוֹלָם), as our sages said on the verse “on the day Hashem Elohim made earth and heaven” (כְּמַאֲשֶׁר אָמְרוּ רַז״ל עַל פָּסוּק בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם). And understand their statement “the world,” for the existence of the world is only the Seven Lower Sefirot, which are Ze’ir Anpin and Nukvah (וְהָבֵן אֲמָרָם הָעוֹלָם כִּי מְצִיאוּת הָעוֹלָם הֵם הַז״ת לְבַד שֶׁהֵם זו״ן), but at first Ze’ir Anpin and Nukvah were female from the side of judgment, which is the name B״N (אֶלָּא בָּרִאשׁוֹנָה הָיוּ זו״ן נְקֵבוֹת מִצַּד דִּין שֶׁהוּא שֵׁם ב״ן), and afterward Ze’ir Anpin and Nukvah were male from the name M״H (וְאַחַ״כ הָיוּ זו״ן זְכָרִים מִשֵּׁם מ״ה), for every M״H and B״N is called by the name “world” (כִּי כָּל מ״ה וּב״ן נִקְרָא בְּשֵׁם עוֹלָם).

And behold, when B״N emerged, which is the female and entirely judgments (וְהִנֵּה בְּצֵאת ב״ן שֶׁהִיא הַנְּקֵבָה וְכֻלָּהּ דִּינִין), behold it is known that within each one of the four mentioned above there is an inclusion of all four (הִנֵּה נוֹדַע כִּי בְּכָל אֶחָד מֵהַד׳ הַנַּ״ל יֵשׁ בּוֹ כְּלָלוּת אַרְבַּעְתָּן). And behold, in the name S״G it has already been explained above that A״B, S״G, M״H, and B״N are Ta’amim [Cantillation Marks], Nekudot [Vowel Points], Tagin [Crowns], and Otiot [Letters], and all of them are included in the Ten Sefirot of Akudim—see there and you will find it (וְהִנֵּה בְּשֵׁם ס״ג כְּבָר נִתְבָּאֵר לְעֵיל הֱיוֹת ע״ב ס״ג מ״ה ב״ן שֶׁהֵם טנת״א וְכֻלָּם נִכְלָלִין בְּי״ס דְּעֲקוּדִים ע״ש וְתִמְצָאֶנּוּ).

And behold, also in the name B״N they are included from all four (וְהִנֵּה גַּם בְּשֵׁם ב״ן כְּלוּלִים מֵאַרְבַּעְתָּן), and you already know that these four are included from the Ten Sefirot (וּכְבָר יָדַעְתָּ כִּי ד׳ אֵלּוּ כְּלוּלִים מִי״ס), and it follows that the name B״N is divided into ten points and into four aspects (וְנִמְצָא כִּי שֵׁם ב״ן נֶחְלָק לְי׳ נְקֻדּוֹת וּלְד׳ בְּחִינוֹת). However, according to the truth they are five aspects, for the Keter is above the four, and together with it they are five Partzufim which include Ten Sefirot, as is known (אֲמְנָם כְּפִי הָאֱמֶת הֵם ה׳ בְּחִינוֹת כִּי הַכֶּתֶר לְמַעְלָה מֵהַד׳ הוּא וְעִמּוֹ הֵם ה׳ פַּרְצוּפִים הַכּוֹלְלִים י״ס כַּנּוֹדָע).

And behold, in each one of these five Partzufim there are complete Ten Sefirot (וְהִנֵּה בְּכָל א׳ מֵאֵלּוּ הַה׳ פַּרְצוּפִים יֵשׁ בּוֹ י״ס גְּמוּרוֹת). And at first the first point of B״N emerged, which is the Keter of B״N, and it is included from Ten Sefirot (וְהִנֵּה בָּרִאשׁוֹנָה יָצְאָה נְקֻדָּה רִאשׁוֹנָה דְּב״ן וְהִיא הַכֶּתֶר דְּב״ן וְהִיא כְּלוּלָה מִי״ס), and all the Ten Sefirot within it emerged included in the vessel of its Keter, which is the Keter of Keter (וְיָצְאוּ כָּל הַי״ס שֶׁבָּהּ כְּלוּלִים בִּכְלִי הַכֶּתֶר שֶׁבָּהּ שֶׁהוּא הַכֶּתֶר דְּכֶתֶר), and the light of Keter remained there (וְנִשְׁאַר שָׁם אוֹר הַכֶּתֶר). And they returned and descended—the nine lights—into the vessel of Chokhmah of Keter, and the light of Chokhmah remained there (וְחָזְרוּ וְיָרְדוּ הַט׳ אוֹרוֹת בִּכְלִי חָכְמָה דְּכֶתֶר וְנִשְׁאַר שָׁם אוֹר הַחָכְמָה), and they returned and descended—eight lights—into the vessel of Binah of Keter, and the light of Binah remained there (וְחָזְרוּ וְיָרְדוּ ח׳ אוֹרוֹת בִּכְלִי הַבִּינָה דְּכֶתֶר וְנִשְׁאַר שָׁם אוֹר הַבִּינָה). And afterward the light of Da‘at emerged into the vessel of Da‘at and it broke, and its light ascended upward and the vessel fell downward (וְאַחַ״כ יָצָא אוֹר הַדַּעַת בִּכְלִי הַדַּעַת וְנִשְׁבַּר וְהָאוֹר שֶׁלּוֹ עָלָה לְמַעְלָה וְהַכְּלִי נָפַל לְמַטָּה). And afterward the light of Chesed emerged, and within it were included seven lights, some say six, and it broke, and the light ascended upward and the vessel fell downward (וְאַחַ״כ יָצָא אוֹר הַחֶסֶד וּבּוֹ כְּלוּלִין ז׳ אוֹרוֹת נ״א שִׁשָּׁה וְנִשְׁבַּר וְהָאוֹר עָלָה לְמַעְלָה וְהַכְּלִי נָפַל לְמַטָּה). And afterward the light of Gevurah emerged into the vessel of Gevurah, and within it were included five lights, and the same occurred to it as above (וְאַחַ״כ יָצָא אוֹר הַגְּבוּרָה בִּכְלִי הַגְּבוּרָה וּבָהּ כְּלוּלִים ה׳ אוֹרוֹת וְאֵירַע בָּהּ כַּנַּ״ל), and likewise in this manner until the lowest, which is the Malkhut of Keter of B״N, it too broke and the same occurred to it as above (וְכַיּוֹצֵא בָּזֶה עַד הַתַּחְתּוֹנָה שֶׁהִיא מַלְכוּת כֶּתֶר דְּב״ן גַּם הִיא נִשְׁבְּרָה וְאֵירַע בָּהּ כַּנַּ״ל).

Thus it follows that the death of the seven kings occurred in the Keter of B״N, which are the Seven Lower Sefirot within this Keter (הֲרֵי כִּי אֵירַע מִיתַת ז׳ הַמְּלָכִים בְּכֶתֶר דְּב״ן שֶׁהֵם הַז״ת שֶׁבְּכֶתֶר זֶה). Afterward the second point emerged, which is Chokhmah of B״N, and it too is included from Ten Sefirot (אַחַ״כ יָצְאָה הַנְּקֻדָּה הַב׳ שֶׁהִיא חָכְמָה דְּב״ן וְגַם הִיא כְּלוּלָה מִי״ס), and what occurred to it was like the case of Keter, for the Three Upper Sefirot within it emerged and were not broken, and from the emergence of Da‘at they began to break, (some say to be broken), until the completion of the Seven Lower Sefirot, which are the seven kings within it (וְאֵירַע לָהּ כְּמִקְרֶה כֶּתֶר כִּי הַג״ר שֶׁבָּהּ יָצְאוּ וְלֹא נִשְׁבְּרוּ וּבְצֵאת הַדַּעַת הִתְחִילוּ לְהִשָּׁבֵר (נ״א לִשְׁבֹּר) עַד תַּשְׁלוּם הַז״ת שֶׁהֵם ז׳ מְלָכִים שֶׁבָּהּ).

Afterward the third point emerged, which is Binah of B״N, and it too is included from Ten Sefirot (אַחַ״כ יָצְאָה נְקֻדָּה שְׁלִישִׁית שֶׁהִיא בִּינָה דְּב״ן וְגַם הִיא כְּלוּלָה מִי״ס), and what occurred to it was like the first case, for the Three Upper Sefirot within it remained complete, and the Seven Lower Sefirot, which begin from the Da‘at within it, all broke (וְאֵירַע לָהּ כְּמִקְרֶה רִאשׁוֹנָה כִּי הַג״ר שֶׁבָּהּ נִשְׁאֲרוּ שְׁלֵמוֹת וְהַז״ת הַמַּתְחִילִין מִן הַדַּעַת שֶׁבָּהּ כֻּלָּם נִשְׁבְּרוּ). And afterward seven points of B״N emerged, which are the generality of only two points, as is known, which are Ze’ir Anpin and Nukvah of B״N, for each point of these two aspects alone is included from Ten Sefirot, and all of these broke in the manner described above (וְאַחַ״כ יָצְאוּ ז׳ נְקֻדּוֹת דְּב״ן שֶׁהֵם כְּלָלוּת ב׳ נְקֻדּוֹת לְבַד כַּנּוֹדָע שֶׁהֵם זו״ן דְּב״ן אֲשֶׁר כָּל נְקֻדָּה מִב׳ בְּחִינוֹת אֵלּוּ לְבַד כְּלוּלָה מִי״ס וְכָל אֵלּוּ נִשְׁבְּרוּ עַל דֶּרֶךְ הַנַּ״ל).

Thus, whether in general or in particular, the same occurrence happened to them, for in general the seven points of B״N, whose aspect is only two points alone, all broke, and in particular, for all the Seven Lower Sefirot of each one of the Three Upper Sefirot also broke (וְהֲרֵי שֶׁבֵּין בִּכְלָלוּת וּבֵין בִּפְרָטוּת קָרָה לָהֶם מִקְרֶה א׳ זֶה כִּי בִּכְלָלוּת הִנֵּה הַז׳ נְקֻדּוֹת דְּב״ן אֲשֶׁר בְּחִינָתָן אֵינָהּ אֶלָּא ב׳ נְקֻדּוֹת לְבַד הִנֵּה כֻּלָּם נִשְׁבְּרוּ וְאִם בִּפְרָטוּת כִּי כָּל הַז״ת שֶׁל כָּל א׳ מִן הַג״ר גַּם כֵּן נִשְׁבְּרוּ). However, there is one difference between them, namely that the first three points—each one of them—emerged in the aspect of ten points, except that the Three Upper Sefirot of each set of ten remained complete, and the Seven Lower Sefirot within each set of ten broke (וְאֲמְנָם יֵשׁ הֶפְרֵשׁ א׳ בֵּינֵיהֶן וְהוּא כִּי ג׳ הַנְּקֻדּוֹת הָרִאשׁוֹנִים כֻּלָּם כָּל נְקֻדָּה מֵהֶם יָצְאָה בִּבְחִינַת י׳ נְקֻדּוֹת אֶלָּא שֶׁהַג״ר שֶׁל כָּל י׳ וְי׳ הַנַּ״ל נִשְׁאֲרוּ שְׁלֵמוֹת וְהַז״ת שֶׁבְּכָל י׳ וְי׳ נִשְׁבְּרוּ). But the two lower points, which are the generality of the Seven Lower Sefirot of B״N as is known, did not emerge each one in the aspect of Ten Sefirot like the first three points (אֲמְנָם ב׳ הַנְּקֻדּוֹת הַתַּחְתּוֹנִים שֶׁהֵם כְּלָלוּת הַז״ת דְּב״ן כַּנּוֹדָע לֹא יָצְאוּ כָּל אֶחָד בִּבְחִינַת י״ס כְּמוֹ ג׳ הַנְּקֻדּוֹת הָרִאשׁוֹנִים).

Rather, the fourth point, which corresponds to Ze’ir Anpin of B״N, the Three Upper Sefirot within it remained, as did its tenth aspects within the third point of B״N, which is the aspect of Imma of the generality of B״N, and it is the root of the sons (אֲמְנָם הַנְּקֻדָּה הַד׳ שֶׁהוּא כְּנֶגֶד ז״א דְּב״ן נִשְׁאֲרוּ הַג״ר שֶׁבּוֹ וְכֵן הָעֲשִׂירִיּוֹת שֶׁבּוֹ בַּנְּקֻדָּה הַשְּׁלִישִׁית דְּב״ן שֶׁהִיא בְּחִינַת אִמָּא דְּכְלָלוּת דְּב״ן וְהִיא שֹׁרֶשׁ הַבָּנִים). And from the fifth point, which is the Malkhut of B״N, all the nine lower ones within it remained above in the manner of Ze’ir Anpin, and only its Keter alone emerged (וּמִנְּקֻדָּה הַה׳ שֶׁהִיא מַלְכוּת דְּב״ן נִשְׁאֲרוּ כָּל הַט׳ הָאַחֲרוֹנוֹת שֶׁבָּהּ לְמַעְלָה כְּדֶרֶךְ ז״א וְלֹא יָצְאָתָה רַק כֶּתֶר שֶׁבָּהּ לְבַד). And by this it will be understood how they are seven (וּבָזֶה יֻבַּן אֵיךְ הֵם ז׳), while they are only two points (וְהֵם ב׳ נְקֻדּוֹת לְבַד). It is found that whether in the three first points of the generality of B״N (נִמְצָא כִּי בֵּין בְּג׳ נְקֻדּוֹת הָרִאשׁוֹנִים דְּכְלָלוּת דְּב״ן), or in the two last points of the generality of B״N (בֵּין בִּב׳ נְקֻדּוֹת אַחֲרוֹנִים דְּכְלָלוּת דְּב״ן), which are the aspect of the Seven Lower Sefirot of the generality of B״N (שֶׁהֵם בְּחִינַת ז״ת דְּכְלָלוּת דְּב״ן), in all of them the shattering was equal (בְּכֻלָּם הָיְתָה הַשְּׁבִירָה שָׁוָה), that only the seven alone were shattered (שֶׁלֹּא נִשְׁבְּרוּ רַק הַז׳ לְבַד).

However, there is one distinction (וְאֲמְנָם יֵשׁ הֶפְרֵשׁ א׳): in the three first points the Three Upper Sefirot of each and every point also emerged (בְּג׳ נְקֻדּוֹת הָרִאשׁוֹנִים יָצְאוּ גַּם הַג״ר שֶׁבְּכָל נְקֻדָּה וּנְקֻדָּה), and they were not shattered (וְלֹא נִשְׁבְּרוּ), but in the two lower points, which are the generality of the seven (אַךְ בִּב׳ נְקֻדּוֹת הַתַּחְתּוֹנִים שֶׁהֵם כְּלָלוּת הַז׳), the three first ones of each of their points did not emerge at all (לֹא יָצְאוּ הַג׳ רִאשׁוֹנוֹת שֶׁבְּכָל נְקֻדָּה מֵהֶם כְּלָל וְעִקָּר). And know that just as we explained regarding the generality of B״N (וְדַע כִּי עַל דֶּרֶךְ שֶׁבֵּאַרְנוּ בִּכְלָלוּת הַב״ן), that the two lower points, which are the generality of the seven kings (כִּי ב׳ נְקֻדּוֹת הַתַּחְתּוֹנִים שֶׁהֵם כְּלָלוּת ז׳ מְלָכִים), did not have their Three Upper Sefirot emerge (לֹא יָצְאוּ הַג״ר שֶׁבָּהֶם), so too with the seven kings of each one of the three first points of the generality of B״N (כֵּן בְּכָל ז׳ מְלָכִים דְּכָל אֶחָד מִן הַג׳ נְקֻדּוֹת הָרִאשׁוֹנִים דְּב״ן דְּכְלָלוּת), the Three Upper Sefirot of the seven kings themselves did not emerge in particular (לֹא יָצְאוּ הַג״ר דְּז׳ מְלָכִים עַצְמוֹ בִּפְרָטוּת), and they remained in their Binah within that very point itself (וְנִשְׁאֲרוּ בְּבִינָה שֶׁלָּהֶם שֶׁבְּאוֹתָהּ הַנְּקֻדָּה עַצְמָהּ). And do not wonder how the lower ones emerged after the shattering of the upper ones (וְאַל תִּתְמַהּ אֵיךְ יָצְאוּ הַתַּחְתּוֹנִים אַחַר שְׁבִירַת הָעֶלְיוֹנִים), and also how all the Three Upper Sefirot of each and every point of the five points were not shattered (וְגַם אֵיךְ כָּל הַג״ר שֶׁבְּכָל נְקֻדָּה וּנְקֻדָּה שֶׁל הַה׳ נְקֻדּוֹת לֹא נִשְׁבְּרוּ), while the Seven Lower Sefirot of the first Nekudim were shattered (וְהַז״ת דְּנְקוּדִים רִאשׁוֹנִים נִשְׁבְּרוּ).

The answer is that in each and every point there is one kind of light, equal to the measure of that point (הַתְּשׁוּבָה הוּא כִּי בְּכָל נְקֻדָּה וּנְקֻדָּה יֵשׁ מִין אוֹר א׳ שָׁוֶה לְעֵרֶךְ הַנְּקֻדָּה הַהוּא), and then the Three Upper Sefirot of that point were able to receive that light (וְאָז הָאוֹר הַהוּא שֶׁלָּהֶם הַג״ר יְכוֹלִים לְקַבְּלוֹ), but the Seven Lower Sefirot within it were not able to receive it (וְהַז״ת שֶׁבּוֹ לֹא יָכְלוּ לְקַבְּלוֹ), and in this manner in each and every point of the five points it occurred thus (וְכְּעַד״ז בְּכָל נְקֻדָּה וּנְקֻדָּה מֵהַה׳ נְקֻדּוֹת אֵירַע כָּךְ). Afterward A״B and S״G of Adam Kadmon, which are its Chokhmah and Binah, returned and coupled (אַחַ״כ חָזְרוּ לְהִזְדַּוֵּג ע״ב ס״ג דְּא״ק שֶׁהֵם חו״ב שֶׁבּוֹ), and they gave birth to the male son, which is the name M״H, inwardly in actuality (וְהוֹלִידוּ הַבֵּן זָכָר שֶׁהוּא שֵׁם מ״ה בִּפְנִים מַמָּשׁ), and then the branches of M״H emerged through the forehead outward, from the navel of Adam Kadmon and downward (וְאָז יָצְאוּ עַנְפֵי הַמ״ה דֶּרֶךְ הַמֵּצַח חוּץ נ״א וְלַחוּץ טַבּוּר דְּא״ק וּלְמַטָּה).

And now the four aspects—A״B, S״G, M״H, and B״N—of Adam Kadmon were completed, the roots inwardly and outwardly, which are the aforementioned branches (וְעַתָּה נִשְׁלְמוּ ד׳ בְּחִינוֹת ע״ב ס״ג מ״ה ב״ן דְּא״ק הַשָּׁרָשִׁים שֶׁבִּפְנִים וּבַחוּץ שֶׁהֵם הָעֲנָפִים הַנַּ״ל). And then the rectification began from Atik and Arich Anpin (וְאָז הִתְחִיל הַתִּקּוּן מֵעַתִּיק וְא״א), and we will set aside the rectification of Atik and speak of Arich Anpin (וְנַנִּיחַ תִּקּוּן הָעַתִּיק וְנְדַבֵּר בְּא״א), for behold from the Seven Lower Sefirot within it the shattering began (כִּי הִנֵּה מֵהַז״ת שֶׁבּוֹ הִתְחִיל הַשְּׁבִירָה). And since the Three Upper Sefirot within it remained there (וְהִנֵּה כֵּיוָן שֶׁהַג״ר שֶׁבּוֹ נִשְׁאֲרוּ שָׁם), it began to be rectified, which is the aspect of the head, and hairs, and apertures (הִתְחִיל לְהִתְתַּקֵּן שֶׁהוּא בְּחִינַת רֵישָׁא וְשַׂעֲרוֹת וּנְקָבִים), and then the light that emerged from them was diminished (וְאָז נִתְמַעֵט הָאוֹר הַיּוֹצֵא מֵהֶם), and then there was ability for the Seven Lower Sefirot to be rectified in the aspect of bodily vessels, and diminutions, and screens as well (וְאָז הָיְתָה יְכוֹלֶת בַּז״ת לְהִתְתַּקֵּן בִּבְחִינַת כֵּלִים דְּגוּפָא וּמִעוּטִים וּמָסָכִים גַּם כֵּן), similar to the head (דּוּמְיָא דְּרֵישָׁא), and all this became the aspect of B״N, the Nukvah of Arich Anpin (וְנַעֲשָׂה כָּל זֶה בְּחִינַת ב״ן נוּקְבָא דְּא״א). And this was by the power of the male of Arich Anpin, which is the new M״H (וְזֶה הָיָה בְּכֹחַ דְּכוּרָא דְּא״א שֶׁהוּא מ״ה הֶחָדָשׁ), for at first the three upper ones of M״H of Arich Anpin coupled with the Three Upper Sefirot of B״N of Arich Anpin that were not shattered (כִּי תְּחִלָּה נִזְדַּוְּגוּ ג׳ רִאשׁוֹנוֹת דְּמ״ה דְּאֲרִיךְ אַנְפִּין עִם ג״ר דְּב״ן דְּא״א שֶׁלֹּא נִשְׁבְּרוּ), and they elevated the Seven Lower Sefirot of B״N of the Nukvah of Arich Anpin that had been shattered (וְהֶעֱלוּ ז״ת דְּב״ן דְּנוּקְבָא דְּא״א שֶׁנִּשְׁבְּרוּ), and they were joined with them, the Seven Lower Sefirot of M״H of the male of Arich Anpin (וְנִתְחַבְּרוּ עִמָּהֶם ז״ת דְּמ״ה דְּדְכוּרָא דְּא״א), and everything was rectified (וְנִתְקַן הַכֹּל).

Afterward Ze’ir Anpin and Nukvah coupled, which are the Seven Lower Sefirot of Arich Anpin—M״H and B״N (אַחַ״כ נִזְדַּוְּגוּ זו״ן שֶׁהֵם ז״ת דְּא״א הַמ״ה וּב״ן), and they rectified the Three Upper Sefirot of Chokhmah of B״N together with M״H (וְתִקְּנוּ ג״ר דְּחָכְמָה דְּב״ן עִם מ״ה), then the Three Upper Sefirot rectified their Seven Lower Sefirot of M״H and B״N (אָז הַג״ר תִּקְּנוּ הַז״ת שֶׁלָּהֶם דְּמ״ה וּב״ן), and in this manner until the completion of the Ten Sefirot, which are the five Partzufim of Atzilut (וְכְּעַד״ז עַד תַּשְׁלוּם הַי״ס שֶׁהֵם ה׳ פַּרְצוּפִים דַּאֲצִילוּת), and then it is called Berudim, for Nekudim is B״N, and Berudim is M״H and B״N together (וְאָז נִקְרָא בְּרוּדִים כִּי נְקוּדִים הוּא ב״ן וּבְרוּדִים הוּא מ״ה וּב״ן יַחַד).

However, they were not able to be rectified completely until the coming of the Messiah (וְאֲמְנָם לֹא יָכְלוּ לְהִתְתַּקֵּן לְגַמְרֵי עַד בִּיאַת הַמָּשִׁיחַ), for if these had been rectified completely, the Ten Sefirot of M״H together with the Ten Sefirot of B״N would have been rectified (כִּי אִלּוּ אֵלּוּ נִתְקַנּוּ לְגַמְרֵי הָיוּ מִתְתַּקְּנִים י״ס דְּמ״ה עִם י״ס דְּב״ן).

However, it was not so, except in the manner stated in this treatise (וְאֲמְנָם לֹא הָיָה כֵּן כִּי אִם עַל דֶּרֶךְ הָאָמּוּר בְּקוּנְטְרִיס זֶה), for Atik took all of the Keter of M״H and only the five upper ones of the Keter of B״N (כִּי עַתִּיק לָקַח כָּל הַכֶּתֶר דְּמ״ה וְה׳ רִאשׁוֹנוֹת לְבַד מִכֶּתֶר דְּב״ן), and Arich Anpin took all of the Chokhmah of M״H and the five lower ones of the Keter of B״N (וְא״א לָקַח כָּל הַחָכְמָה דְּמ״ה וְה׳ אַחֲרוֹנוֹת דְּכֶתֶר דְּב״ן), and Abba took the Chokhmah of B״N and half of the Binah of M״H (וְכֵן אַבָּא לָקַח חָכְמָה דְּב״ן וַחֲצִי בִּינָה דְּמ״ה), and in this manner all of them (וְכְעַד״ז כֻּלָּם), for the aspect of B״N could not be completely clarified in all its divisions in each and every aspect of them (כִּי לֹא יָכְלוּ בְּחִינַת ב״ן לְהִתְבָּרֵר לְגַמְרֵי כָּל חֲלוּקוֹתֵיהֶן שֶׁבְּכָל בְּחִינָה וּבְחִינָה מֵהֶם), therefore the Ten Sefirot of B״N were not equal to the Ten Sefirot of M״H as stated above (עַל כֵּן לֹא נִשְׁתַּווּ י״ס דְּב״ן עִם י״ס דְּמ״ה כַּנַּ״ל), and this will be completed in the future to come, speedily in our days (וְזֶה יוּשְׁלַם לֶעָתִיד לָבֹא בְּב״א).

Chapter 7

שער ט פרק ז

[9:7] Explanation of the kings, and the matter of M״H and B״N, the new and the old, and the matter of the 288 sparks and the 320 sparks (בֵּאוּר הַמְּלָכִים וְעִנְיַן מ״ה וּב״ן הֶחָדָשׁ וְהַיָּשָׁן וְעִנְיַן הָרַפַּ״ח נִיצוֹצִין וְשַׁ״ךְ נִיצוֹצִין). Know that there is no Sefirah and Sefirah, even among the particular Ten Sefirot within each and every Partzuf, that does not have within it an aspect of male and female (דַּע כִּי אֵין לְךָ סְפִירָה וּסְפִירָה אֲפִלּוּ בְּי״ס הַפְּרָטִיּוֹת שֶׁבְּכָל פַּרְצוּף וּפַּרְצוּף שֶׁאֵין בּוֹ בְּחִינַת זָכָר וּנְקֵבָה), and these are B״N of the Nekudot [Vowel Points] and the new M״H (וְהֵם ב״ן דְּנְקוּדוֹת וּמ״ה הֶחָדָשׁ).

However, the matter of this B״N and this female is not the aspect of the tenth Malkhut that exists in each and every Sefirah, which is the tenth aspect in each and every Sefirah (וְאֲמְנָם אֵין עִנְיַן ב״ן הַזֶּה וְהַנְּקֵבָה זוֹ בְּחִינַת מַלְכוּת הָעֲשִׂירִית שֶׁיֵּשׁ בְּכָל סְפִירָה וּסְפִירָה שֶׁהִיא בְּחִינַת עֲשִׂירִית שֶׁבְּכָל סְפִירָה וּסְפִירָה), but rather that within each Sefirah there are ten aspects, all of them of M״H, and ten aspects, all of them of B״N (אֶלָּא שֶׁיֵּשׁ בְּכָל סְפִירָה י׳ בְּחִינוֹת וְכֻלָּם דְּמ״ה וְי׳ בְּחִינוֹת וְכֻלָּם דְּב״ן). And the first nine of M״H and B״N are called the first nine aspects of that Sefirah (וְהַט׳ רִאשׁוֹנוֹת דְּמ״ה וּב״ן הֵם נִקְרָא ט׳ בְּחִינוֹת הָרִאשׁוֹנוֹת שֶׁל סְפִירָה הַהוּא), and the tenth aspect, which is the Malkhut of that very Sefirah, is included of M״H and B״N (וְהַבְּחִינָה הָעֲשִׂירִית שֶׁהִיא מַלְכוּת שֶׁבְּאוֹתָהּ סְפִירָה עַצְמָהּ הִיא כְּלוּלָה מִמ״ה וּב״ן).

The general principle, in extremely concise form, is that there is no smallest spark whatsoever in all of Atzilut that does not contain M״H and B״N (כְּלַל הַדְּבָרִים בְּקִצּוּר נִמְרָץ כִּי אֵין לְךָ שׁוּם נִיצוֹץ קָטָן בְּכָל הָאֲצִילוּת שֶׁאֵין בּוֹ מ״ה וּב״ן). It follows that the males in Atzilut, which are Keter, Chokhmah, and Tiferet, have aspects of M״H and B״N (נִמְצָא שֶׁהַזְּכָרִים שֶׁבָּאֲצִילוּת שֶׁהֵם כֶּתֶר חָכְמָה ת״ת יֵשׁ לָהֶם בְּחִינַת מ״ה וּב״ן), and the females in Atzilut, which are Binah and Malkhut, have within them M״H and B״N (וְהַנְּקֵבוֹת שֶׁבָּאֲצִילוּת שֶׁהֵם בִּינָה וּמַלְכוּת יֵשׁ בָּהֶם מ״ה וּב״ן). And in this manner with all the Ten Sefirot in each Partzuf (וְעַד״ז בְּכָל הַי״ס שֶׁבְּכָל פַּרְצוּף), and in this manner with all five Partzufim, within which all are included of M״H and B״N (וְעַד״ז כָּל הַה׳ פַּרְצוּפִים שֶׁבָּהֶם כְּלוּלִים מִמ״ה וּב״ן).

And at the time of the emanation of the world of Nekudim, all five Partzufim emerged, each one included of Ten Sefirot, and all of them were from the name B״N (וּבְעֵת אֲצִילוּת עוֹלַם הַנְּקוּדִים יָצְאוּ כָּל הַה׳ פַּרְצוּפִים כָּל אֶחָד כָּלוּל מִי״ס וְכֻלָּם מִשֵּׁם ב״ן). And it is known that the name B״N, which encompasses all of Atzilut, is the Malkhut of Adam Kadmon (וְנוֹדַע כִּי שֵׁם ב״ן הַכּוֹלֵל כָּל הָאֲצִילוּת הוּא מַלְכוּת דְּא״ק), and the new name M״H, which encompasses all of Atzilut, is the Ze’ir Anpin of Adam Kadmon (וְשֵׁם מ״ה הֶחָדָשׁ הַכּוֹלֵל כָּל הָאֲצִילוּת הוּא ז״א דְּא״ק), and therefore all the points were called kings, for all of them are the aspect of B״N, which is the encompassing Malkhut (וְעַל כֵּן כָּל הַנְּקֻדּוֹת נִקְרְאוּ מְלָכִים כִּי כֻּלָּם בְּחִינַת ב״ן שֶׁהִיא מַלְכוּת הַכּוֹלֶלֶת).

However, it is indeed true that within the name M״H there is an aspect of Malkhut in particular and an aspect of Binah in particular, even though they are female, and M״H is male (אֲבָל אֲה״נ שֶׁיֵּשׁ בְּשֵׁם מ״ה הַכּוֹלֵל בְּחִינַת מַלְכוּת בִּפְרָטוּת וּבְחִינַת בִּינָה פְּרָטִית אַעַ״פ שֶׁהֵן נְקֵבוֹת וּמ״ה הוּא זָכָר), and likewise in the name B״N, even though it is female, there is within it Keter and Chokhmah and Ze’ir Anpin, which are male, in the manner explained above, that M״H and B״N encompass all of Atzilut in all its particulars (וְכֵן יֵשׁ בְּשֵׁם ב״ן אַעַ״פ שֶׁהִיא נְקֵבָה יֵשׁ בּוֹ כֶּתֶר וְחָכְמָה וְז״א זְכָרִים עַל דֶּרֶךְ הַנַּ״ל שֶׁמ״ה וּב״ן כּוֹלְלִים כָּל הָאֲצִילוּת בְּכָל פְּרָטָיו).

And behold, when all of Atzilut emerged from the aspect of B״N alone, and it encompassed Atik and Arich Anpin and Abba and Imma and Ze’ir Anpin and Nukvah (וְהִנֵּה כַּאֲשֶׁר יָצְאוּ כָּל הָאֲצִילוּת מִבְּחִינַת ב״ן לְבַד וְהָיָה כּוֹלֵל עַתִּיק וְא״א וְאו״א וְזו״ן), then first all of their vessels emerged, one beneath the other, until the completion of the world of Atzilut (וְאָז יָצְאוּ תְּחִלָּה כָּל הַכֵּלִים שֶׁלָּהֶם זֶה תַּחַת זֶה עַד סִיּוּם עוֹלַם הָאֲצִילוּת), and afterward the lights of B״N emerged, all the particulars of Atzilut (וְאַחַ״כ יָצְאוּ אוֹרוֹת דְּב״ן כָּל פְּרָטֵי אֲצִילוּת). And first the Keter of Atik of Atzilut emerged, within which all the lights were included, and it endured (וְיָצָא תְּחִלָּה כֶּתֶר דְּעַתִּיק דַּאֲצִילוּת שֶׁבּוֹ נִכְלָלִין כָּל הָאוֹרוֹת וְנִתְקַיֵּם), and afterward the Chokhmah of Atik emerged in its vessel, and within it all the remaining lights were included, and it endured (וְאַחַ״כ יָצְאָה חָכְמָה דְּעַתִּיק בִּכְלִי שֶׁלּוֹ וּבּוֹ הָיוּ כְּלוּלִים כָּל שְׁאָר הָאוֹרוֹת וְנִתְקַיֵּם), and afterward the Binah of Atik emerged, and within it all the remaining lights were included, and it endured (וְאַחַ״כ יָצְאָה בִּינָה דְּעַתִּיק וּבּוֹ כְּלוּלִים כָּל שְׁאָר הָאוֹרוֹת וְנִתְקַיֵּם).

And afterward the Seven Lower Sefirot of Atik emerged, some say of Da‘at, the Da‘at below, each one included in its vessel, and they were shattered, and the inner aspect of the vessel descended to Beri’ah, and the outer aspect of the vessel descended to Yetzirah, and the outermost of the outer descended to Asiyah (וְאַחַ״כ יָצְאוּ ז״ת דְּעַתִּיק נ״א דְּדַעַת הַדַּעַת לְמַטָּה כ״א כָּלוּל בִּכְלִי שֶׁלּוֹ וְהָיָה נִשְׁבָּר וְיָרַד פְּנִימִיּוּת הַכְּלִי לִבְרִיאָה וְחִיצוֹנִיּוּת הַכְּלִי יָרַד בִּיצִירָה וְחִיצוֹנִיּוּת שֶׁל חִיצוֹנִיּוּת בַּעֲשִׂיָּה). And afterward that light remained without a vessel, and the rest of the lights descended into the second vessel of the Seven Lower Sefirot, and it too was shattered in the manner described above, some say remained as described above (וְאַחַ״כ הָאוֹר הַהוּא נִשְׁאַר בְּלִי כְלִי וּשְׁאָר הָאוֹרוֹת יָרְדוּ בִּכְלִי הַב׳ שֶׁל הַז״ת וְגַם הוּא נִשְׁבַּר עַל דֶּרֶךְ הַנַּ״ל נ״א נִשְׁאַר עַל דֶּרֶךְ הַנַּ״ל), and its light remained without a garment, and the remaining lights descended into the vessel beneath it, and so in this manner until the Seven Lower Sefirot were completed (וְהָאוֹר שֶׁלּוֹ נִשְׁאַר בְּלִי לְבוּשׁ וּשְׁאָר הָאוֹרוֹת יָרְדוּ לַכְּלִי שֶׁלְּמַטָּה מִמֶּנּוּ וְכְעַד״ז עַד שֶׁנִּגְמְרוּ ז״ת שֶׁלּוֹ).

And afterward the Keter of Arich Anpin entered its vessel, and within it the remaining lights were included, in the manner described above regarding Atik (וְאַחַ״כ נִכְנַס הַכֶּתֶר דְּאֲרִיךְ אַנְפִּין בִּכְלִי שֶׁלּוֹ וּבּוֹ כְּלוּלִין שְׁאָר הָאוֹרוֹת עַל דֶּרֶךְ הַנִּזְכָּר בְּעַתִּיק), and afterward the Keter of Abba entered its vessel, and within it the remaining lights were included, and it endured (וְאַחַ״כ נִכְנַס הַכֶּתֶר דְּאַבָּא בִּכְלִי שֶׁלּוֹ וּבּוֹ כְּלוּלִים שְׁאָר הָאוֹרוֹת וְנִתְקַיֵּם), and the remaining lights descended into the vessel of its Chokhmah, and it endured, and the remaining lights descended into the vessel of the Binah of Abba, and it endured (וְיָרְדוּ שְׁאָר הָאוֹרוֹת בִּכְלִי הַחָכְמָה שֶׁלּוֹ וְנִתְקַיֵּם וְשְׁאָר הָאוֹרוֹת יָרְדוּ בִּכְלִי בִּינָה דְּאַבָּא וְנִתְקַיֵּם).

Afterward the lights of the Seven Lower Sefirot descended into a single vessel of theirs, and they were shattered and descended into Beri’ah, Yetzirah, and Asiyah, and the remaining lights entered the second vessel of the Seven Lower Sefirot and were shattered and descended into Beri’ah, Yetzirah, and Asiyah, and so forth in the manner described above until the completion of all seven (אַחַ״כ יָרְדוּ הָאוֹרוֹת שֶׁל הַז״ת בִּכְלִי אֶחָד שֶׁלָּהֶם וְנִשְׁבְּרוּ וְיָרְדוּ בִּבְי״ע וּשְׁאָר הָאוֹרוֹת נִכְנְסוּ לִכְלִי ב׳ דְּז״ת וְנִשְׁבְּרוּ וְיָרְדוּ לְבִי״ע וְכוּ׳ עַל דֶּרֶךְ הַנַּ״ל עַד תֹּם כָּל הַז׳).

And know that above, regarding Atik and Arich Anpin, we were not permitted to speak (וְדַע כִּי לְמַעְלָה בְּעַתִּיק וְא״א לֹא הִרְשִׁינוּ לְדַבֵּר), but we will speak here from Abba and below (אֲבָל נְדַבֵּר כָּאן מֵאַבָּא וּלְמַטָּה), and we will say that after all the Seven Lower Sefirot within it descended, face and back, into Beri’ah, Yetzirah, and Asiyah (וְנֹאמַר כִּי אַחַר שֶׁיָּרְדוּ כָּל הַז״ת שֶׁבּוֹ פָּנִים וְאָחוֹר בְּבִי״ע), also the posterior aspects alone of its Chokhmah and Binah, and not the inner aspects, descended within Atzilut itself at its end, but not into Beri’ah (גַּם הָאָחוֹרַיִם לְבַד דְּחו״ב שֶׁבּוֹ וְלֹא הַפָּנִים יָרְדוּ בַּאֲצִילוּת עַצְמוֹ בְּסוֹפוֹ אֲבָל לֹא בִּבְרִיאָה), and therefore there is no death in them, only descent (וְלָכֵן אֵין בָּהֶם מִיתָה רַק יְרִידָה). And then also the Netzach, Hod, and Yesod of the posterior aspect of the Keter of Abba, which are enclothed in the Chokhmah and Binah of Abba, descended within Atzilut as well, and there is no death in them (וְאָז יָרְדוּ גַּם נֵצַח הוֹד יְסוֹד דְּאָחוֹר דְּכֶתֶר אַבָּא הַמִּתְלַבְּשִׁים בְּחו״ב דְּאַבָּא יָרְדוּ בַּאֲצִילוּת גַּם הֵם וְאֵין בָּהֶם מִיתָה). And in this same manner it was with the Ten Sefirot of Imma, exactly as mentioned regarding Abba (וְעַד״ז הָיָה בְּי״ס דְּאִמָּא כְּכָל הַנִּזְכָּר בְּאַבָּא מַמָּשׁ). Afterward, in Ze’ir Anpin, the Three Upper Sefirot within it did not emerge at all, but remained included within Imma (אַחַ״כ בְּז״א לֹא יָצְאוּ הַג״ר שֶׁבּוֹ אֶלָּא נִשְׁאֲרוּ כְּלוּלִים תּוֹךְ אִמָּא), and only the Seven Lower Sefirot from Da‘at and downward emerged (וְיָצְאוּ ז״ת מִדַּעַת וּלְמַטָּה בִּלְבַד), and all of them emerged from the Binah of Ze’ir Anpin, which is included within the supernal Imma, as mentioned above, which did not emerge (וְכֻלָּם יָצְאוּ מִן בִּינָה דְּז״א הַכְּלוּלָה תּוֹךְ אִמָּא עִלָּאָה כַּנַּ״ל שֶׁלֹּא יָצְאָה). And then all seven died, face and back, and descended into Beri’ah, Yetzirah, and Asiyah (וְאָז כָּל הַז׳ מֵתוּ פָּנִים וְאָחוֹר וְיָרְדוּ בְּבִי״ע).

And afterward the Nukvah of Ze’ir Anpin emerged—the tenth Malkhut alone within it—and it was shattered and died (וְאַחַ״כ יָצְאָה הַנּוּקְבָא דְּז״א הַמַלְכוּת הָעֲשִׂירִית לְבַד שֶׁבָּהּ וְנִשְׁבְּרָה וּמֵתָה). And afterward the name M״H emerged and was joined with B״N in each and every Sefirah, as explained above in all the particulars (וְאַחַ״כ יָצָא שֵׁם מ״ה וְנִתְחַבֵּר עִם ב״ן בְּכָל סְפִירָה וּסְפִירָה כַּנַּ״ל בְּכָל הַפְּרָטִים). It follows that in Abba and in Yisrael-Saba there are M״H and B״N in each of them (נִמְצָא כִּי יֵשׁ בְּאַבָּא וּבְיִשְׂרָאֵל סָבָא מ״ה וּב״ן בְּכָל אֶחָד מֵהֶם), and likewise in Imma and Tevunah (וְכֵן בְּאִמָּא וּבִתְבוּנָה), and likewise in Ze’ir Anpin and Nukvah—Rachel the upper, which is Leah, and Ya'akov, and Nukvah Rachel the lower from the chest and downward—there are M״H and B״N in each one of the four Partzufim (וְכֵן בְּזו״ן רָחֵל עִלָּאָה שֶׁהִיא לֵאָה וְיַעֲקֹב וְנוּקְבָא רָחֵל תַּתָּאָה מֵהֶחָזֶה וּלְמַטָּה יֵשׁ מ״ה וּב״ן בְּכָל אֶחָד מֵהַד׳ פַּרְצוּפִים). However, in Arich Anpin it was not so, since it has no separate Nukvah (אֲבָל בְּא״א לֹא הָיָה כֵּן יַעַן אֵין לוֹ נוּקְבָא נִפְרֶדֶת), therefore the entire right side was M״H alone, and the entire left side was B״N (לָכֵן כָּל צַד יָמִין הָיָה מ״ה לְבַד וְכָל צַד שְׂמֹאל הָיָה ב״ן).

Or it is possible that the right side includes M״H and B״N and both are male (אוֹ אֶפְשָׁר שֶׁצַד יָמִין כָּלוּל מ״ה וּב״ן וּשְׁנֵיהֶם זְכָרִים), and the left side is M״H and B״N and both are female, and this requires investigation (וְצַד שְׂמֹאל מ״ה וּב״ן וּשְׁנֵיהֶם נוּקְבָא וְצָרִיךְ עִיּוּן), and in this same manner in Atik there are male and female in the aspect of face and back, as is known in its place (וְכְעַד״ז בְּעַתִּיק דּוּ״ן בִּבְחִינַת פָּנִים וְאָחוֹר כַּנּוֹדָע בִּמְקוֹמוֹ).

It follows that all the Seven Lower Sefirot in each and every Partzuf of the five Partzufim of the name B״N are seven kings, such that there are five times seven kings (וְנִמְצָא כִּי כָּל הַז״ת שֶׁבְּכָל פַּרְצוּף וּפַּרְצוּף דְּה׳ פַּרְצוּפִים שֶׁבְּשֵׁם ב״ן הֵם ז׳ מְלָכִים בְּאֹפֶן שֶׁהֵם ה׳ פַּעֲמִים ז׳ מְלָכִים). And each one of these aspects has face and back in the vessels, and likewise in the light, and all of it is from the aspect of B״N (וְכָל בְּחִינָה מֵאֵלּוּ יֵשׁ פָּנִים וְאָחוֹר בַּכֵּלִים וְכֵן בָּאוֹר וְהַכֹּל מִבְּחִינַת ב״ן). And each king of these is included from Ten Sefirot (וְכָל מֶלֶךְ מֵאֵלּוּ כָּלוּל מִי״ס), and they are included in four aspects, which are the Havayah of that Sefirah, which are Chesed, Gevurah, Tiferet, and Malkhut of that Sefirah (וְנִכְלָלוֹת בְּד׳ בְּחִינוֹת שֶׁהֵם הֲוָיָ״ה שֶׁל הַסְּפִירָה הַהִיא שֶׁהֵם חַגַ״ת מָ״ל שֶׁבְּאוֹתָהּ הַסְּפִירָה). And each one of these four particulars is included of ten aspects (וְכָל אֶחָד מֵאֵלּוּ הַד׳ פְּרָטִיּוֹת כָּלוּל י׳ בְּחִינוֹת), and each aspect is called one name Elohim, face and back (וְכָל בְּחִינָה נִקְרָא שֵׁם אֱלֹקִים א׳ פָּנִים וְאָחוֹר).

For each one of these seven kings is one Sefirah included of four first Sefirot, some say primary, meaning Chesed, Gevurah, Tiferet, and Malkhut, as mentioned above (כִּי כָּל אֶחָד מֵאֵלּוּ הַז׳ מְלָכִים הוּא סְפִירָה א׳ כְּלוּלָה מִד׳ סְפִירוֹת רִאשׁוֹנוֹת נ״א רָאשִׁיּוֹת ר״ל חַגַ״ת מָ״ל כַּנַּ״ל), and each one of them is included of ten as stated above (וְכָל אֶחָד מֵהֶם כָּלוּל מִי׳ כַּנַּ״ל). Thus there are forty names Elohim in each and every king of the seven (הֲרֵי יֵשׁ בּוֹ מ׳ שֵׁמוֹת אֱלֹקִים בְּכָל מֶלֶךְ וּמֶלֶךְ מִן הַז׳), and seven times forty is the numerical value of Manatzpakh, for their root is the five Gevurot, which are the five letters of Elohim, which are the root of all these two hundred and eighty Elohim (וְז׳ פְּעָמִים מ׳ גִּימַטְרִיָּא מַנְצַפַּ״ךְ כִּי שָׁרְשָׁם ה״ג שֶׁהֵם ה׳ אוֹתִיּוֹת אֱלֹקִים שֶׁהוּא שֹׁרֶשׁ לְכָל אֵלּוּ הַפ״ר אֱלֹקִים).

It follows that there are two hundred and eighty Elohim in the seven kings of the Nukvah, and two hundred and eighty Elohim in the seven kings of Ze’ir Anpin, and two hundred and eighty in the seven of Imma, and two hundred and eighty in the seven of Abba, and two hundred and eighty in the seven of Atik (נִמְצָא כִּי פ״ר אֱלֹקִים יֵשׁ בְּז׳ מְלָכִים דְּנוּקְבָא וּפ״ר אֱלֹקִים בְּז״מ דְּז״א וּפ״ר בְּז׳ דְּאִמָּא וּפ״ר בְּז׳ דְּאַבָּא וּפ״ר בְּז׳ דְּעַתִּיק). And the five letters of Elohim are the root of all the seven kings of the Nukvah or of Ze’ir Anpin, and so forth (וְה׳ אוֹתִיּוֹת אֱלֹקִים הַשֹּׁרֶשׁ אֶל כָּל הַז״מ דְּנוּקְבָא אוֹ דְּז״א כו׳), thus there are two hundred and eighty-five, and so forth (הֲרֵי נַעֲשֶׂה פ״ר״ה כו׳). And if you add the forty Elohim of the eighth king, which is called Hadar, behold this is three hundred and twenty sparks of judgment (וְאִם תְּחַבֵּר מ׳ אֱלֹקִים שֶׁבַּמֶּלֶךְ הַח׳ הַנִּקְרָא הֲדָר הֲרֵי זֶה שַׁ״ךְ נִיצוֹצֵי הַדִּין), but the two hundred and eighty-five are of B״N, and the forty are from Hadar, which is the new M״H (אֲבָל הָרַפַּ״ה הֵם דְּב״ן וְהַמ׳ הֵם מֵהֲדָר מ״ה הֶחָדָשׁ).

Chapter 8

שער ט פרק ח

[9:8] And know that in Atzilut the kings did not emerge in Ze’ir Anpin and Nukvah except the seven Malkhuyot in the two aspects, the outer and the middle (וְדַע כִּי בָּאֲצִילוּת הַמְּלָכִים לֹא יָצְאוּ בְּזו״ן רַק הַז׳ מַלְכֻיּוֹת שֶׁבִּב׳ בְּחִינוֹת הַחִיצוֹנָה וְהַתִּיכוֹנָה), and they are the Malkhut of Netzach, Hod, and Yesod, and Chesed, Gevurah, and Tiferet (וְהֵם הַמַלְכוּת דְּנֵצַח הוֹד יְסוֹד חֶסֶד גְּבוּרָה ת״ת), therefore the kings are called points, for a point is Malkhut, as explained above (וְלָכֵן נִקְרְאוּ הַמְּלָכִים נְקֻדּוֹת כִּי נְקֻדָּה הִיא מַלְכוּת כַּנַּ״ל).

And not only this, but even these were not enclothed one within the other and bound together (וְלֹא דַּי בָּזֶה אֶלָּא שֶׁאֲפִלּוּ אֵלּוּ לֹא הָיוּ מְלוּבָּשִׁים זֶה תּוֹךְ זֶה וּמְקוּשָּׁרִים יַחַד), nor were they divided into lines, all the mercies to the right line, and all the severities to the left line, and the determiners to the middle line (גַּם לֹא הָיוּ נֶחְלָקִים לְקַוִּים כָּל הָרַחֲמִים לְקו יָמִין וְכָל הַגְּבוּרוֹת לְקו שְׂמֹאל וְהַמַּכְרִיעִים לְקו אֶמְצָעִי), rather each and every one was divided independently (אֶלָּא הָיוּ כָּל א׳ וְא׳ נֶחְלָקִין בִּפְנֵי עַצְמָן), therefore they died (לָכֵן מֵתוּ). But now that they were enclothed one within the other, and were arranged in the manner of lines, therefore they endured (אַךְ עַתָּה שֶׁנִּתְלַבְּשׁוּ זֶה בְּתוֹךְ זֶה וְכֵן הָיָה עַל דֶּרֶךְ קַוִּים לָכֵן נִתְקַיְּמוּ), and place the eyes of your understanding upon this (וְשִׂים מַעְיְנֵי דַעְתְּךָ בָּזֶה).

And know that the kings first emerged in the aspect of the circles within them alone, which is the aspect of the seven Malkhuyot within them (וְדַע שֶׁהַמְּלָכִים יָצְאוּ תְּחִלָּה בְּחִינַת הָעֲגֻלִּים שֶׁבָּהֶם לְבַד שֶׁהִיא בְּחִינַת ז׳ מַלְכֻיּוֹת שֶׁבָּהֶם), therefore they are called kings, for they are the aspect of B״N of Malkhut (וְלָכֵן נִקְרְאוּ מְלָכִים שֶׁהֵם בְּחִינַת ב״ן שֶׁל מַלְכוּת), and they are the aspect of Nefesh alone (וְהֵם בְּחִינַת נֶפֶשׁ לְבַד). And there emerged the six points in Ze’ir Anpin, some say in Ze’ir Anpin and Nukvah, which are the seven Malkhuyot that exist in Ze’ir Anpin and Nukvah (וְיָצְאוּ הַו׳ נְקֻדּוֹת שֶׁבְּז״א נ״א שֶׁבְּזו״ן שֶׁהֵם הַז׳ מַלְכֻיּוֹת שֶׁיֵּשׁ בְּזו״ן).

For the six Malkhuyot are in Ze’ir Anpin (כִּי הַשֵּׁשׁ מַלְכֻיּוֹת הֵם בְּז״א), and the seventh is the Malkhut within Malkhut (וְהַז׳ הֵם מַלְכוּת שֶׁבְּמַלְכוּת), and therefore they did not endure (וְלָכֵן לֹא נִתְקַיְּמוּ). And afterward, at the time of the rectification, the eighth king emerged, and he is Hadar (וְאַחַ״כ בְּעֵת הַתִּקּוּן יָצָא מֶלֶךְ הַח׳ וְהוּא הֲדָר), and he is Yesod, as is known in the Idra Rabbah (וְהוּא יְסוֹד כַּנּוֹדָע בְּאַדְרָ״ר), and he is higher than the seven kings, all of whom are the aspect of Malkhut that exists in Ze’ir Anpin and Nukvah (וְהוּא גָּבוֹהַּ מִן הַז׳ מְלָכִים שֶׁכֻּלָּם בְּחִינַת מַלְכוּת שֶׁיֵּשׁ בְּזו״ן). And therefore the Malkhuyot emerged in the secret of the circles, in the secret of the female that surrounds the male (וְלָכֵן יָצְאוּ הַמַלְכֻיּוֹת בְּסוֹד הָעֲגֻלִּים בְּסוֹד נְקֵבָה תְּסוֹבֵב גָּבֶר). And afterward Hadar emerged, which is the aspect of Yesod in each one of the Seven Lower Sefirot (וְאַחַ״כ יָצָא הֲדָר שֶׁהוּא בְּחִינַת יְסוֹד שֶׁבְּכָל א׳ מִז״ת), and he included all of the Six Extremities, which are Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod within them (וְהָיָה כָּלוּל מֵהו״ק כֻּלָּם שֶׁהֵם חַג״ת נֵה״י שֶׁבָּהֶם).

And behold, there are now the first seven kings who died, and the second seven of Hadar (וְהֲרֵי הֵם עַתָּה ז׳ מְלָכִים רִאשׁוֹנִים שֶׁמֵּתוּ וְז׳ שֵׁנִיִּים דְּהֲדָר), and all of them are included within him, who is the lowest among them (וְכֻלָּם כְּלוּלִים בּוֹ שֶׁהוּא הַתַּחְתּוֹן שֶׁבָּהֶם), and this is the secret of the two Sabbaths, seven and seven (וְהֵם סוֹד ב׳ שַׁבָּתוֹת ז׳ וְז׳), and understand this as written by us (וְהָבֵן כַּכָּתוּב אֶצְלֵנוּ). And this Hadar, which includes the Six Extremities, is called by the name M״H (וְזֶהוּ הֲדָר הַכּוֹלֵל ו״ק נִקְרָא שֵׁם מ״ה), and he is Ruach (וְהוּא רוּחַ), and he is Yosher (וְהוּא יוֹשֶׁר), and he is male and female (וְהוּא זָכָר וּנְקֵבָה), for also the aspects of Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod that are within Malkhut emerged with him now (שֶׁגַּם בְּחִינַת חַג״ת נֵה״י שֶׁבְּמַלְכוּת יָצְאָה עִמּוֹ עַתָּה). For the Malkhut within Malkhut was what emerged first, and it was the last king that died (כִּי הַמַלְכוּת שֶׁבְּמַלְכוּת הִיא שֶׁיָּצְאָה תְּחִלָּה וְהִיא הָיְתָה הַמֶּלֶךְ הָאַחֲרוֹן שֶׁמֵּת). It follows that the aspect of the seven Malkhuyot that exist in the Six Extremities of Ze’ir Anpin and in the Sefirah of Malkhut of the Nukvah of Ze’ir Anpin are the seven kings that emerged first and died (וְנִמְצָא שֶׁבְּחִינַת ז׳ מַלְכֻיּוֹת שֶׁיֵּשׁ בְּו״ק דְּז״א וּבְסְפִירַת מַלְכוּת דְּנוּקְבָא דְּז״א אֵלּוּ הֵם הַז׳ מְלָכִים שֶׁיָּצְאוּ תְּחִלָּה וּמֵתוּ). And afterward the aspects of Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod in Ze’ir Anpin emerged, which are called Hadar (וְאַחַ״כ יָצְאוּ בְּחִינוֹת חַג״ת נֵה״י שֶׁבְּז״א נִקְרָא הֲדָר), and the aspects of Chesed, Gevurah, and Tiferet of Netzach, Hod, and Yesod of the Nukvah emerged, and she is called Meheitavel, his wife (וְיָצְאוּ בְּחִינוֹת חַג״ת דְּנֵה״י דְּנוּקְבָא וְנִקְרָא מְהֵיטַבְאֵל אִשְׁתּוֹ).

And these emerged in the rectification of Adam, as mentioned in the Idra, daf 135b (וְאֵלּוּ יָצְאוּ בְּתִקּוּן אָדָם כַּנִּזְכָּר בְּאַדְרָא דְּקַ״ל ה״ב), and understand this exceedingly well (וְהָבֵן זֶה מְאֹוד). And these two aspects are in Yosher, by way of lines, and therefore they are called Adam, as is known (וּב׳ בְּחִינוֹת אֵלּוּ הֵם בְּיוֹשֶׁר דֶּרֶךְ קַוִּין וְלָכֵן נִקְרָא אָדָם כַּנּוֹדָע), and both of them are called by the general name M״H (וּשְׁנֵיהֶם נִקְרָא שֵׁם מ״ה הַכְּלָלִי), and nevertheless they are divided into two, for even within the name M״H there is an aspect of B״N, as is known (וְעַכְז״ז נֶחְלָקִין לִב׳ שֶׁגַּם בְּשֵׁם מ״ה יֵשׁ בְּחִינַת ב״ן כַּנּוֹדָע), and M״H are the Six Extremities of Ze’ir Anpin (וּמ״ה הֵם ו״ק דְּז״א), and B״N are the Six Extremities of the Nukvah (וּב״ן הֵם ו״ק נוּקְבָא). However, the seven Malkhuyot of Ze’ir Anpin and Nukvah, which are the aspect of the seven primordial kings, are M״H and B״N of the general B״N (וְאֲמְנָם ז׳ מַלְכֻיּוֹת דְּזו״ן שֶׁהֵם בְּחִינַת ז׳ מְלָכִים קַדְמָאִין הֵם מ״ה וּב״ן דְּב״ן הַכְּלָלִי), for even within the name B״N there is M״H (שֶׁגַּם בְּשֵׁם ב״ן יֵשׁ מ״ה), and these two aspects are called B״N and from them circles were formed (וּב׳ בְּחִינוֹת אֵלּוּ נִקְרָא ב״ן וְנַעֲשׂוּ מֵהֶם עֲגֻלִּים).

The general conclusion is that the general name B״N is the Nefesh, and it is the seven Malkhuyot that exist in Ze’ir Anpin and Nukvah (כְּלַל עוֹלֶה שֶׁשֵׁם ב״ן הַכְּלָלִי הוּא הַנֶּפֶשׁ וְהוּא ז׳ מַלְכֻיּוֹת שֶׁיֵּשׁ בְּזו״ן), and these emerged in the aspect of circles, and they are M״H and B״N within the general name B״N (וְאֵלּוּ יָצְאוּ בִּבְחִינַת עֲגֻלִּים וְהֵם מ״ה וּב״ן שֶׁבְּשֵׁם ב״ן הַכְּלָלִי). And afterward Hadar and Meheitavel emerged, and they are M״H and B״N within the general name M״H, and they are the Six Extremities of Ze’ir Anpin and Nukvah (וְאַחַ״כ יָצְאוּ הֲדָר וּמְהֵיטַבְאֵל וְהֵם מ״ה וּב״ן שֶׁבְּשֵׁם מ״ה הַכְּלָלִי וְהֵם ו״ק זו״ן), and from these a Partzuf of Adam was formed in Yosher, and through their cause the circles also endured, for they are the aspect of Ruach that sustains the Nefesh (וְאֵלּוּ נַעֲשָׂה פַּרְצוּף אָדָם בְּיוֹשֶׁר וּבְסִבָּתָם נִתְקַיְּמוּ גַּם הָעֲגֻלִּים כִּי הֵם בְּחִינַת רוּחַ הַמְקַיֵּם הַנֶּפֶשׁ).

And behold, at the time of the impregnation, which is the rectification, those kings were clarified and rectified in the secret of impregnation within the circles of Abba and Imma, and understand this (וְהִנֵּה בְּעֵת הָעִיבּוּר שֶׁהוּא הַתִּקּוּן אָז אוֹתָן הַמְּלָכִים נִתְבָּרְרוּ וְנִתְקַנּוּ בְּסוֹד הָעִיבּוּר תּוֹךְ הָעֲגֻלִּים דְּאו״א וְהָבֵן זֶה). And afterward they also became circles and were not shattered a second time (וְאַחַ״כ נַעֲשׂוּ עֲגֻלִּים גַּם כֵּן וְלֹא נִשְׁבְּרוּ פַּעַם ב׳), and also the aspects of Hadar and Meheitavel were the Six Extremities and entered in impregnation within Abba and Imma in Yosher (וְגַם בְּחִינַת הֲדָר מְהֵיטַבְאֵל הָיוּ בְּחִינַת ו״ק וְנִכְנְסוּ בְּעִיבּוּר תּוֹךְ או״א בְּיוֹשֶׁר שֶׁלָּהֶם), and Ze’ir Anpin and Nukvah of Yosher emerged in the aspect of the Six Extremities alone, which is the matter of Ruach alone, for sustaining the Nefesh, which are the circles (וְיָצְאוּ זו״ן דְּיוֹשֶׁר בִּבְחִינַת ו״ק לְבַד שֶׁהוּא עִנְיַן הָרוּחַ לְבַד לְקִיּוּם הַנֶּפֶשׁ שֶׁהֵם הָעֲגֻלִּים).

And afterward, with the growth of Ze’ir Anpin, the Three Upper Sefirot of Ze’ir Anpin grew, and the Three Upper Sefirot of the Nukvah, which are the aspects of Yechidah, Chayah, and Neshamah, and then it was completed in all its particulars (וְאַחַ״כ בְּהִגְדַּל ז״א נִגְדְּלוּ גַּם ג״ר דְּז״א וְג״ר דְּנוּק׳ שֶׁהֵם בְּחִינַת יְחִידָה חַיָּה נְשָׁמָה וְאָז נִשְׁלְמָה בְּכָל פְּרָטֶיהָ). And by this you will understand why Ze’ir Anpin has only nine Sefirot, for the Malkhut within it is the aspect of circles, and in Yosher it has only nine Sefirot, and likewise in the Nukvah (וּבָזֶה תָּבִין לָמָּה הַז״א אֵין בּוֹ רַק ט׳ סְפִירוֹת שֶׁהַמַלְכוּת שֶׁבּוֹ הוּא בְּחִינַת עֲגֻלִּים וְיוֹשֶׁר אֵין בּוֹ רַק ט׳ סְפִירוֹת וְכֵן בַּנּוּקְבָא).